Article

# The Book of Daniel - Number Seventy-Two

Kitab Daniel - Angka Pitung Puluh Loro

The Prophetic Joining: From Ancient Israel’s Division to the United States’ End

Panggegandhèng Profètis: Saka Pamisahaning Israèl Kuna nganti Pungkasaning Amérika Sarékat

Author

Jeff Pippenger

Published

February 5, 2024

Formats

PDF
Word

The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Seksiné pambrontakané Yerobeam uga minangka sajarah pamisahané Israèl kuna dadi rong bangsa. Karajan lor kang dumadi saka sepuluh taler dikenal minangka Israèl, utawa kadhangkala Efraim, lan karajan kidul dikenal minangka Yehuda. Ing jamané Yehezkiel, karajan iku wis dadi rong karajan sajroning pirang-pirang taun, lan ing pasal telung puluh pitu, Yehezkiel kaparingi sawijining panguwasa ngenani yèn rong karajan iku bakal sepisan manèh dadi siji bangsa. Panguwasa mau kawujud ing sajarah wiwitan kéwan bumi (Amerika Sarékat), lan kawujud kanggo pungkasan kaliné ing wekasané Amerika Sarékat, awit Gusti Yésus tansah nglambangaké pungkasaning sawijining prekara lumantar wiwitaning prekara iku.

The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.

Pambrontakané Yerobeam ing wektu nalika Israèl kapérang dadi loro karajan, nggambarake sawijining pambrontakan ing wiwitaning Amérika Sarékat, lan uga ing pungkasaning Amérika Sarékat. Pambrontakan ing wiwitan lan pungkasaning Amérika Sarékat iku kalebu manunggaling loro karajan. Wahyu pasal wolulas, kaya sing bola-bali dikutip saka tulisan-tulisané Sister White ing artikel-artikel iki, nggambarake loro panggilan marang pasamuwan-pasamuwan. Loro bangsa sing manunggal sajroning jam krisis hukum Minggu iku yaiku wong satus patang puluh papat èwu, lan pepanthaning Allah liyané sing isih ana ing Babil.

The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”

Loro bangsa kang digandhengake ing sajarah Millerite iku yaiku Yehuda lan Efraim. Wong-wong mau kagandheng nalika pangaosing bebendu tumrap loro karajan mau siji-sijiné rampung dhisik ing taun 1798 lan banjur ing taun 1844. Tembung “malih” ing Yehezkiel pasal telung puluh pitu ndadèkaké kita bisa mesthekake panrapan iki. Tembung “malih” tegesé nyelehake piwulang kang lumaku sawisé tembung “malih” ing ndhuwur piwulang kang ndhisiki tembung “malih.”

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.

> Pangandikané Pangéran tumeka maneh marang aku, mangkéné: Kajaba iku, hé anaké manungsa, jupukana sapotong kayu siji, lan tulisana ing kono: Kanggo Yehuda, lan kanggo para anak Israèl kancané; banjur jupukana sapotong kayu liyané, lan tulisana ing kono: Kanggo Yusuf, yaiku kayuné Éfraim, lan kanggo sakehé brayat Israèl kancané; lan satunggalna iku siji karo sijiné dadi sapotong kayu siji; lan iku bakal dadi siji ana ing tanganmu. Yehezkiel 37:15–17.

Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.

Yehezkiel lagi ngetrapaké prinsip kenabian baleni lan nggedhèkaké nalika panjenengané ngandika, “liyane manèh.” Yehezkiel kudu njupuk rong teken, siji kanggo Yehuda lan siji kanggo Efraim, lan njupuk ramalan sing digambaraké lumantar rong teken mau sarta nempatké iku ing ndhuwuré ramalan sadurungé. Gambaran kenabian sadurungé diwiwiti ing ayat siji nalika Yehezkiel kaboyong menyang sawijining lebak kebak balung-balung garing sing mati.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

