In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.
Ing taun 1856, pepadhang bab “pitu mangsa” kawedhar, lan ing taun 1863 pepadhang iku ditampik. Nabi saka Yéhuda nggawa pepadhang iku marang ratu ala Yéroboam, lan Yéroboam nampik pepadhang iku. Yésaya nggawa pepadhang kang padha marang ratu ala Ahaz, lan dhèwèké uga nampik pepadhang iku. Amarga nampik pepadhang kang magepokan karo blumbang Siloah, karajané Yéroboam lan Ahaz, loro-loroné, yaiku kang lor lan kang kidul, digawa dadi kawula ing panguwasané ratu saka lor, saben-saben ing taun 723 SM lan 677 SM.
Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.
Musa, ing pambrontakané Harun; Yesaya bebarengan karo Ahaz lan Yeremia bebarengan karo para raja liyané, nggambaraké wong-wong setya ing sajarahé Millerite, sing kabèh padha makili para utusan pepadhang ing pambrontakan ing dina-dina pungkasan. Krisis “kapisan” ing dina-dina pungkasan taun 1863, lan krisis “pungkasan” ing dina-dina pungkasan yaiku “lindhu gedhé” ing Wahyu pasal sewelas (angger-angger dina Minggu sing bakal enggal teka), kabèh diwakili déning garis-garis kenabian iki. Nabi saka Yehuda nggambaraké sawijining nabi sing murtad saka tanggung jawabé, lan pungkasane kakubur ana ing kuburan sing padha karo Protestantisme murtad. Pati lan panguburané iku minangka wangsulan tumrap pilihane kanggo mangan lan ngombé panganan saka nabi palsu saka Betel.
The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.
Paukuman amarga dikalahaké déning kepausan (raja Asyur) nalika angger-angger Minggu, kang dilambangaké déning pepencarané karajan lor lan kidul ing jamané Yerobeam lan Akhaz, selaras karo nasib nabi Yéhuda, awit panjenengané séda ana ing antarané “singa” lan “kuldi.” “Singa” iku pralambang Babil, kang ing dina-dina pungkasan iki yaiku kepausan.
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.
Sawisé dheweke nedha roti lan ngunjuk, banjur wong tuwa mau masangké kuldi kanggo dheweke, yaiku kanggo nabi kang wus digawa bali déning dheweke. Bareng dheweke wis lunga, ana singa nemoni dheweke ana ing dalan lan matèni dheweke; lan mayité kabuwang ana ing dalan, dene kuldi mau ngadeg ana ing sandhingé, lan singa uga ngadeg ana ing sandhinging mayit mau. Lah, ana wong-wong padha liwat lan weruh mayit mau kabuwang ana ing dalan sarta singa ngadeg ana ing sandhinging mayit mau; banjur padha teka lan nyaritakaké iku ana ing kutha panggonané nabi tuwa mau manggon. Bareng nabi kang wis nggawa dheweke bali saka dalan krungu bab iku, banjur ngandika: “Iku wonging Allah, kang ora mituhu marang pangandikané Pangéran; mulané Pangéran wis masrahaké dheweke marang singa, kang wis nyuwèk-nyuwèk lan matèni dheweke, miturut pangandikané Pangéran kang wis diucapaké marang dheweke.” Banjur ngandika marang anak-anaké, mangkéné: “Pasangna kuldi kanggo aku.” Lan padha masangké. Banjur dheweke lunga lan nemu mayité kabuwang ana ing dalan, dene kuldi lan singa ngadeg ana ing sandhinging mayit mau; singa iku ora mangan mayit mau lan uga ora nyuwèk kuldi mau. Banjur nabi mau ngangkat mayité wonging Allah, nempataké ana ing sandhuwuring kuldi, banjur nggawa bali; lan nabi tuwa mau tekan ing kutha kanggo nangisi lan ngubur dheweke. Mayité banjur disèlèhaké ana ing kuburé dhéwé; lan padha nangisi dheweke, karo muni: “Adhuh, sadulurku!” Sawisé dheweke ngubur wong mau, banjur ngandika marang anak-anaké, mangkéné: “Manawa aku mati, kuburna aku ana ing pasareyan panguburan ing ngendi wonging Allah iku kakubur; tumpangna balungku ana ing sandhingé balung-balungé: awit pangandika kang disuwarakaké déning dhèwèké lumantar pangandikané Pangéran nglawan mesbèh ing Bètèl lan nglawan sakehé omah-omah panggonan-panggonan dhuwur kang ana ing kutha-kuthané Samaria, mesthi temenan bakal kalakon.” 1 Para Raja 13:11–32.
