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.
Upami anjeun nengetan kalawan taliti kana petikan panungtungan dina artikel saméméhna, anjeun tangtu bakal niténan sumber aslina tina petikan éta anu kapanggih dina buku Early Writings, anu ku A. G. Daniells disebutkeun yén anjeunna mawa éta nalika wawancarana ngeunaan perkara “the daily” jeung Sister White dina taun 1910. Jalma-jalma anu keur digawé pikeun netepkeun “kabohongan” yén “the daily” ngawakilan palayanan Kristus di Bait Suci sawarga perelu ngagoyahkeun pangrojong langsung jeung écés ti Sister White kana pamadegan anu bener anu keur ditepikeun ka jalma-jalma anu ngawariskeun panggero jam pangadilan. “Kabohongan” anu maranéhna ciptakeun nyaéta yén hiji-hijina pangéling-ngéling anu ku Sister White ditegeskeun sacara husus téh pangéling-ngéling ngeunaan netepkeun waktu. Éta pisan anu ku Arthur White diusahakeun pikeun diteguhkeun dina biografina, sarta éta ogé anu ku bapana, putra Ellen White, jeung Daniells keur diusahakeun dibuktikeun ngaliwatan wawancara rékaan éta.
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.
Sakumaha geus ditegeskeun saméméhna, teu aya catetan ngeunaan wawancara naon waé antara Sister White jeung Daniells ngeunaan perkara “the daily.” Wawancara anu disangka-sangka éta kakara diajukeun dina taun 1931. Lamun Sister White geus nyatujuan pamadegan Daniells anu nyasab ngeunaan “the daily” dina hiji wawancara taun 1910, naha anjeunna—anu ku Sister White dipikawanoh minangka jalma anu sumanget pisan pikeun ngamajukeun pamadeganana—malah cicingeun ngeunaan persetujuan dirina salila dua puluh hiji taun? Éta téh lain wawancara, tapi karangan rékaan.
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.
Diciptakeunna wawancara dimaksudkeun pikeun nempatkeun kontéks tina pernyataanna ngeunaan “the daily” saolah-olah éta ngan saukur hal anu sampingan kana pangélingna ngalawan netepkeun waktu, sarta Arthur White ngantunkeun tapak leungeunna kana éta kabohongan dina cara anjeunna nampilkeunana dina sajarah taun 1931. Salaku urang Kristen, anjeunna saestuna ngan ukur kedah ngalaporkeun sajarah éta, sarta nyingkirkeun révisionisme sajarah tina perkara éta. Urang mungkas tulisan anu kaliwat ku petikan ti taun 1850, anu jadi asal muasalna petikan dina Early Writings. Pernyataan éta mimiti medal dina taun 1850, dina Review, lajeng deui dina buku Experience and Views. Katilu kalina éta medal dina buku Early Writings, tapi dina kamekaranana nepi ka jadi buku Early Writings aya sawatara parobahan anu kajadian. Sanajan kitu, kami moal nyebut yén loba tulisan Roh Nubuat geus dirobah sakumaha anu diklaim ku sawatara pihak dina usaha maranéhna pikeun ngadiskreditkeun pagawéanana.
“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.
“Pangeran nunjukkeun ka abdi yén bagan taun 1843 éta dipingpin ku panangan-Na, sareng yén teu aya bagian mana waé ti éta anu kedah dirobih; yén angka-angkana sakumaha anu dipikahoyong ku Mantenna. Yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka teu aya saurang ogé anu tiasa ningalina, dugi panangan-Na dipiceun.”
“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.
“Saterusna kuring ningali patali jeung ‘Daily,’ yén kecap ‘sacrifice’ téh ditambahan ku hikmah manusa, sarta henteu kaasup kana téks; jeung yén PANGERAN maparin panyangka nu bener ngeunaan éta ka jalma-jalma anu nyuarakeun pekabaran ngeunaan jam pangadilan. Waktu kasatunggalan masih aya, saméméh taun 1844, ampir sakabéh jalma sarua sapuk dina panyangka nu bener ngeunaan ‘Daily;’ tapi saprak 1844, dina kaayaan kacau, panyangka-panyangka séjén geus dianut, sarta gelap jeung kabingungan nuturkeun.” Review and Herald, 1 Nopémber 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.
