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# The Book of Daniel - Number Eighty

Kitab Daniel - Nomer Wolung Puluh

The End and Beginning of Visions: Ellen White’s Last Open Vision in 1884 and Its Significance

Pungkasan lan Wiwitaning Wahyu: Wahyu Mbukak Pungkasanipun Ellen White ing taun 1884 lan Maknanipun

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Jeff Pippenger

Published

February 13, 2024

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In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.

Ing taun 1884, Ellen White nampa wahyu kabuka pungkasané. Wahyu iku diparingaké ing Portland, Oregon. Wahyu kabuka kapisané diparingaké ing taun 1844, ing Portland, Maine. Gusti Yesus tansah nggambaraké pungkasaning sawijining prakara lumantar wiwitaning prakara iku.

> “It was not long after the passing of the time, in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before.

> “Ora suwé sawisé liwating wektu iku, ing taun 1844, wahyu kawitan kaparingaké marang aku. Aku nalika iku lagi ngunjungi Ibu Haines ing Portland, sawijining sadulur kinasih ana ing Sang Kristus, kang atiné kaiket dadi siji karo atiku; ana lima wong, kabèh wanita, padha sujud ndedonga kanthi meneng ana ing altar kulawarga. Nalika kita padha ndedonga, pangwasaning Allah tumiba marang aku kaya durung tau dakrasa sadurungé.

> “I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ [SEE MATTHEW 25:6.] This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Aku kaya-kaya kaubengi pepadhang, lan kaya-kaya munggah saya dhuwur saka bumi. Aku noleh kanggo nggoleki umat advent ing donya, nanging ora bisa nemokake dheweke, nalika ana swara ngandika marang aku, ‘Delengen maneh, lan delengen rada luwih dhuwur.’ Bareng mangkono, aku ngangkat mripatku, lan weruh dalan kang lurus lan ciut, kang kaangkat dhuwur ing sadhuwure donya. Ing dalan iki umat advent padha lumaku menyang kutha kang ana ing pucuk adohing dalan iku. Ing wiwitaning dalan, ing wingkinge wong-wong mau, ana pepadhang padhang kang dipasang, kang miturut pangandikane malaékat marang aku iku yaiku ‘panguwuh tengah wengi.’ [DELENG MATIUS 25:6.] Pepadhang iki madhangi saindhenging dalan, lan maringi pepadhang tumrap sikilé, supaya padha 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.

> “Yèn mripaté padha tetep kapasang marang Gusti Yésus, kang ana pas ana ing ngarepé, nuntun wong-wong mau menyang kutha, wong-wong mau slamet. Nanging ora suwé banjur ana sawatara sing dadi kesel, lan padha kandha yèn kutha iku isih adoh banget, déné wong-wong mau ngarep-arep wis mesthiné wis mlebu ing kono sadurungé. Banjur Gusti Yésus nguwataké atiné wong-wong mau kanthi ngangkat astané tengen kang mulya, lan saka astané mau metu pepadhang kang ngibar-ngibar ing sadhuwuring golongan Advent, lan wong-wong mau padha sesambat, ‘Alleluia!’ Liyané kanthi sembrana nyélaki pepadhang kang ana ing mburiné wong-wong mau, lan padha kandha yèn dudu Gusti Allah kang wis nuntun wong-wong mau metu nganti saadoh kuwi. Pepadhang kang ana ing mburiné wong-wong mau banjur mati, nganti sikilé wong-wong mau kabungkus ing pepeteng kang sampurna, lan wong-wong mau kesandhung, kelangan pandeleng marang tenger lan marang Gusti Yésus, banjur padha kecemplung saka dalan mudhun menyang jagad peteng lan ala ing ngisor.” Christian Experience and Teachings of Ellen G. White, 57.

In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.

Ing biografi enem jilid bab Ellen White, kang ditulis déning putuné, Arthur L. White, panjenengané nyathet sawijining pratelan kang dipunaturaké déning John Loughborough ing Sidang General Conference taun 1893.

> “Loughborough, in giving an address at the General Conference session nine years later, stated: “I have seen Sister White in vision about fifty times. The first time was about forty years ago. . . . Her last open vision was in 1884, on the campground at Portland, Oregon.” Ellen White Biography, volume 3, 256.

> “Loughborough, nalika maringi sawijining pidato ing sidang General Conference sangang taun sawisé iku, nyatakake: “Aku wis ndeleng Sister White ana ing wahyu kira-kira seket kaping. Kaping pisanan iku watara patang puluh taun kepungkur.... Wahyu pungkasané sing kabukak kanggo umum dumadi ing taun 1884, ing papan perkemahan ing Portland, Oregon.” Ellen White Biography, jilid 3, 256.

She was still to have dreams and visions after 1884, but the visions that occurred in public ended exactly forty years after they began, and the beginning and ending open visions both occurred in cities named Portland. The first city on the east coast of the United States, the last city was on the west coast. Some might wish to argue that this fact means nothing more than human coincidence, and others might argue that the purpose for open visions had been fulfilled, so the Lord ended them after forty years.

