The Messianic fulfillment's in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillment's in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.
Panggenepan Mésianik dina kitab Mateus ngawengku patanda mangsa ahir, patanda nalika amanat éta dijadikeun formal, dua saksi ngeunaan patanda 9/11, hiji minangka saksi tina amanat internal ka Laodikea jeung hiji deui amanat éksternal ngeunaan térorisme Islam. Merenah pisan yén patanda 9/11 diwakilan ku dua tina dua welas panggenepan Mésianik dina Mateus, sabab 9/11 ngawengku amanat malaikat kadua, anu salawasna aya gandaanana. Pupusna tanggal 18 Juli 2020 éta patanda kalima anu ku urang dipertimbangkeun, tuluy sora anu ngagorowok di padang gurun dina Juli 2023 éta patanda kagenep, sarta kabangkitan taun 2024 éta nomer tujuh. Panggenepan Mésianik anu kadalapan nyaéta Midnite Cry.
The Eighth Messianic Waymark is the Midnight Cry
Jalan Tanda Mesianik anu Kadalapan nyaéta Soruan Tengah Peuting
All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.
Sagala ieu kajadian supaya kajembaran naon anu geus diucapkeun ku nabi, kieu pokna: Bejakeun ka putri Sion, “Tenjo, Rajamu sumping ka maneh, lemah lembut, nunggang kana kalde, nya éta anak kalde, anak ti indung kalde.” Mateus 21:4, 5.
Prediction
Ramalan
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Girang kalintang, eh putri Sion; suraklah, eh putri Yerusalem: tingali, Rajamu sumping ka maneh: Anjeunna adil, sarta mawa kasalametan; handap asor, sarta tunggang kalde, malah anak kalde, anakna kalde bikang. Zakaria 9:9.
“Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.
“Lima ratus taun saméméhna, Gusti parantos ngadawuh ngaliwatan nabi Zakharia, ‘Bagjakeun pisan, hé putri Sion; suraklah, hé putri Yerusalem. Lah, Rajamu sumping ka anjeun. Anjeunna adil, sarta mawa kasalametan; handap asor, sarta nunggang kalde, enya kalde ngora anak kalde bikang.’ [Zakharia 9:9.] Lamun para murid ngartos yén Kristus bade ka pangadilan jeung ka pupusna, maranéhna moal tiasa ngalaksanakeun ieu nubuat.
“In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.
Dina cara nu sarua, Miller jeung rerencanganana geus nyumponan nubuat, sarta nyanggakeun hiji pekabaran anu ku ilham geus diprediksikeun kudu ditepikeun ka dunya, tapi anu moal bisa ku maranéhna ditepikeun lamun maranéhna sapinuhna ngartos kana nubuat-nubuat anu nunjukkeun kana kuciwa maranéhna, sarta anu nandeskeun hiji pekabaran séjén pikeun diwawarkeun ka sagala bangsa saméméh Gusti sumping. Pekabaran malaikat kahiji jeung kadua dipasihkeun dina waktu anu merenah, sarta ngalaksanakeun pagawéan anu ku Allah geus dipikahayang pikeun dilaksanakeun ku éta pekabaran.” The Great Controversy, 405.
The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.
Kasalahpahaman kana Firman nubuat Allah kalibet dina sajarah asupna Kristus ka Yerusalem kalayan kamulyaan, kitu deui dina sajarah anu sajajar, nyaéta pangwawaran pekabaran Seruan Tengah Peuting dina taun 1844. Saratus opat puluh opat rébu ditangtukeun pikeun ngartos “nubuat-nubuat anu nunjukkeun kana kuciwa maranéhna.” Yohanes dina Wahyu sapuluh geus dipapatahan ti heula yén pekabaran tina buku leutik, anu bakal amis dina sungutna, bakal robah jadi pait.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Urang teu boga nanaon anu kudu dipikasiwang pikeun mangsa nu bakal datang, iwal lamun urang poho kana jalan kumaha Gusti geus nungtun urang, jeung pangajaran-Na dina sajarah urang baheula.” Life Sketches, 196.
The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.
“Pituduh Gusti” dina mangsa katukang digambarkeun, di antara rupa-rupa kalakuan pangersa-Na anu séjén, minangka panangan-Na anu nutupan hiji kasalahan dina angka-angka, sabab lain anu panghadéna lamun urang Millerit ngartos kuciwa maranéhna ti heula, sakumaha ogé lain anu panghadéna pikeun murid-murid ngartos sakabéh unsur kuciwana maranéhna dina salib. Tapi sajarah ngeunaan pangwawaran Panjerit Tengah Peuting diidéntifikasi minangka cahaya pisan anu nungtun ka sawarga, sarta ieu kacatet dina paningal Ellen White anu pangmimitina pisan. Saratus opat puluh opat rebu kudu ngartos kana kuciwa murid-murid jeung urang Millerit. Nolak éta cahaya hartina murag tina jalan.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Maranéhna boga hiji cahaya caang anu dipasang di tukangeun maranéhna dina awal éta jalan, anu ku hiji malaikat dicaritakeun ka kuring yén éta téh ‘pekik tengah wengi.’ Ieu cahaya nyorot sapanjang éta jalan, sarta méré caang pikeun suku maranéhna, supaya maranéhna ulah titarajong.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Lamun maranéhna terus neuteup ka Yesus, anu aya pas hareupeun maranéhna, nungtun maranéhna ka kota éta, maranéhna salamet. Tapi teu lila, sawatara jadi cape, sarta nyebutkeun yén kota éta masih kénéh jauh pisan, padahal maranéhna ngarep-ngarep geus asup ka dinya ti saméméhna. Tuluy Yesus nguatkeun maranéhna ku ngangkat panangan katuhu-Na anu mulya, sarta tina panangan-Na kaluar hiji cahaya anu ngageleber ngalayang ngaliwatan rombongan advent, sarta maranéhna ngagorowok, ‘Alleluia!’ Nu séjén kalawan gagabah nampik cahaya anu aya di tukangeun maranéhna, sarta nyebutkeun yén lain Allah anu geus nungtun maranéhna nepi ka sajauh éta. Cahaya di tukangeun maranéhna tuluy pareum, ninggalkeun suku maranéhna dina poék anu sampurna, sarta maranéhna titajong, leungit tina tetempoan kana tanda éta jeung kana Yesus, tuluy murag tina jalur ka handap kana dunya poék jeung jahat anu aya di handap.” Christian Experience and Teachings of Ellen G. White, 57.
The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.
Patok jalan nu ka dalapan nyaéta Sasambat Tengah Peuting, sakumaha dilambangkeun ku asupna Kristus kalayan jaya ka Yerusalem.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.
“Panggero tengah wengi éta henteu utamana ditepikeun ku bantahan, sanajan bukti Kitab Suci téh écés tur taya bantahanana. Aya kakuatan anu ngadorong anu nyarenganana, anu ngagerakkeun jiwa. Teu aya karaguan, teu aya patalékan. Dina waktu Kristus asup ka Yérusalém kalayan kameunangan, jalma-jalma anu karumpul ti sagala penjuru nagri pikeun ngalaksanakeun pésta éta, ngariung ka Gunung Olévet, sarta nalika maranéhna ngahiji jeung rombongan anu ngiringan Yesus, maranéhna katarajang ku ilham tina éta waktu, sarta mantuan ngagedékeun sora panggero, ‘Mugia diberkahan Anjeunna anu sumping dina jenengan Gusti!’ [Mateus 21:9.] Kitu deui jalma-jalma anu teu percaya anu daratang ka pasamoan-pasamoan Advent—sabagianna ku panasaran, sabagianna deui ngan saukur pikeun ngéwa—ngarasa kakuatan anu ngayakinkeun anu nyarengan éta pekabaran, ‘Tingali, Pangantén lalaki datang!’” Spirit of Prophecy, jilid 4, 250, 251.
To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.
Supaya jadi parawan wijaksana dina poe-poe panungtungan, ku kabutuhan nubuat, eta parawan-parawan wijaksana kudu ngalaman hiji kuciwa, anu saterusna ngawanohkeun mangsa tunda dina misil eta. Lamun taya pangalaman mangsa tunda, maraneh lain parawan wijaksana jeung lain oge parawan bodo.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pasemon ngeunaan sapuluh parawan dina Mateus 25 ogé ngagambarkeun pangalaman umat Advent.” The Great Controversy, 393.
Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.
