And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Lan ing wektu-wektu iku, bakal ana akèh wong padha nglawan ratu ing sisih kidul; uga para begal saka bangsamu bakal ngluhuraké awaké dhéwé kanggo netepaké wahyu iku; nanging wong-wong iku bakal ambruk. Daniel 11:14.
The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.
Tembung “doktrin” ing sajroning konteks Kekristenan nglambangaké kayektèn-kayektèn Alkitab sing wis mantep. Manéka organisasi sing ngakoni dhiri minangka Kristen nduwèni piranti doktrin sing béda-béda miturut apa sing padha tetepaké minangka doktrin Alkitabiah, nanging mung ana siji Kayektèn. Bédané antarané “kayektèn mutlak” lan “pluralisme” iku minangka sawijining perkara sing ora klebu ing pangrimbagan kita ing wektu iki.
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
Mulané Pilatus banjur ngandika marang Panjenengané, “Dadi, apa Kowé iki ratu?” Gusti Yésus mangsuli, “Kowé dhéwé kang ngandika yèn Aku iki ratu. Kanggo iki Aku miyos, lan kanggo iki uga Aku rawuh ing donya, yaiku supaya Aku nekseni bab kayektèn. Saben wong kang asalé saka kayektèn ngrungokaké swaraningSun.” Pilatus ngandika marang Panjenengané, “Apa iku kayektèn?” Sawisé ngandika mangkono, banjur piyambakipun metu manèh marani wong-wong Yahudi, lan ngandika marang wong-wong mau, “Aku ora nemu kaluputan apa-apa ana ing Panjenengané.” Yokanan 18:37, 38.
Truth is God’s Word; it is His voice and it is Christ Himself.
Kasunyatan iku Sabdaning Allah; iku swaraning Panjenengane lan iku Kristus piyambak.
“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 kedah sumerep piyambak punapa ingkang dados Kristen punika, punapa ingkang sinebat kayekten, punapa iman ingkang sampun kita tampi punika, punapa pranatan-pranatan Kitab Suci—pranatan-pranatan ingkang kaparingaken dhateng kita saking wewenang ingkang paling inggil. Kathah tiyang ingkang pitados tanpa alesan kangge dados dhasar imanipun, tanpa bukti ingkang cekap bab kayektenipun prakawis punika. Manawi wonten satunggaling pamanggih kaaturaken ingkang salaras kaliyan pamanggih-pamanggihipun piyambak ingkang sampun kabentuk rumiyin, piyambakipun enggal siyap nampi. Piyambakipun boten nalar saking sebab dhateng akibat, imanipun boten gadhah dhasar ingkang sejati, lan ing wekdal pacoban piyambakipun badhe manggih bilih piyambakipun sampun mbangun wonten ing nginggilipun 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 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.
“Wong kang ngaso kanthi rumangsa cukup marem marang kawruh Kitab Suci sing saiki diduwèni déwé, kang isih ora sampurna, lan ngira menawa iku wis cukup kanggo kaslametané, iku satemené lagi ngaso ana ing sawijining pangapusan sing matèni. Akeh wong sing durung kacukupan kanthi tuntas nganggo alesan-alesan Kitab Suci, supaya padha bisa mbedakaké kasalahan, lan ngukum sakèhé tradhisi lan takhayul kang wis didolake marang wong-wong kaya déné bebener. Sétan wis nglebokaké gagasan-gagasané dhéwé menyang pangibadah marang Gusti Allah, supaya bisa ngrusak kasederhanan Injil Kristus. Cacahé akèh wong sing ngakoni pracaya marang bebener jaman saiki, nanging ora ngerti apa kang dadi isi iman kang biyèn tau dipasrahaké marang para suci—Kristus ana ing kowé, pangarep-arep kamulyan. Wong-wong mau ngira yèn lagi mbéla tenger-tenger wates lawas, nanging padha suam lan ora preduli. Wong-wong mau ora ngerti apa tegesé ngerajut menyang pengalamané dhéwé lan nduwèni kautaman sejati saka katresnan lan iman. Wong-wong mau dudu pamelajar Kitab Suci sing sregep lan raket, nanging kesed lan ora nggatekaké. Nalika ana béda panemu bab pérangan-pérangan Kitab Suci, wong-wong iki, sing ora sinau kanthi tujuan lan ora mantep ngenani apa sing dipracayani, banjur tiba adoh saka bebener. Kita kuduné nandhesaké marang kabèh wong bab kabutuhan kanggo nyinaoni bebener ilahi kanthi sregep tenanan, supaya padha ngerti yèn pancèn padha ngerti apa iku bebener. Ana sing ngakoni duwé kawruh akèh, lan rumangsa puas karo kaanané, nalika wong-wong mau wis ora duwé semangat maneh tumrap pakaryan, ora duwé katresnan kang murub maneh marang Gusti Allah, lan marang jiwa-jiwa kang marga wong-wong kuwi Kristus wus séda, tinimbang yèn wong-wong mau durung tau wanuh marang Gusti Allah. Wong-wong mau ora maca Kitab Suci [supaya] bisa njupuk sari lan lemaké kanggo jiwané dhéwé. Wong-wong mau ora ngrasa yèn iku swarané Gusti Allah kang lagi ngandika marang wong-wong mau. Nanging, manawa kita arep mangertèni dalan kaslametan, manawa kita arep ndeleng sinar-sinar saka Srengéngé kabeneran, kita kudu nyinaoni Kitab Suci kanthi tujuan, awit janji-janji lan ramalan-ramalan ing Kitab Suci mancorongaké sinar kamulyan kang cetha marang rancangan ilahi panebusan, kang bebener-bebener agung iku durung dimangertèni kanthi cetha.” The 1888 Materials, 403.
