Article

# Elijah - Number Nine

Elijah - Nomoro Sembilan

The Prophet Lied

Nabi itu Berdusta

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.

Wakhatisa sehlogong se se fetileng ka temana e e buang ka “moya wa maaka.” Se se latelang ke nngwe ya ditemana tsa kgaolo eo.

> “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.

> “Pelayan-pelayan yang tidak disucikan sedang menyusun diri melawan Allah. Mereka memuji Kristus dan allah dunia ini dalam satu nafas yang sama. Sementara secara pengakuan mereka menerima Kristus, mereka memeluk Barabas, dan dengan tindakan mereka berkata, ‘Bukan Orang ini, melainkan Barabas.’ Biarlah semua yang membaca baris-baris ini memperhatikan. Setan telah memegahkan apa yang dapat dilakukannya. Ia mengira dapat membubarkan kesatuan yang didoakan Kristus supaya ada di dalam gereja-Nya. Ia berkata, ‘Aku akan pergi dan menjadi roh dusta untuk menipu mereka yang dapat kutipu, untuk mengeritik, dan menghukum, dan memalsukan.’ Biarlah anak tipu dan saksi dusta itu diterima oleh suatu gereja yang telah memiliki terang yang besar, bukti yang besar, maka gereja itu akan membuang pekabaran yang Tuhan telah kirimkan, dan menerima pernyataan-pernyataan yang paling tidak masuk akal serta anggapan-anggapan palsu dan teori-teori palsu. Setan menertawakan kebodohan mereka, sebab ia mengetahui apa itu kebenaran.” 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.

Biarlah “anak penipuan dan saksi dusta dihiburkan oleh sebuah gereja yang telah menerima terang yang besar, bukti yang besar, dan gereja itu akan membuang pekabaran yang telah Tuhan kirimkan, lalu menerima pernyataan-pernyataan yang paling tidak masuk akal serta anggapan-anggapan palsu dan teori-teori palsu.” Pada tahun 1863, Adventisme Millerit ‘kembali’ kepada metodologi yang tidak masuk akal dan palsu yang dipakai oleh Protestantisme murtad, dan menolak pengenalan William Miller atas tujuh masa dalam Imamat dua puluh enam. Pokok tentang ‘kembali’ itu dilambangkan oleh para pemberontak dalam Bilangan empat belas, ketika mereka memutuskan untuk memilih seorang pemimpin dan kembali ke Mesir.

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

> Mme ba buana mongwe le yo mongwe ba re, A re ikgetheleng molaodi, mme a re boeleng kwa Egepeto. Dipalo 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.

Taba ya “go boela” Boporotesetanta jo bo tlhanogetseng e ne ya emelwa gape ke Jeremia, fa mo kgaolong ya bolesome le botlhano a ne a bolelelwa gore Baporotesetanta ba ba weleng ba ka boela kwa go ene, mme ene o ne a sa tshwanela go “boela” kwa go bone.

> 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 tidak duduk dalam perkumpulan para pencemooh, ataupun bersukacita; aku duduk seorang diri oleh karena tangan-Mu, sebab Engkau telah memenuhi aku dengan geram. Mengapakah kesakitanku tidak berkesudahan, dan lukaku tidak dapat disembuhkan, yang menolak untuk dipulihkan? Masakan Engkau sungguh-sungguh menjadi bagiku seperti pendusta, dan seperti air yang mengecewakan? Sebab itu, beginilah firman TUHAN: Jika engkau kembali, maka Aku akan membawa engkau kembali, dan engkau akan berdiri di hadapan-Ku; dan jika engkau mengeluarkan yang berharga dari yang hina, engkau akan menjadi seperti mulut-Ku; biarlah mereka kembali kepadamu, tetapi janganlah engkau kembali kepada mereka. Dan Aku akan menjadikan engkau bagi bangsa ini suatu tembok tembaga yang berkubu; mereka akan memerangi engkau, tetapi tidak akan mengalahkan engkau; sebab Aku menyertai engkau untuk menyelamatkan engkau dan melepaskan engkau, demikianlah firman TUHAN. 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.

Mohlomong setšoantšo se hlakileng ka ho fetisisa sa boporofeta sa molao-motheo oa ho se khutlele Boprostanta bo khelohileng se fumanoa paleng ea moprofeta ea sa kang a mamela, ea ileng a isa molaetsa oa khalemelo ho Jeroboame, morena oa pele oa meloko e leshome ea leboea.

> 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.

> Lalu raja itu berkata kepada abdi Allah itu, “Mari pulang bersama-sama aku dan segarkanlah dirimu, maka aku akan memberi engkau suatu pemberian.” Tetapi abdi Allah itu berkata kepada raja, “Sekalipun engkau memberikan kepadaku setengah dari rumahmu, aku tidak akan masuk bersama-sama engkau, dan aku tidak akan makan roti ataupun minum air di tempat ini. Sebab demikianlah aku diperintahkan oleh firman Tuhan, demikian: Jangan makan roti, jangan minum air, dan jangan kembali melalui jalan yang sama seperti jalan engkau datang.” Maka ia pergi melalui jalan lain dan tidak kembali melalui jalan yang olehnya ia datang ke Betel. 1 Raja-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.

