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# The Book of Daniel - Number Seventy-Eight

Kitab Daniel - Nomer Pitung Puluh Wolu

Unveiling the Four Abominations: The Historical Parallel of Rebellion in Laodicean Adventism

Mbabar Papat Pambangkelan: Paralel Sajarah Pambrontakan ing Adventisme Laodisia

Author

Jeff Pippenger

Published

February 11, 2024

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The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”

Sajarah para Amori dipigunakaké kanggo nggambarake wektu nalika bebenduné Allah katindakaké marang Adventisme Laodikia. Sister White nedahaké yèn wektu Allah kanggo nindakaké paukumané iku padha ing dina-dina pungkasan nalika wong satus patang puluh papat èwu dipatèni, kaya déné nalika Allah nglantaraké bebenduné marang para Amori. Panjenengané ngandika, “Sanadyan” bangsa para Amori “misuwur amarga panyembahan brahalané lan karusakan moralé, wong-wong iku durung kebak cawaning durakané... Sang Pencipta kang kebak welas asih kersa sabar nanggung durakané nganti tumeka turun kaping papat. Banjur, manawa ora katon owah-owahan marang sing luwih becik, paukuman-paukumané bakal tumiba marang wong-wong mau. Kanthi katlitèn kang ora bisa kliru, Sang Tanpa Wates isih nyimpen cathetan tumrap sakehing bangsa. Nalika sih-rahmaté dipratelakaké lumantar panyuwunan supaya padha mratobat, cathetan iki bakal tetep kabuka; nanging manawa angka-angka mau wis ngancik cacah tinamtu kang wis katetepaké déning Allah, paladosaning bebenduné wiwit lumaku. Cathetan iku katutup. Kasabaran Ilahi mandheg.”

Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.

Suster White kanthi cetha nggandhèngaké pelayanan bebenduning Allah marang Adventisme Laodikia sajroning pralambang Yéhezkièl bab panyegelan wong satus patang puluh papat ewu, minangka wiwit nalika tuwunging pialané kaanan kebak, lan tuwung iku tekan kasampurnané ing turun kaping papat. Kabeh katrangan iki dipratelakaké sajroning konteks wahyu sing diwiwiti ing pasal wolu, kang mratelakaké patang panggawé nistha sing saya mundhak.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.

> Panjenengané banjur ngandika marang aku, “He anak manungsa, ngangkatana mripatmu saiki menyang dalan sisih lor.” Mulané aku ngangkat mripatku menyang dalan sisih lor, lan lah, ana ing sisih lor, ana ing gapuraning mesbèh, reca meri iku ana ing lawanging mlebu. Panjenengané banjur ngandika maneh marang aku, “He anak manungsa, apa sira weruh apa kang padha ditindakaké déning wong-wong mau? Yaiku panggawé nistha kang gedhé banget kang ditindakaké déning brayat Israèl ana ing kéné, nganti Aku kudu adoh saka pasucene? Nanging sira balia manèh, lan sira bakal weruh panggawé nistha kang luwih gedhé.” Panjenengané banjur nggawa aku menyang lawanging plataran; lan nalika aku ndeleng, lah, ana bolongan ing témbok. Panjenengané banjur ngandika marang aku, “He anak manungsa, cukila saiki témbok iku.” Bareng aku wus nyukil ing témbok iku, lah, ana lawang. Panjenengané banjur ngandika marang aku, “Mlebua, lan delengen panggawé nistha kang ala kang padha ditindakaké ana ing kéné.” Mulané aku mlebu lan ndeleng; lan lah, ana sarupaning kéwan ngésot, lan kéwan-kéwan nistha, lan sakèhé brahala brayat Israèl, kagambar ana ing témbok sakubengé. Lan ana pitung puluh wong tuwa-tuwané brayat Israèl padha ngadeg ana ing ngarepé barang-barang mau, lan ana ing tengah-tengahé padha ngadeg Yaazanya, anaké Safan, saben wong nggawa pedhupaan ana ing tangané; lan mendhung kemenyan kang kandel munggah. Panjenengané banjur ngandika marang aku, “He anak manungsa, apa sira wus weruh apa kang ditindakaké déning para tuwa-tuwané brayat Israèl ana ing peteng, saben wong ana ing kamar gambar-gambarané? Awit padha kandha, ‘Pangeran Yehuwah ora mirsani kita; Pangeran Yehuwah wus nilar bumi.’” Panjenengané uga ngandika marang aku, “Balia manèh, lan sira bakal weruh panggawé nistha kang luwih gedhé kang padha ditindakaké.” Banjur Panjenengané nggawa aku menyang lawanging gapura padalemané Pangeran Yehuwah kang ngadhep ngalor; lan lah, ana para wanita padha lungguh nangisi Tamus.

> Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.

> Panjenengane banjur ngandika marang aku, “Apa kowe wis ndeleng iki, hé anaking manungsa? Balia manèh, lan kowe bakal weruh kanisthan kang luwih gedhé tinimbang iki.” Panjenengane banjur nggawa aku mlebu ing plataran njero ing padalemané Pangéran, lan lah, ana ing lawanging Pedalemané Allah, ana ing antarané serambi lan misbyah, watara wong rong puluh lima cacahé, gegeré ngadhep marang Pedalemané Allah, lan rainé ngadhep mangétan; lan padha sujud nyembah srengéngé ing sisih mangétan. Panjenengane banjur ngandika marang aku, “Apa kowe wis ndeleng iki, hé anaking manungsa? Apa iki prakara kang entheng tumrap brayat Yehuda, yèn padha nindakaké kanisthan kang padha ditindakaké ana ing kéné? Awit nagara iki wis padha dipenuhi panganiaya, lan padha mbalèni manèh kanggo nggugah bebendunéSun; lan lah, padha nyaosaké pang ing irungé. Mulané Aku uga bakal tumindak kanthi bebendu; mripat-Ku ora bakal melasi, lan Aku ora bakal welas asih; lan sanadyan padha nguwuh ana ing kuping-Ku kanthi swara sora, Nanging Aku ora bakal ngrungokaké wong-wong mau.” Ezekiel 8:5–18.

After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.

Sawisé Ézékiel diparingi pratélan ngenani panggawéné nistha kang kapisan, yaiku pangadegé reca drengki ana ing lawanging gapura misbyah, dhèwèké kaparingan pawartos yèn bakal diparingi ndeleng panggawéné nistha kang luwih gedhé manèh tinimbang reca drengki iku. Panggawéné nistha kang kapindho dilambangaké déning kamar-kamar rahasia, ing kono para pamimpin, kang dilambangaké minangka para pinituwa, padha nyaosaké pandonga, kang dilambangaké déning menyan, lan padha mratélakaké yèn Pangéran wus nilar bumi lan ora mirsani wong-wong mau. Nanging Ézékiel diparingi pawartos yèn dhèwèké bakal weruh panggawéné nistha kang luwih gedhé manèh tinimbang iki.

The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.

Pakelonan nistha kang katelu dipralambangaké déning “para wanita padha nangisi Tammuz,” nanging isih ana pakelonan nistha kang luwih gedhé tinimbang iku, awit pakelonan nistha kang kaping papat nuduhaké sawijining kapamimpinan saka rong puluh lima wong lanang kang padha nyembah srengéngé, kanthi gegeré ngadhep marang Pedaleman Suci.

In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.