The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.
Nabi Yéhuda iku séda ana ing antarané rong pralambang. Singa iku pralambang Babil, lan Babil modhèren ing jaman wekasan iku Sang Raja Lor, sing tumeka ing pungkasané tanpa ana wong siji waé kang nulungi miturut Daniel pasal sewelas, ayat patang puluh lima. Tenger panguwasané yaiku pangibadah marang srengéngé, kang dadi kanisthan kaping papat, lan ing kono turunan kaping papat Adventisme Laodikia dipralambangaké minangka wong-wong kang sujud ngadhep marang srengéngé ing Yéhezkiel pasal wolu. Ing impèné Miller, dhèwèké diparingi pepadhang manawa ora mung permata-permata mau buyar lan ketutupan, nanging uga pethiné dhéwé, kang nglambangaké Kitab Suci, uga diremuk dadi pisah-pisah.
In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.
Ing generasi katelu Adventisme, pakaryan ngenalaké panganggoné apa sing diarani terjemahan-terjemahan Alkitab modhèren dipunmajengaké déning para pimpinan Adventisme. Terjemahan-terjemahan modhèren sing diarani mangkono kuwi asalé saka sawijining kumpulan manuskrip sing wis rusak, kang dipunpromosèkaké déning para teologé manungsa dosa, lan Protestanisme murtad. Pethi mati Miller yaiku King James Version sing dipunterjemahaké saka manuskrip-manuskrip sing ora rusak.
By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!
Mlebet ing generasi kaping papat Adventisme Laodikia, gréja iku wis gabung karo World Council of Churches, sawijining konfederasi gréja Roma lan para putriné. Adventisme nganti pirang-pirang taun mbantah, kanggo kapentingané kawanané sing turu, yèn wong-wong mau mung “pengamat” ing World Council of Churches, nganti angger-angger dhasar konfederasi ala iku mbabaraké yèn status “pengamat” kuwi sajatiné nggambaraké sawijining anggota penuh sing duwé hak swara!
In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”
Ing generasi kaping papat, dheweke kaping pindho maringi medhali emas marang “manungsa dosa.” Paling ora salah siji saka medhali-medhali mau dicithak nganggo pangerten Katulik ngenani Rawuhipun Kristus kaping pindho, nggambarake Gusti Yesus nginjakake sikil-Ipun ing bumi nalika Panjenengane wangsul, lan ana kalang srengéngé Katulik ana ing wingkingipun Kristus, uga ringkesan Katulik tumrap pepakon kaping papat, kang mung ngandika, “elinga dina Sabat.” Ing sawijining prosiding pengadilan (kang minangka sawijining pratelan hukum), Présidhèn General Conference maringi paseksi nalika piyambakipun nyatakake yèn pasamuwan Seventh-day Adventist biyèn pitados bilih kapausan punika antikristus, nanging yèn pasamuwanipun wis suwe mbiyèn mbuwang kapitadosan mau “menyang tumpukan rereged sajarah.”
The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.
nistha ingkang kaping sekawan (turunan) punika inggih papanipun para pamimpin pasamuwan Yerusalem cacahipun gangsal likur sami sujud dhateng srengéngé. Nistha-nistha ingkang saya ngrembaka punika diwiwiti saking reca meri ingkang dipasang wonten ing lawanging mlebet, minangka pratandha wiwitanipun. Nabi saking Yehuda wekasanipun kakubur bebarengan kaliyan Protestantisme murtad, lan singa (Babil) matèni piyambakipun, awit piyambakipun malih dhateng metodologi Protestantisme murtad, lan mila boten saged mangertos bilih Roma punika ingkang netepaken wahyu, lan wonten ing papan ingkang boten wonten wahyu ingkang dipun netepaken déning pralambang manungsa duraka, ing wekasanipun panjenengan badhé manggihaken dhiri panjenengan wonten ing sisihipun manungsa duraka.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Wong-wong kang dadi bingung ing pangertené bab Sabda, kang gagal ndeleng tegesé antikristus, mesthi bakal mapanakaké awaké dhéwé ing sisihé antikristus.” Kress Collection, 105.
The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.
