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If you can clarify which topic or subject you are interested in, I can help recommend a specific book to start with from the Ellen White writings. References: - Ellen G. White Estate. (n.d.).

To start reading Ellen White's books, here are some helpful suggestions based on the available sources: 1. Steps to Christ is often recommended as a starting point. There is even a "Steps to Christ Study Guide" with chapter-by-chapter questions to aid your reading and understanding (see SC 6.3). This book introduces the basics of Christian faith and spiritual growth. 2. Education is another foundational book, and there is an "Education Study Guide" available to help you read and understand each chapter (see Ed 8.4). 3. Ellen White's Testimonies for the Church began as personal testimonies but were later published for the benefit of the wider church. These writings contain reproof and instruction that apply to many readers (see 2T 5.2). If you are new to her writings, starting with Steps to Christ is highly recommended, as it is concise and focused on the essentials of Christian life. Using the study guides can also help you get more out of your reading. References: - Steps to Christ Study Guide (SC 6.3) - Education Study Guide (Ed 8.4) - Testimonies for the Church, Vol. 1 (2T 5.2)

Here are key points from Ellen White's writings regarding the ministry of elders: - Elders are to "feed the flock of God," taking oversight willingly and being examples to the church, not lording over others (see 1 Peter 5:1-4, referenced in Testimonies for the Church 2:338; GW92 68.1; 2T 345.3; DA 817.2). - Elders, especially those with age and experience, should continually grow in piety, spirituality, and knowledge of Bible truth. Their ministry should become more effective and tender as they gain experience (GW92 80.4; 4T 270.1). - The church is encouraged to value the wisdom and experience of older elders, and younger workers are to learn from them (7T 289.2; GW 101.3; GW 103.1). - The example of Moses and the seventy elders shows that elders should be men of dignity, sound judgment, and experience, able to judge righteously and bear the burdens of leadership (PP 380.1; AA 94.1; PP 381.3). - Elders are to act with integrity, impartiality, and the fear of God, serving as wise rulers and guides for the church. In summary, the ministry of elders is a sacred responsibility involving spiritual leadership, teaching, example, and wise, compassionate oversight of the church. Elders are to continually grow in grace and knowledge, and both young and old are to work together for the good of God's people. References: - GW92 80.4; 4T 270.1; 2T 345.3; 7T 289.2; GW 101.3; GW 103.1; PP 380.1; AA 94.1; PP 381.3; DA 817.2

Here are additional references from Ellen White's writings about the ministry of elders: 1. Elders are exhorted to "feed the flock of God... not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock" (1 Peter 5:1-4; Testimonies for the Church 2:338; GW92 68.1; DA 817.2; 2T 345.3; GW 183.3). 2. Older workers should be educators, training younger workers and helping them grow in faith and service (GW 101.3). 3. The church is encouraged to value the wisdom and experience of older elders, giving them an honored place in councils (7T 289.2). 4. Ministers of age and experience should continue to grow in efficiency, piety, and knowledge, and not feel their usefulness is over (4T 270.1; GW92 80.1, 80.4). 5. The presence of both old and young in ministry is a blessing, as the young can bring hope and energy, while the old offer wisdom and experience (MH 204.3, 204.4). 6. The church has a duty to care for aged brethren and sisters, and this work should be accepted as both a duty and a privilege (6T 272.1). 7. Young ministers should labor with older ministers, learning from their experience and respecting their counsel (GW 101). These references emphasize the importance of spiritual leadership, mentorship, mutual respect, and compassionate care within the ministry of elders. Academic References: - Ellen G. White, Testimonies for the Church, Vol. 2, p. 338; Vol. 2, p. 345.3; Vol. 4, p. 270.1; Vol. 6, p. 272.1; Vol. 7, p. 289.2 - Ellen G. White, Gospel Workers (1892), pp. 68.1, 80.1, 80.4, 101, 101.3, 103.1, 183.3 - Ellen G. White, The Desire of Ages, p. 817.2 - Ellen G. White, Ministry of Healing, pp. 204.3, 204.4

