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.
Dina taun 1856, cahaya ngeunaan “tujuh waktu” dibuka meteraina, sarta ku taun 1863 cahaya éta ditampik. Nabi ti Yuda mawa éta cahaya ka raja jahat Yerobeam, sarta Yerobeam nampik éta cahaya. Yesaya mawa cahaya anu sarua ka raja jahat Ahas, sarta manéhna ogé nampik éta cahaya. Ku sabab nampik cahaya anu patali jeung balong Siloah, karajaan duanana, nya éta karajaan Yerobeam (kalér) jeung karajaan Ahas (kidul), dibawa kana pangawulaan ku saurang raja ti kalér masing-masing dina taun 723 SM jeung 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, dina pemberontakan Harun; Yesaya jeung Ahaz, sarta Yermia jeung raja-raja séjénna, ngawakilan jalma-jalma satia dina sajarah Millerite anu sadayana keur ngawakilan para utusan cahaya dina pemberontakan poé panungtungan. Krisis poé panungtungan anu “kahiji” dina taun 1863, jeung krisis poé panungtungan anu “pamungkas,” nyaéta “gempa bumi anu gedé” dina Wahyu pasal sabelas (hukum Minggu anu baris geura datang), diwakilan ku sakabéh garis-garis nubuat ieu. Nabi ti Yuda ngawakilan saurang nabi anu mundur tina tanggung jawabna, sarta tungtungna dikurebkeun dina kubur anu sarua jeung Protestantisme murtad. Pupusna jeung pangurebanna téh minangka akibat tina kaputusanana pikeun dahar jeung nginum kadaharan ti nabi palsu ti 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.
Panghukuman ku éléh ku kapapaan (raja Asyur) dina hukum Minggu, anu dipralambangkeun ku paburencayna karajaan kalér jeung kidul dina mangsa Yéroboam jeung Ahaz, saluyu jeung nasib nabi ti Yuda, sabab anjeunna pupus di antara hiji “singa” jeung hiji “kalde.” “Singa” téh lambang Babul, anu dina poé-poé panungtungan nyaéta kapapaan.
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.
Geus kitu kajadian, sanggeus anjeunna tuang roti jeung sanggeus anjeunna nginum, anjeunna masangkeun kalde pikeun anjeunna, nya éta pikeun nabi anu ku anjeunna geus dibawa balik. Jeung nalika anjeunna geus indit, aya singa nepungan anjeunna di jalan, sarta maéhan anjeunna; mayitna ngagoler di jalan, jeung kalde nangtung gigireunana, singa ogé nangtung gigireun mayit éta. Jeung, behold, aya jalma-jalma ngalangkung, sarta nempo mayit ngagoler di jalan, jeung singa nangtung gigireun mayit éta; tuluy maranéhna datang sarta nyaritakeun éta di kota tempat nabi kolot téh cicing. Jeung nalika nabi anu mawa anjeunna balik ti jalan ngadéngé hal éta, anjeunna ngandika, “Éta téh jalma Allah, anu henteu taat kana pangandika PANGERAN; ku sabab éta PANGERAN geus masrahkeun anjeunna ka singa, anu geus nyabik anjeunna jeung maéhan anjeunna, nurutkeun pangandika PANGERAN anu geus diucapkeun-Na ka anjeunna.” Geus kitu anjeunna nyarita ka anak-anakna, pokna, “Pasangkeun kalde pikeun kuring.” Tuluy maranéhna masangkeun éta. Jeung anjeunna indit sarta manggihan mayitna ngagoler di jalan, jeung kalde sarta singa nangtung gigireun mayit éta; singa éta henteu ngahakan mayitna, jeung henteu nyabik kalde éta. Jeung nabi éta ngangkat mayit jalma Allah, tuluy nempatkeun éta kana kalde, sarta mawa deui; sarta nabi kolot éta datang ka kota pikeun milu prihatin jeung ngubur anjeunna. Jeung anjeunna ngagolerkeun mayit éta dina kuburna sorangan; sarta maranéhna ngarandegkeun anjeunna bari nyebut, “Aduh, dulur kuring!” Geus kitu, sanggeus anjeunna ngubur anjeunna, anjeunna nyarita ka anak-anakna, pokna, “Lamun engké kuring paéh, kuburkeun kuring dina makam tempat jalma Allah dikubur; tempatkeun tulang-tulang kuring gigireun tulang-tulangna: sabab ucapan anu ku anjeunna geus disaurkeun ku pangandika PANGERAN ngalawan altar di Bétel, jeung ngalawan sakabéh imah-imah pangluhurna anu aya di kota-kota Samaria, tangtu bakal kajadian.” 1 Raja-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 urang Yuda pupus di antara dua lambang. Singa téh lambang Babul, sarta Babul modéren dina poé-poé panungtungan nyaéta Raja ti Kalér, anu datang ka tungtungna kalayan taya nu nulungan anjeunna dina Daniel pasal sabelas ayat opat puluh lima. Tanda kakawasaanana nyaéta panyembahan ka panonpoé, anu mangrupa kalakuan keji anu kaopat, sarta tempat angkatan kaopat Adventisme Laodikea digambarkeun keur sujud nyanghareup ka panonpoé dina Ezekiel pasal dalapan. Dina impian Miller anjeunna dipintonkeun yén lain baé permata-permata téh paburencay jeung katutupan, tapi ogé peti éta sorangan, anu ngawakilan Alkitab, ogé diruksak nepi ka paburak-barik.