We are required to know what those doctrines are, and how to present, establish and defend those truths.
Kita katimbalan supaya mangertosi punapa doktrin-doktrin punika, saha kados pundi ngaturaken, netepaken, lan mbélani kayekten-kayekten punika.
“It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.
“Saiki tumrap kita katon ora bisa manawa ana wong kang kudu ngadeg piyambakan; nanging manawa Gusti Allah tau ngandika lumantar aku, wekdalé bakal rawuh nalika kita bakal digawa ana ing ngarsané pasamuwan-pasamuwan pamréntahan lan ing ngarsané èwonan wong marga saka asmanipun, lan saben wong kudu mènèhi alesan bab pracayané. Banjur bakal teka panyumurupan kang paling abot tumrap saben pendirian kang wis dijupuk kanggo kayektèn. Mulané, kita prelu nyinau Sabdaning Allah, supaya kita bisa mangertèni apa sebabé kita pracaya marang piwulang-piwulang kang kita bela. Kita kudu nliti kanthi temenan wahyu-wahyu urip saka Yéhuwah.” Review and Herald, December 18, 1888.
In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.
Supados kasowan ing ngarsaning “ewu-ewu,” cetha bilih sawatara para pambéla kayektèn ing dina-dina wekasan bakal kapeksa mbélani kayektèn lumantar sawijining médhia kayata télévisi utawi siaran wèb. Kadospundi malih ewu-ewu saged nyeksèni paseksi ingkang dipunaturaken déning satus patang puluh papat ewu? Doktrin-doktrin ingkang kita perjuwangaken netepaken dhasar iman kita.
“The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.
“Para anggota pasamuwan bakal diuji lan kabuktekaké siji-siji. Wong-wong mau bakal katempataké ing kaanan-kaanan kang bakal meksa dheweke padha mènèhi paseksi tumrap kayekten. Akeh kang bakal katimbalan kanggo matur ana ing ngarsané para dewan lan ana ing pangadilan, mbok menawa piyambakan lan dhewekan. Pengalaman kang mesthiné bisa nulungi dheweke ing mangsa darurat iki wis dilalèkaké kanggo dipikoleh, lan nyawané kabebanan déning rasa getun amarga kalodhangan-kalodhangan kang kasia-sia lan hak-hak istimewa kang dilirwakaké.” Testimonies, volume 5, 463.
God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.
Sabdaning Allah ora tau gagal, lan mulane manawa kita arep kaanggep klebu ing antarane satus patang puluh papat ewu iku, kita kudu ngerti apa kang kita pracaya adhedhasar apa kang katulis ana ing Sabdaning Allah. Sadurunge wektu pangujian teka, nalika umaté Allah kapeksa nerangake doktrin-doktrin kang padha dipracaya, Allah nglilani kasalahan-kasalahan mlebu supaya meksa umaté Allah nyinaoni Sabdané kanthi temen lan kritis.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
Kasunyatan manawa ora ana pasulayan utawa kagelisahan ana ing antarane umaté Allah, aja nganti dianggep minangka bukti sing mesthi yèn wong-wong mau tetep nyekeli piwulang sing bener. Ana alesan kanggo wedi manawa wong-wong mau bisa uga ora kanthi cetha mbedakaké antarane kayektèn lan kasalahan. Nalika ora ana pitakon-pitakon anyar kang dituwuhaké déning panalitèn marang Kitab Suci, nalika ora ana bedané panemu kang bakal ndadèkaké wong-wong neliti Alkitab kanggo awaké dhéwé supaya mesthèkaké yèn padha nduwèni kayektèn, bakal ana akèh wong ing jaman saiki, kaya ing jaman kuna, kang bakal tetep nyekeli tradhisi lan nyembah tanpa ngerti apa kang disembahé.