Umphrofethi ongathobeliyo wayetsheliwe nguNkulunkulu ukuba angabuyi ngendlela afike ngayo. I-Adventism kaMillerite yayiphume ebuProthestani obumelwe yiSardisi, futhi kwakungafanele babuyele khona. Nakuba umphrofethi ongathobeliyo ayekwazi kahle kakhulu ukuthi angabuyi ngendlela afike ngayo, umphrofethi wamanga wombuso kaJerobowamu wamtshela ukuthi uNkulunkulu wayethe umphrofethi ongathobeliyo makabuyele emzini womphrofethi wamanga adle naye. Naphezu kwesiqondiso sikaNkulunkulu, wenza yona kanye leyo nto. Kwathi eseqalile ukudla ukudla komphrofethi wamanga, iBhayibheli lisho ngokusobala ukuthi umphrofethi waseSamariya wayeqambe amanga.

> 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.

> Bethele ho ne ho ahile moporofeta e mong ea tsofetseng; ’me bara ba hae ba tla ba mo bolella tsohle tseo monna oa Molimo a neng a li entse letsatsing leo Bethele; le mantsoe ao a neng a a boleletse morena, le ’ona ba a bolella ntat’a bona. Eaba ntat’a bona o re ho bona: O ile ka tsela efe? Hobane bara ba hae ba ne ba bone tsela eo monna oa Molimo, ea neng a tlile a tsoa Juda, a ileng ka eona. Eaba o re ho bara ba hae: Ntholelle esele. Kahoo ba mo hloeletsa esele; ’me a e palama, a ea morao ho monna oa Molimo, a mo fumana a lutse tlas’a sefate sa eike; eaba o re ho eena: Na ke uena monna oa Molimo ea tlileng a tsoa Juda? Eaba o re: Ke ’na. Eaba o re ho eena: Tloha u tle hae le ’na, u je bohobe. Eaba o re: Nke ke ka khutla le uena, leha e le ho kena le uena; hape nke ke ka ja bohobe kapa ka noa metsi le uena sebakeng sena; hobane ho ile ha boleloa ho ’na ka lentsoe la Jehova, ha thoe: U se ke ua ja bohobe, leha e le ho noa metsi teng, kapa ua khutla ka tsela eo u tlileng ka eona. Eaba o re ho eena: Le ’na ke moporofeta joaloka uena; ’me lengeloi le buile le ’na ka lentsoe la Jehova, la re: Mo khutlise le uena tlung ea hao, hore a je bohobe, a noe metsi. Empa o ile a mo thetsa. Kahoo a khutla le eena, a ja bohobe ka tlung ea hae, a noa metsi. 1 Marena 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.

Moporofeta yo a sa utlweng o ne a ja a ba a nwa le moporofeta yo a akang wa Samaria, mo go rayang gore o ne a amogela molaetsa wa moporofeta wa botlhanogi, mme a gana molaetsa wa Morena. Molaetsa o a neng a o begile ka boikanyegi mo letsatsing leo fela. O ne a itse sentle gore o ne a sa tshwanela go boa, mme le fa go ntse jalo a dira jalo. Kgaitsadi White o re itsise gore fa “morwa tsietso le bosupi jwa maaka a ka amogelwa ke kereke e e nnileng le lesedi le legolo, bosupi jo bogolo, kereke eo e tla latlha molaetsa o Morena a o rometseng.” Mo hisitoring ya ba-Millerite moengele wa ntlha o ne o bonesitse lefatshe ka kgalalelo ya one. Ka 1840, molaetsa wa moengele wa ntlha o ne wa isiwa kwa seteišeneng sengwe le sengwe sa thomo mo lefatsheng lotlhe.

> “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.

> “Кристо, който наскоро ще дойде в сила и с велика слава в нашия свят, е истина, и през 1840 година много гласове се издигнаха, за да я прогласят.” Manuscript Releases, том 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.

E tshwanetse go ise go ye kae morago ga moo, Bo-Adventiste ba Millerite ba ne ba boela kwa go “maaka” a mokgwa wa Boprotestanta jo bo tlogetseng tumelo, mme ba latlha “molaetsa wa Morena” o Modimo a neng a o rometse ka William Miller. Ba ne ba latlha molaetsa wa ga Moshe jaaka o ne o tlisitswe ke Elija, mme “maaka” a a amogetsweng kwa tshimologong ya hisitori ya Bo-Millerite, a emela “maaka” a go dumelwang mo bokhutlong; “maaka” a a tlisang tsietso e e nonofileng mo godimo ga Bo-Adventiste ba Laodikea.

