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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty

Kitab Yoèl lan Gréja Advent Dina-Kapitu Laodikia - Nomer Telung Puluh

Number Thirty

Nomer Telung Puluh

Author

Jeff Pippenger

Published

January 16, 2026

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The Messianic fulfillments 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 fulfillments 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.

Panggenapan-panggenapan Mesianik ing kitab Matius nyakup tenger dalan wektu pungkasan, tenger dalan nalika pekabaran dipraformalisasi, sarta loro seksi tumrap tenger dalan 9/11, siji dadi seksi saka pekabaran internal marang Laodikia lan sijiné pekabaran eksternal saka terorisme Islam. Pancen trep manawa tenger dalan 9/11 diwakili déning loro saka rolas panggenapan Mesianik ing Matius, awit 9/11 nyakup pekabaran malaekat kapindho, ing ngendi tansah ana penggandhan. Pati tanggal 18 Juli 2020 iku tenger dalan kaping lima sing kita rembug, banjur swara ing ara-ara samun ing Juli 2023 iku tenger dalan kaping nem, lan wunguné taun 2024 iku nomer pitu. Panggenapan Mesianik kaping wolu yaiku Pambengoking Wengi Tengah.

## The Eighth Messianic Waymark is the Midnight Cry

Tengeran Mesianik kaping Wolu yaiku Pambengok Tengah Wengi

> 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.

> Kabèh iki kelakon, supaya apa kang wis kawedharaké déning nabi bisa kalakon, pangandikané: Kandhanana marang putri Sion, Lah, Ratumu rawuh marani kowé, andhap asor, lan nitih kuldi, uga anaké, yaiku pedhèt kuldi. Matius 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.

> Padha bungaha banget, he putri Sion; padha surak-suraka, he putri Yerusalem: lah, Rajamu rawuh marang kowe: Panjenengane adil, lan nggawa karahayon; andhap-asor, sarta nitih kuldi, yaiku anak kuldi, anaké kuldi. Zakharia 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.

> “Limang atus taun sadurungé, Gusti wis mratélakaké lumantar nabi Zakharia, ‘He putri Sion, bungaha kalawan sanget; soraa, he putri Yerusalem. Lah, Ratumu rawuh marang kowé. Panjenengané adil, lan nggawa karahayon; andhap asor, lan nunggang kuldi, ya iku anak kuldi, pédhèté kuldi.’ [Zakharia 9:9.] Manawa para murid wus ngerti yèn Kristus bakal menyang paukuman lan marang pati, mesthiné wong-wong mau ora bakal bisa netepi pamedhar wangsit iki.”

> “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.

> Mangkono uga, Miller lan para kancané nggenapi ramalan, lan maringi sawijining pekabaran kang wis diramalaké déning ilham yèn bakal diparingaké marang jagad, nanging pekabaran iku ora bakal bisa diparingaké déning wong-wong mau saupama wong-wong mau kanthi temenan wis mangertèni ramalan-ramalan kang nuduhaké kuciwane wong-wong mau, lan kang nampilaké pekabaran liyané kang kudu diwartakaké marang kabèh bangsa sadurungé Pangéran rawuh. Pekabaran malaékat kapisan lan kapindho diparingaké ing wektu kang trep, lan ngrampungaké pakaryan kang dipunrancang déning Gusti Allah supaya katindakaké lumantar pekabaran-pekabaran mau.” 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.

Kesalahpahaman marang Sabda kenabiané Allah kagandhèng karo sajarah mlebu-Né Kristus kanthi kamulyan, lan uga karo sajarah sing sejajar, yaiku pangumumaning pesen Panguwuh Wengi Tengah ing taun 1844. Satus patang puluh papat èwu iku diprentah supaya mangertèni “ramalan-ramalan sing nuding marang kuciwane wong-wong mau.” Yohanes ing Wahyu pasal sepuluh wis diparingi pawarta sadurungé, yèn pesen saka kitab cilik sing bakal legi ana ing cangkemé, bakal malih dadi 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.

> “Kita ora duwe apa-apa kang kudu diwedeni tumrap mangsa ngarep, kajaba manawa kita lali marang dalan kang wus katuntun déning Gusti marang kita, lan piwulang-Piyambakipun ing sajarah kita ing jaman kang wus kapungkur.” 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.

“Pangarsanipun Gusti” ing jaman kapungkur kaajangaken, antawisipun tumindak-tumindak pitedahing pangrêksan sanèsipun, kados tanganipun ingkang nutupi satunggaling kalepatan wonten ing angka-angka, awit botên dados ingkang sae tumrap para Millerit manawi mangertos kuciwanipun saderengipun kadadosan, sami kemawon kados botên dados ingkang sae tumrap para murid mangertos sadaya unsur saking kuciwanipun wonten ing salib. Nanging sajarah pawartos Babakan Wengi dipunwastani dados pepadhang piyambak ingkang nuntun dhateng swarga, lan punika kacathet wonten ing wahyu kapisan sanget saking Ellen White. Satus patang dasa sekawan ewu kedah mangertos kuciwanipun para murid lan para Millerit. Nampik pepadhang punika tegesipun tiba saking margi.

> “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.

> “Ing wiwitaning dalan iku, ana pepadhang padhang kang dipasang ana ing buri wong-wong mau, kang miturut pangandikane malaékat marang aku iku sinebut ‘panggero ing tengah wengi.’ Pepadhang iki madhangi sadawaning dalan mau, lan maringi pepadhang marang sikilé, supaya wong-wong mau aja kesandhung.

> “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.

> “Manawa wong-wong mau tetep ngarahake pandelenging mripate marang Gusti Yesus, kang ana pas ing ngarepe, nuntun dheweke menyang kutha iku, dheweke padha slamet. Nanging ora suwe banjur ana sawatara kang dadi kesel, sarta kandha manawa kutha iku isih adoh banget, lan dheweke nyana mesthine wis mlebu ing kono sadurunge. Banjur Gusti Yesus nguwataké atiné wong-wong mau kanthi ngangkat lengené tengené kang mulya, lan saka lengené mau metu pepadhang kang nglayang ing sadhuwure golongan advent, lan dheweke padha nguwuh, ‘Alleluia!’ Wong-wong liyané kanthi sembrana nyélaki pepadhang kang ana ing mburiné, lan kandha manawa dudu Gusti Allah kang wis nuntun dheweke tekan adoh kaya mangkono. Pepadhang kang ana ing mburiné banjur patèn, nganti sikilé padha ana ing pepeteng kang sampurna, lan dheweke kesandhung sarta kelangan pandeleng marang tandha lan marang Gusti Yesus, banjur padha tiba saka dalan mudhun menyang donya peteng lan ala kang ana ing ngisor.” 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.

Tenger pratandha kaping wolu yaiku Pambengok Tengah Wengi, kaya kang dipratandhakaké déning mlebu menangé Kristus menyang Yérusalèm.

> “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.

> “Pitangisan tengah wengi iku dudu mligi kababar lumantar argumentasi, sanadyan bukti Kitab Suci cetha lan tuntas. Ana sawijining daya sing meksa kang nyarengi, sing ngobahake jiwa. Ora ana mangu-mangu, ora ana pitakon. Nalika Kristus mlebet kanthi kamulyan menyang Yerusalem, wong-wong sing padha nglumpuk saka sakehing wewengkon tanah kono kanggo ngriyayakake riyaya, padha tumuju menyang Gunung Zaitun, lan nalika padha gabung karo wong akèh sing ngeterake Gusti Yesus, padha kecandhak ilhaming wektu iku, lan padha melu nggedhekake panguwuh, ‘Rahmat tumrap Panjenengane kang rawuh ing asmane Gusti!’ [Matius 21:9.] Mangkono uga wong-wong kang ora pracaya sing padha teka ing pakumpulan-pakumpulan Adventis—saweneh amarga kepingin weruh, saweneh mung kanggo nggeguyu—ngrasaake daya pangyakin kang nyarengi pawarta, ‘Lah, Panganten lanang rawuh!’” 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.

Kang dadi prawan wicaksana ing jaman pungkasan, miturut kabutuhan profetik, mesthi mbutuhake manawa para prawan wicaksana iku ngalami sawijining kuciwa, kang banjur ndadèkaké mlebu ing mangsa tundha miturut pasemon iku. Tanpa pengalaman mangsa tundha, kowé dudu prawan wicaksana lan uga dudu prawan bodho.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Pasemon bab sepuluh prawan ing Matius 25 uga nggambarake pengalaman 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.