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.
Dina generasi katilu Adventisme, pagawean pikeun ngenalkeun pamakéan nu disebut tarjamahan-tarjamahan Alkitab modérn didorong ku kapamingpinan Adventisme. Tarjamahan-tarjamahan nu disebut modérn éta diturunkeun tina hiji kumpulan naskah anu geus diruksak, anu dipromosikeun ku para teolog ti manusa dosa, jeung ku Protestanisme murtad. Peti Miller nyaéta King James Version anu ditarjamahkeun tina naskah-naskah anu teu karuksak.
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!
Dina generasi kaopat Adventisme Laodikea, gareja éta geus ngagabung kana Déwan Gereja-gereja Sadunya, hiji pakumpulan antara gareja Roma jeung anak-anakna. Adventisme mangtaun-taun ngedalkeun alesan, pikeun kapentingan domba-dombana anu keur saré, yén maranéhna ngan saukur “panitén” di Déwan Gereja-gereja Sadunya, nepi ka anggaran dasar pakumpulan jahat éta ngébréhkeun yén status “panitén” téh ngawakilan anggota pinuh anu boga hak sora lengkep!
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.”
Dina generasi kaopat maranéhna dua kali maparin “jalma dosa” medali emas. Sahenteuna salah sahiji éta medali dicitak ku pamahaman Katolik ngeunaan Kadatangan Kristus anu Kadua, ngagambarkeun Yesus nempatkeun sampéanna kana bumi dina mangsa mulih-Na, sarta éta medali ngawengku halo panonpoé gaya Katolik di tukangeun Kristus, jeung singgetan Katolik tina parentah kaopat, anu ngan saukur nyebut, “éling ka poé Sabat.” Dina hiji prosés pangadilan (anu mangrupakeun pernyataan hukum), Présidén General Conference masihan kasaksian anu di dinya anjeunna netelakeun yén garéja Seventh-day Adventist baheula kantos percaya yén kapausan téh antikristus, tapi yén garéjana geus lila ngalungkeun kapercayaan éta “kana tumpukan runtah 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.
Kajahatan anu kaopat (generasi) nyaéta waktu dua puluh lima pamingpin gareja Yerusalem sujud ka panonpoé. Kajahatan-kajahatan anu maju éta dimimitian ku gambar timburu anu ditegakkan di lawang, anu nandaan mimiti. Nabi ti Yuda tungtungna dikurebkeun babarengan jeung Protestanisme murtad, sarta singa éta (Babul) maéhan anjeunna, sabab anjeunna balik deui kana metodologi Protestanisme murtad, ku kituna anjeunna teu mampuh ngakuan yén Roma lah anu netepkeun éta tetenjoan, jeung di tempat anu taya tetenjoan anu ditegakkan ku lambang jalma dosa, ahirna anjeun bakal aya di pihak jalma dosa.
“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.