Ieu petikan asalna aya dina terbitan nu dijudulan The Present Truth ti taun 1849, tapi dicitak dina Review and Herald dina bulan Nopémber 1850. Dina naskah aslina, Sister White sacara langsung nyatakeun yén manéhna keur nyerat sababaraha perkara anu kakara dipintonkeun ku Gusti ka dirina, sarta nalika anjeun maca sakabéh éta artikel, anjeun bakal ningali loba perkara anu dibahas. Aya kirang leuwih dua puluh rupa-rupa jejer anu dipintonkeun ka dirina. Intina nyaéta yén dina artikel aslina, jejer “the daily,” jeung jejer “time setting” téh mangrupa dua wahyu anu béda ngeunaan perkara-perkara anu dipintonkeun ka dirina.
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.
Dina naskah aslina, éta dipidangkeun dina paragraf-paragraf anu béda. Nalika éta petikan dicitak deui dina Experience and Views, para éditor ngahijikeun paragraf tempat Sister White ngadukung pamadegan para panaratas ngeunaan “the daily,” jeung paragraf satuluyna anu ngingetkeun ngalawan netepkeun waktu. Nalika anjeun maca naskah aslina, sing perhatikeun yén tekenan diteundeun kana sawatara jejer ngaliwatan maké Hurup Gede. Dina paragraf tempat anjeunna ngesahkeun pamadegan para panaratas ngeunaan “the daily,” anjeunna nulis kecap Daily ku Hurup Gede, sarta dina paragraf salajengna anjeunna nulis kecap Time ku Hurup Gede, ku kituna nandaan bédana anu langsung antara dua jejer anu dipintonkeun ka anjeunna.
“Dear Brethren and Sisters,
“Sadérék dulur-dulur lalaki jeung awéwé anu dipikanyaah,
“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.
“Abdi hoyong masihan ka hiji gambaran pondok ngeunaan naon anu ku Gusti nembé dipintonkeun ka abdi dina titingalian. Ka abdi dipintonkeun kaéndahan Yesus, jeung kanyaah anu dipiboga ku para malaikat ka sasamana. Saur malaikat—Naha maraneh teu ningali kanyaah maranéhna?—turutan éta. Kitu ogé umat Allah kudu silih asih. Leuwih hadé upami kasalahan ditibankeun ka dirina sorangan tibatan ka hiji dulur. Ka abdi katempo yén amanat ‘jualkeun naon anu maraneh boga sarta pasihkeun sedekah’ téh ku sawatara jalma can ditepikeun dina caangna anu écés; yén tujuan sajatina tina kecap-kecap Jurusalamet urang can dipidangkeun kalawan écés. Ka abdi katempo yén tujuan ngajual téh lain pikeun méré ka jalma-jalma anu sanggup digawe jeung nyukupan dirina sorangan; tapi pikeun nyebarkeun bebeneran. Ngarojong jeung ngamulyakeun jalma-jalma anu sanggup digawe dina kamalasan téh dosa. Sababaraha urang geus kacida getolna ngahadiran sakabéh pasamoan; lain pikeun ngamulyakeun Allah, tapi ku sabab ‘roti jeung lauk.’ Jalma-jalma kitu leuwih hadé cicing di imah bari digawé ku leungeunna, ‘anu hade,’ pikeun nyumponan kabutuhan kulawargana, sarta miboga naon-naon pikeun dipasihkeun guna ngadukung perkara mulya tina bebeneran kiwari.
“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.