> Astane Sang Yehuwah tumiba ing atasku, lan Panjenengane ngentasake aku lumantar Rohing Sang Yehuwah, sarta nempatake aku ana ing tengahing lembah kang kebak balung-balung. Panjenengane banjur nglewati aku mubeng-mubeng ing sacedhake balung-balung iku; lah, cacahe akeh banget ana ing lembah kang amba iku; lan lah, balung-balung iku wis garing banget. Panjenengane banjur ngandika marang aku, “He, anaking manungsa, apa balung-balung iki bisa urip?” Aku mangsuli, “Dhuh Gusti Allah, Paduka piyambak ingkang nguningani.” Panjenengane ngandika maneh marang aku, “Medhara ana ing ngarsane balung-balung iki, lan kandhaa marang balung-balung iki: He balung-balung garing, rungokna pangandikane Sang Yehuwah. Mangkene pangandikane Gusti Allah marang balung-balung iki: Lah, Ingsun bakal ndadekake ambegan mlebu ing kowé, sarta kowé bakal urip. Ingsun bakal masang urat-urat ana ing kowé, lan ndadekake daging tuwuh ana ing kowé, lan nutupi kowé nganggo kulit, sarta maringi ambegan ana ing kowé, mula kowé bakal urip; lan kowé bakal sumurup manawa Ingsun iki Sang Yehuwah.” Mulané aku medhara kaya kang kapréntahaké marang aku; lan nalika aku lagi medhara, ana swara, lan lah, ana geger; banjur balung-balung iku padha nglumpuk, saben balung marang pasangane dhewe. Nalika aku mirsani, lah, urat-urat lan daging banjur tuwuh ana ing kono, lan kulit nutupi kabeh saka ing dhuwuré; nanging durung ana ambegan ana ing kono. Panjenengane banjur ngandika marang aku, “Medhara marang angin, medharaa, he anaking manungsa, lan kandhaa marang angin: Mangkene pangandikane Gusti Allah; He ambegan, tekaa saka papat panjuru angin, lan ambegana wong-wong kang katumpes iki, supaya padha urip.” Mulané aku medhara kaya kang dipréntahaké marang aku, lan ambegan banjur mlebu ing wong-wong iku, banjur padha urip lan ngadeg ana ing sikilé, dadi wadya bala kang gedhé banget. Panjenengane banjur ngandika marang aku, “He, anaking manungsa, balung-balung iki iku kabeh turunaning Israèl: lah, wong-wong iku padha kandha, ‘Balung-balung kawula sampun garing, pangajeng-ajeng kawula sampun sirna, kawula sampun kapisah.’ Mulané medharaa lan kandhaa marang wong-wong iku: Mangkene pangandikane Gusti Allah; Lah, he umat-Ku, Ingsun bakal mbikak kubur-kuburmu, lan ngentasake kowé metu saka kubur-kuburmu, sarta nuntun kowé menyang tanah Israèl. Lan kowé bakal sumurup manawa Ingsun iki Sang Yehuwah, manawa Ingsun wis mbikak kubur-kuburmu, he umat-Ku, lan ngentasake kowé metu saka kubur-kuburmu. Ingsun bakal maringake Roh-Ku ana ing kowé, lan kowé bakal urip, sarta Ingsun bakal mapanake kowé ana ing tanahmu dhéwé; banjur kowé bakal sumurup manawa Ingsun, Sang Yehuwah, wis ngandika mangkono lan wus nindakaké, mangkono pangandikané Sang Yehuwah.” Yehezkiel 37:1–14.

From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.

Wiwit saka wiwitaning artikel-artikel iki, kita wis nedahaké yèn lebak balung-balung garing iku nggambaraké umaté Allah ing dina-dina pungkasan, lan yèn piwulang bab papat angin kang njalari wong-wong mau ngadeg ana ing sikilé dadi sawijining tentara kang gagah prakosa, iku ya iku piwulang Pambengok Tengah Wengi kang ngenali Islam saka Bilai katelu. Sister White ngenali balung-balung iku minangka umaté Allah.

> “I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

> “Aku ndhelèkaké penaku lan ngluhuraké nyawaku ing pandonga, supaya Gusti maringi napas marang umaté kang wis murtad, kang kaya balung-balung garing, supaya padha urip.” General Conference Bulletin, February 4, 1893.

We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.