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Aku wus diparingi pitedah yèn akèh wong kang ngakoni duwé kawruh bab kayektèn jaman saiki, sajatiné ora ngerti apa kang dipracaya. Wong-wong mau ora mangertèni bukti-bukti tumrap kapitayané. Wong-wong mau ora nduwé pangajèn kang trep tumrap pakaryan kanggo wektu saiki. Nalika mangsa pacoban teka, ana wong-wong kang saiki lagi martakaké marang liyané, kang bakal nemu, nalika mriksa pendirian kang dicekelé, yèn ana akèh prakara kang ora bisa diwènèhi alesan kang maremaké. Sadurungé diuji mangkono, wong-wong mau ora ngerti sepira gedhéné kabodhoanipun. Lan ana uga akèh wong ing pasamuwan kang nganggep wis temtu yèn wong-wong mau ngerti apa kang dipracaya; nanging, nganti pasulayan muncul, wong-wong mau ora ngerti kalemahané dhéwé. Nalika kapisah saka wong-wong kang padha kapitayané lan kapeksa ngadeg piyambakan, ijen lan dhéwé, kanggo njlentrehaké kapitayané, wong-wong mau bakal kaget ndeleng sepira ruweté pamanggihé bab apa kang wis ditampa minangka kayektèn. Mesthi yèn ana ing antarané kita panyimpangan saka Gusti Allah kang gesang lan pambalikan marang manungsa, yaiku nyelehake kawicaksanan manungsa ing panggonané kawicaksanan ilahi.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Gusti Allah bakal ngenthakaké umaté; manawa sarana-sarana liyané gagal, bidah-bidah bakal mlebu ing antarané wong-wong mau, kang bakal nyaring wong-wong mau, misahaké damèn saka gandum. Pangéran nimbali kabèh wong sing pracaya marang Sabdané supaya tangi saka turu. Pepadhang kang aji wis rawuh, sing cocog kanggo jaman iki. Iku yaiku kayektèning Kitab Suci, kang nuduhaké bebaya-bebaya sing wis ana ing ngarepé kita. Pepadhang iki kuduné nuntun kita marang panyinau Kitab Suci kanthi sregep lan marang pamariksan kang paling tliti tumrap piwulang-piwulang sing kita ugemi. Gusti Allah kersa supaya kabèh aspek lan pendirianing kayektèn ditliti kanthi temenan lan tanpa kendhat, kanthi pandonga lan pasa. Para pracaya aja nganti mapan ing panganggep-panganggep lan pamanggih-pamanggih kang ora cetha bab apa kang dadi kayektèn. Imané kudu katetepaké kanthi mantep ing Sabdaning Allah, supaya nalika mangsané panggènan bakal teka lan wong-wong mau digawa ing ngarepé para dewan kanggo mènèhi tanggung jawab bab imané, wong-wong mau bisa mènèhi alesan tumrap pangarep-arep kang ana ing wong-wong mau, kanthi andhap asor lan wedi.”
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Ngobrak-obrak, ngobrak-obrak, ngobrak-obrak. Pokok-pokok sing kita aturake marang jagad iki kudu dadi kasunyatan sing urip tumrap kita. Iku wigati manawa, nalika mbélani piwulang-piwulang sing kita anggep minangka artikel-artikel iman sing dhasar, kita aja nganti ngidinaké awak kita migunakaké bantahan-bantahan sing ora satemené kukuh kabeh. Bantahan-bantahan kaya mangkono bisa waé migunani kanggo ngeningaké wong sing nentang, nanging ora ngurmati kayektèn. Kita kudu ngaturaké bantahan-bantahan sing kukuh, sing ora mung bakal ngeningaké para lawan kita, nanging uga bakal tahan marang panaliten sing paling raket lan paling njlimet. Ana bebaya gedhé tumrap wong-wong sing wis nglatih awaké dhéwé dadi juru debat, yaiku manawa wong-wong mau ora bakal nangani pangandikaning Allah kanthi adil. Nalika ngadhepi wong sing nentang, kudu dadi upaya kita sing temen supaya ngaturaké pokok-pokok perkara kanthi cara sing bisa ngugah keyakinan ing pikirane, dudu mung ngupaya kanggo maringi kapercayan marang wong pracaya.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.