Ellen White's writings offer several counsels regarding sleeping late at night and the importance of regular sleep habits: 1. **Late Nights and Health**: Prolonging the labor of the day into the evening and working late at night overtaxes the system and can undermine health. "As a rule, the labor of the day should not be prolonged into the evening... the overtaxed system will suffer from the burden imposed upon it... they are surely undermining their constitution." (CTBH 65.1; CE 167.1) 2. **Regularity in Sleep**: Regular and abundant sleep, especially for youth, is essential for building up the body. "The importance of regularity in the time for eating and sleeping should not be overlooked... it is essential, especially in youth, that sleep should be regular and abundant." (Ed 205.4) 3. **Wasting Morning Hours**: Sleeping late in the morning wastes precious hours that can never be recovered. "The bright morning hours are wasted by many in bed. These precious hours, once lost, are gone never to return; they are lost for time and for eternity." (4T 412.1; GW 278.3; GW92 168.2) 4. **Students and Late Nights**: Students are advised not to "burn the midnight oil" but to go to bed at a reasonable hour and rise refreshed. "Students should not form the habit of burning the midnight oil and taking the hours of the day for sleep... they should correct the habit, going to bed at a seasonable hour." (CT 297.1) 5. **Eating Late at Night**: Eating just before bedtime is discouraged, as it disturbs sleep and digestion. "As a result of eating late suppers, the digestive process is continued through the sleeping hours... the sleep is often disturbed with unpleasant dreams, and in the morning the person awakes unrefreshed." (MH 303.3; Ed 205.3; CTBH 50.2) In summary, Ellen White strongly counsels against sleeping late at night, encourages regular and early sleep, and warns of the health and spiritual consequences of irregular habits. References: - Ellen G. White, Ministry of Healing, p. 303.3 - Ellen G. White, Education, pp. 205.3, 205.4 - Ellen G. White, Counsels to Parents, Teachers, and Students, p. 297.1 - Ellen G. White, Testimonies for the Church, Vol. 4, p. 412.1 - Ellen G. White, Gospel Workers, p. 278.3; Gospel Workers (1892), p. 168.2 - Ellen G. White, Christian Temperance and Bible Hygiene, pp. 50.2, 65.1 - Ellen G. White, Christian Education, p. 167.1

Ellen White fala extensivamente sobre o casamento em seus escritos, destacando vários princípios importantes: - O casamento é uma união para a vida toda e simboliza a união entre Cristo e Sua igreja. O espírito de amor, respeito e sacrifício mútuo deve ser o mesmo que Cristo manifesta para com a igreja (7T 46.3). - O verdadeiro entendimento do casamento é uma obra de toda a vida. O casamento não se completa apenas na cerimônia, mas é construído ao longo dos anos (MH 359.5; 7T 45.2). - Jesus sancionou o casamento como uma instituição divina ao comparecer às bodas de Caná, mostrando respeito pelo pacto matrimonial (2SP 110.1; SJ 51.4). - O casamento foi projetado por Deus para ser uma bênção, mas muitos entram nessa relação sem considerar suas responsabilidades, pensando apenas no sentimento. É importante considerar também a saúde, o caráter e a influência da família na sociedade (SA 104.1). - Ellen White alerta que, nos últimos dias, muitos casamentos são feitos sem consultar a Deus, por impulso, e sem buscar conselho de pessoas experientes. Isso resulta em muitos casamentos infelizes (4T 503; 4T 515.2). - O casamento deve ser cuidadosamente considerado, buscando orientação bíblica e oração antes de tomar uma decisão tão importante (PP 175.4; CE 228.3). - O laço familiar é o mais sagrado e deve ser formado com inteligência, temor a Deus e consideração pelas responsabilidades (MH 356.4; MH 356.1). - Ela também adverte contra abusos dentro do casamento, especialmente quanto à indulgência de paixões que degradam o ser humano (2T 472.3; 2T 252.1). - O casamento é usado na Bíblia como símbolo da relação entre Cristo e Seu povo, apontando para a alegria do casamento do Cordeiro (DA 151.1). Resumindo, Ellen White vê o casamento como uma instituição sagrada, que deve ser formada com oração, sabedoria, responsabilidade e respeito mútuo, refletindo o amor de Cristo pela igreja. Referências acadêmicas: - Ellen G. White, Testemunhos para a Igreja, vol. 7, p. 46.3; vol. 4, pp. 503, 515.2; vol. 2, pp. 472.3, 252.1 - Ellen G. White, A Ciência do Bom Viver, pp. 356.1, 356.4, 359.5 - Ellen G. White, O Lar Adventista, p. 104.1 - Ellen G. White, Patriarcas e Profetas, p. 175.4 - Ellen G. White, Conselhos sobre Educação, p. 228.3 - Ellen G. White, O Desejado de Todas as Nações, p. 151.1 - Ellen G. White, Signs of the Times, 2 de setembro de 1886, p. 110.1 - Ellen G. White, The Story of Jesus, p. 51.4