“Aya sawatara, ku kuring katempo, geus salah dina ngadoakeun supaya nu gering dicageurkeun di hareupeun jalma-jalma anu teu percaya. Lamun aya di antara urang anu gering, sarta nyaur ka para kokolot jamaah supaya ngadoakeun maranéhna, nurutkeun Yakobus 5:14, 15, urang kudu nuturkeun conto Yesus. Anjeunna ngaluarkeun jalma-jalma anu teu percaya ti éta rohangan, tuluy nyageurkeun nu gering; ku kituna urang ogé kudu ikhtiar supaya dipisahkeun tina kateupercayaan jalma-jalma anu teu boga iman, nalika urang ngadoakeun nu gering di antara urang.
“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.
“Saterusna abdi dipaparin nenjo deui ka mangsa nalika Yesus nyandak murid-murid-Na nyorangan ka hiji kamar di luhur, tuluy mimitina ngumbah suku maranéhna, sarta satuluyna méré ka maranéhna dahar roti anu dipotong-potong, pikeun ngawakilan awak-Na anu diremuk, jeung sari buah anggur pikeun ngawakilan getih-Na anu kacurahkeun. Abdi ningali yén sakumna jalma kudu ngalakonan ieu kalayan pinuh pangarti, sarta nuturkeun conto Yesus dina ieu hal-hal, sarta nalika ngalaksanakeun ieu katangtuan-katangtuan, kudu sajauh-jauhna misah ti jalma-jalma anu teu percaya.”
“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.
“Tuluy kuring dipidangkeun yén tujuh bala panungtungan bakal dituangkeun sanggeus Yesus ninggalkeun Bait Suci. Ceuk malaikat—éta téh murka Allah jeung Anak Domba anu nyababkeun karuksakan atawa pupusna jalma-jalma durhaka. Dina sora Allah umat suci bakal jadi perkasa jeung matak pikasieuneun saperti hiji pasukan kalawan panji-panji; tapi harita maranéhna moal ngalaksanakeun hukuman anu geus ditulis. Palaksanaan éta hukuman bakal lumangsung dina panutupan 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.
“Sanggeus para wali dirobah jadi teu bisa paéh deui, terus diangkat babarengan, sarta narima kacapi maranéhna, makuta, jsb., tuluy asup ka Kota Suci, Isa jeung para wali linggih pikeun ngahakiman. Kitab-kitab dibuka, nya éta kitab kahirupan jeung kitab maot; kitab kahirupan ngamuat lampah-lampah hade para wali, ari kitab maot ngamuat lampah-lampah jahat jalma-jalma duraka. Eta kitab-kitab téh dicocogkeun jeung Kitab Hukum, nyaéta Alkitab, sarta numutkeun éta maranéhna dihukum. Para wali, sajalan jeung Isa, netepkeun hukuman ka nu maot tina golongan duraka. Tenjo aranjeun! ceuk malaikat, para wali linggih ngahakiman, sajalan jeung Isa, sarta nangtukeun ka unggal jalma duraka, nurutkeun lampah anu dipigawe dina awak, sarta dihareupeun ngaran maranéhna ditetepkeun naon anu kudu maranéhna tampi dina mangsa palaksanaan hukuman éta. Ieu, ku sim kuring katingali, nya éta padamelan para wali jeung Isa, di Kota Suci saméméh éta turun ka bumi, salila 1000 taun. Tuluy dina ahir 1000 taun, Isa, para malaikat, jeung sakumna para wali anu marengan Anjeunna, ninggalkeun Kota Suci, sarta waktu Anjeunna keur turun ka bumi babarengan jeung maranéhna, nu maot tina golongan duraka dihudangkeun, tuluy jalma-jalma anu enya-enya ‘nanjak manehna ku tumbak,’ sanggeus dihudangkeun, bakal ningali Anjeunna ti kajauhan dina sagala kamulyaan-Na, para malaikat jeung para wali marengan Anjeunna, sarta maranéhna bakal ngalolong ku sabab Anjeunna. Maranéhna bakal ningali tapak paku dina panangan-Na, jeung dina suku-Na, sarta tempat maranéhna ngasupkeun tumbak ka lambung-Na. Tapak paku jeung tumbak éta bakal jadi kamulyaan-Na dina waktu harita. Dina ahir 1000 taun lah Isa nangtung di Gunung Zaitun, sarta gunung éta beulah jadi dua, tuluy jadi hiji tanah datar anu lega, sarta anu ngungsi dina waktu éta téh nya éta jalma-jalma duraka anu kakara dihudangkeun. Tuluy Kota Suci turun sarta netep di éta tanah datar.”
