Article

# Elijah - Number Nine

Élia — Nomer Sanga

The Prophet Lied

Nabi Ngapusi

Author

Jeff Pippenger

Published

October 11, 2023

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We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.

Kita ngakhiri artikel pungkasan kanthi sawijining pethikan sing nyariosaken babagan “roh goroh.” Ing ngandhap punika salah satunggaling paragraf saking pethikan punika.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.

> “Para pelados sing ora kasucek lagi nglawan Gusti Allah. Wong-wong mau padha ngluhuraké Kristus lan allahing jagad iki sajroning ambegan sing padha. Sanadyan miturut pangakèné padha nampani Kristus, wong-wong mau ngrangkep Barabas, lan lumantar tumindaké padha kandha, ‘Dudu Wong Iki, nanging Barabas.’ Kabeh wong sing maca tetembungan iki, padha waspada. Sétan wis ngumuk ngenani apa kang bisa ditindakaké. Panjenengané ngira yèn bisa mbubaraké kasawijèn kang didongakaké déning Kristus supaya ana ing pasamuwané. Panjenengané ngandika, ‘Aku bakal maju lan dadi roh goroh kanggo ngapusi wong-wong sing bisa dakapusi, supaya padha ngritik, nyalahaké, lan ngapalsukaké.’ Menawa anaking cidra lan paseksi palsu ditampani déning sawijining pasamuwan kang wis nampa pepadhang gedhé, bukti gedhé, pasamuwan mau bakal mbuwang piwulang kang dikirim déning Gusti, lan nampani paneges-paneges kang paling ora lumrah lan panemu-panemu palsu sarta téyori-téyori palsu. Sétan ngguyu marang kabodhoané, awit panjenengané pirsa apa iku kayektèn.” Testimonies to Ministers, 409.

Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.

Muga “putraning cidra lan paseksi palsu diprenahaké déning sawijining pasamuwan sing wis nampani pepadhang kang ageng, bukti kang ageng, lan pasamuwan iku bakal mbuwang piwulang sing wis dikirim déning Pangéran, sarta nampani panegasan-panegasan sing paling ora lumrah lan pamrayoga-pamrayoga palsu lan tiori-tiori palsu.” Ing taun 1863, Adventisme Millerit ‘balik’ marang metodologi kang ora lumrah lan palsu sing digunakaké déning Protestanisme murtad lan nampik pangenalan William Miller ngenani pitung mangsa ing Imamat 26. Perkara bab ‘balik’ iku dipralambangaké déning para pambrontak ing Cacahing Yosua 14, nalika padha netepaké milih sawijining panglima lan bali menyang Mesir.

> And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.

> Lan padha padha kandha siji marang sijiné, Ayo padha ngangkat sawijining panggedhé, lan ayo padha bali menyang Mesir. Cacah 14:4.

The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.

Bab ngenani “wangsul” marang Protestantisme sing murtad uga dipralambangake déning Yérémia, nalika ing pasal limalas, dhèwèké dipangandikani manawa para Protestan kang wis tiba bisa wangsul marang dhèwèké, nanging dhèwèké ora kena “wangsul” marang wong-wong mau.

> 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 brazen 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. Jeremiah 15:17–20.

> Aku ora lenggah ana ing pasamuwané para wong sing nggeguyu moyoki, lan aku ora bungah; aku lenggah piyambakan marga saka asta-Mu, awit Paduka wus ngebaki aku kalawan nepsu. Yagéné kasangsaranku langgeng, lan tatuning kawulan ora kena waras, kang ora gelem diobati? Punapa Paduka badhé dados tumrap kawula kados wong goroh, lan kados toya kang asat? Mulane mangkéné pangandikané Pangéran, Manawa kowé mratobat, Aku bakal mbalèkaké kowé manèh, lan kowé bakal ngadeg ana ing ngarsaningsun; lan manawa kowé misahaké kang aji saka kang nistha, kowé bakal dadi cangkemingsun; wong-wong mau supaya padha bali marang kowé, nanging aja kowé bali marang wong-wong mau. Lan Aku bakal ndadèkaké kowé tumrap bangsa iki kados témbok bêsi tuwangan kang kukuh; lan wong-wong mau bakal perang nglawan kowé, nanging ora bakal bisa ngalahaké kowé; awit Aku nunggil karo kowé kanggo ngluwari kowé lan ngentasaké kowé, mangkono pangandikané Pangéran. Yeremia 15:17–20.

Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.

Mbokmenawa ilustrasi kenabian sing paling cetha bab prinsip supaya ora bali marang Protestantisme murtad kapanggih ana ing carita nabi sing ora manut, kang nglantarake pesen pangreksan marang Yerobeam, raja kapisaning sepuluh taler sisih lor.