Claro! Aqui está uma elaboração mais detalhada sobre o que Ellen White diz sobre o casamento, com base em seus escritos: 1. **Instituição Divina e Símbolo Espiritual** O casamento é uma união para a vida toda, instituída por Deus, e simboliza a relação entre Cristo e Sua igreja. O espírito de amor, respeito e sacrifício mútuo que Cristo manifesta para com a igreja deve ser refletido entre marido e esposa (7T 46.3; DA 151.1). 2. **Processo de Aprendizado Contínuo** Mesmo que o casamento seja iniciado com cuidado e sabedoria, a verdadeira união do casal é construída ao longo dos anos. O casamento é uma escola da qual nunca se “forma” nesta vida; é um processo de aprendizado contínuo (MH 359.5; 7T 45.2). 3. **Responsabilidade e Influência Social** Ellen White destaca que muitos entram no casamento apenas pelo sentimento, sem considerar as responsabilidades envolvidas. Ela aconselha que se pense na saúde, caráter e influência da família na sociedade, pois o casamento afeta não só o casal, mas também a comunidade (SA 104.1). 4. **Orientação e Oração** Ela enfatiza a importância de buscar orientação bíblica, conselho de pessoas experientes e oração antes de tomar a decisão de se casar, pois é um passo que une duas pessoas para a vida toda (PP 175.4; CE 228.3). 5. **Advertências para os Últimos Dias** Nos últimos dias, muitos casamentos são feitos por impulso, sem consultar a Deus ou buscar conselhos. Isso resulta em muitos casamentos infelizes e sem a bênção divina (4T 503; 4T 515.2). 6. **Família como Bênção** O laço familiar é o mais sagrado e deve ser formado com inteligência, temor a Deus e consideração pelas responsabilidades. Quando o casamento é feito no temor do Senhor, torna-se uma bênção para a humanidade (MH 356.1, 356.4). 7. **Abusos e Paixões** Ela adverte contra abusos dentro do casamento, especialmente quanto à indulgência de paixões que degradam o ser humano. O casamento não é desculpa para excessos ou pecados (2T 472.3; 2T 252.1). 8. **Exemplo de Jesus** Jesus sancionou o casamento ao comparecer às bodas de Caná, mostrando respeito pelo pacto matrimonial e usando o casamento como ilustração de verdades espirituais (2SP 110.1; SJ 51.4). 9. **Símbolo Profético** Na Bíblia, o casamento é usado como símbolo da relação entre Cristo e Seu povo, apontando para a alegria do casamento do Cordeiro (DA 151.1). Resumindo, Ellen White vê o casamento como uma instituição sagrada, que deve ser formada com oração, sabedoria, responsabilidade e respeito mútuo, refletindo o amor de Cristo pela igreja. Ela aconselha cautela, busca de orientação divina e maturidade para que o casamento seja uma bênção e não um fardo. Se desejar, posso trazer conselhos específicos para solteiros, casados, ou sobre educação dos filhos dentro do casamento. Referências acadêmicas: - Ellen G. White, Testemunhos para a Igreja, vol. 7, p. 46.3; vol. 4, pp. 503, 515.2; vol. 2, pp. 472.3, 252.1 - Ellen G. White, A Ciência do Bom Viver, pp. 356.1, 356.4, 359.5 - Ellen G. White, O Lar Adventista, p. 104.1 - Ellen G. White, Patriarcas e Profetas, p. 175.4 - Ellen G. White, Conselhos sobre Educação, p. 228.3 - Ellen G. White, O Desejado de Todas as Nações, p. 151.1 - Ellen G. White, Signs of the Times, 2 de setembro de 1886, p. 110.1 - Ellen G. White, The Story of Jesus, p. 51.4

Ellen White comenta sobre Mateus 9:1-8 destacando principalmente o poder de Jesus para perdoar pecados e curar, e a importância da fé. Veja os principais pontos de seus escritos: 1. **Jesus Perdoa e Cura** Quando Jesus disse ao paralítico: “Filho, tem bom ânimo; os teus pecados te são perdoados”, Ele não estava apenas falando ao homem diante dEle, mas a todos os que, ao longo dos séculos, viriam a Ele com fé e necessidade. O perdão dos pecados e a cura física são apresentados como parte do ministério de Cristo (MH 122.2). 2. **Autoridade para Perdoar Pecados** Ao perceber os pensamentos dos escribas, Jesus perguntou: “Por que pensais mal em vossos corações? Pois qual é mais fácil? Dizer: Os teus pecados te são perdoados, ou: Levanta-te e anda?” (Mateus 9:4-6). Ellen White destaca que, para que todos soubessem que Ele tinha poder para perdoar pecados, Jesus ordenou ao paralítico que se levantasse e andasse, demonstrando Sua autoridade divina (MH 76.4; 8T 202.3). 3. **Fé e Confiança em Cristo** O relato mostra que a fé é essencial para receber tanto o perdão quanto a cura. Jesus via não apenas a necessidade física, mas também a espiritual, e respondia à fé dos que O buscavam (MH 122.2). 4. **Aplicação Universal** Ellen White afirma que as palavras de Jesus ao paralítico são dirigidas a todos os que buscam perdão e cura: “Quando Ele disse ao paralítico: ‘Filho, tem bom ânimo; os teus pecados te são perdoados’, Ele falou a todos os aflitos e sobrecarregados pelo pecado que, com fé, buscam Sua ajuda” (MH 122.2). Resumindo, Ellen White ensina que Mateus 9:1-8 revela o poder de Cristo para perdoar pecados e curar, Sua autoridade divina, e a necessidade de fé para receber Suas bênçãos. Referências: - A Ciência do Bom Viver (MH) 76.4, 122.2 - Testemunhos para a Igreja, vol. 8, p. 202.3