“Jalma-jalma anu jadi bingung dina pamahaman maranéhna kana firman, anu gagal ningali harti antikristus, tangtu bakal nempatkeun dirina dina pihak 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 ti Yudea dikurebkeun babarengan jeung nabi bohong ti Betel, anu nyebut anjeunna minangka “dulurna,” sarta anjeunna kapanggih paéh di antara dua lambang. “Singa” ngagambarkeun kagagalanna pikeun ngartos antikristus, sedengkeun “kalde” téh lambang Islam. Adventisme Laodikea geus mintonkeun ngaliwatan cicingna ngeunaan 11 Séptémber 2001 yén éta henteu ngakuan yén poko ngeunaan Islam dina Musibah katilu téh nyaéta pekik tengah wengi, amanat hujan panungtungan. Gagal ngakuan amanat hujan panungtungan téh maot! Hujan panungtungan mimiti dina 11 Séptémber 2001 nalika malaikat anu kawasa dina Wahyu dalapan welas turun, nalika gedong-gedong badag Kota New York dijungkirkeun. “Hujan” téh hiji amanat, jeung amanat éta kudu diakuan sangkan bisa nampa éta.
“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.
“Urang ulah ngadagoan hujan ahir. Eta keur datang ka sakumna anu daek ngakuan jeung narima embun jeung pancuran rahmat anu tumiba ka urang. Lamun urang ngumpulkeun serpihan-serpihan cahaya, lamun urang ngahargaan kana welas asih Allah anu pasti, anu resep supaya urang percaya ka Mantenna, mangka unggal jangji bakal kacumponan. [Yesaya 61:11 dikutip.] Sakuliah bumi kudu dieusi ku kamulyaan 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.
“sakuliah bumi” terang naon nu kajadian dina 11 Séptémber 2001, nanging sangkan bisa narima éta amanat nu dimimitian di dinya sarta ahirna nyaangan sakuliah bumi ku kamulyaan Allah, éta amanat kudu dipikawanoh. Kecap “ngakuan,” hartina “nginget deui atawa mulangkeun pangaweruh ngeunaan hiji hal, boh dibarengan ku pangakuan kana éta pangaweruh boh henteu. Urang ngakuan hiji jalma ti kajauhan, waktu urang inget deui yén urang geus kungsi ningali anjeunna saméméhna, atawa yén baheula urang geus wawuh ka anjeunna. Urang ngakuan rarayna atawa sorana.” 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.
Hiji-hijina jalan sangkan saurang Adventis Laodikea bisa ngakuan pesen hujan ahir anu sumping dina 11 Séptémber 2001, nyaéta lamun manéhna ngaku yén manéhna geus ningali manifestasi kakawasaan ilahi anu sarua dina mangsa kapungkur. Dina 11 Agustus 1840 éta malaikat anu perkasa dina Wahyu sapuluh turun, nalika nubuat ngeunaan Cilaka anu kadua tina Islam kacumponan. Sajarah éta dipaésan deui kalayan sampurna nalika dina 11 Séptémber 2001 éta malaikat anu perkasa dina Wahyu dalapan welas turun nalika nubuat ngeunaan Cilaka anu katilu tina Islam kacumponan, sarta kagagalan pikeun ngakuan Islam tina Cilaka anu katilu, nyaéta kudu digotong ku kalde liar Arab ka maot anu didatangan ku singa Babul modéren.
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 nu mabok ti Efraim, a saan a makabasa iti libro a naselyoan, saanda a makita ti panagulit ti pakasaritaan ti Millerita, ta dayta a pannakaammo ket naibatay iti metodolohiya ti uray a tudok ti “linia iti rabaw ti linia.” Ti kapanunotan a ti pannakailadawan ti pannakabalin ti Dios iti pakasaritaan ti Millerita ket maulit manen kadagiti maudi nga aldaw, saan a maitag-ay babaen iti metodolohiya ti naglikud a Protestantismo ken Katolisismo.
“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.
“Malaikat anu ngahiji dina ngumandangkana warta malaikat katilu kudu nyaangan sakuliah bumi ku kamulyaanana. Di dieu diparengkeun béja saméméh ngeunaan hiji karya anu jangkauanna saalam dunya sarta kakuatanana luar biasa. Gerakan Advent taun 1840–44 téh mangrupa pintonan anu mulya tina kakawasaan Allah; warta malaikat kahiji dibawa ka unggal pos misi di sakuliah dunya, sarta di sawatara nagara aya minat kaagamaan anu panggedéna anu kungsi katingali di mana waé saprak Reformasi abad ka genep belas; tapi sakabéh ieu bakal kasalip ku gerakan anu perkasa dina handapeun panggeuing panungtungan ti malaikat katilu.” 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.