Nabi saka Yehuda iku dikubur bebarengan karo nabi palsu saka Betel, kang ngenali dhèwèké minangka “saduluré,” lan dhèwèké katemu mati ana ing antarané rong pralambang. “Singa” iku makili kagagalané kanggo mangertèni antikristus, lan “kuldi” iku pralambang Islam. Adventisme Laodikia wis nduduhaké lumantar menengé babagan 11 September 2001, yèn dhèwèké ora mangertèni yèn bab Islam saka Bilai katelu iku yaiku Pambengoking Tengah Wengi, pesen udan pungkasan. Gagal mangertèni pesen udan pungkasan iku pati! Udan pungkasan diwiwiti ing 11 September 2001 nalika malaékat kang rosa saka Wahyu wolulas tumedhak, nalika gedhong-gedhong agung ing Kutha New York dirubuhaké. “Udan” iku sawijining pesen, lan pesen iku kudu dimangertèni supaya bisa nampani.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Kita aja nganti ngenteni udan pungkasan. Iku bakal tumiba marang kabèh wong sing bakal ngakoni lan nampani ebun lan udan rahmat sing tumiba marang kita. Nalika kita nglumpukaké pecahan-pecahan pepadhang, nalika kita ngregani sih-rahmaté Gusti Allah sing mesthi, Panjenengané sing remen supaya kita precaya marang Panjenengané, mula saben prasetyané bakal kaleksanan. [Yesaya 61:11 quoted.] Sakabèhé bumi kudu kebak kamulyaning Allah.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.
“Saklumahing bumi” padha mangerténi apa kang kelakon ing tanggal 11 September 2001, nanging supaya bisa nampani pekabaran kang diwiwiti ana ing kono lan ing pungkasané madhangi saklumahing bumi kanthi kamulyaning Allah, pekabaran iku kudu diakoni. Tembung “ngakoni” ateges “ngélingi manèh utawa mbalèkaké kawruh bab sawijining prakara, manawa kanthi ngakoni kawruh iku utawa ora. Kita ngakoni sawijining wong saka kadohan, nalika kita kèlingan manawa kita wis tau weruh dhèwèké sadurungé, utawa manawa kita biyèn wis tau wanuh marang dhèwèké. Kita ngakoni ciri-ciriné utawa swarané.” Webster’s 1828 Dictionary.
The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.
Mung siji-sijiné cara supaya sawijining Adventis Laodikia bisa ngakoni piwulang udan pungkasan sing teka ing tanggal 11 September 2001, yaiku manawa dhèwèké ngakoni yèn dhèwèké wis tau nyumurupi pawujudan kakuwasan ilahi sing padha ing jaman kapungkur. Ing tanggal 11 Agustus 1840, malaekat kang gagah prakosa saka Wahyu sepuluh tumurun, nalika ramalan Bilai kapindho saka Islam kalakon. Sajarah iku kaulang kanthi sampurna nalika ing tanggal 11 September 2001 malaekat kang gagah prakosa saka Wahyu wolulas tumurun nalika ramalan Bilai katelu saka Islam kalakon, lan kegagalan kanggo ngakoni Islam saka Bilai katelu iku, bakal digawa déning kuldi alas Arab kang liar menyang pati sing diakibataké déning singa Babil modern.
The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.
Para wong mendem ing Éfraim, sing ora bisa maca kitab kang kasegel, ora bisa ndeleng pengulangan sajarah Millerit, amarga pangenalan iku dhedhasar metodologi udan pungkasan, yaiku “baris ana ing sandhuwuré baris.” Pangerten yèn kawujudan pangwasané Allah ing sajarah Millerit diulang manèh ing dina-dina pungkasan ora bisa dipertahanké déning metodologi Protestanisme murtad lan Katulik.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Malaékat kang nyawiji ing pambabaran pekabaran malaékat katelu iku bakal madhangi saindenging bumi kanthi kamulyané. Ing kéné wis dinubuataké sawiji pakaryan kang jembaré nyakup jagad kabèh lan kakuwatané ora lumrah. Gerakan Advent taun 1840–44 iku minangka panyingkapan kamulyan saka pangwasané Allah; pekabaran malaékat kapisan wis digawa menyang saben pangkalan misi ing donya, lan ing sawetara nagara ana minat agami kang paling gedhé sing tau kasaksèkaké ing tanah endi waé wiwit Reformasi abad kaping nembelas; nanging kabèh iki bakal kaungkuli déning gerakan kang rosa banget ing sangisoré pepéling pungkasan saka malaékat katelu.” The Great Controversy, 611.