Dina kaayaan naon baé, para parawan wijaksana dina poé-poé panungtungan kudu ngalaman hiji kuciwa anu sajajar jeung 19 April 1844, sabab pangalaman dina éta misil téh mangrupa pangalaman saratus opat puluh opat rébu, anu ku Yohanes dina Wahyu diidéntifikasi minangka parawan.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Maranehna teh jalma-jalma anu henteu kacemar ku awewe; sabab maranehna téh parawan. Maranehna ieu nya eta anu nuturkeun Anak Domba ka mana bae Mantenna angkat. Maranehna ieu geus ditebus ti antara manusa, jadi bungbuahan pangheulana pikeun Allah jeung pikeun Anak Domba. Wahyu 14:4.
How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.
Sabaraha loba misil Kristus anu sacara langsung jeung husus diidéntifikasi minangka geus kaeusi nepi ka unggal kecapna? Unggal misil bakal kaeusi nepi ka unggal kecapna, tapi misil ngeunaan sapuluh parawan sacara husus ditepikeun minangka anu kaeusi dina mangsa kaliwat jeung dina mangsa nu bakal datang “nepi ka unggal kecapna.” Ieu dibandingkeun jeung malaikat katilu anu kudu tetep jadi bebeneran kiwari ti taun 1844 saterusna nepi ka Mikael ngadeg sarta mangsa kasempetan manusa ditutup.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Abdi remen ditunjuk kana misil ngeunaan sapuluh parawan, lima di antarana wijaksana, jeung lima bodo. Misil ieu geus jeung bakal digenepan nepi ka kana unggal jéntréna, sabab miboga panerapan anu husus pikeun mangsa ieu, sarta, saperti amanat malaikat katilu, geus digenepan jeung bakal terus jadi bebeneran kiwari nepi ka panutupan jaman.” Review and Herald, 19 Agustus 1890.
Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.
Nepi ka ahir jaman, misil sapuluh parawan téh mangrupa bebeneran kiwari, sarta Panyaur Tengah Peuting bakal kacumponan deui nepi ka unggal kecapna.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Aya hiji dunya anu ngagolér dina kajahatan, dina panipuan jeung kasasar, dina kalangkang pati pisan,—saré, saré. Saha anu ngarasa nyeri jiwa pikeun ngahudangkeun maranéhna? Sora naon anu tiasa ngahontal maranéhna? Pikiran kuring dibawa ka mangsa nu bakal datang, nalika tanda éta bakal dipasihkeun. ‘Tingal, Panganten Lalaki sumping; kaluarlah maraneh pikeun mapag Mantenna.’ Tapi sawatara bakal geus ngalambatkeun pikeun meunangkeun minyak guna ngeusian deui lampu maranéhna, sarta kasép teuing maranéhna bakal manggihan yén tabiat, anu dilambangkeun ku minyak éta, teu tiasa dipindahkeun.” Review and Herald, February 11, 1896.
The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.
Tangis Tengah Peuting teh mangrupa patokan salajengna dina cakrawala dina gerakan saratus opat puluh opat rébu. Patokan éta dibarengan ku panyiksa anu mimiti ditujulkeun ka jalma-jalma satia saméméh hukum Minggu. Panyiksa éta aya nu datangna ti luar, jeung aya nu ti jero, sarta panyiksa ti jero téh ngawengku dua lambang anu béda. Salah sahiji lambang éta nyaéta Yudas, sedengkeun anu séjénna nyaéta Sanhedrin.
The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces
Patokan Masiha anu Kasalapan nyaéta Panghianatan ku 30 Keping Pérak
Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.
Tuluy kacumponan anu geus diucapkeun ku nabi Yermia, pokna, “Maranéhna nyandak tilu puluh keping pérak, harga Anjeunna anu geus ditangtukeun hargana, anu ku bani Israil geus ditangtukeun hargana; tuluy maranéhna masrahkeun éta pikeun meuli tanah tukang pariuk, sakumaha PANGERAN geus nimbalan ka abdi.” Mateus 27:9, 10.
Prediction
Ramalan
And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.
Sarta sim kuring ngandika ka maranéhna, “Lamun ceuk aranjeun hade, pasrahkeun ka sim kuring upah sim kuring; ari lamun henteu, ulah.” Tuluy maranéhna nimbangkeun pikeun upah sim kuring tilu puluh uang pérak. Jeung PANGERAN ngandika ka sim kuring, “Piceun éta ka tukang gerabah: harga anu kacida mulya, anu ku maranéhna sim kuring dihargaan ku éta.” Tuluy sim kuring nyandak tilu puluh uang pérak téa, sarta miceun éta ka tukang gerabah di Bait PANGERAN. Zakaria 11:12, 13.
The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.
Panghianatan Yudas ngawakilan panghianatan para imam palsu, sabab angka 30 ngawakilan umur para imam. Para imam, anu ogé urang Lewi, dipaparin nyucikeun sapertos emas jeung pérak ku Utusan Perjangjian. Tilu puluh keping pérak Yudas ngawakilan panyucian imam-imam palsu dina hukum Minggu, sanajan Yudas pupus sajeroning saméméh salib, éta tetep poé anu sarua. Yudas lain lambang Sanhedrin; anjeunna téh lambang hiji jalma anu disangka kaasup di antara murid-murid Kristus.
As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.
Salaku murid Kristus, anjeun téh murid pangurapan Yesus. Pangurapan dina baptisan-Na ngarobah ngaran Yesus jadi Yesus Kristus, sabab Kristus hartina—anu dipaparin pangurapan. Ku kituna ngaran-Na robah, sabab harita Anjeunna kudu negeskeun perjangjian jeung loba jalma salila saminggu, sarta hiji lambang utama tina hubungan perjangjian nyaéta ngaran anu dirobah. Yesus dipaparin pangawasa dina baptisan-Na. Jadi murid Kristus hartina anjeun téh murid baptisan-Na. Dina baptisan-Na lah Anjeunna dipaparin pangawasa. Pernyataan ku Petrus dina Mateus 16:18 dipikawanoh dina dunya teologis Kristen minangka “Pangakuan Kristen.” Ieu téh salah sahiji jejer agung pikeun sawala di antara para teolog jeung para sarjana. Sacara umum, hiji sawala ku para teolog jeung para sarjana ngidentifikasi hiji hal anu henteu, atawa meureun ngan saeutik pentingna, tapi pokona tetep kieu, yén kakristenan ngartos yén nalika Yesus dipaparin pangurapan, harita Anjeunna jadi Mesias.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.
Mantenna ngandika ka maranéhna, “Tapi ceuk maranéh, Kami téh saha?” Sarta Simon Petrus ngawaler, saurna, “Gusti téh Al-Masih, Putra Allah anu hirup.” Mateus 16:15, 16.
Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.
Ngaran asal Petrus ngandung bebeneran éta pisan, sabab Simon Barjona hartina “jalma anu ngadangu pesen japati,” nyaéta pesen tina baptisan-Na. Baptisan-Na saluyu jeung 9/11, sarta Yudas ngawakilan jalma-jalma anu dina hiji mangsa kungsi ngaku ngarti kana 9/11, tapi leungit arah sapanjang jalan. Yudas lain lambang Sanhedrin, sabab maranéhna ngawakilan garéja Advent Poé Katujuh Laodikea. Yudas nyayagikeun hiji kasaksian pikeun Sanhedrin, tapi perlambangan tina pangberontakan Sanhedrin béda ti pangberontakan Yudas. Pangberontakan Sanhedrin ditepikeun dina impian di handap ieu.
“I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’
“Kuring ngumpulkeun tulisan-tulisan kuring, tuluy kami ngamimitian lalampahan kami. Dina jalan kami ngayakeun dua pasamoan di Orange sarta aya bukti yén gareja meunang kauntungan jeung pangjurung. Kami sorangan disegerkeun ku Roh Gusti. Dina peuting éta kuring ngimpi yén kuring aya di Battle Creek, ningali ka luar tina kaca samping panto, sarta ningali sakelompok jalma maraju ka imah, dua-dua. Raray maranéhna katingal tegas jeung satia kana tekadna. Kuring kacida wanohna ka maranéhna, tuluy malik pikeun muka panto ruang tamu supaya narima maranéhna, tapi kuring mikir rék ningali deui. Kaayaanana geus robah. Ayeuna rombongan éta nembongkeun rupa hiji prosesi Katolik. Hiji nyekel salib dina leungeunna, anu saurang deui nyekel awi. Nalika maranéhna ngadeukeutan, anu mawa awi nyieun hiji bunderan ngurilingan imah bari nyebut tilu kali: ‘Imah ieu dilarang. Barang-barangna kudu dirampas. Maranéhna geus nyarita ngalawan tarekat suci urang.’ Kuring dicekel ku kasieun, tuluy lumpat ngaliwatan imah, kaluar tina panto kalér, sarta manggihan diri kuring aya di tengah-tengah sakelompok jalma, sabagian di antarana ku kuring dipikawanoh, tapi kuring teu wani nyarita sakecap ogé ka maranéhna lantaran sieun dikhianatkeun. Kuring narékahan neangan tempat anu nyorangan supaya kuring bisa ceurik jeung neneda tanpa patepang jeung panon-panonna anu hayang nyaho, nu neuteup nalungtik ka mana waé kuring malik. Kuring remen ngulang kieu: ‘Lamun baé kuring bisa ngarti kana ieu! Lamun maranéhna rék nyaritakeun ka kuring naon anu geus ku kuring diucapkeun atawa naon anu geus ku kuring dipigawé!’”