“Apa waé kemajuan intelektualé manungsa, aja nganti sedhéla waé dhèwèké ngira yèn ora perlu ana panyelidikan Kitab Suci sing jero lan terus-menerus supaya oleh pepadhang sing luwih gedhé. Minangka sawijining umat kita katimbali, saben wong pribadi, supaya dadi murid wulangan babagan pamedhar wangsit. Kita kudu waspada kanthi temen-temen, supaya bisa mbedakaké saben sinar pepadhang sing bakal diparingaké Gusti Allah marang kita. Kita kudu nyekel padhangé kayektèn sing wiwit sumunar kapisan; lan lumantar panaliten sing kebak pandonga, pepadhang sing luwih cetha bisa dipikoleh, kang banjur bisa dipratélakaké marang wong liya.” Testimonies, volume 5, 708.
The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.
“Para siswa wangsit” sing ing pungkasané mbentuk golongan sèket éwu patang puluh papat bakal “diuji lan kabuktèkaké siji-siji,” sadurungé ngadhepi kakuwasan donya sing njalari krisis lan panganiaya angger-angger Minggu sing bakal enggal teka. Wong-wong sing setya luwih dhisik bakal “digugah” déning Gusti Allah. Para prawan sing turu bakal “digugah” saka turu lesu sing ndadèkaké wong-wong mau kecemplung sajroning mangsa tundha. Manawa wong-wong mau ora gelem tangi déning piwulang sing wis diparingaké Gusti Allah lumantar artikel-artikel sing wis disebaraké wiwit Juli 2023, mula Gusti Allah bakal nglilakaké “panyimpangan piwulang” supaya “mlebu ana ing antarané wong-wong mau,” kang bakal ngrampungaké pamisahan gandum lan ilalang lumantar sawijining proses pengayakan. Saiki kita lagi ana ing proses pengayakan iku.
There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.
Ana telung pilihan kang kasedhiya tumrap wong-wong kang wis ngetutake ing pasulayan bab pangenalan kang bener marang Roma Modern. Salah siji pilihan yaiku menawa Amérika Sarékat iku Roma Modern, pilihan liyane yaiku menawa kakuwatan kepausan iku Roma Modern, lan pilihan katelu yaiku menawa loro panemu sadurungé iku salah lan ana kakuwatan liya kang dilambangaké déning para perampog saka bangsané Daniel, kang ngluhuraké awaké dhéwé, banjur tiba, lan netepaké wahyu mau ing ayat patbelas saka Daniel pasal sewelas.
I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.
Aku mratelakaké yèn pasulayan ngenani apa Roma Modern iku kuwasa kapapaan utawa Amerika Sarékat, wis diidinaké mlebu ing gerakan iki kanthi ancas meksa umaté sinau Sabda kenabiané. Gusti Allah wis ndadosaké pasulayan iki minangka pratélan sih-palimirmané. Aku mratelakaké yèn pasulayan iki luwih nyawisaké umaté kanggo krisis sing bakal teka tinimbang mung netepaké sapa sing bener lan sapa sing luput bab Roma Modern. Pasulayan iki diidinaké lan dirancang déning Gusti Allah kanggo nduduhaké, marang sapa waé sing gelem ndeleng, yèn pangerten pribadiné dhéwé babagan Sabda kenabiané durung pepak utawa kliru. Mulané, pasulayan iki dadi bukti sih-palimirmané Gusti Allah.
The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.
Polemik punika boten namung nyangkut pangenalan sinten daya ingkang dipunlambangaken déning para begal saking umatmu, nanging ugi nyangkut punapa metodologi garis ing nginggil garis ingkang sami dipunugemi déning kalih pihak ing polemik punika sampun dipunterapaken kanthi leres. Paugeran-paugeran kenabian ingkang gegayutan kaliyan metodologi garis ing nginggil garis punika nyakup prinsip-prinsip kenabian mirunggan ingkang badhé dados pérangan saking proses panyaringaning gandum lan ilalang. Tiga unsur saking metodologi garis ing nginggil garis ingkang miturut pamanggih kula saweg dipunsalahmangertosi ing polemik sapunika punika inggih Kristus minangka Kaleresan, lan Kristus minangka Alfa lan Omega, saha sawijining panrapan rangkep tiga tumrap ramalan.
Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.
Ing pungkasan, wong-wong kang tetep nyekel pangerten kang kliru tumrap ayat patbelas saka Daniel sewelas bakal kabukten yèn lagi ngedegaké pandhangan doktrinalé ing ndhuwur tafsiran pribadi.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
Kita uga nduwèni pangandika wewatoning nabi kang luwih temtu; lan tumindakmu becik manawa kowe nggatekake iku, kaya marang pepadhang kang madhangi ing papan kang peteng, nganti ésukingsuné dina sumunar, lan lintang ésuk njedhul ana ing atimu: Kaping pisan sumurupa iki, yèn ora ana wewatoning nabi ing Kitab Suci kang asalé saka panfsirané dhéwé. Awit wewatoning nabi iku biyèn ora tumeka marga saka karsané manungsa: nanging para wong suci kagungané Allah padha ngandika marga kagèrakaké déning Sang Roh Suci. 2 Petrus 1:19–21.
In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.
Ing pasulayan gegayutan ayat kaping patbelas, tuladha saka apa kang dakmangertèni minangka “tafsir pribadi” kapanggih ana ing The Great Controversy.
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
“Amarga Sabat wis dadi titik pasulayan kang mirunggan ing sajroning jagad Kristen kabèh, lan para panguwasa agama uga para panguwasa sipil wis padha gumandhul kanggo meksa pangibadah dina Minggu, penolakan kang tetep saka golongan cilik minoritas kanggo nyerah marang panjaluk kang populer iku bakal ndadèkaké wong-wong mau dadi sasaran pamedhar sengit kang lumrah saindenging jagad. Bakal didhesekaké yèn sawetara wong kang ngadeg nentang sawijining pranatan greja lan angger-angger nagara iku ora pantes ditolerir; yèn luwih becik wong-wong mau nandhang sangsara tinimbang bangsa-bangsa kabèh katibanan reruwetan lan tanpa angger-angger. Bantahan kang padha iki wis dikemukakaké pirang-pirang abad kapungkur marang Kristus déning ‘para panguwasa umat.’ ‘Iku migunani tumrap kita,’ pangandikané Kayafas kang licik, ‘yèn siji wong mati kanggo umat, lan aja nganti bangsa kabèh binasa.’ Yokanan 11:50. Bantahan iki bakal katon mesthi lan ora kabantah; lan pungkasane bakal katanggepaké sawijining paugeran marang wong-wong kang nyucekaké Sabat saka pepakon kaping papat, kanthi nyatakake yèn wong-wong mau pantes nampa paukuman kang paling abot lan maringi kabebasan marang rakyat, sawisé sawetara wektu, kanggo matèni wong-wong mau. Romanisme ing Jagad Lawas lan Protestantisme murtad ing Jagad Anyar bakal nindakaké laku kang padha marang wong-wong kang ngurmati sakabèhing pepakon ilahi.” The Great Controversy, 615.
“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.
“Jagad Kristen” nggambarake komunitas umat Kristen ing saindenging jagad utawa badan bebarengan saka nagara-nagara lan kabudayan-kabudayan sing mayoritasé Kristen. Tembung iki asring dienggo kanggo nandhani pérangan-péranganing jagad sing ana ing ngendi agama Kristen dadi agama sing nguwasani lan wis menehi pangaribawa gedhé marang kabudayan, hukum, lan norma-norma sosial. Jagad Kristen nyakup jembaré agama Kristen ing donya iki miturut para pandhèrèké, pangaribawa kabudayané, lan wigati sajarahé. Tanpa ngilangi pangulangan sing ana ing Ellen White CD-ROM, tembung Christendom katon kaping satus pitung puluh enem. Miturut géografi, Sister White nedahake yèn Christendom ing umum nggambarake Éropah lan Amérika. Ing konteks Sister White, Éropah dianggep minangka Donya Lawas lan Amérika minangka Donya Anyar.
