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# The Book of Daniel - Number Seventy-Three

Kniha Daniel – sedemdesiattri

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

Odhaľovanie historických paralel: Jeroboamov podvod a skúška viery v adventistickom hnutí

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Jeff Pippenger

Published

February 6, 2024

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

Severné a južné kráľovstvo boli pre Božie rozhorčenie rozptýlené na dvetisícpäťstodvadsať rokov ako naplnenie porušenej zmluvy z Levitika dvadsaťpäť a dvadsaťšesť. Štyridsaťšesť rokov medzi ukončením prvého a posledného rozhorčenia predstavovalo zhromaždenie týchto dvoch kráľovstiev do jedného kráľovstva duchovného moderného Izraela v roku 1844. Zhromaždenie týchto dvoch národov bolo znázornené dvoma palicami, ktoré Ezechiel spojil dohromady, a dvoma palicami, ktoré vdova zo Sarepty nazbierala v príbehu o Eliášovi. Dňa 22. októbra 1844 sa prorocké dejiny severného a južného kráľovstva uzavreli a tým zopakovali dejiny počiatku týchto dvoch kráľovstiev.

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

Jeroboam zaviedol v severnom kráľovstve falošný bohoslužobný systém, aby zabránil svojim poddaným cestovať do Júdska a uctievať Boha vo svätyni v Jeruzaleme.

> 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.

> A Jeroboám povedal vo svojom srdci: Teraz sa kráľovstvo vráti domu Dávidovmu. Ak bude tento ľud vystupovať, aby obetoval v dome Hospodinovom v Jeruzaleme, potom sa srdce tohto ľudu obráti späť k svojmu pánovi, k Roboámovi, judskému kráľovi; zabijú ma a vrátia sa k Roboámovi, judskému kráľovi. Preto sa kráľ poradil a zhotovil dve zlaté teľatá a povedal im: Dosť ste sa nachodili do Jeruzalema; hľa, tvoji bohovia, Izrael, ktorí ťa vyviedli z egyptskej krajiny. Jedno postavil v Bételi a druhé umiestnil v Dáne. A táto vec sa stala hriechom, lebo ľud chodieval uctievať pred jedným až do Dánu. A urobil dom výšin a ustanovil kňazov z najnižších vrstiev ľudu, ktorí neboli zo synov Léviho. A Jeroboám ustanovil sviatok v ôsmom mesiaci, na pätnásty deň mesiaca, podobný sviatku, ktorý bol v Judsku, a obetoval na oltári. Tak urobil v Bételi, obetujúc teľatám, ktoré zhotovil; a v Bételi ustanovil kňazov výšin, ktoré zriadil. A tak obetoval na oltári, ktorý zhotovil v Bételi, pätnásteho dňa ôsmeho mesiaca, teda v mesiaci, ktorý si vymyslel vo svojom vlastnom srdci; a ustanovil sviatok synom Izraela; a obetoval na oltári a pálil kadidlo. 1. Kráľov 12:26–33.

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

Jeho bohoslužobný systém bol typologickým obrazom katolicizmu (pohanstva), lebo podobne ako pri Áronovej vzbure ustanovil obraz šelme i šelmy. Dve teľacie modly boli zhotovené zo zlata, symbolizujúceho Babylon. Modly boli zasvätené bohom Egypta, ktorí boli označení tak, ako ich označil aj Áron: „bohovia, ktorí vás vyviedli z egyptskej krajiny.“ Postavil dva oltáre v dvoch mestách, ktoré pri spoločnom posúdení predstavujú spojenie cirkvi (Bétel) a štátu (Dan). Oltáre boli napodobeninami pravého oltára, ktorým je Kristus, tak ako katolicizmus tvrdí, že je Kristovým pozemským zástupcom. Ustanovil skazené kňazstvo, podobne ako sú kňazi katolicizmu. Pre svoju bohoslužbu určil deň, ktorý sa zámerne líšil od dní ktoréhokoľvek z Božích pravých sviatkov, a tak predstavoval spor o pravý a falošný deň bohoslužby.

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

Pri ustanovení svojho falošného bohoslužobného systému Boh poslal proroka z Júdu, aby pokarhal jeho napodobeninový systém bohoslužby.