“I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.
“Kuring ceurik sarta loba ngadoa nalika kuring ningali harta banda urang dirampas. Kuring narékahan maca rasa simpati atawa karunya ka kuring dina paningal jalma-jalma di sabudeureun kuring, sarta merhatikeun raray sababaraha urang anu ku kuring disangka bakal nyarita ka kuring jeung nguatkeun kuring, upama maranéhna henteu sieun yén maranéhna bakal katénjo ku batur. Kuring sakali nyobaan kabur ti tengah balaréa, tapi sanggeus ningali yén kuring diawaskeun, kuring nyumputkeun maksud kuring. Kuring mimiti ceurik tarik, bari nyebutkeun: ‘Lamun waé maranéhna rék nyaritakeun ka kuring naon kasalahan anu ku kuring dipigawé atawa naon anu ku kuring diucapkeun!’ Salaki kuring, anu keur saré dina ranjang di kamar anu sarua, ngadéngé kuring ceurik tarik tuluy ngahudangkeun kuring. Bantal kuring baseuh ku cimata, sarta kasedihan anu jero nyangkaruk dina jiwa kuring.” Testimonies, jilid 1, 577, 578.
Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.
Nerapkeun prinsip yén para nabi leuwih loba nyarita ngeunaan poé-poé panungtungan batan ngeunaan poé-poé dina mangsa maranéhna hirup, ngangkat hiji patalékan anu kacida khidmatna pikeun para pamingpin garéja Masehi Advent Poé Katujuh. Sister White “ngumpulkeun” “tulisan-tulisan”-na sarta ngamimitian hiji lalampahan mulang ka Battle Creek. Battle Creek dina waktu éta mangrupa puseur pagawéan, sakumaha Tacoma Park kiwari, atawa Yerusalem dina mangsa Kristus. Anjeunna ngumpulkeun tulisan-tulisanana pikeun éta lalampahan, sanggeus anjeunna ngécéskeun hiji pergulatan anu geus keur karandapan ku anjeunna patali jeung tulisan-tulisanana. Kontéks tina impianana téh ngeunaan tulisan-tulisanana. Pergulatan éta lumangsung di kota Wright.
“While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.
“Sabot kami aya di Wright, kami geus ngirim naskah abdi pikeun No. 11 ka kantor penerbitan, sarta abdi ngamangpaatkeun ampir unggal waktos nalika henteu aya dina pasamoan pikeun nulis bahan keur No. 12. Kakuatan abdi, boh ragawi boh batin, kacida geus diperesna nalika ngupayakeun pagawean pikeun jemaat di Wright. Abdi ngarasa yén abdi kedah meunang reureuh, nanging teu tiasa ningali aya kasempetan pikeun karingan. Abdi nyarita ka rahayat sababaraha kali saminggu, sarta nyerat loba kaca kasaksian pribadi. Beungbeurat jiwa-jiwa aya di luhur abdi, sarta tanggung jawab anu karasa ku abdi kacida gedéna nepi ka unggal peuting abdi ngan bisa meunang sababaraha jam baé sare.”
“While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.
“Salila kitu ngajalankeun pagawéan nyarita jeung nulis, abdi nampi serat-serat anu sipatna ngaleuleuskeun hate ti Battle Creek. Waktu abdi maca éta, abdi ngarasa kacida nekenna jiwa anu teu kaungkabkeun ku kecap, nepi ka jadi kanyeri batin, anu pikeun sawatara waktu siga ngalumpuhkeun kakuatan hirup abdi. Salila tilu peuting abdi meh teu sare pisan. Pikiran abdi kaganggu jeung kabingungkeun. Abdi nyumputkeun rarasaan abdi sabisa-bisa ti salaki abdi jeung ti kulawarga anu pinuh ku rasa kanyaah anu ku kami dicicingan. Teu aya saurang ogé anu nyaho kana pagawéan jeung beban batin abdi waktu abdi ngahiji jeung kulawarga dina pangbakti isuk jeung peuting, sarta ngupayakeun nempatkeun beban abdi ka Mantenna Nu Agung Nu Mawa Beban. Tapi paneda-paneda abdi medal tina hate anu diperes ku kasangsaraan, jeung doa-doa abdi pegat-pegat sarta teu nyambung lantaran kasedih anu teu bisa dikawasa. Getih ngaguruh ka uteuk abdi, remen pisan nepi ka ngajadikeun abdi oyag jeung ampir murag. Abdi remen ngaluarkeun getih tina irung, utamana sanggeus maksa diri pikeun nulis. Abdi kapaksa ngeureunkeun tulisan abdi, tapi teu sanggup miceun beban kahariwang jeung tanggung jawab anu napel ka abdi, sabab abdi nyadar yén abdi miboga kasaksian-kasaksian pikeun batur anu teu mampuh ku abdi ditepikeun ka maranéhna.”
“I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.
“Kuring nampi deui hiji surat, anu ngawartosan ka kuring yén dirasa leuwih hadé pikeun nunda medalna No. 11 nepi ka kuring bisa nyeratkeun naon anu geus dipidangkeun ka kuring ngeunaan Health Institute, sabab jalma-jalma anu ngurus usaha éta keur pisan kakurangan waragad sarta merlukeun pangaruh tina kasaksian kuring pikeun ngagerakkeun dulur-dulur. Ti dinya kuring tuluy nyerat sabagéan tina naon anu dipidangkeun ka kuring ngeunaan Institute éta, tapi teu bisa ngaluarkeun sakabéh perkara éta lantaran getih neken kana uteuk. Lamun baheula kuring nyangka yén No. 12 bakal kacida lila ditundana, moal pisan dina kaayaan naon waé kuring ngirimkeun éta sabagéan perkara anu aya dina No. 11. Kuring ngira yén sanggeus ngareureuhkeun diri sababaraha poé, kuring bakal bisa neruskeun deui tulisan kuring. Tapi, kalawan kacida sedihna, kuring manggihan yén kaayaan uteuk kuring ngajadikeun mustahil pikeun kuring nyerat. Gagasan pikeun nyerat kasaksian-kasaksian, boh anu umum boh anu pribadi, dipupuskeun, sarta kuring terus-terusan kacida sangsaranya lantaran teu bisa nyerat éta.”
“In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.
“Dina kaayaan saperti kieu diputuskeun yén kami baris balik deui ka Battle Creek jeung cicing di dinya salila jalan-jalan masih dina kaayaan becek jeung ruksak, sarta yén di dinya kuring bakal ngaréngsékeun No. 12. Salaki kuring kacida ngarep-ngarepna pikeun nepungan dulur-dulurna di Battle Creek sarta nyarita ka maranéhna jeung suka bungah babarengan jeung maranéhna dina pagawean anu Allah keur lakukeun pikeun dirina. Kuring ngumpulkeun tulisan-tulisan kuring, sarta kami ngamimitian lalampahan kami. …” Testimonies, jilid 1, 576, 577.
In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”
Dina poe-panungtung, kapamingpinan garéja Advent Poé Katujuh, anu digambarkeun minangka Battle Creek jeung jalma-jalma anu ku anjeunna “dipikawanoh kacida hadéna,” robah jadi hiji prosesi Katolik. Kapamingpinan garéja Advent Poé Katujuh robah jadi hiji prosesi Katolik. Dina impian éta maranéhna datang “dua-dua,” saurang mawa buluh, nu saurang deui mawa salib. Maranéhna ngagurat bunderan ngurilingan imah éta sarta ngumumkeun tilu kali, “Imah ieu dilarang. Barang-barangna kudu dirampas. Maranéhna geus nyarita ngalawan tatanan suci urang.” Naon ari “barang-barang” dina éta “imah” anu ku para pamingpin Katolik ti Battle Creek “dirampas”? “Tatanan suci” naon tina garéja Katolik anu “diomongkeun ngalawan”?
