Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.
Kaleresan ditetepkeun dumasar kana kasaksian dua atawa tilu, sarta panerapan opat kakejian dina Yehezkiel pasal dalapan, minangka opat generasi Adventisme Laodikia, miboga sababaraha saksi. Dina tulisan-tulisan saméméhna geus dipikanyaho yén tujuh jamaah dina Wahyu pasal dua jeung tilu lain baé ngawakilan sajarah Israil modéren ti mangsa para rasul nepi ka ahir dunya, tapi ogé yén tujuh jamaah éta ngawakilan sajarah Israil baheula ti mangsa Musa nepi ka mangsa Kristus.
The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.
Garéja Epesus ngagambarkeun boh garéja Kristen mimiti, boh ogé Israil baheula ti Musa nepi ka mangsa para Hakim. Garéja Smirna ngagambarkeun mangsa panganiayaan ti jaman para murid nepi ka Kaisar Romawi Konstantinus, sarta ogé mangsa para Hakim, nalika unggal jalma ngalakukeun naon anu bener nurutkeun paningalna sorangan. Garéja Pergamus ngagambarkeun mangsa kompromi ti Konstantinus nepi ka kapausan dina taun 538, tapi ogé mangsa nalika Israil baheula nampik Allah sarta milih hiji raja, jeung terus-terusan nyieun kompromi jeung karajaan-karajaan kafir anu ngurilingan maranéhna. Garéja kaopat, nyaéta Tiatira anu dilambangkeun ku Izebel, nya éta mangsa pamaréntahan kapausan ti taun 538 nepi ka 1798, sarta ogé mangsa pangasingan tujuh puluh taun Israil baheula di Babul.
Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.
Opat garéja éta ogé ngalambangkeun opat generasi Adventisme, sarta méré kasaksian pikeun nerapkeun opat kajijian Yéheskiel ka opat generasi éta. Pemberontakan taun 1863 dilambangkeun ku generasi kahiji Israél baheula sakumaha kagambarkeun dina pemberontakan anak sapi emasna Harun. Generasi kahiji ngawengku piwuruk anu dipasihkeun ka garéja Épesus, anu nétélakeun yén umat Allah geus ninggalkeun kanyaahna nu kahiji, sarta kudu tobat jeung mulang deui ka kanyaahna nu kahiji. Dina taun 1863, kanyaah nu kahiji, sakumaha dilambangkeun ku permata-permatana William Miller (bebeneran-bebeneran dasar, utamana “seven times”), geus disisihkeun, sarta umat Allah dipiwuruk supaya mulang deui.
Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.
Sanajan kitu, Kami boga hiji hal ngalawan ka maneh, sabab maneh geus ninggalkeun kanyaah maneh anu ti mimiti. Ku sabab éta, émutlah ti mana maneh geus murag, sarta tobat, jeung lampahkeun deui pagawéan-pagawéan anu ti mimiti; upami henteu, Kami baris geura sumping ka maneh, jeung nyabut kandil maneh tina tempatna, iwal lamun maneh tobat. Wahyu 2:4, 5.
The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.
Kaum Millerit geus bajoang jeung Protestanisme murtad, anu ku Yermia disebut “pasamoan para panyindiran,” sarta maranéhna ngadagoan kalayan sabar datangna eta tetenjoan, sabab lamun éta geus datang moal ngabohong. “Pasamoan para panyindiran” dipalambangkeun ku nabi kolot anu ngabohong ka nabi Yuda, anu geus nepikeun tegoran kana ibadah palsu Yéroboam.
I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.
Kami nyaho kana sagala padamelan maneh, jeung kana pagawean teuas maneh, jeung kana kasabaran maneh, jeung kumaha maneh teu bisa sabar ka maranéhanana anu jahat; jeung maneh geus nguji maranéhanana anu nyebut dirina rasul, padahal lain, sarta geus manggihan yén maranéhanana téh tukang bohong: Jeung maneh geus nanggung, jeung boga kasabaran, jeung ku sabab ngaran Kami maneh geus digawé teuas, sarta teu éléh sumanget. Wahyu 2:2, 3.
