The second generation of Laodicean Adventism arrived in 1888, and that generation is symbolically represented in Ezekiel chapter eight, as the second abomination, which is represented by the “chambers of his imagery.”
Generasi kapindho Adventisme Laodikia rawuh ing taun 1888, lan generasi iku kanthi simbolis kagambarake ing Yékhezkièl bab wolu, minangka nistha kapindho, kang dilambangaké déning “ruang-ruang citrané.”
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Mulané aku banjur mlebu lan ndeleng; lah ana ing kono saben rupa barang melata, lan kéwan-kéwan sing nistha, lan sakehing brahala omahé Israèl, kagambar ana ing sakubengé témbok. Lan ing ngarsané padha ngadeg pitung puluh wong tuwané omahé Israèl, lan ana ing tengah-tengahé padha ngadeg Yaazanya bin Safan, saben wong nggawa pedamarané dhéwé ana ing tangané; lan kumelun menyan sing kandel munggah. Panjenengané banjur ngandika marang aku, Hé anaking manungsa, apa kowé wis weruh apa sing ditindakaké para tuwa-tuwané omahé Israèl ana ing pepeteng, saben wong ana ing kamar gambaré dhéwé? awit padha kandha, Pangéran ora ndeleng kita; Pangéran wis nilar bumi iki. Yéheskèl 8:10–12.
The chambers of imagery represent the wicked secrets within the hearts of those represented as the ancient men, and they have brought that very wickedness into not only the chambers of their minds, but also into the chambers of God’s sanctuary.
Kamar-kamar gambaran iku nglambangaké rahasia-rahasia ala ing sajroning ati wong-wong kang dipratélakaké minangka para sepuh kuna, lan piala iku dhéwé wis digawa déning wong-wong mau ora mung menyang kamar-kamar pikirane, nanging uga menyang kamar-kamar pasucèné Gusti Allah.
Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. Proverbs 23:6, 7.
Aja sira mangan rotiné wong kang mripaté ala, lan aja kepéngin marang panganané kang énak-énak; amarga kaya kang dipikir ana ing atiné, semono uga dhèwèké: “Mangana lan ngombéa,” mangkono pangandikané marang sira; nanging atiné ora bebarengan karo sira. Wulang Bebasan 23:6, 7.
The wickedness of the chambers of imagery is written both on the walls of the temple and the walls of the ancient men’s minds. The secret chambers of imagery of the second abomination of Ezekiel chapter eight, represent the second generation of Laodicean Adventism, and of the four abominations the second abomination takes more time to emphasize a corporate rebellion, although all four abominations are represented as being carried out by the men who were supposed to be the guardians of the people.
Pialaning kamar-kamar gegambaran katulis ana ing tembok-tembok padaleman suci lan uga ing tembok-tembok pikiran para wong tuwa jaman kuna. Kamar-kamar gegambaran kang ndhelik saka pakulinan nistha kapindho ing Yehezkiel bab wolu, nglambangaké generasi kapindho Adventisme Laodikia, lan saka patang pakulinan nistha mau, pakulinan nistha kapindho njupuk wektu luwih dawa kanggo nekanaké sawijining pambrontakan korporat, sanadyan kabèh patang pakulinan nistha iku digambaraké minangka ditindakaké déning para priya kang kuduné dadi para pengreksa umat.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘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.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“Tandha kaslametan wis kapasang marang wong-wong ‘kang nggresula lan sambat marga saka sakehing kanisthan kang katindakaké.’ Saiki malaékat pati maju, kang ing wahyu Ézekièl kagambaraké déning para wong kang nggawa gegaman kanggo nyembelèh, kang marang wong-wong mau diparingi dhawuh: ‘Patènana nganti tumpes wong tuwa lan wong enom, para prawan, bocah-bocah cilik, lan para wanita; nanging aja nyedhaki sapa waé kang ana tandhané; lan wiwitena saka pasuceneSun.’ Pangandikané nabi: ‘Wong-wong mau wiwit marang para sepuh kang ana ing ngarepé Pedalemané.’ Ézekièl 9:1–6. Pakaryan karusakan iku diwiwiti ana ing antarané wong-wong kang ngakoni dadi para penjaga kasukmané umat. Para juru jaga palsu iku sing kapisan padha tiba. Ora ana siji waé kang bakal melasi utawa ngéman. Para priya, para wanita, para prawan, lan bocah-bocah cilik padha nemahi karusakan bebarengan.” The Great Controversy, 656.
The rebellion that marks the arrival of the second generation is specifically associated with the leadership of Laodicean Adventism, as fulfilled at the 1888 General Conference meeting in Minneapolis. It is represented by the expression “ancients of the house of Israel” and also by the “seventy men.” It was seventy elders that were associated with the work of Moses, and Jesus’ second group of disciples consisted of seventy men. “Seventy” represents leadership, as does “the ancients.” The second abomination places an extra emphasis upon the leadership, and in so doing it places the emphasis upon the abomination as being associated with a corporate rebellion of the leadership.
