If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
Menawa panjenengan mirsani kanthi premati pethikan pungkasan ing artikel sadurungé, panjenengan mesthi wis mirsani sumber asli saka pethikan mau kang kapanggih ing buku Early Writings, kang miturut pangandikané A. G. Daniells wis digawa déning dhèwèké nalika wawancara babagan “the daily” karo Sister White ing taun 1910. Wong-wong kang makarya kanggo netepaké “goroh” manawa “the daily” iku nggambarake pelayanan Kristus ing papan suci mbutuhaké kanggo ngrusak panyokongan Sister White kang langsung lan cetha marang pamawas kang bener, yaiku pamawas kang diwènèhaké marang wong-wong kang nglairaké swara seruan jam pangadilan. “Goroh” kang padha reka iku yaiku manawa siji-sijiné pepènget kang dipratélakaké Sister White kanthi tinemu mung pepènget ngenani netepaké wektu. Iku sing diupayakaké Arthur White kanggo diteguhaké ing biografiné, lan iku uga sing lagi diupayakaké bapaké, putrané Ellen White, lan Daniells kanggo dibuktèkaké lumantar wawancara kang direka-reka mau.
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
Kados sampun kacathet sadèrèngipun, boten wonten cathetan bab wawancara punapa kemawon antawisipun Sister White lan Daniells ngenani bab “the daily.” Wawancara ingkang dipun anggep wonten punika namung dipun aturaken ing taun 1931. Menawi Sister White saèstu sampun nyarujuki pandhangan Daniells ingkang nyimpang babagan “the daily” wonten ing satunggaling wawancara ing taun 1910, punapa sababipun piyambakipun, inggih punika satunggaling tiyang ingkang miturut pratandha Sister White kebak semangat nglajengaken pandhanganipun, meneng waé bab panyarujukipun punika ngantos selang satunggal likur taun? Punika dudu wawancara, nanging rekaan.
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
Panemuan wawancara kuwi dimaksudaké kanggo nempataké konteks saka pratelan dheweke bab “kang saben dina” kaya-kaya iku mung prakara sambilan tumrap pepélingé nglawan netepaké wektu, lan Arthur White wis ninggalaké tapak-tangané ing goroh kuwi lumantar cara dheweke nyuguhaké sajarah ing taun 1931. Minangka wong Kristen, mesthiné dheweke mung nglapuraké sajarah kuwi kanthi prasaja, lan ninggalaké révisionisme sajarah metu saka prakara iki. Kita mungkasi artikel pungkasan kanthi pethikan saka taun 1850, kang dadi asalé pethikan ing Early Writings. Pratelan kuwi sepisanan katon ing taun 1850, ing Review, banjur muncul manèh ing buku Experience and Views. Kaping teluné pratelan kuwi katon ing buku Early Writings, nanging ing évolusi tumuju buku Early Writings ana sawatara owah-owahan kang kelakon. Nanging, kita ora bakal ngandika yèn akèh tulisan Rohing Ramalan wis diganti kaya sing diklaim déning sawatara wong ing upayané kanggo ndiskrédhitaké pakaryané.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Pangéran nedahaké marang aku yèn bagan taun 1843 iku katuntun déning astanipun, lan yèn ora ana pérangan siji waé saka iku sing kena diowahi; yèn angka-angka iku pancèn kaya sing karsakaké déning Panjenenganipun. Astanipun ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sawetara angka mau, supaya ora ana wong sing bisa weruh, nganti astanipun katundhung.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Banjur aku nyumurupi gegayutan karo ‘Daily,’ manawa tembung ‘sacrifice’ iku ditambahake déning kawicaksananing manungsa, lan ora kalebu ing naskah; lan manawa Pangéran maringi pamawas kang bener bab iku marang wong-wong kang nglairaké sesambat bab jam pangadilan. Nalika kasawijèn isih ana, sadurungé taun 1844, meh kabèh padha manunggal ing pamawas kang bener babagan ‘Daily;’ nanging wiwit taun 1844, sajroning kabingungan, pamawas-pamawas liyané wis dianut, lan pepeteng sarta kabingungan banjur ndhèrèk.” Review and Herald, November 1, 1850.