Sasampunipun taun 1884, piyambakipun taksih badhé nampi impen lan wahyu, nanging wahyu-wahyu ingkang kalampahan wonten ing ngarsaning umum punika pungkasanipun mandheg pas patang dasawarsa sasampunipun kawiwitanipun, lan wiwitan saha pungkasaning wahyu kabuka punika kalampahan wonten ing kitha-kitha ingkang namaipun Portland. Kitha ingkang sepisanan wonten ing pesisir wetaning Amérika Sarékat, déné kitha ingkang pungkasan wonten ing pesisir kulon. Sawenèh tiyang mbok menawi karsa mbantah bilih kasunyatan punika boten ateges punapa-punapa kejawi kebeneran manungsa, lan sanèsipun malih saged mbantah bilih ancasipun wahyu kabuka punika sampun kalampahan, mila Pangéran ngendhegaken punika sasampunipun patang dasawarsa.

The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.

Sabab kang satemené iku awit saka saya mundhaké tumindak ora manut lan pambrontakan marang peparing wangsit kang wis kaparingaké marang gerakan Millerit.

> “After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.

> “Sawisé aku teka ing Oakland, aku kabotan déning rasa bab kaananing samubarang ing Battle Creek, dene aku ringkih lan tanpa daya kanggo mitulungi kowé. Aku mangertèni yèn ragiing ora pracaya iku lagi tumindak. Wong-wong kang nglirwakaké dhawuh-dhawuh cetha saka Sabdané Allah iya padha nglirwakaké paseksen-paseksen kang nyurung wong-wong mau supaya nggatèkaké Sabda mau. Nalika aku ngunjungi Healdsburg ing mangsa adhem pungkasan, aku kathah ndedonga lan kabotan déning kuwatir lan kasusahan. Nanging ing sawijining wektu nalika aku lagi ndedonga, Gusti nyaput bali pepeteng iku, lan pepadhang gedhé ngebaki kamar. Ana malaékaté Allah ana ing sandhingku, lan aku katon kaya ana ing Battle Creek. Aku ana ing rembug-rembugmu; aku krungu tembung-tembung kang diucapaké, aku weruh lan krungu prekara-prekara kang, saupama dadi kersané Allah, dakpengini bisa kabusak salawas-lawasé saka pangéling-élingku. Nyawaku tatu banget nganti aku ora ngerti apa kang kudu daklakoni utawa dakkandhakaké. Ana sawatara prekara kang ora bisa daksebutaké. Aku dipréntah supaya aja nganti ana wong siji waé ngerti bab iki, awit isih akèh prakara kang bakal kawedhar.”

> “I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.

> “Aku dipréntahaké supaya nglumpukaké pepadhang sing wis kaparingaké marang aku lan nglilakaké soroté sumunar marang umaté Allah. Aku wis nindakaké iki lumantar artikel-artikel ing koran-koran. Aku tangi jam telu meh saben ésuk sajrone pirang-pirang sasi lan nglumpukaké manéka bab sing ditulis sawisé rong paseksèn pungkasan kaparingaké marang aku ing Battle Creek. Aku nulis bab-bab iki lan enggal ngirimaké marang kowé; nanging aku wis nglirwakaké ngreksa awakku kanthi samesthiné, lan asilé aku ambruk merga saka aboting beban iku; tulisan-tulisanku durung kabèh rampung supaya tekan marang kowé ing General Conference.

> “Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.

> “Maneh, nalika ana ing pandonga, Gusti mratelakaké Sarirané. Aku sapisan manèh ana ing Battle Creek. Aku ana ing akèh omah lan krungu tembung-tembungmu ana ing saubenging méjamu. Bab-bab rinci iku saiki aku ora diparengaké kanggo nyaritakaké. Aku ngarep-arep aja nganti tau katimbalan kanggo nyebutaké iku. Aku uga ngalami sawatara impen kang banget nggegirisi.

> “What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.

> “Swara apa kang bakal kokakoni minangka swaraning Allah? Kakuwatan apa kang isih dipunsimpen déning Gusti kanggo mbeneraké kaluputanmu lan nedahaké dalanmu kaya saktemené? Kakuwatan apa kanggo makarya ana ing pasamuwan? Menawa kowé nampik pracaya nganti saben ayang-ayanganing kahanan ora mesthi lan saben kamungkinaning mamang disingkiraké, kowé ora bakal tau pracaya. Mamang kang nuntut kawruh kang sampurna ora bakal tau nyerah marang pracaya. Pracaya ngadeg ing ndhuwur bukti, dudu demonstrasi. Gusti nuntut supaya kita manut marang swaraning kuwajiban, nalika ana swara-swara liyané ing sakubengé kita kang ndhesek kita supaya milih dalan kang kosok balèn. Iki mbutuhaké kawigatèn kang temen saka kita supaya bisa mbedakaké swara kang ngandika saka Allah. Kita kudu nolak lan ngalahaké karep, lan manut marang swaraning batin tanpa rembugan utawa kompromi, supaya pepelingé ora mandheg lan karsa sarta dorongan ora njupuk panguwasa. Pangandikané Gusti rawuh marang kita kabèh kang durung nolak Rohé kanthi netepaké ora gelem ngrungokaké lan manut. Swara iki kaprungu ana ing pepéling, ana ing pitutur, ana ing pamrayoga. Iki iku pesen pepadhang saka Gusti kanggo umat-Nya. Menawa kita ngentèni panggilan kang luwih sora utawa kalodhangan kang luwih becik, pepadhang iku bisa dijupuk, lan kita katinggal ana ing pepeteng.” Testimonies, volume 5, 68.

Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”

Suster White netepaké bilih manawa pambrontakan sing terus lumaku marang palayanané minangka nabi putri kawedhar, mula “pepadhang bisa ditarik bali, lan” Adventisme Laodikia bakal “katilar ing pepeteng.” Ing taun 1915, pepadhang punika ditarik bali. Gusti Allah sampun lan taksih saestu kuwasa ngedegaké nabi utawi nabi putri kapan waé Panjenengané kersa nindakaké mekaten. Panjenengané ngedegaké Elisa minangka panerusé Élia, nanging sawisé taun 1915 boten wonten nabi gesang sing diangkat, awit Gusti wis “narik bali pepadhang.”

When it comes to the dreams and visions of Sister White, there were three periods. The first period of forty years, where visions would occur in public, for purposes that were associated with establishing the gift within the minds of those who were in attendance when the visions occurred. Then from 1884, until her death in 1915, visions and dreams were given that were still for the edification of God’s people, but they were given in private. The third period began in 1915, and provided the evidence that Laodicean Adventism was in the darkness of apostasy.

Nalika mbahas gegayutan impen lan wahyu saka Sister White, ana telung mangsa. Mangsa kapisan sajrone patang puluh taun, nalika wahyu-wahyu kadadosan ing ngarepe umum, kanggo ancas-ancasing kang magepokan karo netepake peparing karunia iku ana ing sajroning pamikiran para wong kang padha rawuh nalika wahyu-wahyu mau kadadosan. Banjur wiwit taun 1884 nganti sedaipun ing taun 1915, wahyu-wahyu lan impen-impen kaparingake kang isih kanggo pambangunan umat Allah, nanging kaparingake kanthi pribadi. Mangsa katelu kawiwitan ing taun 1915, lan maringi bukti bilih Adventisme Laodikia ana ing pepetenging kamurtadan.

Ancient Israel illustrates modern Israel and in the period of full blown rebellion represented by Eli and his two sons, Hophni and Phineas, there was “no open vision.” The reason was their gross disobedience and rebellion. God does not change.

Israèl kuna nglambangaké Israèl modern, lan ing mangsa pambrontakan kang wus mekar kanthi sampurna, kang diwakili déning Èli lan anaké loro, Hofni lan Pinehas, “ora ana wahyu kang cetha.” Sebabé yaiku amarga pambangkangan lan pambrontakané kang banget nistha. Gusti Allah ora owah.

> “Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.

> “Pangéling-éling liyané kudu diparingaké marang brayaté Éli. Allah ora bisa sesambungan karo imam agung lan para putrané; dosa-dosané, kaya méga kandel, wis ngalangi rawuhipun Roh Suci-Nipun. Nanging ana ing tengahing piala, bocah Samuel tetep setya marang Swarga, lan pawartos paukuman tumrap brayaté Éli iku dadi dhawuhing tugas Samuel minangka nabi Sang Mahaluhur.

> “‘The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel.’ Supposing the voice to be that of Eli, the child hastened to the bedside of the priest, saying, ‘Here am I; for thou calledst me.’ The answer was, ‘I called not, my son; lie down again.’ Three times Samuel was called, and thrice he responded in like manner. And then Eli was convinced that the mysterious call was the voice of God. The Lord had passed by His chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house.” Patriarchs and Prophets, 581.

> “‘Pangandikané Pangéran iku larang ing dina-dina mau; ora ana wahyu kang cetha kabukak. Lan tumuli kelakon ing wektu iku, nalika Èli wus pinarak sare ana ing panggonané, lan mripaté wiwit surem nganti ora bisa ndeleng; lan sadurungé damaring Allah mati ing Pedalemané Pangéran, ing papan pethi prajanjiané Allah ana, lan Samuel wus sumèlèh arep turu; Pangéran nimbali Samuel.’ Awit nyana yèn swara iku swarané Èli, bocah iku enggal-cepet marani paturoné imam mau, karo matur, ‘Kula mriki; awit panjenengan sampun nimbali kula.’ Wangsulané, ‘Aku ora nimbali, anakku; turua manèh.’ Ping telu Samuel ditimbali, lan ping telu uga dhèwèké mangsuli kanthi cara kang padha. Banjur Èli dadi yakin yèn panggilan kang nggumunaké iku swarané Allah. Pangéran wus ngliwati abdiné kang kapilih, wong kang wus sepuh rambut putihé, kanggo ngandika karo bocah cilik. Iki dhéwé wis dadi pepénginan kang pait nanging pantes tumrap Èli lan brayaté.” Patriarchs and Prophets, 581.