Pamingpin buta Israél modéren ku métodologi maranéhna dipaksa nolak kayaktian yén dina poé-poé pamungkas bakal aya pangulangan tina pamanifestasian kakawasaan Allah, sakumaha anu kajadian dina taun-taun baheula.
“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.
“Di dieu urang ningali yén gareja—sanctuary Pangeran—jadi anu pangheulana ngarasa hantaman amarah Allah. Jalma-jalma kolot, nyaéta maranéhna anu ku Allah geus dipaparin cahaya anu gedé sarta anu geus ngadeg minangka pangawal kapentingan rohani umat, geus ngahianat kapercayaan anu dipasrahkeun ka maranéhna. Maranéhna geus nyokot posisi yén urang henteu perlu ngarep-ngarep mujijat jeung panyataan anu kacida nyata tina kakawasaan Allah saperti dina poé-poé baheula. Jaman geus robah. Kecap-kecap ieu nguatkeun kakufuran maranéhna, sarta maranéhna nyebut: Pangeran moal ngalakukeun kahadéan, kitu deui moal ngalakukeun kajahatan. Anjeunna teuing welas asih nepi ka moal ngadatangan umat-Na ku panghukuman. Ku kituna ‘Katengtreman jeung kaamanan’ jadi sora panggero ti jalma-jalma anu moal kungsi deui ngagedékeun sorana siga tarompét pikeun némbongkeun ka umat Allah palanggaran-palanggaran maranéhna jeung ka kulawarga Yakub dosa-dosa maranéhna. Anjing-anjing belet ieu anu henteu daék ngagogog téh nya éta jalma-jalma anu ngarasakeun pamales kanyeri anu adil ti Allah anu kaganggu ku kasalahan. Lalaki, mojang, jeung barudak leutik kabéh binasa babarengan.” 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.
Kabobodoan Laodikea tina jalma-jalma nu diajar anu maréntah jalma-jalma Yerusalem anu teu diajar téh ngajadikeun maranéhna teu sanggup ngakuan hujan panungtungan, sabab lain baé maranéhna ngagunakeun métodologi Alkitabiah anu geus ruksak, tapi ogé kacindekan-kacindekan tina panalaran palsu maranéhna nempatkeun maranéhna dina kaayaan anu bakal ngajadikeun maranéhna mungkir kana sagala pintonan kakawasaan Allah di mangsa nu bakal datang, saperti dina jaman-jaman baheula. Sanajan kitu, Maleakhi tilu nétélakeun yén nalika Utusan Perjangjian nyucikeun putra-putra Lewi, mangka kurban téh bakal jadi saperti dina jaman baheula.
“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?
“Nu Saksi nu Satia ngadawuh, ‘Kami terang kana sagala padamelan maneh.’ ‘Tobat, sarta lampahkeun deui padamelan nu ti heula.’ Ieu teh ujian nu sajati, bukti yen Roh Allah keur damel dina hate pikeun ngeusi maneh ku kanyaah-Na. ‘Kami baris geura sumping ka maneh, sarta mindahkeun padamaran maneh tina tempatna, iwal lamun maneh tobat.’ Garéja teh lir tangkal nu teu ngahasilkeun, anu sanggeus narima embun, hujan, jeung cahya panonpoé, saenyana kudu geus ngahasilkeun buah nu lobana, tapi anu ku panalungtikan ilahi kapanggih taya naon-naon iwal ti daun. Pikiran nu matak gumbira keur garéja-garéja urang! enya, pohara gumbirana, pikeun unggal jalma! Ajaib kasabaran jeung katahanan Allah; tapi ‘iwal lamun maneh tobat,’ eta baris beak; garéja-garéja, lembaga-lembaga urang, baris ngalanglang tina kalemahan ka kalemahan, tina formalitas nu tiris ka kaayaan paéh, bari maranéhna nyebut, ‘Kami beunghar, geus nambahan harta banda, sarta teu merlukeun nanaon.’ Nu Saksi nu Satia ngadawuh, ‘Padahal maneh teu nyaho yen maneh teh cilaka, sangsara, miskin, buta, jeung taranjang.’ Naha maranéhna bakal kungsi ningali kalayan écés kaayaan dirina?”
“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.