More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.
Dina cara nu leuwih langsung, patarosanana tiasa kieu, “ordo Katolik nu mana anu mingpin dina inkuisisi?” Inkuisisi dimimitian ku ordo Dominikan, saméméh kaum Yésuit mucunghul dina sajarah, tapi sanggeus maranéhna kalibet, maranéhna jadi ordo anu ngabela kajembaran jeung panumpahan getih.
“Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.
Di sakuliah Karisténan, Protestantisme kaancam ku musuh-musuh anu pohara kuat. Sanggeus kameunangan-kameunangan munggaran Réformasi kaliwat, Roma nyaur kakuatan-kakuatan anyar, kalayan harepan sangkan bisa ngalaksanakeun karuksakanana. Dina mangsa ieu ordo Yésuit diciptakeun, anu pangkejemna, pangtaya rasa haténa, jeung pangkuatna ti sakumna jawara kapausan. Keupeul tina sagala patalina ka dunya jeung kapentingan manusa, paéh kana sagala tuntutan kanyaah alamiah, akal budi jeung nurani dipaéhan sagemblengna, maranéhna henteu wanoh kana aturan naon baé, henteu wanoh kana beungkeutan naon baé, iwal ti aturan ordona, sarta henteu boga kawajiban séjén iwal ti ngalegaan kakawasaan éta ordo. Injil Kristus geus ngajadikeun para pangikutna sanggup nyanghareupan bahaya jeung nahan kasangsaraan, tanpa sieun ku tiis, lapar, pagawean beurat, jeung kamiskinan, pikeun nangtungkeun panji bebeneran di hareupeun pakakas panyiksa, panjara jero taneuh, jeung tihang panghukuman ku seuneu. Pikeun ngalawan kakuatan-kakuatan ieu, kayésuitan ngeusian para pengikutna ku fanatisme anu ngamungkinkeun maranéhna nahan bahaya-bahaya anu sarua, sarta ngalawan kakawasaan bebeneran ku sakabéh pakarang tipu daya. Henteu aya kajahatan anu kacida gedéna nepi ka maranéhna teu wani ngalakukeunana, henteu aya tipu daya anu kacida hinana nepi ka maranéhna teu daék migunakeunana, sarta henteu aya panyamaran anu kacida héséna nepi ka maranéhna teu sanggup ngagemna. Sanaos maranéhna geus ngucapkeun kaul kamiskinan jeung karendahan diri anu langgeng, tujuan anu dirarancang ku maranéhna nya éta pikeun ngamankeun kabeungharan jeung kakawasaan, pikeun ngabaktikeun diri kana ngagulingkeun Protestantisme, sarta ngadegkeun deui kakawasaan pangluhurna kapausan.
“When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.
“Nalika maranéhna nembongan minangka anggota ordéna, maranéhna ngagem pakéan kasucian, ngadatangan panjara-panjarā jeung rumah sakit, ngalayanan nu gering jeung nu miskin, ngaku geus ninggalkeun dunya, sarta nyandang ngaran suci Yesus, anu lumampah bari migawe kahadéan. Tapi di handapeun lahiriah anu taya cacad ieu, maksud-maksud anu pangjahatna jeung pangmaotna mindeng disumputkeun. Ieu téh mangrupa prinsip dasar ordéna yén tujuan ngabenerkeun sarana. Numutkeun kana kode ieu, bohong, maling, sumpah palsu, rajapati, lain ngan ukur bisa dihampura, tapi ogé pantes dipuji, lamun éta ngawula ka kapentingan gareja. Dina rupa-rupa panyamaran urang Yésuit nyusup kana jabatan-jabatan nagara, naék nepi ka jadi panaséhat raja-raja, sarta ngabentuk kawijakan bangsa-bangsa. Maranéhna jadi palayan pikeun meta minangka mata-mata ka dununganana. Maranéhna ngadegkeun paguron pikeun putra-putra para pangeran jeung bangsawan, sarta sakola-sakola pikeun rahayat biasa; jeung anak-anak kolot Protestan katarik kana ngalaksanakeun upacara-upacara kapausan. Sagala kaméwahan lahiriah jeung pintonan ibadah Romawi dibawa pikeun mangaruhan, guna ngabingungkeun pikiran jeung nyilakakeun sarta ngarebut daya khayal, sahingga kabébasan anu ku para bapa geus diusahakeun jeung ditebus ku getih, dihianat ku para putra. Urang Yésuit gancang sumebar ka sakuliah Éropa, sarta di mana waé maranéhna indit, di dinya nuturkeun kabangkitan deui kapausan.”
“To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.
Pikeun méré kakawasaan anu leuwih gedé ka maranéhna, dikaluarkeun hiji bulla pikeun ngadegkeun deui inkuisisi. Sanajan aya rasa geuleuh umum anu ngiringan éta lembaga, malah di nagara-nagara Katolik ogé, pangadilan anu pikasieuneun ieu deui-deui diadegkeun ku pamaréntah-pamaréntah kapausan, sarta kajahatan-kajahatan anu kacida pikasieuneunna nepi ka teu kuat nahan cahaya beurang diulang deui di jero panjara-panjara rusiahna. Di loba nagara, rébuan demi rébuan jalma anu panghadéna ti bangsa éta sorangan, anu pangmurnina jeung pangmulya-mulyana, anu pangpinterna jeung anu pangluhurna atikanana, para pendeta anu saleh tur satia ngabaktikeun diri, warga anu rajin tur nyaah ka nagri, para sarjana anu cemerlang, para seniman anu berbakat, para pangrajin anu trampil, dipaéhan atawa dipaksa ngungsi ka nagara séjén.
“Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.
“Kitu lah sarana nu ku Roma dipaké pikeun mareuman cahaya Réformasi, pikeun nyabut Alkitab ti manusa, jeung pikeun mulangkeun kabodoan sarta tahayul jaman Poék. Tapi ku berkah Allah jeung ku pagawean jalma-jalma mulya anu ku Anjeunna geus dihudangkeun pikeun neruskeun Luther, Protestanisme teu diragragkeun. Kakuatanana lain kudu ngahutang ka kanyaah atawa pakarang para pangeran. Nagara-nagara pangleutikna, bangsa-bangsa anu panghandapna jeung pangteu boga kakuatan, jadi benteng-bentengna. Éta téh Jenéwa leutik di tengah musuh-musuh anu kuat anu ngarancang karuksakanana; éta téh Walanda dina tanggul-tanggul pasirna di sisi laut kalér, anu tarung ngalawan kalaliman Spanyol, anu harita mangrupa karajaan anu panggedéna jeung pangbeungharna; éta téh Swédia anu tiris jeung gersang, anu meunangkeun kameunangan-kameunangan pikeun Réformasi.” The Great Controversy, 234, 235.
The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.
Garéja Katolik ngalakukeun sagala nu maranéhna bisa pikeun nyumputkeun Alkitab ti manusa, ku ngaku yén tradisi jeung adat kabiasaan kapir maranéhna leuwih luhur batan Firman Allah. Para pamingpin Adventisme Laodikea moal mawa jalma-jalma nu béda pamadegan ka pangadilan alatan tulisan-tulisan Ellen White, tapi urang Katolik nu ngaku-ngaku dirina minangka para pamingpin Battle Creek bakal ngalakukeunana. Hakekat pisan tina sato galak Katolikisme téh nya éta ngagunakeun kakawasaan sipil pikeun ngahontal tujuan-tujuan agama. Nalika Adventisme neangan kakawasaan sipil sacara hukum pikeun ngatur lembaga-lembagana, buah tina “tatanan suci” maranéhna téh bisa katingali.
In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.
Dina kontéks upacara auto-da-fé (tindakan iman) tina Inkuisisi Spanyol, galeuh jeung salib mucunghul minangka unsur-unsur simbolis anu patali jeung panyaliban Kristus. Galeuh ngarujuk kana tongkat scepter olok-olokan anu disimpen dina panangan Yesus nalika Anjeunna dimakutakeun ku cucuk, anu ku soldadu Romawi dipaké pikeun neunggeul Anjeunna, ngalambangkeun pangolok-olokan, kasangsaraan, jeung panghina.
The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.
Salib dipidangkeun kacida nonjolna dina arak-arakan auto-da-fé. Hiji salib héjo (anu remen ditutupan ku kain krep hideung) dijadikeun lambang Inkuisisi, dibabawa dina arak-arakan persiapan anu misah sapoé saméméhna sarta dipintonkeun salila éta acara. Éta ngalambangkeun kakawasaan tribunal.
Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.
