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# The Book of Daniel - Number Seventy

Kitab Daniel - Angka Pitung Puluh

From Ancient Tables to Modern Responsibilities: Unveiling the Covenant Journey

Saka Loh-Loh Kuna tumuju Tanggung Jawab Jaman Saiki: Mbabar Lelakon Prajanjian

Author

Jeff Pippenger

Published

February 3, 2024

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When the Lord entered into covenant with ancient Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified the responsibility of ancient Israel to present a living testimony of the two tables to the world. When the Lord entered into covenant with modern Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified their responsibility to present a living testimony of all four tables to the world.

Nalika Pangéran lumebet ing prejanjian karo Israèl kuna, Panjenengané maringi rong loh minangka dhasar lan pralambanging sesambetan prejanjian iku. Rong loh mau uga nandhani tanggung jawabé Israèl kuna kanggo ngaturaké paseksèn kang urip ngenani rong loh mau marang donya. Nalika Pangéran lumebet ing prejanjian karo Israèl modhèren, Panjenengané maringi rong loh minangka dhasar lan pralambanging sesambetan prejanjian iku. Rong loh mau uga nandhani tanggung jawabé kanggo ngaturaké paseksèn kang urip ngenani kabèh patang loh mau marang donya.

The two tables were given to literal ancient Israel just after God delivered them out of the literal slavery of Egyptian bondage, and brought them through the disappointment of the Red Sea crossing. The period of time that literal ancient Israel was in bondage had been specifically identified in prophecy as four hundred and thirty years, and while in bondage literal ancient Israel forgot, and ceased to observe, the seventh-day Sabbath.

Loro loh watu iku diparingake marang Israel kuna literal sawisé Gusti Allah ngluwari wong-wong mau saka perbudakan literal ing sangisoring panyandhetan Mesir, lan nuntun wong-wong mau ngliwati kasangsaraning kuciwané panyabrangan Segara Abang. Suwéné wektu nalika Israel kuna literal ana ing sajroning panyandhetan wis kanthi cetha katandhani ana ing ramalan minangka patang atus telung puluh taun, lan nalika ana ing sajroning panyandhetan, Israel kuna literal lali, lan mandheg netepi, dina Sabat kapitu.

The two tables were given to spiritual modern Israel just after God delivered them out of the spiritual slavery of Catholic bondage, and brought them through the great disappointment of 1844. The period of time that spiritual modern Israel was in bondage had been specifically identified in prophecy as twelve hundred and sixty years, and while in bondage spiritual modern Israel forgot, and ceased to observe, the seventh-day Sabbath.

Loro loh watu iku kaparingaké marang Israèl modhèren rohani sawisé Gusti Allah ngluwari wong-wong mau metu saka perbudakan rohani ing sangisoré pangiket Katulik, lan nuntun wong-wong mau ngliwati kuciwa gedhé taun 1844. Mangsa wektu nalika Israèl modhèren rohani ana ing pangawulan iku wis kanthi cetha katuduhaké ana ing ramalan minangka sèwu rong atus suwidak taun, lan sajrone ana ing pangawulan, Israèl modhèren rohani lali, lan mandheg netepi, Sabat dina kapitu.

In the very history when God provided the two tables to Moses to take to ancient Israel, his brother Aaron was making a golden image of a calf. The two tables of the Ten Commandments identify that God is a jealous God, and His jealousy is especially manifested against idolatry, and as Moses descended the mount, ancient Israel was dancing naked around a golden image that had been produced by the one who had been chosen as God’s spokesman.

Ing sajeroning sajarah piyambak nalika Gusti Allah maringi marang Musa loro loh watu supaya digawa marang Israèl kuna, saduluré, Harun, lagi damel reca pedhet emas. Loro loh watu angger-angger Sapuluh dhawuh iku nuduhaké yèn Gusti Allah iku Allah kang cemburu, lan rasa cemburuné punika mliginipun kawedhar nglawan panyembahan brahala; lan nalika Musa tumedhak saka gunung, Israèl kuna lagi njenget tanpa busana ngubengi reca emas kang wis katitahaké déning wong sing wis kapilih dadi juru wicarané Gusti Allah.

> And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. Exodus 4:28–30.