“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.
“Saterusna Iblis ngusapan jalma-jalma jahat anu geus dihirupkeun deui ku sumangetna. Anjeunna ngaguligah maranéhna ku nyebutkeun yén pasukan anu aya di Kota téh saeutik, ari pasukanana mah loba, sarta yén maranéhna bisa ngéléhkeun para suci jeung ngarebut Kota éta. Nalika Iblis keur ngumpulkeun deui pasukanana, para suci aya di jero Kota, ningal kaéndahan jeung kamulyaan Firdaus Allah. Isa aya di payuneun maranéhna, mingpin maranéhna. Teu lila, Juru Salamet anu éndah téh ngiles ti tengah-tengah rombongan kami; tapi teu lila ti dinya kami ngadangu sora-Na anu éndah, saur-Na, ‘Hayu maranéh anu diberkahan ku Rama Kami, warisilah karajaan anu geus disadiakeun pikeun maranéh ti mimiti ngadegna dunya.’ Kami ngariung ngurilingan Isa, sarta pas Anjeunna nutup gapura Kota, kutuk dipidangkeun ka jalma-jalma jahat. Gapura-gapura ditutup. Tuluy para suci ngagunakeun jangjangna sarta naék ka puncak témbok Kota. Isa ogé aya babarengan jeung maranéhna; makutana kaciri cemerlang jeung mulya. Éta téh makuta di jero makuta, jumlahna tujuh. Makuta para suci dijieun tina emas anu pangmurnina, dipapaésan ku béntang-béntang. Beungeut maranéhna moncorong ku kamulyaan, sabab maranéhna aya dina gambar Isa anu sajati; sarta nalika maranéhna naék, terus babarengan ngalih ka puncak Kota, kuring kacida kabawa ku kaéndahan tetempoan éta.”
“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.
“Geus jalma-jalma jahat ningali naon anu geus leungit ti maranéhna; tuluy seuneu dihembuskeun ti Allah ka maranéhna, sarta ngamusnahkeun maranéhna. Ieu teh Palaksanaan Pangadilan. Satuluyna jalma-jalma jahat narima sakumaha anu geus ditangtukeun ka maranéhna ku para santo, sapamuk jeung Yesus, salila 1000 taun. Seuneu anu sarua ti Allah anu ngamusnahkeun jalma-jalma jahat, nyucikeun sakumna bumi. Gunung-gunung anu ruksak jeung parakrek lebur ku panas anu ngagelebug, kitu deui angkasa, sarta sakumna jarami garing béak kaduruk. Tuluy warisan urang kabuka di hareupeun urang, mulya tur endah, sarta urang ngawaris sakumna bumi anu geus dijadikeun anyar. Urang sadaya surak ku sora tarik, Kamulyaan, Haleluya.”
“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.
“Kuring ogé ningali yén para pangangon kudu rembugan heula jeung jalma-jalma anu ku maranéhna aya alesan pikeun dipiharep kapercayaanana, nyaéta jalma-jalma anu geus ilubiung dina sakabéh amanat, sarta teguh dina sakabéh bebeneran kiwari, saméméh maranéhna ngadukung titik anyar naon waé anu penting, anu ku maranéhna panginten didukung ku Alkitab. Ku kituna para pangangon bakal sampurna ngahiji, sarta kasatunggalan para pangangon bakal karasa ku jemaat. Jalan kitu, sakumaha anu ku kuring ditempo, bakal nyegah pamisahan-pamisahan anu matak prihatin, sarta ku kituna moal aya bahaya yén kawanan anu mulia téh kabagi-bagi, jeung domba-domba paburencay, tanpa pangangon.”