> 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 13:7–10.

> Lan Sang Prabu ngandika marang abdiné Allah, “Mrenea mulih bebarengan karo aku, lan segerna awakmu; aku bakal maringi ganjaran marang kowé.” Nanging abdiné Allah ngandika marang Sang Prabu, “Sanadyan panjenengan maringi aku saparo saka griyaning panjenengan, aku ora bakal mèlu mlebu bebarengan karo panjenengan, uga ora bakal mangan roti utawa ngombé banyu ana ing panggonan iki; awit mengkono dhawuh kang katetepaké marang aku lumantar pangandikané Pangéran, mangkéné: Aja mangan roti, aja ngombé banyu, lan aja mbalek maneh lumantar dalan kang padha karo dalan nalika kowé teka.” Mulané dhèwèké lunga lumantar dalan liya, lan ora bali lumantar dalan kang dilakoni nalika teka ing Betel. 1 Para Raja 13:7–10.

The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.

Nabi kang ora manut iku wus diparingi dhawuh déning Gusti Allah supaya aja bali lumantar dalan kang padha karo dalan nalika tekané. Adventisme Millerit wus metu saka Protestantisme kang kagambar déning Sardis, lan dheweke ora kena bali. Sanadyan nabi kang ora manut iku pirsa kanthi cetha manawa dhèwèké ora kena bali lumantar dalan kang padha karo dalan nalika tekané, ana nabi palsu saka karajané Yerobeam kang ngandhani dhèwèké manawa Gusti Allah wis ngandika yèn nabi kang ora manut iku kudu bali menyang omahé nabi palsu mau lan mangan bareng karo dhèwèké. Senadyan ana pituduh saka Gusti Allah, dhèwèké malah nindakaké bab iku. Sawisé dhèwèké wiwit mangan panganané nabi palsu mau, Kitab Suci kanthi cetha nyatakake yèn nabi saka Samaria iku wus goroh.

> 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. 1 Kings 13:11–19.

> Ana sawijining nabi tuwa manggon ing Betel; lan anak-anake padha teka lan nyritakake marang dheweke sakehing pakaryan sing wis ditindakake dening abdiné Allah ing dina iku ing Betel; tembung-tembung kang wus diucapake marang raja, iku uga padha dicritakake marang bapake. Banjur bapake ngandika marang dheweke, “Liwat dalan endi dheweke lunga?” Awit anak-anake wus weruh dalan sing diliwati dening abdiné Allah kang teka saka Yehuda. Lan dheweke ngandika marang anak-anake, “Pasanana kuldi kanggo aku.” Mulané padha masanani kuldi kanggo dheweke; lan dheweke nunggangi iku, banjur lunga nyusul abdiné Allah, lan ketemu dheweke lagi lungguh ana ing sangisoring wit jati gedhé; banjur dheweke ngandika marang dheweke, “Apa kowé abdiné Allah kang teka saka Yehuda?” Panjenengané mangsuli, “Inggih, kula.” Banjur dheweke ngandika marang Panjenengané, “Ayo mulih bebarengan karo aku, lan dhaharana roti.” Nanging Panjenengané ngandika, “Aku ora kena bali bebarengan karo kowé, utawa mlebu karo kowé; uga aku ora bakal mangan roti utawa ngombé banyu bebarengan karo kowé ana ing panggonan iki; awit marang aku wus kapangandikakaké lumantar pangandikané Pangéran: Kowé aja mangan roti utawa ngombé banyu ana ing kono, lan aja bali liwat dalan sing padha karo dalan sing kokliwati nalika teka.” Dheweke banjur ngandika marang Panjenengané, “Aku uga nabi kaya kowé; lan sawijining malaékat wus ngandika marang aku lumantar pangandikané Pangéran, mangkéné: Baliakna dheweke bebarengan karo kowé menyang omahmu, supaya dheweke bisa mangan roti lan ngombé banyu.” Nanging dheweke ngapusi Panjenengané. Mulané Panjenengané banjur bali bebarengan karo dheweke, lan mangan roti ana ing omahé, sarta ngombé banyu. 1 Para Raja 13:11–19.

The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.