> Musa banjur nyritakake marang Harun sakehing pangandikane Pangeran Yehuwah kang ngutus dheweke, sarta sakehing pratandha kang wis diprentahake marang dheweke. Banjur Musa lan Harun tindak lan nglumpukake kabeh para pinituwane bani Israel. Harun banjur ngandika sakehing pangandika kang wus dipangandikakake Pangeran Yehuwah marang Musa, sarta nindakaké pratandha-pratandha iku ana ing ngarepe bangsa mau. Pangentasan 4:28–30.

The brother of the prophet who led ancient Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of the image of jealousy. The husband of the prophetess who led modern Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of 1863, and 1863 marks the first generation of Adventism as being represented as an image of jealousy being placed at the entry of the gate of the altar.

Saduluré nabi sing mimpin Israèl kuna sajroning sajarah prejanjian nalika loro loh prejanjian diparingaké, iku dadi pamimpin ing pambrontakaning reca cemburu. Bojoné nabi wadon sing mimpin Israèl modhèren sajroning sajarah prejanjian nalika loro loh prejanjian diparingaké, iku dadi pamimpin ing pambrontakan taun 1863, lan taun 1863 nandhakaké generasi kapisan Adventisme minangka kang kawejahi déning pralambang reca cemburu kang dipasang ing lawanging gapura mesbèh.

> 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.

> Banjur Panjenengané ngandika marang aku, Hé anaking manungsa, tumingalana saiki menyang lor. Mula aku tumingal menyang lor, lah ana ing sisih lor, ing gapura mesbèh, reca pepénginan iku ana ing lawanging mlebu. Yehezkiel 8:5.

The “altar” is a symbol of Christ.

“misbyah” iku minangka pralambang Kristus.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “Kita ana ing bebaya nyampurake kang suci lan kang lumrah. Geni suci saka Gusti Allah iku kudu dienggo ing sakehe upaya kita. Mesbèh kang sejati iku Kristus; geni kang sejati iku Roh Suci. Iki kang dadi ilham kita. Mung nalika Roh Suci nuntun lan mimpin wong, wong iku dadi penasihat kang aman. Manawa kita nyimpang saka Gusti Allah lan saka para pilihané kanggo nyuwun pitutur ana ing mesbèh-mesbèh asing, kita bakal oleh wangsulan miturut pakaryan kita.” Selected Messages, buku 3, 300.

The “gate” is the church.

“Gapura” iku pasamuwan.

> “To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.

> “Kanggo jiwa sing andhap asor lan pracaya, pasamuwané Allah ing bumi iku gapurané swarga. Tembang pamuji, pandonga, tembung-tembung sing kaaturaké déning para wakilé Kristus, iku piranti-piranti sing wis katetepaké déning Allah kanggo nyawisaké sawijining umat tumrap pasamuwan ing dhuwur, tumrap pangibadah sing luwih luhur iku, kang ora bakal kasilènan apa-apa waé sing najis.” Testimonies, jilid 5, 491.

In 1863, Laodicean Adventism became a legally registered church and ceased to be a movement. They “entered” into church history at that point. In 1863, the church of Christ entered into a legal association with the government of the United States. In that year they also introduced a counterfeit chart to replace the two sacred tables of Habakkuk. As soon as the second table was prepared, in terms of prophetic history those typified by Aaron were preparing a counterfeit image.

Ing taun 1863, Adventisme Laodikia dadi gréja sing kacathet kanthi sah miturut hukum lan mandheg dadi sawijining gerakan. Ing titik iku, dheweke “mlebu” menyang sajarah gréja. Ing taun 1863, gréja Kristus mlebu ing sawijining sesambungan hukum karo pamaréntah Amerika Sarékat. Ing taun iku uga, dheweke ngenalaké sawijining bagan palsu kanggo nggantèkaké loro loh suci kagungané Habakuk. Sanalika loh kapindho wis disawisaké, miturut sajarah kenabian wong-wong sing dilambangaké déning Harun padha nyawisaké sawijining gambar palsu.

The second Commandment is the most specific warning against idolatry and the worship of images. It is also where God identifies His character as a jealous God. It is also there that He sets forth the principle that He reserves judgment upon the wicked unto the third and fourth generations. The Ten Commandments are a transcript of Christ’s character.