The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.
Garéja kadua, nyaéta Smirna, ngalambangkeun mangsa panganiayaan dina garéja Kristen mula-mula, anu diwangun ku para martir sajati jeung sawatara anu ngabalukarkeun panganiayaan ka dirina sorangan ku padorongan anu kirang ti suci. Ieu ogé ngalambangkeun jaman Para Hakim nalika unggal jalma di Israil baheula ngalakukeun naon baé anu katingalina bener nurutkeun paningalna sorangan. Generasi pamberontakan anu dimimitian dina taun 1888 nandaan hiji mangsa panganiayaan ngalawan Roh Nubuat, para utusan pilihan keur mangsa éta, jeung Roh Suci. Ieu ngawanohkeun hiji mangsa nalika para lalaki kolot tina Adventisme Laodikea milih ngalakukeun naon baé anu katingalina bener nurutkeun paningalna sorangan, sakumaha kasaksian dina lalaki-lalaki saperti Kellogg, Prescott, jeung Daniells.
The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.
Sawatara jalma satia dina mangsa éta kudu aya dina peperangan rohani anu matak maot ngalawan hiji golongan anu ngaku dirina urang Yahudi, padahal lain. Sanaos nyekel kalungguhan kapamingpinan, maranéhna téh kaasup ka sinagoga Iblis, sakumaha kasaksian Sister White ku ngaidentipikasi yén sawatara jelema keur dipingpin “ku malaikat-malaikat anu geus diusir ti sawarga.” Maranéhna ngaku wijaksana, padahal bodo. Teu aya panghukuman anu ditumpangkeun ka jalma-jalma wijaksana dina mangsa éta, iwal dorongan supaya satia nepi ka maot. Dina taun 1915, kecap panungtung anu kungsi diucapkeun ku Sister White nyaéta, “I know in whom I have believed,” sabab manéhna geus satia nepi ka maot.
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.
Kami nyaho kana sagala pagawéan anjeun, jeung kasangsaraan, jeung kamiskinan, (padahal anjeun beunghar) jeung Kami nyaho kana hujat maranéhna anu nyebut dirina urang Yahudi, padahal lain, tapi maranéhna téh sinagoga Iblis. Ulah sieun kana hiji-hijina ogé tina sagala perkara anu baris anjeun sangsara; ieu, Iblis bakal ngasupkeun sawatara ti antara aranjeun ka panjara, supaya aranjeun diuji; jeung aranjeun bakal ngalaman kasangsaraan sapuluh poé: kudu satia nepi ka maot, sarta Kami bakal maparin ka anjeun makuta kahirupan. Wahyu 2:9, 10.
The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.
Garéja Pergamos ngalambangkeun kompromi antara bebeneran jeung kasalahan, antara paganisme jeung Kakristenan, dina mangsa kaisar Konstantinus, sarta ogé kompromi Israil baheula anu kajadian salila sajarah para raja. Éta ngalambangkeun campuran bebeneran jeung kasalahan, anu ngan ukur bisa ngahasilkeun kasalahan. Éta dilambangkeun ku konferénsi Alkitab taun 1919 nalika nerbitna buku, “The Doctrine of Christ”, diwujudkeun pikeun nyiptakeun hiji pesen Advent anu leuwih raket ngawakilan injil palsu Protestantisme murtad. Ieu kajadian dina generasi katilu Adventisme, tempat kompromi-kompromi gedé kana bebeneran lumangsung.
It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.