The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.
Para pamimpin wuta Israèl modhèren kapeksa déning metodologi sing dianuté kanggo nampik kayektèn yèn bakal ana pengulanganing pamedhar kakuwasané Gusti Allah ing dina-dina pungkasan, kaya kang wus dumadi ing taun-taun biyèn.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Ing kéné kita ndeleng yèn pasamuwan—suci padalemané Gusti—dadi sing kapisan ngrasakaké pukulan bebenduné Allah. Para wong tuwa, yaiku wong-wong sing wis kaparingan pepadhang gedhé déning Allah lan sing wis ngadeg minangka para pangreksa kapentingan rohani umat, wus ngiyanati kapitadosané. Wong-wong mau wis njupuk panggonan yèn kita ora perlu ngarep-arep mukjijat lan panyingkapan kakuwasané Allah kang cetha kaya ing jaman biyèn. Jaman wis owah. Tembung-tembung iki nguwataké pracaya sing ora pitados ing wong-wong mau, lan wong-wong mau kandha: Gusti ora bakal nindakaké kabecikan, uga ora bakal nindakaké piala. Panjenengané kaluwihan sih-rahmat kanggo nekani umaté kanthi paukuman. Mangkono, ‘Tentrem lan karaharjan’ iku panguwuh saka wong-wong sing ora bakal ngangkat swarané manèh kaya kalasangka kanggo nduduhaké marang umaté Allah kaluputané lan marang brayat Yakub dosa-dosané. Asu-asu bisu sing ora gelem nggonggong iki lah wong-wong sing ngrasakaké piwales adil saka Allah sing kaganggu pangrasané. Para lanang, para prawan, lan bocah-bocah cilik kabèh padha sirna bebarengan.” Testimonies, jilid 5, 211.
The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.
Wutaning wong-wong pinter sing wuta kaya Laodikia, kang nguwasani wong-wong Yerusalem sing ora padha sinau, ora bisa ngenali udan pungkasan, awit saliyané padha migunakaké metodologi Kitab Suci sing wis rusak, kasimpulan-kasimpulan sing metu saka nalar palsu mau uga ndadèkaké wong-wong mau mapan ing sawijining kahanan kang bakal nyangkal samubarang pamedharing kakuwasané Gusti Allah ing tembé, kaya ing jaman-jaman biyèn. Nanging Malakhi telu nerangaké yèn nalika Utusaning Prajanjian nyucekaké para putrané Lèwi, mula pisungsung iku bakal kaya ing jaman-jaman kuna.
“The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?
“Seksi Kang Sejati mratelakake, ‘Aku mirsa sakehing pakaryanmu.’ ‘Mratobata, lan lakonana pakaryanmu kang wiwitan.’ Iki ujian kang sejati, bukti manawa Rohing Allah makarya ana ing sajroning ati kanggo nyarubungi kowe karo katresnané. ‘Aku bakal enggal teka marang kowé, lan bakal nyirnakake pedamaranmu saka panggonané, kajaba manawa kowé mratobat.’ Pasamuwan iku kaya wit kang ora ngasilake, kang sawisé nampani embun, udan, lan padhanging srengéngé, samesthiné ngasilake woh kang lubèr, nanging nalika katelusuran ilahi mriksani, ora nemu apa-apa kajaba godhong. Pikiran kang nggegirisi tumrap pasamuwan-pasamuwan kita! saestu nggegirisi tumrap saben wong! Saétemené nggumunake kasabaran lan pangéman-émoné Allah; nanging ‘kajaba manawa kowé mratobat,’ iku bakal entek; pasamuwan-pasamuwan lan pranata-pranata kita bakal lumaku saka ringkih marang ringkih, saka formalitas kang adhem marang kemandhegan rohani, nalika padha kandha, ‘Aku sugih, lan saya akèh bandhaku, lan ora butuh apa-apa.’ Seksi Kang Sejati ngandika, ‘Lan kowé ora ngerti yèn kowé iku sangsara, melas, mlarat, wuta, lan wuda.’ Apa dheweke bakal bisa ndeleng kahanané kanthi cetha?”