Kadospundi waé, para prawan wicaksana ing jaman wekasan kudu ngalami kuciwa kang sajajar karo tanggal 19 April 1844, awit pengalaman ing pasemon iku yaiku pengalamané satus patang puluh papat ewu, kang déning Yohanes ing kitab Wahyu diarani para prawan.

> 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.

> Iki wong-wong kang ora najis déning wanita; awit padha isih prawan. Iki wong-wong kang ndhèrèk Sang Cempé menyang ngendi waé Panjenengané tindak. Iki wong-wong kang wis ditebus saka antarané manungsa, dadi woh kawitan kagem Gusti Allah lan kagem Sang Cempé. 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.

Pinten pasemoné Kristus ingkang kanthi langsung lan cetha dipunsebat kasembadan miturut saben aksaranipun? Saben pasemon badhé kasembadan miturut saben aksaranipun, nanging pasemon bab sepuluh prawan punika kanthi mirunggan dipunandharaken minangka ingkang sampun kasembadan ing wekdal kapengker lan ugi ing tembé “miturut saben aksaranipun.” Pasemon punika dipunbandhingaken kaliyan malaékat katelu ingkang kedah tetep dados kayekten ingkang wonten ing wekdal punika wiwit taun 1844 lan salajengipun ngantos Michael jumeneng lan wekdal kasempatan tumrap manungsa katutup.

> “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.

> “Aku asring kaarahake marang pasemon babagan sapuluh prawan, lima ana kang wicaksana, lan lima bodho. Pasemon iki wis kawujud lan bakal kawujud nganti tumeka saben tembungé, amarga nduwèni panganggone kang mligi tumrap jaman iki, lan, kaya pesen malaékat katelu, wis kawujud lan bakal tetep dadi kayektèn saiki nganti tekan pungkasaning jaman.” Review and Herald, August 19, 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.

Nganti tekan pungkasaning jaman, pasemon bab sepuluh prawan iku dadi bebener kang kanggo wektu iki, lan Pambengok Tengah Wengi bakal kawujud maneh kanthi samesthine tembung demi tembung.

> “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.

> “Ana sawijining jagad kang mapan ana ing piala, ing panipon lan kasasar, ana ing sajroning wewayanging pati dhewe,—turun, turun. Sapa ta kang ngrasakake rekasaning jiwa kanggo nggugahake wong-wong mau? Swara apa kang bisa nggayuh dheweke? Pangrasaku kabekta marang mangsa ngarep, nalika pratandha bakal kaparingake. ‘Lah, Sang Penganten Kakung rawuh; metua kowe kanggo nemoni Panjenengane.’ Nanging ana sawetara kang bakal wis kèndel kanggo oleh lenga guna ngisi maneh damar-damare, lan kasep banget banjur padha nemokake manawa watak, kang dilambangake déning lenga mau, ora bisa dipindhahake marang wong liya.” 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.

Pekik Tengah Wengi iku minangka tandha dalan sabanjuré ing cakrawala sajroning gerakané wong satus patang puluh papat ewu. Tandha dalan iku dibarengi déning panganiaya sing wiwit tumuju marang wong-wong setya sadurungé undhang-undhang Minggu. Panganiaya iku ana sing saka njaba lan ana sing saka njero, lan panganiaya saka njero iku nyakup loro simbol sing béda. Salah siji saka simbol-simbol iku yaiku Yudas, lan sijiné manèh yaiku Sanhedrin.

## The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces

Tenger Mesianik kaping sanga iku Pengkhianatan amarga 30 Keping Perak

> 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.

> Mulané kayektenan apa kang wus kapangandikakaké lumantar nabi Yeremia, mangkéné: Lan wong-wong padha njupuk telung puluh dhuwit slaka, yaiku regané Panjenengané kang ditetepaké regané, kang Panjenengané iku wus diregani déning anak-anak Israèl; lan dhuwit iku padha diwènèhaké kanggo pategalané tukang grabah, kaya déné Gusti wus dhawuh marang aku. Matius 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.

> Lan aku ngandika marang wong-wong mau, “Yèn kowé padha nganggep becik, wènèhana upahku; nanging yèn ora, aja.” Banjur wong-wong mau nimbang upahku telung puluh dhuwit salaka. Lan Pangéran ngandika marang aku, “Buangen iku marang tukang grabah: rega kang endah, kang kanggo iku aku ditaksir déning wong-wong mau.” Banjur aku njupuk telung puluh dhuwit salaka mau lan mbuwangaké iku marang tukang grabah ana ing padalemané Pangéran. Zakharia 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.

Pangkhianatané Yudas nggambarake pangkhianatané para imam palsu, awit angka 30 nggambarake umur para imam. Para imam, kang uga kalebu wong Lèwi, diresiki kaya emas lan salaka déning Utusaning Prajanjian. Tiga puluh keping salakané Yudas nggambarake pambucalan para imam palsu ing wektu hukum Minggu; sanadyan Yudas mati sakdurungé salib, iku isih dina kang padha. Yudas dudu pralambangé Sanhedrin; dhèwèké iku pralambang wong kang dikira klebu ana ing antarané para 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.

Minangka murid Kristus, panjenengan iku murid saka pengurapané Gusti Yésus. Pengurapan nalika baptisané ngowahi asmané Gusti Yésus dadi Yésus Kristus, awit Kristus tegesé — Sang Kang Kaginakaké. Mulané asmané banjur owah, amarga nalika iku Panjenengané arep netepaké prajanjian karo wong akèh sajroning satunggal minggu, lan pralambang utama saka sesambetan prajanjian iku jeneng kang diganti. Gusti Yésus kaginakaké kalawan panguwasa nalika baptisané. Dadi murid Kristus, tegesé panjenengan iku murid saka baptisané. Ana ing baptisané iku Panjenengané kaginakaké kalawan panguwasa. Pratelan déning Pétrus ing Matius 16:18 kawentar ana ing donya teologi Kristen minangka “Pengakon Kristen.” Iki kalebu salah siji saka tema agung kanggo dirembug déning para teolog lan para sarjana. Lumrahé, rerembugan para teolog lan para sarjana iku ngenani prakara kang ora ana wigatiné, utawa mbok menawa mung wigati cilik, nanging pokoké tetep mangkéné, yèn agama Kristen mangertèni bilih nalika Gusti Yésus kaginakaké, nalika iku Panjenengané banjur dadi 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.

> Panjenengané ngandika marang wong-wong mau, “Nanging miturut panemumu, Aku iki sapa?” Lan Simon Pétrus mangsuli sarta ngandika, “Panjenengan punika Kristus, Putraning Allah ingkang gesang.” Matius 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.

Jeneng asli Pétrus ngandhut kayektèn iku, amarga Simon Barjona tegesé “wong sing ngrungokaké pesené manuk dara,” yaiku pesen saka baptisané Panjenengané. Baptisané Panjenengané selaras karo 9/11, lan Yudas makili wong-wong sing ing sawijining wektu tau ngakoni pangerten bab 9/11, nanging banjur kesasar ing sadawaning dalan. Yudas dudu pralambang Sanhedrin, amarga Sanhedrin makili gréja Advent Dina Kapitu Laodikia. Yudas maringi paseksi kanggo Sanhedrin, nanging pralambang pambrontakané Sanhedrin béda karo pambrontakané Yudas. Pambrontakané Sanhedrin kaandharaké ana ing impen ing ngisor iki.

> “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!’

> “Aku nglumpukake tulisan-tulisanku, lan aku wiwit mangkat ing lelampahanku. Ing dalan aku nganakake rong pasamuwan ing Orange lan ana bukti manawa pasamuwan iku oleh paédah lan kasantosakaké. Aku dhéwé kasagèkaké manèh déning Rohé Gusti. Ing wengi iku aku ngimpi yèn aku ana ing Battle Creek, mirsani metu saka kaca sisih ing lawang, lan weruh sakelompok wong mlaku baris menyang omah, loro-loro. Pasuryané katon sereng lan kebak tekad. Aku wanuh banget marang wong-wong mau lan banjur mbalik kanggo mbukak lawang ruang tamu supaya nampani wong-wong mau, nanging aku banjur mikir arep ndeleng manèh. Pemandangané wis malih. Saiki rombongan iku ngetokaké kaya arak-arakan Katulik. Ana siji nggawa salib ing tangane, sijiné manèh nggawa glagah. Nalika padha nyedhak, sing nggawa glagah iku nggawé bunderan ngubengi omah mau, karo kandha ping telu: ‘Omah iki wis kaasingaké. Barang-barangé kudu disita. Wong-wong iki wis ngucap nglawan tatanan suci kita.’ Aku dicekel rasa nggegirisi, lan aku mlayu ngliwati omah, metu saka lawang lor, lan aku ketemu ana ing tengahé sakelompok wong, sapérangané aku kenal, nanging aku ora wani ngucap sak tembung waé marang wong-wong mau awit wedi dikhianati. Aku nyoba nggoleki papan kang sepi supaya aku bisa nangis lan ndedonga tanpa ketemu mripat-mripat sing semangat lan kepéngin weruh ing endi waé aku noleh. Aku kerep mbalèni tembung iki: ‘Saupama aku mung bisa mangertèni iki! Saupama wong-wong mau gelem ngandhani aku apa kang wis dakucapaké utawa apa kang wis daklakoni!’”