Dina éta generasi, dimimitian taun 1919, garéja mimiti ngalakukeun kompromi anu ngahasilkeun Church Manual. Dina éta generasi, dimimitian taun 1919, garéja mimiti ngalakukeun kompromi anu nuntut akreditasi boh dina sakola kaséhatan boh dina sakola agama. Dina éta generasi éta ogé, léngkah ka arah Alkitab-Alkitab modéren anu dumasar kana Katolik mimiti diprakarsaan. Dina sajarah éta kajadian kasadiaan para pamingpin pikeun ngadegkeun hubungan jeung rézim-rézim anu sacara kabuka anti-Kristen.
The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.
Prak-prakan éta geus dilahirkeun dina tahap kénéh orok dina mangsa Perang Sipil, nalika kapamimpinan Laodikia ngawangun hiji hubungan hukum jeung pamaréntah Amérika Sarikat, sangkan meunang hasil anu leuwih hadé pikeun para nonoman di jero gareja anu baris dipaksa milu wajib militer kana perang anu pangmaotna dina sajarah Amérika, tuluy diulang deui dina awal Perang Dunya Kahiji nalika présidén General Conference, A. G. Daniells, ngayakeun hubungan jeung pamaréntah Jérman, bari masihan persetujuanana supaya Jérman ngarekrut jeung maksa para nonoman pikeun ngawula dina militér, mawa pakarang, sarta ngébréhkeun henteu maliré kana Sabat. Tindakan Daniells éta nyababkeun hiji pamisahan anu ngahasilkeun rupa-rupa pecahan tina gerakan Reformasi Advent Poé Katujuh anu aya nepi ka poé ieu.
That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.
Éta kompromi neras terus dina mangsa Jérman Nazi-na Hitler, sarta satuluyna dina bangsa-bangsa nu ngawangun Uni Soviét, sarta nepi ka kiwari gé masih kénéh dipiara dina rézim-rézim saperti Cina. Kompromi generasi katilu dina patalina jeung tata nagara geus dipralambangkeun ku kompromi raja-raja Israél baheula jeung Konstantinus, sakumaha dilambangkeun dina garéja Pergamos. Mangsa éta ogé ngawakilan kompromi tata-garéjana jeung injil palsu ngeunaan “katengtreman jeung kaamanan” nu diwakilan ku “The Doctrine of Christ”-na Prescott.
I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.
Kami terang kana sagala pagawean maneh jeung di mana tempat maneh cicing, nya éta di tempat tahta Iblis aya; sarta maneh pageuh nyekel ngaran Kami, jeung henteu mungkir kana iman ka Kami, sanajan dina mangsa nalika Antipas, syahid Kami anu satia, dipaéhan di antara maraneh, di tempat Iblis cicing. Tapi aya sababaraha perkara anu Kami tuduhkeun ngalawan ka maneh, sabab di dinya aya anu nyekel pangajaran Balaam, anu ngajar Balak supaya nempatkeun batu sandungan di hareupeun bani Israil, sangkan maranéhna ngahakan kadaharan anu dipersembahkeun ka brahala, jeung ngalakukeun cabul. Wahyu 2:13, 14.
The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.
Palacuran éta nandakeun pagawean General Conference dina ngaluyukeun dirina jeung bangsa-bangsa saperti Jérman Nazi, jeung Uni Soviét kalawan dalih ngajaga hubungan gawé anu diperlukeun jeung pamaréntahan-pamaréntahan anu ruksak, bari teu maliré ka jalma-jalma satia di bangsa-bangsa éta anu nandangan panganiayaan ti rupa-rupa rézim anu ku maranéhna geus dipaguyuban. Kadaharan anu geus dipasrahkeun ka brahala ngalambangkeun metodologi palsu Protestantisme anu murtad jeung Katolik anu dina mangsa harita geus pageuh ngadeg di paguron luhur Adventisme Laodikea, anu geus sapuk supaya diparéntah ku padoman-padoman metodologi anu murtad, boh dina widang agama boh kaséhatan.
Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.
