The second generation of Laodicean Adventism arrived in 1888, and that generation is symbolically represented in Ezekiel chapter eight, as the second abomination, which is represented by the “chambers of his imagery.”
Generasi kadua Adventisme Laodikea sumping dina taun 1888, sarta éta generasi sacara simbolis diwakilan dina Yehezkiel pasal dalapan, minangka kakejian anu kadua, anu diwakilan ku “rohangan-rogangan gambaranana.”
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Ku kituna kuring asup tuluy ningali; jeung lah, sagala rupa sato nu ngarayap, jeung sato-sato najis anu matak jijik, jeung sagala brahala ti kulawarga Israél, kagambar dina témbok sabudeureunana. Jeung di hareupeun éta nangtung tujuh puluh urang kolot ti kulawarga Israél, sarta di tengah-tengah maranéhna nangtung Yaazanya putra Syafan, unggal-unggal jalma nyekel pedupaan dina leungeunna; sarta haseup menyan anu kandel naék ka luhur. Tuluy Anjeunna ngandika ka kuring, “Anak manusa, naha maneh geus ningali naon anu dipigawé ku para kokolot ti kulawarga Israél dina poék, unggal jalma dina kamar gambaranna sorangan? sabab maranéhna nyebut, ‘PANGERAN teu ningali ka urang; PANGERAN geus ninggalkeun bumi.’” Ezekiel 8:10–12.
The chambers of imagery represent the wicked secrets within the hearts of those represented as the ancient men, and they have brought that very wickedness into not only the chambers of their minds, but also into the chambers of God’s sanctuary.
Kamar-kamar gambaran éta ngalambangkeun rusiah-rusiah jahat anu aya dina jero hate jalma-jalma anu digambarkeun minangka para kolot baheula, sarta maranéhna geus mawa éta kajahatan anu sarua lain ngan ukur kana kamar-kamar pikiran maranéhna, tapi ogé kana kamar-kamar tempat suci Allah.
Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. Proverbs 23:6, 7.
Ulah dahar roti ti jalma anu panonna jahat, sarta ulah ngahayang kana kadaharanana anu ngeunah-ngeunah; sabab sakumaha manehna mikir dina haténa, kitu ayana manehna: “Dahar jeung nginum,” pokna ka anjeun; tapi haténa henteu jeung anjeun. Siloka 23:6, 7.
The wickedness of the chambers of imagery is written both on the walls of the temple and the walls of the ancient men’s minds. The secret chambers of imagery of the second abomination of Ezekiel chapter eight, represent the second generation of Laodicean Adventism, and of the four abominations the second abomination takes more time to emphasize a corporate rebellion, although all four abominations are represented as being carried out by the men who were supposed to be the guardians of the people.
Kajahatan kamar-kamar gambaran ditulis boh dina témbok Bait Allah boh dina témbok pikiran jalma-jalma kolot. Kamar-kamar rusiah gambaran dina kajijikan anu kadua dina Yeheskiel pasal dalapan ngalambangkeun generasi kadua Adventisme Laodikea, sarta tina opat kajijikan éta, kajijikan anu kadua nyokot waktu leuwih loba pikeun nekenkeun hiji pamberontakan korporat, sanajan kaopat kajijikan éta dipidangkeun minangka hal-hal anu dipigawé ku jalma-jalma anu saestuna kedah jadi pangreksa umat.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“Tanda kasalametan parantos dipasihkeun ka jalma-jalma anu ‘ngahuleng jeung ceurik ku sabab sagala kalakuan keji anu dipigawé.’ Ayeuna malaikat pati maju, digambarkeun dina titingalian Yehezkiel ku jalma-jalma anu mawa pakarang pangmeuncitan, ka maranéhna dipasihkeun parentah kieu: ‘Paehan tumpes nu kolot jeung nu ngora, boh mojang-mojang, boh barudak leutik, jeung awéwé-awéwé; tapi ulah ngadeukeutan ka saha waé anu aya tandana; jeung mimitian ti tempat suci Kami.’ Kitu saur nabi: ‘Maranéhna mimiti ti para kokolot anu aya di hareupeun Bait.’ Yehezkiel 9:1–6. Karya pangancuran dimimitian di antara jalma-jalma anu geus ngaku jadi pangreksa rohani rahayat. Para pangjaga palsu anu kahiji murag. Teu aya anu dikanyaah atawa diasihan. Lalaki, awéwé, mojang-mojang, jeung barudak leutik binasa babarengan.” The Great Controversy, 656.
The rebellion that marks the arrival of the second generation is specifically associated with the leadership of Laodicean Adventism, as fulfilled at the 1888 General Conference meeting in Minneapolis. It is represented by the expression “ancients of the house of Israel” and also by the “seventy men.” It was seventy elders that were associated with the work of Moses, and Jesus’ second group of disciples consisted of seventy men. “Seventy” represents leadership, as does “the ancients.” The second abomination places an extra emphasis upon the leadership, and in so doing it places the emphasis upon the abomination as being associated with a corporate rebellion of the leadership.