> “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.

> “Aku nangis lan ndedonga banget nalika aku weruh barang-barang duwèkku dirampas. Aku nyoba maca rasa simpati utawa welas marang aku ing pasemoning wong-wong ing sakubengku, lan aku nggatekake rai sawetara wong sing tak kira bakal ngomong marang aku lan nglipur aku manawa dheweke ora wedi yèn tumindake iku bakal katiten déning wong liya. Aku tau nyoba sapisan kanggo uwal saka ing tengahing wong akèh iku, nanging nalika weruh yèn aku diawasi, aku ndhelikake karepku. Aku banjur wiwit nangis kanthi sora, lan kandha: ‘Saupama wong-wong mau gelem mung ngandhani aku apa kaluputanku utawa apa sing wis tak ucapake!’ Bojoku, sing lagi turu ing sawijining ranjang ana ing kamar sing padha, krungu aku nangis kanthi sora lan banjur nggugah aku. Bantalanku teles merga luh, lan rasa susah kang abot ngrejeki batinku.” 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.

Nerapaké prinsip manawa para nabi ngandika luwih akèh bab dina-dina wekasan tinimbang dina-dina nalika wong-wong mau urip, nuwuhaké sawijining pitakonan kang banget nggegirisi tumrap para pemimpin pasamuwan Advent Hari Ketujuh. Sadulur White “ngempalaké” “tulisan-tulisanipun” lan wiwit lelampahan bali menyang Battle Creek. Battle Creek nalika semana iku dadi pusating pakaryan, kaya dene Tacoma Park saiki, utawa Yerusalem ing jaman Kristus. Panjenenganipun ngempalaké tulisan-tulisanipun kanggo lelampahan mau, sawisé Panjenenganipun ngandharaké sawijining perjuwangan kang sampun Panjenenganipun alami gegayutan karo tulisan-tulisanipun. Konteksing impenipun punika bab tulisan-tulisanipun. Perjuwangan punika kalampahan ing kutha 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.

> “Nalika ana ing Wright, aku wis ngirim naskahku kanggo No. 11 menyang kantor penerbitan, lan aku saya mari meh saben wektu nalika ora ana ing pasamuwan, kanthi nulis bahan kanggo No. 12. Tenagaku, becik jasmani utawa pikiran, wis katindakake kanthi abot banget nalika nyambut gawe kanggo pasamuwan ing Wright. Aku ngrasa manawa aku kuduné oleh leren, nanging ora bisa ndeleng kesempatan kanggo oleh panglipur. Aku ngandika marang wong akèh kaping pirang-pirang saben minggu, lan nulis akèh kaca paseksèn pribadi. Beban jiwa-jiwa ana ing atasku, lan tanggung jawab sing dakrasa mengkono gedhéné nganti aku mung bisa oleh sawetara jam turu saben wengi.”

> “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.

> “Nalika mangkono aku nyambut damel ing ngandika lan nyerat, aku nampi surat-surat saka Battle Creek kang sipaté nyuda pangajeng-ajeng. Nalika aku maca, aku ngrasakaké kasudhaning manah kang ora bisa kaandharaké, nganti dados kasangsaraning pikiran, kang sajroning sawatara wekdal kados nglumpuhaké dayaning gesangku. Sajroning telung wengi aku meh babar pisan ora bisa sare. Pikiran-pikiranku keganggu lan kebak kabingungan. Aku ndhelikaké pangrasaku sabisa-bisa saka bojoku lan kulawarga kang kebak rasa simpati, ing antarané wong-wong kang dadi papan panggonanku. Ora ana siji-sijia kang mangerténi gumulatku utawa bebaning pikiranku nalika aku bebarengan karo kulawarga iku sajroning pangibadah ésuk lan sore, lan ngupaya nyelehake bebanku marang Pananggung Beban kang Agung. Nanging panyuwunku metu saka ati kang kaperes déning kasusahan, lan pandongaku pedhot-pedhot sarta ora runtut awit saka sedhih kang ora bisa dikendhalèkaké. Getih mbludag menyang otakku, kerep njalari aku oleng lan meh tiba. Irungku kerep metu getih, mliginipun sawisé ngupaya nyerat. Aku kapeksa nyisihaké panyeratanku, nanging ora bisa mbuwang adoh bebaning kuatir lan tanggung jawab kang nindhih aku, amarga aku nyadhari manawa aku nduwèni paseksèn-paseksèn kanggo wong liya kang ora bisa dakaturaké marang wong-wong mau.”

> “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.

> “Aku nampa layang maneh, kang ngabarake marang aku manawa dianggep becik yen nerbitake No. 11 ditundha nganti aku bisa nulis metu prakara kang wis kapacakake marang aku gegayutan karo Health Institute, amarga wong-wong kang nanggung jawab tumrap pakaryan iku lagi banget butuh sarana, lan padha mbutuhake pangaribawane paseksiku supaya bisa nggerakake para sadulur. Banjur aku nulis sapérangan saka prakara kang wis dituduhake marang aku ngenani Institute iku, nanging ora bisa ngaturake sakabèhé bab iku amarga getih nyurung menyang otak. Saupama aku wis mikir manawa No. 12 bakal nganti suwe banget katundha, mesthi aku ora bakal ngirim sapérangan prakara kang katemu ana ing No. 11 kuwi ing kahanan apa wae. Aku ngira manawa sawisé ngaso sawetara dina aku bisa miwiti nulis maneh. Nanging, kanthi kasangsaraning atiku kang gedhé, aku nemu manawa kahanane otakku ndadekake aku ora bisa nulis. Gagasan kanggo nulis paseksi-paseksi, apa kang sipate umum utawa pribadi, banjur daksisihaké, lan aku terus ana ing sajroning kasangsaran amarga aku ora bisa nulis iku.”

> “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.

> “Ing kaanan kaya mangkene iki, diputusaké yèn kita bakal bali menyang Battle Creek lan tetep ana ing kono sajrone dalan-dalan isih ana ing kaanan becek lan rusak, lan yèn aku ing kono bakal ngrampungaké No. 12. Bojoku banget kepéngin ketemu karo para saduluré ing Battle Creek lan matur marang wong-wong mau sarta bungah bebarengan karo wong-wong mau ing pakaryan kang Gusti Allah tindakaké kanggo dheweke. Aku nglumpukaké tulisan-tulisanku, lan kita banjur miwiti lelampahan kita. …” Testimonies, volume 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?”

Ing dina-dina wekasan, kapamimpinan gréja Advent Dina Kaping Pitu, kang kagambarake minangka Battle Creek lan wong-wong sing “wis dipangertèni kanthi becik” déning dheweke, malih dadi sawijining prosesi Katulik. Kapamimpinan gréja Advent Dina Kaping Pitu malih dadi sawijining prosesi Katulik. Ing sajroning impen, padha teka “loro-loro,” siji nggawa glagah, sijiné manèh nggawa salib. Wong-wong mau nggambar sawijining bunderan ngubengi omah iku lan ngumumake kaping telu, “Omah iki kasoragake. Barang-barangé kudu dirampas. Padha wis matur nglawan tata suci kita.” Apa sing diarani “barang-barang” ana ing “omah” kang “dirampas” déning para pemimpin Katulik Battle Creek iku? “Tata suci” apa saka gréja Katulik kang “wis diucapaké nglawan” kuwi?

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.