Nabi sing ora manut mau mangan lan ngombe bebarengan karo nabi goroh saka Samaria, tegesé dheweke nampani pesen saka nabi murtad, lan nampik pesené Gusti. Pesen kang wis dipocapaké kanthi setya déning dheweke ing dina sing padha. Dheweke ngerti temenan yèn dheweke ora kena bali, nanging dheweke tetep nindakaké iku. Sister White maringi katrangan marang kita yèn manawa “putraning cidra lan paseksen goroh dipun tampi déning sawijining pasamuwan kang wis nduwèni pepadhang gedhé, bukti gedhé, mula pasamuwan iku bakal mbuwang pesen kang wis diparingaké Gusti.” Ing sajarah Millerite, malaékat kapisan wus madhangi bumi kanthi kamulyané. Ing taun 1840, pesen malaékat kapisan digawa menyang saben stasiun misi ing saindenging jagad.

> “The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Pawarta bab enggal rawuhipun Gusti dhateng jagad kita kanthi panguwaos lan kamulyan ingkang ageng punika sajatos, lan ing taun 1840 kathah swanten ingkang kaangkat ing pangwartosanipun.” Manuscript Releases, volume 9, 134.

Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.

Ora suwé sawisé kuwi, Adventisme Millerit bali marang “goroh” yaiku metodologi Protestanisme murtad, lan mbuwang “pawarta saka Pangéran” kang wis dikirim déning Allah lumantar William Miller. Wong-wong mau mbuwang pawartané Musa kaya kang dipratélakaké déning Élia, lan “goroh” kang ditampa ing wiwitan sajroning sajarah Millerit iku nglambangaké “goroh” kang dipracaya ing pungkasan; “goroh” kang ndhatangaké kasasaran kang banget kuwat marang Adventisme Laodikia.

> And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.

> lan sarana sakehing pangapusaning piala ana ing wong-wong kang padha nemahi karusakan; awit wong-wong mau ora nampani katresnan marang kayektèn, supaya padha kapitulungan. Lan marga saka iku Gusti Allah bakal ngutus marang wong-wong mau panyasaran kang banget kuwawa, supaya padha pracaya marang goroh: Supaya wong-wong mau kabèh padha kaukum, yaiku kang ora pracaya marang kayektèn, nanging malah rumangsa renaning piala. 2 Tesalonika 2:10–12.

We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”

Kita lagi ngupaya nduduhaké perané Élia minangka sawijining pralambang gegayutan karo sajarah-sajarah sing sejajar saka sungu Protestantisme lan sungu Republicanisme sajroning mangsa nalika karajan kaping nem saka ramalan Kitab Suci mrentah. Kasangsarané kanggo nglumpukaké kabèh prakara taun 1863 bebarengan miturut ramalan, paling ora tumrap aku, yaiku anané manéka warna garis sing padha sesambungan siji lan sijiné, kang nyandhak marang gagasan “logika meliwer”. Logika sing langsung lan cetha tansah dadi pendekatan sing paling becik, nanging ngenali kayektèn-kayektèn ilahi lan gegandhèngané kayektèn-kayektèn mau siji lan sijiné iku sawijining pakaryan kang angel, awit kayektèn-kayektèn iku ditemokaké ana ing Kitab Suci “ing kéné sathithik lan ing kana sathithik.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.

> Sapa kang bakal diparingi kawruh déning Panjenengané? Lan sapa kang bakal didadèkaké mangertèni piwulang? Yaiku wong-wong kang wis disapih saka susu lan wis dipisah saka susu dhadha. Awit pranatan kudu ana ing sadhuwuré pranatan, pranatan ana ing sadhuwuré pranatan; garis ana ing sadhuwuré garis, garis ana ing sadhuwuré garis; ana sethithik ing kéné, lan ana sethithik ing kana. Yesaya 28:9, 10.

It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.

Iki uga sawijining pakaryan kang angel nalika para pamirsa sing dadi sasaran panjenengan dumadi saka wong-wong kang wis tepung karo kayekten-kayekten utama sing panjenengan rembugi, nanging ana liyané kang isih anyar bab sakabehé iki. Meh kabèh kayekten sing arep dakwènèhaké ringkesan ing artikel iki bisa katemu ana ing Tables-né Habakkuk. Supaya aja nganti kadéngé kaya dene aku nggunakaké ‘logika muter-muter’, aku bakal nyaritakaké marang panjenengan dhisik menyang ngendi kita arep tumuju, sadurungé kita temenan tekan ing kana.

In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.

Ing taun 1863, Adventisme Millerit Laodikia ngedegaké sawijining reca cemburu. Reca cemburu iku nggambaraké generasi kapisan saka patang generasi Adventisme Laodikia.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.

> Panjenengané banjur ngandika marang aku, “He, anaking manungsa, dongaken mripatmu saiki menyang arah lor.” Mulané aku ndongakaké mripatku menyang arah lor, lan lah, ing sisih lor, ana ing gapura mesbèh, patung meri iki ana ing lawanging mlebu. Yehezkiel 8:5.

