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# The Book of Daniel - Number Seventy-Three

Kitab Daniel - Nomer Pitung Puluh Telu

Unveiling the Historical Parallels: Jeroboam’s Deception and the Adventist Movement’s Test of Faith

Mbedhahaké Paralel Sajarah: Pangapusané Jeroboam lan Ujian Imaning Gerakan Adventist

Author

Jeff Pippenger

Published

February 6, 2024

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The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.

Karajan sisih lor lan sisih kidul kasebar ana ing sangisoring bebenduné Allah sajrone rong éwu limang atus rong puluh taun, minangka panggeneping prajanjian kang kasirep ing Leviticus rong puluh lima lan rong puluh enem. Patang puluh enem taun ing antarané pungkasaning bebendhu kang kapisan lan kang pungkasan mau nggambarake panglumpuké kaloro karajan mau dadi siji karajan, yaiku Israèl modhèren rohani, ing taun 1844. Panglumpuké kaloro bangsa mau digambarake déning loro tongkat kang digandhèng dadi siji déning Ézèkiel lan loro suket kang diklumpukaké déning randha saka Zarefat ana ing carita Élia. Ing tanggal 22 Oktober 1844, sejarah kenabian karajan sisih lor lan sisih kidul rampung, lan kanthi mangkono ngulang manèh sejarah wiwitané kaloro karajan mau.

Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.

Yerobeam netepaké sawijining sistem pangibadah palsu ana ing karajan sisih lor supaya nyegah para kawulané lelungan menyang Yehuda lan ngabekti marang Allah ana ing pasamuwan suci ing Yerusalem.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Lan Yerobeam ngandika ing sajroning atiné, “Saiki karajan iki mesthi bakal bali marang brayaté Dawud: manawa bangsa iki munggah kanggo saos kurban ana ing padalemané Pangéran ing Yérusalèm, mesthi atiné bangsa iki bakal malih bali marang gustiné, yaiku Réhabéam raja Yehuda; banjur aku bakal dipatèni, lan wong-wong mau bakal bali marang Réhabéam raja Yehuda.” Mulané Sang Prabu banjur rembugan, lan damel anak sapi loro saka emas, sarta ngandika marang wong-wong mau, “Kowé kakehan manawa kudu munggah menyang Yérusalèm: lah iki allah-allahmu, hé Israèl, kang wus ngirid kowé munggah saka tanah Mesir.” Banjur siji dipasangaké ana ing Bètèl, lan sijiné dilebokaké ana ing Dan. Lan prakara iki dadi dosa; awit bangsa iku padha lunga nyembah ana ing ngarepé sing siji, nganti tekan Dan. Panjenengané uga damel padaleman ing panggonan-panggonan dhuwur, lan ngangkat imam-imam saka golongan wong cilik, kang dudu saka trahé Lewi. Lan Yerobeam netepaké sawijining pésta ing sasi kaping wolu, ing dina kaping limalas ing sasi iku, padha kaya pésta kang ana ing Yehuda, lan piyambakipun saos kurban ana ing mesbèh. Mangkono kang ditindakaké ana ing Bètèl, saos kurban marang anak-anak sapi kang wus didamelé; lan ana ing Bètèl panjenengané mapanaké imam-imam kanggo panggonan-panggonan dhuwur kang wus didamelé. Mangkono panjenengané saos kurban ana ing mesbèh kang wus didamelé ing Bètèl, ing dina kaping limalas ing sasi kaping wolu, yaiku ing sasi kang dipikiraké déning atiné dhéwé; lan netepaké sawijining pésta kanggo bani Israèl; lan panjenengané saos kurban ana ing mesbèh, sarta ngobong menyan. 1 Para Raja 12:26–33.

His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.