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
Pethikan iki wiwitané ana ing terbitan kanthi irah-irahan The Present Truth taun 1849, nanging dicithak ing Review and Herald ing sasi November 1850. Ing naskah asli, Sister White kanthi cetha nyatakake yèn dhèwèké lagi nulis sawetara prakara kang bubar katuduhaké déning Gusti marang dhèwèké, lan nalika panjenengan maca kabèh artikel iku, panjenengan bakal weruh akèh perkara kang dirembug. Ana kurang luwih rong puluh warna-warna perkara kang katuduhaké marang dhèwèké. Titik wigatié yaiku yèn ing artikel asli, perkara “the daily,” lan perkara “time setting” iku loro wahyu sing béda ngenani prakara-prakara kang katuduhaké marang dhèwèké.
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
Ing manuskrip asli, prakara-prakara mau diidentifikasi ana ing paragraf-paragraf kang béda. Nalika wacana iku dicithak manèh ing Experience and Views, para éditor nggabungaké paragraf ing ngendi Sister White nyengkuyung panemu para pelopor bab “the daily,” karo paragraf sabanjuré kang mènèhi pepènget supaya ora netepaké wektu. Nalika panjenengan maca naskah asliné, gatekna yèn penekanan diwènèhake marang sapérangan bab lumantar panganggoné Huruf Gedhé. Ing paragraf ing ngendi piyambakipun nyarujuki panemu para pelopor bab “the daily,” piyambakipun ngginakaké Huruf Gedhé kanggo tembung Daily, lan ing paragraf sabanjuré piyambakipun ngginakaké Huruf Gedhé kanggo tembung Time, kanthi mangkono nandhai sawijining pambédan langsung antarané loro bab kang diparingaké katingal marang piyambakipun.
“Dear Brethren and Sisters,
“Para Sadulur Kakung lan Putri ingkang kinurmatan,
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
“Aku kepéngin maringi marang kowé sawijining gambaran cekak bab apa kang bubar kaparingaké déning Gusti marang aku lumantar wahyu. Aku diparingi weruh kaéndahané Gusti Yésus, lan katresnan kang diduwèni para malaékat siji marang sijiné. Malaékat mau ngandika—Apa kowé ora bisa nyumurupi katresnané?—tinutna iku. Mangkono uga umaté Allah kudu padha tresna siji marang sijiné. Luwih becik pialané tiba marang awakmu dhéwé tinimbang marang sadulur. Aku weruh yèn pawarta, ‘adolana apa kang kokduwèni lan paoa sedhekah,’ déning sawatara wong ora diwènèhake ing pepadhangé kang cetha; yèn ancas sejati saka pangandikané Sang Juru Slamet kita durung dipratélakaké kanthi cetha. Aku weruh yèn ancas saka adol iku dudu kanggo maringi marang wong-wong kang bisa nyambut gawé lan nyukupi uripé dhéwé; nanging kanggo nyebarake kayektèn. Iku dosa nyengkuyung lan nyenengaké wong-wong kang bisa nyambut gawé supaya urip nganggur. Sawatara wong wis semangat rawuh ing sakèhé patemon; dudu kanggo ngluhuraké Allah, nanging merga ‘roti lan iwak.’ Wong-wong mangkono luwih becik ana ing omah nyambut gawé nganggo tangané, ‘pakaryan kang becik,’ kanggo nyukupi kabutuhan kulawargané, lan supaya duwé sawatara kanggo diparingaké guna nyengkuyung prakara aji saka kayektèn jaman saiki.
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
“Ana sawetara wong, kaya kang dakdeleng, wus kaliru ing ndedonga supaya wong lara waras ana ing ngarepé wong-wong kang ora pracaya. Manawa ana ing antarané kita wong lara, lan ngundang para pinituwa pasamuwan supaya ndedongakaké wong iku, manut Yakobus 5:14, 15, kita kuduné ngetutaké tuladha Gusti Yésus. Panjenengané ngetokaké wong-wong kang ora pracaya saka ing kamar, banjur nambani wong lara; mulané kita uga kudu ngupaya kapisah saka rasa ora pracaya saka wong-wong kang ora duwé iman, nalika kita ndedonga kanggo wong-wong lara ing antarané kita.