Ing nisthaning prakara nistha kaping sekawan, kapratelakaké yèn “para wong tuwa,” “wis ngisi nagara iki nganggo panganiaya, lan padha bali manèh kanggo nuwuhaké bebenduningSun; lan lah, padha nyedhakaké pang marang irungé.” “Dina panggugah bebendu” iku dina nalika paladèn bebenduning Allah wiwit katindakaké, kaya déné tumindak marang Israèl jaman kuna nalika padha nampik pawarta Yosua lan Kaleb bab Tanah Prajanjian. Panampiking marang pawarta panyegelan nandhani nalika tuwunging piala wis kebak tumrap Yérusalèm. Yosua lan Kaleb nglambangaké golongan cilik, yaiku sithik wong kang setya sing padha nggresula lan sesambat marga saka sakehing nistha ana ing pasamuwan lan ing nagara.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.

> Banjur Musa lan Harun sujud tumungkul ana ing ngarsané sakehé pasamuwan umat Israèl. Lan Yosua bin Nun, sarta Kalèb bin Yefuné, kang kalebu wong-wong sing wus nliti tanah iku, nyuwèk-nyuwèk sandhangané; lan padha ngandika marang sakèhé pasamuwan umat Israèl, mangkéné: “Tanah kang wus kita liwati kanggo nliti iku, satemené tanah kang becik banget. Manawa Sang Yéhuwah rena marang kita, Panjenengané mesthi bakal ngeteraké kita lumebu ing tanah iku lan maringaké marang kita, yaiku tanah kang lubèr susu lan madu. Mung aja kowé padha mbalela marang Sang Yéhuwah, lan aja padha wedi marang bangsa ing tanah iku; awit wong-wong mau iku kaya roti tumrap kita: pangayomané wis sirna saka wong-wong mau, lan Sang Yéhuwah nunggil karo kita; aja padha wedi marang wong-wong mau.” Nanging sakehé pasamuwan padha dhawuh supaya wong-wong mau dibandhemi watu. Lan kamulyaning Sang Yéhuwah ngatingal ana ing Tarub Pasamuwan ana ing ngarsané sakehé umat Israèl. Lan Sang Yéhuwah ngandika marang Musa: “Nganti kapan bangsa iki bakal gawé Aku nesu? Lan nganti kapan wong-wong iku ora precaya marang Aku, sanadyan wus kabèh pratandha kang Dakwedharaké ana ing tengahé? Aku bakal nggebag wong-wong mau nganggo pageblug, lan ngilangi warisané; lan saka kowé Aku bakal ndadèkaké sawijining bangsa kang luwih gedhé lan luwih santosa tinimbang wong-wong mau.” Cacah Jiwa 14:5–12.

The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.

“Pangobaran nesu” kang ditindakake déning para pambrontak ing Kitab Wilangan, lan uga ing Yehezkiel, dhedhasar marang panolakane para pambrontak kanggo ngakoni “tandha-tandha” kang wis kawedharake. “Tandha-tandha” kang katampik ing jamané Musa, yaiku “tandha-tandha” kang dadi pralambang tumitahing panguwasané Gusti Allah ing sajarah para Millerit. Israèl kuna ngojok-ojoki Gusti Allah kanthi nampik “tandha-tandha” saka kawedharan panguwasané ing sajarah dhasar wong-wong mau. Ing mangsa pemeteraiané wong satus patang puluh papat èwu, Israèl modhèren uga nampik (mbalikaké geger marang) sajarah dhasar kuwi piyambak, kang kuduné dadi “tandha,” kang bakal ndadèkaké wong-wong mau bisa “ngenali” balènan sajarah Panguwuh Tengah Wengi kang kaulang manèh ing dina-dina wekasan.

God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.

Gusti Allah nglilani para pambrontak ndeleng pangulanganing panyingkaping panguwaosé Allah, awit pangulanganing panyingkaping panguwaosé Allah iku ora mung udan pungkasan, nanging uga kayektèn kang mesthiné wus bisa nylametaké wong-wong mau menawa padha kalebu ing antarané wong-wong kang tresna marang kayektèn.

The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.