Pemberontakan anu nandaan datangna generasi kadua sacara husus patali jeung kapamingpinan Adventisme Laodisia, sakumaha kanyataanana kalakonan dina pasamoan General Conference taun 1888 di Minneapolis. Ieu dilambangkeun ku ungkara “kolot-kolot ti kulawarga Israil” sarta ogé ku “tujuh puluh urang lalaki.” Tujuh puluh kokolot anu pakait jeung pagawean Musa, jeung golongan kadua murid-murid Yesus diwangun ku tujuh puluh urang lalaki. “Tujuh puluh” ngalambangkeun kapamingpinan, kitu deui “anu kolot-kolot.” Kajijian kadua merenahkeun tekenan tambahan kana kapamingpinan, sarta ku kituna éta netelakeun tekenan yén kajijian téh pakait jeung hiji pemberontakan korporat ti pihak kapamingpinan.
In the midst of the seventy ancient men stood “Jaazaniah the son of Shaphan.” The name “Jaazaniah,” means “heard of God”, and he represents a leadership that rebelled at the very time that God was speaking, for he heard God, but refused to listen, for he professed that God had forsaken his people, and that God did not see what was happening in the secret chambers. Jaazaniah was the “son of Shaphan,” and the name “Shaphan” means “to hide”. The setting of the second generation represents a rebellion of the leadership that rebelled in the very time when God was speaking, and they believed that God did not see or care about their actions.
Di tengah-tengah tujuh puluh orang tua baheula nangtung “Yaazanya bin Safan.” Ngaran “Yaazanya” hartina “kadéngé ku Allah”, sarta anjeunna ngawakilan hiji kapamingpinan anu murtad dina mangsa anu sarua nalika Allah keur nyarita, sabab anjeunna ngadéngé Allah, tapi nampik ngadéngékeun, lantaran anjeunna ngaku yén Allah geus ninggalkeun umat-Na, jeung yén Allah henteu ningali naon anu lumangsung di kamar-kamar rusiah. Yaazanya téh “putra Safan,” sarta ngaran “Safan” hartina “nyumputkeun”. Kaayaan generasi kadua ngawakilan pambarontakan kapamingpinan anu murtad dina mangsa anu sarua nalika Allah keur nyarita, sarta maranéhna yakin yén Allah henteu ningali atawa paduli kana lampah maranéhna.
Sister White recorded that she was shown the conversations of the leadership of Laodicean Adventism during the 1888 General Conference. At the 1888 General Conference God showed Sister White the meetings of the leaders which they had among themselves when they thought God was not listening. There in the secrecy of their rooms they spoke evil against Sister White, her son, and Elders Jones and Waggoner. They believed they could speak freely, for God could not see them in their private quarters, but God showed these very conversations to the prophetess. They were in a corporate meeting, and according to inspiration they were hearing the message of the latter rain, but they refused to hear.
Nyi White nyatet yén anjeunna dipintonkeun paguneman para pamingpin Adventisme Laodikea salila General Conference taun 1888. Dina General Conference taun 1888, Allah mintonkeun ka Nyi White rapat-rapat para pamingpin anu maranéhna ngayakeun sorangan nalika maranéhna nyangka yén Allah henteu ngadangu. Di dinya, dina karusiahan kamar-kamar maranéhna, maranéhna nyarita goréng ngalawan Nyi White, putrana, jeung para Sepuh Jones jeung Waggoner. Maranéhna percaya yén maranéhna bisa nyarita kalawan bébas, sabab Allah moal bisa ningali maranéhna di rohangan pribadi maranéhna, tapi Allah mintonkeun paguneman-paguneman éta pisan ka nabi awéwé éta. Maranéhna aya dina hiji rapat korporat, sarta nurutkeun ilham maranéhna keur ngadangu amanat hujan panungtungan, tapi maranéhna nampik pikeun ngadangu.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram?
Naon anu geus ngahasilkeun hiji kapamingpinan anu némbongkeun pambrontakan anu kitu kabukana dina taun 1888, nepi ka Sister White ngabandingkeunana jeung pambrontakan Korah, Datan, jeung Abiram?
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
“Lamun anjeun dipaparin pencerahan ku Roh Suci, anjeun bakal ningali sakabéh kajahatan di Minneapolis sakumaha ayana, sakumaha Allah ningali kana éta. Lamun kuring moal kungsi ningali anjeun deui di dunya ieu, sing yakin yén kuring ngahampura ka anjeun kana kasedihan, kasangsaraan, jeung beban jiwa anu ku anjeun ditumpangkeun ka kuring tanpa alesan naon waé. Tapi demi jiwa anjeun, demi Anjeunna anu geus pupus pikeun anjeun, kuring hayang supaya anjeun ningali jeung ngaku kasalahan-kasalahan anjeun. Anjeun enya-enya ngahiji jeung jalma-jalma anu ngalawan Roh Allah. Anjeun geus boga sakabéh bukti anu anjeun perelukeun yén Gusti keur damel ngaliwatan Sadérék Jones jeung Waggoner; tapi anjeun henteu narima éta caang; jeung sanggeus parasaan anu dipiara, kecap-kecap anu diucapkeun ngalawan bebeneran, anjeun henteu ngarasa siap pikeun ngaku yén anjeun geus ngalakukeun salah, yén lalaki-lalaki ieu mawa hiji amanat ti Allah, sarta yén anjeun geus nganggap enteng boh amanat boh para pangutusna.