Préntah kapindho punika pepènget ingkang paling cetha tumrap panyembahan brahala lan pangibadah dhateng reca-reca. Ing ngriku ugi Gusti Allah ngandharaken watakipun minangka Allah ingkang cemburu. Ing ngriku ugi Panjenenganipun netepaken asas bilih Panjenenganipun nyimpen paukuman tumrap tiyang duraka ngantos turun kaping tiga lan kaping sekawan. Sepuluh Préntah punika minangka salinan watakipun Kristus.

> “For the rejection of Christ, with the results that followed, they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.

> “Amarga panolake marang Kristus, kanthi sakabèhé akibat sing banjur ngetutaké, wong-wong mau padha tanggung jawab. Dosa sawijining bangsa lan karusakan sawijining bangsa iku asalé saka para pamimpin agama.

> “In our day are not the same influences at work? Of the husbandmen of the Lord’s vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God’s law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored.

> “Ing jaman kita, apa ora pangaribawa-pangaribawa kang padha uga lagi makarya? Saka para panggarap pakebonan anggur kagunganing Gusti, apa ora akeh kang ngetutaké lakuning para pemimpin Yahudi? Apa para guru agama ora ngalingaké manungsa saka tuntutan-tuntutan tembunging Allah kang gamblang? Genti mènèhi piwulang marang wong-wong mau supaya taat marang angger-anggering Allah, apa dudu malah padha didhidhik ing panerak? Saka akèh mimbar gréja, bangsa iki diwulang yèn angger-anggering Allah iku ora ngiket tumrap wong-wong mau. Tradhisi, pranatan, lan adat pakulinan manungsa kaluhuraké. Kamurkan lan rasa wareg marang awak dhéwé marga saka peparing-peparinging Allah dipiara, déné tuntutan-tuntutan Allah dilirwakaké.

> “In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.” Christ’s Object Lessons, 305.

> “Nalika ngesampingaké angger-anggering Allah, manungsa ora sumurup apa kang lagi ditindakaké. Angger-anggering Allah iku minangka salinan saka watakipun. Angger-angger mau nglebetaké prinsip-prinsip kratonipun. Sapa waé kang nampik nampi prinsip-prinsip mau, iku nuwuhaké awaké dhéwé ana ing sanjabaning saluran ing ngendi berkah-berkahé Allah mili.” Christ’s Object Lessons, 305.

The character of Christ is His image, and it includes that He is a jealous God. God’s jealousy was manifested in Christ when He twice cleansed the temple. In the first temple cleansing the disciples who witnessed the work were then led to remember that the Scriptures referenced God’s jealousy.

Wataké Kristus iku gambaré Panjenengané, lan ing jeroné kalebet yèn Panjenengané iku Allah kang cemburu. Rasa cemburuné Allah kawedhar ana ing Kristus nalika Panjenengané kaping pindho nyucekake Padaleman Suci. Ing panyucekan Padaleman Suci kang kapisan, para sakabat kang nyeksèni pakaryan iku banjur katuntun kelingan yèn Kitab Suci nyebut rasa cemburuné Allah.

> And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:13–17.

> Lan Paskahé wong Yahudi wus cedhak, lan Gusti Yésus minggah menyang Yérusalèm, lan ana ing Padalemané Allah Panjenengané nemu wong-wong kang padha adol sapi, wedhus, lan manuk dara, sarta para panuker dhuwit padha lungguh ana ing kono. Bareng Panjenengané wus damel pecut saka tali-tali cilik, Panjenengané nundhung wong-wong mau kabèh metu saka Padalemané Allah, mengkono uga wedhus-wedhus lan sapi-sapi; dhuwité para panuker diwalikaké nganti buyar, lan méja-méjané dibalèkaké. Lan Panjenengané ngandika marang wong-wong kang padha adol manuk dara, “Gawanen barang-barang iki saka kéné; aja ndadèkaké padalemané Ramaku dadi omah dagangan.” Para sakabaté banjur kèlingan, yèn ana katulisan, “Semangat tumrap padalemanPaduka sampun nguntal kawula.” Yokanan 2:13–17.

In the Scriptures, both the Hebrew and the Greek the word “zealous” is also the word “jealous.” They are the same word. When Christ cleansed the temple, He was manifesting God’s jealousy, which is the attribute of God’s character that is identified in the second commandment, and it is especially manifested against idolatry. When Moses descended the mount with the two tables and understood what Aaron had done and what the people were doing, he broke the two tables. The two tables were the true image of jealously, for they were physical representations that identified God as a jealous God. When Moses broke the two tables, he was manifesting the very jealousy that is identified in the second commandment.

