Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.
Kayektèn diteguhaké adhedhasar paseksené wong loro utawa telu, lan panrapan patang pepénginan nistha ing Yéhezkièl pasal wolu, minangka patang generasi Adventisme Laodikia, nduwèni sawatara seksi. Ing artikel-artikel sadurungé wis kaidentifikasi yèn pitu pasamuwan ing Wahyu pasal loro lan telu ora mung makili sajarah Israèl modhèren wiwit jaman para rasul nganti tekan pungkasaning donya, nanging uga yèn pitu pasamuwan mau makili sajarah Israèl kuna wiwit jaman Musa nganti tekan jaman Kristus.
The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.
Pasamuwan Éfesus makili pasamuwan Kristen wiwitan, lan uga Israèl kuna wiwit saka Musa nganti tumeka ing jaman para Hakim. Pasamuwan Smirna makili mangsa panganiaya wiwit saka jaman para murid nganti tumeka marang Kaisar Romawi Konstantinus, lan uga mangsa para Hakim, nalika saben wong nindakaké apa kang bener miturut paningalé dhéwé. Pasamuwan Pérgamus makili mangsa kompromi wiwit saka Konstantinus nganti tekan kepausan ing taun 538, nanging uga mangsa nalika Israèl kuna nampik Gusti Allah lan milih sawijining raja, sarta terus-terusan nglakoni kompromi karo karajan-karajan kapir kang ngubengi wong-wong mau. Pasamuwan kaping papat, yaiku Tiatira, kang dilambangaké déning Izébel, iku mangsa pamaréntahan kepausan wiwit taun 538 nganti 1798, lan uga masa panawanan pitung puluh tauné Israèl kuna ing Babilon.
Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.
Pasamuwan papat mau uga makili papat generasi Adventisme, lan maringi paseksen tumrap panganggone papat jejijikané Yehezkiel marang papat generasi iku. Pambalélané taun 1863 diwakili déning generasi kapisan Israel kuna, kaya katuduhaké ing pambalélané Harun bab pedhèt emas. Generasi kapisan iku kalebu pitutur kang diparingaké marang pasamuwan Éfesus, kang nuduhaké yèn umat Allah wus nilar katresnané kang kapisan, lan perlu mratobat sarta bali marang katresnané kang kapisan. Ing taun 1863, katresnan kang kapisan, kaya kang dipralambangaké déning permata-permatané William Miller (bebener-bebener dhasar, mligi “pitung wektuné”), disisihaké, lan umat Allah dipituturi supaya bali.
Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.
Nanging Aku duwe apa-apa marang kowe, amarga kowe wis nilar katresnanmu kang wiwitan. Mulané élingana saka ngendi kowe wis tiba, lan mratobata, sarta tindakna pakaryan-pakaryan kang wiwitan; manawa ora, Aku bakal enggal teka marang kowe, lan bakal nyingkiraké kaki damarmu saka panggonané, kajaba manawa kowe mratobat. Wahyu 2:4, 5.
The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.
Para pandhèrèk Miller wis ngadhepi Protestantisme murtad, kang déning Yérémia sinebut “pasamuwaning para panyendhu,” lan kanthi sabar ngentèni tekane wahyu iku, awit manawa wis tekan, iku ora bakal ngapusi. “Pasamuwaning para panyendhu” iku kagambarake déning nabi tuwa kang ngapusi nabi saka Yehuda, sing wis nglairake panyaruwe marang pangibadah palsu gawéané Yérobéam.
I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.
Aku pirsa pakaryanmu, lan rekasamu, lan kasabaranmu, lan manawa kowe ora bisa nahan wong-wong kang ala; lan kowe wus nyoba wong-wong kang kandha manawa dheweke iku rasul-rasul, nanging dudu, lan wus nemokake manawa dheweke iku para goroh; lan kowe wus nandhang, lan nduwèni kasabaran, lan marga saka asma-Ku wus rekasa, lan ora kendho. Wahyu 2:2, 3.
The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.
Pasamuwan kapindho, yaiku Smyrna, nglambangaké mangsa panganiaya ing pasamuwan Kristen wiwitan, kang kapérang saka para martir sejati lan sapérangan wong sing ndhatengaké panganiaya marang awaké dhéwé amarga pambulèn kang ora suci. Uga nglambangaké jaman para Hakim nalika saben wong ing Israel kuna nindakaké apa waé sing katon bener miturut paningalé dhéwé. Generasi pambrontakan sing diwiwiti ing taun 1888 nandhani sawijining mangsa panganiaya marang Roh Ramalan, para utusan pilihan kanggo wektu iku, lan Roh Suci. Iku ngenalaké sawijining mangsa nalika para wong tuwa ing Adventisme Laodikia milih nindakaké apa waé sing katon bener miturut paningalé dhéwé, kaya kang katuduhaké déning wong-wong kayata Kellogg, Prescott, lan Daniells.