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
“Banjur aku dituding bali marang wektu nalika Gusti Yesus ngasta para muridé lunga piyambakan menyang sawijining kamar ing dhuwur, lan dhisik ngumbahi sikilé, banjur maringi wong-wong mau mangan roti sing wis dipethak, minangka pralambang badané kang kasuwèk, lan sari woh anggur minangka pralambang getihé kang katumpahaké. Aku weruh yèn kabèh wong kudu tumindak kanthi pangerten, lan ndhèrèk tuladha Gusti Yesus ing prekara-prekara iki, lan nalika nindakaké pranatan-pranatan iki, kudu kapisah sabisa-bisané saka wong-wong kang ora pracaya.”
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
“Banjur kula kaparingi pratélan bilih pitung pageblug pungkasan badhé kawutahakên, sasampunipun Gusti Yésus nilar Sanggar Suci. Malaékat ngandika—Puniku bebenduning Allah lan Sang Cempening Allah ingkang njalari karusakan utawi pejahipun tiyang-tiyang duraka. Nalika swaraning Allah kapireng, para suci badhé dados rosa lan nggegirisi kados wadyabala mawa panji-panji; nanging ing wekdal punika piyambakipun boten nindakakên paukuman ingkang kaserat. Kaleksananipun paukuman punika badhé dumados ing pungkasaning 1000 taun.”
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
“Sawisé para suci kaowahi dadi ora kena mati, lan kasarèkaké bebarengan munggah, lan nampa clempungé, makuthané, lan sapituruté, sarta lumebu ing Kutha Suci, Gusti Yésus lan para suci banjur lenggah ngadili. Kitab-kitab kabukak, yaiku kitab kauripan lan kitab pati; kitab kauripan ngemot pakaryan beciké para suci, lan kitab pati ngemot pakaryan ala wong-wong duraka. Kitab-kitab iki banjur dicocogaké karo kitab pranatan, yaiku Kitab Suci, lan miturut iku wong-wong mau diadili. Para suci, sajroning sarujuk karo Gusti Yésus, netepaké paukuman marang wong duraka sing wis mati. Lah delengen! pangandikané malaékat, para suci lenggah ngadili, sarujuk karo Gusti Yésus, lan maringi marang saben wong duraka miturut pakaryan sing ditindakaké ana ing badan, lan ing jejere asmané kacathet apa sing kudu ditampa nalika paukuman iku kaleksanan. Iki, miturut apa sing dakdeleng, iku pakaryané para suci bebarengan karo Gusti Yésus ing Kutha Suci sadurungé kutha iku tumedhak menyang bumi, sajroning 1000 taun. Banjur ing pungkasaning 1000 taun, Gusti Yésus, para malaékat, lan kabèh para suci sing ana bebarengan karo Panjenengané, nilar Kutha Suci, lan nalika Panjenengané lagi tumedhak menyang bumi bebarengan karo wong-wong mau, wong duraka sing wis mati diuripaké menèh, lan banjur wong-wong sing temenan ‘njojoh Panjenengané,’ sawisé diuripaké menèh, bakal weruh Panjenengané saka kadohan ing sakehing kamulyané, bebarengan karo para malaékat lan para suci, lan wong-wong mau bakal nangisi Panjenengané. Wong-wong mau bakal weruh tandha paku ana ing tangané lan sikilé, lan papan ing ngendi tumbak wus nusuk lambungé. Tandha paku lan tumbak iku ing wektu iku bakal dadi kamulyané. Ing pungkasaning 1000 taun iku Gusti Yésus jumeneng ana ing Gunung Zaitun, lan gunung iku pecah dadi loro, lan dadi tanah rata kang amba banget, lan wong-wong sing mlayu ing wektu iku yaiku wong duraka sing nembe waé diuripaké menèh. Banjur Kutha Suci tumedhak lan mapan ana ing tanah rata iku.”