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
“Nanging kéwan galak mawa sungu kaya cempé iku katon ‘muncul saka ing bumi.’ Tinimbang ngrebut lan nggulingaké kakuwasan-kakuwasan liya supaya bisa ngadegaké dhiriné, bangsa kang mangkono iku kudu njedhul ana ing wewengkon kang sadurungé durung dienggoni lan tuwuh sethithik mbaka sethithik kanthi tentrem. Mulané, bangsa iku ora bisa njedhul ana ing antarané bangsa-bangsa ing Donya Lawas kang sesak lan padha rebutan—segara kang ribut saka ‘umat, lan wong akèh, lan bangsa-bangsa, lan basa-basa.’ Bangsa iku kudu digolèki ana ing Bawana Kulon.”
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.
“Bangsa apa ing Donya Anyar kang ing taun 1798 lagi munggah dadi kakuwasan, maringi pratandha bakal nduwèni kakuwatan lan kaluhuran, lan narik kawigatèn jagad? Panrapan saka pralambang iku ora mbukak pitakon apa-apa. Ana siji bangsa, lan mung siji, kang nyukupi katrangan-katrangan saka pamedhar wangsit iki; iku kanthi cetha tanpa kliru nuding marang United States of America.” The Great Controversy, 441.
The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.
Ukara pungkasan ing paragraf sing lagi kita rembug iki wis digunakaké kanggo ngusulaké manawa “Romanisme ing Donya Lawas lan Protestantisme murtad ing Donya Anyar” iku ngidhentifikasi “Romanisme ing Donya Lawas” minangka kapausan sajroning Jaman Peteng, lan Amérika Sarékat (Protestantisme murtad) minangka Roma Modern, sing diwakili déning ukara “Protestantisme murtad ing Donya Anyar.” “Lawas” ditemtokaké minangka sajarah kapungkur, lan “Anyar” ditemtokaké minangka sajarah modhèren utawa sajarah saiki. Panerapan iku nyimpangaké pangerten sing wis mapan saka Sister White ngenani Kristènitas uga Donya Lawas lan Donya Anyar.
Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).
Wong-wong sing nerapake ukara iku miturut sajarah biyèn lan mangsa ngarep, ngidentifikasi “tafsiran pribadi” kanthi pasulayan langsung marang teges sing dimaksud déning Sister White. Panyandra iku ngemu teges manawa “Donya Lawas” nggambarake sajarah biyèn lan “Anyar” nggambarake sajarah modern utawa sajarah saiki (Anyar).
The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”
Pethikan punika ngandika, “badhe ngoyak.” Romanisme lan Protestantisme murtad “badhe nglajengaken lampah ingkang sami dhateng tiyang-tiyang ingkang ngurmati sadaya pranatan ilahi.” Donya Lawas ing pethikan punika inggih punika Éropah, lan Donya Anyar punika Amérika. Sister White ngajaraken bilih saindenging jagad badhe kaadhepi déning ujian angger-angger Minggu, lan bilih Romanisme badhe mimpin wonten ing panganiaya wonten Éropah, sarta Protestantisme murtad badhe mimpin wonten ing panganiaya wonten Amérika. Amérika lan Éropah punika ingkang kaandharaken dados “Christendom.” Romanisme saha Protestantisme murtad kalih-kalihipun “badhe nglajengaken lampah ingkang sami dhateng tiyang-tiyang ingkang ngurmati sadaya pranatan ilahi.”
“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.
“Bakal ngoyak” iku nuduhaké sawijining tumindak ing tembéning mangsa déning kaloro kakuwasan mau, lan miturut tata basa pancèn ora bisa kanggo nyaranaké yèn Romanisme saka Donya Lawas iku yaiku kakuwasan kapapan ing Jaman Peteng. Panganiaya kang ditindakake déning kaloro kakuwasan mau iku nganggo wektu tembéning mangsa. Tegesé frasa iku yaiku “bakal ngoyak,” lan maknané ngetutaké utawa ngoyak sawijiné prakara kanthi ancas supaya bisa nggayuh utawa ngolehaké. Iki ngemot teges tumindak ing tembéning mangsa nalika sawijiné wong utawa golongan setya ngupaya kanthi aktif marang sawijining ancas utawa tujuan.
The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.