Palarangan harta nujul kana panyabutan milik hiji jalma anu geus dihukum (penyitaan atawa palarangan), hiji hukuman umum dina Inkuisisi pikeun ngabiayaan tribunal jeung ngahukum bid’ah. Ieu diumumkeun sacara umum dina putusan auto-da-fé, bari nekenkeun panghinakeun di hareupeun balaréa jeung pencegahan.
The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”
Tulisan-tulisan Ellen G. White kalayan écés tur tuntas ngahukum kapamingpinan anu bakal ngalarang tulisan-tulisan anjeunna dina usaha pikeun ngabendung lagu kebon anggur anu keur dinyanyikeun, tapi éta téh lampah panungtung tina hiji tatanan anu teu suci, pas saméméh maranéhna nembongkeun tabiatna sacara kabuka dina hukum Minggu. Hiji “prosesi Katolik,” sajajar jeung dua puluh lima lalaki baheula anu sujud ka panonpoé. Dina opat paragraf di handap ieu, paragraf kahiji netelakeun “umat Allah anu ngaku,” dina “poé-poé panungtung.” Ieu petikan écés ngajarkeun yén dina poé-poé panungtung, para pendeta Advent Poé Katujuh bakal dina “gereja-gereja jeung dina pasamoan-pasamoan gedé di tempat kabuka,” “ngadesek ka jalma-jalma perluna ngajaga poé kahiji dina saminggu.”
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”
“PANGERAN gaduh pasulayan jeung umat-Na anu ngaku-ngaku jadi milik-Na dina poé-poé panungtungan ieu. Dina pasulayan ieu, jalma-jalma anu nyekel kalungguhan tanggung jawab bakal nyokot jalan anu sabalikna pisan jeung jalan anu ditempuh ku Nehemia. Maranéhna lain baé sorangan bakal ngaleungitkeun jeung ngahinakeun Sabat, tapi ogé bakal narékahan nyegah batur tina ngajaga éta, ku cara nguburkeunana handapeun runtah kabiasaan jeung tradisi. Di garéja-garéja jeung dina pasamoan-pasamoan gedé di alam kabuka, para palayan bakal nekenkeun ka rahayat perluna ngajaga poé kahiji dina saminggu. Bakal aya musibat-musibat di laut jeung di darat; sarta musibat-musibat ieu bakal beuki nambahan, hiji kacilakaan nuturkeun anu séjén kalayan raket; sarta rombongan leutik jalma-jalma anu satia nurutkeun haté nurani dina ngajaga Sabat bakal dituding minangka anu mawa amarah Allah ka sakuliah dunya ku lantaran maranéhna henteu ngindung kana Minggu.”
This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.
Ieu écés netelakeun yén Adventis Poe-Katujuh téh mangrupa “umat Allah anu ngaku-ngaku” anu bakal ngadorong pangjagaan poe Minggu, sarta yén maranéhna ogé bakal nunjuk “ka luar” “rombongan leutik nu satia nurani dina ngajaga poe Sabat.” Dina paragraf salajengna anjeunna nekenkeun yén panganiayaan dina jaman-jaman baheula bakal diulang deui. Paragraf saméméhna ditutup ku anjeunna ngaidentifikasi umat Allah anu ngaku-ngaku, sabalikna ti jalma-jalma anu ku anjeunna disebut para penjaga Sabat anu satia nurani. Saterusna anjeunna ngawanohkeun sajarah-sajarah baheula, sarta mapatahan yén sajarah-sajarah éta bakal diulang deui dina poe-poe panungtungan. Anjeunna kacida écésna.
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
“Setan ngadorong kasasaran ieu sangkan manehna bisa ngajadikeun dunya tawanan. Ieu mangrupa rarancangna pikeun maksa manusa narima kasalahan. Manehna milu aktip dina nyebarkeun sagala agama palsu, sarta moal eureun ku naon baé dina usaha-usahana pikeun maksa ajaran-ajaran anu sesat. Dina kedok sumanget kaagamaan, manusa, anu kapangaruhan ku rohna, geus nyiptakeun panyiksaan-panyiksaan anu pangkejemna ka sasamana, sarta geus nimpakeun kasangsaraan anu pangpikasieuneunana ka maranéhna. Setan jeung para agénna kénéh miboga roh anu sarua; sarta sajarah mangsa nu kaliwat bakal kaulang deui dina jaman urang.”
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“Aya jalma-jalma anu geus nangtukeun pikiran jeung kahayangna pikeun ngalaksanakeun kajahatan; dina jero haténa anu poek maranéhna geus mutuskeun kajahatan-kajahatan naon anu rek dipilampah. Jalma-jalma ieu katipu ku dirina sorangan. Maranéhna geus nampik pamaréntahan agung Allah ngeunaan kabeneran, sarta gagantina maranéhna geus ngadegkeun ukuran sorangan, tuluy ku ngabandingkeun dirina jeung ukuran ieu maranéhna nganyatakeun dirina suci. PANGERAN bakal ngidinan maranéhna nembongkeun naon anu aya dina haténa, ngalakonan sumanget dunungan anu ngawasaan maranéhna. Anjeunna bakal ngantep maranéhna némbongkeun kabencianana ka hukum-Na dina perlakuanana ka jalma-jalma anu satia kana sarat-saratna. Maranéhna bakal dikawasa ku sumanget kagila-gilaan agama anu sarua anu ngadorong gerombolan anu nyalibkeun Kristus; garéja jeung nagara bakal ngahiji dina kasaluyuan anu sarua rusakna.”
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“Garéja kiwari geus nuturkeun tapak-lampah urang Yahudi baheula, anu nyingkirkeun parentah-parentah Allah demi tradisi maranéhna sorangan. Manéhna geus ngarobah katetepan, ngalanggar perjangjian langgeng, sarta ayeuna, sakumaha harita, kasombongan, teu percaya, jeung kamurtadan jadi hasilna. Kaayaan sajatina ditepikeun dina kecap-kecap ieu tina pupujian Musa: ‘Maranéhna geus ngaruksak dirina sorangan, cacad maranéhna lain cacad anak-anak-Na; maranéhna téh turunan anu bengkok jeung sesat. Naha ku cara kitu maranéh ngabales ka PANGERAN, eh bangsa anu bodo jeung teu wijaksana? naha lain Mantenna Rama maranéh anu geus meuli maranéh? naha Mantenna lain anu geus ngajadikeun maranéh, jeung netepkeun maranéh?’” Review and Herald, 18 Maret 1884.
There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.
Aya petikan demi petikan dina Roh Nubuat nu ngécéskeun panganiayaan dina poé-poé ahir ka umat Allah anu satia, jeung “garéja kiwari” nu ku anjeunna keur diidéntifikasi téh lain Kakristenan sacara umum, tapi garéja anu ku anjeunna terus-terusan diidéntifikasi minangka anu dilambangkeun ku garéja Yahudi. Petikan-petikan anu écés dina tulisan-tulisanana éta jadi pamecut pikeun garéja Masehi Advent Poé Katujuh nyobian nerapkeun rupa-rupa pangwatesan kana tulisan-tulisan Sadérék White, sakumaha ku impianana kacida merenahna diidéntifikasi. Lampah maranéhna ngalawan tulisan-tulisanana, anu écés mangrupa barang-barang hadé ti imahna anu kudu dipaharkeun ku para pamingpin Battle Creek anu robah jadi hiji tarekat suci Katolik. Serangan maranéhna kana tulisan-tulisanana ogé dilambangkeun ku serangan kana tulisan-tulisan Yermia. Impian Ellen White mangrupa saksi kadua yén tulisan-tulisan Yermia dibakar.
In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1957, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.