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Ing pasamuwan-pasamuwan bakal ana kawujudan daya panguwaosing Allah kang nggumunake, nanging iku ora bakal tumiba marang wong-wong kang durung ngasorake awake ana ing ngarsaning Gusti, lan mbikak lawanging ati lumantar pangaken dosa lan mratobat. Ing kawujudan daya iku kang madhangi bumi nganggo kamulyaning Allah, wong-wong iku mung bakal weruh sawiji prakara kang, sajroning kabutaane, dianggep mbebayani, sawiji prakara kang bakal nuwuhake wedine, lan wong-wong iku bakal nguwati awake kanggo nglawan. Amarga Gusti ora nyambut gawe miturut gagasan lan pangarep-arepe dhewe, wong-wong iku bakal nentang pakaryan iku. ‘Yagene,’ pangucape, ‘apa kita ora kudune wanuh marang Rohing Allah, nalika kita wis ana ing pakaryan iki pirang-pirang taun lawase?’—Amarga wong-wong iku ora nanggapi pepeling-pepeling, panyuwun kang temen saka pawarta-pawartaning Allah, nanging kanthi teteg tansah ngucap, ‘Aku sugih, lan saya kaluber bandha, lan ora butuh apa-apa.’ Bakat, pengalaman kang dawa, ora bakal ndadekake manungsa dadi saluran pepadhang, kajaba manawa wong-wong iku masrahake awake ana ing sangisoring sorot padhang Sang Srengenge Kabeneran, sarta katimbalan, kapilih, lan kaprecaya dening peparing Roh Suci. Nalika wong-wong kang ngasta prakara-prakara suci ngasorake awake ana ing sangisoring astaning Allah kang gagah prakosa, Gusti bakal ngluhurake wong-wong iku. Panjenengane bakal ndadekake wong-wong iku dadi manungsa kang waskitha—manungsa kang sugih ing sih-katresnaning Roh-Nya. Sipat-sipat watak kang kuwat lan mentingake awake dhewe, kakukuhane, bakal katon ana ing pepadhang kang sumunar saka Pepadhanging jagad. ‘Aku bakal enggal teka marang sira, lan Aku bakal nyingkirake kandhilmu saka panggonane, manawa sira ora mratobat.’ Manawa sira ngupaya Gusti kanthi gumolonging atimu, Panjenengane bakal kapanggih dening sira.” Review and Herald, December 23, 1890.
The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”
Pati sang nabi Yudea dipralambangaké déning loro-loroné, yaiku “singa” Babil modern, kang dadi pralambang kenabian sing netepaké wahyu sajarah kenabian, lan uga déning “kuldi.” Sebutan kapisan bab Islam ing Kitab Suci katon nalika Ismael dipunwedharaké minangka “wong galak.”
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Panjenengané bakal dadi wong galak; tangane bakal nglawan saben wong, lan tangané saben wong nglawan panjenengané; lan panjenengané bakal manggon ana ing ngarsané sakehé seduluré. Purwaning Dumadi 16:12.
The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.
Aturan panyebutan kapisan ing Kitab Suci nedahaké yèn kabèh ciri saka lambang iku kinandhut ana ing kono, awit Sabdané Allah iku wiji, lan wiji nduwèni kabèh DNA kang perlu kanggo ngasilaké kasampurnané sakabehing tanduran. Tembung kang diterjemahaké dadi “wong galak,” iku tembung kanggo “kuldi Arab galak.” “Kuldi” ing Kitab-kitab Suci kayektèn iku salah siji saka lambang Islam.
The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.
Pesen Ézkiel ing pasal kaping telung puluh pitu, sing nguripaké balung-balung sing wis mati nganti padha ngadeg dadi bala tentara kang gagah prakosa, iku yaiku pesen Islam saka Bilai kang katelu, lan pesen iku yaiku pesen Tangise Wengi Tengah ing dina-dina pungkasan. Sister White kanthi langsung mulang bilih mlebeté Kristus kanthi kamulyan menyang Yérusalèm nggambaraké pesen Tangise Wengi Tengah.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Pekik tengah wengi iku ora utamané digawa lumantar argumentasi, sanadyan bukti Kitab Suci cetha lan mesthekaké. Ana daya sing meksa kang ngancani, kang ngobahaké jiwa. Ora ana mamang, ora ana pitakon. Nalika Kristus mlebet kanthi kamulyan menyang Yérusalèm, wong-wong sing padha nglumpuk saka sakèhé péranganing nagara kanggo nganakaké riyaya, padha padha teka ing Gunung Zaitun, lan nalika padha gabung karo wong akèh sing ngiringi Gusti Yésus, padha katut semangating wektu iku, lan mèlu ngunggahaké pekik, ‘Rahayu Panjenengané kang rawuh atas asmaning Gusti!’ [Matthew 21:9.] Mangkono uga wong-wong kang ora precaya sing padha teka ing patemon-patemon Adventis—sawenèh amarga rasa penasaran, sawenèh mung kanggo ngécé—ngrasaaké daya kang ngyakinaké kang ngancani pesen iku, ‘Lah, Pangantèn lanang rawuh!’” Spirit of Prophecy, jilid 4, 250.