In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.

Ing ingkaré omahé Eli ora ana wahyu kang cetha, awit Sabdané Pangeran ing dina-dina iku “larang regané.” Tembung Ibrani kang dipertal minangka “larang regané” ateges “langka.” Wiwit taun 1844 nganti 1884, ana “wahyu-wahyu kang cetha,” kang kaparingaké marang Adventisme Laodikia. Iki kawitan katetepaké ing sajarahing gerakan Millerit Filadelfia, lan ing taun 1856 wiwit mratélakaké yèn gerakan Filadelfia wis pindhah dadi gerakan Laodikia, nanging wahyu-wahyu kang cetha iku isih lumaku, awit Allah iku sabar ingkang dawa lan kebak sih-rahmat.

Then in 1863, rebellion against the foundational truths began, but the “open visions” continued until 1884. Then a change occurred. In Ezekiel chapter eight, the four abominations are portrayed as escalating in nature. 1884, represents the near conclusion of the first generation and the beginning of the second generation. Advent history documents that in 1881, and then again in 1882, two significant growths in rebellion occurred.

Banjur ing taun 1863, pambrontakan marang kayektèn-kayektèn dhasar wiwit, nanging “wahyu-wahyu kabuka” isih lumaku nganti taun 1884. Banjur ana owah-owahan. Ing Yehezkiel bab wolu, patang panisthaning nistha iku digambarake saya mundhak sipate. Taun 1884, nggambarake meh rampunge generasi kapisan lan wiwite generasi kapindho. Sajarah Advent nyathet manawa ing taun 1881, lan banjur maneh ing taun 1882, ana rong tuwuhing pambrontakan kang wigati.

In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.

Ing taun 1881, Présidhèn General Conference (George Butler) nyerat lan masang serangkaian artikel ing Review and Herald, ing kono piyambakipun ngandharakaké yèn sawatara pérangan Kitab Suci langkung kaunèn-èn tinimbang pérangan sanèsipun, lan ing pungkasan artikel-artikelipun piyambakipun malah kanthi nyata nedahaké sawatara pérangan Kitab Suci ingkang boten kaunèn-èn. Sakwisé punika, ing taun 1882, Uriah Smith, salah satunggaling pimpinan pakaryan penerbitan, lan ing wekdal punika ugi dados pimpinan pakaryan pendhidhikan, wiwit mulang yèn nalika Sister White kaparingan wahyu ngenani pratandha-pratandha ing tembé utawi sajarah suci ingkang kapengker, tembung-tembungipun kaunèn-èn; nanging piyambakipun mbantah yèn nalika Sister White nedahaké kalepatan-kalepatan pribadi para anggota gréja, punika namung pamanggih manungsa saking piyambakipun.

In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.

Ing taun 1881, sawijining serangan kabuka marang wewenanging Kitab Suci King James dilancaraké déning Iblis, lumantar presidhèn gréja, lan banjur ing taun candhaké, pimpinan pakaryan pendhidhikan lan penerbitan nglancaraké serangan sing padha marang wewenanging Rohing Ramalan. Wiwit taun 1884, paseksèné nyebutaké yèn ing dina-dina iku ora ana wahyu kabuka. Wiwit taun 1863 nganti tekan 1881, pambrontakan iku saya ngrembaka nganti kalebu Kitab Suci lan Rohing Ramalan, lan ora manèh mung makili panampikan marang dhasar-dhasar.

The four abominations that are represented in Ezekiel chapter eight, are accomplished by the ancient men, which represents the leadership of Jerusalem, which began as a legal church entity as Laodicean Adventism in 1863. At that point in time an article was published in the Review and Herald, that some historians assign to the authorship of James White, though the documentation of the article actually points more to Uriah Smith as the actual author. Be that as it may, the curse against rebuilding Jericho was clearly fulfilled by James White, and Uriah Smith was the person who created the counterfeit 1863 chart. By 1881, the president of the General Conference was placing articles in the Review and Herald, that argued against the full authority of the Bible, and then in the following year Uriah Smith began an attack against the authority of the Spirit of Prophecy.