Pambrontakan sing nandhai tekane generasi kapindho iku kanthi mligi gegayutan karo kepemimpinan Adventisme Laodisia, kaya kang kaweujud ana ing rapat General Conference taun 1888 ing Minneapolis. Iku dilambangaké déning ungkapan “para sepuhing brayat Israèl” lan uga déning “pitung puluh wong.” Pitung puluh pinituwa iku kang kagandhèng karo pakaryané Musa, lan golongan murid Yesus kang kapindho kasusun saka pitung puluh wong. “Pitung puluh” nggambaraké kepemimpinan, kaya mangkono uga “para sepuh.” Kanisthan kapindho maringi penekanan luwih tumrap kepemimpinan, lan kanthi mangkono maringi penekanan yèn kanisthan iku kagandhèng karo sawijining pambrontakan kolektif saka kepemimpinan.
In the midst of the seventy ancient men stood “Jaazaniah the son of Shaphan.” The name “Jaazaniah,” means “heard of God”, and he represents a leadership that rebelled at the very time that God was speaking, for he heard God, but refused to listen, for he professed that God had forsaken his people, and that God did not see what was happening in the secret chambers. Jaazaniah was the “son of Shaphan,” and the name “Shaphan” means “to hide”. The setting of the second generation represents a rebellion of the leadership that rebelled in the very time when God was speaking, and they believed that God did not see or care about their actions.
Ing tengahing para wong tuwa kuna pitung dasa mau ngadeg “Yaazanya bin Safan.” Jeneng “Yaazanya” tegesé “dipunrungu déning Allah”, lan dhèwèké nggambaraké sawijining kapemimpinan sing mbrontak pas ing wektu Allah lagi ngandika, awit dhèwèké ngrungu Allah, nanging nampik ngrungokaké; amarga dhèwèké ngakoni yèn Allah wus nilar umaté, lan yèn Allah ora ndeleng apa sing kelakon ana ing kamar-kamar sing ndhelik. Yaazanya iku “putrané Safan,” lan jeneng “Safan” tegesé “ndhelikaké”. Tatanan generasi kapindho iku nggambaraké sawijining pambrontakan saka kapemimpinan sing mbrontak pas ing wektu Allah lagi ngandika, lan wong-wong mau pracaya yèn Allah ora ndeleng utawa ora nggatèkaké tindak-tanduké.
Sister White recorded that she was shown the conversations of the leadership of Laodicean Adventism during the 1888 General Conference. At the 1888 General Conference God showed Sister White the meetings of the leaders which they had among themselves when they thought God was not listening. There in the secrecy of their rooms they spoke evil against Sister White, her son, and Elders Jones and Waggoner. They believed they could speak freely, for God could not see them in their private quarters, but God showed these very conversations to the prophetess. They were in a corporate meeting, and according to inspiration they were hearing the message of the latter rain, but they refused to hear.
Piyambakipun Sister White nyathet bilih piyambakipun dipun-tuduhaké rembagan-rembagan para pimpinan Adventisme Laodikia sajroning General Conference taun 1888. Ing General Conference taun 1888, Gusti Allah nedahaké dhateng Sister White rapat-rapat para pimpinan ingkang dipunadani déning piyambakipun antawisipun sesami nalika piyambakipun ngira bilih Gusti Allah boten mireng. Ing ngriku, ing kasamaran kamar-kamare, piyambakipun ngucap ala marang Sister White, putranipun, saha para Sepuh Jones lan Waggoner. Piyambakipun pitados bilih saged ngandika kanthi bébas, awit Gusti Allah boten saged ningali piyambakipun wonten ing papan pribadhi, nanging Gusti Allah nedahaké rembagan-rembagan punika piyambak dhateng nabi wadon punika. Piyambakipun wonten ing satunggaling rapat badan, lan miturut inspirasi, piyambakipun saèstu sami mirengaken pesen udan pungkasan, nanging piyambakipun nampik kanggé mireng.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram?
Punapa ta ingkang sampun ngasilaken satunggaling kepemimpinan ingkang mratelakaken pambrontakan ingkang mekaten cetha wonten ing taun 1888, saéngga Sister White mbandhingaken punika kaliyan pambrontakanipun Korah, Datan, lan Abiram?
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
“Nalika kowe dipadhangi déning Roh Suci, kowe bakal weruh sakehing durjananing piala ing Minneapolis iku kaya saktemené, kaya dene Gusti Allah mirsani iku. Manawa aku ora tau ketemu kowe manèh ing donya iki, sumurupa kanthi temenan yèn aku ngapura marang kowe bab kasusahan, karisakan, lan aboting jiwa kang wus koktibakaké marang aku tanpa sabab apa-apa. Nanging marga saka jiwamu, marga saka Panjenengané kang wus séda kanggo kowe, aku kepéngin supaya kowe weruh lan ngakoni kaluputanmu. Kowe pancèn wus nyawiji karo wong-wong kang nglawan Rohé Gusti Allah. Kowe wus nduwèni kabèh bukti kang kokbutuhaké yèn Gusti makarya lumantar Sedulur Jones lan Waggoner; nanging kowe ora nampani pepadhang iku; lan sawisé pangraos kang koklilakaké, tembung-tembung kang kokucapaké nglawan kayektèn, kowe ora rumangsa siyap ngakoni yèn kowe wis tumindak luput, yèn wong-wong iki nggawa pawarta saka Gusti Allah, lan yèn kowe wis ngremehaké pawarta lan para utusané bebarengan.”