Kula sampun nedahaken wonten ing artikel-artikel sadèrèngipun bilih pesen kenabian ingkang netepaken 18 Juli 2020 punika klèru, lan bilih pawartos palsu punika nandhani rawuhipun kuciwa kapisan saha wekdal tundha wonten ing pasemon babagan sepuluh prawan. Sanadyan pawartos wekdal punika sah wonten ing jaman Millerite, sasampunipun taun 1844, boten badhé wonten malih pesen sanès ingkang dipun gantungaken dhateng wekdal. Nalika Future for America nglairaken pawartos 18 Juli 2020, piyambakipun sami kesrèt mundur dhateng satunggaling sajarah ing ngendi pawartos wekdal punika ditampi, lan kanthi mekaten piyambakipun sami nindakaken dosa, saha dipun pejahi wonten ing margi kutha ageng ing Wahyu pasal sewelas. Sampun pejah wonten ing margi, lajeng piyambakipun mbetahaken wungunipun malih, kadosdene kalih seksi sasampunipun tigang dinten satengah.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Balung-balung garing iku kudu dipunembus déning Roh Suci Allah, supaya iku bisa lumebu ing tumindak, kados déné lumantar wungunipun saking ing antawisipun tiyang pejah.” Bible Training School, 1 Desember 1903.

In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.

Ing artikel-artikel sadurungé kita wis nduduhaké yèn pesen bab patang angin sing nguripaké manèh saksi loro iku, yaiku pesen Islam saka Bilai katelu, lan yèn pesen iku ya iku pesen Panyeluk Tengah Wengi ing dina-dina pungkasan. Yéhezkièl ngandika, “malih,” lan kanthi mangkono mratélakaké yèn sajroning sajarah sing nggambarake pangwarta Panyeluk Tengah Wengi, ana loro teken, siji dilambangaké minangka Éfraim lan siji minangka Yéhuda, kang kudu digandhèngaké dadi siji lan dadi siji bangsa. Pasemon bab sepuluh prawan kasembadan ing dina-dina pungkasan, “nganti ing saben rinci aksarané,” kaya déné wis kasembadan ing sajarah kaum Millerit. Ing mangsa nalika Panyeluk Tengah Wengi kasembadan ing sajarah Millerit, lan maneh ing kasembadané ing dina-dina pungkasan, “loro teken” wis lan bakal digandhèngaké dadi siji.

The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.

Loro teken iku nglambangaké karajan sisih lor (Éfraim) lan karajan sisih kidul (Yéhuda) saka Israèl kuna. Kita uga wis nedahaké yèn William Miller dipratandhakaké déning Élia, lan yèn sajroning telung setengah taun mangsa ketiga Élia wus lunga menyang randha ing Zarefat.

> And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.

> Lan pangandikané Pangéran tumeka marang dhèwèké, mangkéné: Tangia, lungaa menyang Sarefat, kang kagolong wewengkoné Sidon, lan manggonana ana ing kono; lah, Aku wis dhawuh marang ana randha wadon ana ing kono supaya nyukupi kabutuhanmu. Mulané dhèwèké banjur tangi lan lunga menyang Sarefat. Bareng tekan ing gapuraning kutha, lah, randha wadon mau ana ing kono lagi nglumpukaké kayu bakar; banjur diundang déning dhèwèké lan dipangandikani: Mugi kersa njupukaké aku banyu sethithik ana ing sawijining wadhah, supaya aku bisa ngombe. Nalika wong wadon mau lagi arep njupukaké, dhèwèké banjur ngundang maneh lan ngandika: Mugi kersa nggawaaké aku sairis roti ana ing tanganmu. Nanging wong wadon mau mangsuli: Demi yèn Pangéran Allahmu gesang, aku ora duwé roti bunder, kajaba mung sakepel glepung ana ing genthong, lan lenga sathithik ana ing buli-buli; lan lah, aku lagi nglumpukaké rong suket kayu, supaya aku bisa mlebu lan masak iku kanggo aku lan anakku, supaya aku lan dhèwèké padha mangan, banjur mati. Elia banjur ngandika marang wong wadon mau: Aja wedi; lungaa lan tindakna kaya sing wis kokucapaké; nanging gawea luwih dhisik roti cilik saka kuwi kanggo aku, banjur gawaana marang aku, lan sawisé kuwi banjur gawéa kanggo kowé lan anakmu. Awit mengkéné pangandikané Pangéran, Allahé Israèl: Genthong glepung iku ora bakal entèk, lan buli-buli lenga iku ora bakal susut, nganti tekan dina nalika Pangéran maringi udan marang bumi. Wong wadon mau banjur lunga lan nindakaké miturut pangandikané Elia; lan wong wadon mau, Elia, lan sakabèhé kulawargané padha mangan nganti pirang-pirang dina. 1 Para Raja 17:8–15.

