The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”
Sajarah bangsa Amor dipaké pikeun ngagambarkeun waktu nalika murka Allah dilaksanakeun ngalawan Adventisme Laodikea. Sadérék White nétélakeun yén waktos Allah pikeun ngalaksanakeun hukuman-Na dina poé-poé panungtungan téh sarua, nyaéta nalika saratus opat puluh opat rébu diségel, sakumaha waktu Allah nimpakeun murka-Na ka bangsa Amor. Anjeunna nyarios, “Sanajan” bangsa Amor “kasohor ku lantaran panyembahan brahala jeung kabobrokanana, maranéhna can ngeusian pinuh cawan kajahatanna... Nu Nyipta anu welas asih kersa nanggung kajahatanna nepi ka turunan kaopat. Saterusna, lamun teu katénjo aya parobahan ka arah anu leuwih hadé, pangadilan-Na baris tumiba ka maranéhna. Kalawan katepatan anu teu weléh salah, Nu Teu Aya Watesna masih nyimpen itungan ka sadaya bangsa. Salila rahmat-Na dipasrahkeun dibarengan ku panggero pikeun tobat, itungan ieu bakal tetep kabuka; tapi lamun angka-angkana ngahontal jumlah nu tangtu anu geus ditangtukeun ku Allah, palayanan murka-Na mimiti. Itungan éta ditutup. Kasabaran Ilahi eureun.”
Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.
Nyi White écés ngahubungkeun palayanan amarah Allah ngalawan Adventisme Laodikea salila gambaran Yéheskiel ngeunaan pamasangan segel ka saratus opat puluh opat rébu, minangka dimimitian nalika cangkir kajahatan maranéhna geus pinuh, sarta cangkir éta ngahontal kapinuhanana dina turunan kaopat. Sakabéh émbaran ieu ditepikeun dina kontéks titingalian anu dimimitian dina pasal dalapan, anu ngagambarkeun opat kakalecakan anu beuki nambahan.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. 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. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.
Geus saur-Na kaula ka abdi, “Eh anak manusa, angkat ayeuna panon maneh ka arah kalér.” Tuluy ku abdi diangkat panon ka arah kalér, jeung, lah, di beulah kalér, di lawang gerbang altar, aya éta arca timburu dina panto asup. Saur-Na deui ka abdi, “Eh anak manusa, naha maneh ningali naon anu maranéhna lakukeun? nyaéta kakejeman-kakejeman anu kacida gedéna, anu dipigawé ku kulawarga Israil di dieu, nepi ka Kami kudu ngajauhan diri ti tempat suci Kami? tapi malik deui sakali deui, jeung maneh bakal ningali kakejeman-kakejeman anu leuwih gedé.” Tuluy Anjeunna mawa abdi ka lawang buruan; sarta waktu ku abdi ditempo, lah, aya hiji liang dina témbok. Geus kitu saur-Na ka abdi, “Eh anak manusa, korek ayeuna éta témbok”; sarta sanggeus ku abdi dikorek éta témbok, lah, aya hiji panto. Saur-Na ka abdi, “Asup, sarta tingali kakejeman-kakejeman jahat anu maranéhna lakukeun di dieu.” Ku kituna abdi asup sarta ningali; jeung, lah, rupa-rupa sasatoan ngarayap, jeung sato-sato anu pikageuleuheun, jeung sagala brahala kulawarga Israil, kagambar dina témbok sakurilingna. Jeung di hareupeun eta nangtung tujuh puluh urang kokolot ti kulawarga Israil, sarta di tengah-tengah maranéhna nangtung Yaazanya bin Syafan, unggal jelema nyekel padupaan dina leungeunna; sarta haseup menyan anu kandel naék ka luhur. Geus kitu saur-Na ka abdi, “Eh anak manusa, naha maneh geus ningali naon anu dipigawé ku para kokolot ti kulawarga Israil dina poék, unggal jelema di kamar patung-patungna? sabab maranéhna nyarita, ‘PANGERAN henteu ningali ka urang; PANGERAN geus ninggalkeun bumi.’” Saur-Na deui ka abdi, “Malik deui sakali deui, jeung maneh bakal ningali kakejeman-kakejeman anu leuwih gedé anu dipigawé ku maranéhna.” Tuluy Anjeunna mawa abdi ka lawang gerbang Bait PANGERAN anu nyanghareup ka kalér; jeung, lah, di dinya aya awewe-awewe keur ceurik pikeun Tammuz.
Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.
Tuluy anjeunna ngandika ka kuring, “Naha engkau geus ningali ieu, eh anak manusa? Balik deui sakali deui, sarta engkau bakal ningali kalakuan-kalakuan geuleuh anu leuwih gede ti ieu.” Tuluy anjeunna mawa kuring ka palataran jero Bait PANGERAN, sarta, tempo, di lawang Bait PANGERAN, di antara serambi jeung altar, aya kira-kira dua puluh lima urang lalaki, tonggongna nyanghareup ka Bait PANGERAN, jeung beungeutna nyanghareup ka wetan; maranéhna sujud nyembah panonpoé ka arah wetan. Tuluy anjeunna ngandika ka kuring, “Naha engkau geus ningali ieu, eh anak manusa? Naha ieu perkara enteng pikeun kulawarga Yuda, nepi ka maranéhna ngalakonan kalakuan-kalakuan geuleuh anu maranéhna lakukeun di dieu? Sabab maranéhna geus ngeusian ieu tanah ku kajahatan, sarta maranéhna geus balik deui pikeun ngageremkeun amarah Kami; jeung, tempo, maranéhna ngadeukeutkeun dahan ka irungna. Ku sabab éta Kami ogé bakal meta dina amarah anu ngagedur; panon Kami moal ngaheéat, Kami ogé moal nembongkeun karunya; sanajan maranéhna ngajerit tarik dina ceuli Kami, tapi Kami moal ngadangu maranéhna.” Yehezkiel 8:5–18.
After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.
Sanggeus Ezekiel dipintonkeun kajijian anu kahiji, nyaéta ngadegkeun gambar timburu di lawang gapura altar, anjeunna dibéjaan yén anjeunna bakal dipintonkeun kajijian-kajijian anu leuwih gede deui batan gambar timburu éta. Kajijian anu kadua digambarkeun ku kamar-kamar rusiah, tempat para pamingpin, anu dilambangkeun minangka para kokolot baheula, keur ngahaturkeun doa, anu dilambangkeun ku menyan, sarta ngucapkeun yén Gusti parantos ninggalkeun bumi jeung henteu ningali ka maranéhna. Tapi Ezekiel dibéjaan yén anjeunna bakal ningali kajijian-kajijian anu leuwih gede deui batan ieu.
The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.
Kajahatan anu katilu dilambangkeun ku “awéwé-awéwé nu keur ngarérét pikeun Tammuz,” tapi masih aya kajahatan anu leuwih gede tibatan éta, sabab kajahatan anu kaopat nandakeun hiji kapamingpinan anu diwangun ku dua puluh lima lalaki nu nyembah panonpoé bari tonggongna ngalieuk ka Bait Allah.
In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.
Dina kakarut kaopat, aya pangucapan kieu yén “lalaki-lalaki kolot,” “geus ngeusi ieu nagri ku kakerasan, sarta maranéhna geus balik deui pikeun ngahudangkeun amarah Kami; jeung, tingali, maranéhna nunda dahan kana irungna.” “Poé pangamuk” téh nyaéta poé nalika palayanan murka Allah mimiti lumangsung, sakumaha kajadian ka Israél baheula waktu maranéhna nampik amanat Yosua jeung Kaleb ngeunaan Tanah Jangji. Panolakan kana amanat panyegelan nandaan waktu nalika cangkir kajahatan geus pinuh pikeun Yerusalem. Yosua jeung Kaleb ngagambarkeun rombongan leutik, nyaéta saeutik jalma satia anu keur ngahuleng jeung ngareretep lantaran kakarut-kakarut di jero garéja jeung di ieu nagri.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.