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

> A hľa, prišiel muž Boží z Judska do Bétela skrze slovo Hospodinovo; a Jeroboám stál pri oltári, aby pálil kadidlo. A volal proti oltáru podľa slova Hospodinovho a povedal: Ó, oltár, oltár, takto hovorí Hospodin: Hľa, domu Dávidovmu sa narodí syn, menom Joziáš, a na tebe bude obetovať kňazov výšin, ktorí na tebe pália kadidlo, a na tebe budú spálené ľudské kosti. A toho istého dňa dal znamenie a povedal: Toto je znamenie, o ktorom hovoril Hospodin: Hľa, oltár sa roztrhne a popol, ktorý je na ňom, sa vysype. 1. Kráľov 13:1–3.

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

Prorok z Judska vyslovil trojitné proroctvo, ktorým označil budúce narodenie kráľa Joziáša. Predpovedal, že Joziáš pobije bezbožných kňazov, ktorí slúžili pri podvrhnutom oltári, a že Joziáš bude aj páliť ľudské kosti na tom istom oltári. Dal tiež Jeroboamovi znamenie, ktorým označil, že Jeroboamov oltár sa roztrhne a popol sa vysype. Všetky tieto veci sa naplnili podľa slova Hospodinovho, ale keď Jeroboam počul vyhlásenie proroka, rozhneval sa a usiloval sa zakročiť proti prorokovi, avšak Boh mal všetko vo svojej moci.

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

> A stalo sa, keď kráľ Jeroboám počul slovo muža Božieho, ktorý volal proti oltáru v Bételi, že vystrel svoju ruku od oltára a povedal: Chyťte ho! A jeho ruka, ktorú vystrel proti nemu, uschla, takže si ju nemohol pritiahnuť späť k sebe. Oltár sa tiež roztrhol a popol sa vysypal z oltára podľa znamenia, ktoré dal muž Boží skrze slovo Hospodinovo. 1. kráľov 13,4.5.

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

Znamenie sa ihneď naplnilo a Jeroboámova ruka ochrnula.

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

> A kráľ odpovedal a riekol mužovi Božiemu: Prosím teraz tvár Hospodina, svojho Boha, a modli sa za mňa, aby sa mi moja ruka zasa navrátila. A muž Boží prosil Hospodina, a kráľova ruka sa mu zasa navrátila a bola ako predtým. A kráľ povedal mužovi Božiemu: Poď so mnou domov a občerstvi sa, a dám ti odmenu. Ale muž Boží povedal kráľovi: Keby si mi dal polovicu svojho domu, nepôjdem s tebou, ani nebudem jesť chlieb ani piť vodu na tomto mieste. Lebo tak mi bolo prikázané slovom Hospodinovým, ktoré povedalo: Nejedz chlieb, nepi vodu a nevracaj sa tou istou cestou, ktorou si prišiel. A tak odišiel inou cestou a nevrátil sa cestou, ktorou prišiel do Bétela. 1. Kráľov 13:6–10.

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

Ježiš vždy znázorňuje koniec jednej veci začiatkom inej veci a začiatok severného a južného kráľovstva doslovného starovekého Izraela sa končí v dejinách tam, kde sú dve palice spojené v jednu palicu, predstavujúcu národ duchovného moderného Izraela.

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

V dejinách, v ktorých boli obe palice spojené, sa v čase konca v roku 1798 začal trojstupňový proces skúšky. Obe palice (kráľovstvá) sa zhromažďovali vopred pred vyliatím Ducha Svätého v Polnočnom volaní. Pri prvom sklamaní na jar roku 1844 protestanti v procese skúšky neobstáli a stali sa dcérami katolicizmu, čím zopakovali ustanovenie falošného systému bohoslužby, ako to predobrazne znázorňoval Jeroboám.