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Durung tau sadurunge aku weruh ing antarané umat kita rasa puas marang dhiri dhéwé sing mangkono kuwat lan rasa ora gelem nampani lan ngakoni pepadhang kaya sing katuduhaké ing Minneapolis. Aku wis dituduhaké manawa ora ana siji waé saka golongan sing ngreksa roh sing katuduhaké ing patemon iku bakal nampa pepadhang sing cetha manèh kanggo mbedakaké aji lan regané kayekten sing dikirim marang wong-wong mau saka swarga, nganti padha ngasoraké gumunggungé lan ngakoni yèn wong-wong mau ora digerakké déning Rohé Allah, nanging yèn pikiran lan atiné kebak prasangka. Gusti kapéngin ndhakèki wong-wong mau, mberkahi wong-wong mau, lan nambani wong-wong mau saka panyimpangané, nanging wong-wong mau ora gelem ngrungokaké. Wong-wong mau digerakké déning roh sing padha karo sing marahi ilham marang Korah, Dathan, lan Abiram. Wong-wong Israèl mau wis mantep arep nglawan sakèhé bukti sing mbuktèkaké yèn wong-wong mau luput, lan wong-wong mau terus waé lumaku ing dalan pambrontakané nganti akèh wong kasèrèd lunga kanggo bebarengan karo wong-wong mau.
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘All the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [Verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Sapa ta wong-wong iki? Dudu wong sing ringkih, dudu wong sing bodho, dudu wong sing tanpa pepadhang. Ing pambrontakan iku ana wong rong atus seket para pangeran kang misuwur ana ing satengahing pasamuwan, wong-wong kang kinurmatan. Apa paseksene? ‘Sakèhé pasamuwan iku suci, saben wong ana ing antarané iku suci, lan Pangéran ana ing satengahé wong-wong mau: mulané apa kowé banjur ngluhuraké awakmu dhéwé ngungkuli pasamuwané Pangéran?’ [Numbers 16:3]. Nalika Korah lan para kancané padha sirna ana ing sangisoré paukumaning Allah, bangsa iku, kang wis padha diapusi déning wong-wong mau, ora weruh astaning Pangéran ana ing kaélokan iki. Esuké, sakabèhé pasamuwan padha nuduh Musa lan Harun, pangucapé, ‘Kowé wis matèni umaté Pangéran’ [Verse 41], lan pageblug tumiba marang pasamuwan, lan luwih saka patbelas èwu wong padha sirna.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
“Nalika aku nduwèni ancas arep ninggalaké Minneapolis, malaékaté Pangéran ngadeg ana ing sacedhakku lan ngandika: ‘Aja mangkono; Gusti Allah kagungan pagawean kanggo kowé tindakaké ana ing panggonan iki. Bangsa iki padha tumindak mbalèni pambrontakané Korah, Datan, lan Abiram. Aku wus mapanaké kowé ana ing kalungguhanmu kang trep, kang ora bakal diakoni déning wong-wong kang ora ana ing pepadhang; wong-wong mau ora bakal nggatèkaké paseksènmu; nanging Aku bakal nunggil karo kowé; sih-rahmat lan pangwasaku bakal nyangga kowé. Dudu kowé kang diremèhké déning wong-wong mau, nanging para utusan lan kabar kang Dakutus marang umatingSun. Wong-wong mau wus nedahaké pangina marang pangandikané Pangéran. Iblis wus mbutakaké mripaté lan mblèsèraké pangadilané; lan kajaba saben jiwa mratobat saka dosa iki, yaiku kamardikan kang ora kasucèkaké iki sing ngina marang Rohé Gusti Allah, wong-wong mau bakal lumaku ing pepeteng. Aku bakal nyingkiraké kaki dian iku saka panggonané, kajaba wong-wong mau padha mratobat lan mèmper, supaya Aku bisa nambani wong-wong mau. Wong-wong mau wus nglelipur pandelenganing rohaniné dhéwé. Wong-wong mau ora kersa menawa Gusti Allah nduduhaké Roh lan pangwasané; awit wong-wong mau nduwèni roh sing ngece lan jijik marang pangandikaKu. Sikep sembrana, remeh-temèh, olok-olok, lan geguyon saben dina ditindakaké. Wong-wong mau ora nundhung atiné kanggo nggolèki Aku. Wong-wong mau lumaku ana ing semplahing geni kang disulut déning dhèwèké dhéwé, lan kajaba padha mratobat, wong-wong mau bakal padha turu ana ing kasusahan. Mengkéné pangandikané Pangéran: Tetepa ana ing papan kuwajibanmu; awit Aku nunggil karo kowé, lan ora bakal nilar kowé utawa nglirwakaké kowé.’ Tembung-tembung iki saka Gusti Allah ora wani daklirwakaké.”