The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.

Papat generasi pasamuwan Advent Dina Kaping Pitu dipratelakaké ana ing manéka péranganing Kitab Suci, nanging aku migunakaké Yèhèzkièl wolu minangka titik acuan utama. Sebabé yaiku yèn pasal wolu tumuju marang pasal sanga. Ing Yèhèzkièl sanga, panyegelan satus patang puluh papat ewu iku dipralambangaké, lan ing Testimonies, jilid lima, Sister White kanthi cetha ngenali kasunyatan iki. Ing komentar-komentar Sister White, piyambakipun kanthi cetha ngrembag rong golongan wong sing padha ngabekti ing Yérusalèm nalika panyegelan iku kelakon. Yèhèzkièl uga nindakaké prakara kang padha, lan golongan sing ora nampa segel iku dipralambangaké ana ing pasal wolu.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “Golongan wong kang ora ngrasa prihatin marga saka kemunduran rohaniné dhéwé, lan ora nangisi dosa-dosané wong liya, bakal katinggal tanpa meteré Allah. Pangéran maringi dhawuh marang para utusané, yaiku wong-wong kang nyekel gaman panyembelihan ana ing tangané: ‘Padha melua dhèwèké ngubengi kutha, lan padha patènana: mripatmu aja melasi, lan aja padha welas asih: tumpesna babar pisan wong tuwa lan wong enom, prawan-prwan, bocah-bocah cilik, lan para wanita: nanging aja nyedhaki wong siji waé kang ana tandhané; lan wiwitana ana ing pasucèn-Ku. Banjur padha wiwit marang para wong tuwa kang ana ing ngarepé omah mau.’”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> “Ing kéné kita ndeleng yèn pasamuwan—papan suciné Gusti—dadi sing kapisan ngrasakaké pukulaning bebenduning Allah. Para wong tuwa, yaiku wong-wong sing wis diparingi pepadhang gedhé déning Allah lan sing wis ngadeg minangka para pangreksa kapentingan rohani umat, wus ngiyanati kapitayan sing dipasrahaké marang wong-wong mau. Wong-wong mau wis njupuk sawijining pamawas yèn kita ora prelu ngentèni mujijat lan panyingkapan kakuwasané Allah sing cetha kaya ing jaman biyèn. Jaman wus owah. Tembung-tembung iki nguwataké ora pracayané, lan wong-wong mau kandha: Gusti ora bakal nindakaké kabecikan, lan iya ora bakal nindakaké piala. Panjenengané kaluwihan sih-rahmat kanggo nekani umaté kanthi paukuman. Mangkono ‘Katentreman lan kaslametan’ dadi pamecuté wong-wong sing ora bakal manèh ngunggahaké swarané kaya slomprèt kanggo nuduhaké marang umaté Allah paneraké lan marang brayat Yakub dosa-dosané. Asu-asu bisu sing ora gelem ngonggong iki lah wong-wong sing ngrasakaké piwales adil saka Allah sing kasenggolan bebenduné. Wong lanang, para prawan, lan bocah-bocah cilik kabèh padha sirna bebarengan.” Testimonies, jilid 5, 211.

Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.

Bab wolu nggambarake wong-wong ing Yerusalem—“pasamuwan”—sing ana ing generasi kaping papat saka patang generasi, kang digambarake minangka sujud marang srengéngé.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Panjenengané banjur nuntun aku mlebu ing plataran njero ing padalemané Pangéran; lan lah, ana ing lawanging Padalemané Allah, ing antarané emper lan misbyah, kira-kira ana rong puluh lima wong, gegeré madhep marang Padalemané Allah, lan raié madhep mangétan; lan padha nyembah srengéngé ing arah mangétan. Banjur Panjenengané ngandika marang aku: Apa kowé wis weruh iki, hé anaking manungsa? Apa iki prakara sepele tumrap brayat Yehuda, nganti padha nindakaké sakehing kanisthan sing ditindakaké ana ing kéné? Awit padha wis ngebaki nagara iki karo panganiaya, lan padha mbalèni manèh kanggo njalari Aku nesu; lan lah, padha ngaturaké pang menyang irungé. Mulané Aku uga bakal tumindak kanthi bebendu; mripat-Ku ora bakal ngéman, lan Aku ora bakal melasi; lan senajan padha sesambat ana ing kuping-Ku kanthi swara sora, Aku ora bakal miyarsakaké wong-wong mau. Yehezkiel 8:16–18.

Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.