Dina generasi katilu Adventisme Laodikea, kompromi jadi téma anu pangutamana. Generasi katilu dilambangkeun ku garéja Pergamos. Mimiti ti medalna buku W. W. Prescott anu judulna The Doctrine of Christ dina taun 1919, nepi ka medalna Questions on Doctrine dina taun 1957, nandaan hiji mangsa peralihan anu dilambangkeun ku hiji publikasi alfa sarta dipungkas ku hiji publikasi omega. Buku anu kahiji ngawakilan panolakan W. W. Prescott kana Singa ti kaom Yuda, demi pandangan Protestan murtad ngeunaan Kristus. Buku Prescott, anu pantes dingaranan The Doctrine of Christ, ngaguar nepi ka nyoplokkeun pesen nubuat Millerite, nyésakeun hiji harti kosong ngeunaan Yesus anu disembah ku Katolik jeung ku Protestan murtad. Buku anu pamungkas dina generasi éta ngadefinisikeun hiji pangudusan jeung pangbeneran anu ngancurkeun hukum Allah, kaadilan-Na, jeung rahmat-Na. Israil baheula dipaparin tanggung jawab pikeun jadi panyimpen hukum Allah, jeung Adventisme kuduna jadi panyimpen lain ukur hukum Allah, tapi ogé Firman nubuat-Na. Dina taun 1919, hiji buku anu nolak pembelaan kana Firman nubuat Allah nandaan mimiti generasi katilu Adventisme Laodikea, anu dipungkas ku hiji buku anu nolak hukum Allah.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Upama anjeun ngelehkeun kagagahan hate, sarta ku kaangkuhan jeung ngarasa bener ku diri sorangan henteu ngaku kana kasalahan-kasalahan anjeun, anjeun bakal diantep kakeunaan ku panggoda-panggoda Iblis. Lamun nalika Gusti nganyatakeun kasalahan-kasalahan anjeun, anjeun henteu tobat atawa ngakukeunana, pangawasa-Na bakal mawa anjeun ngalangkungan tempat anu sarua deui jeung deui. Anjeun bakal diantep nyieun kasalahan-kasalahan anu sipatna sarupa, anjeun bakal terus kakurangan hikmah, sarta bakal nyebut dosa minangka kabeneran, jeung kabeneran minangka dosa. Loba pisan tipu daya anu bakal ngareuah-reuah dina poé-poé panungtungan ieu bakal ngurilingan anjeun, sarta anjeun bakal robah pamingpin, jeung moal nyaho yén anjeun geus ngalakukeunana.” Review and Herald, 16 Désémber 1890.
Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.
Pergamos, garéja katilu, ngantarkeun ka Tiatira, garéja kapausan, anu mangrupa generasi kaopat, nalika 25 urang lalaki sujud ka lambang kakawasaan Tiatira.
“The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.
“Peraturan anu diadopsi ku para kolonis mimiti, nyaéta ngan ngidinan anggota garéja wungkul pikeun milih atawa nyekel kalungguhan dina pamaréntahan sipil, ngabalukarkeun akibat anu pohara ngabahayakeun. Ukuran ieu geus ditarima minangka sarana pikeun ngajaga kasucian nagara, tapi hasilna malah ngabalukarkeun karuksakan dina garéja. Ku sabab pangakuan agama dijadikeun sarat pikeun hak milih jeung nyekel kalungguhan, loba jalma, anu didorong ukur ku motif kawijakan dunya, ngahijikeun diri jeung garéja tanpa robahna haté. Ku kituna garéja-garéja nepi ka ngawengku, dina bagian anu cukup gedé, jalma-jalma anu tacan dibarobah; malah dina kalangan palayanan ogé aya anu lain ngan ukur nyekel kasalahan-kasalahan doktrin, tapi ogé teu ngarti kana kakawasaan panganyarna ti Roh Suci. Ku kituna deui kabuktian akibat-akibat jahat, anu kacida remenna kasaksian dina sajarah garéja ti saprak jaman Konstantinus nepi ka kiwari, tina usaha ngawangun garéja ku bantuan nagara, tina nyuhunkeun kakawasaan sekuler pikeun ngarojong Injil Anjeunna anu ngandika: ‘Karajaan Kami lain tina dunya ieu.’ Yohanes 18:36. Persatuan garéja jeung nagara, sanajan sabaraha ogé leutikna darajatna, bari sigana mah mawa dunya leuwih deukeut ka garéja, saenyana mah ngan ukur mawa garéja leuwih deukeut ka dunya.” The Great Controversy, 297.
The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.
“ngahijina gareja jeung nagara, sanajan sakumaha leutikna darajat éta, bari sigana mah ngadeukeutkeun dunya ka gareja, saenyana mah ngan ukur ngadeukeutkeun gareja ka dunya.” Dina tanggal 18 Méi 1977, Bert B. Beach (saurang diréktur dina Divisi Éropa Kalér-Afrika Kulon gareja éta sarta aub dina hubungan antargareja) maparin hiji medali dilapis emas ka antikristus, Paus Paulus VI, dina hiji audiénsi rombongan di Roma. Ieu mangrupa bagian tina hiji pasamoan Konférénsi Para Sékrétaris Kulawarga Pangakuan Dunya. Kajadian éta dilaporkeun dina Adventist Review (11 Agustus 1977) sarta dicatet ku Religious News Service minangka kahiji kalina hiji wawakil resmi SDA papanggih jeung saurang Pontif.
“The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.
“Pangeran parantos ngucapkeun kutuk ka jalma-jalma anu nyokot tina Kitab Suci atawa nambahan kana éta. Nu Maha AGUNG I AM parantos netepkeun naon anu baris janten aturan iman jeung doktrin, sarta Anjeunna parantos nangtukeun yén Alkitab kudu janten buku rumah tangga. Garéja anu nyekel pageuh kana firman Allah dipisahkeun sacara teu tiasa dirukunkan ti Roma. Baheulana urang Protestan ogé misah kitu ti garéja murtad anu agung ieu, tapi maranéhna geus beuki ngadeukeutan ka dirina, sarta masih kénéh aya dina jalan nuju karukunan jeung Garéja Roma. Roma henteu kungsi robah. Prinsip-prinsipna teu robah saeutik ogé. Manéhna henteu ngurangan pisan-pisan jurang antara dirina jeung urang Protestan; maranéhna pisan anu geus maju ngadeukeutan. Tapi naon hartina ieu pikeun Protestantisme jaman ayeuna? Ieu téh panolakan kana bebeneran Alkitab anu ngajadikeun manusa ngadeukeutan kana kakafiran. Garéja anu nyimpang anu ngurangan jarak antara dirina jeung Kapapaan.”
“It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?
“Jiwa-jiwa saperti Luther, Cranmer, Ridley, Hooper, jeung rébuan jalma mulya anu jadi martir ku sabab bebeneran, nyaéta kaum Protestan anu sajati. Maranéhna nangtung jadi pangjaga bebeneran anu satia, nyatakeun yén Protestanisme mustahil ngahiji jeung Romanisme, tapi kudu pisah sajauhna tina prinsip-prinsip Kapausan saperti wetan ti kulon. Jalma-jalma anu jadi panyalindung bebeneran sapertos kitu moal bisa sarujuk jeung ‘jalma durhaka’ sakumaha Kristus jeung rasul-rasul-Na ogé moal bisa. Dina mangsa-mangsa baheula, jalma-jalma bener ngarasa yén mustahil maranéhna ngahijikeun diri jeung Roma, sarta sanajan panentangan maranéhna ka sistem kasalahan ieu dipertahankeun kalawan résiko banda jeung nyawa, maranéhna tetep boga kawani pikeun ngajaga pisahna, sarta kalawan gagah berjuang pikeun bebeneran. Bebeneran Alkitab leuwih dipikanyaah ku maranéhna tibatan kabeungharan, kahormatan, atawa malah hirupna sorangan. Maranéhna teu sanggup nahan ningali bebeneran dikurebkeun dina tumpukan tahayul jeung kapalsuan akal-akalan bohong. Maranéhna nyekel firman Allah dina leungeunna, sarta ngadegkeun panji bebeneran di hareupeun rahayat, bari kalawan wani ngumumkeun naon anu geus ditepikeun ku Allah ka maranéhna ngaliwatan panalungtikan Alkitab anu taliti. Maranéhna paéh dina pati anu pangkejemna ku sabab kasatiaanna ka Allah, tapi ku getih maranéhna, maranéhna meuli pikeun urang kabébasan-kabébasan jeung hak-hak istiméwa anu ayeuna ku loba jalma anu ngaku Protestan gampang pisan diserahkeun ka kakawasaan kajahatan. Tapi naha urang bakal nyerahkeun hak-hak istiméwa anu dibeuli kalawan mahal ieu? Naha urang bakal ngahina Allah Sawarga, sarta sanggeus Anjeunna ngabébaskeun urang tina kuk Roma, urang deui-deui nempatkeun diri urang kana perbudakan ka kakawasaan anti-Kristen ieu? Naha urang bakal ngabuktikeun kamerosotan urang ku nandatanganan pasrahna kabébasan agama urang, hak urang pikeun nyembah Allah nurutkeun parentah hate nurani urang sorangan?”