Tuluy Musa jeung Harun sujud nyanghareup ka taneuh di payuneun sakumna jamaah pasamuan urang Israil. Ari Yosua bin Nun jeung Kaleb bin Yefuneh, anu kaasup di antara maranéhna nu nalungtik eta tanah, nyarek pakeanana. Jeung maranéhna nyarita ka sakumna jamaah urang Israil, pokna, “Tanah anu ku kami geus diliwatan pikeun dititénan teh tanah anu kacida hadena. Lamun PANGERAN ridho ka urang, tangtu Mantenna bakal mawa urang asup ka ieu tanah, sarta maparin eta ka urang; hiji tanah anu ngalir ku susu jeung madu. Ngan ulah maraneh barontak ka PANGERAN, jeung ulah sieun ku bangsa eta tanah; sabab maranéhna teh roti pikeun urang: panyalindung maranéhna geus nyingkah ti maranéhna, jeung PANGERAN nyarengan urang: ulah sieun ka maranéhna.” Tapi sakumna jamaah marentahkeun supaya maranéhna dibaledogan ku batu. Tuluy kamulyaan PANGERAN nembongan di Kemah Pasamoan di payuneun sakumna urang Israil. Jeung PANGERAN ngandika ka Musa, “Nepi ka iraha ieu bangsa rek ngangsonan amarah Kami? Jeung nepi ka iraha maranéhna moal percaya ka Kami, sanajan sakabeh tanda anu geus ku Kami dipintonkeun di antara maranéhna? Kami bakal neunggeul maranéhna ku panyakit sampar, sarta miceun maranéhna tina warisanana, jeung ti maneh Kami rek ngajadikeun hiji bangsa anu leuwih gede jeung leuwih kuat tibatan maranéhna.” Bilangan 14:5–12.
The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.
“Panghihudang” anu ditimbulkeun ku para barontak dina Bilangan, kitu deui dina Yehezkiel, dumasar kana panolakan pihak anu barontak pikeun ngakuan “tanda-tanda” anu geus dipintonkeun. “Tanda-tanda” anu ditolak dina jaman Musa, nya éta “tanda-tanda” anu ngalambangkeun pintonan kakawasaan Allah dina sajarah kaum Millerit. Israil baheula ngahudangkeun murka Allah ku cara nolak “tanda-tanda” tina pintonan kakawasaan-Na dina sajarah pondasi maranéhna. Dina mangsa pemeteraian saratus opat puluh opat rébu, Israil modéren ogé nolak (malingpuh tonggongna ka) sajarah pondasi éta pisan, anu sakuduna jadi “tanda” anu ngamungkinkeun maranéhna pikeun “ngawanoh” pangulangan sajarah Seruan Tengah Peuting anu diulang deui dina poé-poé panungtungan.
God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.
Gusti ngantep para pangbarontak ningali pangulangan tina panyingkab kakawasaan Allah, sabab éta pangulangan tina panyingkab kakawasaan Allah téh lain ngan saukur hujan panungtung, tapi ogé bebeneran anu saéstuna bakal nyalametkeun maranéhna lamun maranéhna kaasup kana golongan jalma-jalma anu nyaah ka bebeneran.
The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.
Pangidéntifikasian opat kagoréngan dina Ezekiel dalapan minangka lambang tina opat generasi Adventisme Laodikea téh mangrupa bagian tina pesen anu dibuka segelna ku Singa ti kaom Yuda dina poé-poé panungtungan. Generasi kahiji dimimitian dina pambrontakan taun 1863, sarta dua puluh lima taun ti harita, dina 1888, datang pambrontakan anu nandaan mimiti generasi kadua ku lambang kamar-kamar rusiah. Tilu puluh hiji taun ti harita deui, dina 1919, medalna buku karya W. W. Prescott anu judulna, The Doctrine of Christ, nandaan mimiti generasi katilu, anu ku Ezekiel geus digambarkeun minangka awéwé-awéwé anu ceurik pikeun Tammuz. Tilu puluh dalapan taun sanggeus éta, dina 1957, ku medalna buku, Questions on Doctrine, datanglah generasi kaopat anu ngaidéntifikasi waktos nalika para pangberontak bakal malik ngalawan pesen panyegelan anu naék ti wétan, sarta nyembah panonpoé.
We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.
Urang baris ngawitan mertimbangkeun generasi kadua tina pambalikan Laodikea Adventisme anu sumping ka Konperénsi Umum Minneapolis dina taun 1888. Penting pikeun diinget yén sakabéh opat kakakeueum tina Yehezkiel lumangsung di Yerusalem; sanajan éta ngagambarkeun sajarah pambalikan anu progresif, éta salawasna nuju ka pambalikan anu lumangsung di jero kota anu ngagambarkeun Laodikea Adventisme dina poé-poé panungtung.
“As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.