> 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.

> Nang may buong pandarayang likha ng kalikuan sa mga napapahamak; sapagkat hindi nila tinanggap ang pag-ibig sa katotohanan, upang sila’y maligtas. At dahil dito ay padadalhan sila ng Dios ng makapangyarihang pagkaligaw, upang magsisampalataya sila sa kasinungalingan: Upang silang lahat ay mahatulan na hindi nagsisampalataya sa katotohanan, kundi nagkalugod sa kalikuan. 2 Tesalonica 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.”

Isikukholwa sekuhloswe ngaso ukukhombisa indima ka-Eliya njengophawu maqondana nemilando ehambisanayo yophondo lobuProthestani kanye nophondo lobuRiphabhulikhi phakathi nesikhathi lapho umbuso wesithupha wesiprofetho seBhayibheli ubusa khona. Ubunzima bokuhlanganisa ndawonye ngokwesiprofetho zonke izingqinamba zango-1863, okungenani kimi, busemigqeni ehlukahlukene exhumene omunye nomunye esondela emcabangweni “wokucabanga okuyindilinga”. Umqondo oqondile nolula ngaso sonke isikhathi uyindlela engcono kakhulu, kodwa ukukhomba amaqiniso kaNkulunkulu nobudlelwano balawo maqiniso komunye nomunye kuwumsebenzi onzima, ngoba atholakala eBhayibhelini “lapha kancane nalaphaya kancane.”

> 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.

> Ke mang eo a tla mo ruta tsebo? Mme ke mang eo a tla mo utlwisa thuto? Ke ba kgaotsitsweng lebese, ba hulotsweng matsweleng. Hobane taelo e tshwanetse ho ba hodima taelo, taelo hodima taelo; mola hodima mola, mola hodima mola; mona hanyenyane, mme mane hanyenyane. Esaia 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.

Ia juga merupakan suatu pekerjaan yang sukar apabila khalayak sasaran anda terdiri daripada mereka yang sudah biasa dengan kebenaran-kebenaran utama yang sedang anda bahaskan, sedangkan yang lain pula masih baharu dalam semuanya itu. Hampir semua kebenaran yang saya bermaksud untuk berikan suatu gambaran keseluruhan dalam rencana ini dapat ditemukan dalam Habakkuk’s Tables. Oleh sebab saya tidak mahu kedengaran seolah-olah saya menggunakan “logik berbelit-belit”, saya akan memberitahu anda ke mana arah yang sedang kita tuju terlebih dahulu, sebelum benar-benar sampai ke sana.

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

Ka 1863, Bomasia ba Adventiste ba Millerite ba Laodisea ba ile ba hloma setšoantšo sa poulelo. Setšoantšo sa poulelo se emela moloko oa pele ho meloko e mene ea Boadventiste ba Laodisea.

> 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.

> Lalu firman-Nya kepadaku, “Hai anak manusia, angkatlah sekarang matamu ke arah utara.” Maka kuangkat mataku ke arah utara, dan tampaklah, di sebelah utara, pada pintu gerbang mezbah itu, patung kecemburuan ini di pintu masuk. 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.

ក្រុមជំនាន់ទាំងបួននៃក្រុមជំនុំ Seventh-day Adventist ត្រូវបានតំណាងនៅក្នុងអត្ថបទផ្សេងៗនៃព្រះគម្ពីរ ប៉ុន្តែខ្ញុំប្រើ អេសេគាល ជំពូក ៨ ជាចំណុចយោងសំខាន់។ មូលហេតុគឺថា ជំពូក ៨ នាំចូលទៅកាន់ជំពូក ៩។ ក្នុង អេសេគាល ៩ ការបិទត្រានៃមនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់ ត្រូវបានបង្ហាញជារូបភាព ហើយនៅក្នុង Testimonies, volume five បងស្រី វ៉ៃត៍ បានកំណត់យ៉ាងច្បាស់អំពីការពិតនេះ។ ក្នុងសេចក្ដីអធិប្បាយរបស់បងស្រី វ៉ៃត៍ នាងបានលើកឡើងយ៉ាងច្បាស់អំពីអ្នកថ្វាយបង្គំពីរប្រភេទនៅក្រុងយេរូសាឡឹម នៅពេលការបិទត្រាកំពុងកើតឡើង។ អេសេគាល ក៏ធ្វើដូចគ្នានោះដែរ ហើយក្រុមដែលមិនទទួលបានត្រា ត្រូវបានតំណាងនៅក្នុងជំពូក ៨។

> “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.’