Pangidentifikasian tumrap patang kanisthaning Yeheskiel wolu minangka pralambang saka patang generasi Adventisme Laodikia iku kalebu pérangan saka pekabaran kang dibukak segelé déning Sang Singa saka taler Yehuda ing dina-dina pungkasan. Generasi kapisan diwiwiti nalika pambrontakan taun 1863, lan rong puluh lima taun sawisé iku, ing taun 1888, tekan pambrontakan kang nandhani wiwitané generasi kapindho kanthi pralambang kamar-kamar rahasia. Telung puluh siji taun sawisé iku, ing taun 1919, nerbitaké buku déning W. W. Prescott kanthi irah-irahan, The Doctrine of Christ, nandhani wiwitané generasi katelu, kang wis dipralambangaké déning Yeheskiel minangka para wanita kang nangisi Tammuz. Telung puluh wolu taun sawisé iku, ing taun 1957, kanthi diterbitaké buku, Questions on Doctrine, generasi kapapat punika rawuh, kang mratélakaké wektu nalika para pambrontak bakal mbalela marang pekabaran panyegelan kang njedhul saka sisih wetan, lan nyembah srengéngé.

We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.

Kita bakal wiwit nimbang generasi kapindho saka pambrontakan Adventisme Laodikia sing tekan ing General Conference Minneapolis ing taun 1888. Wigati kanggo dielingi manawa kabèh papat kekejèné Yézkiel dumadi ing Yerusalem; sanajan iku makili sawijining sajarah pambrontakan sing maju sethithik-sethithik, iku tansah ngarah marang pambrontakan sing dumadi ing sajroning kutha kang makili Adventisme Laodikia ing dina-dina pungkasan.

> “As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.

> “Minangka salah siji pratandha saka karusakané Yérusalèm, Kristus wis ngandika, ‘Akeh nabi palsu bakal tangi, lan bakal nasaraké wong akèh.’ Nabi-nabi palsu pancèn banjur tangi, nasaraké bangsa, lan nuntun wong akèh menyang ara-ara samun. Para tukang sihir lan ahli tenung, kang ngakoni nduwèni kakuwatan mujijat, narik wong-wong supaya mèlu marang panggonan-panggonan sepi ing pagunungan. Nanging ramalan iki uga diucapaké kanggo dina-dina wekasan. Pratandha iki kaparingaké minangka pratandha tumrap Rawuhé kang Kapindho. Malah saiki uga kristus-kristus palsu lan nabi-nabi palsu lagi ngetingalaké pratandha-pratandha lan kaélokan-kaélokan kanggo nggodha para sakabaté. Apa kita ora krungu pamecut, ‘Lah, Panjenengané ana ing ara-ara samun’? Apa ora ana èwonan wong sing wis budhal menyang ara-ara samun, kanthi pangajab bakal nemoni Kristus? Lan saka èwonan pakumpulan, ing ngendi manungsa ngakoni sesambungan karo roh-roh wong mati, apa saiki ora keprungu pamecut, ‘Lah, Panjenengané ana ing kamar-kamar kang kasimpen’? Iki temenan pengaken kang diajukaké déning spiritisme. Nanging apa pangandikané Kristus? ‘Aja pracaya. Awit kaya kilat metu saka wetan, lan madhangi nganti tekan kulon; mangkono uga rawuhé Putraning manungsa bakal kelakon.’” The Desire of Ages, 631.

The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.

Kamar-kamar rahasia iku minangka pralambang spiritualisme, lan kekejian kapindho ing Yehezkiel pasal wolu dumadi ana ing sajroning Padaleman Suci, ing papan gambar-gambar kadonyan wus digantung kanthi sesidheman ana ing tembok-temboké.

> So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.