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Can kungsi acan sim kuring ningali di antara umat urang aya kapuasan diri anu sakitu pageuhna jeung kahoream narima sarta ngakuan caang sakumaha anu katémbong di Minneapolis. Kaula parantos dipintonkeun yén taya saurang ogé tina rombongan anu miara sumanget anu katémbong dina pasamoan éta bakal deui boga caang anu écés pikeun ngabédakeun kumaha mulya bebeneran anu dikirim ka maranéhna ti sawarga, nepi ka maranéhna ngarendahkeun kasombonganana sarta ngaku yén maranéhna lain digerakkeun ku Roh Allah, tapi yén pikiran jeung haténa pinuh ku prasangka. Gusti miharep sumping ngadeukeutan ka maranéhna, ngaberkahan maranéhna sarta nyageurkeun maranéhna tina kamurtadanana, tapi maranéhna henteu kersa ngadéngé. Maranéhna digerakkeun ku sumanget anu sarua anu ngailhaman Korah, Datan, jeung Abiram. Jalma-jalma Israél éta geus pageuh tékadna pikeun nolak sagala bukti anu bakal ngabuktikeun yén maranéhna salah, sarta maranéhna terus baé neraskeun lampah kaceuceubanana nepi ka loba anu katarik ngajauhan pikeun ngahiji jeung maranéhna.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘All the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [Verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Saha ari ieu teh? Lain anu lemah, lain anu bodo, lain anu tacan katarangan. Dina éta pemberontakan aya dua ratus lima puluh pamingpin anu kawentar di pasamoan, jalma-jalma anu boga ngaran. Naon kasaksian maranéhna? ‘Sakumna jamaah teh suci, masing-masingna, jeung PANGERAN aya di antara maranéhna: ku sabab eta, naha maraneh ngangkat diri sorangan saluhureun jamaah PANGERAN?’ [Numbers 16:3]. Nalika Korah jeung para pangiringna binasa ku panghukuman Allah, rahayat anu geus dipapag ku maranéhna henteu ningali panangan PANGERAN dina mujijat ieu. Sakumna jamaah isukna nuduh Musa jeung Harun, ‘Maraneh geus maehan umat PANGERAN’ [Verse 41], sarta pagebug aya dina jamaah, jeung leuwih ti opat belas rebu jalma binasa.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
“Waktu kuring ngarencanakeun rék ninggalkeun Minneapolis, malaikat PANGERAN nangtung di gigir kuring sarta nyarios: ‘Ulah kitu; Allah boga pagawean pikeun anjeun laksanakeun di ieu tempat. Jalma-jalma téh keur ngalakonan deui pambarontakan Korah, Datan, jeung Abiram. Kami geus nempatkeun anjeun dina kalungguhan anjeun anu saestuna, anu ku maranéhna anu henteu aya dina caang moal diaku; maranéhna moal nguping kana kasaksian anjeun; tapi Kami bakal nyarengan anjeun; kurnia jeung kakawasaan Kami bakal ngadukung anjeun. Lain anjeun anu keur dipopohokeun ku maranéhna, tapi para utusan jeung amanat anu Kami kirimkeun ka umat Kami. Maranéhna geus némbongkeun hina kana firman PANGERAN. Sétan geus ngabutakeun panon maranéhna jeung nyasarkeun pangadilan maranéhna; sarta iwal lamun unggal jiwa tobat tina dosa maranéhna ieu, nyaéta kamandirian anu teu disucikeun anu keur ngahina Roh Allah, maranéhna bakal leumpang dina poek. Kami bakal mindahkeun kaki dian tina tempatna kajaba maranéhna tobat jeung barobah, supaya Kami nyageurkeun maranéhna. Maranéhna geus ngapoekkeun paningal rohani maranéhna. Maranéhna henteu miharep supaya Allah némbongkeun Roh-Na jeung kakawasaan-Na; sabab maranéhna miboga roh olok-olok jeung geuleuh kana firman Kami. Kagampangan, kalalaworakeun, banyol, jeung guyon dipraktékkeun unggal poé. Maranéhna can masangkeun haté maranéhna pikeun neangan Kami. Maranéhna leumpang dina seuneu hasil sulutan sorangan, jeung iwal maranéhna tobat maranéhna bakal ngagolér dina kasusah. Kieu timbalan PANGERAN: Nangtunglah dina pos kawajiban anjeun; sabab Kami nyarengan anjeun, sarta moal ninggalkeun anjeun atawa ngantepkeun anjeun nyorangan.’ Kecap-kecap ieu ti Allah henteu ku kuring wani dipopohokeun.”