Sistem pangibadahe mau minangka pralambang Katulikisme (paganisme), amarga kaya dene ing pambrontakané Harun, sistem iku ngadegaké sawijining reca kanggo lan saka kéwan galak mau. Loro reca pedhèt iku digawé saka emas, minangka pralambang Babilon. Reca-reca mau dipasrahaké marang para déwa ing Mesir, kang diakoni kaya dene Harun biyèn uga ngaku; yaiku “para déwa sing wus nggawa wong-wong mau metu saka tanah Mesir.” Panjenengané yasa loro misbyah ing rong kutha, kang manawa dipirsani bebarengan makili gabungan greja (Betel) lan nagara (Dan). Misbyah-misbyah iku minangka tandhingan palsu saka misbyah sejati, yaiku Kristus, kaya dene Katulikisme uga ngakoni yèn dhèwèké iku wakil Kristus ing bumi. Panjenengané ngangkat sawijining kaimaman kang rusak, kaya para imam ing Katulikisme. Panjenengané milih sawijining dina kanggo pangibadahé kang kanthi cetha béda saka dina-dina riyaya Allah kang sejati, mangkono makili pasulayan bab dina pangibadah kang sejati lan kang palsu.

In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.

Nalika ngresmekaké sistem pangibadah palsuné, Gusti Allah ngutus sawijining nabi saka Yehuda kanggo ngecam sistem pangibadah tandhingan kang digawéné.

> And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.

> Lan lah ana wonging Allah teka saka Yehuda marga saka pangandikaning Pangeran marang Bethel; lan Yerobeam lagi jumeneng ana ing sandhinging misbyah arep ngobong menyan. Wong mau banjur nguwuh marang misbyah iku marga saka pangandikaning Pangeran, pangandikane: Hé misbyah, misbyah, mangkene pangandikane Pangeran: Lah, bakal lair sawijining anak tumrap brayaté Dawud, Yosia jenengé; lan ing sadhuwuré kowé dhèwèké bakal nyaosaké para imam ing papan-papan luhur sing ngobong menyan ana ing sadhuwuré kowé, lan balung-balung manungsa bakal diobong ana ing sadhuwuré kowé. Lan ing dina iku uga dhèwèké maringi pratandha, pangandikane: Iki pratandha kang wis dipangandikakaké déning Pangeran; lah, misbyah iku bakal pecah, lan awu kang ana ing sadhuwuré bakal tumpah metu. 1 Para Raja 13:1–3.

The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.

Nabi saka Yehuda mratelakaké sawijining wangsit kang dumadi saka telung pérangan, sing nandhani lairé raja Yosia ing tembé. Panjenengané mènèhi pratélan yèn Yosia bakal nyembelèh para imam duraka sing nyambut gawé ana ing misbyah palsu iku, lan yèn Yosia uga bakal ngobong balung-balungé manungsa ana ing misbyah iku dhéwé. Panjenengané uga maringi Yérobéam sawijining tandha, yaiku yèn misbyahé Yérobéam bakal pecah kabukak lan awuné bakal tumpah metu. Kabèh prakara iki kawujud miturut Sabdané Pangéran, nanging nalika Yérobéam krungu pangumumané nabi mau, dhèwèké dadi nepsu lan ngupaya tumindak marang nabi iku, nanging Allah tetep ngasta panguwasa.

> And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.

> Lan kelakon, nalika raja Yerobeam krungu pangandikane abdiné Allah, kang wus nguwuh nglawan mesbèh ing Betel, banjur panjenengané ngacungaké tangané saka ing mesbèh mau, pangandikané, “Tangkepana wong iku.” Nanging tangané kang diacungaké nglawan wong mau banjur dadi garing, nganti ora bisa ditarik bali marang awaké dhéwé. Mesbèh iku uga pecah, lan awu-awu tumuwah metu saka mesbèh, miturut pratandha kang wus kaparingaké déning abdiné Allah lumantar pangandikané Pangéran. 1 Raja-raja 13:4, 5.

The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.

Tandha mau enggal kalakon, lan tangané Yerobeam banjur katumpesan.

> And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.