Kanthi luwih cetha, pitakonané bisa mangkéné, “ordo Katulik endi sing mimpin metu ing Inkuisisi?” Inkuisisi diwiwiti déning ordo Dominikan, sadurungé kaum Yesuit muncul ing sajarah, nanging sawisé padha melu ing jeroné, wong-wong mau dadi ordo sing mbélani kekejeman lan tumpahing 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.

> “Ing saindhenging jagad Kristen, Protestanisme kaancam déning mungsuh-mungsuh kang nggegirisi. Sasuwéné kamenangan-kamenangan wiwitan Reformasi wus kapungkur, Roma nimbali pasukan-pasukan anyar, kanthi pangajab bisa ngrampungaké karusakané. Ing wektu iki tatanan Yesuit didegaké, kang paling kejem, tanpa nurani, lan paling kuwasa ing antarané kabèh jawara kapapan. Kapisah saka ikatan-ikatan kadonyan lan kapentingan-kapentingan manungsa, mati tumrap tuntutan katresnan alamiah, akal budi lan nurani wus dipateni sarana sampurna, wong-wong mau ora wanuh marang pranatan apa waé, ora marang sesambetan apa waé, kajaba mung pranatan tatanané dhéwé, lan ora ngakoni kuwajiban apa waé kejaba ngrembakakaké kakuwatané. Injil Kristus wus ndadèkaké para pandhèrèké bisa ngadhepi bebaya lan nandhang sangsara, tanpa giris déning kadhemen, luwe, rekasa, lan kamlaratan, supaya tetep ngukuhaké panji kayekten ana ing ngarepé piranti panyiksa, pakunjaran, lan cagak patrapan. Kanggo nglawan pasukan-pasukan iki, Yesuitisme nuwuhaké semangat fanatik marang para pandhèrèké, kang ndadèkaké wong-wong mau bisa nandhang bebaya kang padha, lan nglawan kakuwatan kayekten nganggo kabèh gegaman pangapusan. Ora ana piala kang kakehan gedhéné nganti ora gelem ditindakaké déning wong-wong mau, ora ana pangapusan kang kakehan asoré nganti ora gelem ditindakaké, lan ora ana samaran kang kakehan angèlé nganti ora bisa dienggo. Sanadyan wus kaiket sumpah mlarat langgeng lan andhap asor, tujuan kang kanthi sengaja padha diupayakaké yaiku ngamanaké kasugihan lan kakuwatan, ngabdèkaké dhiri tumrap ambruké Protestanisme, lan pambalekan manèh panguwasa paling dhuwur kapapan.”

> “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 nampil minangka para anggota tatananipun, wong-wong mau ngagem busana kasucèn, ngunjungi pakunjaran lan griya sakit, ngladosi wong lara lan wong miskin, ngaken sampun nyélakaken dhiri saking donya, lan ngasta asma suci Gusti Yésus, ingkang tindak mrana-mréné nindakaken kabecikan. Nanging ing sangandhaping tampilan njawi ingkang kados tanpa cacad punika, asring kasimpen ancas-ancas ingkang paling durjana lan matèni. Punika dados asas dhasar saking tatanan punika bilih ancas punika mbeneraken sarana. Miturut paugeran punika, goroh, maling, sumpah palsu, rajapati, boten namung saged dipunapuro, nanging ugi pantes dipunpinuji, manawi punika ngladosi kapentingan gréja. Kanthi manéka warna panyamaran, para Yésuit nyelusup mlebet ing kalungguhan-kalungguhan nagari, minggah dumugi dados para penaséhat para ratu, lan mbentuk kawicaksananing bangsa-bangsa. Wong-wong mau dados para abdi kanggé tumindak minangka mata-mata tumrap para bendaranipun. Wong-wong mau ngedegaken kolègi-kolègi kanggé putra-putraning para pangeran lan para bangsawan, sarta sekolah-sekolah kanggé rakyat umum; lan anak-anak saking para tiyang sepuh Protestan katarik mlebet ing pangreksan ritus-ritus kapapaan. Sadaya gegayuhan njawi lan pagelaran kaméwahaning pangibadah Roma dipun-ginakaken kanggé nglamuraken pikiran lan ndamel silau sarta ngrebat angen-angen, lan kanthi mekaten kabébasan ingkang kanggé punika para leluhur sampun nyambut-gawé lan ngocoraken getih dipunpengingkari déning para putranipun. Para Yésuit kanthi cepet nyebar ing saindhenging Éropah, lan ing pundi kemawon wong-wong mau tindak, ing ngriku tumut kalajengaken kawigatosan malih tumrap kapapaan.”

> “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.

> “Kanggo maringi kuwasa kang luwih gedhé marang wong-wong mau, sawijining bulla kaedharaké kanggo netepaké manèh inkuisisi. Sanadyan ana rasa jijik lan sengit kang umum tumrap iku, malah ana ing nagara-nagara Katulik, pangadilan kang nggegirisi iki diadegaké manèh déning para panguwasa papis, lan kekejeman-kekejeman kang banget nggegirisi nganti ora tahan kena pepadhanging awan diulang manèh ana ing pakunjaran-pakunjaran rahasiané. Ana ing akèh nagara, éwonan malah puluhan éwu saka kembanging bangsa iku dhéwé, wong-wong kang paling murni lan paling luhur, kang paling cerdas lan banget pinulangané, para pangon kang saleh lan kebak pambekten, para warga kang sregep lan tresna marang nagarané, para sarjana kang pinunjul, para seniman kang bakat, para pangrajin kang trampil, padha dipatèni utawa kapeksa mlayu menyang nagara liya.

> “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.

> “Mangkono iku sarana-sarana kang wus ditimbali déning Roma kanggo matèni pepadhangé Reformasi, njupuk Alkitab saka tanganing manungsa, lan mulihaké kabodhoan sarta takhayulé Jaman Peteng. Nanging ing sangisoré berkahing Allah lan lumantar pakaryané para priya luhur kang wus Panjenengané tangèkaké kanggo nggantos Luther, Protestanisme ora kasirnakaké. Kakuwatané ora gumantung marang sih utawa gegamané para pangeran. Nagara-nagara kang paling cilik, bangsa-bangsa kang paling andhap lan paling ora kuwawa, malah dadi benteng-bentengé. Iku Genève cilik ana ing satengahing mungsuh-mungsuh gagah prakosa kang ngrancang karusakané; iku Walanda ana ing gisik-gisik pasiré ing pinggir segara lor, gumelut nglawan kasangsaran pamaréntahan sewenang-wenangé Spanyol, kang nalika iku dadi kratoning karajan paling agung lan paling sugih; iku Swèdhen kang surem lan tandhus, kang nggayuh kamenangan-kamenangan tumrap Reformasi.” 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.

Greja Katulik nindakaké samubarang kang bisa ditindakaké kanggo ndhelikaké Kitab Suci saka manungsa, kanthi ngaku yèn tradhisi lan adat pakulinan pagané luwih luhur tinimbang Sabdaning Allah. Para pamimpin Adventisme Laodikia ora bakal nggawa wong-wong sing mbantah menyang pengadilan amarga tulisan-tulisané Ellen White, nanging wong-wong Katulik kang ngakoni awaké dadi para pamimpin Battle Creek bakal nindakaké mangkono. Hakékat sejati saka kéwan galak Katulikisme iku migunakaké kakuwasan sekuler kanggo nggayuh ancas-ancas agama. Nalika Adventisme ngupaya kakuwasan sekuler legal kanggo ngatur lembaga-lembagané, woh-wohing “tatanan suci” mau bisa katon.

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.

Ing konteks upacara auto-da-fé (tindak iman) ing Inkuisisi Spanyol, glagah lan salib katon minangka unsur simbolis kang gegandhengan karo panyaliban Kristus. Glagah iku ngrujuk marang teken kraton olok-olok kang diselehaké ing astané Yésus nalika Panjenengané dipasangi makutha eri, kang dienggo para prajurit Romawi kanggo nggebugi Panjenengané, minangka pralambang pasemon, kasangsaran, lan panyaruwe.

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 ditampilaké kanthi cetha ing prosesi auto-da-fé. Sawijining salib ijo (asring katutupan kain krep ireng) dadi pralambang Inkuisisi, diusung ing prosesi persiapan kapisah sadina sadurungé lan dipameraké sajroning upacara iku. Iku nglambangaké wewenangé tribunal kasebut.

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.