The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.
Wahyu bab Yesus Kristus iku pesen pungkasan sing dibukak segelé ing dina-dina wekasan lan iku kalebu Islam saka Bilai katelu. Nalika Kristus, kang minangka pesen sing dibukak segelé mau, lumebet ing Yerusalem, lan kanthi mangkono dados pralambang Pambengoking Tengah Wengi ing dina-dina wekasan, Panjenenganipun digawa (pesenipun digawa) dening “kuldi”. Pesen pungkasan bab kabeneraning Kristus digawa dening Islam.
Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.
Islam biyèn, saiki, lan bakal tetep dadi manungsa galak, kaya dilambangaké déning kuldi alas Arab, lan sapa waé sing gelem ndeleng (lan akèh sing ora gelem ndeleng), bisa kanthi gampang “mangertèni,” yèn peperangan sing saiki ditindakaké déning Islam iku kegendhèngan galak. Kasaguhan nindakaké lampus, kanthi pracaya yèn ing akhirat bakal ana ganjaran seksual kang agung, iku kegendhèngan satanis. Sebutan kapisan bab Islam wis nandhesaké yèn Islam bakal dadi manungsa galak.
Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.
Peprangé Islam nglumpukaké sakabèhé umat manungsa bebarengan kanggo perang nglawan peprangé bilai kaping telu sing saya nggegirisi. Islam iku logika profetik tumrap kaleksanané sawijining pamaréntahan saindenging jagad, lan para globalis mulang yèn kanthi sengaja wong-wong Yahudi digawané bali menyang tanah Israèl sawisé Perang Donya Kaping Pindho, supaya padha migunakaké sengit kuna Islam marang wong-wong Yahudi kanggo miwiti Perang Donya Kaping Telu. Para globalis pracaya, lan wis mulang sajroning puluhan taun, yèn wong-wong mau mbutuhaké Perang Donya Kaping Telu kanggo nglairaké pamaréntahan saindenging jagadé. Pangajab lan motivasi para globalis sing wis kacemaran, kaya kang kaandharaké nganggo tembungé dhéwé, cocog karo peranan biblikal Islam.
Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.
Mbokmenawa pérangan sing paling abot saka DNA nubuaté Ismael, ing ayat nalika dhèwèké kawitan kasebut, yaiku kasunyatan yèn rohé, yaiku roh saka sawijining “wong galak,” “manggon ana ing ngarsané kabèh seduluré.” Pamanggih yèn mung sawetara sekte Islam radikal waé sing bakal melu ing Bilai katelu, ora cocog karo Pangandikané Allah. Pandhangan umum sing politically correct yèn ana sawetara wong ala ing saben kapitadosan agama, lan yèn mayoritas agama Muslim iku warga sing tresna katentreman, ora sarujuk apa déné karo kitab suciné dhéwé, utawa karo Alkitab.
The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.
Al-Qur’an mulang manawa iku dadi kuwajibané saben pandhèrèk Allah kanggo ndadèkaké sakabèhé jagad selaras karo hukum Syariah, lan panyebutan kapisan bab Islam ing kitab Purwaning Dumadi negesaké yèn roh “wong galak” saka Ismael bakal ana ing saben pandhèrèk Islam. Al-Qur’an kanthi langsung mulang para penganuté supaya ngemu-emu katata-krama nalika padha manggon ing wilayah-wilayah kang durung nduwèni kasanggupan kanggo maksa paugeran agamané marang para pedunungé, padha karo Katulik.
The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.