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
“Pepadhang wus madhangi Battle Creek lumantar sinar-sinar kang cetha lan padhang; nanging sapa ta ing antarané wong-wong kang melu njupuk pérangan ing pasamuwan ing Minneapolis sing wus teka marang pepadhang iku lan nampani bandha-bandha kayektèn kang sugih, kang Gusti wis ngutusaké marang wong-wong mau saka swarga? Sapa sing wus lumaku salangkah demi salangkah bebarengan karo Sang Pamimpin, Gusti Yesus Kristus? Sapa sing wus ngakoni kanthi kebak semangaté kang klèru, kawutanané, rasa drengkiné lan panyana-panyana ala, sarta panentangé marang kayektèn? Ora ana siji waé; lan marga saka suwéné anggoné padha nglirwakaké ngakoni pepadhang iku, pepadhang mau wis ninggalaké wong-wong mau adoh ing wingking; wong-wong mau ora wus tuwuh ing sih-rahmat lan ing kawruh bab Kristus Yesus Gusti kita. Wong-wong mau gagal nampani sih-rahmat kang diperlokaké, kang satemené bisa wus padha tampa, lan kang mesthiné wus ndadèkaké wong-wong mau dadi priya-priya kang rosa ing pengalaman agami.
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
“Panyekelan sikap ing Minneapolis iku, katoné, dadi alangan sing ora bisa kaluwihan, kang ing ukuran gedhé ngurung wong-wong mau bebarengan karo para kang mangu-mangu, para kang tansah takon-takon, bebarengan karo para panampiking kayekten lan pangwaosing Allah. Manawa ana krisis liyané teka, wong-wong kang wis suwé nglawan bukti sing katumpuk ing dhuwuring bukti bakal diuji manèh ing prekara-prekara kang ana ing kono padha cetha banget gagal, lan bakal angel tumrap wong-wong mau nampa apa kang asalé saka Allah lan nampik apa kang asalé saka kakuwasaning pepeteng. Mulané, mung dalan kang aman tumrap wong-wong mau yaiku lumaku kanthi andhap-asor, mbeneraké dalan-dalan tumrap sikilé, supaya wong lumpuh aja nganti kesasar saka dalan. Pancen gedhé banget bedané, karo sapa kita padha sesrawungan, apa karo wong-wong kang lumaku bebarengan karo Allah lan kang pracaya sarta ngendel marang Panjenengané, utawa karo wong-wong kang nuruti kawicaksanané dhéwé sing dikira bener, lumaku ana ing pating sliring geni kang padha diobong déning awake dhéwé.”
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
“Wektu, kawigatosan, lan pegawean sing diperlokaké kanggo nglawan pangaribawané wong-wong kang wis nyambut gawé nglawan kayektèn iku wis dadi kapitunan kang nggegirisi; awit kita satemené bisa wis maju pirang-pirang taun ing kawruh kasukman; lan akeh, akeh jiwa bisa wis katambahake marang pasamuwan manawa wong-wong kang mesthiné lumaku ana ing pepadhang mau nerusaké anggoné ngudi supaya wanuh marang Gusti, supaya padha sumurup yèn miyosé Panjenengané wis kacawisaké kaya wayah ésuk. Nanging manawa mangkono akèh pegawean kudu katindakaké ana ing sajroning pasamuwan piyambak kanggo nglawan pangaribawané para buruh kang wis madeg kaya témbok granit nglawan kayektèn kang dikirim Allah marang umaté, jagad iki kaéwur ana ing pepeteng kang tinimbang.”
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.” Manuscript Releases, volume 14, 107–111.
“Gusti Allah ngersakaken bilih para pengawal kedah tangi lan kanthi swanten ingkang manunggal nglairaken sawijining pesen ingkang temtu, maringi swantening kalasangka kanthi cetha, supados para umat sami enggal mapan wonten ing papaning kuwajibanipun lan nindakaken péranganipun wonten ing pakaryan ageng punika. Mangka pepadhang ingkang rosa lan cetha saking malaékat sanès punika, ingkang tumurun saking swarga kanthi kakuwasan ageng, mesthinipun sampun ngebaki bumi kanthi kamulyanipun. Kita sampun ketinggalan pirang-pirang taun; lan tiyang-tiyang ingkang ngadeg wonten ing kabegjan lan ngalang-alangi majengipun pesen piyambak ingkang dipun kersakaken Gusti Allah supados medal saking pasamuwan Minneapolis kados damar ingkang murub, kedah andhap-asor manahipun wonten ing ngarsanipun Gusti Allah lan mirsani saha mangertosi kados pundi pakaryan punika sampun kaalang-alang déning kabutanan pamikiran lan atosing manahipun.” Manuscript Releases, jilid 14, 107–111.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram? The answer no doubt lies in the rebellion of 1863, that prepared the way for what Ezekiel was told would be even greater abominations. Rejecting the “seven times,” of Leviticus twenty-six, and introducing a counterfeit chart, would produce the necessity to uphold the counterfeit of 1863. Thus, Miller would watch his jewels get scattered and covered up with rubbish and counterfeit jewels and coins. The worldly saying says, “history is written by the victors.”
Apa ta kang wus ngasilaké sawijining kapemimpinan kang ngetokaké pambrontakan kang mangkono cethané ing taun 1888, nganti Sister White mbandhingaké iku karo pambrontakané Korah, Dathan, lan Abiram? Wangsulané mesthi dumunung ana ing pambrontakan taun 1863, kang nyawisaké dalan tumrap apa kang dipangandikakaké marang Ezekiel yèn bakal ana piala-piala kang luwih gedhé manèh. Nampik “pitung wektu,” ing Imamat rong puluh enem, lan ngenalaké sawijining bagan palsu, bakal nuwuhaké kabutuhan kanggo nyengkuyung barang palsu taun 1863 mau. Mulané, Miller bakal nyawang permata-permatané kasebar lan ketutupan rereged sarta permata lan dhuwit recehan palsu. Paribasan kadonyan ngendika, “sajarah ditulis déning para pamenang.”