> Mulané aku banjur mlebu lan weruh; lan lah, ana sakehing rupa kéwan melata, lan kéwan-kéwan najis kang njijiki, lan sakehing brahala kulawarga Israèl, kagambar ana ing témbok sakubengé. Lan ing ngarepé iku padha ngadeg pitung puluh wong tuwa-tuwa saka kulawarga Israèl, lan ana ing tengah-tengahé ngadeg Yaazanya bin Safan, saben wong nggawa pedupaan ing tangané; lan mega kandel saka menyan munggah. Banjur Panjenengané ngandika marang aku, Hé anaking manungsa, apa kowé wis weruh apa kang ditindakaké déning para tuwa-tuwa saka kulawarga Israèl ana ing pepeteng, saben wong ana ing kamar gegambarané dhéwé? awit padha kandha, Pangéran ora mirsa marang kita; Pangéran wis nilar bumi. Yehezkiel 8:10–12.

Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.

Yèhezkièl nyumurupi “brahala-bralané kulawarga Israèl, kang digambaraké ana ing témbok-tembok” pasucèn, nanging dhèwèké kanthi cetha didhawuhi yèn pambrontakan iki uga dumadi ana ing saben “kamar pepethaning” para tuwa-tuwa iku. Pambrontakan ing sajroning Padaleman Suci kang kasatmata iku nandhani pambrontakan ing sajroning padalemaning manungsa.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Ing nalika nyucekake Padaleman Suci saka para panuku lan bakul donya, Gusti Yesus ngumumake misi Panjenengane kanggo nyucekake ati saka najising dosa,—saka pepénginan kadonyan, hawa nepsu kang mentingake awaké dhéwé, pakulinan ala, kang ngrusak jiwa. Maleakhi 3:1–3 dipunpetik.” The Desire of Ages, 161.

The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.

Kadadéan nistha kapindho iku nglambangaké pamedharing pialaning piala, becik ing sajroning pasamuwan, uga ing pikiran para pinituwa sing sakmesthiné dadi para pangreksa pasamuwan. Piala sing kapamedharaké ana ing kono yaiku pialané spiritualisme. Ing jamané Nuh, nalika saben rerancanging atiné manungsa iku ala, wong-wong sadurungé banjir wus ngebaki cawananing kaluputané.

> And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.

> Lan Gusti Allah mirsa yèn pialaning manungsa gedhé ana ing bumi, lan yèn saben pangrancanging pamikiraning atiné mung ala waé saterusé. Purwaning Dumadi 6:5.

The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.

Generasi kapindho ngenali kapan spiritualisme mlebu menyang para pamimpin Yerusalem, lan uga menyang struktur korporat Adventisme Laodikea. Apa kang ditindakake déning “para wong tuwa saka brayat Israèl” “ing pepeteng,” “ing” “kamar-kamar” “gegambaran” padha nuduhaké manawa “saben panggawéné pikiran saka” ati-atiné “mung ala waé.” Sister White kanthi cetha negesaké yèn karusakan Yerusalem makili pungkasaning jagad, lan paseksen bab banjir ing jaman Nuh uga makili pungkasaning jagad. Ing dina-dina pungkasan, wong-wong sing nampik kasucèkaké déning kayektèn bakal katutupan déning spiritualisme, kaya dene digambaraké déning pangreged kapindho ing Yehezkiel pasal wolu.

The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.