Nabi saka Yehuda ngadhepi Yerobeam nalika karajané kawiwitan diresmikaké. Protestantisme murtad wiwit ana ing taun 1844, lan enggal waé diadhepi déning Adventisme Millerit kang wis lumebu ing Papan Mahasuci lan nemokaké angger-anggering Allah, kalebu Sabat dina kapitu. Adventisme Millerit dipitutur, kaya kang dipralambangaké déning Yeremia, supaya bali marang Allah, nanging aja pisan-pisan bali marang “pasamuwané para sing nyenyamah.” Nabi saka Yehuda dipréntah supaya ora bali lumantar dalan kang padha kaya nalika dhèwèké teka, lan uga supaya ora mangan utawa ngombé panganané nabi goroh saka Betel, nanging dhèwèké nindakaké uga. Pati nabi saka Yehuda sacara simbolis dipasang ana ing antarané rong pralambang, kang makili kapausan lan Islam. Adventisme Laodikia ora bisa ndeleng loro bebener iku, awit ing taun 1863, wong-wong iku nyungkil mripat rohaniné dhéwé, lan miwiti proses nutupi permata lan metodologi kang dienggo déning William Miller kanggo netepaké dhasar Adventisme nganggo dhuwit recehan palsu lan permata palsu, uga metodologi Protestantisme murtad lan Katulikisme.
The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.
“Manungsa sikat rereget” saiki lagi nyaponi lantai Panjenengané lan mulihaké permata-permata iku sarta maringaké marang Miller supaya dipasang ana ing méjané, nanging Adventisme wis kasilaban déning kapitadosan yèn wong-wong mau iku umat turahan sing ditangèkaké dadi umat Panjenengané ing taun 1844.
And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.
Lan aja padha mikir arep kandha ana ing batinmu dhewe, Abraham iku rama kita; amarga aku pitutur marang kowe, manawa Gusti Allah kuwasa saka watu-watu iki ngedegake anak-anak kanggo Abraham. Lan saiki uga kapak wus katumpangake ana ing oyod wit-witan; mulane saben wit kang ora ngasilake woh kang becik bakal ditegor, banjur dibuwang menyang ing geni. Satemene aku mbaptis kowe nganggo banyu tumuju marang mratobat; nanging Panjenengane kang rawuh sawisé aku iku luwih gagah katimbang aku, kang kanggo nggawa kasut-Né bae aku ora pantes; Panjenengane bakal mbaptis kowe nganggo Roh Suci lan nganggo geni; kang tampiné ana ing tangan-Né, lan Panjenengane bakal ngresiki papan panggilingan-Né nganti tuntas, sarta bakal nglumpukake gandum-Né menyang ing lumbung; nanging dami iku bakal diobong nganggo geni kang ora kena dipateni. Matius 3:9–12.
Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.
Adventisme Laodikia bakal dimuntahaké metu saka cangkeming Gusti, kajaba wong-wong tartamtu kang bisa uga mratobat. Adventisme Laodikia kudu dikubur ing kuburan sing padha karo bangsa prejanjian biyèn sing nampik pekabarané Miller dikubur ana ing kono, awit saiki padha uga dadi bangsa prejanjian biyèn gegayutan karo wong satus patang puluh papat ewu. Pambrontakan taun 1863 digambaraké déning nabi sing teka saka Yehuda, sing uga ninggalaké sawijining pratélan ngenani Raja Yosia.
We will continue this study in the next article.
Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.
“Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.
“Tinimbang dados kados donya, kita kedah saya suwe saya béda cetha saking donya. Sétan sampun sesarengan lan badhé tansah sesarengan kaliyan gréja-gréja ing damel upaya ingkang saèstu trampil nglawan kayektenipun Allah. Sedaya ingkang katindakaken déning umatipun Allah kanggé nembus donya badhé nuwuhaken panyaruwé ingkang mantep saking kakuwasaning pepeteng. Peperangan ageng pungkasanipun satru badhé dados perang ingkang saèstu mantep. Punika badhé dados perang pungkasan antawisipun kakuwasaning pepeteng lan kakuwasaning pepadhang. Saben anak Allah ingkang satuhu badhé perang kanthi kendel ing sisihipun Kristus. Wong-wong ingkang wonten ing krisis ageng punika nglilani dhirinipun langkung wonten ing sisihipun donya katimbang sisihipun Allah, ing wekasanipun badhé mapanakaken dhirinipun kabèh wonten ing sisihipun donya. Wong-wong ingkang dados bingung ing pangertosanipun dhateng Sabda, ingkang boten saged ningali tegesipun antikristus, mesthi badhé mapanakaken dhirinipun wonten ing sisihipun antikristus. Saiki boten wonten wekdal kanggé kita nyelarasaken dhiri kaliyan donya. Dhaniel ngadeg wonten ing pandumanipun lan ing papanipun. Ramalan-ramalanipun Dhaniel lan Yohanes kedah dipunmangertosi. Punika sami nerangaken satunggal lan sijining. Punika maringi dhateng donya kayekten-kayekten ingkang kedah dipunmangertosi déning saben tiyang. Ramalan-ramalan punika kedah dados paseksi ing donya. Lumantar kaleksananipun ing dinten-dinten pungkasan punika, ramalan-ramalan punika badhé nerangaken dhirinipun piyambak.”