> “Kelas orang yang tidak merasa berdukacita atas kemerosotan rohani mereka sendiri, maupun meratapi dosa-dosa orang lain, akan ditinggalkan tanpa meterai Allah. Tuhan memberi amanat kepada para utusan-Nya, orang-orang yang memegang senjata pembantai di tangan mereka: ‘Pergilah mengikut dia melalui kota itu, dan pukullah: janganlah matamu menyayangkan, dan janganlah kamu berbelaskasihan: bunuhlah sama sekali orang tua maupun orang muda, baik anak-anak dara, maupun anak-anak kecil, dan perempuan-perempuan: tetapi janganlah dekati seorang pun yang padanya ada tanda itu; dan mulailah dari tempat kudus-Ku. Lalu mereka mulai dari orang-orang tua yang ada di hadapan rumah itu.’”

> “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.

> “Mona re bona gore kereke—sehalalelo sa Morena—e bile ya pele go kwa kotlo ya bogale jwa Modimo. Bagolo ba bogologolo, bone ba Modimo a neng a ba neile lesedi le legolo mme ba eme e le batlhokomedi ba dikgatlhego tsa semowa tsa batho, ba ne ba tsietsa boikanyo jo ba bo neetsweng. Ba ne ba tsaya boemo jwa gore ga re a tshwanela go lebelela dikgakgamatso le ponatshego e e tlhomologileng ya maatla a Modimo jaaka mo metlheng ya pele. Dinako di fetogile. Mafoko ano a nonotsha go tlhoka tumelo ga bone, mme ba re: Morena ga a kitla a dira molemo, le gone ga a kitla a dira bosula. O pelotlhomogi thata go etela batho ba gagwe ka katlholo. Ka jalo, ‘Kagiso le polokesego’ ke mokgosi o o tswang mo bathong ba ba se kitlang ba tlhola ba tsholetsa lentswe la bone jaaka lonaka go bontsha batho ba Modimo ditlolo tsa bone le ntlo ya ga Jakobe maleo a yone. Dintša tse di semumu tse di neng di sa rate go kgaruma ke tsone tse di utlwang pusoloso e e siameng ya Modimo yo o kgopisegileng. Banna, makgarebe, le bana ba bannye botlhe ba nyelela mmogo.” Testimonies, volume 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.

Khaolo ya robedi e hlalosa bao ba leng Jerusalema—“kereke” yeo molokong wa bone wa meloko e mene—ba emelwago e le ba khunamelago letšatši.

> 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.

> Lalu ia membawa aku masuk ke pelataran dalam rumah TUHAN; dan lihatlah, di depan pintu Bait Suci TUHAN, di antara serambi dan mezbah, ada kira-kira dua puluh lima orang laki-laki, dengan punggung mereka menghadap Bait Suci TUHAN dan wajah mereka menghadap ke timur; dan mereka sujud menyembah matahari ke arah timur. Kemudian Ia berfirman kepadaku: Sudahkah engkau melihat ini, hai anak manusia? Adakah ini perkara ringan bagi kaum Yehuda, bahwa mereka melakukan kekejian-kekejian yang mereka lakukan di sini? Sebab mereka telah memenuhi negeri ini dengan kekerasan, dan sekali lagi membangkitkan amarah-Ku; dan lihatlah, mereka mendekatkan ranting itu ke hidung mereka. Sebab itu Aku pun akan bertindak dalam murka: mata-Ku tidak akan menyayangkan, dan Aku tidak akan berbelaskasihan; dan sekalipun mereka berseru di telinga-Ku dengan suara nyaring, Aku tidak akan mendengarkan mereka. 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.

Sama seperti dalam laporan jahat kesepuluh pengintai itu, dua puluh lima pemimpin pemberontakan yang menyembah matahari itu telah “membangkitkan” murka Tuhan. Hukum hari Minggu adalah “hari pembangkitan murka” yang ditunjuk oleh para nabi kepada masa yang akan datang. Pasal sembilan menggambarkan mereka yang menerima meterai Allah pada saat yang sama, sebab pasal itu hanyalah pengulangan dan perluasan dari pasal delapan.

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

> “Go tswalwa mo ga batlhanka ba Modimo [Tshenolo bosupa] ke gone fela mo go tshwanang le mo Esekiele a neng a go bontshiwa mo ponatshegelong.” 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.

Pada tahun 1863, generasi pertama Adventisme Laodikia mulai mengembara di padang gurun. Sejarah nubuat yang mengidentifikasi patung kecemburuan pada tahun 1863 ialah anak lembu emas Harun. Ciri-ciri kenabian anak lembu emas itu ialah bahawa ia merupakan patung seekor binatang, dan ia diperbuat daripada emas. Emas ialah lambang Babel, maka anak lembu emas Harun itu ialah patung binatang Babel. Patung binatang itu hanya ditakrifkan sebagai gabungan gereja dan negara, dengan gereja menguasai hubungan tersebut.

> “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.