Papat abomination sing kagambarake ing Yehezkiel pasal wolu, ditindakaké déning para wong tuwa kuna, kang nggambarake kapamimpinan Yérusalèm, sing wiwit minangka sawijining entitas gréja sing sah, yaiku Adventisme Laodikia ing taun 1863. Ing wektu iku sawijining artikel diterbitaké ing Review and Herald, sing déning sawatara sejarawan digandhèngaké marang panganggitane James White, sanadyan dokumentasi artikel iku satemené luwih nuding marang Uriah Smith minangka panganggit sing sejati. Nanging kaya mangkono waé, ipat tumrap pambangunan manèh Yérikho katindakaké kanthi cetha liwat James White, lan Uriah Smith iku wong sing nyipta bagan palsu taun 1863. Ing taun 1881, présidhèn General Conference nempataké artikel-artikel ing Review and Herald, kang mbantah wewenang Kitab Suci kanthi sakabèhé, lan banjur ing taun candhaké Uriah Smith miwiti sawijining serangan marang wewenang Roh Nubuat.

The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.

Para priya sepuh kuna sing kuduné dadi para penjaga iku lagi mimpin metu ing sawijining serangan kang kabuka, kang diwiwiti kanthi serangan marang bebener-bebener dhasar kang dilambangaké ana ing impené Miller lan digambaraké ana ing rong lohé Habakkuk. Saka kono wong-wong mau wiwit nyerang marang rong seksi, yaiku Kitab Suci lan Rohing Ramalan. Ing wektu kang padha (ing wiwitan taun 1880-an), pamimpin pakaryan kaséhatan, John H. Kellogg, wiwit ngenalaké spiritualisme panteisme marang para pamimpin gréja. Ing taun 1881, James White dipundhatengaké ing pangaso, lan Sister White ana ing tengahing pambrontakan para pamimpin kang saya ngrembaka ing struktur pendhidhikan, kaséhatan, lan pulitik gréja.

The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:

Pesen sing wis teka ing taun 1856, yaiku pepadhang sing saya nambah babagan “pitung mangsa,” lan uga pesen marang Laodikia, wis ditampik, lan Gusti kagungan ancas ngulangi pesen iku mau ing Konferènsi Umum ing Minneapolis ing taun 1888, lumantar pesen sing dipratélakaké déning Para Sepuh Jones lan Waggoner. Pesené dudu pesen anyar, lan nalika wong-wong sing nglawan pesené ditujoni déning Sister White, dheweke nandhesaké yèn para pambrontak kuwi pracaya yèn panolakané marang pesené Jones lan Waggoner nggambaraké tanggung jawabé kanggo mbéla tenger-tenger lawas, kang uga minangka dhasar-dhasar lawas. Pambrontakané mbabaraké yèn ing taun 1888, wong-wong kuwi wis ora manèh mangertèni apa sejatiné dhasar-dhasar iku, yaiku yèn kayektèn-kayektèn dhasar iku nggambaraké kabenerané Kristus. Ing konteks tenger-tenger lan paugerané William Miller, dheweke ngandika:

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “Kita kudhu mangerténi kanggo awak kita dhéwé apa kang dadi hakekaté agama Kristen, apa kang dadi kayektèn, apa kang dadi pracaya sing wis kita tampi, apa ta pranatan-pranatan Kitab Suci—yaiku pranatan-pranatan kang kaparingaké marang kita déning panguwasa kang paling dhuwur. Akeh wong pracaya tanpa alesan kang bisa dadi dhasar pracayané, tanpa bukti kang cukup ngenani kayektèné prakara iku. Menawa ana sawijining gagasan diajokaké kang selaras karo panemuné dhéwé sing wis kawangun sadurungé, wong-wong iku enggal siyap nampani. Wong-wong mau ora nalar saka sabab tumuju marang akibat, pracayané ora duwé dhasar sejati, lan ing mangsa panggawéyan bakal padha nemu yèn wong-wong mau wis mbangun ing sandhuwuring wedhi.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “Sapa waé kang ngaso kanthi wareg marang kawruhane dhewe sing saiki isih ora sampurna bab Kitab Suci, lan ngira manawa iku wis cekap kanggo kaslametané, wong iku lagi ngaso ana ing pangapusan sing matèni. Ana akèh wong sing durung kacukupan kanthi tuntas ing bantahan-bantahan Kitab Suci, supaya padha bisa mbedakaké kaluputan, lan ngukum saben tradhisi lan takhayul sing wis dipasrahaké marang wong-wong kaya déné kayektèn. Iblis wis ngenalaké gagasan-gagasané dhéwé menyang pangibadan marang Allah, supaya bisa ngrusak kasederhanaan Injil Kristus. Cacah sing gedhé saka wong-wong sing ngakoni pracaya marang kayektèn jaman saiki, ora ngerti apa kang dadi iman sing biyèn wis dipasrahaké marang para suci—Kristus ana ing kowé, pangarep-arep kamulyan. Padha ngira yèn lagi mbélani tenger-tenger wates lawas, nanging padha suam lan ora preduli. Padha ora ngerti apa tegesé nenunaké menyang pengalaman uripé lan nduwèni kautaman sejati saka katresnan lan iman. Padha dudu para murid Kitab Suci sing temen-temen tekun, nanging kesed lan ora ngati-ati. Nalika ana bédané panemu ngenani pérangan-pérangan Kitab Suci, wong-wong iki sing ora sinau kanthi tujuan lan ora mantep ngenani apa sing diyakini, banjur ambruk saka kayektèn. Kita kudu nandhesaké marang kabèh wong preluné nyelidiki kanthi sregep kayektèn ilahi, supaya padha ngerti yèn satemené padha ngerti apa kang diarani kayektèn. Ana sawatara wong sing ngakoni nduwèni akèh kawruh, lan rumangsa wareg karo kaanané, nalika padha wis ora nduwèni semangat manèh tumrap pakaryan, ora nduwèni katresnan kang murub manèh marang Allah, lan marang jiwa-jiwa sing kanggo kuwi Kristus wus séda, tinimbang yèn padha durung tau wanuh marang Allah. Padha ora maca Alkitab [supaya] nyandhangaké sari lan lemaké menyang jiwané dhéwé. Padha ora rumangsa yèn iku swarané Allah kang ngandika marang wong-wong mau. Nanging, manawa kita kepéngin mangertèni dalan kaslametan, manawa kita kepéngin ndeleng padhanging Surya kabeneran, kita kudu nyinau Kitab Suci kanthi tujuan, awit prasetyané lan ramalan-ramalané Alkitab nyorotaké padhang kamulyan kang cetha marang rancangan ilahi panebusan, lan kayektèn-kayektèn agung iku durung dimangertèni kanthi cetha.” The 1888 Materials, 403.