> Sang ratu mangsuli lan ngandika marang abdi Allah iku, “Saiki nyuwunana sih-palimarmaning Pangeran Allahmu, lan ndedongaa kanggo aku, supaya tanganku bisa pulih maneh.” Banjur abdi Allah iku nyuwun marang Pangeran, lan tangané sang ratu mau dipulihaké maneh kaya mauné. Sang ratu banjur ngandika marang abdi Allah iku, “Mrenea menyang omahku bebarengan karo aku, sumegaha awakmu, lan aku bakal maringi ganjaran marang kowé.” Nanging abdi Allah iku ngandika marang sang ratu, “Sanadyan kowé maringi aku saparo saka omahmu, aku ora bakal lumebu bebarengan karo kowé, lan aku uga ora bakal mangan roti utawa ngombé banyu ana ing panggonan iki; awit mangkono dhawuh kang diparingaké marang aku lumantar pangandikaning Pangeran, mangkéné: Aja mangan roti, aja ngombé banyu, lan aja bali liwat dalan kang padha kaya dalan nalika kowé teka.” Mulané banjur lunga liwat dalan liya, lan ora bali liwat dalan kang wis diliwati nalika teka ing Betel. 1 Raja-raja 13:6–10.

Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.

Gusti Yesus tansah nggambarake pungkasaning sawijining prakara lumantar wiwitaning prakara iku, lan wiwitan karajan lor lan karajan kidul saka Israèl kuna sacara harfiah dipungkasi ana ing sajarah nalika loro teken digandheng dadi satunggal teken, kang makili bangsa Israèl rohani ing jaman modern.

In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.

Ing sajarah nalika kalih teken punika dipun-gandhengaken, satunggaling prosès pangujian tigang tataran kapangandikakaké nalika wekdal pungkasan ing taun 1798. Kalih teken punika (karajan-karajan) sami dipun-kempalaken sadèrèngipun pamiyosipun Roh Suci wonten ing Pambengok Tengah Wengi. Nalika kuciwa kapisan ing mangsa semi taun 1844, para Protestan boten lulus saking prosès pangujian punika lan lajeng dados putri-putrinipun Katulik, mila ngulang pambiwitanipun satunggaling sistem ibadah palsu, kados ingkang sampun dipunlambangaken déning Yerobeam.

The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.

Réformasi Protestan iku sawijining pakaryan kang katindakaké déning Gusti Allah supaya ngirid pasamuwan ing ara-ara samun metu saka takhayul, tradhisi, lan adat pakulinan greja Roma. Wiwit jaman Martin Luther, saya akèh kayektèn kang kababar, kang nandhakaké bilih sundhal Tyre iku ora liya mung sawijining sistem pangibadah kapir kang katutupan déning pangakoning Kristen kang palsu. Iku wus dadi karsané Pangéran kanggo ngentas umat kagungané kang katindhes metu saka pepeteng, kaya déné Panjenengané wis nindakaké nalika umat kagungané dadi batur-tukon ing Mesir. Panjenengané ngluwari wong-wong mau saka pambudakan Mesir supaya maringi angger-anggeré marang wong-wong mau. Panolaké wong-wong Protestan kanggo ngetutaké pepadhang kang saya tambah saka kawruh kang kabikak segelé ing taun 1798, ngalang-alangi wong-wong mau supaya ora bisa mangertèni angger-angger lan pakaryan papan suci Kristus kang sejati ing taun 1844.

Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.

Panampiké marang pekabaran bab jam pangadilan iku nduduhaké yèn wong-wong mau wus dadi putri-putriné gréja Roma, lan banjur padha ngedegaké sawijining sistem pangibadah palsu kang ing Kitab Suci diidentifikasi minangka nabi palsu (Protestanisme murtad). Para Millerit kang setya, sing lumebu menyang papan suci lumantar pracaya ing tanggal 22 Oktober 1844, nampani pepadhang malaékat katelu lan ngaturaké sawijining pamrayoga marang sistem pangibadah palsu kang ngakoni awaké minangka Protestan, nanging tetep nyekeli tradhisi pokok paganisme, yaiku pangibadah marang srengéngé. Nabi saka Yehuda minangka pralambang Adventisme Millerit kang ngenali lan ngaturaké pekabaran malaékat katelu kang rawuh ing tanggal 22 Oktober 1844.