“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.
“Dina tanggal 23 Séptémber, Gusti nunjukkeun ka kuring yén Mantenna parantos ngalegaan panangan-Na anu kadua kalina pikeun mulangkeun sésa umat-Na, sarta yén sagala upaya kudu dilipatgandakeun dina mangsa pangumpulan ieu. Dina mangsa paburencay, Israél geus dipaéhan jeung dicabik-cabik; tapi ayeuna dina mangsa pangumpulan, Allah baris nyageurkeun jeung ngabebetkeun tatu umat-Na. Dina mangsa paburencay, usaha-usaha anu dipigawé pikeun nyebarkeun bebeneran ngan saeutik pisan pangaruhna, ngan ngahontal saeutik atawa euweuh nanaon; tapi dina mangsa pangumpulan, nalika Allah parantos nempatkeun panangan-Na pikeun ngumpulkeun umat-Na, usaha-usaha pikeun nyebarkeun bebeneran bakal ngahasilkeun pangaruh sakumaha anu dipikahoyong. Sadaya jalma kudu ngahiji jeung pinuh ku sumanget dina pagawéan ieu. Kuring ningali yén éta téh éra lamun aya anu nyokot conto-conto tina mangsa paburencay pikeun ngatur urang ayeuna dina mangsa pangumpulan; sabab lamun Allah henteu ngalakukeun leuwih loba pikeun urang ayeuna tibatan anu dipigawé-Na harita, Israél moal kungsi kakumpul. Sakitu perluna bebeneran diterbitkeun dina hiji surat kabar, sakumaha dikhotbahkeun.”
“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 nembongkeun ka sim kuring yén bagan 1843 téh dipingpin ku panangan-Na, sarta yén taya sahiji bagianna anu kudu dirobah; yén angka-angkana téh saperti anu dipikahayang ku Mantenna. Yén panangan-Na aya di luhureun éta bagan sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka taya saurang ogé anu bisa ningalina, dugi ka panangan-Na dipiceun.”
“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.
“Saterusna kuring ningali ngeunaan ‘Daily,’ yén kecap ‘kurban’ téh ditambahan ku hikmah manusa, sarta henteu kaasup kana éta téks; jeung yén Gusti maparin pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngembarkeun pamenta ngeunaan jam pangadilan. Nalika aya kasatuan, saméméh taun 1844, ampir sakabéh jalma sarua ngahiji dina pamadegan anu leres ngeunaan ‘Daily;’ tapi ti saprak 1844, dina kaayaan kabingungan, pamadegan-pamadegan séjén geus dianut, sarta gelap jeung kabingungan geus nuturkeun.”
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Pangeran nunjukkeun ka abdi yén Wanci lain geus jadi ujian ti saprak 1844, sarta yén wanci moal kungsi deui jadi ujian.”
“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.
“Saterusna kuring dipaparin ningali sawatara jalma anu aya dina kasalahan anu kacida gedéna, nyaéta yén para suci masih kénéh kudu indit ka Yerusalem Heubeul, jst., saméméh Gusti sumping. Pamadegan anu kitu téh kacida matak ngalihkeun pikiran jeung minat tina pagawean Allah anu keur lumangsung ayeuna, dina handapeun amanat malaikat anu katilu; sabab lamun urang kudu indit ka Yerusalem, tangtu pikiran urang bakal aya ka ditu, jeung harta banda urang bakal ditahan tina kagunaan séjén, supaya para suci bisa dibawa ka Yerusalem. Kuring ningali yén alesanana maranéhna diantep nepi ka asup kana kasalahan gedé ieu, nyaéta ku sabab maranéhna can ngaku jeung ninggalkeun kasalahan-kasalahan maranéhna, anu ku maranéhna geus dicekel salila sababaraha taun ka tukang.” 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.