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

Protestantská reformácia bola dielom, ktoré Boh vykonal, aby vyviedol cirkev na púšti zo sieťe povier, tradícií a zvykov rímskej cirkvi. Od čias Martina Luthera bolo zjavovaných čoraz viac právd, ktoré odhaľovali týrsku smilnicu ako nič iné než pohanský systém uctievania zakrytý falošným vyznaním kresťanstva. Pánovým zámerom bolo vyviesť svoj ľud z temnoty, ako to urobil, keď bol Jeho ľud otrokmi v Egypte. Vyslobodil ich z egyptského otroctva, aby im dal svoj zákon. Odmietnutie protestantov nasledovať pribúdajúce svetlo poznania, ktoré bolo odpečatené v roku 1798, im zabránilo rozpoznať zákon a pravé Kristovo dielo vo svätyni v roku 1844.

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

Ich odmietnutie posolstva hodiny súdu predstavovalo to, že sa stali dcérami rímskej cirkvi, a potom pozdvihli falošný systém bohoslužby, ktorý je v Písmach označený ako falošný prorok (odpadlícky protestantizmus). Verní milleriti, ktorí 22. októbra 1844 vierou vstúpili do svätyne, prijali svetlo tretieho anjela a predložili pokarhanie falošnému systému bohoslužby, ktorý sa hlási k protestantizmu, pričom sa pridŕža základnej tradície pohanstva, totiž uctievania slnka. Prorok z Judska predznačoval milleritský adventizmus, ktorý rozpoznal a predložil posolstvo tretieho anjela, ktoré prišlo 22. októbra 1844.

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

Keď prorok čelil Jeroboamovej žiadosti, aby prišiel do jeho domu a občerstvil sa, vyjadril konkrétne pokyny, ktoré mu dal Hospodin. Tento príkaz bol daný aj milleritskému adventizmu. Príkaz znel, aby sa nevrátil tou cestou, ktorou prišiel, a milleritský adventizmus vyšiel z protestantských denominácií. Od protestantov bol oddelený pri prvom sklamaní na jar roku 1844 a Jeremiáš poskytuje príklad totožných pokynov, ktoré boli dané judskému prorokovi.

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

> Našli sa tvoje slová a zjedol som ich; a tvoje slovo mi bolo radosťou a potešením srdca, lebo sa nazývam tvojím menom, Hospodine, Bože zástupov. Nesedel som v zhromaždení posmievačov ani som sa neradoval; sedel som osamote pre tvoju ruku, lebo si ma naplnil rozhorčením. Prečo je moja bolesť ustavičná a moja rana nevyliečiteľná, ktorá sa nechce zahojiť? Či mi budeš naozaj ako klamný potok, ako vody, ktoré vysychajú? Preto takto hovorí Hospodin: Ak sa navrátiš, znova ťa privediem späť a budeš stáť predo mnou; a ak oddelíš vzácne od ničomného, budeš ako moje ústa. Oni sa vrátia k tebe, ale ty sa nevracaj k nim. A učiním ťa tomuto ľudu opevneným bronzovým múrom; budú bojovať proti tebe, ale nezvíťazia nad tebou, lebo ja som s tebou, aby som ťa zachránil a vyslobodil, hovorí Hospodin. A vytrhnem ťa z ruky bezbožných a vykúpim ťa z ruky ukrutných. Jeremiáš 15:16–21.

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

Pri naplnení časového proroctva druhého Beda, 11. augusta 1840, zostúpil mocný anjel zo zjavenia desať s otvorenou knižkou v ruke a Jánovi bolo povedané, aby šiel, vzal knihu a zjedol ju. Jeremiáš predstavuje tých, ktorí v tom bode dejín zjedli malú knižku, a slová boli sladké ako med, lebo boli „radosťou a plesaním“ jeho „srdca“. No pre Božiu „ruku“ bol Jeremiáš „naplnený“ „rozhorčením“, bol „ranený“ a v „neprestajnej bolesti“. Pre Božiu „ruku“ Jeremiáš naznačil, že Boh bol pre Jeremiáša „ako luhár“ a ako „vody, ktoré zlyhali“. Pán držal svoju „ruku“ nad omylom v niektorých výpočtoch na grafe z roku 1843.