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
“Banjur Iblis ngebaki wong-wong duraka sing wus katangèkaké mau nganggo rohé. Dhèwèké ngapusi lan mbujuk wong-wong mau yèn bala tentara ing Kutha iku sithik, déné bala tentarane dhéwé akèh, lan yèn wong-wong mau bisa ngalahaké para suci sarta ngrebut Kutha iku. Nalika Iblis lagi nglumpukaké bala tentarane, para suci ana ing sajroning Kutha, nyawang kaéndahan lan kamulyaning Firdaus Allah. Gusti Yésus ana ing ngarep wong-wong mau, nuntun wong-wong mau. Dumadakan Sang Juru Slamet kang endah iku ora ana manèh ana ing tengahing golongan kita; nanging ora suwé banjur kita krungu swarané kang endah, ngandika, ‘Mara, hé kowé kang kaberkahan déning Ramaku, tampa warisana Kraton kang wus kasawiyakaké kanggo kowé wiwit madegé jagad.’ Kita padha nglumpuk ana ing sakupengé Gusti Yésus, lan pas Panjenengané nutup gapuraning Kutha, ipat-ipat kaucapaké marang wong-wong duraka. Gapura-gapura iku katutup. Banjur para suci nggunakaké swiwiné lan munggah menyang pucaking témboking Kutha. Gusti Yésus uga ana bebarengan karo wong-wong mau; makuthané katon padhang lan mulya. Iku makutha sajroning makutha, cacahé pitu. Makutha-makuthané para suci iku saka emas kang paling murni, kaendahan déning lintang-lintang. Pasuryané sumorot kamulyan, awit wong-wong mau ana ing gambaré Gusti Yésus kang nyata; lan nalika wong-wong mau munggah, sarta bebarengan obah menyang pucaking Kutha, aku kababar dening kaéndahaning pandeleng iku.”
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
“Banjur wong-wong duraka weruh apa kang wis padha ilangaké; lan geni kaparingaké saka Gusti Allah tumiba marang wong-wong mau, lan ngentèkaké wong-wong mau. Iki dadi Palakuning Pangadilan. Wong-wong duraka banjur nampa ganjaran kaya kang wis ditetepaké marang wong-wong mau déning para suci ing kasarasan karo Gusti Yesus sajrone 1000 taun. Geni kang padha saka Gusti Allah, kang ngentèkaké wong-wong duraka, uga nyucekaké saklumahing bumi. Gunung-gunung kang remuk lan suwek padha lebur déning panas kang banget, mangkono uga atmosfer, lan sakehing damèn kabèh kaobong entèk. Banjur warisan kita kabukak ana ing ngarepé kita, mulya lan endah, lan kita marisi saklumahing bumi kang wis katitahaké anyar. Kita kabèh padha surak kanthi swara banter, Kamulyan, Alleluia.”
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
“Aku uga weruh manawa para pangon kudu rembugan karo wong-wong kang miturut alesan pantes diprecaya, yaiku wong-wong kang wis ana ing sajroning sakehing pekabaran, lan teguh ing sakehing kayekten jaman saiki, sadurunge padha ndhukung titik anyar apa bae kang wigati, kang bisa uga miturut panemuné didhukung déning Kitab Suci. Mangkono para pangon bakal sampurna manunggal, lan pasawijining para pangon iku bakal kaestokake déning pasamuwan. Lakuning tumindak kang mangkono, miturut apa kang dakdeleng, bakal nyegah pasulayan-pasulayan kang nggawa cilaka, lan banjur ora bakal ana bebaya manawa pepanthan kang aji iku kabedhah, lan wedhus-wedhusé buyar, tanpa pangon.”
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“23 September, Gusti nedahaké marang aku yèn Panjenengané wis nguluraké asta-Né kaping pindho kanggo mulihaké turahan umaté, lan yèn usaha-usaha kudu dilipatgandakaké ing mangsa panglumpuking iki. Ing mangsa panyebaran, Israel kasabet lan kaoyak-oyak; nanging saiki ing mangsa panglumpukan Gusti Allah bakal nambani lan mbebedhag wong-wongé. Ing mangsa panyebaran, usaha-usaha kang katindakaké kanggo nyebaraké kayektèn namung ngasilaké pangaribawa sathithik, ngrampungaké sathithik utawa malah ora ana apa-apané; nanging ing mangsa panglumpukan, nalika Gusti Allah wus ngastanaké asta-Né kanggo nglumpukaké umaté, usaha-usaha kanggo nyebaraké kayektèn bakal ngasilaké paédah kaya kang wis kaajokaké. Kabèh wong kudu manunggal lan semangat ing pakaryan iki. Aku weruh yèn iku sawijining kawirangan manawa ana wong nyebut mangsa panyebaran minangka tuladha kanggo nuntun kita saiki ing mangsa panglumpukan; awit manawa Gusti Allah ora nindakaké luwih akèh kanggo kita saiki tinimbang kang Panjenengané tindakaké nalika semana, Israel ora bakal tau kalumpukaké. Kayektèn iku padha wigatiné diterbitaké ing sawijining koran, kaya déné diwartakaké.”