This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.

Pratelan iki dijupuk saka paseksènipun nalika mangsa taun 1888, lan piyambakipun nerangake bilih para pambrontak punika saweg mbangun dhasar ing dhuwuring wedhi, sanadyan piyambakipun boten mangertos bab punika. Piyambakipun ngandika, “Akeh banget wong sing ngakoni pracaya marang kayektèn jaman saiki, nanging ora mangerteni apa kang dadi hakekat iman kang biyen wus kaparingake marang para suci—Kristus ana ing kowé, pangarep-arep kamulyan. Wong-wong kuwi nganggep yèn lagi mbélani tenger-tenger lawas, nanging wong-wong kuwi suam-suam lan ora preduli.” Piyambakipun nandhesake bilih wong-wong mau isih ana ing kaanan Laodikia, amarga padha “suam-suam.” Lan piyambakipun netepake “iman kang biyen wus kaparingake marang para suci—Kristus ana ing kowé, pangarep-arep kamulyan.” Kristus punika Watu Karang Langgeng, lan minangka Watu Karang Langgeng, Panjenenganipun nggambarake watu-watu aji ing pangimpenipun Miller.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Pitulunging pepènget sampun rawuh: boten wonten punapa kemawon ingkang kena dipun parengaken mlebet ingkang badhé ngganggu dhasaring iman ingkang dados papan kita mbangun wiwit pesen punika rawuh ing taun 1842, 1843, lan 1844. Kawula wonten ing salebeting pesen punika, lan wiwit wekdal punika kawula sampun jumeneng wonten ing ngarsaning jagad, setya dhateng pepadhang ingkang Gusti Allah sampun paringaken dhateng kita. Kawula boten gadhah ancas nggeser suku kita saking panggènan ingkang dados tumpakanipun, ing papan ingkang dipun selehakên, nalika saben dinten kita ngupadi Pangéran kanthi pandonga ingkang temen-temen, ngupados pepadhang. Menapa panjenengan ngira bilih kawula saged nilar pepadhang ingkang Gusti Allah sampun paringaken dhateng kawula? Punika badhé kados Watu Karang Langgeng. Punika sampun nuntun kawula wiwit kawiwitan dipun paringaken.” Review and Herald, April 14, 1903.

She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.

Panjenenganipun ngenali sawijining kasunyatan wigati ngenani para pambrontak, yaiku wong-wong kuna ing jamané Ezekiel, nalika panjenenganipun ngandika, “Wong-wong iku ora nalar saka sebab marang akibat.” Wong duraka ora bisa, utawa ora gelem, nalar saka sebab marang akibat. Akibat saka sidang General Conference taun 1888 iku kebak pambrontakan nganti Sister White netepake arep lunga, nanging pituduh malaékaté marentahaké manawa panjenenganipun kudu tetep ana lan nyathet sejarah sing sajajar karo pambrontakan Korah, Datan lan Abiram. Pambrontakané wong-wong kuna iku minangka akibaté, lan sebabé yaiku penampikan marang pekabaran Laodikia sing teka bebarengan karo pepadhang kang saya tambah saka “pitu kaping” ing taun 1856, banjur saya ngrembaka dadi pambrontakan marang dhasar-dhasar ing taun 1863, kang banjur nuntun marang serangan dhisik marang Kitab Suci lan sabanjuré marang Roh Nubuat, bebarengan karo mlebué spiritualisme Kellogg.

Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.