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

Jeremiáš predstavuje prvé sklamanie mileritov, keď sa videnie Habakuka oneskorilo. Tým, ktorých predstavuje Jeremiáš, sa zdalo, že posolstvo, ktoré je znázornené ako „dážď“, zlyhalo. No Habakuk vyhlásil: „Lebo videnie je ešte na určený čas, ale na konci prehovorí a nebude klamať; hoci sa oneskorí, čakaj naň, lebo iste príde, nebude meškať.“ Jeremiáš sa domnieval, že Boh klamal a že posolstvo (dážď) zlyhalo, no ono sa len oneskorilo.

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

Potom Boh poučil Jeremiáša, že „ak sa navrátiš, privediem ťa zasa späť a budeš stáť predo mnou; a ak oddelíš vzácne od bezcenného, budeš ako moje ústa; nech sa oni navrátia k tebe, ale ty sa nenavracaj k nim.“ Po sklamaní Jeremiáš predstavuje Boží ľud, ktorý sa musí vrátiť do služby Pánovi a striasť zo seba malomyseľnosť, ktorá vznikla, keď sa zdalo, že posolstvo zlyhalo. Ak by Jeremiáš splnil určené podmienky, Boh by mu dovolil byť Jeho hovorcom.

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

Dôležitejšie pre naše štúdium v tomto čase je to, čo Boh povedal Jeremiášovi o „zhromaždení posmievačov“, ktorí sa „radovali“ nad jeho sklamaním. Povedal Jeremiášovi, že posmievači sa môžu navrátiť k Jeremiášovi, ale on sa nikdy nemal navrátiť k nim. Jeremiáš predstavoval tých, ktorí stáli proti protestantom, ktorí sa práve rozhodli vrátiť do lona katolicizmu a stali sa dcérami Babylonu, falošnými prorokmi Bála a Aštaroty. Jeremiáš predstavoval judského proroka, ktorý v tom istom bode prorockej línie karhal Jeroboamov falošný systém bohoslužby na začiatku severného kráľovstva, čím predobrazoval zavedenie falošného systému bohoslužby, ktorý bol obrazom katolicizmu na konci dejín severného kráľovstva. Prorok povedal Jeroboamovi, keď Jeroboam ponúkol vytvorenie spojenectva, že nemá jesť, piť ani sa vrátiť cestou, ktorou prišiel.

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

> A kráľ povedal mužovi Božiemu: Poď so mnou domov, občerstvi sa, a dám ti odmenu. Ale muž Boží povedal kráľovi: Keby si mi dal polovicu svojho domu, nepôjdem s tebou, ani nebudem na tomto mieste jesť chlieb ani piť vodu. Lebo tak mi bolo prikázané slovom Hospodinovým: Nejedz chlieb ani nepi vodu, a nevracaj sa tou istou cestou, ktorou si prišiel. 1 Kings 13:7–9.

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

Vyjadrenie judského proroka je v súlade s dielom falošných prorokov Bála a Aštarot v príbehu o Eliášovi. Dejiny milleritov sú, prirodzene, aj dejinami Eliáša, lebo Miller bol Eliášom. V príbehu o Eliášovi vykonávali proroci Bála a Aštarot tanec klamu, ktorý bol odhalený ako bláznovstvo, keď z Boha zostúpil oheň a strávil Eliášovu obeť, čím predobrazoval vyliatie Ducha Svätého v polnočnom volaní dejín milleritov. Konfrontácia v týchto dejinách predstavovala konfrontáciu druhého Eliáša, ktorým bol Ján Krstiteľ, počas tanca klamu vykonaného dcérou Herodiady (Salome). Herodiada bola predobrazená Jezábeľou a Jezábeľ je symbolom katolíckej cirkvi.

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

V roku 1844 sa protestantské cirkvi stali Salome, dcérou Herodiady (Jezábeľ). V tanci zvodu Herodes sľúbil polovicu svojho kráľovstva a urobil tak na svoje narodeniny, čím predobrazoval posledné dni, keď sa desiati králi, ktorých predobrazuje Achab (kráľ desiatich severných kráľovstiev), zhodnú, že odovzdajú svoje kráľovstvo pápežstvu (Jezábeľ). Darovanie „polovice svojho kráľovstva“ je symbolom konfederácie a prorok z Judey Jeroboamovi jasne oznamoval, že nikdy nevstúpi do spojenectva s odpadlíckym kráľom ani nepodporí jeho falošný systém uctievania.