When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.

Nalika ngadhepi panyuwune Yerobeam supaya nabi mau teka menyang omahé lan nyegerake awaké, nabi iku ngandharaké pituduh-pituduh tartamtu kang wus diparingaké déning Pangéran marang dhèwèké. Prentah iku uga diparingaké marang Adventisme Millerit. Prentahé yaiku supaya aja bali liwat dalan kang padha dienggoni nalika teka, lan Adventisme Millerit wus metu saka denominasi-denominasi Protestan. Wong-wong mau wus kapisah saka kaum Protestan nalika kuciwa kapisan ing mangsa semi taun 1844, lan Yeremia maringi tuladha bab pituduh kang padha pasemoné, kang uga wus diparingaké marang nabi Yéhuda.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Pangandika Paduka kasumurupan déning kawula, sarta kawula nedha iku; lan pangandika Paduka dados kabingahan lan kasukaning manah kawula; awit kawula sinebut kanthi asma Paduka, dhuh Pangeran Yehuwah, Gusti Allahe sarwa dumadi. Kawula boten lenggah wonten ing pakempalanipun para panyendha, tuwin boten remen; kawula lenggah piyambakan marga saking asta Paduka; awit Paduka sampun ngisi kawula kanthi bebendu. Yagéné kasangsaran kawula langgeng, lan tatu kawula boten saged waras, ingkang boten purun dipun warasaken? Punapa Paduka badhé dados kados tiyang ingkang goroh tumrap kawula, lan kados toya ingkang sirna? Mila mekaten pangandikanipun Pangeran, Menawi sira mratobat, Ingsun badhé ngirid sira malih, lan sira bakal jumeneng wonten ing ngarsaningsun; lan menawi sira misahaken ingkang aji saking ingkang asor, sira bakal dados cangkemingsun; wong-wong mau padha bali marang sira, nanging aja sira bali marang wong-wong mau. Lan Ingsun bakal ndadosaken sira tumrap bangsa punika kados tembok bêsi tembaga ingkang santosa; lan wong-wong mau bakal perang nglawan sira, nanging ora bakal menang nglawan sira; awit Ingsun nunggil karo sira kanggo nylametake sira lan ngluwari sira, pangandikanipun Pangeran. Lan Ingsun bakal ngluwari sira saking tanganing tiyang duraka, lan Ingsun bakal nebus sira saking tanganing tiyang ingkang nggegirisi. Yeremia 15:16–21.

At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.

Nalika pangeneping ramalan wektu bab Bilai kapindho dumadi, ing tanggal 11 Agustus 1840, malaékat kang rosa saka Wahyu sepuluh tumurun karo kitab cilik kang kabukak ana ing tangane, lan Yokanan dipangandikani supaya lunga njupuk kitab iku lan mangan iku. Yeremia nglambangaké wong-wong kang mangan kitab cilik iku ing titik sajarah mau, lan tembung-tembung iku legi kaya madu, awit iku minangka “kabungahan lan kasukaning” “atine.” Nanging amarga “astaning” Allah, Yeremia “kapenuhan” “kanthi nesu banget,” dhèwèké “kawalun” lan nandhang “lara kang tanpa pedhot.” Amarga “astaning” Allah, Yeremia ngandharaké yèn Allah wis dadi “kanggo” Yeremia “kaya wong goroh,” lan kaya “banyu kang gagal.” Pangéran wis nyarujuki “astane” ing sajroning sawijining kaluputan ing sawatara pratandha angka ing bagan 1843.

Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.