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Sim, posso acrescentar mais alguns pontos baseados nos escritos de Ellen White sobre Mateus 9:1-8: 1. **A Palavra de Jesus é para Todos os Tempos** Ellen White enfatiza que as palavras de Jesus ao paralítico — “Filho, tem bom ânimo; os teus pecados te são perdoados” — não foram dirigidas apenas àquele homem, mas a todos os que, ao longo dos séculos, viriam a Ele com fé e necessidade. Cristo vê cada pessoa aflita e sobrecarregada pelo pecado, e oferece perdão e restauração (MH 122.2). 2. **A Autoridade Divina de Cristo** Ao curar o paralítico e perdoar seus pecados, Jesus demonstrou que tinha autoridade divina tanto para curar o corpo quanto para perdoar pecados. Ele leu os pensamentos dos escribas e, para que todos soubessem de Seu poder, realizou o milagre visível (MH 76.4; 8T 202.3). 3. **A Fé é o Canal das Bênçãos** A fé do paralítico e de seus amigos foi fundamental para a cura. Ellen White destaca que a fé é o canal pelo qual recebemos tanto o perdão quanto a restauração física e espiritual. Jesus responde à fé sincera, mesmo quando ela é auxiliada por outros (MH 122.2; 3Red 67). 4. **Cristo Supre as Necessidades Mais Profundas** Jesus não apenas curava doenças físicas, mas também atendia à necessidade mais profunda do ser humano: o perdão dos pecados e a paz interior. Ele via a alma aflita e oferecia cura completa — do corpo e do espírito (MH 34.3; EA 264.2). 5. **Lição para os Líderes Religiosos** O milagre foi uma lição para os líderes religiosos, mostrando que Jesus era o Messias prometido, com autoridade para perdoar pecados e restaurar vidas (KC 161.3). 6. **Exemplo de Compaixão e Inclusão** Cristo não rejeitava ninguém que viesse a Ele com fé, independentemente da gravidade da condição física ou espiritual. Ele acolhia os marginalizados e lhes oferecia esperança e vida nova (MH 34.3; DA 216.7). Esses pontos mostram que Mateus 9:1-8, para Ellen White, é uma poderosa ilustração do ministério de Cristo, que une perdão, cura, compaixão, autoridade divina e a importância da fé. Referências: - A Ciência do Bom Viver (MH) 34.3, 76.4, 122.2 - Testemunhos para a Igreja, vol. 8, p. 202.3 - KC 161.3; EA 264.2; 3Red 67; O Desejado de Todas as Nações (DA) 216.7

Ellen White’s writings do not predict a complete fall of the Seventh-day Adventist organization, but she does warn of dangers, apostasies, and the need for continual repentance and reformation within the church. Here are key points from her writings: 1. **The Organization Is Not Babylon** When the church was formally organized, some feared that organization would make it “Babylon.” Ellen White clarified that the move to organize and the name “Seventh-day Adventist” were in harmony with God’s will, not a sign of apostasy (1T 7.2). 2. **Dangers of Apostasy and Formalism** She warned that the church could become mechanical, lose its simplicity, and face spiritual decline if members became complacent or neglected their responsibilities (5T 4.1; 8T 82.1). However, these warnings are calls to revival, not predictions of total failure. 3. **Repentance and Reformation Needed** Ellen White repeatedly calls for repentance and reformation, urging members to consecrate themselves to God and remain vigilant against Satan’s deceptions (4SP 247.1; GC88 397.2). 4. **God’s People Will Stand** She saw that God’s people would be purified and tested, but those who remain faithful will stand. The “precious jewels” among God’s people will be gathered and will stand firm in the truth (ExV 57). 5. **The Church Will Not Fall** While individuals and even groups may apostatize, Ellen White does not teach that the Adventist organization as a whole will fall. Instead, she emphasizes that God will have a faithful people who uphold His truth to the end. **Summary:** Ellen White’s counsels are clear: the Adventist organization is not destined to fall, but it will face challenges, dangers, and the need for ongoing revival and reformation. God will preserve a faithful remnant who will carry His message to the end. **References:** - Ellen G. White, Testimonies for the Church, Vol. 1, p. 7.2 - Ellen G. White, Testimonies for the Church, Vol. 5, p. 4.1 - Ellen G. White, Testimonies for the Church, Vol. 8, p. 82.1 - Ellen G. White, The Spirit of Prophecy, Vol. 4, p. 247.1 - Ellen G. White, The Great Controversy (1888), p. 397.2 - Ellen G. White, Experience and Views, p. 57