“Di gereja-gereja bakal aya hiji panyatakeun anu matak ngajentul tina kakawasaan Allah, tapi éta moal mangaruhan ka jalma-jalma anu tacan ngarendahkeun diri di payuneun Gusti, sarta muka panto haté ku pangakuan dosa jeung tobat. Dina panyatakeun kakawasaan éta anu nyaangan bumi ku kamulyaan Allah, maranéhna ngan ukur bakal ningali hiji hal anu dina kabutaanna disangka bahaya, hiji hal anu bakal ngagedurkeun kasieun maranéhna, sarta maranéhna bakal nguatkeun diri pikeun ngalawanna. Ku sabab Gusti henteu damel nurutkeun kana pamanggih jeung harepan maranéhna, maranéhna bakal ngalawan éta pagawéan. ‘Naha,’ ceuk maranéhna, ‘urang henteu kedah terang Roh Allah, ari urang geus aya dina ieu pagawéan mangtaun-taun?’—Ku sabab maranéhna henteu ngawaler kana pangéling-ngéling, kana pangjurung-pangjurung tina amanat-amanat Allah, tapi terus-terusan nyebut, ‘Kami beunghar, sarta geus tambah ku harta banda, jeung teu kakurangan nanaon.’ Bakat, pangalaman anu panjang, moal ngajadikeun manusa saluran cahaya, iwal lamun maranéhna nempatkeun diri dina handapeun sinar-sinar caang ti Panonpoé Kabeneran, sarta dipanggil, dipilih, jeung disiapkeun ku kurnia Roh Suci. Nalika jalma-jalma anu ngurus perkara-perkara suci ngarendahkeun diri dina handapeun panangan Allah anu kawasa, Gusti bakal ngangkat maranéhna. Anjeunna bakal ngajadikeun maranéhna jalma-jalma anu boga pangabisa ngabédakeun—jalma-jalma anu beunghar ku kurnia Roh-Na. Sipat-sipat karakter maranéhna anu kuat tur mementingkeun diri, kateugeuhanna, bakal katingali dina cahaya anu mancorong ti Cahaya dunya. ‘Kami bakal gancang datang ka anjeun, sarta bakal nyabut kaki dian anjeun tina tempatna, iwal lamun anjeun tobat.’ Lamun aranjeun neangan Gusti kalayan saayana haté, Anjeunna bakal kapanggih ku aranjeun.” 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.”
Pupusna nabi Yudea téh digambarkeun ku duanana “singa” Babilon modéren, anu mangrupakeun lambang nubuat anu netepkeun visi sajarah kenabian, jeung ogé ku “kalde.” Sebutan munggaran ngeunaan Islam dina Kitab Suci téh aya nalika Ismail dipidangkeun minangka “jalma liar.”
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.
Sarta anjeunna bakal jadi manusa liar; leungeunna bakal ngalawan ka unggal jalma, jeung leungeun unggal jalma ngalawan ka anjeunna; sarta anjeunna bakal cicing di payuneun sakumna dulur-dulurna. Kajadian 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 ngeunaan panyebutan anu pangheulana dina Kitab Suci netepkeun yén sakabéh ciri tina éta lambang geus kakandung di jerona, sabab Firman Allah téh hiji bibit, sarta hiji bibit miboga sakabéh DNA anu diperlukeun pikeun ngabuahkeun sakumna tutuwuhan nepi ka sampurna. Kecap anu ditarjamahkeun minangka “jalma liar,” nyaéta kecap pikeun “kalde Arab liar.” “Kalde” dina Kitab Suci bebeneran mangrupa salah sahiji 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 Yézkiel dina bab tilu puluh tujuh anu ngahudangkeun tulang-tulang paéh jadi hirup, nepi ka maranéhna nangtung jadi hiji balatentara anu kawasa, nyaéta pesen Islam tina Woe anu katilu, jeung éta pesen téh nyaéta pesen Ceurik Tengah Peuting dina poé-poé panungtungan. Sister White sacara langsung ngajar yén asupna Kristus ka Yerusalem kalayan kameunangan ngagambarkeun pesen Ceurik Tengah Peuting.
“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.