Ieu petikan dimimitian ku nyatakeun, “Kuring hayang maparin ka maraneh hiji gambaran pondok ngeunaan naon anu kakara dipidangkeun ku Gusti ka kuring dina tetempoan.” Aya sababaraha jejer anu dipidangkeun, sarta manéhna henteu ngahijikeun paragraf anu nyarita ngeunaan “the daily” jeung paragraf salajengna. Éta dilakukeun engké ku para editor anu nempatkeun éta petikan dina Experience and Views, sarta saterusna dina Early Writings. Dina Experience and Views, para editor ngantunkeun dalapan paragraf anu kahiji, sarta ngahijikeun paragraf-paragraf anu nyarita ngeunaan naon anu dipidangkeun ka manéhna ngeunaan “the daily” jeung ngeunaan netepkeun waktu. Experience and Views dipedalkeun dina taun 1851, tuluy Early Writings dipedalkeun dina 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 dina hakékatna sarua jeung opat paragraf anu geus mucunghul dina Experience and Views, iwal aya hiji pangecualian anu penting. Dina Experience and Views, paragraf hiji kalimah anu ngabahas panetepan waktu dihijikeun jeung paragraf saméméhna anu ngabahas “the daily.” Tuluy paragraf anu asalna nuturkeun paragraf anu ngabahas panetepan waktu téh diasupkeun. Dina Early Writings, hiji paragraf anu dicokot tina petikan séjén dina Experience and Views ditempatkeun di antara paragraf anu ayeuna ngabahas duanana, “the daily,” jeung panetepan waktu, anu asalna diteruskeun ku hiji paragraf anu ngajelaskeun naha salah ngalakukeun ziarah ka Yerusalem heubeul.
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.
Alinea nu dipiceun tina kaca séjén dina Experience and Views, tuluy diasupkeun kana petikan dina Early Writings, ngan nambahan kana kabingungan ngeunaan “the daily” anu geus mimiti ti saprak 1844. Eta alinea teu aya dina carita aslina Sister White ngeunaan tetenjoanana.
“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.
“PANGERAN parantos mintonkeun ka abdi yén pekabaran malaikat nu katilu kedah maju, sareng kedah diproklamasikeun ka barudak PANGERAN anu kasebar, sareng yén éta henteu kedah digantungkeun kana waktu; sabab waktu moal kungsi deui janten ujian. Abdi ningali yén sawatara jalma keur meunang kareseban palsu anu timbul tina ngawawar waktu; yén pekabaran malaikat nu katilu leuwih kuat tibatan nu tiasa dipasihkeun ku waktu. Abdi ningali yén pekabaran ieu tiasa nangtung dina pondasina sorangan, sareng yén éta henteu peryogi waktu pikeun nguatkeunana, sareng yén éta bakal maju kalayan kakawasaan anu agung, sarta ngalaksanakeun padamelanana, sarta bakal dipondokkeun dina kabeneran.” 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 tina kaca opat puluh dalapan dina Experience and Views diselapkeun sanggeus paragraf dina Early Writings, anu geus dijieun ku ngahijikeun dua paragraf anu béda, sarta éta nempatkeun panekanan kana panangtuan waktu anu teu aya dina narasi aslina.
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.