Kaya dene ing laporan ala saka sepuluh telik, patlikur pemimpin pambrontakan kang padha nyembah srengéngé iku wus “nggugah” paukané Pangéran. Angger-angger Minggu iku dadi “dina panggugah” kang ditunjuk luwih dhisik déning para nabi. Bab sanga nerangaké wong-wong kang nampa segelé Allah ing titi mangsa sing padha, awit bab iku mung mbalèni lan ngrembakakaké Bab wolu.

> “This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.

> “Panyegelan para abdiné Allah [Wahyu pitu] punika sami kaliyan ingkang kaparingaken dhateng Yeheskiel wonten ing salebeting wahyu.” Testimonies to Ministers, 445.

In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.

Ing taun 1863, generasi kapisan Adventisme Laodikia wiwit nglembara lumantar ara-ara samun. Sajarah kenabian sing ngenali gambar meri ing taun 1863 iku yaiku pedhet emasé Harun. Ciri-ciri kenabian saka pedhet emas iku yaiku manawa iku sawijining gambar kéwan galak, lan iku emas. Emas iku pralambang Babil, mula pedhet emasé Harun iku gambar kéwan galaké Babil. Gambar kéwan galak iku mung ditegesi minangka gabungan gréja lan nagara, kanthi gréja nguwasani sesambetan kasebut.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Nanging apa ta ‘gambar marang kéwan galak’ iku? lan kepriyé anggoné bakal digawé? Gambar iku digawé déning kéwan galak sing sungu loro, lan iku minangka gambar marang kéwan galak. Iku uga sinebut gambaré kéwan galak. Mulané, supaya mangerténi kaya apa gambar iku lan kepriyé anggoné bakal digawé, kita kudu nyinaoni ciri-ciri saka kéwan galak iku dhéwé—kapapaan.”

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Nalika pasamuwan wiwitan dadi rusak awit nyimpang saka kasederhanaan Injil lan nampani ritus lan adat istiadat kapir, pasamuwan iku kelangan Roh lan panguwasané Allah; lan supaya bisa nguwasani nurani wong akèh, pasamuwan iku ngupaya panyengkuyung saka kakuwasan kadonyan. Asilé yaiku kapausan, sawijining pasamuwan sing nguwasani kakuwasan nagara lan nggunakaké iku kanggo nglajengaké ancas-ancasé dhéwé, mligi kanggo ngukum ‘heresy.’ Supaya Amérika Sarékat bisa mbentuk gambar kéwan iku, kakuwasan agama kudu nganti mangkono nguwasani pamaréntahan sipil satemah wewenangé nagara uga bakal digunakaké déning pasamuwan kanggo nggayuh ancas-ancasé dhéwé.” The Great Controversy, 443.

The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.

Pedhèt sapi lanang sing digawé déning Harun iku digawé nalika Musa lagi nampi Sepuluh Préntah. Préntah kapindho nglarang panyembahan brahala, lan nyakup gambaran sapérangan bab sipatipun Allah, nalika mratélakaké Allah minangka Allah sing cemburu.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Aja gawé reca pepahat kanggo awakmu, utawa rupa samubarang apa waé sing ana ing langit ing dhuwur, utawa sing ana ing bumi ing ngisor, utawa sing ana ing banyu ing sangisoring bumi; aja sujud nyembah marang iku, lan aja ngabekti marang iku; awit Aku, Pangeran Yehuwah, Gusti Allahmu, iku Allah kang cemburu, kang nekakaké paukuman merga pialaning para bapa marang anak-anak nganti turun kang katelu lan kang kapapat saka wong-wong kang sengit marang Aku; lan kang ngetingalaké sih-rahmat marang éwonan wong, yaiku marang wong-wong kang tresna marang Aku lan netepi pepakon-Ku. Pangentasan 20:4–6.

Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.

Patung pedhèt mas gawéané Harun, amarga iku brahala, nggambaraké sawijining citra cemburu, awit iku njalari bebendu kang bener sing meksa Musa mbuwang mudhun lan mecah loro loh pisanan saka Sepuluh Préntah. Karep kita yaiku nduduhaké yèn bagan palsu taun 1863 iku kagambar déning pedhèt masé Harun. Cemburuné Allah kawedhar marang pedhèt masé Harun, awit pedhèt mas iku nggambaraké allah palsu. Pedhèt iku minangka perwakilan palsu saka Allah. Harun ngumumaké yèn iku makili para allah sing wis ngluwari wong-wong mau saka pangawulan ing Mesir. Loro loh kang dipatèni Musa ing sajarah iku mau, minangka “salinan” saka wataké Allah kang sejati, yaiku Allah sing satemené wis ngetokaké wong-wong mau saka Mesir. Bagan palsu kang digawé ing taun 1863 iku minangka citra cemburu, awit iku mecah loro loh ing Habakuk pasal loro kanthi nyirnakaké pitu wektu saka sumpahé Musa.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Aku wis weruh manawa bagan taun 1843 iku dipandhegani déning astané Pangéran, lan manawa bagan iku ora kena diowahi; manawa angka-angkane iku kaya kang dikarsakaké déning Panjenengané; manawa astané ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sawetara angka, satemah ora ana wong siji waé kang bisa ndeleng, nganti astané dijupuk.” Early Writings, 74, 75.

Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”

Salajengipun Ellen White nambahaken dhateng prentah supados boten ngowahi bagan 1843, kanthi katrangan “kajaba kanthi inspirasi.”

> “I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> “Aku weruh manawa bagan lawas iku diparingi pituduh déning Pangéran, lan manawa ora ana siji waé gambaré kang kena diowahi kajaba lumantar ilham. Aku weruh manawa gambar-gambar ing bagan iku kaya kang dikarsakaké déning Allah, lan manawa asta-Nya ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sawatara gambar, supaya ora ana wong kang weruh nganti asta-Nya kasingkiraké.” Spalding and Magan, 2.

James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.

Yakobus lan Ellen White padha manggon bebarengan karo kulawargané Otis Nichol nalika kulawarga Nichol nyiapaké lan nerbitaké bagan taun 1850. Mung siji prakara sing “diowahi” ing bagan taun 1850, yaiku yèn taun ‘1844’ digunakaké kanggo nggantèkaké taun ‘1843,’ sing sadurungé wis kapacak ing bagan taun 1843. Mung siji prakara sing “diowahi,” yaiku pambeneran marang “kaluputan” sing Gusti Allah wis nahan astanipun ing sandhuwuré. Inspirasi saka nabi wadon mau ana ing omah kuwi piyambak, ing papan bagan taun 1843 “diowahi” dadi bagan taun 1850, lan pitu mangsa saka Imamat likur nem tetep katetepaké ana ing bagan kuwi, kaya dene wis ana ing bagan taun 1843.

The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.

Pepakon kapindho nyakup pérangan liyané saka teka-teki kenabian iki, amarga pepakon iku nerangaké yèn Gusti Allah ngetung turun-temurun nganti Panjenengané nekani piala kang dumadi. Ing taun 1863 wiwitlah generasi kapisan saka gréja Advent Hari Ketujuh, awit gerakan Millerit rampung ing wektu iku.

The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.

Loro loh watu Angger-angger Sepuluh nglambangaké loro loh Habakuk, nanging uga nglambangaké loro roti unjukan Pentakosta, yaiku siji-sijiné pisungsung ing palayanan papan suci kang ngandhut dosa. Panyatane kakuwasané Gusti Allah ing wektu diparingaké Angger-angger Sepuluh, panyatane kakuwasané Gusti Allah ing wektu kawutahan Pentakosta, lan panyatane kakuwasané Gusti Allah ing sajarah loro bagané para Millerit, kabèh iku nglambangaké panyatan pungkasan saka kawutahan Roh Suci ing udan pungkasan. Loro roti unjukan Pentakosta makili wong satus patang puluh papat èwu kang kaangkat minangka panji nalika udan pungkasan.

The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.

Roti ombak Pentakosta iku kudu disawisaké nganggo “ragi”, kang nglambangaké dosa, nanging ragi mau dirusak déning proses panggangan.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Ing wektu iku, nalika wong akèh sing ora kaétung padha nglumpuk bebarengan nganti padha idak-idakan siji lan sijiné, Panjenengané wiwit ngandika dhisik marang para sakabate: Padha waspada marang raginé wong Farisi, yaiku lamis. Lukas 12:1.

The wave loaves were a first fruit offering.

Roti gelombang iku minangka kurban woh kawitan.

> Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.

> Kowé kudu nggawa metu saka padununganmu roti ayunan loro, sabené saka rong pérsepuluhan; iku kudu digawe saka glepung alus; kudu dipanggang nganggo ragi; iku minangka woh kawitan kagem Pangéran. Imamat 23:17.

The one hundred and forty-four thousand are the first fruit offering in the last days.