Panglarangan marang barang-barang nuduhaké panyitaan (sekuestrasi utawa proscription) marang bandha kagungan wong sing wis kabuktèkaké kaluputané, sawijining paukuman kang lumrah ditrapaké déning Inkuisisi kanggo mbiayai tribunal lan ngukum bid’ah. Bab iki diumumaké sacara umum ing putusan-putusan auto-da-fé, kanthi nekanaké pangasoraké ing ngarepé umum lan daya nyegah.

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 kanthi cetha lan temtu ngukum kapamimpinan sing bakal nglarang tulisan-tulisanipun minangka upaya kanggo mbungkem kidhunging pakebonan anggur sing lagi dilagokaké, nanging iku minangka tumindak pungkasan saka sawijining tatanan sing ora suci, sawatara sadurunge padha mbabar watakipun kanthi kabuka ing hukum Minggu. Sawijining “prosesi Katulik” selaras karo 25 wong tuwa jaman kuna sing padha sujud marang srengéngé. Ing patang paragraf ing ngisor iki, paragraf kapisan nerangaké “umat Allah sing ngakoni,” ing “dina-dina pungkasan.” Pethikan kasebut kanthi cetha mulang yèn ing dina-dina pungkasan, para pandhita Advent Hari Ketujuh bakal ing “greja-greja lan ing pakempalan-pakempalan gedhé ing lapangan kabuka,” “nandesaké marang umat pentinge netepi dina kapisan ing minggu.”

> “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 kagungan prastawa lawan umat kang ngaku dadi kagungané ing dina-dina pungkasan iki. Ing prastawa iki wong-wong kang nyekel kalungguhan tanggung jawab bakal lumampah kanthi cara kang pas wewalikané karo kang ditindakaké déning Nehemia. Wong-wong mau ora mung bakal nglirwakaké lan ngremehaké dina Sabbat dhéwé, nanging uga bakal nyoba nyegah wong liya supaya aja netepi, kanthi nguntalaké ana ing sangisoré reruntuhan adat lan tradhisi. Ing greja-greja lan ing pakumpulan-pakumpulan gedhé ing papan kabuka, para pelados bakal nekanaké marang wong akèh bab kabutuhan netepi dina kapisan ing saptawara. Ana bilai ana ing segara lan dharatan; lan bilai-bilai iki bakal saya tambah, sawijining karusakan mèpèt nyusul liyané; lan golongan cilik para penjaga Sabbat kang manut swaraning ati bakal dituding minangka wong-wong kang ndhatengaké bebenduning Allah marang jagad merga padha ora nggatekaké dina 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.

Pernyataan iki kanthi cetha ngenali para Advent Hari Ketujuh minangka “umat Allah miturut pangakon” sing bakal nyengkuyung pangreksaning dina Minggu, lan manawa wong-wong mau uga bakal nuding “metu” “golongan cilik para pangreksa Sabat sing manut marang swara ati.” Ing paragraf sabanjuré dheweke nandhesake yèn panganiaya ing jaman-jaman biyèn bakal diulang manèh. Paragraf sadurungé dipungkasi kanthi dheweke ngenali umat Allah miturut pangakon iku ing kontras karo wong-wong sing diarani minangka para pangreksa Sabat sing manut marang swara ati. Banjur dheweke ngenalake sajarah-sajarah biyèn, lan maringi pepeling yèn sajarah-sajarah iku bakal diulang manèh ing dina-dina pungkasan. Dheweke cetha banget.

> “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.

> “Iblis nyurung goroh iki supaya bisa ngasta jagad iki dadi tawanan. Iki rancangane kanggo meksa manungsa nampa kasalahan-kasalahan. Dheweke melu kanthi aktif ing panyebaran sakehing agama palsu, lan ing upayane kanggo ngetrapake piwulang-piwulang kang kliru, dheweke ora bakal mandheg ing apa wae. Kanthi selubung semangat agama, manungsa, kang kaprabawan déning rohé, wis ngripta panyiksa-nyiksa kang paling kejem tumrap sapepadhane, lan wis njalari sangsara kang paling nggegirisi marang wong-wong mau. Iblis lan para agené isih nduwèni roh kang padha; lan sajarahing jaman biyèn bakal kapitulungan manèh ing jaman kita.”

> “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.

> “Ana wong-wong sing wis netepake pikiran lan karsane kanggo nindakake piala; ana ing pepetenging atine dheweke wis netepake kadurjanan apa wae sing bakal ditindakake. Wong-wong iki ngapusi awake dhewe. Dheweke wis nampik paugeran kabeneran agung saka Allah, lan minangka gantine dheweke wis ngadegake ukuran saka awake dhewe, lan kanthi mbandhingake awake dhewe karo ukuran iki dheweke ngumumake awake dhewe suci. Pangéran bakal ngidini dheweke mbabarake apa sing ana ing atine, nindakaké roh sang bendara sing ngwasani dheweke. Panjenengane bakal nglilani dheweke nduduhake sengite marang angger-anggering Toret Panjenengane lumantar cara dheweke nindakaké wong-wong sing setya marang tuntutane. Dheweke bakal kaobah déning roh kegilaan agama sing padha, sing nyurung wong akeh kang nyalib Kristus; gréja lan nagara bakal manunggal ana ing karukunan rusak sing padha.”

> “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.

> “Pasamuwan jaman saiki wis ngetutaké tapak-lampahé wong Yahudi ing jaman biyèn, kang nyingkiraké dhawuh-dhawuhing Allah demi tradhisi-tradhisiné dhéwé. Dheweke wis ngowahi pranatan, nglanggar prejanjian langgeng, lan saiki, kaya nalika semana, kasilé yaiku kumingsun, ora precaya, lan kasetyan kang luntur. Kaanané kang satemené kababar ana ing tembung-tembung saka kidhungé Musa iki: ‘Padha wus ngrusak awaké dhéwé, cacadé dudu cacadé anak-anaké; padha iku turun kang mblasar lan bengkong. Apa mangkono anggonmu males marang Sang Yéhuwah, hé bangsa kang bodho lan ora wicaksana? Apa Panjenengané dudu Rama panjenengan kang wus nebus panjenengan? Apa Panjenengané ora wus nitahaké panjenengan lan netepaké panjenengan?’” 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.

Ana pethikan sawisé pethikan ing Roh Ramalan sing netepaké panganiaya ing jaman pungkasan marang umat Allah kang setya, lan “greja jaman saiki” kang diparingi pratélan déning dheweke kuwi dudu kekristenan sacara umum, nanging greja kang bola-bali dipratélakaké déning dheweke minangka sing dilambangaké déning greja Yahudi. Pethikan-pethikan kang cetha ing tulisan-tulisané mau dadi pamecut tumrap greja Advent Dina Kapitu kanggo ngupaya masang watesan marang tulisan-tulisané Sister White, kaya dene impené kanthi trep banget mratélakaké. Tindak-tanduké marang tulisan-tulisané, kang cetha minangka barang-barang becik saka omahé sing kudu dilarang déning para pamimpin Battle Creek kang owah dadi tatanan suci Katulik. Serangané marang tulisan-tulisané uga dilambangaké déning serangan marang tulisan-tulisané Yérémia. Impené Ellen White iku seksi kapindho tumrap kasunyatan bilih tulisan-tulisané Yérémia diobong.

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 1956, 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.

Ing generasi katelu Adventisme Laodikia, kompromi dadi tema kang ndarbeni pangaribawa utama. Generasi katelu iku ka lambangake déning pasamuwan Pergamos. Wiwitan saka panerbitan buku W. W. Prescott kanthi irah-irahan The Doctrine of Christ ing taun 1919, nganti tumeka panerbitan Questions on Doctrine ing taun 1956, nandhani sawijining mangsa transisi kang dilambangake déning sawijining panerbitan alfa lan dipungkasi déning sawijining panerbitan omega. Buku kang kapisan nggambarake panampiking W. W. Prescott marang Sang Singa saka taler Yehuda, kanggo nampani pandhangan Protestan murtad bab Kristus. Buku Prescott, kang kanthi trep dijuduli The Doctrine of Christ, ngowongi pesen kenabian Millerite, nganti kang kari mung sawijining définisi kosong bab Gusti Yésus kang disembah déning Katulik lan Protestan murtad. Buku kang pungkasan ing generasi iku netepake sawijining pangudusan lan pambeneran kang ngrusak angger-anggering Allah, kaadilané, lan sih-rahmaté. Israèl kuna diparingi tanggel jawab dadi panyimpen angger-anggering Allah, lan Adventisme mesthine dadi panyimpen ora mung angger-anggering Allah, nanging uga Sabdané kang kenabian. Ing taun 1919 sawijining buku kang nampik pambélaan marang Sabda kenabiané Allah metu, lan iku nandhani wiwitan generasi katelu Adventisme Laodikia kang dipungkasi déning sawijining buku kang nampik angger-anggering 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.