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Gusti nduduhaké marang aku yèn bagan taun 1843 iku dipunarah déning tangané, lan yèn ora ana pérangan siji waé saka iku kang kena diowahi; yèn angka-angkane iku kaya kang dipengkêni déning Panjenengané. Yèn tangané ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sawenèh angka, satemah ora ana wong kang bisa ndeleng iku, nganti tangané kapundhut.”
“Then I saw in relation to the “Daily,” that the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.
“Banjur aku weruh gegayutan karo ‘Daily,’ manawa tembung ‘sacrifice’ iku ditambahaké déning kawicaksananing manungsa, lan dudu pérangan saka teks; lan manawa Gusti maringaké pangerten sing bener bab iku marang wong-wong sing nglairaké sesambat bab jam pangadilan. Nalika karukunan isih ana, sadurungé taun 1844, meh kabèh padha manunggal ing pangerten sing bener bab ‘Daily;’ nanging wiwit taun 1844, ing sajroning kabingungan, panemu-panemu liyané wis ditampa, lan pepeteng sarta kabingungan banjur nututi.
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Gusti ngatingalaken dhateng kula bilih wektu dèrèng dados pacoban wiwit taun 1844, lan bilih wektu boten badhé malih dados pacoban salawas-lawasipun.
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
“Banjur kawigatosanku katuntun marang sapérangan wong kang ana ing kasalahan gedhé, yaiku manawa para suci isih kudu lunga menyang Yerusalem Lawas, lsp., sadurungé Gusti rawuh. Pamanggih mangkono iku cetha mréntahaké supaya pikiran lan kaprabon kita dialihaké saka pakaryané Allah ing wektu saiki, ing sangisoring piwulangé malaékat katelu; amarga manawa kita kudu lunga menyang Yerusalem, mula pikiran kita lumrahé bakal ana ing kana, lan sarana kita bakal ditahan saka kagunan liyané, supaya para suci bisa digawa menyang Yerusalem. Aku weruh manawa sebabé wong-wong mau katilar mlebu ing kasalahan gedhé iki, yaiku awit padha durung ngakoni lan nilar kasalahan-kasalahane, kang wus padha dilakoni sajroning pirang-pirang taun kang kepungkur.” Review and Herald, November 1, 1850.
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
Pethikan punika dipunwiwiti kanthi pratelan, “Aku kepéngin maringi marang kowé sawijining gambaran cekak bab punapa ingkang Gusti sampun enggal nedahaké marang aku lumantar wahyu.” Ana sapérangan prakawis ingkang dipunaturaké, lan piyambakipun boten nggabung paragraf ingkang ngrembag “saben dinten” kaliyan paragraf salajengipun. Prakawis punika dipuntindakaké ing wekdal salajengipun déning para rédaktur ingkang nempataké pethikan punika wonten ing Experience and Views, lan sasampunipun punika ing Early Writings. Ing Experience and Views, para rédaktur boten nyakup wolung paragraf kapisan, lan nggabung paragraf-paragraf ingkang ngrembag bab punapa ingkang dipuntuduhaké dhateng piyambakipun ngenani “saben dinten” lan ngenani netepaké wekdal. Experience and Views dipunterbitaké ing taun 1851, lajeng Early Writings dipunterbitaké ing taun 1882.
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
Early Writings ing satemah ateges padha karo patang paragraf sing wis tau katampil ing Experience and Views, nanging ana siji pangecualian kang wigati. Ing Experience and Views, paragraf sapakara ukara siji sing ngrembug penetepan wektu digandhengake karo paragraf sadurunge sing ngrembug “the daily.” Banjur paragraf sing wiwitané ndherek sawisé paragraf kang ngrembug penetepan wektu iku uga dilebokake. Ing Early Writings, sawijining paragraf sing asalé saka perangan liya ing Experience and Views dipasang ana ing antarané paragraf sing saiki ngrembug bebarengan “the daily” lan penetepan wektu, kang wiwitané banjur diterusaké déning sawijining paragraf sing nerangake apa sebabé salah nindakake ziarah menyang Yerusalem lawas.