Yeremia nggambarake kuciwane pisanan para Millerit, nalika wahyu Habakuk katingal molor. Tumrap wong-wong sing diwakili déning Yeremia, pesen sing digambarake minangka “udan” katon kaya wus gagal. Nanging Habakuk wis ngandika, “amarga wahyu iku isih kanggo wektu kang wis katetepake, nanging ing wekasané bakal matur, lan ora goroh: sanadyan molor, tetepa ngenteni iku; amarga temenan bakal teka, iku ora bakal molor.” Yeremia wis ngira manawa Gusti Allah goroh, lan manawa pesen iku (udan) wis gagal, nanging satemene mung molor.

Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.

Banjur Gusti Allah paring dhawuh marang Yérémia, manawa: “yèn kowé bali, Aku bakal mbalèkaké kowé manèh, lan kowé bakal ngadeg ana ing ngarsaku; lan yèn kowé misahaké kang aji saka kang asor, kowé bakal dadi cangkem-Ku; wong-wong mau padha balia marang kowé, nanging aja kowé bali marang wong-wong mau.” Sawisé kuciwa iku, Yérémia, minangka pralambang umaté Allah sing kudu bali marang pangibadan marang Pangéran lan ngilangi rasa semplah sing tuwuh nalika katingal yèn pawarta iku wis gagal. Manawa Yérémia netepi sarat-sarat sing wus katetepaké, Gusti Allah bakal ngidini dhèwèké dadi juru wicara Panjenengané.

More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.

Sing luwih wigati tumrap panaliten kita ing wektu iki yaiku apa kang dipangandikakaké Gusti Allah marang Yeremia ngenani “pakumpulan para panyendha” kang “bungah-bungah” marga saka kuciwane. Panjenengané ngandika marang Yeremia yèn para panyendha mau bisa bali marang Yeremia, nanging dheweke ora kena bali marang wong-wong mau. Yeremia nggambarake wong-wong kang ngadeg nglawan para Protestan sing lagi wae milih bali menyang pangkoning Katolik lan dadi para putri Babel, para nabi palsu Baal lan Asytarot. Yeremia nggambarake nabi Yehuda kang ing titik kang padha ing garis kenabian wis nyalahaké sistem pangibadah palsu Jerobeam ing wiwitan karajan sisih lor, mangkono dadi pralambang ngenaning pambukaning sawijining sistem pangibadah palsu kang dadi gambar saka Katolik ing pungkasaning sajarah karajan sisih lor. Nabi mau ngandika marang Jerobeam, nalika Jerobeam ngaturake pambentukan pasanggrahan, yèn dheweke ora kena mangan, ngombe, utawa bali liwat dalan kang dienggo teka.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.

> Sang Prabu banjur ngandika marang abdiné Allah, “Mrenea bali menyang omahku bebarengan karo aku, lan sumegerana awakmu, sarta aku bakal maringi ganjaran marang kowé.” Nanging abdiné Allah matur marang sang prabu, “Saupama panjenengan maringi kula satengahing griya panjenengan, kula ora bakal mlebet bebarengan karo panjenengan, uga kula ora bakal nedha roti utawa ngunjuk banyu ing panggonan punika; amarga mekaten dhawuhing Pangéran kang kaparingake marang kula lumantar pangandikané, mangkéné: Aja mangan roti, aja ngombé banyu, lan aja bali lumantar dalan kang padha karo dalan nalika kowé teka.” 1 Para Raja 13:7–9.

The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.

Ungkapan nabi Yudea iku selaras karo pakaryané para nabi palsu Baal lan Asytoret ing carita Élia. Mesthi waé, sajarah kaum Millerit uga minangka sajarah Élia, awit Miller iku Élia. Ing carita Élia, para nabi Baal lan Asytoret nindakake sawijining tari pangapusan, kang kababar minangka kabodhoan nalika geni tumurun saka Gusti Allah lan ngentekaké kurbané Élia, mangkono mau dadi pralambanging kawutahan Roh Suci ing Pambengok Tengah Wengi sajroning sajarah Millerit. Panyandhingan ing sajarah iku nglambangaké panyandhingané Élia kapindho, yaiku Yohanes Pembaptis nalika tari pangapusan ditindakake déning putriné Herodias (Salome). Herodias dipralambangi déning Izebel, lan Izebel iku pralambang gréja Katolik.