“Panggero tengah wengi henteu utamana dibabawa ku argumentasi, sanajan bukti Kitab Suci éta écés tur tuntas ngayakinkeun. Aya kakuatan anu ngadorong nu nyarengan éta, anu ngagerakkeun jiwa. Teu aya karaguan, teu aya patalékan. Dina mangsa Kristus asup kalayan kameunangan ka Yerusalem, jalma-jalma anu ngumpul ti sagala penjuru nagri pikeun ngalaksanakeun pésta éta, marubus ka Gunung Olivet, sarta nalika maranéhna ngagabung jeung balaréa anu nganteurkeun Yesus, maranéhna katarik ku ilham éta waktu, sarta milu ngagedékeun sora panyorak, ‘Mugia diberkahan Anjeunna anu sumping dina ngaran Gusti!’ [Matthew 21:9.] Kitu deui, jalma-jalma nu teu percaya anu daratang ka pasamoan-pasamoan Advent—sawaréh ku rasa panasaran, sawareh deui ngan saukur pikeun ngahinakeun—ngarasa kakuatan anu ngayakinkeun anu nyarengan éta warta, ‘Tingali, Pangantén Lalaki sumping!’” 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.
Panyingkaban Yesus Kristus téh nyaéta pesen panungtungan anu dibuka segelna dina poé-poé panungtungan, sarta éta ngawengku Islam tina Cilaka nu katilu. Nalika Kristus, anu mangrupa pesen anu dibuka segelna éta, asup ka Yerusalem, sahingga ngagambarkeun Midang peuting dina poé-poé panungtungan, Anjeunna digotong (pesen-Na digotong) ku hiji “kalde”. Pesen panungtungan ngeunaan kabeneran Kristus digotong ku 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 téh baheula, ayeuna, jeung engkéna ogé bakal jadi manusa liar, sakumaha dilambangkeun ku kalde liar Arab, sarta saha waé anu hayang ningali (jeung loba anu teu hayang ningali), kalayan gampang bisa “nganyaho,” yén perang anu ayeuna keur dilaksanakeun ku Islam téh kagilaan liar. Kahoyong pikeun bunuh diri, bari yakin yén bakal aya ganjaran seksual anu agung di alam baka, téh kagilaan satanis. Sebutan anu kahiji ngeunaan Islam nétélakeun yén Islam bakal jadi manusa liar.
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.
Peperangan Islam ngahijikeun sakumna umat manusa pikeun merangan peperangan nu beuki ngaronjat tina Woe katilu. Islam téh logika profétis pikeun ngalaksanakeun pamaréntahan saalam dunya tunggal, sarta para globalis ngajar yén maranéhna kalayan dihaja mulangkeun urang Yahudi ka tanah Israil sanggeus Perang Dunya Kadua, sangkan maranéhna tiasa ngamangpaatkeun kabencian baheula Islam ka urang Yahudi pikeun ngamimitian Perang Dunya Katilu. Para globalis yakin, sarta geus ngajar salila puluhan taun, yén maranéhna bakal merlukeun Perang Dunya Katilu pikeun ngadatangkeun pamaréntahan saalam dunya tunggal maranéhna. Motivasi para globalis nu geus ruksak, sakumaha ditepikeun ku kecap-kecap maranéhna sorangan, saluyu jeung peran Islam dina Kitab Suci.
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.
Sigana unsur anu pangseriusna tina DNA profétik Ismael, dina ayat tempat anjeunna mimiti disebatkeun, nyaéta kanyataan yén rohna, anu mangrupakeun roh hiji “jalma liar,” “cicing di payuneun sakumna dulur-dulurna.” Gagasan yén ngan sawatara sekte Islam radikal wungkul anu bakal kalibet dina Woe katilu, henteu saluyu jeung Firman Allah. Pamadegan umum anu luyu sacara politis yén dina unggal paham agama aya sababaraha jalma goréng, sarta yén kalolobaan penganut agama Islam téh warga anu mikacinta karapihan, henteu saluyu boh jeung kitab suci maranéhna sorangan, boh jeung 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 ngajarkeun yén jadi kawajiban unggal pangiring Allah pikeun mawa sakuliah dunya sangkan saluyu jeung hukum Syariah, sarta sebutan anu kahiji ngeunaan Islam dina kitab Kajadian ngaidentipikasi yén roh “jalma liar” Ismail bakal aya dina unggal pangiring Islam. Al-Qur’an sacara langsung ngajarkeun ka para pangagemna supaya pura-pura hadé tatakrama nalika maranéhna hirup di wewengkon-wewengkon anu can boga kamampuhan pikeun maksa kakawasaan agamana ka rahayat, sarupa jeung Katolik.