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
“Cahaya geus mancorong di Battle Creek dina sinar-sinar anu écés tur caang; tapi saha ti antara maranéhna anu nyekel bagian dina pasamoan di Minneapolis geus datang ka éta cahaya sarta narima banda-banda beunghar tina bebeneran anu ku Gusti dikirimkeun ka maranéhna ti sawarga? Saha anu geus leumpang saléngkah-saléngkah jeung Pamingpin, nyaéta Yesus Kristus? Saha anu geus ngalakukeun pangakuan anu lengkep ngeunaan sumangetna anu salah arah, kabutaanna, kacurigaanna jeung sangka goréngna, panolakanana kana bebeneran? Henteu aya saurang ogé; jeung ku sabab lila pisan maranéhna ngalalaworakeun pikeun ngakuan éta cahaya, cahaya téh geus ninggalkeun maranéhna jauh di tukang; maranéhna henteu tumuwuh dina rahmat jeung dina pangaweruh ngeunaan Kristus Yesus, Gusti urang. Maranéhna geus gagal narima rahmat anu diperlukeun anu saéstuna bisa dipibanda ku maranéhna, sarta anu tangtu bakal ngajadikeun maranéhna jalma-jalma anu kuat dina pangalaman kaagamaan.”
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
“Kalungguhan anu dicandak di Minneapolis téh katempo minangka panghalang anu taya katarajangna, anu dina darajat gedé ngurung maranéhna babarengan jeung para nu ragu-ragu, para nu nanya-nanya, jeung para nu nampik bebeneran sarta kakawasaan Allah. Lamun krisis séjén datang, maranéhna anu geus lila nolak bukti anu numpuk kana bukti bakal diuji deui dina perkara-perkara tempat maranéhna gagal kalawan kacida écésna, sarta bakal hese pikeun maranéhna narima anu asalna ti Allah jeung nampik anu asalna ti kakawasaan gelap. Ku sabab éta, hiji-hijina jalan anu aman pikeun maranéhna nyaéta leumpang dina handap asor, ngalempengkeun jalan pikeun sukuna, supaya anu lumpuh ulah disasabkeun kaluar tina jalan. Kacida ngabédakeunana saha anu jadi babaturan urang, naha jeung jalma-jalma anu leumpang jeung Allah sarta anu percaya jeung ngandel ka Mantenna, atawa jeung jalma-jalma anu nuturkeun hikmahna sorangan anu disangka bener, leumpang dina percikan seuneu anu maranéhna sorangan hurungkeun.”
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
“Wanci, pangaping, jeung tanaga anu diperlukeun pikeun ngalawan pangaruh jalma-jalma anu geus digawé ngalawan bebeneran geus jadi karugian anu pikasieuneun; sabab urang bisa waé geus sababaraha taun leuwih maju dina pangaweruh rohani; jeung loba pisan jiwa bisa waé geus ditambahkeun kana garéja lamun jalma-jalma anu sakuduna leumpang dina cahaya nuluykeun pikeun wanoh ka Gusti, supaya maranéhna nyaho yén kaluarna Mantenna geus disiapkeun saperti isuk-isuk. Tapi lamun tanaga anu kacida lobana kudu dipaké pas di jero garéja pikeun ngalawan pangaruh para pagawé anu geus nangtung saperti témbok granit ngalawan bebeneran anu dikirimkeun ku Allah ka umat-Na, dunya ditinggalkeun dina kaayaan poék anu sabanding.”
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.” Manuscript Releases, volume 14, 107–111.
“Gusti ngandung harti yén para paningal kudu gugah sarta ku sora anu ngahiji ngedalkeun hiji pesen anu teges, ngagelarkeun tarompet kalayan sora anu tangtu, supaya sakumna umat buru-buru nyorang ka pos kawajibanana sarta ngalaksanakeun bagianna dina pagawean anu agung. Mangka cahaya anu kuat tur écés ti malaikat anu séjén éta, anu turun ti sawarga kalayan kakawasaan anu gede, tangtu geus ngeusian bumi ku kamulyaanana. Urang geus katukang mangtaun-taun; sarta maranéhna anu nangtung dina kabutaan sarta ngahalangan kamajuan pesen éta pisan anu ku Gusti dipikahoyong supaya indit ti pasamoan Minneapolis lir lampu anu hurung, maranéhna perlu ngarendahkeun haténa di payuneun Gusti sarta ningali jeung ngartos kumaha pagawean éta geus kahalangan ku kabutaan pikiran jeung karasana haté maranéhna.” Manuscript Releases, jilid 14, 107–111.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram? The answer no doubt lies in the rebellion of 1863, that prepared the way for what Ezekiel was told would be even greater abominations. Rejecting the “seven times,” of Leviticus twenty-six, and introducing a counterfeit chart, would produce the necessity to uphold the counterfeit of 1863. Thus, Miller would watch his jewels get scattered and covered up with rubbish and counterfeit jewels and coins. The worldly saying says, “history is written by the victors.”
Naon ari anu geus ngahasilkeun hiji kapamingpinan anu nembongkeun pambarontakan anu kacida kabukana dina taun 1888, nepi ka Sister White ngabandingkeunana jeung pambarontakan Korah, Datan, jeung Abiram? Jawabanana, tangtu baé, ayana dina pambarontakan taun 1863, anu nyiapkeun jalan pikeun naon anu dipidangkeun ka Ezekiel minangka kajahatan-kajahatan anu leuwih gedé deui. Nolak “tujuh kali,” tina Imamat dua puluh genep, sarta ngawanohkeun hiji bagan palsu, bakal ngahasilkeun kabutuhan pikeun ngajaga anu palsu ti taun 1863. Ku kituna, Miller bakal nyaksian permata-permatana paburencay sarta katutupan ku runtah jeung permata-permata palsu jeung koin-koin palsu. Paribasa dunya nyebut, “sajarah ditulis ku nu meunang.”