> “ਬੀਸਟ ਦੀ ‘ਮੂਰਤੀ’ ਕੀ ਹੈ?” ਅਤੇ ਇਹ ਕਿਵੇਂ ਬਣਾਈ ਜਾਣੀ ਹੈ? ਇਹ ਮੂਰਤੀ ਦੋ-ਸਿੰਗਾਂ ਵਾਲੇ ਬੀਸਟ ਦੁਆਰਾ ਬਣਾਈ ਜਾਂਦੀ ਹੈ, ਅਤੇ ਇਹ ਬੀਸਟ ਲਈ ਇੱਕ ਮੂਰਤੀ ਹੈ। ਇਸ ਨੂੰ ਬੀਸਟ ਦੀ ਮੂਰਤੀ ਵੀ ਕਿਹਾ ਜਾਂਦਾ ਹੈ। ਇਸ ਲਈ ਇਹ ਜਾਣਣ ਲਈ ਕਿ ਮੂਰਤੀ ਕਿਹੋ ਜਿਹੀ ਹੈ ਅਤੇ ਇਹ ਕਿਵੇਂ ਬਣਾਈ ਜਾਣੀ ਹੈ, ਸਾਨੂੰ ਖੁਦ ਬੀਸਟ—ਪਾਪਾਈ ਪ੍ਰਣਾਲੀ—ਦੀਆਂ ਵਿਸ਼ੇਸ਼ਤਾਵਾਂ ਦਾ ਅਧਿਐਨ ਕਰਨਾ ਪਵੇਗਾ।

> “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.

> “Кога раната црква се расипа со тоа што отстапи од едноставноста на евангелието и прифати незнабожечки обреди и обичаи, таа го загуби Духот и Божјата сила; и за да ги контролира совестите на луѓето, ја побара поддршката на световната власт. Резултатот беше папството, црква што ја контролираше државната власт и ја употребуваше за да ги унапредува своите сопствени цели, особено за казнување на ‘ереста’. За Соединетите Американски Држави да создадат лик на ѕверот, верската власт мора до таа мера да ја контролира граѓанската власт што и авторитетот на државата ќе биде употребен од црквата за да ги постигнува своите сопствени цели.” 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.

Anak lembu yang dibina oleh Harun itu dibina ketika Musa sedang menerima Sepuluh Perintah. Perintah yang kedua melarang penyembahan berhala, dan merangkumi suatu gambaran sebahagian tentang sifat Allah, apabila perintah itu mengenal pasti Allah sebagai Allah yang 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.

> “Janganlah engkau membuat bagimu patung yang diukir, atau sesuatu rupa dari apa pun yang ada di langit di atas, atau yang ada di bumi di bawah, atau yang ada di dalam air di bawah bumi. Janganlah engkau sujud menyembah kepadanya, ataupun beribadah kepadanya; sebab Aku, TUHAN, Allahmu, adalah Allah yang cemburu, yang membalaskan kesalahan bapa kepada anak-anaknya, kepada keturunan yang ketiga dan keempat dari orang-orang yang membenci Aku; tetapi yang menunjukkan kemurahan kepada beribu-ribu orang, yaitu mereka yang mengasihi Aku dan yang berpegang pada perintah-perintah-Ku.” Keluaran 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.

Setšoantšo sa namane ea khauta sa Arone, ka ho ba setšoantšo se rapeloang, se emela setšoantšo sa poulelo, hobane se hlahisitse khalefo e lokileng e ileng ea qobella Moshe ho lahlela fatše le ho pshatla matlapa a mabeli a pele a Melao e Leshome. Re ikemiselitse ho bontša hore chate ea maiketsetso ea 1863 e ne e emetsoe ke namane ea khauta ea Arone. Poulelo ea Molimo e ile ea bonahatsoa khahlanong le namane ea khauta ea Arone, hobane namane ea khauta e ne e emela molimo oa bohata. Namane eo e ne e le setšoantšo sa maiketsetso sa Molimo. Arone o ile a phatlalatsa hore e emela melimo e neng e ba lopolotse bokhobeng ba Egepeta. Matlapa a mabeli ao Moshe a ileng a a pshatla historing eo ka boeona, e ne e le “transcript” ea semelo sa Molimo oa ’nete, e leng Molimo ea neng a hlile a ba ntšitse Egepeta. Chate ea maiketsetso e hlahisitsoeng ka 1863 ke setšoantšo sa poulelo, hobane e pshatlile matlapa a mabeli a Habakuke khaolo ea bobeli ka ho tlosa linako tse supileng tsa kano ea Moshe.

> “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.

> “Ndzi vonile leswaku chati ya 1843 a yi kongomisiwe hi voko ra Hosi, naswona a yi fanele ku nga cinciwi; leswaku tinhlayo a ti ri hilaha Yena a a swi lava hakona; leswaku voko ra Yena a ri ri ehenhla ka swona kutani ri fihla xihoxo eka yin’wana ya tinhlayo, leswaku kungavi na loyi a a ta swi vona, ku fikela loko voko ra Yena ri susiwa.” Early Writings, 74, 75.