Isa ngagambarkeun ahir generasi katilu sakumaha Anjeunna ngagambarkeun awalna, sabab Anjeunna nandaan datangna generasi kaopat ku medalna buku, Questions on Doctrine anu diterbitkeun dina taun 1957, anu sacara tuntas nampik bédana utama dina kasalametan anu aya antara bebeneran jeung gagasan-gagasan salah tina Protestanisme murtad jeung Katolik. Tangtu waé éta buku ngandung sababaraha pangajaran anu salah, tapi dina hakékatna éta ngajarkeun yén mustahil hirup meunang dina Kristus nepi ka sanggeus hiji jalma dirobah sacara mujijat dina Kadatangan Kadua. Éta buku nandaan awal generasi nalika dua puluh lima lalaki kolot kudu sujud ka panonpoé. Unsur-unsur pulitik jeung agama anu diperlukeun supaya garéja Adventis Laodikea bisa narima ibadah poé Minggu dina hukum poé Minggu anu bakal geura datang geus sumping.
The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”
Kajijian kaopat dina kitab Yehezkiel kajadian nalika sakelompok leutik jalma-jalma satia dina pasal salapan keur narima hiji segel dina tarang maranéhna, pas saméméh para malaikat pangancur ngamimitian pagawéan maranéhna. Titingalian éta dimimitian dina ayat hiji, pasal dalapan, dina poé kalima, bulan kagenep, taun kagenep. Titingalian éta dimimitian sapoé saméméh palaksanaan panghukuman ka jalma-jalma anu sujud ka panonpoé, anu mangrupa tanda kakawasaan kapausan, jeung bilangan ngaranna nyaéta “666.”
The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.
Pagawéan panyegelan saratus opat puluh opat rébu dimimitian dina tanggal 11 Séptémber 2001 ku serangan ka sato galak bumi anu dilaksanakeun ku cilaka katilu Islam. Serangan éta ngajadikeun bangsa-bangsa ambek, sarta nandaan datangna hujan panungtungan. Nanging hujan panungtungan éta ngan bakal dipikawanoh ku jalma-jalma anu bakal dituntun balik ka dasar-dasar Adventisme pikeun ningali yén tilu Cilaka Islam téh mangrupa bebeneran dasar. Dina waktos éta, jalma-jalma anu dituntun balik ka jalan-jalan baheula anu ku Yermia diidentifikasi minangka “pangreureuhan” (nya éta hujan panungtungan), bakal jadi pangawal anu niup tarompet cilaka katilu, atawa maranéhna bakal jadi jalma-jalma anu nampik ngadéngé sora tarompet éta, sahingga nampik leumpang dina jalan-jalan baheula.
They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.
Tuluy maranéhna diuji ku dosa pambrontakan bapa-bapana taun 1863. Dina titik waktu anu sarua pisan, sumping hiji amanat ngeunaan kabeneran Kristus, anu nya éta “pangbeneran ku iman sajatina”. Éta téh amanat Laodikia ti Jones jeung Waggoner, sarta éta amanat Yéheskiel ka tulang-tulang garing anu paéh, anu datang ti “opat angin”, anu mangrupa lambang Islam tina cilaka katilu (éta “kuda ambek” anu narékahan rék leupas). Maranéhna anu satia, anu ngan saeutik téa, tuluy diuji ku dosa pambrontakan bapa-bapana taun 1888, nalika malaikat anu kuat dina Wahyu dalapan welas turun waktu gedong-gedong badag Kota New York diruntuhkeun, sarta Wahyu pasal dalapan welas, ayat hiji nepi ka tilu, kacumponan.
They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.
Maranéhna tuluy diuji ku cara ngaidentipikasi pesen hujan ahir. Naha hujan ahir téh hiji panyingkahan kakawasaan Allah saperti dina jaman-jaman baheula, atawa naha panyingkahan kakawasaan Allah téh ngan ukur aya dina mangsa baheula? Sababaraha jalma satia anu saeutik téh tuluy diuji ku pambrontakan tina pambrontakan bapa-bapana dina taun 1919. Kumaha sababaraha jalma satia anu saeutik éta ngaliwatan tilu ujian éta nangtukeun naha maranéhna bakal narima meterai Allah dina tarangna, atawa manggihan dirina keur sujud ka panonpoé bareng jeung dua puluh lima kokolot tina Adventisme Laodikea.