“The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’
“Sora Luther, anu ngagema di gunung-gunung jeung lebak-lebak, anu ngageremkeun Éropa saolah-olah ku lini, nyauran kaluar hiji pasukan rasul-rasul mulya milik Yesus, sarta bebeneran anu ku maranéhna dibélaan teu bisa dibungkem ku suluh-suluh seuneu, ku panyiksaan, ku panjara-panjarana, ku pati; sarta nepi ka ayeuna sora-sora pasukan mulya para martir téh masih ngabejaan ka urang yén kakawasaan Roma téh nya éta kamurtadan anu geus diprediksikeun pikeun poé-poé panungtungan, rasiah kajahatan anu ku Paulus geus katempo mimiti digawé malah dina jamanna sorangan. Katolik Roma keur gancang nambahan pangaruhna. Kapapaan beuki ngaronjat, sarta jalma-jalma anu geus ngabalingkeun ceulina tina ngadéngékeun bebeneran keur ngaregepkeun dongéng-dongéng nipuna. Kapel-kapel kapausan, paguron-paguron kapausan, biara-biara biarawati, jeung monasteri-monasteri beuki nambahan, sarta dunya Protestan sigana keur saré. Kaum Protestan keur kaleungitan tanda pangbéda anu ngabédakeun maranéhna ti dunya, sarta maranéhna keur ngurangan jarak antara dirina jeung kakawasaan Roma. Maranéhna geus ngabalingkeun ceulina tina ngadéngékeun bebeneran; maranéhna teu daék narima caang anu dipaparinkeun ku Allah kana jalan hirup maranéhna, ku sabab éta maranéhna keur asup kana poék. Maranéhna nyarita kalayan hina kana pamadegan yén bakal aya hudang deui panganiayaan kejem baheula ti pihak urang Romanis jeung jalma-jalma anu ngahiji jeung maranéhna. Maranéhna henteu ngakuan kanyataan yén firman Allah sacara lengkep ngaramalkeun hudang deui anu saperti kitu, sarta moal satuju yén umat Allah dina poé-poé panungtungan bakal nandangan panganiayaan, sanajan Alkitab nyebutkeun, ‘Naga éta murka ka eta awewe, tuluy indit rék merangan ka sesa turunanana, anu narurut kana parentah-parentah Allah, jeung nyekel kasaksian Yesus Kristus.’”
“Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.
“Kapapaan téh agama nurutkeun sipat manusa, jeung kalolobaan umat manusa resep kana hiji ajaran anu ngidinan maranéhna ngalakukeun dosa, tapi sakaligus ngabébaskeun maranéhna tina balukarna. Jalma-jalma kudu miboga hiji wangun agama, jeung agama ieu, anu diwujudkeun ku rekayasa manusa, tapi ngaku boga kawenangan ilahi, cocog pisan jeung pikiran jasmani. Jalma-jalma anu nganggap dirina wijaksana jeung pinter ngaléngkah ngajauhan dina kasombongan ti patokan kabeneran, nyaéta sapuluh parentah, sarta henteu nganggap yén nalungtik kana jalan-jalan Allah téh saluyu jeung kahormatan maranéhna. Ku sabab kitu maranéhna asup kana jalan-jalan palsu, kana lalampahan anu dilarang, jadi ngandelkeun diri sorangan, ngagedékeun diri, nurutkeun pola paus, lain nurutkeun pola Yesus Kristus. Maranéhna kudu miboga wangun agama anu pamentana pangsaeutikna dina hal karohanian jeung panolakan diri, jeung ku sabab hikmat manusa anu teu disucikeun moal ngarahkeun maranéhna pikeun ngageuleuh ka kapapaan, maranéhna sacara alamiah katarik ku katangtuan-katangtuan jeung ajaran-ajaranna. Maranéhna henteu hayang leumpang dina jalan-jalan Gusti. Maranéhna kacida ngarasa geus pinterna nepi ka henteu neangan Allah kalayan doa jeung handap asor, bari miboga pangaweruh anu ngartos kana firman-Na. Ku lantaran henteu paduli pikeun nyaho jalan-jalan Gusti, pikiran maranéhna kabuka sagemblengna kana kasasab, sakabéhna siap narima jeung percaya kana bohong. Maranéhna daék narima kabohongan-kabohongan anu pangteu asup akalna, pangteu saluyu hiji jeung nu séjénna, disodorkeun ka maranéhna saolah-olah éta téh bebeneran.
“Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.
“Karya agung panipuan Iblis téh nya éta kapausan; jeung sanajan geus kabuktian yén hiji mangsa poékna akal budi anu kacida gedéna nguntungkeun pikeun Romanisme, bakal kabuktian deui yén hiji mangsa caangna akal budi anu kacida gedéna ogé nguntungkeun pikeun kakawasaanana; sabab pikiran manusa museur kana kaluhungan dirina sorangan, sarta teu resepeun ngajaga Allah tetep aya dina pangaweruh maranéhna. Roma ngaku teu bisa salah, jeung urang Protestan nuturkeun dina jalur anu sarua. Maranéhna teu hayang nalungtik bebeneran sarta maju ti cahaya ka cahaya anu leuwih gedé. Maranéhna ngurung dirina ku prasangka, sarta katingalina daék ditipu jeung nipu batur.”
“But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.
“Tapi sanajan sikep gareja-gareja matak ngaleutikeun hate, henteu perlu jadi leutik hate; sabab Allah ngabogaan umat anu bakal ngajaga kasatiaanana ka bebeneran-Na, anu bakal ngajadikeun Alkitab, jeung Alkitab hungkul, jadi patokan iman jeung doktrin maranéhna, anu bakal ngangkat standar, sarta nahan luhur panji anu ditulisan ku kecap, “Parentah-parentah Allah jeung iman ka Yesus.” Maranéhna bakal ngajénan Injil anu murni, sarta ngajadikeun Alkitab jadi dadasar iman jeung doktrin maranéhna.
“For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.
“Kanggo mangsa saperti kieu, nalika manusa keur miceun hukum PANGERAN nu Maha Kawasa, doa Daud pantes diterapkeun,—‘Ieu geus waktuna pikeun Gusti damel; sabab maranéhna geus ngabatalkeun hukum-Mantenana.’ Urang nuju datang kana hiji mangsa nalika ampir hinaan anu sajagat raya bakal ditumpukkeun kana hukum Allah, jeung umat Allah anu ngajaga parentah-parentah-Na bakal diuji kalawan beurat; tapi naha maranéhna bakal kaleungitan pangajénna ka hukum Yéhuwa ku sabab batur henteu ningali jeung henteu nyarandékeun yén éta boga tuntutan anu ngabeungkeut? Mugi umat Allah anu ngajaga parentah-parentah-Na, saperti Daud, ngahormat ka hukum Allah sajalan jeung sabanding jeung sajauh mana manusa miceun éta sarta numpukkeun ka dinya rasa teu hormat jeung panghina.” Signs of the Times, February 19, 1894.
Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.
Dua taun saméméh antikristus dipaparin medali emas ku saurang pamingpin garéja Advent Poé Katujuh Laodikea, dina taun 1975, hiji gugatan hukum diajukeun ngalawan garéja Advent Poé Katujuh; EEOC v. Pacific Press Publishing Association (Perkara No. C-74-2025 CBR di Pangadilan Distrik Amérika Sarikat pikeun Distrik Kalér California), di mana Equal Employment Opportunity Commission ngagugat lembaga penerbitan milik garéja éta atas nama dua pagawé awéwé—Merikay Silver (urut éditor anu geus kaluar dina waktu gugatan éta diajukeun) jeung Lorna Tobler—kalawan tuduhan diskriminasi dumasar kana jinis kelamin dina gaji jeung tunjangan. Garéja ngabéla prak-prakanana sabagian ku ngadawuhkeun pangecualian agama sarta ku ngabahas struktur pamaréntahanana.
In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”
Dina hiji pernyataan disumpah nu tanggalna 6 Pébruari 1976 (bagian tina hiji naskah pembelaan nu diajukeun ka pangadilan), Neal C. Wilson (waktu éta présidén Divisi Amérika Kalér garéja, sarta saterusna jadi présidén General Conference ti 1979–1990) nyangkem pandangan sajarah garéja ngeunaan Katolik Roma. Pernyataan éta ditepikeun dina kontéks ngabantah panggambaran ngeunaan garéja salaku miboga hiji “hirarki” nu sarupa jeung sistem kapapaan. Kutipan lengkep nu patali nyaéta kieu: “Sanajan enya yén kungsi aya hiji mangsa dina kahirupan Garéja Seventh-day Adventist nalika denominasi éta nyekel hiji sudut pandang nu écés anti-Katolik Roma, sarta istilah ‘hirarki’ dipaké dina harti nu ngahinakeun pikeun nuduh kana wangun pamaréntahan garéja kapapaan, éta sikep ti pihak Garéja téh teu leuwih ti ngan saukur hiji perwujudan tina anti-popery nu sumebar lega di kalangan denominasi Protestan konservatif dina bagian awal abad ieu jeung bagian ahir abad nu kaliwat, sarta nu ayeuna geus dialungkeun kana tumpukan runtah sajarah sajauh ngeunaan Garéja Seventh-day Adventist.”