The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.
Sawijining golongan cilik kang setya ing wektu iku kudu ana ing peperangan rohani kang matèni nglawan sawijining golongan sing ngakoni yèn dhèwèké iku wong Yahudi, nanging dudu. Sanadyan padha nyekel kalungguhan pamaréntahan, satemené padha kalebu pasamuwané Iblis, kaya kang kasaksèkaké déning Sister White nalika mratélakaké yèn ana sawatara wong kang lagi dipandhegani “déning para malaékat kang wus diusir saka swarga.” Padha ngakoni yèn dhèwèké wicaksana, nanging satemené padha bodho. Ora ana paukuman kang ditumpakaké marang wong-wong wicaksana ing mangsa wektu iku, nanging malah ana panglipur supaya padha setya nganti tekan pati. Ing taun 1915, tembung pungkasan kang tau diucapaké déning Sister White yaiku, “Aku ngerti marang Sapa kang wis dakpitadosi,” amarga dhèwèké wis setya nganti tekan pati.
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.
Aku mangerténi pakaryanmu, lan kasangsaranmu, lan kamlaratanmu, (nanging kowé iku sugih) lan Aku mangerténi pitenahé wong-wong kang padha ngaku yèn dhèwèké iku wong Yahudi, nanging dudu, malah padha dadi pasamuwané Iblis. Aja wedi marang samubarang kang bakal koktanggungi: lah, Iblis bakal nglebokaké sawatara panunggalanmu menyang pakunjaran, supaya kowé padha katitah; lan kowé bakal nandhang kasangsaran sepuluh dina: setyaa nganti tekan pati, lan Aku bakal maringi kowé makuthaning urip. Wahyu 2:9, 10.
The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.
Pasamuwan ing Pergamos nggambarake kompromi antarané bebener lan kasalahan, antarané paganisme lan Kekristenan, ing jaman Kaisar Constantine, lan uga kompromi Israèl kuna kang dumadi sajrone sajarah para raja. Iku nggambarake campuran bebener lan kasalahan, kang mung bisa ngasilake kasalahan. Iku kagambarake déning konferènsi Alkitab taun 1919 nalika diterbitake buku, “The Doctrine of Christ”, kanggo mbangun sawijining pekabaran Adventis kang luwih caket nggambarake Injil palsu saka Protestantisme murtad. Ana ing generasi katelu Adventisme kompromi-kompromi gedhé marang bebener iku dumadi.
It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.
Ing generasi iku, diwiwiti ing taun 1919, gréja wiwit nindakaké kompromi sing ngasilaké Buku Pedoman Gréja. Ing generasi iku, diwiwiti ing taun 1919, gréja wiwit nindakaké kompromi sing nuntut akreditasi ing sekolah-sekolah kesehatan lan agama. Ing generasi iku uga, miwité peralihan menyang Alkitab-alikitab modhèren sing dhedhasar Katulik. Ing sajarah iku, kadadéan kaslametaning ati saka para pimpinan kanggo ngadekaké sesambungan karo rézim-rézim sing kanthi terang-terangan anti-Kristen.
The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.
Pakulinan iku wus lair isih ing mangsa bayi nalika Perang Sipil, nalika pimpinan Laodikia mbentuk sesambetan hukum karo pamaréntah Amerika Sarékat, supaya bisa nggayuh asil kang luwih becik tumrap para nom-noman ing pasamuwan kang bakal wajib mlebu dinas perang ing perang kang paling matèni sajroning sajarah Amerika; lan prakara iku kaulangi manèh ing wiwitan Perang Donya Kapisan nalika présidhèn General Conference, A. G. Daniells, sesrawungan karo pamaréntah Jerman, maringi sarujuké supaya Jerman ngrekrut lan meksa para nom-noman supaya ngladèni ing militèr, lan nggawa gaman, sarta nglirwakaké Sabat. Tindakane Daniells mau njalari ana pamisahan kang ngasilaké manéka pecahan gerakan Reform Seventh-day Adventist kang isih ana nganti tekan dina iki.
That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.