Ukara kasebut bisa ditrapake ing manéka warna konteks: “Dheweke bakal ngudi karir ing bidang kadokteran,” tegesé dheweke ngrancang nyambut gawé tumuju dadi tenaga profesional medis. “Dheweke bakal ngudi gelar ing bidang tèknik,” nuduhaké yèn dheweke duwe ancas sinau tèknik ing lembaga pendhidhikan dhuwur. “Tim iku bakal ngudi proyek kasebut nganti rampung,” mratélakaké yèn tim mau bakal terus nggarap proyek kasebut nganti kasil dirampungaké. “Wong-wong mau bakal ngupadi langkah hukum marang perusahaan kasebut,” tegesé dheweke nduwèni niyat njupuk tindak hukum kanggo nanggapi sawijining pangadilan utawa ngupaya kaadilan. Sakabèhé, “bakal ngudi” utawa “bakal ngupadi” ngemu teges tekad, prasetya, lan ancas kang cetha kanggo nggayuh sawijining tujuan utawa asil tartamtu ing tembé.
The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.
Pangertèn pribadi sing dipigunakaké kanggo mulang yèn Romanisme ing Donya Lawas iku wis dadi sajarah kang kepungkur, banjur dipigunakaké minangka tumpakan kanggo nyangga panrapan kang kliru tumrap sawijining panrapan kaping telu saka ramalan. Panemu iku ngandharaké yèn panrapan kaping telu tumrap Roma makili Roma pagan, banjur Roma kapausan, lan sabanjuré Amerika Sarékat minangka kang katelu saka telung “Roma” mau. Sawijining panrapan kang cacat lan meh padha wis tau dipigunakaké sawatara wektu sawisé 11 September 2001, nalika sapérangan golongan misah saka gerakan amarga kitab Yoèl.
The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.
Banjur pasulayan iku diwiwiti ing sawijining camp meeting ing Kanada, nalika penerapan rangkap telu tumrap telung bilai dilebokake menyang kitab Yoèl kanggo mulang manawa Islam saka bilai katelu iku bangsa sing teka nglawan tanah mau ing ayat nem pasal siji. Bangsa iku yaiku Roma kapausan, nanging sawijining tafsiran pribadi dipralebokake kanthi ngakoni yèn bangsa iku Islam. Penerapan rangkap telu tumrap telung bilai wis netepake Islam minangka kakuwatan tanggal 11 September 2001, lan tafsiran pribadi anyar mau meksa yèn kakuwatan kapausan ing Yoèl pasal siji saestu iku Islam. Sawijining tafsiran pribadi sing nolak pangenalan kang bener tumrap kakuwatan kapausan ing kitab Yoèl dikuwatake déning penerapan telung bilai kang kliru. Saiki sawijining tafsiran pribadi sing nyingkirake kakuwatan kapausan demi Amérika Sarékat lagi dipralebokake.
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.
Prakara kang wis ana, iku kang bakal ana; lan apa kang wis katindakake, iku uga kang bakal katindakake: lan ora ana prakara anyar ana ing sangisoring srengéngé. Apa ana samubarang kang bisa diucapaké, Lah, iki anyar? iku wis ana wiwit jaman biyèn, kang wis ana sadurungé kita. Pengkhotbah 1:9, 10.
The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.
Padhané-padhané ing jaman pungkasan nyakup balèné padhané-padhané lawas, lan Daniel pasal sewelas ngemot padhané Uriah Smith nalika nerapaké tafsiran pribadiné dhéwé marang pralambang raja ing lor. Kanthi mangkono, dhèwèké ngrakit sawijining pangerten babagan Daniel pasal sewelas sing mung ngasilaké pepeteng. Ing dina-dina pungkasan iki, padhané-padhané sing dibalèni kuwi mligi nandhesaké pangenalan woh saka nerapaké tafsiran-tafsiran pribadi marang kayektèn sing wis mapan. Iki sing ditindakaké Smith ing bukuné, Daniel and the Revelation. Iki uga sing ditindakaké ing padhané ing kitab Yoel, lan iki uga dinamika sing padha sing lagi dienggo nalika sawijining paragraf saka The Great Controversy nyingkiri tegesing tembung ing donya lan ing tulisan-tulisané Ellen White babagan apa sing diwakili déning “Christendom”, bebarengan karo panolakan marang paugeran dhasar tata-basa sing mratélakaké yèn ukara “will pursue” nuduhaké sawijining prastawa ing mangsa ngarep. Saka titik rujukan kuwi, gagasan kang cacad yèn “Old World” iku sajarahing kakuwatan paus wiwit taun 538 tekan 1798, banjur dienggo kanggo mbantah pangerten sing wis mapan ngenani teges saka sawijining aplikasi telu-lapis saka ramalan.