Satus patang puluh papat ewu iku woh kawitan kang kasokaké minangka pisungsung ing dina-dina wekasan.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Lan aku nyawang, lah ana Cempenge wedhus ngadeg ana ing Gunung Sion, lan bebarengan karo Panjenengane ana satus patang puluh papat èwu wong, kang ing bathuké tinulisan asmané Sang Rama. Lan aku krungu swara saka swarga, kaya swarané banyu akèh, lan kaya swarané gludhug gedhé; lan aku krungu swarané para pemain kecapi padha ngunekaké kecapiné. Lan padha ngidung kaya-kaya kidung anyar ana ing ngarsané dhampar, lan ana ing ngarsané papat titah urip, lan para pinituwa; lan ora ana wong siji waé kang bisa sinau kidung iku kajaba satus patang puluh papat èwu wong, kang wis kaentas saka bumi. Iki padha wong-wong kang ora kecemaran déning wong wadon; awit padha prawan. Iki padha wong-wong kang ndhèrèk Sang Cempenge wedhus menyang ngendi waé Panjenengane tindak. Iki padha wong-wong kang wis kaentas saka antarané manungsa, dadi woh kawitan kagungané Allah lan kagungané Sang Cempenge wedhus. Lan ing cangkemé ora katemu cidra; awit padha tanpa cacad ana ing ngarsané dhamparé Allah. Wahyu 14:1–5.

The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.

Golongan para panyembah ing dina-dina wekasan sing ora bakal tau mati, kang dipralambangaké déning Élia, bakal wus ngalahaké dosa kanthi sampurna, awit geni panyucèn kang digawa marang wong-wong mau déning Utusaning Prajanjian, temenan matengake lan nyingkiraké ragi saka para putrané Lèwi.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Lah, Ingsun bakal ngutus utusan-Ku, lan dheweke bakal nyawisake dalan ana ing ngarsaning Ingsun; lan Pangéran, kang kokupaya, bakal dumadakan rawuh menyang Padalemané; iya iku utusaning prejanjian, kang koksenengi: lah, Panjenengané bakal rawuh, mangkono pangandikané Pangéran sarwa dumadi. Nanging sapa kang bisa tahan ing dina rawuhipun? lan sapa kang bakal tetep jejeg nalika Panjenengané ngatingal? amarga Panjenengané iku kados geni panyepuh, lan kados sabuné tukang ngumbah: Lan Panjenengané bakal lenggah kados panyepuh lan panyucek salaka: lan Panjenengané bakal nucèkaké para putrané Lèwi, lan ngresiki wong-wong mau kados emas lan salaka, supaya wong-wong mau bisa nyaosaké marang Pangéran pisungsung kanthi kabeneran. Banjur pisungsungé Yehuda lan Yerusalem bakal ndadosaké renaning Pangéran, kados ing jaman kuna, lan kados ing taun-taun biyèn. Maleakhi 3:1–4.

The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.

Pisungsung sing “kaya ing jaman kuna” iku yaiku pisungsung ombak Pentakosta awujud roti loro. Iku diangkat dadi pisungsung, nandhani nabi loro kang dipatèni ana ing dalan-dalan, lan banjur padha kaangkat menyang swarga minangka panji, ing wiwitaning krisis hukum Minggu.

When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.

Nalika Harun ngasilaké pedhèt emasé, dhèwèké nyatakaké yèn pedhèt iku para allah sing wus ngetokaké wong-wong mau saka Mesir, banjur ngumumaké sawijining riyaya kanggo Pangéran.

> And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.

> Lan dheweke nampani iku saka tangané wong-wong mau, banjur mbentuk iku nganggo piranti ukir, sawisé digawé dadi anak sapi tuangan; lan wong-wong mau padha matur, Iki allah-allahmu, hé Israèl, kang wus nggawa kowé metu saka tanah Mesir. Nalika Harun ndeleng iku, banjur dhèwèké yasa mesbèh ana ing ngarepé; lan Harun mratélakaké dhawuh, pangandikané, Sesuk bakal ana riyaya kagem Pangéran. Pangentasan 32:4, 5.

When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.

Nalika karajan Israèl sisih lor mbrontak misah saka karajan Yéhuda sisih kidul, Yerobeam, ratu Israèl kang kapisan, kanthi sengaja ngenalaké sawijining tata ibadah palsu ing rong kutha, ngucapaké pranyatan kang padha kaya Harun, kanthi nyatakaké yèn anak sapi emas loro iku para allah kang nuntun wong-wong mau metu saka Mesir, lan netepaké sawijining riyaya palsu kaya kang tau ditindakaké déning Harun.