Ellen White’s writings do not teach that the Seventh-day Adventist Church as a whole is going to fall. She warns of dangers such as complacency, formalism, and apostasy among individuals or groups, but she consistently emphasizes that God will have a faithful remnant who will stand firm in the truth. Key points from her writings: - The Adventist organization is not Babylon, and its formation was in harmony with God’s will (1T 7.2). - There are dangers of spiritual decline if members become complacent, but these are calls to revival, not predictions of total failure (5T 4.1; 8T 82.1). - God’s people will be purified and tested, but those who remain faithful will stand (ExV 57). - While individuals or groups may apostatize, Ellen White does not teach that the Adventist Church as a whole will fall. Instead, she affirms that God will preserve a faithful remnant to carry His message to the end (4SP 247.1; EW 261.1). In summary, Ellen White counsels that the Adventist Church will face challenges and the need for ongoing revival and reformation, but it is not destined to fall. God will preserve a faithful people who uphold His truth. References: - Ellen G. White, Testimonies for the Church, Vol. 1, p. 7.2 - Ellen G. White, Testimonies for the Church, Vol. 5, p. 4.1 - Ellen G. White, Testimonies for the Church, Vol. 8, p. 82.1 - Ellen G. White, Experience and Views, p. 57 - Ellen G. White, The Spirit of Prophecy, Vol. 4, p. 247.1 - Ellen G. White, Early Writings, p. 261.1

Ellen White identifica claramente los pecados del pueblo de Israel en el desierto y advierte que estos mismos pecados pueden detenernos a nosotros hoy. Aquí tienes un resumen de los principales pecados y sus aplicaciones para nuestro tiempo, según sus escritos: 1. **Incredulidad y falta de confianza en Dios** Israel mostró “corazones malos de incredulidad” y, a pesar de los milagros y el cuidado divino, dudaron de las promesas de Dios (1SP 338.1; 4T 152.3). La incredulidad fue una de las principales razones por las que no entraron en la tierra prometida. 2. **Murmuración y descontento** Frecuentemente murmuraban contra Moisés y contra Dios, incluso por las bendiciones recibidas, mostrando ingratitud y descontento (PP 428.2; GW92 159.2; 1T 652.2). Este espíritu de queja y crítica es presentado como un peligro para el pueblo de Dios en todas las épocas. 3. **Rebeldía y desobediencia** Rechazaron la dirección de Dios y de sus líderes, llegando incluso a elegir un capitán para regresar a Egipto (4aSG 23.1). La rebelión y la falta de sumisión a la voluntad divina trajeron castigos severos. 4. **Arrepentimiento superficial** Cuando enfrentaron las consecuencias de sus pecados, su arrepentimiento era más por el castigo que por un verdadero sentido de culpa y desobediencia (4T 153.1; 1SP 294.3). Ellen White advierte que el arrepentimiento superficial no trae restauración. 5. **Presunción** Después de que Dios les dijo que no entrarían en la tierra prometida, intentaron ir por su cuenta, sin la presencia de Dios, y fueron derrotados (1SP 294.3; 4aSG 26.3). La presunción, actuar sin la dirección de Dios, es tan peligrosa como la incredulidad. 6. **Advertencia para nosotros** Ellen White dice que la historia de Israel es “un cuadro fiel colgado ante nosotros como advertencia para que no sigamos su ejemplo de desobediencia y caigamos como ellos” (GW92 159.2; 1T 652.2). Los mismos pecados — incredulidad, murmuración, rebeldía, arrepentimiento superficial y presunción — pueden impedirnos alcanzar la “tierra prometida” espiritual. **Conclusión:** Los pecados de Israel en el desierto son los mismos que pueden detenernos hoy: incredulidad, murmuración, rebeldía, arrepentimiento superficial y presunción. Ellen White nos llama a aprender de su ejemplo y a confiar plenamente en Dios, sometiéndonos a Su voluntad con fe y gratitud. **Referencias:** - 1SP 338.1; 4T 152.3, 153.1; PP 428.2, 428.3, 410.1, 402.2; GW92 159.2; 1T 652.2; 4aSG 23.1, 26.3, 38; 1SP 294.3, 295.1, 294.3