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 ti Yuda nyanghareupan Yerobeam waktu karajaanna kakara diresmikeun. Protestanisme murtad mimiti dina taun 1844, sarta harita kénéh langsung dihadean ku Adventisme Millerit anu geus asup ka Tempat Nu Pangsucina, tuluy manggihan hukum Allah, kaasup Sabat poe katujuh. Adventisme Millerit dipapatahan, sakumaha diwakilan ku Yermia, supaya mulang ka Allah, tapi ulah sakali-kali mulang deui ka “jamaah para panyindiran.” Nabi ti Yuda diparéntahkeun supaya ulah mulang ngaliwatan jalan anu sarua jeung waktu manéhna datang, ogé ulah dahar atawa nginum kadaharan nabi tukang bohong ti Betel, tapi manéhna ngalakukeun kitu. Pupusna nabi ti Yuda sacara simbolis ditempatkeun di antara dua lambang, anu ngawakilan kapausan jeung Islam. Adventisme Laodikea teu bisa ningali éta dua bebeneran, sabab dina taun 1863, maranéhna nyungkil panon rohani maranéhna sorangan, sarta mimiti prosés nutupan permata-permata jeung metodologi anu dipaké ku William Miller pikeun netepkeun dasar-dasar Adventisme ku koin-koin jeung permata-permata palsu, sarta ku metodologi Protestanisme murtad jeung Katolikisme.
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.
“Jalma sikat leutak” ayeuna keur nyapuan lanté-Na sarta mulangkeun deui permata-permata, tuluy maparinkeun éta ka Miller sangkan diteundeun dina méja-na, nanging Adventisme dibutakeun ku kayakinan yén maranéhna téh umat sésa anu diangkat jadi umat-Na dina 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.
Jeung maraneh ulah nyangka rek ngomong dina diri sorangan, “Kami boga Ibrahim jadi bapa kami”; sabab Kami nyebut ka maraneh, Allah kawasa tina batu-batu ieu ngabangkitkeun anak-anak pikeun Ibrahim. Jeung ayeuna kénéh kampak geus diteundeun kana akar tangkal-tangkal; ku sabab éta unggal tangkal anu henteu ngahasilkeun buah anu hade ditegor, tuluy dialungkeun kana seuneu. Kuring saéstuna ngabaptis maraneh ku cai pikeun tobat; tapi Anjeunna anu datang sanggeus kuring leuwih kawasa batan kuring, nepi ka mawa tarumpah-Na gé kuring henteu pantes; Anjeunna bakal ngabaptis maraneh ku Roh Suci jeung ku seuneu; kipas panyaring-Na aya dina panangan-Na, sarta Anjeunna bakal ngabersihan pisan tempat ngirik-Na, tuluy ngumpulkeun gandum-Na kana lumbung; tapi jarami bakal diduruk-Na ku seuneu anu moal pareum. Mateus 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 Laodisia bakal dipuntahkeun tina sungut Gusti, iwal jalma-jalma anu meureun tobat. Adventisme Laodisia kudu dikubur dina kuburan anu sarua jeung umat perjangjian baheula anu nampik talatah Miller dikubur, sabab maranéhna ayeuna ogé mangrupa umat perjangjian baheula dina hubunganana jeung saratus opat puluh opat rébu. Pamberontakan taun 1863 digambarkeun ku nabi anu asalna ti Yuda, anu ogé ninggalkeun hiji ramalan ngeunaan raja Yosia.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.
“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.
“Tibatan jadi sarua jeung dunya, urang kudu jadi beuki lila beuki béda ti dunya. Sétan geus ngahijikeun diri jeung bakal terus ngahijikeun diri jeung gereja-gereja dina ngalakukeun upaya anu kacida tarampilna ngalawan bebeneran Allah. Sagala hal anu dipigawé ku umat Allah pikeun nyieun panarajang ka dunya bakal ngagerakkeun panolakan anu teges ti kakuatan-kakuatan poék. Konflik agung panungtungan musuh bakal jadi konflik anu pangtegesna. Éta bakal jadi perang panungtungan antara kakuatan-kakuatan poék jeung kakuatan-kakuatan cahaya. Unggal anak Allah anu sajati bakal tarung kalayan gagah berani di pihak Kristus. Jalma-jalma anu dina krisis agung ieu ngantep dirina leuwih aya di pihak dunya tibatan di pihak Allah, tungtungna bakal nempatkeun dirina sapinuhna di pihak dunya. Jalma-jalma anu jadi bingung dina pamahamanana kana firman, anu gagal ningali harti antikristus, tangtu bakal nempatkeun dirina di pihak antikristus. Ayeuna lain waktuna keur urang nyaluyukeun diri jeung dunya. Daniel keur nangtung dina bagéanana jeung dina tempatna. Nubuatan-nubuatan Daniel jeung Yohanes kudu dipikaharti. Nubuatan-nubuatan éta silih ngajelaskeun. Éta méré ka dunya bebeneran-bebeneran anu kudu dipikaharti ku unggal jalma. Nubuatan-nubuatan ieu kudu jadi kasaksian di dunya. Ku kacumponanana dina poé-poé panungtungan ieu, éta bakal ngajelaskeun dirina sorangan.”