“Salaku salah sahiji tanda karuksakan Yerusalem, Kristus parantos ngandika, ‘Loba nabi palsu bakal mucunghul, sarta bakal nyasabkeun loba jelema.’ Nabi-nabi palsu mémang mucunghul, nyasabkeun rahayat, sarta mingpin jalma réa ka gurun keusik. Ahli sihir jeung tukang tenung, anu ngakukeun boga kakawasaan mujijat, narik rahayat nuturkeun maranéhna ka tempat-tempat nyorangan di pagunungan. Tapi ieu nubuat ogé diucapkeun pikeun poé-poé panungtungan. Ieu tanda dipasihkeun minangka tanda Kadatangan Kadua. Malah ayeuna kénéh kristus-kristus palsu jeung nabi-nabi palsu keur némbongkeun tanda-tanda jeung kaajaiban-kaajaiban pikeun ngagoda murid-murid-Na. Naha urang henteu ngadéngé seruan, ‘Tingali, Anjeunna aya di gurun keusik’? Naha lain rébuan jalma geus indit ka gurun keusik, miharep manggihan Kristus? Jeung tina rébuan pasamoan anu di dinya jalma-jalma ngaku ngayakeun paguyuban jeung roh-roh jalma paéh, naha ayeuna henteu kadéngé panggero, ‘Tingali, Anjeunna aya di kamar-kamar rusiah’? Ieu téh pas pisan kana pangakuan anu diajukeun ku spiritisme. Tapi naon saur Kristus? ‘Ulah percaya. Sabab sakumaha kilat kaluar ti wetan, sarta mancarkeun cahyana nepi ka kulon; kitu deui bakal jadi datangna Putra manusa.’” The Desire of Ages, 631.
The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.
Kamar-kamar rusiah téh lambang spiritualisme, sarta kakéjéan anu kadua dina pasal dalapan kitab Yehezkiel lumangsung di jero Bait Allah, tempat gambar-gambar duniawi geus sacara rusiah digantélkeun dina témbok-témbokna.
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, portrayed 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.
Ku sabab kitu sim kuring asup sarta ningali; jeung tempo, sagala rupa sato ngarayap, jeung sato-sato hina nu matak jijik, jeung sakabeh brahala kulawarga Israil, kagambar dina témbok sabudeureunana. Jeung di hareupeun éta aya tujuh puluh lalaki ti para kokolot kulawarga Israil, sarta di tengah-tengah maranéhna nangtung Yaazanya bin Syafan, bari unggal lalaki nyekel padupan dina leungeunna; jeung haseup menyan anu kandel naék ka luhur. Tuluy Mantenna nimbalan ka sim kuring, “Anaking manusa, naha maneh geus ningali naon anu dipigawé ku para kokolot kulawarga Israil dina poék, unggal lalaki di kamar gambarna? Sabab maranéhna ngomong, ‘PANGERAN henteu ningali ka urang; PANGERAN geus ninggalkeun bumi.’” Yehezkiel 8:10–12.
Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.
Yéheskiél ningali “berhala-berhala ti kulawarga Israél, digambarkeun dina témbok-témbok” tempat suci éta, tapi anjeunna écés dibéjakeun yén pangbarontakan ieu ogé keur lumangsung di jero “kamar-kamar gambaran” masing-masing para kokolot. Pangbarontakan di jero Bait Allah anu harfiah nandakeun pangbarontakan di jero bait manusa.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
Dina nyucikeun Bait Allah tina para nu meuli jeung nu ngajual ti dunya, Yesus ngumumkeun misi-Na pikeun nyucikeun hate tina najisna dosa,—tina kahayang-kahayang duniawi, hawa nafsu nu mentingkeun diri sorangan, kabiasaan-kabiasaan jahat, anu ngarusak jiwa. Malachi 3:1–3 dikutip. The Desire of Ages, 161.
The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.
Kakabon kadua ngagambarkeun hiji pintonan kajahatan, boh di jero garéja, boh dina pikiran para kokolot anu kuduna jadi pangreksa garéja. Kajahatan anu dinyatakeun di dinya téh nya éta kajahatan spiritualisme. Dina jaman Nuh, nalika sakabéh pikiran tina hate manusa téh jahat, jalma-jalma saméméh caah geus ngeusian pinuh cangkir kajahatanna.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.
Jeung Allah nénjo yén kajahatan manusa kacida gedéna di bumi, sarta yén unggal rekaan tina pikiran haténa téh ngan ukur jahat salalawasna. Kajadian 6:5.
The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.