Though not actually the victors, those leading the Laodicean Adventist church have spent time and effort to construct a historical narrative that upholds the increasing rebellion through the four generations, in an attempt to place that rebellion in a light that is far from the actual history recorded by the heavenly angels. The revision of history is a hallmark characteristic of the Jesuits of the Catholic Church, and historical revisionism has been a stock and trade of Laodicean Adventist historians. What is written these days by Laodicean Adventist “historians” about the Minneapolis General Conference session is a classic example of historical revisionism.
Sanadyan sajatine dudu para pamenang, wong-wong sing mimpin gréja Adventis Laodikia wis ngentèkaké wektu lan upaya kanggo mbangun sawijining narasi sajarah kang nyokong pambrontakan sing saya mundhak sajrone patang generasi, minangka upaya kanggo nempataké pambrontakan mau ing sawijining cahya kang adoh saka sajarah nyata sing kacathet déning para malaékat swarga. Owah-owahan sajarah iku minangka ciri khas utama para Yesuit saka Gréja Katulik, lan révisionisme sajarah wis dadi pakulinan lan dagangané para sejarawan Adventis Laodikia. Apa sing ditulis ing dina-dina iki déning “para sejarawan” Adventis Laodikia bab sesi Konferènsi Umum Minneapolis iku minangka tuladha klasik saka révisionisme sajarah.
There may have been a few of the rebels from that conference that eventually repented, but the exception to the rule, does not deny the rule. Sister White was commanded to stay and record the meeting, for the rebellion of Korah, Dathan and Abiram was being repeated. For Adventist historians to construct the testimony around whether the message of righteousness by faith was understood, not understood; rejected or not rejected, or thereafter accepted is to avoid the inspired testimony of a rebellion that was typified by Korah, Dathan and Abiram.
Mbokmenawa ana sawatara wong pambrontak saka pasamuwan iku sing pungkasane mratobat, nanging sawijining pangecualèn marang paugeran ora mbatalake paugeran iku. Dhik White dipréntah supaya tetep ana ing kono lan nyathet pasamuwan mau, amarga pambrontakané Korah, Datan, lan Abiram lagi kaulang maneh. Tumrap para sejarawan Adventis, ngonstruksi paseksi iku ngubengi pitakonan apa piwulang bab kabeneran marga saka pracaya iku dipahami utawa ora dipahami, ditampik utawa ora ditampik, utawa sawisé iku ditampa, iku ateges nyingkiri paseksi kang kaimpèn kang nyatakake ana sawijining pambrontakan sing ditipèkaké déning Korah, Datan, lan Abiram.
Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?
Sapa ing antarané telu wong pambrontak mau sing miturut cathetané Musa banjur mratobat lan ditampa bali ing kalungguhan kapamimpinan bebarengan karo Musa?
“Korah, the leading spirit in this movement, was a Levite, of the family of Kohath, and a cousin of Moses; he was a man of ability and influence. Though appointed to the service of the tabernacle, he had become dissatisfied with his position and aspired to the dignity of the priesthood. The bestowal upon Aaron and his house of the priestly office, which had formerly devolved upon the first-born son of every family, had given rise to jealousy and dissatisfaction, and for some time Korah had been secretly opposing the authority of Moses and Aaron, though he had not ventured upon any open act of rebellion. He finally conceived the bold design of overthrowing both the civil and the religious authority. He did not fail to find sympathizers. Close to the tents of Korah and the Kohathites, on the south side of the tabernacle, was the encampment of the tribe of Reuben, the tents of Dathan and Abiram, two princes of this tribe, being near that of Korah. These princes readily joined in his ambitious schemes. Being descendants from the eldest son of Jacob, they claimed that the civil authority belonged to them, and they determined to divide with Korah the honors of the priesthood.
“Korah, roh utama ing gerakan iki, iku wong Lewi saka kulawarga Kehat lan seduluré Musa; dhèwèké iku wong sing nduwèni kaprigelan lan pangaribawa. Sanadyan wus katetepaké kanggo nglayani kémah pasamuwan, dhèwèké dadi ora marem marang kalungguhane lan kepéngin nggayuh kaluhuran imam. Panyandhang marang Harun lan brayaté bab jabatan imam, kang biyèn tumiba marang anak lanang pambarep saka saben kulawarga, nimbulaké drengki lan rasa ora marem, lan sawatara wektu Korah wus kanthi sesidheman nentang panguwasané Musa lan Harun, sanadyan durung wani nindakake tumindak pambrontakan kanthi kabuka. Ing wekasané dhèwèké ngandhut rancangan kang kendel kanggo nggulingaké panguwasa sipil lan panguwasa agama bebarengan. Dhèwèké ora kekurangan wong-wong sing padha sarujuk. Cedhak kémahé Korah lan para Kehati, ing sisih kidul kémah pasamuwan, ana papan pamedharané taler Ruben, lan kémahé Datan lan Abiram, loro pangeran saka taler iki, mapan cedhak karo kémahé Korah. Para pangeran iki kanthi gampang mèlu ing rancangané kang kebak ambisi. Awit padha turun saka anak lanang pambarep Yakub, padha ngakoni yèn panguwasa sipil iku dadi haké, lan padha netepaké arep padha nuduhake bebarengan karo Korah kaluhuran kaimaman.”