> “Manawa kowé nuruti kakukuhaning ati, lan marga saka gumunggung lan rumangsa bener dhéwé ora ngakoni luputmu, kowé bakal kasisihaké ana ing sangisoring panggodhané Sétan. Manawa nalika Gusti nglairaké kaluputanmu kowé ora mratobat utawa ngakoni dosa, panguwaosing pangayomané bakal nggawa kowé ngliwati lemah kang padha bola-bali. Kowé bakal katilar nindakaké kaluputan kang wataké padha, kowé bakal tetep kurang kawicaksanan, lan bakal nyebut dosa iku kabeneran, lan kabeneran iku dosa. Akehing pangapusan kang bakal nguwasani ing dina-dina wekasan iki bakal ngubengi kowé, lan kowé bakal ngganti pamimpin, tanpa ngerti yèn kowé wis nglakoni mangkono.” Review and Herald, 16 Dhésèmber 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, pasamuwan katelu nuntun marang Tiatira, yaiku pasamuwan kapausan, kang dadi generasi kaping papat, nalika 25 wong sujud marang pralambang panguwasané 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.

> “Pranatan sing ditetepake déning para kolonis wiwitan, yaiku mung ngidini para anggota pasamuwan kanggo milih utawa nyekel kalungguhan ing pamaréntahan sipil, nyebabake asil kang banget nistha. Tindakan iki wis ditampa minangka sarana kanggo njaga kasucèning nagara, nanging sing dumadi malah ngrusak pasamuwan. Amarga pangakuan agama dadi syarat kanggo hak pilih lan nyekel jabatan, akèh wong, kang mung kagugah déning motif kawicaksanan kadonyan, gabung karo pasamuwan tanpa owahing ati. Mangkono pasamuwan-pasamuwan banjur, ing ukuran kang cukup gedhé, kapenuhan déning wong-wong sing durung kabobot; malah ana uga ing kalangan pelayanan wong-wong sing ora mung nyekel piwulang kang kliru, nanging uga ora mangertèni daya pambaru saka Roh Suci. Mangkono sapisan manèh kabuktekake asil-asil ala, kang asring katon ing sajarah pasamuwan wiwit jaman Konstantinus nganti tekan jaman saiki, saka upaya mbangun pasamuwan kanthi pitulunganing nagara, saka panyuwunan marang kakuwatan sekuler kanggo nyengkuyung Injil Panjenengané kang ngandika: ‘Kraton-Ku iku dudu saka donya iki.’ Yokanan 18:36. Sesambungan pasamuwan karo nagara, sanadyan sepira waé aluse, senadyan katon kaya nggawa donya luwih cedhak marang pasamuwan, sajatiné mung nggawa pasamuwan luwih cedhak marang donya.” 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.

“Manunggaling gréja karo nagara, sanadyan sepira waé cilik drajaté, déné bisa katon nggawa donya nyedhak marang gréja, sajatiné mung nggawa gréja nyedhak marang donya.” Ing tanggal 18 Mèi 1977, Bert B. Beach (salah sawijining direktur ing Divisi Éropah Lor–Afrika Kulon gréja lan melu sajroning hubungan antargereja) nyaosaké medhali kang dilapisi emas marang antikristus, Paus Paul VI, nalika sawijining audiènsi golongan ing Roma. Iku dadi pérangan saka sawijiné patemon Konferènsi Para Sekretaris Kulawarga Pangakèn Donya. Kedadéan iku kababar ing Adventist Review (11 Agustus 1977) lan dicathet déning Religious News Service minangka pisanan kaliné sawijining wakil resmi SDA ketemu karo sawijining Pontiff.

> “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.

> “Sang Yehuwah wis ngucapaké paukuman tumrap wong-wong sing njupuk saka utawa nambahi Kitab Suci. SI AKU Kang Agung wis netepaké apa sing bakal dadi paugeran iman lan piwulang, lan Panjenengané wis ngrancang supaya Kitab Suci dadi kitab kulawarga. Pasamuwan sing nyekel teguh pangandikané Allah kapisah tanpa bisa rukun karo Roma. Wong-wong Protestan biyèn pancèn mangkono kapisah saka pasamuwan murtad gedhé iki, nanging padha saya nyedhaki dhèwèké, lan isih ana ing dalan tumuju karukunan karo Pasamuwan Roma. Roma ora tau owah. Prinsip-prinsipé ora owah sethithik waé. Dhèwèké ora nyuda renggangé pamisah antarané dhèwèké lan wong-wong Protestan; wong-wong Protestan piyambak sing wis maju nyedhak kabèh. Nanging apa tegesé iki tumrap Protestantisme jaman saiki? Iku yaiku panyingkiran marang kayektèn Kitab Suci sing ndadèkaké manungsa nyedhaki kapitayan tanpa pracaya. Pasamuwan sing murtad iku sing nyuda adohing jarak antarané awaké dhéwé lan 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 kayata Luther, Cranmer, Ridley, Hooper, lan éwonan priya mulya sing dados martir marga saka kayekten, iku para Protestan sejati. Wong-wong mau jumeneng minangka para pangreksa kayekten kang setya, mratélakaké bilih Protestantisme boten saged manunggal kaliyan Romanisme, nanging kedah kapisah adoh saking asas-asas Kepausan kados déné wetan adoh saking kulon. Para pambéla kayekten kados mekaten punika boten langkung saged rukun kaliyan ‘manungsa duraka’ katimbang Kristus lan para rasulipun. Ing jaman-jaman rumiyin, para wong mursid rumasa bilih boten saged sesambetan kaliyan Roma, lan sanadyan panentanganipun dhateng sistem kasalahan punika dipunestokaké kanthi ngadhepi bebaya bandha lan nyawa, nanging wong-wong mau gadhah kendel kanggo njagi pepisahanipun, lan kanthi gagah prakosa padha berjuang marga saka kayekten. Kayekten Kitab Suci langkung aji tumrap wong-wong mau katimbang kasugihan, pakurmatan, malah nyawaipun piyambak. Wong-wong mau boten saged tahan mirsani kayekten kakubur ing sangandhaping tumpukan takhayul lan kapinteran palsu kang ngapusi. Wong-wong mau nyepeng Sabda Allah ing asta, lan ngadegaké panji-panji kayekten ana ing ngarsaning rakyat, kanthi kendel mratélakaké samubarang ingkang sampun dipunwedharaken Allah dhateng wong-wong mau lumantar nyinau Kitab Suci kanthi sregep. Wong-wong mau pejah kanthi pati ingkang paling kejem marga saka kasetyanipun dhateng Allah, nanging lumantar getihipun wong-wong mau ngluwari kanggé kita kabébasan-kabébasan lan hak-hak istiméwa ingkang kathah dipunsrahaken kanthi gampil déning akèh wong sing ngakoni dadi Protestan dhateng pangwasaning piala. Nanging apa kita badhé nyerahaké hak-hak istiméwa punika, ingkang kaimpun kanthi rega ingkang larang mekaten? Apa kita badhé nglontaraké panyawangan dhateng Allahing swarga, lan sasampunipun Panjenengané mbébasaké kita saking raketan Roma, kita malih masrahaké awak kita dhéwé menyang pangawulan ing sangisoring kakuwatan antikristen punika? Apa kita badhé mbuktèkaké kadurakan kita kanthi nandhatangani sirnaning kabébasan agama kita, hak kita kanggo nyembah Allah manut tuntunaning ati nurani kita piyambak?”

> “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.’