In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.

Ing taun 1844, gréja-gréja Protestan dadi Salome, putriné Herodias (Izebel). Ing tari panggodhan, Herod wus janji bakal maringi setengah saka karajané, lan panjenengané nindakaké mangkono ing dina ulang tauné; kanthi mangkono nggambaraké dina-dina wekasan nalika para ratu sepuluh, kang dilambangaké déning Ahab (raja saka sepuluh karajan lor), sarujuk masrahaké karajané marang kapausan (Izebel). Maringi “setengah saka karajanmu” iku pralambang saka sawijining konfederasi, lan nabi saka Yudéa kanthi cetha ngabari Yerobeam yèn dhèwèké ora bakal tau mbangun pasekuthon karo raja murtad iku utawa nyengkuyung sistem pangibadah palsuné.

That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.

Mangkono uga kang diandharake déning Pangéran marang Yérémia, nalika Panjenengané ngandika manawa “pasamuwan para panyenyamah” (Protestanisme murtad) bisa bali marang Yérémia, nanging Yérémia aja pisan-pisan bali marang wong-wong mau, utawa bali lumantar dalan kang wis dilakoni nalika teka. Nanging nabi saka Yéhuda mau nindakaké samubarang iku uga, awit panjenengané katipu déning nabi palsu lan goroh sadurungé bali menyang Yéhuda—sadurungé ngrampungaké pakaryan kang wis dipasrahaké marang panjenengané.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.

> Ing Betel ana nabi tuwa manggon; lan para putrané teka lan nyritakaké marang panjenengané sakehing pakaryan kang wus katindakaké déning abdiné Allah ing dina iku ana ing Betel; tembung-tembung kang wus diucapaké marang raja uga padha diaturaké marang bapakné. Banjur bapakné ngandika marang wong-wong mau: Panjenengané mlaku liwat dalan sing endi? Awit para putrané wus weruh dalan kang diliwati déning abdiné Allah, sing rawuh saka Yehuda. Panjenengané banjur ngandika marang para putrané: Pasangna kuldi kanggo aku. Wong-wong mau banjur masangi kuldi kanggo panjenengané; lan panjenengané nunggangi iku, banjur budhal ngoyak abdiné Allah, lan ketemu panjenengané lagi lenggah ana ing sangisoré wit wringin; banjur panjenengané ngandika marang panjenengané: Apa kowé iki abdiné Allah kang teka saka Yehuda? Panjenengané mangsuli: Inggih, kula. Banjur panjenengané ngandika marang panjenengané: Ayo mulih bareng karo aku, lan mangan roti. Nanging panjenengané mangsuli: Aku ora kena bali bebarengan karo kowé, utawa mèlu mlebu karo kowé; uga aku ora bakal mangan roti utawa ngombé banyu bebarengan karo kowé ana ing panggonan iki; awit marang aku wus kapratélakaké lumantar pangandikané Pangéran: Kowé aja mangan roti utawa ngombé banyu ana ing kono, lan aja mbalek manèh liwat dalan sing kokliwati nalika teka. Panjenengané banjur ngandika marang panjenengané: Aku uga nabi kaya kowé; lan ana malaékat ngandika marang aku lumantar pangandikané Pangéran, mangkéné: Balèkna dhèwèké bebarengan karo kowé menyang omahmu, supaya dhèwèké mangan roti lan ngombé banyu. Nanging panjenengané goroh marang panjenengané. Mulané panjenengané banjur bali bebarengan karo panjenengané, lan mangan roti ana ing omahé, sarta ngombé banyu. Nalika wong loro mau padha lenggah ana ing méja, pangandikané Pangéran tumeka marang nabi kang wis mbalèkaké panjenengané mau; banjur panjenengané nguwuh marang abdiné Allah kang teka saka Yehuda, mangkéné: Pangéran ngandika mengkéné, Amarga kowé wus mbangkang marang pangandikané Pangéran, lan ora netepi dhawuh kang dipréntahaké déning Pangéran Allahmu marang kowé, nanging malah bali, lan mangan roti sarta ngombé banyu ana ing panggonan kang déning Pangéran wus dipangandikakaké marang kowé: Aja mangan roti lan aja ngombé banyu; mula layonmu ora bakal tekan kuburané para leluhurmu.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