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

To je to, čo Hospodin povedal aj Jeremiášovi, keď povedal, že „zhromaždenie posmievačov“ (odpadlícky protestantizmus) sa môže vrátiť k Jeremiášovi, ale Jeremiáš sa k nim nesmie nikdy vrátiť ani sa vrátiť cestou, ktorou prišiel. No judský prorok urobil práve to, lebo bol oklamaný falošným a lživým prorokom skôr, než sa vrátil do Judska — skôr, než dokončil dielo, ktoré mu bolo zverené.

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

> V Bételi býval starý prorok; a jeho synovia prišli a porozprávali mu všetky skutky, ktoré muž Boží toho dňa vykonal v Bételi; aj slová, ktoré hovoril kráľovi, porozprávali svojmu otcovi. A ich otec im povedal: Ktorou cestou išiel? Lebo jeho synovia videli, ktorou cestou išiel muž Boží, ktorý prišiel z Júdu. A povedal svojim synom: Osedlajte mi osla. A osedlali mu osla, a on naň vysadol, a išiel za mužom Božím, našiel ho sedieť pod dubom a povedal mu: Si ty ten muž Boží, ktorý prišiel z Júdu? A on povedal: Som. Vtedy mu povedal: Poď so mnou domov a jedz chlieb. Ale on povedal: Nemôžem sa s tebou vrátiť ani vojsť s tebou; nebudem s tebou na tomto mieste jesť chlieb ani piť vodu. Lebo slovom Hospodinovým mi bolo povedané: Nebudeš tam jesť chlieb ani piť vodu, ani sa nevrátiš cestou, ktorou si prišiel. On mu povedal: Aj ja som prorok ako ty, a anjel mi hovoril slovom Hospodinovým a povedal: Priveď ho späť so sebou do svojho domu, aby jedol chlieb a pil vodu. Ale klamal mu. Tak sa s ním vrátil a jedol chlieb v jeho dome a pil vodu. A stalo sa, keď sedeli pri stole, že slovo Hospodinovo prišlo k prorokovi, ktorý ho priviedol späť. A zvolal na muža Božieho, ktorý prišiel z Júdu, a povedal: Takto vraví Hospodin: Pretože si sa vzoprel výroku Hospodinovmu a neostríhal si prikázania, ktoré ti prikázal Hospodin, tvoj Boh, ale si sa vrátil a jedol chlieb a pil vodu na mieste, o ktorom ti povedal: Nejedz chlieb a nepi vodu, tvoje mŕtve telo nepríde do hrobu tvojich otcov.

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

> A stalo sa, keď sa najedol chleba a napil sa, že mu osedlal osla, totiž prorokovi, ktorého priviedol späť. A keď odišiel, stretol ho na ceste lev a zabil ho; a jeho mŕtve telo ležalo pohodené na ceste a osol stál vedľa neho; lev tiež stál pri mŕtvom tele. A hľa, išli okolo muži a videli mŕtve telo pohodené na ceste i leva stojaceho pri mŕtvom tele; prišli teda a oznámili to v meste, kde býval starý prorok. Keď sa o tom dopočul prorok, ktorý ho priviedol späť z cesty, povedal: To je muž Boží, ktorý neposlúchol slovo Hospodinovo; preto ho Hospodin vydal levovi, ktorý ho roztrhal a zabil podľa slova Hospodinovho, ktoré mu povedal. Potom povedal svojim synom: Osedlajte mi osla. A oni ho osedlali. Išiel teda a našiel jeho mŕtve telo pohodené na ceste, a osla i leva stojacich pri mŕtvom tele; lev nezožral mŕtve telo ani neroztrhal osla. A prorok zdvihol mŕtve telo muža Božieho, položil ho na osla a priviezol späť; a starý prorok prišiel do mesta, aby za ním smútil a pochoval ho. A uložil jeho mŕtve telo do svojho vlastného hrobu; a nariekali nad ním hovoriac: Ach, brat môj! A stalo sa, keď ho pochoval, že hovoril svojim synom: Keď zomriem, pochovajte ma v hrobe, v ktorom je pochovaný muž Boží; moje kosti položte vedľa jeho kostí. Lebo výrok, ktorý vyhlásil slovom Hospodinovým proti oltáru v Bételi a proti všetkým domom výšin, ktoré sú v mestách Samárie, sa iste splní. 1 Kráľov 13:11–32.