Though not actually the victors, those leading the Laodicean Adventist church have spent time and effort to construct a historical narrative that upholds the increasing rebellion through the four generations, in an attempt to place that rebellion in a light that is far from the actual history recorded by the heavenly angels. The revision of history is a hallmark characteristic of the Jesuits of the Catholic Church, and historical revisionism has been a stock and trade of Laodicean Adventist historians. What is written these days by Laodicean Adventist “historians” about the Minneapolis General Conference session is a classic example of historical revisionism.
Sanajan saéstuna lain para nu meunang, maranéhna anu mingpin gareja Adventis Laodikea geus ngaluangkeun waktu jeung tanaga pikeun ngawangun hiji narasi sajarah anu ngajaga jeung ngadukung pemberontakan anu beuki nambahan sapanjang opat turunan, dina usaha pikeun nempatkeun éta pemberontakan dina hiji cahaya anu jauh tina sajarah sabenerna anu kacatet ku malaikat-malaikat sawarga. Révisi sajarah mangrupa hiji ciri has para Yesuit ti Garéja Katolik, sarta révisionisme sajarah geus jadi dagangan utama para sajarawan Adventis Laodikea. Naon anu ditulis kiwari ku “sajarawan” Adventis Laodikea ngeunaan sidang General Conference Minneapolis téh hiji conto klasik tina révisionisme sajarah.
There may have been a few of the rebels from that conference that eventually repented, but the exception to the rule, does not deny the rule. Sister White was commanded to stay and record the meeting, for the rebellion of Korah, Dathan and Abiram was being repeated. For Adventist historians to construct the testimony around whether the message of righteousness by faith was understood, not understood; rejected or not rejected, or thereafter accepted is to avoid the inspired testimony of a rebellion that was typified by Korah, Dathan and Abiram.
Bisa jadi aya sawatara jalma nu ngalawan ti pasamoan éta anu ahirna tobat, nanging iwal tina aturan henteu ngabatalkeun aturan éta. Sadérék White diparéntahkeun supaya tetep cicing sarta nyatet éta pasamoan, sabab pemberontakan Korah, Datan, jeung Abiram keur diulang deui. Pikeun para ahli sajarah Advent nyusun kasaksian éta dumasar kana naha amanat ngeunaan kabeneran ku iman dipikaharti atawa henteu dipikaharti; ditampik atawa henteu ditampik, atawa saterusna ditarima, hartina nyingkahan kasaksian anu diilhamkeun ngeunaan hiji pemberontakan anu dilambangkeun ku Korah, Datan, jeung Abiram.
Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?
Di antara tilu jalmi pemberontak éta, saha anu ku catetan Musa dipintonkeun engké tobat sarta ditampi deui kana kapamingpinan babarengan jeung Musa?
“Korah, the leading spirit in this movement, was a Levite, of the family of Kohath, and a cousin of Moses; he was a man of ability and influence. Though appointed to the service of the tabernacle, he had become dissatisfied with his position and aspired to the dignity of the priesthood. The bestowal upon Aaron and his house of the priestly office, which had formerly devolved upon the first-born son of every family, had given rise to jealousy and dissatisfaction, and for some time Korah had been secretly opposing the authority of Moses and Aaron, though he had not ventured upon any open act of rebellion. He finally conceived the bold design of overthrowing both the civil and the religious authority. He did not fail to find sympathizers. Close to the tents of Korah and the Kohathites, on the south side of the tabernacle, was the encampment of the tribe of Reuben, the tents of Dathan and Abiram, two princes of this tribe, being near that of Korah. These princes readily joined in his ambitious schemes. Being descendants from the eldest son of Jacob, they claimed that the civil authority belonged to them, and they determined to divide with Korah the honors of the priesthood.
“Korha, roh nu mingpin dina ieu gerakan, nya éta saurang urang Lewi, ti kulawarga Kohat, sarta dulur sapupu Musa; anjeunna jalma anu boga kamampuhan jeung pangaruh. Sanajan geus ditetepkeun pikeun ngalayanan di Kemah Tepangan, anjeunna jadi teu sugema kana kalungguhanana sarta ngahayangkeun kamulyaan kalungguhan imam. Panglimpahan jabatan kaimaman ka Harun jeung ka kulawargana, anu baheulana turun ka anak cikal ti unggal kulawarga, geus nimbulkeun rasa sirik jeung kateuwaregan, sarta salila sawatara waktu Korha sacara nyamuni nentang kakawasaan Musa jeung Harun, sanajan anjeunna can wani ngalakukeun tindakan pemberontakan anu kabuka. Ahirna anjeunna nyusun rarancang anu wani pikeun ngaruntuhkeun boh kakawasaan sipil boh kakawasaan agama. Anjeunna henteu kakurangan jalma-jalma anu simpati ka anjeunna. Deukeut ka kemah-kemah Korha jeung urang Kohat, di sisi kidul Kemah Tepangan, aya tempat pasanggrahan kaom Rubin, sarta kemah Datan jeung Abiram, dua pamingpin ti kaom ieu, aya deukeut jeung kemah Korha. Para pamingpin ieu kalayan gampang milu kana rancangan-rancangan ambisiusna. Ku sabab maranéhna turunan ti putra cikal Yakub, maranéhna ngaku yén kakawasaan sipil téh jadi hak maranéhna, sarta maranéhna mutuskeun pikeun ngabagi jeung Korha kahormatan-kahormatan kaimaman.”