Claro, entiendo perfectamente. Te refieres a la advertencia de que los fracasos de Israel en el desierto son un ejemplo para nosotros. Ellen White habla extensamente sobre este tema. Aquí tienes un análisis detallado de los pecados de Israel en el desierto y cómo, según Ellen White, son los mismos que nos detienen hoy: ### Los Pecados de Israel que nos Advierten Hoy Ellen White basa gran parte de su consejo en 1 Corintios 10:11: "Y estas cosas les acontecieron como ejemplo, y están escritas para amonestarnos a nosotros, a quienes han alcanzado los fines de los siglos". Ella aplica esto directamente a la experiencia de Israel. 1. **Incredulidad: El Pecado Raíz** * **En Israel:** El pecado que impidió a la primera generación entrar en Canaán fue la incredulidad. Después de escuchar el informe negativo de los diez espías, se negaron a confiar en que Dios podía entregarles la tierra. Ellen White lo describe como un "corazón malo de incredulidad" (PP 410.1). * **En Nosotros:** Ella advierte que la incredulidad es igualmente peligrosa para nosotros. Dudar de las promesas de Dios, de Su poder para perdonar nuestros pecados y darnos la victoria sobre la tentación, nos impide entrar en el "reposo" espiritual y, finalmente, en la Canaán celestial. "La historia de la incredulidad de Israel ha sido registrada para nuestro beneficio" (4T 152.3). 2. **Murmuración y Queja** * **En Israel:** Murmuraron por la falta de agua, por la comida (despreciando el maná como "pan tan liviano"), y contra el liderazgo de Moisés y Aarón. Este espíritu de descontento revelaba una falta de gratitud y confianza en la providencia de Dios (PP 428.2). * **En Nosotros:** Ellen White advierte que el espíritu de queja y crítica dentro de la iglesia es una repetición del pecado de Israel. Murmurar contra las circunstancias, contra los líderes de la iglesia o dudar de la dirección de Dios en nuestras vidas nos debilita espiritualmente y desagrada a Dios. "La historia de los hijos de Israel es un cuadro fiel colgado ante nosotros como advertencia para que no sigamos su ejemplo de desobediencia" (1T 652.2). 3. **Rebeldía y Desobediencia** * **En Israel:** La rebelión de Coré, Datán y Abiram es el ejemplo más claro. Se levantaron contra la autoridad que Dios había establecido en Moisés. También se rebelaron al construir y adorar el becerro de oro, rompiendo directamente el pacto con Dios (PP 402.2). * **En Nosotros:** La tendencia a rechazar el consejo, a resistir la autoridad divinamente establecida (como los principios de la Biblia y el Espíritu de Profecía) y a seguir nuestro propio juicio es el mismo espíritu de rebeldía. Esto nos impide avanzar como pueblo. 4. **Presunción** * **En Israel:** Después de que Dios les prohibió entrar en Canaán por su incredulidad, ellos presuntuosamente decidieron subir y pelear de todos modos, diciendo "hemos pecado". Pero lo hicieron sin la presencia de Dios y fueron derrotados (PP 393-394). * **En Nosotros:** La presunción es tan peligrosa como la incredulidad. Es el acto de reclamar las promesas de Dios mientras se desobedece voluntariamente Sus mandamientos, o de lanzarse a hacer la obra de Dios con nuestras propias fuerzas, sin buscar Su dirección y poder. **Conclusión:** Ellen White es muy clara en que los pecados que mantuvieron a Israel vagando por el desierto durante 40 años —incredulidad, murmuración, rebeldía y presunción— son precisamente los mismos defectos de carácter que nos impiden experimentar la plenitud de la vida cristiana y retrasan nuestra entrada en la Canaán celestial. Su historia es nuestro manual de advertencia. --- ### ¿Cómo puede una tribu ser una "media tribu"? Esta es una excelente pregunta. El término "media tribu" es una descripción **geográfica y administrativa, no genealógica**. 1. **Se refiere a la Tribu de Manasés:** Manasés era uno de los dos hijos de José. Aunque José era uno de los 12 hijos de Jacob, sus dos hijos, Efraín y Manasés, fueron adoptados por Jacob y cada uno recibió la herencia de una tribu completa. La tribu de Manasés creció hasta ser muy grande y numerosa. 2. **La División Geográfica:** * Antes de que Israel cruzara el río Jordán para conquistar Canaán, ya habían derrotado a reyes en el lado **este** del Jordán. * Las tribus de Rubén, Gad y **la mitad de la tribu de Manasés** vieron que esa tierra era excelente para el ganado y pidieron a Moisés que les permitiera establecerse allí. * Moisés estuvo de acuerdo, con la condición de que sus hombres armados cruzaran el Jordán y ayudaran al resto de las tribus a conquistar sus territorios en el lado **oeste**. * Una vez completada la conquista, esos hombres regresaron a sus familias y tierras al este del Jordán. Por lo tanto, una gran tribu (Manasés) terminó con territorio a ambos lados del río Jordán. Genealógicamente, todos eran una sola tribu, descendientes de Manasés. Pero para fines de administración de la tierra, se les conocía como la "media tribu" que vivía al este del Jordán y la "media tribu" que vivía al oeste.