Generasi kadua nangtukeun iraha spiritisme asup ka duanana para pamingpin Yerusalem, kitu deui kana struktur korporat Adventisme Laodikea. Naon anu dipigawé ku “para kolot ti kulawarga Israil” “dina poék,” “di jero” “kamar-kamar” “gambaran”-na, nandakeun yén “sagala rekaan tina pikiran” hate maranéhna “teu aya lian iwal ti jahat wungkul.” Sister White écés nétélakeun yén karuksakan Yerusalem ngalambangkeun ahir dunya, sarta kasaksian ngeunaan caah dina jaman Nuh ogé ngalambangkeun ahir dunya. Dina poé-poé panungtungan, jalma-jalma anu nampik disucikeun ku kayaktian bakal kakeueum ku spiritisme, sakumaha dilambangkeun ku kajijian anu kadua dina Yehezkiel pasal dalapan.
The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.
Kajahatan kadua dina kitab Yehezkiel ngagambarkeun pemberontakan anu sumping dina taun 1888, sarta jadi lambang generasi kadua; nanging leuwih ti éta, taun 1888, jeung sagala hal anu dilambangkeunana atawa anu diwakilan ku éta, diulang deui dina 11 Séptémber 2001. Sadérék White sacara écés netelakeun yén dina taun 1888, malaikat anu gagah tina Wahyu dalapan welas turun; ku kituna éta sajarah ngagambarkeun mangsa nalika gedong-gedong jangkung di Kota New York kedah dijungkirkeun ku hiji keuna ti Allah, sarta Wahyu dalapan welas, ayat hiji nepi ka tilu, kedah dikabulkeun.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Teu daék ngantunkeun pamadegan-pamadegan anu geus dipikanyaho ti heula, sarta narima ieu bebeneran, jadi dasar tina sabagéan gedé panolakan anu kaciri di Minneapolis ngalawan amanat PANGERAN ngaliwatan Dulur-dulur Waggoner jeung Jones. Ku ngahudangkeun panolakan éta, Iblis hasil ngahalangan ti umat urang, dina ukuran anu gedé, kakawasaan husus Roh Suci anu ku Allah dipikahayang pisan rék dipaparinkeun ka maranéhna. Musuh nyegah maranéhna tina meunangkeun daya guna éta anu saenyana bisa jadi kagungan maranéhna dina mawa bebeneran ka sakuliah dunya, sakumaha para rasul ngawartakeunana sanggeus poé Pentekosta. Cahaya anu baris nyaangan sakuliah bumi ku kamulyaanana geus dilawan, sarta ku kalakuan dulur-dulur urang sorangan geus dina ukuran anu gedé dijauhkeun ti dunya.” Selected Messages, buku 1, 235.
The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.
Sajarah taun 1888 nyadiakeun conto panolakan kana pesen hujan panungtungan anu sumping dina 11 Séptémber 2001. Taun 1888 mangrupakeun lambang generasi kadua Adventisme Laodisea, anu diwakilan ku kajijikan kadua dina Yehezkiel, sarta sajarah éta nandakeun hiji pemberontakan anu ditandaan ku tujuh puluh kokolot dina Yehezkiel. Pemberontakan maranéhna ngawakilan spiritualisme, sarta sajajar jeung cangkir waktu pangujian anu keur kaeusi dina mangsa Nuh. Panolakan kana pesen éta ngagambarkeun panolakan ku kapamingpinan kana pesen hujan panungtungan, anu dimaksudkeun pikeun nandaan datangna Musibat katilu tina Islam.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Hujan panungtung bakal turun ka umat Allah. Hiji malaikat anu kawasa bakal turun ti sawarga, sarta sakuliah bumi bakal dicaangan ku kamulyaan-Na.” Review and Herald, 21 April 1891.
The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.
Kapamingpinan anu dina taun 1888 nampik éta pesen, janten pralambang kana panampikan kana pesen Islam dina 11 Séptémber 2001, tapi Allah ngamaksudkeun pikeun ngaluarkeun hiji pintonan kakawasaan anu bakal disaksian ku para pamimpin éta minangka bagian tina pangadilan-Na ka maranéhna. Pintonan kakawasaan hujan panungtungan lumangsung dina ahir mangsa panyegelan. Eta dimimitian dina 11 Séptémber 2001, tapi ngahontal puncakna dina ahir tilu satengah poé dina Wahyu sabelas, nalika “lini gedé” datang.
The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.
Talatah taun 1888 éta nya éta talatah Laodikea, panggero pamungkas pikeun hiji umat anu kungsi dipilih baheula, anu dina mangsa harita keur dina prosés dipaliwat.
“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.