Mesthinipun para juru sajarah kuna ing sadawane sajarah wis nutupi kayektèn-kayektèn sing magepokan karo pambrontakan mau nganggo reruntah, tradhisi, adat-istiadat, lan lawuh-lawuh dongèng, awit wong-wong sing melu ing pambrontakan kang mangkono iku tansah ngupaya ndhelikake bukti-buktiné.

> Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isaiah 25:19.

> Cilakané wong-wong sing ngupaya ndhelikaké rancangané kanthi jero saka ngarsané Pangéran, lan pakaryané ana ing pepeteng, sarta padha ngucap, Sapa sing ndeleng kita? lan sapa sing wanuh marang kita? Yesaya 25:19.

The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).

Para wong sing dipangandikani déning Yesaya ing ayat iku yaiku wong-wong sing diidhentifikasi déning dhèwèké minangka “para wong sing ngece, kang mrentah bangsa iki ing Yerusalem,” lan padha karo para pinituwa ing jaman kuna sing mesthiné dadi para juru njaga umat ana ing Yehezkiel bab wolu. Ing paseksèné Yehezkiel, ing piala kang kapindho, kang nandhani generasi Adventisme kang kapindho, wong-wong iku mangsuli pitakon-pitakon sing diajokaké déning para wong sing ngece miturut Yesaya, “amarga padha calathu, Pangeran Yehuwah ora mirsani marang kita; Pangeran Yehuwah wus nilar bumi” (Yehezkiel 8:12).

There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.

Ana “Bilih cilaka” kang diumumaké tumrap para révisionis sajarah iku, kang nyoba nutupi kayektèn bab pambrontakan sing nuwuhaké lan kang dumadi ing taun 1888.

We will continue this study in the next article.

Kita badhé nerusaké pasinaon punika wonten ing artikel salajengipun.

> “I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.

> “Aku kudu matur marang kowé bab pakumpulan ing Minneapolis. Ing sawijining wektu aku wis netepaké arep ninggalaké pakumpulan iku amarga aku weruh lan ngrasa roh pamujiwan kang kuwat sing nguwasani ana ing kono. Aku ora bisa, sanajan sadhela, ngakoni roh kang tumindak kanthi daya kang ngendhalèkaké marang Sedulur Morrison lan Sedulur Nicola. Aku ora bisa sedhela waé mamang roh apa kang ana ing kowé. Mesthiné iku dudu Rohé Gusti Allah, lan supaya kowé aja terus lumaku ing pangapusan iki, saiki aku nulis marang kowé.

> “The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’

> “Ing wengi sawisé aku wis mutusaké ora bakal tetep luwih suwé ing Minneapolis, ing sajroning sawijining impen utawa wahyu ing wayah wengi—aku ora bisa mesthèkaké kang endi—ana sawijining pribadi kang dedeg-piadeg, kebak wibawa, maringi aku pesen lan nduduhaké marang aku yèn iku kersané Gusti Allah supaya aku tetep ngadeg ing papan kuwajibanku, lan yèn Gusti Allah piyambak bakal dadi pitulungku lan nyangga aku supaya ngucapaké tembung-tembung kang bakal Panjenengané paringaké marang aku. Panjenengané ngandika, ‘Kanggo pagawéan iki Gusti wus nglairaké kowé. Lengen-langgening Panjenengané kang langgeng ana ing sangisormu. Saka patemon iki bakal katetepaké pancasan kanggo urip utawa kanggo pati; dudu yèn ana wong kang prelu nemu karusakan, nanging gumunggunging rohani lan percaya marang awaké dhéwé bakal nutup lawang, saéngga Gusti Yésus lan kakuwataning Roh Suciné ora diparengaké mlebu. Wong-wong mau isih bakal kaparingan kasempatan manèh supaya kawedhar saka kasasaré, lan mratobat, ngakoni dosa-dosané, lan sowan marang Kristus sarta diowahi, supaya Panjenengané marasaké wong-wong mau.’”

> “He said, ‘Follow me.’ I followed my guide and he led me to the different houses where brethren made their homes, and he said, ‘Hear the words here spoken, for they are written in the book of records, and these words will have a condemning power upon all who act a part in this work which is not after the spirit of wisdom from above, but after the spirit that descendeth not from above, but is from beneath.’

> “Panjenenganipun ngandika, ‘Tutna Aku.’ Aku banjur ngetutaké pituduhku, lan panjenenganipun nuntun aku menyang omah-omah warna-warna ing ngendi para sadulur padha manggèn, lan panjenenganipun ngandika, ‘Rungokna tembung-tembung kang kaaturaké ing kéné, awit iku katulisan ana ing kitab cathetan, lan tembung-tembung iki bakal nduwèni daya kanggo ngukumi marang sakèhé wong kang mèlu tumindak ing pakaryan iki kang ora manut Roh kawicaksanan saka ing swarga, nanging manut roh kang ora tumurun saka ing swarga, nanging saka ing ngisor.’”

> “I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.