“The state of feeling among the people favored the designs of Korah. In the bitterness of their disappointment, their former doubts, jealousy, and hatred had returned, and again their complaints were directed against their patient leader. The Israelites were continually losing sight of the fact that they were under divine guidance. They forgot that the Angel of the covenant was their invisible leader, that, veiled by the cloudy pillar, the presence of Christ went before them, and that from Him Moses received all his directions.
Kaananing pangrasa ing satengahing bangsa iku ndhukung rancangané Korah. Ing paiting kuciwa, mamang-mamangé biyèn, rasa meri, lan sengité wus bali manèh, lan sapisan manèh pangrungoné diarahaké marang pamimpiné kang sabar. Bangsa Israèl tansah saya kelangan pangrasa marang kasunyatan yèn wong-wong mau ana ing sangisoring tuntunan ilahi. Wong-wong mau lali yèn Malaékating prejanjian iku Pamimpiné kang ora katon, yèn, kaselubung déning tugu méga, rawuhipun Kristus lumampah ana ing ngarepé wong-wong mau, lan yèn saka Panjenengané Musa nampani sakehing pituduhé.
“They were unwilling to submit to the terrible sentence that they must all die in the wilderness, and hence they were ready to seize upon every pretext for believing that it was not God but Moses who was leading them and who had pronounced their doom. The best efforts of the meekest man upon the earth could not quell the insubordination of this people; and although the marks of God’s displeasure at their former perverseness were still before them in their broken ranks and missing numbers, they did not take the lesson to heart. Again they were overcome by temptation.” Patriarchs and Prophets, 395, 396.
“Wong-wong mau ora gelem nyerah marang putusan kang nggegirisi manawa padha kabèh kudu mati ana ing ara-ara samun; mula padha siyaga nyekel saben alesan kanggo pracaya manawa dudu Allah, nanging Musa, kang nuntun wong-wong mau lan kang wus ngumumaké paukumané. Upaya sing paling becik saka wong kang paling alus budi ing salumahing bumi ora bisa nyirep pambangkangané bangsa iki; lan sanadyan tandha-tandha bebenduné Allah marang kasasarane biyèn isih katon cetha ana ing ngarepé wong-wong mau lumantar barisan-barisané kang pecah lan cacahé kang wis kurang, wong-wong mau ora nglebetaké piwulang iku ing sajroning atiné. Manèh wong-wong mau kasirep déning panggodha.” Patriarchs and Prophets, 395, 396.
Laodicean Adventism began in 1856, and in 1863 it became the legally registered Laodicean Adventist church. As previously addressed in prior articles, there is no inspired testimony that Laodicea is ever saved. It cannot be saved unless it repents of its condition, and accepts the experience represented by Philadelphia. Laodicea is a people that is judged, by being spewed out of the mouth of the Lord. As the Laodicean church, inspiration identifies that the church was destined to wander in the wilderness as did ancient Israel.
Adventisme Laodikiawi wiwit ing taun 1856, lan ing taun 1863 dadi pasamuwan Adventis Laodikiawi sing kadhaftar kanthi sah. Kaya kang wis kaandharake sadurunge ing artikel-artikel sadurungé, ora ana paseksi ilahi sing negesake manawa Laodikia tau dislametake. Laodikia ora bisa dislametake kejaba yèn mratobat saka kahanané, lan nampa pengalaman kang dilambangaké déning Filadelfia. Laodikia iku sawijining umat kang diadili, yaiku kanthi dimuntahaké metu saka cangkemé Pangéran. Minangka pasamuwan Laodikia, ilham negesake manawa pasamuwan iku wis katetepaké kanggo ngumbara ana ing ara-ara samun kaya déné Israèl kuna.
Which of the rebels of ancient Israel wandered in the wilderness for forty years and then entered into the Promised Land? Not a single soul, and their wandering typified the wandering of modern Israel.
Sapa ing antarané para pambrontak Israel kuna sing ngumbara ing ara-ara samun patang puluh taun banjur lumebu ing Tanah Prajanjian? Ora ana siji nyawa waé, lan pangumbaraané iku dados pralambang pangumbarané Israel modhèren.
The rebellion of Korah, Dathan and Abiram (that typified the rebellion of 1888), was premised upon their unwillingness to accept the judgment upon the people assigning them to wander for forty years in the wilderness. The rebellion of 1888, was premised upon the leadership’s rejection of the pronouncement identifying them as Laodicea and assigning them to wander many more years in the wilderness because of their insubordination.