We will continue this study in the next article.

V tejto štúdii budeme pokračovať v nasledujúcom článku.

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

> „Keď Božia moc svedčí o tom, čo je pravda, táto pravda má navždy stáť ako pravda. Neskoršie domnienky, ktoré odporujú svetlu, ktoré Boh dal, sa nesmú prijímať. Povstanú ľudia s výkladmi Písma, ktoré sú pre nich pravdou, no nie sú pravdou. Pravdu pre tento čas nám Boh dal ako základ našej viery. On sám nás učil, čo je pravda. Povstane jeden, a potom ďalší, s novým svetlom, ktoré odporuje svetlu, ktoré Boh dal pri prejavení svojho Svätého Ducha. Ešte žije niekoľko tých, ktorí prešli skúsenosťou nadobudnutou pri ustanovovaní tejto pravdy. Boh vo svojej milosti zachoval ich život, aby opakovali a opakovali až do konca svojho života skúsenosť, ktorou prešli, tak ako to robil apoštol Ján až do samého záveru svojho života. A tí, ktorí niesli zástavu a padli v smrti, majú hovoriť prostredníctvom opätovného vydávania svojich spisov. Bolo mi ukázané, že takto majú byť počuté ich hlasy. Majú vydávať svoje svedectvo o tom, čo tvorí pravdu pre tento čas.“

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

> „Nemáme prijímať slová tých, ktorí prichádzajú s posolstvom, ktoré odporuje osobitným bodom našej viery. Zhromažďujú množstvo textov Písma a navršujú ich ako dôkaz okolo svojich tvrdených teórií. Takto sa to dialo znovu a znovu počas uplynulých päťdesiatich rokov. A hoci sú Písma Božím slovom a treba ich rešpektovať, ich použitie, ak takéto použitie pohne čo i len jedným stĺpom zo základu, ktorý Boh počas týchto päťdesiatich rokov podopieral, je veľkým omylom. Ten, kto takto Písmo používa, nepozná podivuhodné dosvedčenie Ducha Svätého, ktoré dalo moc a silu predchádzajúcim posolstvám, čo prišli k Božiemu ľudu.״

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

> „Dôkazy staršieho G nie sú spoľahlivé. Ak by boli prijaté, zničili by vieru Božieho ľudu v pravdu, ktorá z nás urobila to, čím sme.“

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

> „V tejto veci musíme zaujať pevné stanovisko; lebo body, ktoré sa usiluje dokázať Písmom, nie sú správne. Nedokazujú, že minulá skúsenosť Božieho ľudu bola omylom. Mali sme pravdu; boli sme vedení Božími anjelmi. Pod vedením Ducha Svätého bolo podané vysvetlenie otázky svätyne. Je výrečnosťou, aby každý mlčal, pokiaľ ide o tie črty našej viery, na ktorých nemal nijaký podiel. Boh si nikdy neprotirečí. Dôkazy z Písma sa nesprávne používajú, ak sa nútia svedčiť o tom, čo nie je pravda. Povstane jeden a potom ďalší a prinesie údajne veľké svetlo a bude predkladať svoje tvrdenia. My však stojíme pri starých medzníkoch. [Citované 1. Jána 1,1–10.]“

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

> „Je mi uložené povedať, že tieto slová môžeme použiť ako primerané pre tento čas, lebo nastal čas, keď hriech musí byť nazvaný svojím pravým menom. V našej práci nám prekážajú ľudia, ktorí nie sú obrátení a hľadajú vlastnú slávu. Chcú, aby sa o nich myslelo ako o pôvodcoch nových teórií, ktoré predkladajú s tvrdením, že sú pravdou. Ak však budú tieto teórie prijaté, povedú k popretiu pravdy, ktorú Boh počas uplynulých päťdesiatich rokov dával svojmu ľudu a potvrdzoval ju prejavom Ducha Svätého.“ Selected Messages, kniha 1, 161.

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