Ing Kitab Suci, ing basa Ibrani lan Yunani, tembung “semangat murub” uga minangka tembung kanggo “cemburu.” Tembung kasebut padha. Nalika Kristus ngresiki Padaleman Suci, Panjenengane ngetingalaké rasa cemburuning Allah, yaiku sipat saka karakter Allah sing kasebut ing pepakon kapindho, lan utamané kawedhar marang panyembahan brahala. Nalika Musa tumurun saka gunung nggawa loro loh watu lan mangertèni apa sing wis ditindakaké déning Harun lan apa sing lagi ditindakaké déning umat, panjenengané mecah loro loh watu mau. Loro loh watu mau minangka gambaran sejati saka rasa cemburu, amarga loh-loh kasebut minangka pralambang jasmani sing nétélakaké yèn Allah iku Allah kang cemburu. Nalika Musa mecah loro loh watu mau, panjenengané lagi ngetingalaké rasa cemburu iku dhéwé sing kasebut ing pepakon kapindho.

> And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:15–19.

> Musa banjur mbalek lan mudhun saka ing gunung, lan ana loro loh paseksèn ana ing tangane; loh-loh iku katulisan ana ing loro-lorone, ing sisih siji lan ing sisih sijiné padha katulisan. Lan loh-loh iku gawéané Allah, lan tulisan iku tulisané Allah, katatah ing loh-loh iku. Nalika Yosua krungu swarané bangsa iku nalika padha surak, dhèwèké banjur matur marang Musa, “Ana swarané perang ana ing kémah.” Nanging wangsulané Musa, “Iku dudu swarané wong kang padha surak amarga menang, uga dudu swarané wong kang padha sesambat amarga kalah; nanging swarané wong-wong kang padha ngidung kang dakrungu.” Lan kadadéan, sanalika Musa wis cedhak tekan kémah, dhèwèké weruh pedhèt iku lan jogèdané; banjur bebenduné Musa murub, lan loh-loh iku dibalangaké saka tangane, banjur diremuk ana ing sangisoré gunung. Pangentasan 32:15–19.

The two tables were the testimony of God’s character. The character of God is the image that is to be formed in men through the righteousness of Christ. The two tables are the true image of jealousy, and Aaron had produced a counterfeit image of jealousy at the very time that the true image of jealousy was being delivered to ancient Israel. Those who have Christ formed within have His image, and the robe of His righteousness, yet Aaron’s celebrants were dancing naked, for they were Laodiceans. Laodiceans are “wretched, and miserable, and poor, and blind, and naked.”

Loro loh watu iku minangka paseksèn bab wataké Allah. Wataké Allah iku gambar sing kudu kawangun ing manungsa lumantar kabenerané Kristus. Loro loh watu iku gambar cemburu sing sejati, lan Harun wus ngasilaké gambar cemburu sing palsu ing wektu nalika gambar cemburu sing sejati lagi dipasrahaké marang Israèl kuna. Wong-wong kang Kristus wus kawangun ana ing jeroné nduwèni gambaré Panjenengané, lan jubah kabenerané Panjenengané, nanging para pamedhar suka-ria Harun padha nari kanthi wuda, awit padha iku wong-wong Laodikia. Wong-wong Laodikia iku “cilaka, lan sengsara, lan mlarat, lan wuta, lan wuda.”

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:25.

> Lan nalika Musa weruh manawa bangsa mau wuda; (amarga Harun wis njalari wong-wong mau wuda nganti dadi kawirangan ana ing satengahing para mungsuhé). Pangentasan 32:25.

In 1856, seven years before the counterfeit chart was produced, both James and Ellen White identified that the movement had transitioned into the Laodicean condition. In 1863, Adventism was as spiritually “naked” as was ancient Israel literally “naked” as they danced around the counterfeit image of jealousy. The counterfeit that Aaron had made was an idol made of gold, but it was an image of a calf, which is a beast. It was an image of the beast, and also an image to the beast. The golden calf was an image of the beast, but it also had been dedicated to the gods that Aaron unrighteously declared had delivered Israel from Egyptian bondage.