Pambrontakané Korah, Dathan, lan Abiram (kang nglambangaké pambrontakan taun 1888), dhasaré ana ing ora gelemé wong-wong mau nampani paukuman marang umat kang netepaké yèn wong-wong kuwi kudu nglambrang patang puluh taun ana ing ara-ara samun. Pambrontakan taun 1888 uga dhasaré ana ing panampikan para pimpinan marang pangandika paukuman kang nandhani wong-wong mau minangka Laodikia lan netepaké yèn wong-wong mau kudu nglambrang manèh pirang-pirang taun ana ing ara-ara samun amarga pambangkangané.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Piwulang kang kaparingake marang kita lumantar A. T. Jones lan E. J. Waggoner iku yaiku piwulanging Allah kanggo pasamuwan Laodikia, lan cilaka tumrap sapa waé sing ngakoni pracaya marang kayektèn nanging ora nggambarake marang wong liya sorot-sorot kang kaparingake déning Allah.” The 1888 Materials, 1053.
The ancient men, who were to be the guardians of the people in 1888, believed they were “rich and increased with goods”. We will consider what produced this condition in advance of 1888, in the next article.
Para priya kuna, sing mesthine dadi para pengreksa umat ing taun 1888, pracaya yèn dhèwèké “sugih lan saya kapenuhan bandha”. Ing artikel sabanjuré, kita bakal nimbang apa sing njalari kawontenan iki sadurungé taun 1888.
“My soul is made very sad to see how quickly some who have had light and truth will accept the deceptions of Satan, and be charmed with a spurious holiness. When men turn away from the landmarks the Lord has established that we may understand our position as marked out in prophecy, they are going they know not whither.
“Nyawaku dadi sedhih banget nalika weruh sepira cepete sawatara wong sing wis nampani pepadhang lan kayekten bakal nampa panyasating Iblis, lan kasengsem marang kasucèn palsu. Nalika manungsa nyimpang saka tenger-tenger wates sing wis katetepaké déning Gusti supaya kita bisa mangertèni kalungguhan kita kaya dene wis katandhani ing wangsit, wong-wong iku padha lunga tanpa ngerti menyang ngendi.”
“I question whether genuine rebellion is ever curable. Study in Patriarchs and Prophets the rebellion of Korah, Dathan, and Abiram. This rebellion was extended, including more than two men. It was led by two hundred and fifty princes of the congregation, men of renown. Call rebellion by its right name and apostasy by its right name, and then consider that the experience of the ancient people of God with all its objectionable features was faithfully chronicled to pass into history. The Scripture declares, ‘These things … are written for our admonition, upon whom the ends of the world are come.’ And if men and women who have the knowledge of the truth are so far separated from their Great Leader that they will take the great leader of apostasy and name him Christ our Righteousness, it is because they have not sunk deep into the mines of the truth. They are not able to distinguish the precious ore from the base material.
“Aku mangu-mangu manawa pambrontakan kang sajati iku tau bisa diobati. Sinaua ana ing Patriarchs and Prophets bab pambrontakane Korah, Datan, lan Abiram. Pambrontakan iki nyebar amba, kalebu luwih saka rong wong. Pambrontakan iku dipandhegani déning rong atus sèket para panggedhé pasamuwan, wong-wong kang misuwur. Sebuta pambrontakan kanthi jenengé kang satemené lan murtad kanthi jenengé kang satemené, banjur tetimbangen manawa pengalaman umat Allah ing jaman kuna, kanthi kabèh ciri-ciriné kang njalari kabotan, wis kacathet kanthi setya supaya mlebu ing sajarah. Kitab Suci mratelakake, ‘Kabeh prakara iki … katulis kanggo pepéling tumrap kita, kang marang kita wis tumeka wekasaning jagad.’ Lan manawa para priya lan para wanita kang duwe kawruh bab kayekten kapisah nganti mengkono adohé saka Pamimpin Agungé, nganti padha njupuk pamimpin agunging murtad lan nyebut dhèwèké Kristus Kabeneran Kita, iku amarga wong-wong mau durung nyilem jero menyang tambang-tambanging kayekten. Wong-wong mau ora bisa mbedakaké bijih kang aji saka bahan kang asor.”
“Read the cautions so abundantly given in the Word of God in regard to false prophets that will come in with their heresies, and if possible will deceive the very elect. With these warnings, why is it that the church does not distinguish the false from the genuine? Those who have in any way been thus misled need to humble themselves before God, and sincerely repent, because they have so easily been led astray. They have not distinguished the voice of the true Shepherd from that of a stranger. Let all such review this chapter of their experience.
“Wacanen pepéling-pepéling sing katuduhaké kanthi lubèr ana ing Sabdaning Allah gegayutan karo para nabi palsu sing bakal mlebu nggawa piwulang-piwulang sesaté, lan manawa bisa bakal nyasaraké malah para pinilih piyambak. Kanthi pepéling-pepéling iki, yagéné pasamuwan ora mbedakaké sing palsu karo sing sajati? Wong-wong sing kanthi cara apa waé wis kasasar kaya mangkono kudu andhap-asor ana ing ngarsané Allah, lan kanthi tulus mratobat, amarga wong-wong mau kanthi mangkono gampang banget katuntun tumuju ing kesasar. Wong-wong mau ora bisa mbedakaké swarané Sang Pangon sejati karo swarané wong liya. Kabèh wong kang mangkono iku padha nyemak manèh bab iki sajroning pengalamané.”
“For more than half a century God has been giving His people light through the testimonies of His Spirit. After all this time is it left for a few men and their wives to undeceive the whole church of believers, declaring Mrs. White a fraud and a deceiver? ‘By their fruits ye shall know them.’