The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:

“Tina akèh dina” ing pethikan iku yaiku telung taun setengah nalika Akhab nggolèki Élia, lan iku nglambangaké sèwu rong atus suwidakan taun panganiaya kapapalan. Babagan “akèh dina” saka panganiaya kapapalan iku, Gusti Yésus ngandika:

> And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.

> Lan saupama dina-dina iku ora dicekak, ora bakal ana siji daging apa-apa kang kapitulungan slamet; nanging marga saka wong-wong pinilih, dina-dina iku bakal dicekak. Matius 24:22.

Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.

Suster White kanthi langsung ngidentifikasi pangandikané Gusti Yésus bab “dina-dina iku” minangka mangsa panganiaya kapapaan.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.

> “Panganiaya marang pasamuwan ora lumaku terus sajrone kabèh période 1260 taun. Gusti Allah, kanthi sih-rahmaté marang umaté, nyepakaké cendhak mangsa pacobané kang murub. Nalika martakaké luwih dhisik bab ‘kasangsaran gedhé’ sing bakal nekani pasamuwan, Sang Juru Slamet ngandika: ‘Lan manawa dina-dina iku ora dicekakaké, mesthi ora ana daging siji waé kang bakal kaslametaké: nanging marga saka para pinilih, dina-dina iku bakal dicekakaké.’ Matius 24:22. Lumantar pangaribawané Reformasi, panganiaya iku dipungkasi sadurungé taun 1798.” The Great Controversy, 266, 267.

The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.

“Akèh dina” nalika Élia dipopong uripé déning randha mau, iya iku uga “akèh dina” panganiaya kepausan kang ditandhai déning Daniel.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Lan wong-wong ing antaraning bangsa iku kang padha duwe pangerten bakal mulang marang wong akèh; nanging padha bakal tiba marga saka pedhang, lan marga saka geni, marga saka panangkaran, lan marga saka rampasan, nganti pirang-pirang dina lawase. Saiki nalikané padha tiba, wong-wong mau bakal oleh pitulungan sethithik; nanging wong akèh bakal nglumpuk marang wong-wong mau kanthi tembung-tembung manis. Lan sapérangan saka wong-wong kang padha duwe pangerten iku bakal tiba, supaya padha kacoba, lan katlesih, lan kaputihaké, nganti tekan mangsa wekasané; awit iku isih tumrap wektu kang wus katetepaké. Daniel 11:33–35.

The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”

“wektu wekasan,” kang uga dadi “wektu kang wus katetepaké” ing ayat-ayat iku, yaiku taun 1798, lan iku nandhani pungkasaning panganiaya kapapaan, kaya kang wis dilambangaké déning wektu Élia bebarengan karo randha ing Zarepat. Ing sajarah iku randha, kang makili pasamuwan kang ora omah-omah, diidhèntifikasi minangka pasamuwan ing ara-ara samun ing pasal rolas kitab Wahyu. Dheweke lagi nglumpukaké rong teken, dudu siji teken utawa sepuluh teken, nanging rong teken. Yéhezkièl dipréntah supaya njupuk rong teken, siji kanggo karajan lor Israèl lan siji kanggo karajan kidul Israèl, banjur digandhèngaké dadi siji teken. Kaloro karajan iku padha wus kasebar sajroning rong éwu limang atus rong puluh taun, nanging prasetyané Allah yaiku yèn Panjenengané bakal nglumpukaké wong-wong mau. Wong wadon iku lagi nglumpukaké rong teken kang bakal digandhèngaké dadi siji, lan dheweke nindakaké iku “nganti tumeka ing dina nalika Pangéran ngutus udan marang bumi.”

The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.