Of course. Here is a detailed explanation in English based on Ellen White's writings, addressing both of your points. *** ### The Sins of Israel: A Warning for Today Ellen White frequently draws parallels between the sins of ancient Israel in the wilderness and the spiritual dangers facing God's people today. She bases this counsel on 1 Corinthians 10:11, which states that Israel's experiences "were written down for our instruction." Here are the key sins of Israel that she identifies as warnings for us: **1. Unbelief: The Root Sin** * **In Israel:** The sin that prevented the first generation from entering Canaan was unbelief. After hearing the negative report from the ten spies, they refused to trust that God could give them the land He had promised. Ellen White describes this as an "evil heart of unbelief" (PP 387-390). * **For Us Today:** She warns that unbelief is just as dangerous for us. Doubting God's promises, His power to forgive our sins, and His ability to give us victory over temptation prevents us from entering our spiritual "rest" and, ultimately, the heavenly Canaan. "The history of the unbelief of Israel has been recorded for our benefit" (4T 152.3). **2. Murmuring and Complaining** * **In Israel:** They constantly murmured—about the lack of water, the food (despising the manna as "this light bread"), and against the leadership of Moses and Aaron. This spirit of discontent revealed a lack of gratitude and trust in God's providence (PP 291-293). * **For Us Today:** Ellen White warns that a spirit of complaining and criticism within the church is a repetition of Israel's sin. Murmuring about our circumstances, against church leaders, or doubting God's guidance in our lives weakens us spiritually and displeases God. "The history of the children of Israel is a faithful picture hung up before us as a warning lest we follow their example of disobedience" (1T 652.2). **3. Rebellion and Disobedience** * **In Israel:** The rebellion of Korah, Dathan, and Abiram is a prime example. They rose up against the authority God had established in Moses. They also rebelled by building and worshiping the golden calf, directly breaking their covenant with God (PP 395-405). * **For Us Today:** The tendency to reject counsel, resist divinely established authority (such as the principles of the Bible and the Spirit of Prophecy), and follow our own judgment is the same spirit of rebellion. This prevents us from moving forward as a people. **4. Presumption** * **In Israel:** After God forbade them from entering Canaan because of their unbelief, they presumptuously decided to go up and fight anyway, saying, "we have sinned." But they did so without God's presence and were soundly defeated (PP 393-394). * **For Us Today:** Presumption is as dangerous as unbelief. It is the act of claiming God's promises while willfully disobeying His commands, or rushing into God's work in our own strength without seeking His direction and power. **Conclusion:** Ellen White is very clear that the sins that kept Israel wandering in the desert for 40 years—unbelief, murmuring, rebellion, and presumption—are precisely the same character defects that prevent us from experiencing the fullness of the Christian life and delay our entrance into the heavenly Canaan. Their history is our warning manual. *** ### How Can a Tribe Be a "Half-Tribe"? This is an excellent question. The term "half-tribe" is a **geographical and administrative description, not a genealogical one.** 1. **It Refers to the Tribe of Manasseh:** Manasseh was one of Joseph's two sons. Although Joseph was one of Jacob's 12 sons, his two sons, Ephraim and Manasseh, were adopted by Jacob and each received the inheritance of a full tribe. The tribe of Manasseh grew to be very large and numerous. 2. **The Geographical Division:** * Before Israel crossed the Jordan River to conquer Canaan, they had already defeated kings on the **east** side of the Jordan. * The tribes of Reuben, Gad, and **half of the tribe of Manasseh** saw that this land was excellent for livestock and asked Moses if they could settle there. * Moses agreed, on the condition that their armed men would cross the Jordan and help the rest of the tribes conquer their territories on the **west** side. * Once the conquest was complete, those men returned to their families and lands east of the Jordan. Therefore, one large tribe (Manasseh) ended up with territory on **both sides of the Jordan River**. Genealogically, they were all one tribe, descended from Manasseh. But for the purpose of land administration, they became known as the "half-tribe" living east of the Jordan and the "half-tribe" living west of the Jordan.