Ing taun 1856, pitung taun sadurungé bagan palsu iku diprodhuksi, James lan Ellen White loro-loroné wis ngenali yèn gerakan iku wus ngalami transisi mlebu ing kahanan Laodikia. Ing taun 1863, Adventisme kanthi rohani padha “wuda,” kaya déné Israèl kuna sacara harfiah “wuda” nalika padha nari ngubengi gambar cemburu palsu mau. Barang palsu sing digawé déning Harun iku brahala kang kagawé saka emas, nanging rupaé pedhèt, yaiku kéwan galak. Iku minangka gambaring kéwan galak, lan uga gambar kanggo kéwan galak. Pedhèt emas iku minangka gambaring kéwan galak, nanging uga wis kaabdèkaké marang para allah kang tanpa kabeneran dikandhakaké déning Harun yèn wis mbebasaké Israèl saka pangawulan ing Mesir.

> 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. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:4–6.

> Panjenengané nampani barang-barang iku saka tangané wong-wong mau, banjur mbentuk iku nganggo piranti ukir, sawisé digawe dadi pedhèt tuangan; lan wong-wong mau padha calathu: Iki allah-allahmu, hé Israèl, kang wis nuntun kowé metu saka tanah Mesir. Bareng Harun weruh iku, banjur yasa misbyah ana ing sangarepé; lan Harun ngumumaké, pangandikané: Sesuk bakal ana riyaya kanggo Pangéran. Esuké, ing ésuké dina candhaké, wong-wong mau padha tangi ésuk-ésuk, banjur ngaturaké kurban obongan lan nyaosaké kurban katentreman; lan bangsa iku padha lungguh mangan lan ngombé, banjur padha tangi kanggo dolanan. Pangentasan 32:4–6.

The golden calf was an image of a beast, but it was dedicated to false gods, and so it was also an image (offering) to the beast. The image was made of gold, which is the symbol of Babylon, and it was a calf, which is the highest form of offering in the sanctuary service. It was dedicated to the gods of Egypt. Mystery Babylon (for all the prophetic testimonies identify the end of the world) consists of a woman riding upon a beast. The beast the woman rides is the United Nations (ten kings), and is a symbol of the dragon, atheism and Egypt. The woman herself is a counterfeit of God’s true church. The golden calf that Aaron dedicated to the gods of Egypt typified the great whore of Revelation seventeen, who is Babylon (gold), riding upon a beast (Egypt) and a counterfeit church (calf).

Pedhet emas iku minangka sawijining gambar saka kéwan galak, nanging iku dipasrahaké marang allah-allah palsu, lan mulané uga dadi sawijining gambar (pisungsung) kanggo kéwan galak mau. Gambar iku digawé saka emas, kang dadi pralambang Babil, lan wujude pedhet, kang minangka wangun pisungsung kang paling luhur ing palayanan papan suci. Iku dipasrahaké marang para allah Mesir. Babil kang Rahasia (awit kabèh paseksi nabi ngenali wekasaning jagad) dumadi saka sawijining wong wadon nunggangi sawijining kéwan galak. Kéwan galak kang ditunggangi wong wadon iku yaiku United Nations (sepuluh ratu), lan dadi pralambang naga, ateisme, lan Mesir. Wong wadon iku dhéwé minangka palsoné pasamuwan sejatiné Allah. Pedhet emas kang dipasrahaké Harun marang para allah Mesir iku nglambangaké sundel agung ing Wahyu pitulas, yaiku Babil (emas), nunggangi sawijining kéwan galak (Mesir) lan pasamuwan palsu (pedhet).

At the same time Aaron built an altar, which, as just defined, represents Christ, the true altar. He then instituted a counterfeit system of worship, for he proclaimed a feast to the Lord on the following day. Aaron’s golden calf was an image “of” and “to” the beast, and it was set up “before” a counterfeit Christ, and a day was set aside to celebrate his false system of worship.

Sanalika iku Harun yasa mesbèh, kang, kaya wis katetepaké mau, nglambangaké Kristus, mesbèh kang sajati. Banjur dhèwèké netepaké sawijining sistem pangibadah palsu, amarga dhèwèké mratélakaké anané sawijining riyaya kagem Pangéran ing dina sabanjuré. Pedhèt mas gawéané Harun iku sawijining gambar “saka” lan “kagem” kéwan mau, lan iku diadegaké “ing ngarepé” sawijining Kristus palsu, sarta sawijining dina dipisahaké kanggo ngrayakaké sistem pangibadah palsuné.