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“Kabèh kang wis katetepaké déning Allah ing sajarah kenabian supaya kaleksanan ing jaman biyèn, wis kaleksanan; lan kabèh kang isih bakal rawuh miturut runtutané uga bakal kaleksanan. Daniel, nabi Allah, ngadeg ana ing panggonané. Yohanes ngadeg ana ing panggonané. Ing Kitab Wahyu Sanga saka taler Yehuda wis mbukak marang para pamaos wangsit kitab Daniel, lan kanthi mangkono Daniel ngadeg ana ing panggonané. Panjenengané maringi paseksiné, yaiku apa kang wis kapangandikakaké déning Pangéran marang dhèwèké lumantar wahyu ngenani prastawa-prastawa gedhé lan nggegirisi kang kudu kita mangertèni, nalika kita ngadeg ana ing pucuking ambang kaleksanané.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.
“Ing sajarah lan pameca, Sabda Allah nggambarake pasulayan dawa sing tanpa pedhot antarane kayekten lan kasalahan. Pasulayan iku isih lumaku nganti saiki. Prekara-prekara kang wus kelakon, bakal kaulang maneh. Padudon-padudon lawas bakal diuripake maneh, lan piwulang-piwulang anyar bakal tansah tuwuh. Nanging umate Allah, kang ing kapitadosan lan kayektening pameca kang katindakaké ana ing sajroning nglairake pawarta malaekat kapisan, kapindho, lan katelu, padha sumurup ana ing ngendi papan ngadege. Dheweke duwe pengalaman kang luwih aji tinimbang emas murni. Dheweke kudu jejeg kukuh kaya watu karang, nyekel wiwitaning kapitadosane kanthi teguh nganti tumeka ing wekasan.” Selected Message, buku 2, 109.
It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.
Kanthi gampang saged kabukten bilih Sister White ngenali “wiwitaning kapitadosanipun” Paulus minangka kayektèn-kayektèn dhasar Adventisme. Para Millerit mulang bilih para begal saking bangsanira iku kakuwasan kapapaan, lan wiwit taun 1989 salajengipun, gerakaning satus patang puluh papat ewu wis bola-bali netepaken pangertosan ingkang sami babagan pralambang punika kados dene para Millerit. Saiki wonten “teori enggal” ngenani sinten para begal saking bangsanira punika, lan punika sampun nguripaken malih sawijining pasulayan lawas awit ngginakaken pangenalan ingkang klentu tumrap sawijining pralambang kenabian ingkang sampun mapan kanggé mbangun sawijining modhel kenabian ingkang katetegaken wonten ing nginggilipun wedhi. Menapa punika tafsiran pribadinipun Smith, utawi panganggon klentu tumrap bangsa ing Yoel pasal satunggal, utawi pangenalan Amerika Serikat minangka Roma Modern; katiga kekliruan punika nyerang pangertosan ingkang leres babagan Roma kapapaan ing dinten-dinten pungkasan, lan kanthi mekaten nyerang pralambang ingkang netepaken wahyu kenabian ingkang ngenali menapa umatipun Allah badhé tiwas utawi gesang.
In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.
Ing tembé, Romanisme ing Éropah lan Protestantisme murtad ing Amérika “bakal nindakaké” panganiaya tumrap wong-wong kang netepi dina Sabat, kaya kang wis kalakon sajroning sajarah suci kabèh.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.
“Allah bakal ngurugaké umaté; manawa sarana-sarana liya gagal, bidah-bidah bakal mlebu ing antarané wong-wong mau, kang bakal nyaring wong-wong mau, misahaké damèn saka gandum. Pangéran nimbali kabèh wong kang pracaya marang pangandikané supaya tangi saka turu. Pepadhang kang aji wis rawuh, kang cocog kanggo wektu iki. Iki iku kayektèn Kitab Suci, kang nuduhaké bebaya-bebaya sing wis ana pas ing ngarepé kita. Pepadhang iki kuduné nuntun kita marang panalitèn Kitab Suci kanthi temen lan pamriksan kang paling tliti tumrap pendirian-pendirian kang kita ugemi. Allah kersa supaya sakabèhé aspek lan pendirian kayektèn diselidiki kanthi jangkep lan tanpa kendhat, kanthi pandonga lan pasa. Wong-wong pracaya ora kena leren ana ing panganggep-panganggep lan gagasan-gagasan kang samar bab apa kang dadi kayektèn.” Gospel Workers, 299.
We will continue these thoughts in the next article.
Kita badhé nerusaké pamikiran-pamikiran punika ing artikel salajengipun.