Of course. That is an excellent question that moves from the general explanation to the specific scriptural evidence. The Bible provides a very clear narrative that supports these points. Here are the key texts that explain the division of the tribe of Manasseh and provide evidence for its large size. ### 1. The Initial Request and Division (East of the Jordan) The story begins before the Israelites even cross the Jordan River. The decision to split the tribe was practical and initiated by the tribe itself. * **Key Text: Numbers 32:33, 39-42** > **Verse 33:** "So Moses gave to them—to the children of Gad, to the children of Reuben, and to **half the tribe of Manasseh** the son of Joseph—the kingdom of Sihon king of the Amorites and the kingdom of Og king of Bashan..." > **Verses 39-40:** "And the children of **Machir the son of Manasseh** went to Gilead and took it... So Moses gave Gilead to Machir the son of Manasseh, and he dwelt in it." * **What this shows:** This is the first explicit mention of the "half-tribe of Manasseh" receiving territory. It wasn't just a random split; it was a specific, powerful clan within Manasseh (the clan of Machir, Manasseh's firstborn) that was strong enough to conquer and settle a large territory on its own. ### 2. The Evidence of Manasseh's Size (The Census Data) The user's question about the tribe's size is crucial. A comparison of the two censuses taken in the wilderness shows Manasseh's dramatic growth, making it one of the largest tribes by the time of the conquest. * **First Census (Start of the 40 years): Numbers 1:34-35** * The number of men from Manasseh fit for war was **32,200**. At this point, they were one of the smaller tribes. * **Second Census (End of the 40 years): Numbers 26:29, 34** * The number of men from Manasseh fit for war was **52,700**. * **This is an increase of over 20,000 men, a staggering 64% growth.** During the same period, many other tribes shrank. By the time they were ready to enter the promised land, Manasseh had become the 3rd largest tribe, only smaller than Judah (76,500) and Dan (64,400). * **What this shows:** This census data is the primary evidence for Manasseh's size. Their massive growth explains why they had the manpower and the need to settle territory on both sides of the Jordan. ### 3. The Allocation of Land to the Second Half (West of the Jordan) After the conquest of Canaan proper (west of the Jordan), the remaining half of the tribe received its inheritance. * **Key Text: Joshua 13:29-31 (Confirmation of the Eastern Half)** > "Moses had also given an inheritance to the half-tribe of Manasseh... Their territory was from Mahanaim, all Bashan..." This passage summarizes the land already given to the first half. * **Key Text: Joshua 17:1-6 (The Western Half's Inheritance)** > "**There was also a lot for the tribe of Manasseh**, for he was the firstborn of Joseph... **And the rest of the children of Manasseh** had their lot by their families... The land was assigned to the children of Manasseh... These are the cities among the cities of Manasseh." * **What this shows:** The book of Joshua explicitly records two separate land allocations for the same tribe, confirming the division described in Numbers. ### 4. The Tribe's Own Testimony to Its Size Perhaps the most compelling evidence comes from the tribe itself. After receiving their land west of the Jordan, the descendants of Joseph (Ephraim and Manasseh together) complained to Joshua that their territory was too small. * **Key Text: Joshua 17:14, 17** > **Verse 14:** "Then the children of Joseph spoke to Joshua, saying, 'Why have you given us only one lot and one share to inherit, **since we are a great people**, inasmuch as the LORD has blessed us until now?'" > **Verse 17:** "And Joshua spoke to the house of Joseph—to Ephraim and Manasseh—saying, '**You are a great people and have great power**; you shall not have only one lot...'" * **What this shows:** The tribe of Manasseh (along with their brother tribe Ephraim) explicitly stated that their large population was the reason they needed more land. Joshua affirms their statement. This is direct, internal biblical evidence that their size was a well-known fact and a primary factor in their settlement patterns. In summary, the Bible provides a clear and consistent record: the census in **Numbers 26** proves Manasseh's large size, the narrative in **Numbers 32** describes the initial division, the land grants in **Joshua 13 & 17** confirm the two territories, and the complaint in **Joshua 17** serves as the tribe's own testimony to being a "great people" needing extensive land.