The United States is the power that sets up an image to the beast and then forces the world to follow its example. The United States has power to force that system of worship upon the world, and it does so in sight of the beast “before” it.

Amérikah Sarékat iku kakuwasan sing ngadegaké sawijining reca tumrap kéwan galak mau lan banjur meksa jagad iki supaya ngetutaké tuladhahe. Amérikah Sarékat nduwèni kakuwasan kanggo meksa sistem pangibadah iku marang jagad iki, lan tumindak mangkono katindakaké ana ing ngarsané kéwan galak mau, “ing ngarepé” iku.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.

> Lan aku weruh ana kéwan liyané munggah saka ing bumi; lan dheweke nduwèni sungu loro kaya cempé, lan gunemané kaya naga. Lan dheweke ngleksanakaké sakèhé kakuwasané kéwan kang kapisan ana ing ngarsané, lan ndadèkaké bumi lan wong-wong kang manggon ana ing kono padha nyembah marang kéwan kang kapisan, kang tatu pati-né wus waras. Wahyu 13:11, 12.

The man of sin, who is the papacy, is the sea beast of Revelation thirteen. When the United States speaks as a dragon, at the soon-coming Sunday law, it then begins to force the world to set up an image to the beast “before” it. The beast before the United States (the earth beast), is the papacy (the sea beast). The papacy is a counterfeit Christ, and Aaron had set up his golden image, before a counterfeit Christ, for Christ is the true altar. Aaron then instituted a false system of worship as represented by the proclamation of the feast day that was to take place on the next day. The United States also forces a false system of worship, and it is also associated with a counterfeit day of worship.

Wong dosa, yaiku kapausan, iku satwa segara saka Wahyu telulas. Nalika Amérika Sarékat ngandika kaya naga, ing wektu angger-angger Minggu sing bakal enggal teka, mula banjur wiwit meksa jagad iki supaya ngedegaké sawijining patung tumrap satwa “ing ngarsané” satwa iku. Satwa sing ana ing ngarsané Amérika Sarékat (satwa bumi), yaiku kapausan (satwa segara). Kapausan iku Kristus palsu, lan Harun wis ngedegaké patung emasé ing ngarsané sawijining Kristus palsu, awit Kristus iku misbyah kang sejati. Harun banjur netepaké sawijining tatanan pangibadah palsu kaya kang dipratélakaké déning pangumuman dina pésta sing bakal kalakon ing ésuké. Amérika Sarékat uga meksa sawijining tatanan pangibadah palsu, lan iku uga magepokan karo sawijining dina pangibadah palsu.

When Moses descended the mount, the controversy was between the true and the false image of jealousy—the image of Christ or the image of Satan. The counterfeit consisted of a counterfeit Christ (the altar), a counterfeit experience (Laodicean), a counterfeit day of worship (“tomorrow is a feast of the Lord”). The rebellion of the golden calf represents the rebellion of the soon-coming Sunday law, but it also represents the rebellion of Laodicean Adventism in 1863.

Nalika Musa tumurun saka gunung, pasulayan mau dumadi antarane citra cemburu kang sejati lan kang palsu—citra Kristus utawa citra Sétan. Sing palsu iku dumadi saka Kristus palsu (mesbèh), pengalaman palsu (Laodikia), dina pangibadah palsu (“sesuk iku pésta kanggo Pangéran”). Pambrontakan pedhèt emas nggambaraké pambrontakaning angger-angger Minggu sing enggal bakal teka, nanging uga nggambaraké pambrontakan Adventisme Laodikia ing taun 1863.

In 1863, a counterfeit table was introduced to cover up the jewels of Miller’s dream as represented upon Habakkuk’s two tables. Those two tables had been typified by the two tables Moses received on the mount. In 1863, a legal connection was made with the government of the United States, thus ending the Millerite movement and legally registering the Laodicean movement as the Seventh-day Adventist church. That relationship was represented by Aaron’s image to the beast, which prophetically is defined as the combination of Church and State, thus typifying the Millerites establishing a Church-State relationship in 1863, and also typifying the United States at the soon-coming Sunday law.