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

Lebih lanjut Ellen White menambahkan pada perintah agar tidak mengubah carta 1843 itu, dengan syarat “kecuali melalui ilham.”

> “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.

> “Saya melihat bahwa peta lama itu diarahkan oleh Tuhan, dan bahwa tidak satu pun lambangnya boleh diubah kecuali oleh ilham. Saya melihat bahwa lambang-lambang pada peta itu adalah sebagaimana Allah menghendakinya, dan bahwa tangan-Nya menaungi serta menutupi suatu kekeliruan dalam beberapa lambang itu, sehingga tidak seorang pun akan melihatnya sampai tangan-Nya disingkirkan.” 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.

Jakob dan Ellen White tinggal bersama keluarga Otis Nichol ketika keluarga Nichol menyiapkan dan menghasilkan carta 1850. Satu-satunya perkara yang “diubah” pada carta 1850 itu ialah bahawa tahun ‘1844’ digunakan untuk menggantikan tahun ‘1843,’ yang telah ditunjukkan pada carta 1843. Satu-satunya perkara yang “diubah” ialah pembetulan terhadap “kesilapan” yang atasnya Allah telah menahan tangan-Nya. Ilham nabi perempuan itu berada di dalam rumah yang sama tempat carta 1843 “diubah” menjadi carta 1850, dan tujuh masa dalam Imamat dua puluh enam tetap terabadikan pada carta itu, sebagaimana halnya pada carta 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.

Perintah yang kedua mencakupi satu lagi bahagian daripada teka-teki nubuatan ini, kerana ia mengenal pasti bahawa Tuhan menghitung generasi-generasi sehingga Dia melawat kedurhakaan yang berlaku itu. Tahun 1863 menandai permulaan generasi pertama daripada empat generasi gereja Seventh-day Adventist, kerana pada ketika itu gerakan Millerite telah berakhir.

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.

លោហបន្ទះពីរនៃក្រឹត្យវិន័យដប់ប្រការ ជារូបសញ្ញានៃតារាងពីររបស់ហាបាគុក ប៉ុន្តែវាក៏ជារូបសញ្ញានៃនំប៉័ងបក់ពីរនៅថ្ងៃបុណ្យភេនទីកុស្ដផងដែរ ដែលជាយញ្ញបូជាតែមួយគត់ក្នុងការបម្រើនៅទីសក្ការៈ ដែលរួមបញ្ចូលអំពើបាប។ ការបង្ហាញនៃព្រះចេស្តារបស់ព្រះជាម្ចាស់ក្នុងការប្រទានក្រឹត្យវិន័យដប់ប្រការ ការបង្ហាញនៃព្រះចេស្តារបស់ព្រះជាម្ចាស់នៅពេលការចាក់ទម្លាក់នៅថ្ងៃភេនទីកុស្ដ និងការបង្ហាញនៃព្រះចេស្តារបស់ព្រះជាម្ចាស់នៅក្នុងប្រវត្តិសាស្ត្រនៃតារាងពីររបស់ពួកមីល្លឺរ៉ាយទាំងឡាយ ទាំងអស់នេះជារូបសញ្ញានៃការបង្ហាញចុងក្រោយនៃការចាក់ទម្លាក់ព្រះវិញ្ញាណបរិសុទ្ធក្នុងភ្លៀងចុងក្រោយ។ នំប៉័ងបក់ពីរនៅថ្ងៃបុណ្យភេនទីកុស្ដ តំណាងឲ្យមួយសែនបួនម៉ឺនបួនពាន់នាក់ ដែលត្រូវបានលើកឡើងជាទង់សញ្ញា ក្នុងអំឡុងភ្លៀងចុងក្រោយ។

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

Miqombelo ya Pentekosta ya mawimbi ilipaswa kuandaliwa pamoja na “chachu”, ambayo inawakilisha dhambi, lakini chachu hiyo iliharibiwa kwa mchakato wa kuokwa.

> 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.

> Mo nakong eo, ya re ha ho bokane letshwele le se nang palo la batho, hoo ba neng ba hatakelana, a qala ho bolella barutuwa ba hae pele ho tsohle a re: Itiseng ka hlama ya Bafarisi, e leng boikaketsi. Luka 12:1.

The wave loaves were a first fruit offering.

Roti ayunan itu merupakan persembahan buah sulung.

> 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.

> Kamu hendaklah membawa dari tempat kediamanmu dua roti persembahan ayunan, daripada dua persepuluh efa; roti itu hendaklah daripada tepung halus; hendaklah dibakar dengan ragi; itulah hasil sulung bagi Tuhan. Imamat 23:17.

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

Ba lekgolo le masome a mane le nne ke sehlabelo sa maungo a ntlha mo malatsing a bofelo.

> 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.