> Sawisé wong iku mangan roti lan ngombé, nabi tuwa mau banjur ngladèni kuldi kanggo nabi kang wus digawa bali iku. Bareng wis budhal, ana singa nemoni dheweke ana ing dalan lan matèni dheweke; layoné kapegat ana ing dalan, lan kuldiné ngadeg ana ing sandhingé, déné singa uga ngadeg ana ing sandhingé layon mau. Lah ana wong-wong kang liwat, banjur weruh layon kapegat ana ing dalan lan singa ngadeg ana ing sandhingé layon mau; wong-wong mau banjur teka lan nyritakaké iku ana ing kutha panggonané nabi tuwa mau manggon. Bareng nabi kang wis nggawa dheweke bali saka dalan krungu bab iku, banjur ngandika, “Iku abdiné Allah, kang mbangkang marang pangandikané Pangéran; mulané Pangéran masrahaké dheweke marang singa, kang wis nyuwek dheweke lan matèni dheweke, miturut pangandikané Pangéran, kang wus kapangandikakaké marang dheweke.” Nabi mau banjur ngandika marang anak-anaké, “Ngogna kuldi kanggo aku.” Anak-anaké banjur ngogèkaké. Banjur tindak lan nemu layoné kapegat ana ing dalan, lan kuldi sarta singa padha ngadeg ana ing sandhingé layon mau; singa iku ora mangan layon mau, lan uga ora nyuwek kuldiné. Nabi mau banjur ngangkat layoné abdiné Allah, ditumpangaké ing kuldi, banjur digawa bali; lan nabi tuwa mau teka ing kutha kanggo nangisi lan ngubur dheweke. Layoné banjur disarèkaké ana ing pasarané dhéwé; lan wong-wong padha nangisi dheweke karo matur, “Adhuh, sadulurku!” Sawisé dheweke ngubur wong mau, banjur ngandika marang anak-anaké, “Manawa aku wis mati, kuburna aku ana ing pasareyan panggonané abdiné Allah dikubur; lebokna balung-balungku ana ing sandhingé balung-balungé; awit pangandika kang diprasajakaké kanthi pangandikané Pangéran nglawan misbyah ing Bètèl, lan nglawan kabèh omah-omah panggonan-panggonan suci ing kutha-kutha Samaria, mesthi temen kelakon.” 1 Para Raja 13:11–32.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Nalika kakuwasaning Allah maringi paseksi bab apa kang dadi kayekten, kayekten iku kudu tetep ngadeg ing salawas-lawase minangka kayekten. Ora kena diwenehi papan marang sangkan-paran sawise kuwi kang nalisir pepadhang sing wis diparingake dening Allah. Bakal ana wong-wong kang jumeneng karo tafsiran Kitab Suci sing tumrap dheweke iku kayekten, nanging satemene iku dudu kayekten. Kayekten kanggo jaman iki wis diparingake dening Allah marang kita minangka dhasar tumrap pracaya kita. Panjenengane piyambak wis mulang marang kita apa kang dadi kayekten. Ana siji kang bakal jumeneng, banjur isih ana maneh liyane, nggawa pepadhang anyar, kang nalisir pepadhang sing wis diparingake dening Allah ana ing sangisoré bukti pakaryaning Roh Suci Panjenengane. Isih ana sawatara wong kang urip, yaiku wong-wong sing wis ngliwati pengalaman sing dipikolehi nalika netepake kayekten iki. Kanthi sih-rahmat, Allah isih ngreksa uripe supaya mbaleni, lan mbaleni manèh nganti tekan pungkasaning uripe, pengalaman sing wis dilakoni déning dheweke, kaya déné Yokanan rasul ngantos tekan pungkasaning uripe. Lan para pamawa panji kang wis gugur ing pati kudu tetep ngandika lumantar dicithak manèh tulisan-tulisane. Aku diparingi piwulang manawa mangkono swarané kudu dirungu. Wong-wong mau kudu nekseni bab apa kang dadi kayekten kanggo jaman iki.”