All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.
Sagala pambarontakan tina opat generasi Adventisme Laodikea manggihan padananana dina 11 Séptémber 2001. Tanggal éta, anu ku Yesaya diidentipikasikeun minangka “poé angin ti wétan,” nandaan mimiti mangsa pamasihan segel ka saratus opat puluh opat rébu, sarta mangsa pamasihan segel téh mangrupa hiji kurun waktu. Ahir éta kurun geus digambarkeun ku mimitina, sabab Isa salawasna ngagambarkeun ahir hiji perkara ku mimitina hiji perkara. Dina gerak panungtung prosés pamasihan segel, ujian-ujian anu dilambangkeun dina awal éta kurun sakali deui diulang.
On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.
Dina tanggal 11 Séptémber 2001, ujian-ujian anu gagal diliwatan ku para pamberontak Adventisme Laodikia, sakumaha diwakilan ku opat kagoréngan dina Yeheskiel, jeung ku opat garéja kahiji dina Wahyu pasal dua jeung tilu, parantos sumping, nandaan mimiti hiji prosés pangrojong anu ngarah boh kana tanda sato galak, boh kana segel Allah, pikeun maranéh anu ngaku dirina urang Advent Poé Katujuh.
The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.
Kapamingpinan Adventisme Laodikea geus kabeungkeut ku tali-tali panipuan maranéhna sorangan, sarta ampir mustahil pikeun maranéhna “ngawanoh” kana pangulangan tina pintonan kakawasaan Allah sakumaha diwakilan ku gerakan-gerakan reformasi baheula, kaasup gerakan reformasi anu ngalahirkeun Adventisme. Jalma-jalma kolot geus nyebarkeun sarta nutupan ajaran-ajaran anu diwakilan ku permata-permata Miller ku koin-koin jeung permata-permata palsu. Peti tina Alkitab King James geus disisihkeun ka mangsa basa baheula anu dianggap kuno sarta diganti ku Alkitab-Alkitab basa modéren anu ditepikeun dina istilah-istilah jalma dosa.
Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.
Lamun aya salah sahiji jalma-jalma baheula anu daék mertimbangkeun kamungkinan yén amanat hujan panungtungan téh lain amanat karapihan jeung kaamanan, bakal ampir mustahil pikeun maranéhna ngakuan yén pintonan-pintonan kakawasaan Allah dina sajarah-sajarah suci baheula téh nya éta anu sacara husus nandaan panyegelan saratus opat puluh opat rébu. Anu leuwih hésé deui pikeun maranéhna dipikawanoh nyaéta yén sajarah-sajarah suci anu panglangsungna nétélakeun panyegelan saratus opat puluh opat rébu téh nya éta sajarah-sajarah suci anu minuhan Malachi pasal tilu, sabab Malachi pasal tilu netepkeun yén salawasna aya saurang utusan anu nyiapkeun jalan pikeun kadatangan ngadadak Sang Utusan Perjangjian. Eta utusan dilambangkeun ku nabi Elijah anu kalayan wani ngumumkeun yén moal aya hujan dina sajarahna, iwal lamun éta datang ngaliwatan palayananana.
Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.
Tujuh puluh kokolot dina kitab Yehezkiel tangtu bakal nganggap matak pikaseurieun lamun kudu narima yén pangakuan maranéhna minangka Bait PANGERAN téh teu aya dasarna, sarta sabenerna ngagambarkeun pangakuan hiji bangsa anu keur diliwatan, sakumaha kebon anggur dipasrahkeun ka jalma-jalma anu ngahasilkeun buah anu pantes pikeun kebon anggur éta. Amanat tina Cilaka anu katilu, utusan anu nyiapkeun jalan, pupujian ngeunaan kebon anggur, sakabéhna nyaksian ngalawan tradisi jeung kabiasaan anu ku maranéhna dijadikeun tempat kapercayaan, sarta jadi halangan anu méh teu kaungkulan pikeun ngakuan hujan panungtung.