> Ndzi tlhela ndzi languta, kutani, waswivo, Xinyimpfana a xi yime entshaveni ya Siyoni, naswona a ku ri na xona va dzana na mune wa makume ya mune wa magidi, va ri ni vito ra Tata wa xona leri tsariweke emimombeni ya vona. Kutani ndzi twa rito leri humaka etilweni, onge hi rito ra mati yo tala, ni onge hi rito ra kudzindza lokukulu; ndzi tlhela ndzi twa rito ra vachayi va swililiso va chaya swililiso swa vona. Kutani va yimbelela onge hi risimu lerintshwa emahlweni ka xiluvelo, ni emahlweni ka swivandzana leswinharhu ni vakulukumba; naswona a ku nga ri na munhu la kotaka ku dyondza risimu rero, loko ku nga ri lava dzana na mune wa makume ya mune wa magidi, lava kutsuriweke emisaveni. Lava hi vona lava nga nyamisiwangiki hi vavasati; hikuva i tinghwendza. Lava hi vona lava landzelaka Xinyimpfana kun’wana ni kun’wana laha xi yaka kona. Lava va kutsuriwile exikarhi ka vanhu, va ri mihandzu yo sungula eka Xikwembu ni le ka Xinyimpfana. Kutani enon’wini wa vona a ku kumekanga vuxisi; hikuva a va na xisandzu emahlweni ka xiluvelo xa Xikwembu. Nhlavutelo 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 penyembah pada akhir zaman yang tidak pernah mati, yang diwakili oleh Elia, akan telah mengalahkan dosa sepenuhnya, kerana api penyucian yang didatangkan ke atas mereka oleh Utusan Perjanjian itu dengan tuntas membakar keluar dan menyingkirkan ragi daripada anak-anak Lewi.

> 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.

> Dilo, ke tla roma morongwa wa ka, mme o tla baakanya tsela fa pele ga me; mme Morena yo lo mmatlang o tla tla ka tshoganyetso kwa tempeleng ya gagwe, e bong morongwa wa kgolagano, yo lo itumelelang mo go ene: bonang, o tla tla, go bua Jehofa wa masomosomo. Mme ke mang yo o ka iteelang letsatsi la go tla ga gagwe? mme ke mang yo o tla emang fa a bonala? gonne o tshwana le molelo wa moitshekisi, e bile o tshwana le sesepa sa mofepi wa diaparo; Mme o tla nna jaaka moitshekisi le motshekisi wa selefera; mme o tla itshekisa bomorwa Lefi, a ba itshekisa jaaka gouta le selefera, gore ba tle ba ise kwa go Jehofa tshupelo ka tshiamo. Foo tshupelo ya Juda le Jerusalema e tla nna e e itumedisang mo go Jehofa, jaaka mo metlheng ya bogologolo, le jaaka mo dingwageng tsa pele. Malaki 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.

“Sebagaimana pada hari-hari dahulu” persembahan itu ialah persembahan unjukan Pentakosta berupa dua buku roti. Persembahan itu telah diangkat sebagai suatu persembahan, yang menandakan dua nabi yang telah dibunuh di jalan-jalan raya, dan yang kemudian diangkat ke sorga sebagai suatu panji, pada permulaan krisis undang-undang hari 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.

Harun ketika menghasilkan anak lembu emasnya, menyatakan bahawa anak lembu itu ialah allah-allah yang telah membawa mereka keluar dari Mesir, lalu mengisytiharkan suatu perayaan kepada Tuhan.

> 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.

> Lalu diterimanya itu dari tangan mereka, dan dibentuknya dengan alat ukir, sesudah dibuatnya menjadi anak lembu tuangan; lalu mereka berkata, Inilah tuhan-tuhanmu, hai Israel, yang telah membawa engkau keluar dari tanah Mesir. Dan ketika Harun melihatnya, didirikannya sebuah mezbah di depannya; lalu Harun memberitakan maklumat, katanya, Esok adalah suatu perayaan bagi Tuhan. Keluaran 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.

Hauso ya leboa ya Israele e ne e ikgaoganya le hauso ya borwa ya Juda, Jeroboame, kgoši ya mathomo ya Israele, ka boomo o ile a thoma tirelo ya borapedi bja bofora metseng e mebedi, a bolela mantšu a swanago le a Arone, a ipolela gore manamane a gagwe a mabedi a gauta e be e le medimo yeo e ba ntšhitšego Egipita, gomme a hloma monyanya wa bofora bjalo ka ge Arone a dirile.

> 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.