Dina nalika Gusti ngutus “udan” iku nandhani Pambengok Wengi Tengah saka sajarah Millerite, kang tumeka ing pungkasané ing tanggal 22 Oktober 1844, nalika Utusaning Prajanjian iku kanthi ndadak rawuh ing Padaleman Suci kang wus Panjenengané jejegaké wiwit taun 1798 (pungkasaning bebendu kang kapisan), nganti tekan 22 Oktober 1844 (pungkasaning bebendu kang pungkasan). Ing sajroning mangsa wektu iku, piwulang Pambengok Wengi Tengah, kaya dene kagambarake ing ilustrasi lembah balung ing kitab Yeheskiel, katetepaké, nalika rong tekening karajan lor lan kidul dipun-gandhengaké dadi siji bangsa, kanthi siji ratu, amarga ing tanggal 22 Oktober 1844, Kristus rawuh ing ngarsané Sang Rama lan nampi sawijining karajan.

> “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 menyang Papan Ingkang Mahasuci, kangge sesucining papan suci, kados kapratelakaken wonten ing Daniel 8:14; rawuhipun Putraning manungsa dhateng Ingkang Sepuhing Jaman, kados dipunandharaken wonten ing Daniel 7:13; lan rawuhipun Gusti dhateng Pedalemanipun, kados sampun kapratelakaken dening Maleakhi, punika sadaya minangka gambaran tumrap prekawis ingkang sami; lan prekawis punika ugi kagambaraken lumantar rawuhipun panganten kakung dhateng pahargyan palakrama, kados dipunandharaken dening Kristus wonten ing pasemon bab sepuluh prawan, ing Matius 25.” The Great Controversy, 426.

Christ received a kingdom on October 22, 1844, as identified in Daniel.

Kristus nampi karajan ing tanggal 22 Oktober 1844, kaya kang kapacak ing kitab Daniel.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Ingsun sumerep ana ing wahyu-wahyu ing wayah wengi, lan lah, ana satunggal kados Putraning Manungsa rawuh kaliyan méga-méganing langit, sarta sowan dhateng Kang Sepuhing Dinten, lan Panjenengané kaatur ngadhep ana ing ngarsanipun. Lan kaparingaken dhateng Panjenengané pangwasa, kaluhuran, lan karajan, supados sakèhé bangsa, para umat, lan basa-basa padha ngabekti dhateng Panjenengané; pangwasanipun punika pangwasa langgeng, ingkang boten badhé sirna, lan karajanipun punika boten badhé binasakaken. Daniel 7:13, 14.

When Ezekiel’s two sticks are joined together, they have one king over them.

Nalika loro tekené Yehezkiel digandhengaké dadi siji, padha nduwèni siji ratu nguwasani wong-wong mau.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Lan Dawud abdi-Ku bakal dadi ratu ana ing sandhuwure wong-wong mau; lan kabeh bakal nduwèni siji pangon: wong-wong mau uga bakal lumaku ing paugeran-paugeran-Ku, lan netepi katetepan-katetepan-Ku, sarta nindakaké iku. Lan wong-wong mau bakal manggon ing tanah kang wis Dakparingaké marang Yakub abdi-Ku, ing kono para leluhurmu wus padha manggon; lan wong-wong mau bakal manggon ana ing kono, iya wong-wong mau, lan anak-anaké, lan anak-putuné ing salawas-lawasé: lan Dawud abdi-Ku bakal dadi pangeran marang wong-wong mau ing selawas-lawasé. Hezekiel 37:24, 25.

All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.

Kabeh para nabi padha sarujuk siji lan sijiné, lan Sang Prabu Dawud iku Kristus kang sowan marang Sang Rama ing tanggal 22 Oktober 1844, lan nampi sawijining karajan kang wus kaimpun saka loro kayu, yaiku Israel (karajan lor) lan Yehuda (karajan kidul). Panyebarané loro karajan mau pungkasané rampung sajroning patang puluh nem taun wiwit 1798 tekan 1844, nalika Kristus ngedegaké Pedaleman Suci kang wis dadi sepi lan kaidak-idak. Nalika Panjenengané ngedegaké Pedaleman Suci mau, Panjenengané banjur dumadakan rawuh ing Pedaleman Suci kagungané piyambak minangka Utusaning Prajanjian, minangka kasampurnaning Malakhi pasal telu. Yeheskiel sarujuk karo kasunyatan mau, awit kabèh para nabi padha sarujuk siji lan sijiné.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.