“The state of feeling among the people favored the designs of Korah. In the bitterness of their disappointment, their former doubts, jealousy, and hatred had returned, and again their complaints were directed against their patient leader. The Israelites were continually losing sight of the fact that they were under divine guidance. They forgot that the Angel of the covenant was their invisible leader, that, veiled by the cloudy pillar, the presence of Christ went before them, and that from Him Moses received all his directions.
Kaayaan rarasaan di antara rahayat ngadukung kana rancangan Korah. Dina paitna kuciwa maranéhna, karaguan maranéhna baheula, timburu, jeung kabencian geus balik deui, sarta deuih keluhan-keluhan maranéhna ditujukeun ka pamingpin maranéhna anu sabar. Urang Israil terus-terusan kaleungitan paningal kana kanyataan yén maranéhna aya dina pituduh Ilahi. Maranéhna poho yén Malaikat perjangjian téh pamingpin maranéhna anu teu katingali, yén, kasamaran ku tihang mega, ayana Kristus mingpin di hareupeun maranéhna, sarta yén ti Anjeunna Musa narima sagala parentahna.
“They were unwilling to submit to the terrible sentence that they must all die in the wilderness, and hence they were ready to seize upon every pretext for believing that it was not God but Moses who was leading them and who had pronounced their doom. The best efforts of the meekest man upon the earth could not quell the insubordination of this people; and although the marks of God’s displeasure at their former perverseness were still before them in their broken ranks and missing numbers, they did not take the lesson to heart. Again they were overcome by temptation.” Patriarchs and Prophets, 395, 396.
“Maranéhna teu daék tunduk kana putusan anu matak pikasieuneun yén maranéhna kudu sakabéhna paéh di gurun keusik, ku sabab éta maranéhna gampang pisan nyekel unggal dalih pikeun yakin yén lain Allah, tapi Musa, anu mingpin maranéhna jeung anu geus ngucapkeun hukuman maranéhna. Sagala usaha anu panghadéna ti jalma anu panglemah lembutna di bumi teu sanggup ngabendung kalalawanan umat ieu; jeung sanajan tanda-tanda tina kaambekan Allah ku lantaran kakeukeuh jahat maranéhna baheula masih kénéh aya di hareupeun maranéhna dina barisan-barisan anu pegat jeung jumlah-jumlah anu leungit, maranéhna henteu nganyahokeun éta pangajaran kana haténa. Sakali deui maranéhna dikalahkeun ku cocoba.” Patriarchs and Prophets, 395, 396.
Laodicean Adventism began in 1856, and in 1863 it became the legally registered Laodicean Adventist church. As previously addressed in prior articles, there is no inspired testimony that Laodicea is ever saved. It cannot be saved unless it repents of its condition, and accepts the experience represented by Philadelphia. Laodicea is a people that is judged, by being spewed out of the mouth of the Lord. As the Laodicean church, inspiration identifies that the church was destined to wander in the wilderness as did ancient Israel.
Adventisme Laodikea mimiti dina taun 1856, sarta dina taun 1863 eta jadi gareja Adventis Laodikea anu kadaptar sacara hukum. Sakumaha geus dipedar saméméhna dina tulisan-tulisan anu kaliwat, teu aya kasaksian anu diilhamkeun yén Laodikea kantos disalametkeun. Eta moal bisa disalametkeun iwal lamun tobat tina kaayaanana, sarta narima pangalaman anu dilambangkeun ku Filadelfia. Laodikea nyaéta hiji umat anu dihukum, ku cara dimuntahkeun kaluar tina sungut Gusti. Salaku gareja Laodikea, ilham netelakeun yén gareja éta geus ditakdirkeun pikeun ngumbara di padang gurun sakumaha Israil baheula.
Which of the rebels of ancient Israel wandered in the wilderness for forty years and then entered into the Promised Land? Not a single soul, and their wandering typified the wandering of modern Israel.
Saha ti para pamangkang Israil baheula anu ngalanglang di padang gurun salila opat puluh taun tuluy asup ka Tanah Perjangjian? Teu aya saurang ogé, sarta pangumbara maranéhna ngalambangkeun pangumbaraan Israil modéren.
The rebellion of Korah, Dathan and Abiram (that typified the rebellion of 1888), was premised upon their unwillingness to accept the judgment upon the people assigning them to wander for forty years in the wilderness. The rebellion of 1888, was premised upon the leadership’s rejection of the pronouncement identifying them as Laodicea and assigning them to wander many more years in the wilderness because of their insubordination.
Pangbarontakan Korah, Datan, jeung Abiram (anu ngalambangkeun pangbarontakan taun 1888), dumasar kana kahayang maranéhna anu teu daék narima hukuman ka umat nu netepkeun yén maranéhna kudu ngumbara salila opat puluh taun di tanah gurun. Pangbarontakan taun 1888 dumasar kana panolakan para pamingpin kana pangandika anu nangtukeun yén maranéhna téh Laodikea sarta netepkeun yén maranéhna kudu ngumbara mangtaun-taun deui di tanah gurun ku sabab katidaktaatan maranéhna.