Kompromi mau terus lumaku ing Jerman Nazi ing sangisoring Hitler, lan sawisé kuwi ing bangsa-bangsa kang mbentuk Uni Soviet, lan nganti saiki isih dijunjung ing rézim-rézim kayata China. Kompromi saka generasi katelu sajroning sesambungané karo tata pamaréntahan wis dipratandhani déning kompromi para raja Israel kuna lan Konstantinus, kaya disimbolaké ing pasamuwan Pergamos. Mangsa iku uga makili kompromi tata pasamuwané karo Injil palsu bab tentrem lan katentreman, kang diwakili déning “The Doctrine of Christ” anggitané Prescott.
I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.
Aku weruh sakehing panggawemu lan ing ngendi papan padununganmu, yaiku ing kono dhamparé Iblis ana; lan kowé tetep nyekel erat asmaningSun, lan ora nyélaki precayaningSun, malah ing dina-dina nalika Antipas, seksiku kang setya, dipatèni ana ing antaramu, ing papan padunungané Iblis. Nanging Aku duwe sawatara prakara marang kowé, amarga ana ing kono wong-wong kang nyekel piwulangé Balaam, kang mulang Balak supaya masang sandhungan ana ing ngarepé bani Israèl, supaya padha mangan sesajèn kanggo brahala, lan laku jina. Wahyu 2:13, 14.
The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.
Laku jina iku mratelakake pakaryané General Conference anggoné nyelaraké awaké dhéwé karo bangsa-bangsa kayata Jerman Nazi lan Uni Sovyèt kanthi alesan njaga sesambetan kerjané sing dianggep perlu karo pamaréntahan-pamaréntahan sing rusak, nalika padha nyingkiraké wong-wong pracaya kang setya ana ing bangsa-bangsa mau sing nandhang panganiaya saka manéka réjim kang wus padha digandhèngi. Déné panganan sing dipasrahaké marang brahala iku nglambangaké metodologi palsu saka Protestanisme murtad lan Katulik sing nalika kuwi wus mapan kanthi kukuh ana ing universitas-universitas Adventisme Laodikia, sing wus sarujuk supaya dipréntah déning paugeran-paugeran metodologi murtad, ing babagan agama uga kesehatan.
Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.
Gusti Yésus nggambarake pungkasaning generasi katelu kaya déné Panjenengané nggambarake wiwitané, awit Panjenengané nandhai tekane generasi kapapat kanthi diterbitakéning buku, Questions on Doctrine sing diterbitaké ing taun 1957, kang kanthi tuntas nampik bédaning kawilujengan sing utama kang ana ing antarané kayektèn lan gagasan-gagasan kliru saka Protestanisme murtad lan Katulik. Buku iku temtu ngemot sawetara piwulang kang kliru, nanging sajatiné mulang yèn ora mungkin urip kanthi kamenangan ana ing Kristus, nganti sawisé wong kanthi mujijat diowahi nalika Rawuhé Kang Kaping Pindho. Buku iku nandhani wiwitaning generasi nalika wong lanang tuwa rong puluh lima iku bakal sujud marang srengéngé. Unsur-unsur pulitik lan agami kang perlu supaya pasamuwan Advent Laodikia bisa nampa pangibadah dina Minggu ing paugeran Minggu kang bakal enggal rawuh wis tekan.
The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”
Pangawulan nistha kaping papat ing kitab Yéhezkièl dumadi nalika golongan setya kang sathithik ing bab sanga lagi nampani segel ing bathuke, pas sadurungé para malaékat pangrusak miwiti pakaryané. Wahyu iku kawiwitan ing ayat siji, bab wolu, ing dina kaping lima, sasi kaping nem, taun kaping nem. Wahyu iku kawiwitan ing dina sadurungé paukuman kaleksanan marang wong-wong kang sujud marang srengéngé, kang iku tandha panguwasa papal, lan cacahe asmane yaiku “666.”
The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.
Pakaryan panyegelan marang sèket patang èwu kaping papat wiwit tanggal 11 September 2001 nalika serangan marang kéwan bumi kalampahan lumantar bilai katelu saka Islam. Serangan iku ndadèkaké para bangsa nesu, lan nandhani rawuhé udan pungkasan. Nanging udan pungkasan iku mung bakal dingertèni déning wong-wong sing bakal katuntun bali marang dhasar-dhasar Adventisme supaya weruh yèn telung Bilai Islam iku sawijining kayektèn dhasar. Ing wektu iku, wong-wong sing katuntun bali marang dalan-dalan kuna sing diarani Yeremia minangka “pasareyan” (yaiku udan pungkasan), bakal dadi para juru waspada sing ngunekaké kalasangka bilai katelu, utawa bakal dadi wong-wong sing ora gelem ngrungokaké swarané kalasangka, lan kanthi mangkono nolak lumaku ana ing dalan-dalan kuna.