Pangawon nistha kapindho ing kitab Ezekiel nggambarake pambrontakan kang rawuh ing taun 1888, lan dadi pralambang tumrap generasi kapindho; nanging luwih saka iku, taun 1888, lan samubarang kang dipralambangake déning taun iku utawa kang diwakili déning taun iku, kaping alit dipunbalèni maneh ing tanggal 11 September 2001. Sister White kanthi cetha mratelakake manawa ing taun 1888, malaékat kang kuwasa saka Wahyu wolulas tumedhak, lan mulane sajarah iku nggambarake wektu nalika gedhong-gedhong agung ing Kutha New York bakal dirubuhake déning sawangan saka Gusti Allah, lan Wahyu wolulas, ayat siji nganti telu, bakal kalakon.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Tumindak ora gelem nyingkiraké panemu-panemu sing wis kabentuk sadurungé, lan ora gelem nampani kayektèn iki, dadi dhasar saka sapérangan gedhé pambrontakan sing kawedhar ing Minneapolis marang pesenipun Gusti lumantar Sedulur Waggoner lan Jones. Kanthi nuwuhaké pambrontakan iku, Iblis kasil ngedohaké saka umat kita, ing ukuran sing gedhé, kakuwatan mirunggan saka Roh Suci sing satemené dipéngini déning Allah kanggo diparingaké marang wong-wong mau. Mungsuh iku nyegah wong-wong mau supaya ora oleh daya-guna kang sakmesthiné bisa dadi duwèké ing nggawa kayektèn marang donya, kaya déné para rasul mratélakaké sawise dina Pentakosta. Pepadhang sing mesthiné madhangi saindenging bumi kanthi kamulyané wis ditampik, lan lumantar tumindaké para sedulur kita dhéwé, ing ukuran sing gedhé wis katahan adoh saka donya.” Selected Messages, buku 1, 235.

The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.

Sajarah taun 1888 maringi tuladha bab panampikan marang pekabaran udan pungkasan sing rawuh tanggal 11 September 2001. Taun 1888 iku minangka pralambang tumrap generasi kapindho Adventisme Laodikia, kang dipralambangaké déning kanisthan kapindho ing Yehezkiel, lan sajarah ing sajroné ngenali sawijining pambrontakan kang ditetepaké minangka pralambang déning para pinituwa pitung puluh ing Yehezkiel. Pambrontakané mau nggambaraké spiritualisme, lan sajajar karo tuwunging mangsa pencobaan kang wis kapenuhan ing jamané Nuh. Panampikan marang pekabaran iku njlèntrèhaké panampikan déning para pimpinan marang pekabaran udan pungkasan, kang dimaksudaké kanggo ngenali rawuhipun Bilai katelu saka Islam.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Hujan pungkasan iku bakal tumiba marang umaté Allah. Ana malaékat kang gagah prakosa bakal tumurun saka swarga, lan kabèh bumi bakal kapadhangi déning kamulyané.” Review and Herald, 21 April 1891.

The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.

Pamimpin sing ing taun 1888 nolak pekabaran iku, nglambangaké panolaké marang pekabaran Islam ing tanggal 11 September 2001, nanging Gusti Allah kagungan maksud nglairaké sawijining panyingkapan kakuwasan sing bakal diseksèni déning para pamimpin mau minangka péranganing pangadilan Panjenengané tumrap wong-wong mau. Panyingkapan kakuwasaning udan pungkasan dumadi ing pungkasaning mangsa panyegelan. Iku diwiwiti ing tanggal 11 September 2001, nanging tekan pucaking kawujudané ing pungkasaning telung dina setengah ing Wahyu sewelas, nalika “lindhu gedhé” rawuh.

The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.

Pesen taun 1888 iku minangka pesen tumrap Laodikia, yaiku panyuwunan pungkasan marang umat pilihan biyèn sing nalika semana lagi ana ing proses dipunsisihaké.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Pesen kang kaparingaké marang kita lumantar A. T. Jones lan E. J. Waggoner iku pesené Allah marang pasamuwan Laodikia, lan cilaka tumrap sapa waé sing ngakoni pracaya marang kayektèn nanging ora nggambarake marang liyané sinar-sinar kang kaparingaké déning Allah.” The 1888 Materials, 1053.

The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.