> “Aku ngrungokake tembung-tembung kang kaucapake, kang kuduné ndadèkaké saben wong sing ngucapaké iku isin. Pangucap-pangucap kang nyindir dilontaraké saka sijiné marang sijiné, kanthi ngolok-olok sedulur-seduluré, A. T. Jones, E. J. Waggoner, lan Willie C. White, uga aku dhéwé. Kalungguhanku lan pakaryanku dadi bahan komentar kanthi bébas déning wong-wong kang kuduné lagi nindakaké pakaryan ngasoraké nyawané ana ing ngarsané Gusti Allah lan nata ati-atiné dhéwé. Katon ana daya pikat tartamtu ing nggone ngenggar-enggar piala-piala kang mung dianggep ana lan pangucap-pangucap saka khayalan bab sedulur-seduluré lan pakaryané, kang babar pisan ora nduwèni dhasar ing bebener, uga ing nggone mangu-mangu lan ngucapaké lan nulis prakara-prakara kang pait minangka wohing skeptisisme lan pitakon-pitakon sarta ora pracaya.”

> “Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.

> Pamijining pituduhku ngandika, “Bab iki katulis ing kitab-kitab minangka perkara kang nglawan Gusti Yesus Kristus. Roh iki ora bisa sarujuk karo Rohé Kristus, yaiku Rohing kayekten. Wong-wong mau kasengsem lan kaébrèh déning roh pambrontakan, lan padha wis ora ngerti maneh tinimbang wong mendem bab roh apa kang ngwasani tembung-tembunge utawa tumindak-tumindake. Dosa iki kanthi mligi dadi paukuman tumrap Gusti Allah. Roh iki wis ora nduwèni pasemon kang padha karo Rohing kayekten lan kabeneran, kaya déné roh kang ndadèkaké wong-wong Yahudi mbangun pakumpulan kanggo mangu-mangu, ngritik, lan dadi telik sandi marang Kristus, Juru Panebusing jagad.

> “I was told by my guide that there had been a witness to the Christless talk, the rabble talk which evidenced the spirit that prompted the words. When they entered their rooms evil angels came with them, because they closed the door to the Spirit of Christ and would not listen to His voice. There was not a humbling of the soul before God. The voice of prayer was seldom heard, but criticism and exaggerated statements and suppositions and conjectures and envy and jealousy and evil surmising and false accusing were current. Had their eyes been opened they would have seen that which would have alarmed them, the exulting of evil angels. And they would have seen also a Watcher who had heard every word and registered these words in the books of heaven.

> “Aku dipunandharaké déning pandomku bilih sampun wonten sawijining seksi tumrap pacelathon ingkang boten ngandhut Kristus, pacelathoning gerombolan ingkang nedahaken roh ingkang nyurung tembung-tembung punika. Nalika piyambakipun sami mlebet ing kamar-kamare, para malaékat ala tumut mlebet bebarengan kaliyan piyambakipun, awit piyambakipun nutup lawang tumrap Rohé Kristus lan boten purun mirengaken swantenipun. Boten wonten andhap-asoré jiwa wonten ing ngarsanipun Allah. Swantening pandonga arang sanget kapireng, nanging kritik lan pratelan-pratelan ingkang dipunlebih-lebihaké sarta panganggep lan sangkaan lan drengki lan cemburu lan panyana ala lan tuduhan palsu sami lumrah dumados. Saupami paningalipun kabikak, piyambakipun mesthi badhé ningali punapa ingkang ndadosaken gègèring manahipun, yaiku kabingahanipun para malaékat ala. Lan piyambakipun ugi badhé ningali sawijining Pangawas ingkang sampun miyarsakaken saben tembung lan nyathet tembung-tembung punika wonten ing kitab-kitab swarga.”

> “I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.

> “Banjur kula dipunwulang bilih ing wekdal punika boten wonten paedahipun damel kaputusan apa kemawon ngenani pendirian-pendirian ing titik-titik doktrinal, ngenani punapa ingkang dados kayekten, utawi ngarep-arep wontenipun roh panyelidikan ingkang adil, awit sampun kawangun satunggaling pakempalan rahasia kangge boten nglilani wontenipun owah-owahan pamanggih ing titik utawi pendirian punapa kemawon ingkang sampun sami tampi, sami kemawon kados para Yahudi. Kathah sanget ingkang dipunandharaken dhateng kula déning Panuntun kula ingkang boten kawengku kamardikan tumrap kula kangge nyeratipun. Kula manggihaken dhiri kula lenggah ing amben kanthi roh sedhih lan kasusahan, ugi kanthi roh tekad ingkang teguh kangge tetep ngadeg ing papan kuwajiban kula ngantos pungkasaning pasamuwan punika, lan lajeng ngentosi pituduhipun Roh Allah ingkang maringi pirsa dhateng kula kepriyé kula kedah tumindak lan lampah punapa ingkang kedah kula tindakaken.” The 1888 Materials, 277, 278.

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