“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 dipasihkeun ka urang ku A. T. Jones jeung E. J. Waggoner nyaéta pesen Allah ka garéja Laodikea, sarta cilaka pikeun saha waé anu ngaku percaya kana bebeneran, tapi can ngagambarkeun ka batur sinar-sinar anu dipasihkeun ku Allah.” The 1888 Materials, 1053.
The ancient men, who were to be the guardians of the people in 1888, believed they were “rich and increased with goods”. We will consider what produced this condition in advance of 1888, in the next article.
Jalma-jalma baheula, anu kuduna jadi pangreksa umat dina taun 1888, percaya yén maranéhna “beunghar sarta geus nambahan ku harta banda”. Urang baris nalungtik naon anu nyababkeun kaayaan ieu saméméh taun 1888, dina artikel salajengna.
“My soul is made very sad to see how quickly some who have had light and truth will accept the deceptions of Satan, and be charmed with a spurious holiness. When men turn away from the landmarks the Lord has established that we may understand our position as marked out in prophecy, they are going they know not whither.
“Jiwaku kacida sedihna ningali kumaha gancangna sawatara jalma anu geus narima cahaya jeung bebeneran, tuluy narima pangdaya Iblis, sarta kabita ku kasucian palsu. Lamun jalma-jalma nyimpang tina patokan-patokan anu geus ditetepkeun ku Gusti sangkan urang ngartos kana kalungguhan urang sakumaha geus ditandaan dina nubuat, maranéhna keur indit ka mana maranéhna sorangan teu nyaho.”
“I question whether genuine rebellion is ever curable. Study in Patriarchs and Prophets the rebellion of Korah, Dathan, and Abiram. This rebellion was extended, including more than two men. It was led by two hundred and fifty princes of the congregation, men of renown. Call rebellion by its right name and apostasy by its right name, and then consider that the experience of the ancient people of God with all its objectionable features was faithfully chronicled to pass into history. The Scripture declares, ‘These things … are written for our admonition, upon whom the ends of the world are come.’ And if men and women who have the knowledge of the truth are so far separated from their Great Leader that they will take the great leader of apostasy and name him Christ our Righteousness, it is because they have not sunk deep into the mines of the truth. They are not able to distinguish the precious ore from the base material.
“Kuring nanya naha pambrontakan anu sajati kungsi bisa diubaran. Pelajarilah dina Patriarchs and Prophets ngeunaan pambrontakan Korah, Datan, jeung Abiram. Pambrontakan ieu ngalantarankeun sumebarna, ngawengku leuwih ti dua urang. Ieu dipingpin ku dua ratus lima puluh pangéran jamaah, jalma-jalma anu kawentar. Sebut pambrontakan ku ngaranana anu sabenerna, jeung murtad ku ngaranana anu sabenerna, tuluy timbangkeun yén pangalaman umat Allah baheula kalayan sagala rupa ciri anu matak dipikawalahan téh geus dicatet kalawan satia supaya asup kana sajarah. Kitab Suci nyatakeun, ‘These things … are written for our admonition, upon whom the ends of the world are come.’ Jeung lamun lalaki jeung awéwé anu miboga pangaweruh kana bebeneran téh geus kacida jauhna pisah ti Pamingpin Agung maranéhna nepi ka maranéhna narima pamingpin agung murtad sarta nyebut anjeunna Kristus Kaadilan Urang, éta téh lantaran maranéhna can neuleuman jero pisan tambang-tambang bebeneran. Maranéhna teu sanggup ngabédakeun bijih anu mulya jeung bahan anu hina.”
“Read the cautions so abundantly given in the Word of God in regard to false prophets that will come in with their heresies, and if possible will deceive the very elect. With these warnings, why is it that the church does not distinguish the false from the genuine? Those who have in any way been thus misled need to humble themselves before God, and sincerely repent, because they have so easily been led astray. They have not distinguished the voice of the true Shepherd from that of a stranger. Let all such review this chapter of their experience.
“Baca panginget-panginget anu kacida lobana nu dipaparinkeun dina Firman Allah ngeunaan nabi-nabi palsu anu bakal datang mawa ajaran-ajaran sesatna, sarta lamun mungkin bakal nipu pisan jalma-jalma pilihan. Ku ayana ieu pangeling-ngeling, naha gareja henteu ngabédakeun anu palsu jeung anu sajati? Jalma-jalma anu ku cara naon baé geus kasasabkeun ku hal ieu kudu ngarendahkeun diri payuneun Allah, sarta tobat kalawan sajati, sabab maranéhna kacida gampangna kabawa kana kasasaran. Maranéhna henteu ngabédakeun sora Angon anu sajati jeung sora jelema asing. Mangka sakur anu kitu kudu nalungtik deui ieu bab tina pangalaman maranéhna.”
“For more than half a century God has been giving His people light through the testimonies of His Spirit. After all this time is it left for a few men and their wives to undeceive the whole church of believers, declaring Mrs. White a fraud and a deceiver? ‘By their fruits ye shall know them.’