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
Paragraf sing dicopot saka kaca liya ing Experience and Views, banjur disisipaké menyang pérangan ing Early Writings, mung saya nambahi kabingungan bab “the daily” sing wis diwiwiti wiwit taun 1844. Paragraf iku ora ana ing carita asli Sister White ngenani wahyu kang ditampané.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Gusti wis nedahaké marang aku yèn piwelingé malaékat katelu kudu lumaku, lan kudu diwartakaké marang para anaké Gusti kang kasebar, lan yèn piweling iku ora kena digandhèngaké marang wektu; awit wektu ora bakal dadi ujian menèh. Aku weruh yèn sawatara wong padha kaparingan semangat palsu kang njedhul saka martakaké wektu; yèn piwelingé malaékat katelu luwih kuwat tinimbang apa waé kang bisa diparingaké déning wektu. Aku weruh yèn piweling iki bisa ngadeg ing dhasaré dhéwé, lan yèn iku ora mbutuhaké wektu kanggo nguwataké, lan yèn iku bakal lumaku kanthi pangwasa kang rosa, lan nindakaké pakaryané, lan bakal dicekak ing kayektèn.” Experience and Views, 48.
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
Paragraf saka kaca patang puluh wolu ing *Experience and Views* dipunlebetaken sawisé paragraf ing *Early Writings*, ingkang sampun dipundamel kanthi nggabungaken kalih paragraf ingkang béda, lan punika maringi panegasan tumrap netepaken wekdal ingkang boten wonten ing narasi aslinipun.
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
Ing taun 1931, para priya sepuh jaman kuna sing mrentah umat ing Yerusalem ngrekayasa sawijining crita sing ngaku manawa Daniells wis wawancara karo Sister White ing taun 1910, lan ing paseksi sing diwenehaké Daniells, dhèwèké nyebut bagan 1843, lan ngendika manawa dhèwèké nuding marang papan suci sing sejatiné ora ana ing bagan iku, nalika dhèwèké lagi wawancara karo Sister White. Miturut crita iku, dhèwèké nggawa buku Early Writings bebarengan karo dhèwèké, lan nalika dhèwèké takon marang dheweke bab apa sing dimaksudaké déning dheweke, lan adhedhasar wangsulan-wangsulané, dhèwèké mung bisa nyimpulaké yèn pérangan sing nyengkuyung pandhangan para pelopor bab “the daily,” ing Early Writings, satemené minangka pepéling marang netepaké wektu. Rong puluh siji taun sawisé wawancara sing direkayasa iku lan nembelas taun sawisé sédaé wong-wong sing dikira diwawancara mau, Daniells nempataké paseksi iku menyang sajarah generasi katelu.
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
F. C. Gilbert punika satunggaling sarjana basa Ibrani, lan piyambakipun boten namung ndhukung pamanggih ingkang leres bab “the daily” minangka Paganisme amargi para pionir lan Ellen White ngendika mekaten. Piyambakipun mbéla punika adhedhasar pangertosan dhateng teks Ibrani ingkang sampun dipunginakaken déning nabi Daniel. Piyambakipun inggih punika sarjana basa Ibrani Advent ingkang pinunjul ing mangsa punika. Nalika pasulayan ngenani “the daily” ingkang dipunmajengaken déning Daniells lan Prescott tansaya ngrembaka, Gilbert dados salah satunggaling sarjana pinunjul ingkang jejeg nglindhungi posisi para pionir. Piyambakipun nate nindakaken wawancara kaliyan Ellen White tanggal 8 Juni 1910, lan salajengipun piyambakipun nyerat apa ingkang dipunrembag déning piyambakipun lan Sister White. Paseksenipun Daniells temenan saèstu kosokwangsul kaliyan paseksenipun F. C. Gilbert.
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
Ing jilid kaping rong puluh, kaca pitulas nganti rong puluh loro, saka Manuscript Releases, Sister White ngrembug pendirian Daniells lan Prescott babagan “daily”. Ukara-ukara sing panjenengan temokake ing laporan F. C. Gilbert ngenani wawancarané karo Ellen White meh padha persisé karo apa sing Sister White piyambak nyatakaké ing pethikan saka Manuscript Releases. Mulané, nganti pirang-pirang taun sadurungé Manuscript Releases diterbitaké lan diprawartakaké, ora ana paseksen ilahi sing cetha lan nyata kanggo mbantah utawa ndhukung pangakoné Daniells bab isi wawancara sing miturut omongané tau ditindakaké karo Sister White. Sing luwih wigati manèh, ora ana pambenaran ilahi tumrap pandangané sing kliru babagan “daily”. Lan sing luwih luwih wigati manèh, saiki sawisé Manuscript Releases kasedhiya—tetep waé ora ana pambenaran ilahi tumrap pandangané sing kliru babagan “the daily!”