> Lan Dawud, abdi-Ku, bakal dadi raja atas wong-wong mau; lan kabèh bakal nduwèni siji pangon: wong-wong mau uga bakal lumaku ana ing pepakoning-Ku, lan ngreksa pranatan-pranatan-Ku, lan nindakaké. Lan wong-wong mau bakal manggon ana ing tanah kang wus Dakparingaké marang Yakub, abdi-Ku, panggonan para leluhurmu biyèn padha manggon; lan wong-wong mau bakal manggon ana ing kono, iya wong-wong mau, lan anak-anaké, lan putuné turun-temurun ing selawas-lawasé: lan Dawud, abdi-Ku, bakal dadi pangérané ing selawas-lawasé. Kajaba iku, Aku bakal damel prejanjian katentreman karo wong-wong mau; iku bakal dadi prejanjian langgeng karo wong-wong mau: lan Aku bakal mapanaké wong-wong mau, lan ndadèkaké cacahé tambah akeh, lan bakal netepaké pasucèn-Ku ana ing satengahé wong-wong mau ing selawas-lawasé. Tarub-Ku uga bakal ana bebarengan karo wong-wong mau: iya, Aku bakal dadi Allahé wong-wong mau, lan wong-wong mau bakal dadi umat-Ku. Yehezkiel 37:24–27.

It is Christ that erects the temple.

Kristus piyambak ingkang ngadegaké Pedalemané Allah.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Lan kandhaa marang dheweke, mangkene pangandikane Pangeraning sarwa dumadi: Lah, wong kang jenenge yaiku The BRANCH; lan Panjenengane bakal tuwuh saka papané dhéwé, lan Panjenengane bakal yasa Padalemané Pangéran. Ya Panjenengane piyambak kang bakal yasa Padalemané Pangéran; lan Panjenengane bakal nyandang kamulyan, sarta lenggah lan mrentah ing dhamparé; lan Panjenengane bakal dadi imam ana ing dhamparé; lan rancangan katentreman bakal ana ing antarané wong loro mau. Déné makutha-makutha iku bakal dadi kagungané Helem, lan Tobia, lan Yedaya, lan Hen anaké Zefanya, dadi pangéling-eling ana ing Padalemané Pangéran. Lan wong-wong kang ana ing kadohan bakal teka lan yasa ana ing Padalemané Pangéran, lan kowé bakal padha sumurup manawa Pangeraning sarwa dumadi wis ngutus aku marang kowé. Lan iki bakal kelakon, manawa kowé temen-temen manut marang swarané Pangéran, Gusti Allahmu. Zakharia 6:12–15.

Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.

Kristus punika TUNAS, lan Panjenenganipun ngandika bilih manawi Padalemanipun Panjenenganipun dirusak, Panjenenganipun badhé ngadegaké malih wonten ing tigang dinten, ingkang dipunsauri déning tiyang-tiyang Yahudi bilih pambangunan padaleman punika mbutuhaké patang doso enem taun.

> Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.

> Banjur wong-wong Yahudi mangsuli lan matur marang Panjenengane, “Pratandha apa kang Panjenengan tuduhaké marang aku kabèh, déné Panjenengan nindakaké prakara-prakara iki?” Gusti Yesus mangsuli lan ngandika marang wong-wong mau, “Bubaraké Padaleman Suci iki, lan sajroning telung dina Aku bakal ngedegaké manèh.” Banjur wong-wong Yahudi mau padha matur, “Padaleman Suci iki dibangun patang puluh nem taun lawasé, lan apa Panjenengan bakal ngedegaké manèh sajroning telung dina?” Yohanes 2:18–20.

Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.

Kristus ing wacana mau ngandika bab badané piyambak, nanging kabèh para nabi ngandharaké luwih akèh bab dina-dina wekasan tinimbang dina-dina nalika wong-wong mau urip. Wunguné Kristus ing dina katelu nggambaraké wunguné balung-balung sing mati nalika kacurahané Roh Suci ing Pambengoking Tengah Wengi. Udan kang dadi pokok paseksèné Élia iku kawujud nalika puncak pasulayané karo para nabi Baal lan Asytarot. Nalika semana kabukten manawa Allahé Élia iku Allah kang sajati, lan uga manawa Élia iku nabi kang sejati.