Salila leuwih ti satengah abad Allah parantos maparin caang ka umat-Na ngaliwatan kasaksian-kasaksian Roh-Na. Sanggeus sakitu lilana, naha ayeuna disésakeun ka sababaraha jelema jeung pamajikanana pikeun ngaleungitkeun kasasaran sakabéh garéja jalma-jalma anu percaya, ku nyatakeun yén Nyonya White téh saurang panipu jeung pangabohong? “Ku buahna maranéh bakal nyaho ka maranéhna.”
“Those who can ignore all the evidences which God has given them, and change that blessing into a curse, should tremble for the safety of their own souls. Their candlestick will be removed out of its place unless they repent. The Lord has been insulted. The standard of truth, of the first, second, and third angels’ messages has been left to trail in the dust. If the watchmen are left to mislead the people in this fashion, God will hold some souls responsible for a lack of keen discernment to discover what kind of provender was being given to His flock.
“Jalma-jalma anu tiasa teu maliré kana sagala bukti anu parantos dipasihkeun ku Allah ka maranéhna, sarta ngarobah éta berkah jadi kutuk, kudu ngageter ku sieun kana kasalametan jiwa maranéhna sorangan. Kandil maranéhna bakal dipiceun tina tempatna iwal lamun maranéhna tobat. Gusti parantos dihina. Panji bebeneran, nyaéta amanat malaikat kahiji, kadua, jeung katilu, parantos diantep ngaguluyur dina lebu. Lamun para pangawal diantep nyasabkeun rahayat ku cara kieu, Allah bakal nahan sababaraha jiwa supaya tanggung jawab ku lantaran kurangna kateuleuman anu seukeut pikeun manggihan rupa dahareun naon anu keur dipasihkeun ka kawanan-Na.”
“Apostasies have occurred and the Lord has permitted matters of this nature to develop in the past in order to show how easily His people will be misled when they depend upon the words of men instead of searching the Scriptures for themselves, as did the noble Bereans, to see if these things are so. And the Lord has permitted things of this kind to occur that warnings may be given that such things will take place.
“Murtad geus kajadian, sarta Gusti geus ngidinan perkara-perkara anu kieu mekar baheula pikeun nembongkeun sabaraha gampang umat-Na kasasarkeun lamun maranéhna gumantung kana kecap-kecap manusa tibatan nalungtik Kitab Suci ku sorangan, sakumaha anu dipigawé ku urang Berea anu mulya, pikeun ningali naha ieu perkara téh enya kitu. Jeung Gusti geus ngidinan perkara-perkara saperti kieu kajadian supaya panginget-panginget bisa dipasihkeun yén perkara-perkara saperti kitu bakal lumangsung.
“Rebellion and apostasy are in the very air we breathe. We shall be affected by them unless we by faith hang our helpless souls upon Christ. If men are so easily misled now, how will they stand when Satan shall personate Christ, and work miracles? Who will be unmoved by his misrepresentations then—professing to be Christ when it is only Satan assuming the person of Christ, and apparently working the works of Christ? What will hold God’s people from giving their allegiance to false christs? ‘Go not after them.’
“Pangbarontak jeung murtad aya dina hawa pisan anu ku urang diseuseup. Urang bakal kapangaruhan ku éta kajaba lamun ku iman urang ngagantungkeun jiwa urang anu taya daya ka Kristus. Lamun manusa ayeuna kitu gampangna kasasab, kumaha maranéhna bakal tetep nangtung nalika Sétan bakal nyaru jadi Kristus, sarta ngayakeun mujijat-mujijat? Saha anu moal kagoyah ku kasalahgambaranana dina waktu éta—ngaku-ngaku jadi Kristus padahal éta ngan Sétan anu nyokot pribadi Kristus, sarta saolah-olah ngalakonan padamelan-padamelan Kristus? Naon anu bakal nahan umat Allah supaya teu mikeun kasatiaanana ka kristus-kristus palsu? ‘Ulah nuturkeun maranéhna.’”
“The doctrines must be plainly understood. The men accepted to preach the truth must be anchored; then their vessel will hold against storm and tempest, because the anchor holds them firmly. The deceptions will increase, and we are to call rebellion by its right name. We are to stand with the whole armor on. In this conflict we do not meet men only, but principalities and powers. We wrestle not against flesh and blood. Let Ephesians 6:10–18 be read carefully and impressively in our churches.” Notebook Leaflets, 57, 58.
“Doktrin-doktrin kudu kaharti kalayan écés. Jalma-jalma anu ditarima pikeun ngawawarkeun bebeneran kudu pageuh kaangker; ku kituna kapal maranéhna bakal tahan nyanghareupan badai jeung topan, sabab angker éta nyekel maranéhna kalayan pageuh. Tipu daya bakal beuki nambahan, sarta urang kudu nyebut pambarontakan ku ngaranna anu saéstuna. Urang kudu nangtung bari maké sakabéh pakarang perang. Dina pasalia ieu urang lain ngan ukur nyanghareupan manusa, tapi pamingpin-pamingpin jeung kakawasaan-kakawasaan. Urang tarung lain ngalawan daging jeung getih. Mugi Epesus 6:10–18 dibaca kalayan taliti jeung pinuh ku pangaruh di gereja-gereja urang.” Notebook Leaflets, 57, 58.