Pesen taun 1888 makili pesen sing mratelakake manawa nalika gedhong-gedhong agung ing Kutha New York dirubuhake ing tanggal 11 September 2001, paseksen sing lurus marang pasamuwan Laodikia kudu diwènèhaké; lan paseksen sing lurus iku yaiku pesen Islam saka Cilaka katelu sing, nalika diembusaké marang sawijining bangsa sing wis murtad, nduwèni daya kanggo nguripaké wong-wong mau dadi sawijining bala tentara sing gagah prakosa.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “Paseksi kang terus terang kudu diparingake marang pasamuwan-pasamuwan lan lembaga-lembaga kita, supaya nggugah wong-wong sing isih turu.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Nalika pangandikané Gusti kapitados lan katindakake, bakal ana majenging lampah sing ajeg. Saiki ayo padha nyumurupi kabutuhan kita kang gedhé. Gusti ora bisa migunakaké kita nganti Panjenengané ngunèkaké napas panguripan menyang balung-balung garing. Aku krungu pangandika iki: ‘Tanpa panggèraking Rohé Allah sing jero marang ati, tanpa pangaribawané kang marakaké urip, kayekten dadi aksara sing mati.’” Review and Herald, November 18, 1902.

1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.

Taun 1888 nandhani wiwitaning generasi kapindho Adventisme, nanging taun iku uga maringi sawijining garis ramalan kang selaras karo dina-dina pungkasan. Ing tanggal 11 September 2001 Gusti Allah nuntun umat sing milih nampa manawa serangan Islam marang kéwan bumi iku minangka kasampurnaning ramalan bali marang dalan-dalan kuna. Umaté Gusti Allah prelu bali marang permata-permatané William Miller lan kapendidikan ana ing sajroning kayektèn-kayektèn dhasar kang nyakup kasampurnaning Bilai kapisan lan kapindho, kang banjur netepaké rawuhipun Bilai katelu ing wektu iku. Bareng wong-wong mau bali marang dalan-dalan kuna iku, wong-wong mau banjur katuntun kanggo nyumurupi kasucèkané rong lèmpèngé Habakkuk.

The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.

Pambrontakan taun 1863 marang loro loh Habakuk, kang minangka permata-permatane Miller lan uga dhasaring Adventisme, nggambarake pambrontakan kang dibaleni maneh ing tanggal 11 September 2001; awit sepisan maneh kapemimpinan Adventisme Laodikia kaparingan kalodhangan kanggo njunjung dhuwur permata-permatane Miller, utawa nampik mau. Kabèh papat turunan Adventisme kang kaawakili ing Yehezkiel wolu, uga nglambangake pambrontakan Adventisme Laodikia ing tanggal 11 September 2001.

We will continue to identify the second generation of Laodicean Adventism in the next article.

Kita badhé nglajengaken ngidentifikasi generasi kaping kalih saking Adventisme Laodikia wonten ing artikel salajengipun.

> “God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.

> “Gusti Allah nitahake manungsa kanthi rasa tresna kang saged ngrasuk kasunyatan-kasunyatan langgeng. Rasa tresna iki kudune dipunlestantunaken tetep resik lan suci, bebas saking sakèhing kadonyan. Nanging manungsa sampun ngilangaken kalanggengan saking petunganipun. Gusti Allah, Sang Alfa lan Omega, wiwitan lan wekasan, Panjenengané ingkang nyekel ing pangreksanipun nasib saben jiwa, sampun dipunlirwaaken. Amargi ngira bilih piyambakipun gagah ing kawruh, manungsa sampun ngasoraken dhirinipun piyambak dumugi ing tataran ingkang paling asor wonten ing ngarsanipun Gusti Allah.

> “The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.

> “Pikirané manungsa wis dadi kadonyan. Ing panggonan kang samesthiné ngetingalaké cap kaallahan, malah ngetingalaké cap kamanungsan. Ing kamar-kamarné katon gambaraning bumi. Pakulinan-pakulinan kang ngrendhahaké, kang biyèn lumrah ana ing jamané Nuh, nganti ndadèkaké para pedunung jaman iku ora ana pangarep-arep manèh tumrap kawilujengan, katon ana ing jaman saiki.” Signs of the Times, 18 Desember 1901.

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