At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.

Nalika kuciwane kang kapisan dumugi, kabukten bilih para Protestan sampun dados nabi-nabi palsu, kados ingkang dipratandhani déning para nabi Baal lan Asytoret. Wektu tundha punika lajeng kawiwitan, lan nuntun dhateng pawartos Pambengoking Tengah Wengi, ingkang nuntun dhateng Sang Kristus dumadakan rawuh wonten ing padalemaning Panjenenganipun. Pambengoking Tengah Wengi punika dipratandhani déning pawartosing Yehezkiel ingkang ngangkat balung-balung punika dados wadyabala ageng. Kajawi punika, sajroning mangsa punika (patang dasa enem taun), kalih tongkat punika kedah dipun-gandhengaken dados satunggal, supados ngasilaken satunggal bangsa, kanthi satunggal ratu.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.

> Pangandikané Pangéran tumuli rawuh manèh marang aku, mangkéné: Kajaba iku, hé anaké manungsa, jupuken sapotong kayu siji, lan tulisen ana ing dhuwuré: Kanggo Yehuda, lan kanggo para anak Israèl kancané; banjur jupuken kayu liyané, lan tulisen ana ing dhuwuré: Kanggo Yusuf, yaiku kayuné Efraim, lan kanggo kabèh brayat Israèl kancané: Lan gandhèngna siji lan sijiné dadi sapotong kayu siji; lan kayu-kayu iku bakal dadi siji ana ing tanganmu. Lan manawa para anaké bangsamu padha matur marang kowé, mangkéné: Apa kowé ora bakal nerangaké marang aku apa tegesé iki kabèh? Kandhaa marang wong-wong mau, Mangkéné pangandikané Pangéran Allah: Lah, Ingsun bakal njupuk kayuné Yusuf, kang ana ing tangané Efraim, lan para taler Israèl kancané, lan bakal Ingsun gabungaké karo kayuné Yehuda, sarta Ingsun dadèkaké dadi sapotong kayu siji, lan kayu-kayu iku bakal dadi siji ana ing asta-Ku. Lan kayu-kayu kang koktulisi iku bakal ana ing tanganmu ana ing ngarepé mripaté wong-wong mau. Lan kandhaa marang wong-wong mau, Mangkéné pangandikané Pangéran Allah: Lah, Ingsun bakal njupuk para anak Israèl saka ing satengahing para bangsa kapir, ing ngendi waé padha lunga, lan bakal Ingsun kumpulaké saka sabeng jurusan, banjur Ingsun balèkaké menyang nagarané dhéwé: Lan bakal Ingsun dadèkaké dadi bangsa siji ana ing tanah iku, ana ing gunung-gunung Israèl; lan ratu siji bakal dadi ratuné kabèh; lan ora bakal dadi rong bangsa manèh, uga ora bakal kapérang dadi rong karajan manèh babar pisan: Uga ora bakal najisaké awaké dhéwé manèh nganggo brahalané, utawa nganggo barang-barang kang nistha, utawa nganggo sakehing kaluputané: nanging Ingsun bakal ngluwari wong-wong mau saka sakehing panggonan padunungané, ing kono wong-wong mau wis padha nglakoni dosa, lan bakal Ingsun resiki: mangkono wong-wong mau bakal dadi umat-Ku, lan Ingsun bakal dadi Allahé. Yehezkiel 37:15–23.

The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.

Loro teken kang diklumpukaké randha mau sadurungé udané Élia ing Panguwuh Tengah Wengi, yaiku karajan lor lan karajan kidul Israèl sing wis kasebar lan bakal diklumpukaké dadi siji bangsa ing tanggal 22 Oktober 1844, nalika Dina Pangruwating Dosa antitipikal wiwit, awit prasetyané yaiku yèn ing wektu iku Gusti Allah “bakal ngresiki wong-wong mau.” Pangresikan iku, kang nggambarake Pangadilan Panlitèn, wiwit ing wektu iku. Panglumpukan loro teken mau kudu dimangertèni kanthi bener, awit Gusti Allah tansah nggambaraké wekasaning sawijining prakara lumantar wiwitaning sawijining prakara.