They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.
Banjur wong-wong mau kabukti lumantar dosa pambrontakan bapakne ing taun 1863. Ing wektu kang pas padha, tekane sawijining pesen bab kabenerané Kristus, yaiku “pambeneran marga saka pracaya sajroning kayekten”. Iku yaiku pesen Laodikia saka Jones lan Waggoner, lan iku uga pesené Ezekiel marang balung-balung garing kang mati, kang teka saka “papat angin”, kang dadi pralambang Islam saka bilai katelu (”jaran nesu” kang ngupaya uwal). Sawisé iku, sathithik wong setya mau kabukti déning dosa pambrontakan bapakne ing taun 1888, nalika malaékat kang kuwasa saka Wahyu wolulas tumurun nalika gedhong-gedhong gedhé ing Kutha New York dirubuhaké, lan Wahyu bab wolulas, ayat siji nganti telu, kasampurnakaké.
They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.
Banjur wong-wong mau diuji lumantar pambedhahan marang pangenalan pesen udan pungkasan. Apa udan pungkasan iku sawijining pawujudan saka kakuwasané Allah kaya ing jaman-jaman biyèn, utawa apa pawujudan-pawujudan kakuwasané Allah iku mung kadadéan ing jaman biyèn waé? Wong setya sing mung sathithik iku banjur diuji déning pambrontakané pambrontakan bapak-bapaké ing taun 1919. Kepriyé wong setya sing mung sathithik iku ngliwati telung pacoban mau nemtokaké apa wong-wong mau bakal nampa meteréné Allah ing bathuké, utawa malah nemoni awaké dhéwé sujud marang srengéngé bebarengan karo para pinituwa rong puluh lima saka Adventisme Laodikia.
All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.
Kabeh pambrontakaning papat turunan Adventisme Laodikia nemokaké padanané ing tanggal 11 September 2001. Tanggal iku, sing déning Yésaya diidentifikasi minangka “dintening angin wetan,” nandhani wiwitané wektu panyegelan tumrap satus patang puluh papat éwu, lan wektu panyegelan iku sawijining mangsa wektu. Pungkasaning mangsa iku wis digambaraké déning wiwitané, awit Yésus tansah nggambaraké pungkasaning sawijining prakara lumantar wiwitaning prakara iku. Ing gerakan-gerakan pungkasan saka prosès panyegelan, ujian-ujian sing wis diwakili ing wiwitaning mangsa iku bola-bali kaulang manèh.
On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.
Ing tanggal 11 September 2001, ujian-ujian kang wis gagal dilampahi déning para pambrontak Adventisme Laodikia, kaya dene kagambarake déning papat pangawulan nistha ing Yéhezkièl, lan déning papat pasamuwan kang kapisan ing Wahyu pasal loro lan telu, wus tekan, nandhani wiwitané sawijining prosès pangujèn kang nuntun, tumrap wong-wong kang ngakoni dadi Adventis Dina Kaping Pitu, marang tandha kéwan galak, utawa marang sègèlé Gusti Allah.
The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.
Kapemimpinan Adventisme Laodikia wis kaiket déning tali-tali pangapusing dhéwé, lan meh ora mungkin tumrap wong-wong mau kanggo “ngakoni” sawijining pangulangan saka pepanthaning kakuwataning Allah kaya kang kaawakaké déning gerakan-gerakan reformasi sadurungé, kalebu gerakan reformasi kang ndadèkaké Adventisme ana. Para wong tuwa ing jaman kuna nyebar lan nutupi doktrin-doktrin kang ka pralambangaké déning permata-permatané Miller nganggo dhuwit recehan lan permata-permata palsu. Pethi pusakané King James Bible wis disingkiraké marang jaman basa kuna lan diganti nganggo Alkitab-Alkitab basa modhèrn kang kaandharaké ana ing istilah-istilahé manungsa dosa.
Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.
Manawa ana sapa waé saka para wong kuna kang gelem nimbang kamungkinan yèn pawarta udan pungkasan iku dudu pawarta tentrem lan kaamanan, mesthi meh ora mungkin tumrap wong-wong mau kanggo mangertèni yèn pepanthaning panguwaosé Allah ing sajarah-sajarah suci ing jaman biyèn iku minangka pratandha kang kanthi cetha mratélakaké pameteraiané wong satus patang puluh papat èwu. Sing luwih angel manèh tumrap wong-wong mau kanggo dimangertèni yaiku yèn sajarah-sajarah suci kang paling langsung mratélakaké pameteraiané wong satus patang puluh papat èwu iku ya iku sajarah-sajarah suci kang nggenepi Maleakhi pasal telu, awit Maleakhi pasal telu netepaké yèn tansah ana sawijining utusan kang nyawisaké dalan tumrap rawuhipun kanthi ndadak Sang Utusaning Prajanjian. Utusan iku dipralambangaké déning nabi Élia, kang kanthi kendel martakaké yèn ing sajarahé ora bakal ana udan, kejaba manawa iku teka lumantar palayanané.
Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.
Pitung puluh pinituwanipun Yeheskiel badhé nganggep prayogi menawi nampi bilih pangakenipun dados Padalemaning Pangéran punika tanpa dhasar, lan satemenipun makili pangakening satunggaling bangsa ingkang dipunliwati, kados dene kebon anggur dipunsukakaken dhateng para tiyang ingkang ngasilaken woh ingkang pantes tumrap kebon anggur punika. Pesen bilai ingkang kaping tiga, utusan ingkang nyawisaken margi, kidung bab kebon anggur, sadaya punika maringi paseksi nglawan tradhisi lan pakulinan ingkang sampun dados papan kapitadosanipun, lan makili satunggaling alangan ingkang meh boten saged kaungkuli tumrap pangaken udan pungkasan.
The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.
Panutuping panyegelan tumrap satus patang puluh papat ewu ngetokaké pacoban-pacoban kang padha tumrap wong-wong sing wis ngakoni “mangertèni” perané Islam ing bilai katelu. “Tambahing kawruh” kang miwiti gerakané kaum Millerit wiwit ing pungkasané “pitung mangsa” ing taun 1798. “Tambahing kawruh” kang miwiti gerakané satus patang puluh papat ewu wiwit ing pungkasané “pitung mangsa” simbolis (satus rong puluh enem taun) ing taun 1989. Sajeroning satus rong puluh enem taun murtad kang saya mundhak mau, Adventisme Laodikia wis tekan generasi kaping papat lan pungkasan.
It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.
Ing turun-tumurun kaping telu lan kaping papat sawijining bangsa utawa umat ngebaki tuwunging mangsa pencobaané, lan wektu iku saiki wis tumeka. “Tambahing kawruh” saka kitab Daniel kang dilambangaké déning Kali Hiddekel iku uga kawruh kang ditambahaké nalika Wahyué Gusti Yesus Kristus kabikak sadurungé mangsa pencobaan katutup.
We will take up the last three chapters of the book of Daniel in the next article.
Kita bakal ngrembag telung pasal pungkasan saka kitab Daniel ing artikel sabanjuré.
“The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.
“Dina-dina iku saya cepet nyedhak nalika bakal ana kabingungan lan kacawisan kang gedhe. Iblis, kasandhang jubah malaekat, bakal nasarake, manawa bisa, para wong pilihan piyambak. Bakal ana allah akèh lan gusti akèh. Saben angin piwulang bakal padha ngembus. Wong-wong kang wis ngaturake pakurmatan kang paling luhur marang ‘èlmu kang kanthi salah sinebut mangkono’ ora bakal dadi para pamimpin nalika semana. Wong-wong kang wis ngendelake akal budi, kaluhuran kapinteran, utawa bakat ora bakal banjur ngadeg ana ing ngareping barisan. Wong-wong mau ora mlaku sasarengan karo pepadhang. Wong-wong kang wis mbuktekake awake ora setya ora bakal banjur kaparingan pasrahing wedhus gembala. Ing pakaryan pungkasan kang khidmat iku mung sathithik wong gedhe kang bakal melu. Wong-wong mau rumangsa cukup ing awake dhewe, mardika saka Gusti Allah, lan Panjenengane ora bisa migunakaké wong-wong mau. Gusti kagungan para abdi kang setya, kang ing mangsa gonjang-ganjing lan panggodhèn iku bakal kababar katon cetha. Ana jiwa-jiwa aji kang saiki kasingid, kang durung ngglundhungaké dhengkul marang Baal. Wong-wong mau durung nampa pepadhang kang wis sumunar kanthi padhang nglumpuk tumrap kowé. Nanging bisa uga, ana ing sangisoring njaba kang kasar lan ora narik kawigaten, padhanging resik saka watak Kristen kang sejati bakal kababar. Ing wayah awan kita mandeng marang langit nanging ora weruh lintang-lintang. Lintang-lintang iku ana ing kono, tetep mapan ana ing cakrawala, nanging mripat ora bisa mbedakaké. Ing wayah bengi kita nyawang semaraké kang sejati.” Testimonies, volume 5, 80, 81.