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.
“Gusti badhé ngukum jagad awit saka durakané. Panjenengané badhé ngukum badan-badan agama amarga anggoné padha nampik pepadhang lan kayektèn kang wis diparingaké marang wong-wong mau. Pawarta agung, kang nggabungaké pawarta malaékat kapisan, kapindho, lan katelu, kudu diparingaké marang jagad. Iki kang kudu dadi bebaning pakaryan kita. Wong-wong kang satemené pracaya marang Kristus bakal kanthi terang-terangan nyarujuki angger-anggeré Yéhuwah. Sabat iku pratandha antarané Gusti Allah lan umaté, lan kita kudu ndadèkaké katon yèn kita nyarujuki angger-anggeré Gusti Allah lumantar netepi Sabat. Iki kudu dadi tandha pambédha antarané umat pilihané Gusti Allah lan jagad. Dadi setya marang Gusti Allah iku ngemu teges kang gedhé. Iki nyakup reformasi kesehatan. Tegesé, panganan kita kudu prasaja, lan kita kudu bisa ngendhalèni awak ing samubarang prakara. Akèh warna panganan kang asring katon ana ing méja iku ora prelu, nanging mbebayani banget. Pikiran lan badan kudu dijaga ana ing kaanan kesehatan kang paling becik. Mung wong-wong kang wis dilatih ana ing kawruh lan rasa wedi marang Gusti Allah kang kudu kapilih kanggo nyekel tanggung jawab. Wong-wong kang wis suwé ana ing kayektèn, nanging ora bisa mbedakaké antarané asas-asas kasucèn kang murni lan asas-asas piala, kang pangertosané ngenani kaadilan, sih-rahmat, lan katresnané Gusti Allah kaépengan mendhung, kudu dipundhut saka tanggung jawab.”
“God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.
“Gusti Allah kagungan piwulang-piwulang wigati kang kudu disinau déning umat-É. Saupami piwulang-piwulang punika sampun sinau sadèrèngipun, pakaryan-É boten badhé wonten ing kaanan kados sapunika. Satunggaling prakawis kedah kalampahan. Kayektèn punika boten kenging dipunpendhem saking para pelados utawa para priya ing kalenggahan tanggel jawab marga wedi nimbulaké boten remening manahipun. Kaliyan lembaga-lembaga kita kedah dipun-gandhengaken para priya ingkang kanthi andhap asor lan kawicaksanan badhé martakakaken sakèhé piwulangipun Allah. Bendunipun Allah murub tumrap para tiyang ingkang ing kaslametan kadagingan lan gumunggung sampun nedahaken panèmah ngremehaké tumrap pamaréntahan-É. Piyambakipun sami nglebetaken bebaya tumrap kamakmuraning pakaryan punika.”
“Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.
“Saben dalan palsu iku sawijining pangapusan, lan manawa dipelihara terus, ing wekasané bakal ndhatangaké karusakan. Mulané Gusti nglilakaké wong-wong sing netepi rancangan-rancangan palsu supaya padha katumpes. Ing wektu kang padha nalika pangalembana lan puja-puji keprungu, karusakan kang ndadak banjur rawuh. Ana wong-wong sing, sanadyan padha ngerti bab pameca kang ditampani wong liya amarga ora setya, malah nyingkur saka pitutur. Wong-wong iki kaluputané tikel pindho. Padha mangerti karsané Gusti, nanging ora nglakoni. Ukumané bakal cocog karo kaluputané. Padha ora gelem nggatekake pangandikané Gusti.” Kress Collection, 105, 106.