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
Nanging ing jaman iki, Adventisme Laodikia mulang yèn Sister White ora nduwèni pendirian apa-apa bab “saben dinané”, kejaba yèn iku dudu “pitakonan ujian” lan kita kudu “meneng waé bab prakara iki”. Ana sawiji bab sing saiki wis kabalik, lan sing kabalik iku yaiku yèn pendirian kang sejati bab “saben dinané” saiki dadi panemu minoritas ana ing antarané umat Allah. Ing taun 1910, panemu minoritas iku panemuné Conradi sing lagi diusung déning Daniells lan Prescott, déné panemu mayoritas iku pendirian para pelopor.
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
Ing ngandhap punika punika pernyataanipun F. C. Gilbert ngenani wawancaranipun kaliyan Sister White, ingkang kedah dipunbandhingaken kaliyan Manuscript Releases, ingkang sampun dipunpasang kanthi jangkep, wonten ing artikel kaping wolung dasa setunggal saking seri The Book of Daniel punika.
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
“Daniells lan Prescott... ora bakal maringi para sadulur sepuh ing pakaryan iki kalodhangan babar pisan kanggo ngandika apa-apa.... Daniells ana ing kéné arep nemoni aku, nanging aku ora gelem nemoni dhèwèké.... Aku ora gelem ngandhani apa-apa marang dhèwèké bab prakara apa waé. Bab ‘daily’ sing lagi diupaya digawé gedhé déning wong-wong kuwi, bab kuwi pancèn ora ana apa-apane.... Nalika aku ana ing Washington, katon kaya ana sawijining prakara sing kaya nyarungi pikirané, lan aku kaya-kaya ora bisa ndemèk wong-wong mau. Kita ora kena ana gandhengané babar pisan karo pokok ‘daily’ iki... Aku wis ngerti yèn wong-wong kuwi bakal nglawan marang pesenku, temah wong-wong banjur ora bakal mikir yèn ana apa-apane pesenku. Aku wis nulis marang dhèwèké lan ngandhani yèn dhèwèké lagi nduduhaké dhiri ora pantes dadi présidhèn General Conference.... dudu wong sing pantes nyekel kaprésidhènan.”
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
“Manawa pesen ngenani ‘daily’ iki minangka pesen pangujian, mesthi Gusti wis nedahaké marang aku. Wong-wong iki ora weruh pungkasané saka wiwitané ing bab iki....Aku temenan ora gelem ketemu karo sapa waé saka antarané wong-wong mau sing melu tumindak ing pakaryan iki.
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
“Pepadhang sing diparingaké Gusti Allah marang aku yaiku yèn Sedulur Daniells wis suwé banget ngadeg ing kalungguhan Kepresidenan.... lan aku dipangandikani supaya aja manèh ngadani pacelathon karo dhèwèké bab prakara-prakara iki. Aku ora bakal nemoni Daniells bab prakara iku, lan aku ora bakal ngucapaké satembung waé karo dhèwèké. Wong-wong padha nyuwun marang aku supaya maringi wèwancara marang dhèwèké, nanging aku ora gelem.... Aku dipangandikani supaya ngélingaké umat kita supaya aja ana sesambungan apa-apa karo prakara sing lagi diwulangaké mau.... Aku dipenggak déning Pangéran supaya ora ngrungokaké iku. Aku wis ngandharaké yèn aku ora nduwèni rasa pracaya sethithik waé marang iku.... Kabèh prakara sing lagi ditindakaké iki minangka siasat saka Iblis.” Laporan F. C. Gilbert bab sawijining wèwancara sing diparingaké Ellen White marang dhèwèké tanggal 8 Juni 1910.
We will continue this subject in the next article.