Ing taun 1863, sawijining méja palsu dipragataké kanggo nutupi permata-permata saka impené Miller kaya sing diwakilaké ing rong méjané Habakuk. Rong méja mau wis katitipakaké déning rong méja sing ditampa Musa ing gunung. Ing taun 1863, ana sesambungan légal sing digawé karo pamaréntah Amérika Sarékat, mangkono mungkasi gerakan Millerit lan kanthi sah ndhaptaraké gerakan Laodikia minangka gréja Advent Hari Ketujuh. Sesambungan iku diwakilaké déning patungé Harun marang kéwan iku, kang sacara profètis ditegesaké minangka gabungan Gréja lan Nagara, saéngga dadi pralambang tumindak wong-wong Millerit netepaké sesambungan Gréja-Nagara ing taun 1863, lan uga dadi pralambang Amérika Sarékat nalika hukum Minggu sing bakal enggal teka.

Aaron’s naked dancing fools, representing the counterfeit experience of Laodicea, is just as the Millerite movement had become in 1856. The spiritual experience represented by Aaron’s dancing fools was contrasted with the experience of Moses, who was manifesting the jealousy of God’s character towards idolatry. A “dance” in prophecy is a symbol of deception, and Aaron’s dancing fools, also represented the deception that is brought about by the United States as it forces the world to “dance” to Nebuchadnezzar’s band, while the whore of Tyre sings her songs.

Para wong gemblung kang nari tanpa busana saka Aaron, sing makili pengalaman palsu Laodikia, padha kaya dene gerakan Millerit wus dadi ing taun 1856. Pengalaman rohani kang dipralambangake déning para wong gemblung kang nari saka Aaron dipadakake karo pengalamané Musa, kang nedahake rasa cemburu saka wataké Gusti Allah marang panyembahan brahala. “Tari” ing pralambang iku minangka simbol panyasatan, lan para wong gemblung kang nari saka Aaron uga makili panyasatan kang ditimbulake déning Amerika Serikat nalika negara iku meksa jagad supaya “nari” manut gamelan Nebukadnésar, déné sundel saka Tirus ngidungake lagu-laguné.

In 1863, the Laodicean Millerite movement transitioned to the legally registered Laodicean Seventh-day Adventist church. As identified in previous articles, in 1863, Jericho was rebuilt, for Jericho is a symbol of the affluence of Laodicea and serves as a counterfeit of the city of Jerusalem. In 1863, the introduction of a counterfeit prophetic chart represented a repetition of the history of Aaron, the golden calf and the dancing fools. The history of the Red Sea deliverance has been repeatedly employed by Sister White to illustrate the history of early Adventism, and this application aligns perfectly with the history of Moses and Aaron in the controversy over the image of jealousy.

Ing taun 1863, gerakan Millerit Laodikia ngalami transisi dadi gréja Masehi Advent Dina-Kapitu Laodikia sing kadhaftar kanthi sah miturut hukum. Kaya kang wis diidhentifikasi ana ing artikel-artikel sadurungé, ing taun 1863, Yerikho dibangun manèh, awit Yerikho iku pralambang kamakmurané Laodikia lan dadi tiron palsu saka kutha Yérusalèm. Ing taun 1863, mlebué sawijining bagan kenabian palsu makili sawijining pangulangan sajarahé Harun, pedhèt emas, lan para wong gemblung kang padha njogèd. Sajarah babagan kawilujengan ing Segara Abang wis bola-bali dipigunakaké déning Sister White kanggo nggambaraké sajarah Adventisme wiwitan, lan panganggoné iki cocog sampurna karo sajarah Musa lan Harun ana ing pasulayan ngenani gambar rasa cemburu.

In 1863, the first generation of Laodicean Adventism began as an image of jealousy was placed in the gate (church), which was before the altar (Christ). That first generation then “entered” into an escalating history of abominations.

Ing taun 1863, generasi kapisan Adventisme Laodikiawi wiwit nalika sawijining gambar meri dipasang ana ing gapura (greja), sing ana ing ngarepé misbyah (Kristus). Banjur generasi kapisan mau “mlebu” menyang sajarah kanisthan sing saya ngrembaka.