> 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 bakal bali menyang brayaté Dawud. Manawa bangsa iki munggah kanggo ngaturaké kurban ing Pedalemané Pangéran ing Yérusalèm, mula atiné bangsa iki bakal malih manèh marang gustiné, yaiku Réhabeam, raja Yéhuda, lan wong-wong iku bakal matèni aku, banjur bali manèh marang Réhabeam, raja Yéhuda.” Mulané sang raja banjur rembugan, lan gawé anak sapi emas loro, sarta ngandika marang wong-wong mau, “Kowé wis kakehan munggah menyang Yérusalèm; lah iki para allahmu, hé Israèl, kang wus ngirid kowé metu saka tanah Mesir.” Banjur sijiné dipasang ana ing Bètèl, lan sijiné manèh dilebokaké ana ing Dan. Lan prakara iki dadi dosa, amarga bangsa iku lunga nyembah ana ing ngarepé sijiné, nganti tekan Dan. Panjenengané uga yasa omah-omah papan-papan pangibadah ing dhuwur, sarta ngangkat para imam saka golongan rakyat kang asor dhéwé, kang dudu saka bani Lèwi. Lan Yerobeam netepaké sawijining riyaya ing sasi kawolu, ing dina kaping limalas sasi iku, padha kaya riyaya kang ana ing Yéhuda, lan panjenengané ngaturaké kurban ing mesbèh. Mangkono uga kang ditindakaké ana ing Bètèl, ngaturaké kurban marang anak-anak sapi kang wus digawé; lan ana ing Bètèl panjenengané ngangkat para imam kanggo papan-papan pangibadah ing dhuwur kang wus digawé mau. Mangkono panjenengané ngaturaké kurban ing mesbèh kang wus digawé ana ing Bètèl, ing dina kaping limalas sasi kawolu, yaiku ing sasi kang dirancang déning atiné dhéwé; lan netepaké sawijining riyaya kanggo bani Israèl; lan panjenengané ngaturaké kurban ing mesbèh, sarta ngobong menyan. 1 Para Raja 12:26–33.

Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.

Dan tegesé pangadilan, lan makili sawijining kaanan; Bethel tegesé griyané Allah. Kados déné ing pambrontakané Harun lan pambrontakané ratu Yérobéam, pralambang-pralambang punika nandhakaké gabungan gréja lan nagara kang ing pungkasané dumadi ing angger-angger Minggu ing Amérika Sarékat.

The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.

Angger-angger Minggu dumadi ing pungkasan Adventisme, lan ing wiwitan Adventisme, gerakan sing ing mangsa panas taun 1844 wis kaidentifikasi minangka sungu Protestan, banjur nyawiji kanthi sah karo sungu Republik. Mangkono, pambrontakané Harun lan Yerobeam makili loro-loroné taun 1863 lan angger-angger Minggu sing enggal bakal teka.

The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”

Alesanipun yèn utusaning prejanjian punika nyucekake “para putraning Lèwi” lan boten salah satunggaling taler sanèsipun, awit ing wekdal pambrontakan pedhèt emasipun Harun, taler Lèwi ingkang jumeneng bebarengan kaliyan Musa. Amargi kasetyanipun, lajeng dipunangkat dados taler ingkang nglambangake imamat, satunggaling pakurmatan ingkang sadèrèngipun sampun kaancang supados kapandukung déning para pambajeng saking saben taler. Punika sababipun Yéroboam mesthekake bilih imamat palsunipun boten saking para putraning Lèwi, nanging malah damel imam-imamipun “saking wong-wong ingkang asor piyambak, ingkang dudu saking para putraning Lèwi.”

The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.

Para putrané Lewi iku wong-wong sing kasucekaké déning geni minangka panji, utawa pisungsung gingsul nalika krisis undhang-undhang Minggu. Sajarah krisis undhang-undhang Minggu ing dina-dina wekasan ditipèkaké déning krisis taun 1863, nalika sungu Protestan sing nembe diidentifikasi mau kanthi sah kaiket marang sungu Republik. Isih ana siji garis sajarah manèh kang kudu kita rembug sadurungé kita miwiti nliti pérangan-pérangan Kitab Suci sing nembe kita rujuk.

That line is the year 1856, and we will address that in our next article.

Garis punika inggih taun 1856, lan prakawis punika badhé kita rembag wonten ing artikel kita salajengipun.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Rawuhipun Kristus minangka Imam Agung kita dhateng papan ingkang Mahasuci, kagem panyucekan papan suci, kados ingkang kapandharaken wonten ing Daniel 8:14; rawuhipun Putraning Manungsa dhateng Sang Sepuhing Jaman, kados ingkang kaandharaken wonten ing Daniel 7:13; saha rawuhipun Gusti dhateng Padalemanipun, kados ingkang sampun dipunwratelakaken déning Maleakhi, punika katerangan-katerangan bab prastawa ingkang sami; lan punika ugi dipunlambangaken déning rawuhipun panganten kakung dhateng pahargyan palakrama, kados ingkang dipunandharaken déning Kristus wonten ing pasemon bab sepuluh prawan, ing Matius 25.” The Great Controversy, 426.

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