1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.

1844, iku minangka pungkasaning kalih karajané Israèl, awit ing wekdal punika sampun dados satunggal karajan, yaiku Israèl rohani, lan wiwit ing titik punika salajengipun namung badhé dados satunggal bangsa. Sajarah punika dipratélakakên lumantar sajarah wiwitan nalika piyambakipun sampun dados kalih bangsa, yaiku sajarahing pambrontakanipun Yerobeam.

The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.

Sajarah sistem pangibadah palsu gawéané Yérobéam uga kudu kagambarake ing pungkasaning karajané. Pambalélané Harun ing wiwitan Israèl kuna lan pambalélané Yérobéam ing wiwitan karajan lor, makili pambalélan taun 1863, lan taun 1863 mung bisa dimangertèni kanthi cetha nalika pungkasaning karajané Yérobéam, kaya sing digambarake déning manunggalé loro teken, uga ditumpangaké ing dhuwuré taun 1863. Nalika kuwi, taun 1863 katon kanthi cetha minangka sawijining generasi sing ngedegaké reca rasa cemburu.

We will continue this study in the next article.

Kita bakal nerusake pasinaon iki ing artikel sabanjuré.

> “But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

> “Nanging pasemon bab balung-balung garing iki ora mung tumraping jagad, nanging uga tumrap wong-wong kang wis diparingi pepadhang kang gedhé; amarga dheweke uga kaya balung-balung rangka ana ing lebak. Dheweke nduwèni wujudé manungsa, rerangkèning badan; nanging ora nduwèni urip rohani. Nanging pasemon iku ora mung ninggalaké balung-balung garing mau kasambung dadi wujud-wujud manungsa; amarga ora cukup menawa mung ana kaselarasaning perangan awak lan wewujudan. Ambeganing urip kudu nguripaké badan-badan iku, supaya bisa ngadeg jejeg, lan banjur tumandang kanthi giat. Balung-balung iki nggambaraké brayat Israèl, pasamuwané Allah, lan pangarep-areping pasamuwan iku yaiku pangaruh kang nguripaké saka Sang Roh Suci. Gusti kudu ngambegi balung-balung garing iku, supaya padha urip.

> “The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

> “Rohé Gusti Allah, kanthi daya kang marakaké urip, kudu ana ing saben piranti manungsa, supaya saben otot lan urat rohani bisa tumindak. Tanpa Roh Suci, tanpa ambegané Gusti Allah, ana kakuwadaning batin, sirnané urip rohani. Akeh wong kang tanpa urip rohani jenengé kacathet ing cathetan pasamuwan, nanging jeneng-jeneng iku ora katulis ana ing kitab kauripané Sang Cempé. Wong-wong mau bisa uga kagabung karo pasamuwan, nanging ora manunggal karo Gusti. Wong-wong mau bisa uga sregep nindakaké sawatara pakaryan wajib, lan bisa uga dianggep minangka wong kang urip; nanging akèh ana ing antarané wong-wong kang ‘duwé jeneng yèn kowé urip, nanging kowé mati.’”

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Manawa ora ana pamratobat sejati saka nyawa marang Allah; manawa ambegan urip saka Allah ora nguripake nyawa marang urip kasukman; manawa wong-wong kang ngakoni bebener ora kagugah déning asas kang lair saka swarga, mula padha durung lair saka wiji kang ora bisa rusak, kang urip lan tetep ing selawas-lawase. Manawa padha ora pracaya marang kabenerane Kristus minangka siji-sijine pangayomané; manawa padha ora niru wataké, ora nyambut-gawé ana ing Rohé, padha iku wuda, padha durung nganggo jubah kabenerané. Wong mati kerep dianggep dadi wong urip; awit wong-wong kang nindakaké apa kang miturut panemuné dhéwé diarani karahayon, ora nduwèni Allah kang makarya ana ing sajroné wong-wong mau, supaya padha gelem lan nindakaké miturut karsané kang becik.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “Golongan iki kacethakaké kanthi cetha déning lebak kebak balung-balung garing kang dideleng Ézékiel ana ing wahyu.” Review and Herald, January 17, 1893.

Back to Articles