“Pesen anu dipaparinkeun ka urang ku A. T. Jones jeung E. J. Waggoner teh nya eta pesen Allah ka jamaah Laodikea, sarta cilaka pikeun saha bae anu ngaku percaya kana kayaktian tapi can mantulkeun ka batur sinar-sinar anu dipaparinkeun ku Allah.” The 1888 Materials, 1053.
The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.
Pesen taun 1888 téh ngawakilan pesen anu nandakeun yén nalika gedong-gedong jangkung Kota New York diruntuhkeun dina 11 Séptémber 2001, kasaksian anu lugas ka gareja Laodikia kudu ditepikeun, sarta kasaksian anu lugas éta nyaéta pesen Islam tina Cilaka katilu, anu, nalika dihembuskeun ka hiji bangsa anu geus murtad, miboga kakawasaan pikeun ngahudangkeun maranéhna kana kahirupan minangka hiji tentara anu gagah perkasa.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Kasaksian anu lempeng kudu ditepikeun ka gareja-gareja jeung lembaga-lembaga urang, pikeun ngahudangkeun jalma-jalma anu keur sare.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Lamun firman Gusti dipercaya sarta diturut, kamajuan anu ajeg bakal kahontal. Hayu urang ayeuna ningali kacida gedéna kabutuhan urang. Gusti moal tiasa ngagunakeun urang nepi ka Anjeunna ngahirupkeun tulang-tulang garing. Kuring ngadangu kecap-kecap anu diucapkeun: ‘Tanpa gerak anu jero ti Roh Allah kana hate, tanpa pangaruh-Na anu maparin kahirupan, bebeneran jadi hurup anu paéh.’” Review and Herald, 18 Nopémber 1902.
1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.
Taun 1888 nandaan awalna generasi kadua Adventisme, tapi ogé nyadiakeun hiji garis nubuat anu sajajar jeung poé-poé panungtungan. Dina 11 Séptémber 2001 Allah mingpin umat anu milih narima yén serangan Islam ka sato galak bumi téh mangrupa kacumponan nubuat, balik deui ka jalan-jalan heubeul. Umat Allah perlu mulang ka permata-permata William Miller sarta meunang pangajaran ngeunaan bebeneran-bebeneran dasar anu ngawengku kacumponan Cilaka kahiji jeung kadua, anu satuluyna netepkeun datangna Cilaka katilu dina mangsa éta. Sanggeus jalma-jalma éta balik deui ka jalan-jalan heubeul éta, maranéhna dipingpin pikeun ningali kasakralan dua papan Habakuk.
The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.
Pangbarontakan taun 1863 ngalawan dua loh Habakuk, anu mangrupakeun permata-permata Miller sarta ogé pondasi Adventisme, ngalambangkeun hiji pangbarontakan anu diulang deui dina 11 Séptémber 2001; sabab sakali deui kapamingpinan Adventisme Laodikia dibéré kasempetan pikeun ngajaga permata-permata Miller, atawa nampik éta. Kaopat generasi Adventisme anu digambarkeun dina Yehezkiel dalapan, ogé ngagambarkeun pangbarontakan Adventisme Laodikia dina 11 Séptémber 2001.
We will continue to identify the second generation of Laodicean Adventism in the next article.
Urang baris neruskeun ngidentifikasi generasi kadua Adventisme Laodikea dina artikel salajengna.
“God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.
“Allah nyiptakeun manusa kalayan rasa kanyaah anu sanggup nangkeup kanyataan-kanyataan langgeng. Rasa kanyaah ieu kuduna dijaga tetep murni jeung suci, leupas tina sagala kadunyaan. Tapi manusa geus miceun kalanggengan tina itungan hirupna. Allah, Alfa jeung Omega, nu awal jeung nu ahir, Anu nyekel dina pangreksana takdir unggal jiwa, geus dipopohokeun. Ku nganggap dirina sorangan gagah dina pangaweruh, manusa geus ngarendahkeun dirina ka tingkat panghandapna dina paningal Allah.”
“The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.
“Pikiran manusa geus jadi kadunyan. Gantina ngébréhkeun tapak katuhanan, éta malah ngébréhkeun tapak kamanusaan. Dina rohangan- rohanganana katingali gambaran bumi. Laku lampah nu ngahinakeun anu ngajalma dina mangsa Nuh, nepi ka nempatkeun pangeusi jaman éta saluareun harepan kasalametan, katingali deui kiwari.” Signs of the Times, December 18, 1901.