Kita badhé nerusaké bab punika ing artikel salajengipun.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Panjenengané sing ndeleng ngluwihi lumahing, sing maos manahé sakèhé manungsa, ngandika bab wong-wong sing wis nampani pepadhang kang gedhé: ‘Wong-wong mau ora nandhang kasusahan lan ora gumun merga saka kaanan moral lan rohaniné.’ ‘Malah, wong-wong mau wis milih dalané dhéwé, lan nyawané remen marang kanisthané. Aku uga bakal milih pangapusané, lan bakal ndhatengaké marang wong-wong mau apa sing dadi wediné; awit nalika Aku nimbali, ora ana siji waé kang mangsuli; nalika Aku ngandika, wong-wong mau ora gelem ngrungokaké: nanging wong-wong mau nglakoni piala ana ing ngarsaning Paningalku, lan milih apa sing ora dadi kasenenganingSun.’ ‘Gusti Allah bakal ngutus marang wong-wong mau panyasar kang rosa, supaya wong-wong mau precaya marang goroh,’ amarga wong-wong mau ora nampani katresnan marang kayektèn, supaya padha kapitulungan rahayu,’ ‘nanging padha remen marang piala.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Guru swarga mau pitakon: ‘Apa panipuning kang luwih kuwat sing bisa nyasaraké pikiran kajaba pepura yèn kowé lagi mbangun ing dhasar kang bener lan yèn Gusti Allah nampani pakaryanmu, déné sajatiné kowé lagi nglakokaké akèh prakara miturut kawicaksanan donya lan lagi nglakoni dosa marang Yehuwah? Dhuh, iku panipuning gedhé, kasasar kang nggegirisi lan ngrebut pikiran, nalika wong-wong sing tau wanuh marang kayektèn, klèru nyangka yèn wujud kasalihan iku padha karo roh lan kuwasa kasalihan iku; nalika padha nganggep yèn awake sugih, tambah akèh bandhané, lan ora butuh apa-apa, déné sajatiné padha butuh samubarang kabèh.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Gusti Allah boten ewah tumrap para abdiningkang setya, ingkang ngreksa sandhanganipun tetep resik tanpa cacad. Nanging kathah tiyang sami sesambat, ‘Tentrem lan kaamanan,’ nalika karusakan ingkang dumadakan sampun tumekaning piyambakipun. Manawi boten wonten pamratobat ingkang tuntas, manawi manungsa boten andhap-asoraken manahipun lumantar pangaken dosa lan nampi kayekten kados dene wonten ing Gusti Yesus, piyambakipun boten badhe nate mlebet swarga. Nalika panyucekan kalampahan wonten ing antawisipun kita, kita boten badhe malih sareh kanthi rasa aman, gumunggung awit dados sugih lan saya kathah kagungan, sarta ngrasa boten mbutuhaken punapa-punapa.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’
“Sapa kang bisa kandha kanthi satuhu: ‘Emas kita wis katitah ana ing geni; sandhangan kita tanpa cacad déning jagad’? Aku weruh Sang Piwulang kita nuding marang sandhangan kang diarani kabeneran. Sawisé sandhangan mau dilucuti, Panjenengané mbabar rereged kang ana ing sangisoringé. Banjur Panjenengané ngandika marang aku: ‘Apa kowé ora bisa weruh kepriyé wong-wong iku kanthi gumunggung nutupi rereged lan bosoking wataké? “Kepriyé kutha kang setya wis dadi sundel!” Omah Rama-Ku wis dadi omah padagangan, papan kang saka ing kono ngarsané lan kamulyaning Allah wis sumingkir! Awit saka iku ana kalesuan, lan kakuwatan ora ana.’”
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
“Manawa pasamuwan, kang saiki lagi diragi déning murtadé dhéwé, ora mratobat lan ora kabéngkokaké manèh marang Gusti, pasamuwan iku bakal mangan wohing pakaryané dhéwé, nganti dhèwèké sengit marang awaké dhéwé. Nalika pasamuwan nglawan piala lan milih kabecikan, nalika dheweke nggolèki Gusti Allah kanthi andhap-asor sakabehé lan nggayuh timbalan luhuré ana ing Kristus, ngadeg ana ing landhesaning kayektèn langgeng lan kanthi pracaya nyekel apa kang wis kasawisaké kanggo dheweke, dheweke bakal dipulihaké. Dheweke bakal katon ana ing kasrahanan lan kasucèné kang diparingaké Gusti Allah marang dheweke, kapisah saka reribedan kadonyan, nuduhaké yèn kayektèn pancèn wis mardikakaké dheweke. Banjur para anggotané temenan bakal dadi wong-wong pilihané Gusti Allah, para wakilé Panjenengané.” Testimonies, jilid 8, 249, 250.