This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”
Ieu ngagambarkeun hiji parobahan anu ngajauhan tina tafsir nubuat tradisional garéja, anu nangtukeun kapausan minangka “sato galak” atawa antikristus dina Wahyu. Para kritikus, boh di jero boh di luar garéja, geus napsirkeun éta minangka ngaleuleuskeun atawa ninggalkeun éta sikep anti-Katolik sangkan saluyu jeung ékuménisme modéren atawa pembélaan hukum. Wilson, dina taun 1985, ngaidéntifikasi para Présidén tina rupa-rupa Divisi garéja salaku “kardinal,” nalika anjeunna nyatakeun, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”
Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.
Suster White nyatakeun yén garéja anu mundur tina kayaktian nya éta garéja anu ngurangan jarak antara dirina jeung paus! Kompromi generasi katilu digambarkeun minangka ceurik pikeun Tammuz dina Yehezkiel dalapan, sarta ku kompromi Pergamos. Generasi kahiji ti taun 1863 nepi ka 1888 ngagambarkeun garéja Epesus, hiji garéja anu kaleungitan kanyaahna anu kahiji, sarta kanyaah anu kahiji tina gerakan Millerite téh nya éta amanat nubuat, jeung bab kahiji tina amanat nubuat éta nya éta “tujuh kali” anu disisihkeun dina taun 1863.
From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.
Ti taun 1888 nepi ka 1919, generasi kadua anu diwakilan ku Smirna jeung kamar-kamar rusiah dina kitab Yehezkiel, nyaksian pupusna Roh Nubuat, nalika Sadérék White dipendem dina taun 1915. Rincian salajengna ngeunaan opat generasi téh diperlukeun pikeun ngalengkepan kasaksian, tapi pemberontakan anu lumangsung sacara bertahap kudu kaharti supaya bisa pinuh ngaregepkeun kumaha hiji bangsa murtad bisa “ngalarang” tulisan-tulisan Ellen White, atawa kumaha maranéhna bisa ngamajukeun poé kahiji dina saminggu minangka hal anu bisa ditarima. Yudas gawé babarengan jeung “jalma-jalma mabok ti Éfraim” anu “maréntah rahayat ieu” di Yerusalem, jeung jalma-jalma anu maréntah Yerusalem sarta sujud ka panonpoé, diwakilan ku Sanhedrin.
We will continue this study in the next article.
Urang baris neraskeun ieu ulikan dina tulisan salajengna.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Di antara jalma-jalma anu ngaku minangka anak-anak Allah, kacida saeutikna kasabaran anu geus ditembongkeun, sabaraha loba kecap-kecap pait anu geus diucapkeun, sabaraha loba panghukuman anu geus dilontarkeun ka jalma-jalma anu lain saiman jeung urang. Loba anu geus ningali jalma-jalma ti garéja-garéja séjén minangka jelema-jelema dosa anu gedé, padahal Gusti henteu ningali maranéhna kitu. Maranéhna anu ningali anggota-anggota garéja séjén ku cara kitu, perlu ngarendahkeun diri di handapeun panangan Allah anu kawasa. Jalma-jalma anu ku maranéhna dihukum téh bisa jadi ngan miboga saeutik pisan caang, saeutik kasempetan jeung hak istiméwa. Lamun maranéhna geus meunang caang saperti anu geus ditarima ku loba anggota garéja urang, bisa jadi maranéhna geus maju kalawan leuwih gancang, sarta leuwih hadé ngawakilan iman maranéhna ka dunya. Ngeunaan jalma-jalma anu ngagungkeun caangna, tapi gagal hirup nurutkeun éta, Kristus ngandika, ‘Tapi Kami nyebutkeun ka maranéh, dina poé pangadilan bakal leuwih kahampangan pikeun Tirus jeung Sidon tibatan pikeun maranéh. Jeung maneh, Kapernaum [Masehi Advent Poé Katujuh, anu geus narima caang anu gedé], anu diangkat nepi ka sawarga [dina hal hak istiméwa], bakal diturunkeun ka naraka: sabab lamun karya-karya mujijat anu geus dipigawé di anjeun, dipigawé di Sodom, éta kota tangtu bakal tetep nepi ka poé ieu. Tapi Kami nyebutkeun ka maranéh, yén pikeun tanah Sodom dina poé pangadilan bakal leuwih kahampangan tibatan pikeun anjeun.’ Dina waktu éta Yesus ngawaler sarta ngandika, ‘Kaula muji ka Anjeun, eh Rama, Gusti langit jeung bumi, sabab Anjeun geus nyumputkeun hal-hal ieu ti nu wijaksana jeung nu pinter [dina paningal maranéhna sorangan], sarta geus nembongkeunana ka budak leutik.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘Jeung ayeuna, ku sabab maraneh geus ngalakonan sagala ieu pagawean, saur PANGERAN, sarta Kami geus ngandika ka maraneh, hudang isuk-isuk jeung terus ngandika, tapi maraneh teu ngadéngé; jeung Kami geus nyaur ka maraneh, tapi maraneh teu ngawalon; ku sabab éta, ka ieu Bait, anu disebat ku ngaran Kami, anu ku maraneh dijadikeun tempat kapercayaan, jeung ka ieu tempat anu ku Kami geus dipaparin ka maraneh jeung ka karuhun maraneh, baris ku Kami dipigawé sakumaha Kami geus migawé ka Silo. Jeung maraneh baris ku Kami dialungkeun ti payuneun Kami, sakumaha Kami geus ngusir sakumna dulur-dulur maraneh, nya éta sakabéh turunan Epraim.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“PANGERAN parantos netepkeun di antara urang lembaga-lembaga anu kacida pentingna, jeung eta kudu diatur, lain sakumaha lembaga-lembaga dunya diatur, tapi nurutkeun tatanan Allah. Eta kudu diatur kalayan panon anu tunggal kana kamulyaan-Na, supaya ku sagala cara jiwa-jiwa anu keur binasa bisa disalametkeun. Ka umat Allah kasaksian-kasaksian ti Roh parantos sumping, nanging loba anu can ngupingkeun teguran, panggeuing, jeung piwuruk.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Dangukeun ayeuna ieu, he jalma-jalma bebal jeung teu boga pangarti; anu boga panon, tapi teu ningali; anu boga ceuli, tapi teu ngadangu: naha maraneh teu sieun ka Kami, saur PANGERAN? naha maraneh moal ngageter di payuneun Kami, anu geus netepkeun keusik jadi wates sagara ku katetepan anu langgeng, nepi ka sagara teu bisa ngalangkunganana? Jeung sanajan ombakna ngagulung-ngagulung, tetep moal bisa ngéléhkeun; sanajan ngaguruh, moal bisa ngaliwatan éta. Tapi bangsa ieu boga hate anu murtad jeung doraka; maranehna geus murtad sarta indit. Maranehna ogé teu nyebut dina haténa, Hayu urang ayeuna sieun ka PANGERAN Allah urang, anu maparin hujan, boh hujan mimiti boh hujan panungtungan, dina usumna; Mantenna nyimpenkeun keur urang minggu-minggu panén anu geus ditangtukeun. Kajahatan maraneh geus nyingkirkeun ieu sagala hal, jeung dosa-dosa maraneh geus nahan hal-hal anu hadé ti maraneh.... Maranehna teu ngalaksanakeun kaadilan dina perkara, nyaéta perkara budak yatim, sanajan kitu maranehna maju; jeung hak jalma malarat teu diadilan ku maranehna. Naha Kami moal ngahukum ku sabab hal-hal ieu? saur PANGERAN; naha jiwa Kami moal males ka bangsa anu saperti kieu?’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Naha Gusti kedah kapaksa ngandika, ‘Ulah maneh neneda pikeun bangsa ieu, ulah ngangkat ceurik atawa doa pikeun maranéhna, sarta ulah ngalakukeun pangantaraan ka Kami: sabab Kami moal ngadangu ka maneh’? ‘Ku sabab éta hujan geus ditahan, sarta teu aya hujan ahir.... Naha ti mimiti ayeuna maneh moal sasambat ka Kami, Rama abdi, Anjeun teh pamingpin mangsa ngora abdi?’” Review and Herald, 1 Agustus 1893.