> “Swarané Luther, kang nggemuruh ngliwati gunung-gunung lan lebak-lebak, kang nggonjang-ganjing Éropah kaya déné déning lindhu, wis nimbali metu sawijining bala rasul-rasulé Gusti Yésus kang mulya, lan kayektèn kang padha dibéla déning wong-wong mau ora bisa dibungkem déning obor-obor paukuman, déning panyiksa, déning pakunjaran, déning pati; lan nganti saiki swarané bala para martir kang mulya iku isih ngandhani kita yèn kakuwatan Roma iku murtad kang wus dipredhiksi tumrap dina-dina pungkasan, rahasia duraka kang dideleng déning Paulus wiwit makarya malah ing jamane dhéwé. Katulik Roma lagi kanthi rikat nggedhekaké pangaribawané. Kapopan saya tambah ngrembaka, lan wong-wong kang wis nyingkiraké kupingé saka ngrungokaké kayektèn padha ngrungokaké dongeng-dongengé kang nyasarake. Kapel-kapel paus, kolèj-kolèj paus, biara para biarawati, lan biara-biara saya tambah akèh, lan jagad Protestan katon kaya lagi turu. Wong-wong Protestan saya kelangan pratandha pambédan kang mbédakaké wong-wong mau saka jagad, lan padha nyuda adohé antarané awaké dhéwé lan kakuwatan Roma. Wong-wong mau wis nyingkiraké kupingé saka ngrungokaké kayektèn; wong-wong mau ora gelem nampani pepadhang kang diparingaké Gusti Allah ing dalan uripé, mula saka iku padha lumebu ing pepeteng. Wong-wong mau ngucap kanthi ngremehaké gagasan yèn bakal ana kawangunan manèh tumrap panganiaya kejem biyèn saka pihak wong-wong Romanis lan wong-wong kang sesambungan karo wong-wong mau. Wong-wong mau ora ngakoni kasunyatan yèn pangandikané Gusti Allah kanthi cetha nglairaké pratélan ngenani kawangunan mangkono, lan ora gelem ngakoni yèn umaté Gusti Allah ing dina-dina pungkasan bakal nandhang panganiaya, senadyan Kitab Suci ngandika, ‘Naga iku nesu marang wong wadon mau, banjur lunga arep perang nglawan turahaning turuné, yaiku wong-wong sing netepi pepakoné Gusti Allah lan nduwèni paseksiné Yésus 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 iku agamaing sipat manungsa, lan mayoritas umat manungsa seneng marang piwulang sing marengake wong nindakaké dosa, nanging uga mbébasaké wong saka akibaté. Wong-wong kudu nduwèni sawarnaning agama, lan agama iki, kang kabentuk déning rekasaning manungsa, nanging ngakoni nduwèni panguwasa ilahi, cocog karo budi kadagingan. Wong-wong sing nganggep awaké dhéwé wicaksana lan pinter minger kanthi gumunggung saka patokan kayektèn, yaiku Sepuluh Pepakon, lan ora nganggep yèn nyelidiki dalané Allah iku salaras karo drajaté. Mulané wong-wong mau mlebu ing dalan palsu, ing margi kang kaendheg, dadi gumantung marang awaké dhéwé, nggedhèkaké awaké dhéwé, manut tuladha paus, dudu manut tuladha Gusti Yésus Kristus. Wong-wong mau kudu nduwèni wangun agama kang paling sithik tuntutané tumrap spiritualitas lan panyélaning dhiri, lan amarga kawicaksanan manungsa sing ora kasucèkaké ora bakal nuntun wong-wong mau supaya sengit marang kapapaan, mula kanthi alamiah wong-wong mau katarik marang pranatan lan piwulangé. Wong-wong mau ora gelem lumaku ing dalané Pangéran. Wong-wong mau rumangsa kabèh banget padhang kawruhé, mula ora ngupaya Allah kanthi pandonga lan andhap asor, kanthi pangawikan kang pinter tumrap pangandikané. Amarga ora perduli ngreti dalané Pangéran, pikirané kabuka kabèh tumrap panyasaran, lan tansah siyaga nampa lan pracaya marang goroh. Wong-wong mau gelem yèn kabohongan sing paling ora lumrah, sing paling ora salaras, disuguhaké marang wong-wong mau kaya déné kayektèn.

> “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.

> “Mahakaryané Iblis sajroning pangapusan kasunyatan yaiku kapausan; lan sanadyan wis kabukten yèn sawijining jaman pepeteng intelektual kang gedhé nguntungaké Romanisme, bakal kabuktekaké uga yèn sawijining jaman pepadhang intelektual kang gedhé uga nguntungaké kakuwatané; awit pikiraning manungsa kasawiji marang kaluhurané dhéwé, lan ora seneng nyimpen pangawruh bab Gusti Allah ana ing sajroning pangertèné. Roma ngakoni tanpa klèru, lan para Protestan padha mlaku ing garis kang padha. Wong-wong mau ora kepéngin nelusuri kayekten lan maju saka pepadhang marang pepadhang kang luwih gedhé. Wong-wong mau mageri awaké dhéwé nganggo prasangka, lan katon gelem diapusi lan ngapusi liyané.

> “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.

> “Nanging sanadyan sikap pasamuwan-pasamuwan iku njalari kuciwa, nanging ora ana alesan kanggo dadi kendho atiné; awit Gusti Allah nduwèni umat sing bakal ngreksa kasetyané marang kayektèn Panjenengané, sing bakal ndadèkaké Kitab Suci, lan mung Kitab Suci waé, dadi paugeran pracaya lan piwulangé, sing bakal ngunggahaké panji-panji, lan ngasta dhuwur gendera kang katulisan, “Dhuh Pangandikaning Allah lan pracayané Gusti Yésus.” Wong-wong mau bakal ngurmati Injil kang murni, lan ndadèkaké Kitab Suci dadi dhasar pracaya lan piwulangé.

> “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 kaya iki, nalika manungsa padha nyingkirake angger-anggeré Pangéran semesta alam, pandongané Dawud cocog ditrapaké,—‘Wis wayahé Paduka tumindak, dhuh Pangéran; amarga wong-wong mau wus mbatalaké angger-angger Paduka.’ Kita lagi nyedhaki sawijining mangsa nalika meh kabèh wong bakal numpukaké panyendhu lan pangina marang angger-anggeré Allah, lan umat sing netepi pepakoné Allah bakal banget katamtokaké; nanging apa wong-wong mau bakal kelangan pakurmatané marang angger-anggeré Yehuwah amarga wong liya ora weruh lan ora nyadhari tuntutané kang ngiket? Muga umat sing netepi pepakoné Allah, kaya Dawud, ngajèni angger-anggeré Allah sajangkepé wong-wong padha nyingkiraké lan numpukaké panyendhu sarta pangina marang iku.” Signs of the Times, 19 Februari 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.

Rong taun sadurunge antikristus diparingi medhali emas déning sawijining pimpinan gréja Advent Dina Kaping Pitu Laodikea, ing taun 1975, sawijining tuntutan hukum diajokaké marang gréja Advent Dina Kaping Pitu; EEOC lawan Pacific Press Publishing Association (Case No. C-74-2025 CBR ing U.S. District Court for the Northern District of California), ing ngendi Equal Employment Opportunity Commission nggugat omah penerbitané gréja mau atas jeneng loro karyawan wadon—Merikay Silver (mantan éditor sing wis lunga nalika tuntutan iku diajokaké) lan Lorna Tobler—kanthi tuduhan diskriminasi adhedhasar jinis kelamin ing bab gaji lan tunjangan. Gréja mau mbéla praktik-praktiké sapérangan kanthi ngemu pangecualian agama lan kanthi ngrembug struktur pamaréntahané.

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.”

Ing sawijining pranyatan kanthi sumpah tanggal 6 Fèbruari 1976 (bagean saka sawijining naskah pembélaan sing diajokaké marang pangadilan), Neal C. Wilson (ing wektu iku présidhèn Divisi Amérika Lor gréja kasebut, lan sabanjuré dadi présidhèn General Conference wiwit taun 1979–1990) ngrembug pandhangan sajarah gréja kasebut bab Katulik Roma. Pranyatan kasebut dipocapaké ing konteks mbantah panggambaran marang gréja kasebut minangka nduwèni “hierarki” sing padha karo sistem kapapan. Pethikan pepak sing magepokan iku yaiku: “Sanadyan bener yèn tau ana sawijining mangsa ing sajroning urip Gréja Masehi Advent Dina Kapitu nalika denominasi iki njupuk sudut pandang sing cetha anti-Katulik Roma, lan tembung ‘hierarki’ digunakaké ing teges ngina kanggo ngrujuk marang wujud pamréntahan gréja kapapan, sikap kasebut saka pihak Gréja ora liya mung minangka pawujudan saka anti-kapapan sing nyebar amba ing antarané denominasi-denominasi Protestan konservatif ing pérangan awal abad iki lan pérangan pungkasan abad sadurungé, lan sing saiki wis dibuwang menyang tumpukan rereged sajarah sajauh prakara iki magepokan karo Gréja Masehi Advent Dina Kapitu.”

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.”