The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.
Kasimpulan tina pamegelan saratus opat puluh opat rébu nembongkeun ujian-ujian anu sarua pikeun jalma-jalma anu geus ngaku “mikawanoh” peran Islam tina Cilaka anu katilu. “Ngaronjatna pangaweruh” anu ngalantarankeun dimulaina gerakan kaum Millerit mimiti lumangsung dina ahir “tujuh kali” taun 1798. “Ngaronjatna pangaweruh” anu ngalantarankeun dimulaina gerakan saratus opat puluh opat rébu mimiti lumangsung dina ahir “tujuh kali” anu sifatna simbolis (saratus dua puluh genep taun) dina 1989. Salila saratus dua puluh genep taun kamurtadan anu beuki ngaronjat éta, Adventisme Laodisea geus ngahontal generasi kaopatna jeung anu pamungkas.
It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.
Nya éta dina turunan katilu jeung kaopat hiji bangsa atawa umat ngeusian cangkir mangsa percobaan maranéhna, sarta mangsa éta ayeuna geus sumping. “Ngaronjatna pangaweruh” tina kitab Daniel anu dilambangkeun ku Walungan Hiddekel, nya éta ogé pangaweruh anu ditambahan nalika Wahyu Yesus Kristus dibuka segelna pas saméméh mangsa percobaan ditutup.
We will take up the last three chapters of the book of Daniel in the next article.
Urang baris nyangking tilu pasal panungtung tina kitab Daniel dina artikel salajengna.
“The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.
“Poé-poé téh keur gancang ngadeukeutan nalika bakal aya kabingungan jeung kasusah nu kacida gedéna. Sétan, maké jubah malaikat, bakal nipu, lamun mungkin, malah nu kapilih pisan. Bakal aya loba allah jeung loba gusti. Unggal angin pangajaran bakal niup. Jalma-jalma anu geus maparin panghormatan pangluhurna ka ‘élmu nu disebut élmu sacara palsu’ moal jadi pamingpin dina mangsa harita. Jalma-jalma anu geus ngandelkeun akal, kaunggulan budi, atawa bakat moal nangtung di hareupeun jajaran jeung barisan dina waktu éta. Maranéhna henteu ngaléngkah sasuai jeung caang. Jalma-jalma anu geus ngabuktikeun dirina teu satia moal dipercayakeun ka domba-domba dina mangsa harita. Dina pagawéan pamungkas nu khidmat, ngan saeutik jalma-jalma gedé anu bakal kalibet. Maranéhna ngarasa cukup ku dirina sorangan, mandiri ti Allah, sarta Anjeunna teu tiasa ngagunakeun maranéhna. Gusti gaduh abdi-abdi anu satia, anu dina mangsa guncangan jeung pangbuktian bakal katémbong ka paningal. Ayeuna aya jalma-jalma mulya anu disumputkeun, anu tacan sujud dengkul ka Baal. Maranéhna tacan narima caang anu geus nyorot ka anjeun dina pancegahan nu terkonséntrasi. Tapi bisa jadi dina handapeun lahiriah anu kasar jeung teu matak narik, cahaya murni tina tabiat Kristen anu sajati bakal kaungkab. Dina waktu beurang urang neuteup ka langit, tapi teu ningali béntang-béntang. Béntang-béntang téh aya kénéh, tetep pageuh dina cakrawala, tapi panon teu sanggup ngabédakeunana. Dina peuting urang ningali kilau sajatina.” Testimonies, jilid 5, 80, 81.