> 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, anaké manungsa, saiki anggugnaa mripatmu marang dalan ing sisih lor.” Mulané aku ngangkat mripatku marang dalan ing sisih lor, lan lah, ing sisih lor, ana ing gapura mesbèh, reca cemburu iki ana ing lawanging mlebu. Yehezkiel 8:5.

We will continue these considerations in the next article.

Kita bakal nerusake pangrembukan iki ing artikel sabanjure.

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

> “Kadospundi kawontenan kita ing wekdal ingkang nggegirisi lan khidmat punika? Aduh, sapinten agenging gumunggung ingkang lumampah wonten ing pasamuwan, sapinten kathahing lamis, sapinten kathahing pangapusan, sapinten agenging katresnan dhateng busana, sapinten agenging remeh-temeh lan panglipur, sapinten agenging pepénginan dados ingkang paling unggul! Sedaya dosa punika sampun ndadosaken pikiran dados peteng, saéngga prakawis-prakawis langgeng boten saged dipunmangertosi. Punapa kita boten badhé nyelidiki Kitab Suci, supados kita saged mangertos wonten pundi papan kita wonten ing sajarah jagad punika? Punapa kita boten badhé dados wicaksana gegayutan kaliyan pakaryan ingkang saweg kalampahan kanggé kita ing wekdal punika, lan kalenggahan ingkang kedah kita pendheki minangka para tiyang dosa nalika pakaryan panebusan punika saweg lumampah? Manawi kita gadhah raos prekawis karahayon jiwa kita, kita kedah damel ewah-ewahan ingkang temtu. Kita kedah ngupados Gusti kanthi pamratobat ingkang sajati; kita kedah, kanthi remuking manah ingkang lebet, ngakeni dosa-dosa kita, supados dosa-dosa punika saged kasirnakaken.

> “We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

> “Kita ora kena manèh tetep ana ing lemah kang kateman daya sihir. Kita lagi nyedhaki pungkasaning mangsa pacoban kita kanthi cepet. Muga saben jiwa nyelidiki, Kepiyé kahananku ana ing ngarsané Allah? Kita ora ngerti sepira enggal jeneng kita bisa kasebut ing lambéné Kristus, lan prakara kita diputusaké kanggo salawas-lawasé. O, o, kaya apa ta putusan-putusan iku bakal dadi? Apa kita bakal kaétung bebarengan karo wong-wong mursid, utawa apa kita bakal kagolong ing antarané wong-wong duraka?”

> “Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death.

> “Pasamuwan muga tangi, lan mratobata saka panyimpangan-panyimpangané ana ing ngarsané Allah. Para juru-jaga muga padha siyaga, lan ngunekna kalasangka kanthi swara kang cetha lan temtu. Iki pepènget kang temenan lan mesthi kang kudu kita wartakaké. Allah dhawuh marang para abdiné, ‘Bengokna kalawan sora, aja kendel; unjuka swaramu kaya kalasangka, lan tuduhna marang umat-Ku paneraké, lan marang brayat Yakub dosa-dosané’ (Yesaya 58:1). Kawigatèné umat kudu dipikantuk; manawa prakara iki ora bisa katindakaké, sakèhé pambudidaya iku tanpa guna; sanadyan ana malaékat saka swarga tumedhak lan ngandika marang wong-wong mau, tembung-tembungé ora bakal nggawa paédah luwih akèh tinimbang manawa dhèwèké ngandika marang kuping pati kang adhem.”

> “The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.” Selected Messages, book 1, 125, 126.

> “Pasamuwan kudu tangi tumindak. Roh Allah ora bakal tau rawuh kajaba dheweke nyawisake dalan. Kudu ana panalitening ati kang temen-temen. Kudu ana pandonga kang manunggal lan tekun, lan lumantar pracaya ana panuntutan marang janji-janji Allah. Kudu ana, dudu pangageming badan nganggo bagor, kaya ing jaman kuna, nanging andhap-asoring jiwa kang jero. Kita ora duwe alesan sethithik wae kanggo memuji dhiri lan ngluhurake dhiri. Kita kudu ngasorake awak ana ing sangisoring asta Allah kang kuwasa. Panjenengane bakal rawuh kanggo nglipur lan mberkahi para wong kang tenan-tenan ngupaya.” Selected Messages, buku 1, 125, 126.

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