Iki nggambarake sawijining owah-owahan sing nyingkiri saka tafsir kenabian tradhisional gréja, kang ngidhentifikasi kepausan minangka “kéwan” utawa antikristus ing Kitab Wahyu. Para pangritik, ing njero lan njaban gréja, wis nafsirake prakara iki minangka nglirwakake utawa ninggalake sikap anti-Katulik mau supaya selaras karo ekumenisme modhèren utawa pambélaan hukum. Wilson, ing taun 1985, ngidhentifikasi para Présidhèn saka manéka Divisi gréja minangka “kardinal,” nalika piyambakipun ngandika, “… ora ana ‘kardinal’ saka kabèh nagara ing Timur Jauh, déné mesthi bakal ana loro ‘kardinal’ saka Afrika.”

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 nyatakake bilih pasamuwan ingkang murtad punika pasamuwan ingkang nyuda jarak antawisipun piyambakipun lan paus! Kompromi generasi kaping tiga dipunlambangaken dados nangisi Tammuz wonten ing Yehezkiel wolung, lan lumantar kompromi Pergamus. Generasi kapisan saking taun 1863 dumugi 1888 makili pasamuwan Efesus, satunggaling pasamuwan ingkang sampun kecalan katresnanipun ingkang kapisan, lan katresnan kapisan saking gerakan Millerit punika pesen kenabian, lan bab kapisan saking pesen kenabian punika inggih “pitu wektu” ingkang dipunsisihaké ing 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.

Wiwit taun 1888 nganti 1919, generasi kapindho kang kaambangaké déning Smirna lan kamar-kamar rahasia ing Yèheskèl, nyeksèni patiné Roh Ramalan, nalika Sedulur White dipundhatengaké ing papan pasareyan ing taun 1915. Katrangan luwih rinci bab papat generasi iku perlu kanggo ngrampungaké paseksi, nanging pambrontakan kang maju saya-jaya kudu dimangertèni supaya bisa ngregani kanthi pepak kepriyé sawijining umat murtad bisa “nglarang” tulisan-tulisané Ellen White, utawa kepriyé wong-wong mau bisa nyengkuyung dina kapisan ing minggu minangka prakara kang bisa ditampi. Yudas makarya bebarengan karo “wong-wong mendem saka Éfraim” kang “mrentah umat iki” ing Yérusalèm, lan wong-wong kang mrentah ing Yérusalèm sarta sujud marang srengéngé, kaambangaké déning Sanhèdrin.

We will continue this study in the next article.

Kita badhé nglajengaken pasinaon menika wonten ing artikel salajengipun.

> “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.’

> “Ing antarané para anak Allah miturut pangakoné, saèstu sethithik banget kasabaran sing katuduhaké, sapira akèh tembung-tembung pait sing wis kaucapaké, sapira akèh paukuman sing wis katembungaké marang wong-wong sing ora saka iman kita. Akeh sing ndeleng wong-wong kang kalebu ing gréja-gréja liya minangka wong dosa gedhé, déné Pangéran ora mangkono mirsani wong-wong mau. Wong-wong sing mangkono anggoné ndeleng para anggota gréja liya, kudu andhap-asor ana ing sangisoring astané Allah kang kuwasa. Wong-wong sing padha dikukum mau bisa uga mung nduwèni pepadhang sethithik, kasempatan lan hak istiméwa mung sathithik. Saupama wong-wong mau nduwèni pepadhang kaya sing wis ditampa déning akèh anggota gréja kita, bisa waé wong-wong mau wis maju kanthi luwih gedhé, lan luwih becik anggoné makili imané marang jagad. Bab wong-wong sing gumunggung merga pepadhangé, nanging ora lumaku miturut pepadhang iku, Kristus ngandika, ‘Nanging Aku pitutur marang kowé, menawa ing dinané pangadilan mengko, kahanané Tirus lan Sidon bakal luwih kena katanggulangi tinimbang kowé. Lan kowé, Kapernaum [Adventis Dina Kapitu, sing wis nampani pepadhang gedhé], kang kaunggulaké tekan swarga [ing bab hak istiméwa], bakal kauncalaké mudhun menyang neraka: sabab menawa pakaryan-pakaryan kawasa, sing wis katindakaké ana ing antaramu, katindakaké ana ing Sodom, mesthi kutha iku tetep ana tekan dinané iki. Nanging Aku pitutur marang kowé, menawa ing dinané pangadilan, kahanané tanah Sodom bakal luwih kena katanggulangi tinimbang kowé.’ Ing wektu iku Gusti Yésus mangsuli lan ngandika, ‘Aku ngaturaké panuwun dhumateng Paduka, dhuh Rama, Pangéraning langit lan bumi, awit Paduka ndhelikaké prakara-prakara iki saka wong-wong wicaksana lan pinter [miturut panganggep dhéwé], lan malah mratélakaké marang bocah-bocah cilik.’”

> “‘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.’

> “Lan saiki, awit kowe wus padha nindakaké sakehing panggawé iku, mangkono pangandikané Sang Yehuwah, lan Aku wus ngandika marang kowe, ngadek esuk-esuk sarta ngandika, nanging kowe ora ngrungokaké; lan Aku wus nimbali kowe, nanging kowe ora mangsuli; mulané Aku bakal nindakaké marang omah iki, kang sinebut nganggo asmaningSun, kang kok precaya, lan marang panggonan kang wus Dakparingaké marang kowe lan marang para leluhurmu, kaya kang wus Daklakoni marang Silo. Lan Aku bakal mbuwang kowe metu saka ngarsaningSun, kaya Aku wus mbuwang metu sakehing sedulurmu, yaiku sakèhé turuné Éfraim.”

> “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.

> “Gusti wis netepaké ana ing antarané kita lembaga-lembaga kang gedhé wigatiné, lan lembaga-lembaga mau kudu dipangreh, dudu kaya lembaga-lembaga kadonyan dipangreh, nanging miturut tatananing Allah. Lembaga-lembaga iku kudu dipangreh kanthi paningal kang mung tumuju marang kamulyané Panjenengané, supaya kanthi samubarang cara jiwa-jiwa kang lagi tumuju marang karusakan bisa kaslametaké. Marang umat Allah, paseksèn-paseksèné Roh wis kaparingaké, nanging akèh wong durung nggatosaké piwulang bebener, pepéling, lan pitutur.”

> “‘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?’

> “‘Saiki rungokna iki, hé bangsa kang bodho lan tanpa pangerten, kang nduwèni mripat nanging ora weruh, kang nduwèni kuping nanging ora krungu: apa kowé ora wedi marang Aku? pangandikané Pangéran. Apa kowé ora bakal gemeter ana ing ngarsaningsun, Aku kang wus netepaké wedhi dadi watesing segara kanthi katetepan kang langgeng, supaya segara ora bisa ngluwihi iku? Sanadyan ombaké nggebrak-nggebrak, nanging ora bisa ngalahaké; sanadyan gumuruh, nanging ora bisa nyabrang liwat ing kono. Nanging bangsa iki nduwèni ati kang mbrontak lan mbalela; wong-wong iku wus mbrontak lan lunga. Uga padha ora kandha ing sajroning atiné, Ayo saiki kita padha wedi marang Pangéran Allah kita, kang maringi udan, yaiku udan wiwitan lan udan pungkasan, ing mangsané dhéwé; Panjenengané njaga kanggo kita minggu-minggu panèn kang wus katetepaké. Piala-pialamu wus nyingkiraké samubarang iki, lan dosa-dosamu wus nahan kabecikan saka kowé.... Wong-wong iku ora ngadili prakara, prakarané bocah yatim, éwadéné padha makmur; lan haké wong miskin padha ora diadili. Apa Aku ora bakal ngukum merga prekara-prekara iki? pangandikané Pangéran; apa nyawaningsun ora bakal males marang bangsa kang kaya mangkéné iki?’”

> “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.

> “Apa Pangeran bakal kapeksa ngandika, ‘Aja ndedonga kowe kanggo bangsa iki, lan aja ngluhurake pamuji-pamuji utawa pandonga kanggo wong-wong mau, uga aja nyuwun pangantaraan marang Aku: amarga Aku ora bakal miyarsakake kowe’? ‘Mulané udan wis ditahan, lan ora ana udan pungkasan.... Apa wiwit wektu iki kowe ora bakal sesambat marang Aku, Rama kawula, Paduka punika panuntuning mangsa nom kula?’” Review and Herald, 1 Agustus 1893.

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