> Jarobobo nyaa ne koma mu se, Ahemman no bɛsan akɔ Dawid fi no nkyɛn seesei: Sɛ saa ɔman yi foro kɔbɔ afɔre wɔ Awurade fi a ɛwɔ Yerusalem a, ɛno de, saa ɔman yi koma bɛsan akɔ wɔn wura Rehoboam, Yuda hene no, nkyɛn; na wobekum me, na wɔasan akɔ Yuda hene Rehoboam nkyɛn. Enti ɔhene no tuu agyina, na ɔyɛɛ sika mmoadabi abien, na ɔka kyerɛɛ wɔn se, Ɛyɛ den ma mo sɛ mobɛforo akɔ Yerusalem; hwɛ, wo anyame ni, O Israel, a wɔde wo fii Misraim asase so bae. Na ɔde baako no sii Betel, na deɛ ɛka ho no nso ɔde no kɔtoo Dan. Na saa ade yi bɛyɛɛ bɔne; efisɛ nnipa no kɔɔ baako no anim kɔsom no, kosi Dan. Na ɔyɛɛ sorɔnsorɔmmea fie, na ɔyɛɛ asɔfo fii ɔman no mu wɔn a wɔyɛ animtiaafo no mu, a wɔnyɛ Lewi mma no mu. Na Jarobobo hyɛɛ afahyɛ bi wɔ bosome a ɛto so awotwe mu, bosome no da a ɛto so dunum, sɛ afahyɛ a ɛwɔ Yuda no te; na ɔbɔɔ afɔre wɔ afɔremuka no so. Saa ara na ɔyɛe wɔ Betel, de afɔre maa mmoadabi a ɔyɛe no; na ɔde sorɔnsorɔmmea asɔfo a ɔyɛe no sii Betel. Enti ɔbɔɔ afɔre wɔ afɔremuka a ɔyɛe wɔ Betel no so wɔ bosome a ɛto so awotwe no da a ɛto so dunum, bosome a ɔno ankasa nyaa adwene wɔ ne koma mu ho no mu; na ɔhyɛɛ Israelfo no afahyɛ; na ɔbɔɔ afɔre wɔ afɔremuka no so, na ɔhyee aduhuam. 1 Ahemfo 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 e ra müh, cü hna a entîr; Bethel e Pathian in. Aaron helna pawh, lal Jeroboam helna ang bawkin, hêng entîrte hian Kohhran leh sawrkar inkawpna chu an hriattîr a, chu chu a tâwpah United States-a Sunday law hunah a thleng ta dawn a ni.

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.

Undang-undang Ahad berlaku pada penghujung Adventisme, dan pada permulaan Adventisme, pergerakan yang telah dikenal pasti sebagai tanduk Protestan pada musim panas tahun 1844 itu telah bergabung secara sah dengan tanduk Republikan. Oleh itu, pemberontakan Harun dan Yerobeam melambangkan kedua-dua tahun 1863 dan undang-undang Ahad yang akan segera datang.

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.”

Karon nga an mensahero han kasabotan an nagpaputli han “mga anak ni Levi” ngan diri han iba nga mga banay, amo ini: han pagrirebelde mahitungod ha bulawanon nga nati ni Aaron, an mga Levihanon amo an nanindog upod kan Moises. Tungod han ira pagkamatinumanon, hira didto ginhimo nga banay nga nagrirepresentar han pagkapari, usa nga dungog nga hadto pa gintuyo nga maangkon han mga suhag nga anak han tagsa nga banay. Amo ini an hinungdan nga ginsiguro ni Jeroboam nga an iya peke nga pagkapari diri tikang ha mga anak ni Levi, kondi lugod ginhimo niya an iya pagkapari “tikang ha pinakabubos han katawohan, nga diri han mga anak ni Levi.”

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.

Bana ba Levi ke bao ba hlwekiswago ka mollo bjalo ka leswao, goba sehlabelo sa go šišinywa nakong ya mathata a molao wa Sontaga. Histori ya mathata a molao wa Sontaga mehleng ya bofelo e ile ya swantšhwa ka mathata a 1863, ge lenaka la Boprotestanta leo le sa tšwago go lemogwa le be le kgomaretšwe ka molao lenakeng la Rephabliki. Re sa na le mothalo o mongwe wa histori wo re swanetšego go o lebelela pele re thoma go šoma ka ditemana tšeo re sa tšwago go di šupa.

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

Mstari huo ni mwaka 1856, nasi tutalishughulikia hilo katika makala yetu ijayo.

> “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.

> "Kristus datai sebagai Imam Besar kita ke tempat Yang Mahakudus, untuk penyucian tempat kudus, yang dinyatakan dalam Daniel 8:14; datangnya Anak manusia kepada Yang Lanjut Usianya, sebagaimana dikemukakan dalam Daniel 7:13; dan datangnya Tuhan ke bait-Nya, yang telah dinubuatkan oleh Maleakhi, adalah gambaran-gambaran tentang peristiwa yang sama; dan hal ini juga dilambangkan oleh kedatangan mempelai laki-laki kepada pernikahan itu, sebagaimana digambarkan oleh Kristus dalam perumpamaan tentang sepuluh anak dara, dalam Matius 25." The Great Controversy, 426.

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