“Luwih saka satengah abad Gusti Allah sampun maringi cahya dhateng umatipun lumantar paseksi-paseksi saking Rohipun. Sasampunipun sadaya wekdal punika, punapa lajeng dipunsisihaké dhateng sawatawis tiyang lan garwanipun piyambak kanggé mbikak kasunyatan tumrap pasamuwan para pitados kabèh, kanthi mratelakakaken bilih Ibu White punika satunggaling penipu lan panyasat? ‘Saking wohipun, kowé bakal padha wanuh marang wong-wong mau.’”
“Those who can ignore all the evidences which God has given them, and change that blessing into a curse, should tremble for the safety of their own souls. Their candlestick will be removed out of its place unless they repent. The Lord has been insulted. The standard of truth, of the first, second, and third angels’ messages has been left to trail in the dust. If the watchmen are left to mislead the people in this fashion, God will hold some souls responsible for a lack of keen discernment to discover what kind of provender was being given to His flock.
“Sapa waé kang bisa nglirwakaké kabèh bukti kang wis diparingaké déning Allah marang wong-wong mau, lan ngowahi berkah iku dadi ipat-ipat, kuduné padha gemeter ngenani kaslametaning nyawané dhéwé. Kandhilé bakal dipundhut saka panggonané kajaba manawa padha mratobat. Pangéran wis dipoyoki. Panji bebener, yaiku pawarta malaékat kapisan, kapindho, lan katelu, wis ditinggal nganti kesèrèt ing lebu. Menawa para juru jaga dibiarké nyasaraké umat kanthi cara mangkono, Allah bakal ngetrapaké tanggung jawab marang sawatara jiwa marga saka kurangé katrampilan pambédha kang landhep kanggo mangertèni panganan apa kang diparingaké marang pepanthané.”
“Apostasies have occurred and the Lord has permitted matters of this nature to develop in the past in order to show how easily His people will be misled when they depend upon the words of men instead of searching the Scriptures for themselves, as did the noble Bereans, to see if these things are so. And the Lord has permitted things of this kind to occur that warnings may be given that such things will take place.
“Panyimpangan saka iman wis tau kelakon, lan Gusti wis nglilani prakara-prakara kang kaya mangkono tuwuh ing jaman biyèn supaya nedahaké sepira gampangé umaté kesasar nalika padha gumantung marang tembungé manungsa tinimbang nliti Kitab Suci déwé, kaya para wong Berea kang luhur budi, kanggo mriksa apa prakara-prakara iki pancèn mangkono. Lan Gusti wis nglilani prakara-prakara kang kaya mangkono kelakon supaya pepènget bisa diparingaké yèn prakara-prakara kaya mangkono bakal kelakon.
“Rebellion and apostasy are in the very air we breathe. We shall be affected by them unless we by faith hang our helpless souls upon Christ. If men are so easily misled now, how will they stand when Satan shall personate Christ, and work miracles? Who will be unmoved by his misrepresentations then—professing to be Christ when it is only Satan assuming the person of Christ, and apparently working the works of Christ? What will hold God’s people from giving their allegiance to false christs? ‘Go not after them.’
“Pambrontakan lan murtad ana ing sajroning hawa piyambak sing kita ambegan. Kita bakal kaprabawan déning iku kajaba manawa kanthi pracaya kita nggantungi jiwa kita sing tanpa daya marang Kristus. Manawa manungsa saiki wus mangkono gampang kesasar, kepriyé anggoné bakal tetep jejeg nalika Sétan niru dadi Kristus lan nindakaké kaélokan-kaélokan? Sapa sing bakal ora kegoyah déning panyalahgambarané nalika semana—ngakoni yèn dhèwèké iku Kristus, déné satemené mung Sétan sing njupuk rupa lan pribadi Kristus, sarta katoné nindakaké pakaryan-pakaryané Kristus? Apa sing bakal nyegah umaté Allah supaya ora masrahaké kasetyané marang kristus-kristus palsu? ‘Aja mèlu wong-wong mau.’”
“The doctrines must be plainly understood. The men accepted to preach the truth must be anchored; then their vessel will hold against storm and tempest, because the anchor holds them firmly. The deceptions will increase, and we are to call rebellion by its right name. We are to stand with the whole armor on. In this conflict we do not meet men only, but principalities and powers. We wrestle not against flesh and blood. Let Ephesians 6:10–18 be read carefully and impressively in our churches.” Notebook Leaflets, 57, 58.
“Piwulang-piwulang iku kudu dimangertèni kanthi cetha. Wong-wong sing ditampa kanggo martakaké kayektèn kudu kacingkrang; temah prauné bakal tetep tahan marang badai lan prahara, awit jangkar iku nyekel wong-wong mau kanthi kukuh. Pangapusan bakal saya mundhak, lan kita kudu nyebut pambrontakan miturut jenengé sing satemené. Kita kudu ngadeg kanthi sandhanganing perang kang jangkep. Ing pasulayan iki kita ora mung ngadhepi manungsa, nanging para panguwasa lan kakuwatan. Kita ora gumulat nglawan daging lan getih. Ephesians 6:10–18 prayoga diwaca kanthi teliti lan kanthi ngesanaké ing pasamuwan-pasamuwan kita.” Notebook Leaflets, 57, 58.