“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.
“PANGERAN badé ngahukum dunya ku karana kajahatanana. Anjeunna badé ngahukum golongan-golongan agama ku lantaran maranéhna nampik cahaya jeung kayaktian anu geus dipaparin ka maranéhna. Amanat anu agung, anu ngahijikeun amanat malaikat kahiji, kadua, jeung katilu, kudu diwawarkeun ka dunya. Ieu kudu jadi beban pagawean urang. Jalma-jalma anu sajati percaya ka Kristus bakal sacara kabuka nyaluyukeun hirupna kana hukum Yéhuwa. Sabat téh tanda antara Allah jeung umat-Na, sarta urang kudu nembongkeun kasaluyuan urang kana hukum Allah ku cara ngajaga Sabat. Éta kudu jadi tanda pamatri béda antara umat pilihan Allah jeung dunya. Kacida gedéna hartina satia ka Allah téh. Ieu ngawengku réformasi kaséhatan. Hartina, kadaharan urang kudu basajan, sarta urang kudu hirup sedeng dina sagala hal. Rupa-rupa kadaharan anu loba pisan, anu mindeng katingali dina méja, henteu diperlukeun, malah kacida ngabahayakeunana. Pikiran jeung badan kudu dijaga dina kaayaan kaséhatan anu panghadéna. Ngan jalma-jalma anu geus dididik dina pangaweruh jeung kasieun ka Allah anu kudu dipilih pikeun nyangking tanggung jawab. Jalma-jalma anu geus lila aya dina kayaktian, tapi can mampuh ngabédakeun antara prinsip-prinsip kasucian tina kabeneran jeung prinsip-prinsip kajahatan, anu pangartina ngeunaan kaadilan, welas asih, jeung kanyaah Allah geus kabur, kudu dibébaskeun tina 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 boga palajaran-pelajaran anu penting pikeun dipelajari ku umat-Na. Upami palajaran-pelajaran ieu parantos dipelajari ti heula, perkara-Na moal aya dina kaayaan saperti ayeuna. Aya hiji hal anu kudu dipigawé. Kaleresan ulah ditahan ti para palayan Injil atawa ti jalma-jalma anu nyekel kalungguhan tanggung jawab lantaran sieun bakal ngundang katidakrelaan maranéhna. Kudu aya lalaki-lalaki anu dihijikeun jeung lembaga-lembaga urang, anu ku lemah lembut jeung ku hikmat bakal ngembarkeun sakabéh pituduh Allah. Murka Allah geus hurung ngalawan jalma-jalma anu dina kaamanan duniawi jeung kareueus geus nembongkeun panghina kana pamaréntahan-Na. Maranéhna keur ngabahayakeun kamakmuran perkara-Na.”
“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.
“Sagala jalan palsu téh mangrupa tipu daya, sarta lamun terus dipiara, tungtungna bakal mawa kana karuksakan. Ku kituna Gusti ngantep jalma-jalma anu nahan rarancang palsu pikeun dibinasakeun. Dina mangsa pisan nalika pujian jeung pangagung-agungan kadéngé, karuksakan nu ngadadak datang. Aya jalma-jalma anu, sanajan maranéhna terang kana tegoran anu ditarima ku batur ku lantaran teu satia, malik ngajauhan pangéling-éling. Ieu jalma-jalma salahna jadi dua kali lipet. Maranéhna terang kana pangersa Gusti, tapi henteu ngalaksanakeunana. Hukuman maranéhna bakal saimbang jeung kasalahan maranéhna. Maranéhna henteu daék nguping kana pangandika Gusti.” Kress Collection, 105, 106.