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.

> “Kita ora kena nampani tembung-tembung saka wong-wong kang teka nggawa pesen sing mbantah pokok-pokok mligi saka pracaya kita. Wong-wong mau nglumpukake tumpukan Kitab Suci, lan numpukaké iku minangka bukti ing saubengé teori-teori sing padha negesaké. Bab iki wis bola-bali katindakaké sajroning sèket taun kepungkur. Lan sanadyan Kitab Suci iku pangandikané Allah, sarta pantes diajèni, panganggoné, manawa panganggoné kaya mangkono nggesèr siji cagak saka dhasar kang wis dipathok lan disantosakaké déning Allah sajroning sèket taun iki, iku sawijining kaluputan gedhé. Wong sing nglakokaké panganggoné kaya mangkono ora mangertèni pepadang mujijat saka Roh Suci kang maringi kakuwatan lan daya marang pesen-pesen biyèn kang wis teka marang umaté Allah.”

> “Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.

> “Bukti-bukti Elder G boten saged dipunpitados. Manawi dipuntampi, punika badhé ngrusak imanipun umat Allah dhateng kayektèn ingkang sampun ndadosaken kita kados sapunika.

> “We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]

> “Kita kudu mantep ing prakara iki; awit pokok-pokok kang diupaya déning panjenengané kanggo dibuktèkaké lumantar Kitab Suci iku ora bener. Iku ora mbuktèkaké manawa pengalaman umat Allah ing jaman kapungkur iku sawijining kasalahan. Kita nduwèni kayektèn; kita dipimpin déning para malaékaté Allah. Ana ing sangisoré tuntunan Roh Suci, pawartos bab prakara pasamuwan suci iku diparingaké. Iku luwih prayoga tumrap saben wong supaya meneng waé ngenani ciri-ciri pracaya kita kang ing kono wong-wong mau ora melu tumindak apa-apa. Allah ora tau mbantah Sarirané piyambak. Bukti-bukti Kitab Suci salah ditrapaké manawa dipaksa supaya menehi paseksi marang prakara kang ora bener. Wong siji lan sijiné manèh bakal jumeneng lan nggawa apa kang dianggep pepadhang gedhé, sarta nglairaké panegesané. Nanging kita tetep jejeg ing tenger-tenger lawas. [1 Yokanan 1:1–10 quoted.]

> “I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.

> “Dakwulang marang aku supaya ngandika bilih tembung-tembung punika saged kita anggo kanthi trep tumrap wekdal punika, awit sampun dumugi wekdalipun manawi dosa kedah sinebat kanthi asmanipun ingkang leres. Karya kita kasandhet dening tiyang-tiyang ingkang dereng kabucal manahipun, ingkang ngupadi kamulyanipun piyambak. Padha kepengin kaanggep dados para panggagas teori-teori enggal, ingkang dipunatur kanthi pratelan bilih punika kayekten. Nanging manawi teori-teori punika dipuntampi, punika badhe ndadosaken panyelaki dhateng kayekten ingkang sajroning sèket taun kapengker Gusti Allah sampun maringi dhateng umatipun, sarta netepaken punika lumantar pratandhaing Roh Suci.” Selected Messages, buku 1, 161.

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