Dina taun 1931, para sesepuh baheula anu maréntah umat di Yerusalem ngararancang hiji carita anu ngaku yén Daniells parantos ngawawancara Sister White dina taun 1910, sarta dina kasaksian anu dipasihkeun ku Daniells anjeunna nyebut bagan 1843, sarta nyarios yén anjeunna nunjuk ka tempat suci anu saenyana teu aya dina éta bagan, nalika anjeunna ngawawancara Sister White. Cenah anjeunna mawa buku Early Writings, sarta nalika anjeunna naros ka anjeunna ngeunaan naon anu dimaksud ku anjeunna, jeung dumasar kana jawaban-jawabanana anjeunna ngan bisa nyindekkeun yén petikan dina Early Writings anu ngadukung pamadegan para panaratas ngeunaan “the daily,” sabenerna mangrupa hiji pangéling-ngéling ngalawan netepkeun waktu. Dua puluh hiji taun sanggeus wawancara rékaan éta jeung genep belas taun sanggeus pupusna jalma-jalma anu cenah diwawancara, Daniells nempatkeun éta kasaksian kana sajarah generasi katilu.
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 téh saurang ahli basa Ibrani, sarta anjeunna henteu ngan saukur ngadukung pamadegan anu bener ngeunaan “anu sapopoé” salaku Kapaganan lantaran para panaratas jeung Ellen White nyebutkeun kitu. Anjeunna ngabéla éta dumasar kana pamahaman kana naskah Ibrani anu dipaké ku nabi Daniel. Anjeunna mangrupikeun ahli basa Ibrani Advent anu pinunjul dina mangsa éta. Nalika pasualan ngeunaan “anu sapopoé” anu didorong ku Daniells jeung Prescott terus ngagedéan, Gilbert jadi salah sahiji ahli anu pinunjul anu nangtung ngabéla posisi para panaratas. Anjeunna ngayakeun wawancara jeung Ellen White dina 8 Juni 1910, sarta engké anjeunna nyatet naon anu dibahas ku anjeunna jeung Sister White. Kasaksian Daniells sabalikna pisan jeung kasaksian 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!”
Dina jilid ka dua puluh, kaca tujuh belas nepi ka dua puluh dua, tina Manuscript Releases, Sister White nyangkem posisi Daniells jeung Prescott ngeunaan “daily”. Ungkapan-ungkapan anu kapanggih dina laporan F. C. Gilbert ngeunaan wawancarana jeung Ellen White ampir sarua pisan jeung naon anu ku Sister White sorangan diucapkeun dina petikan tina Manuscript Releases. Ku kituna, salila mangtaun-taun saméméh Manuscript Releases diterbitkeun jeung dileupaskeun, teu aya kasaksian ilham anu pasti pikeun ngabantah atawa ngukuhkeun klaim Daniells ngeunaan eusi wawancara anu ceuk anjeunna kungsi dilaksanakeun jeung Sister White. Anu leuwih penting, teu aya pangrojong ilham pikeun pamadeganana anu cacad ngeunaan “daily”. Anu leuwih penting deui, ayeuna sanggeus Manuscript Releases geus sadia—tetep waé teu aya pangrojong ilham pikeun pamadeganana anu cacad ngeunaan “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.
Jeung sanajan kiwari, Adventisme Laodikea diajarkeun yén Nini White teu boga pamadegan naon-naon ngeunaan “daily”, iwal ti yén éta lain “test question” sarta urang kudu “cicingeun ngeunaan ieu jejer”. Aya hal anu ayeuna kabalikeun, sarta anu kabalikeun téh nya éta yén posisi anu leres ngeunaan “the daily” ayeuna jadi pamadegan minoritas di antara umat Allah. Dina taun 1910, pamadegan minoritas téh nya éta pamadegan Conradi anu keur didorong ku Daniells jeung Prescott, sedengkeun pamadegan mayoritas téh nya éta posisi para panaratas.
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.
Di handap ieu nyaéta pernyataan F. C. Gilbert ngeunaan wawancarana jeung Sister White, anu kudu dibandingkeun jeung Manuscript Releases, anu geus ditempatkeun sacara lengkep dina artikel ka dalapan puluh hiji tina séri The Book of Daniel ieu.
“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 jeung Prescott... henteu méré kasempetan ka dulur-dulur anu leuwih kolot dina pagawean ieu pikeun nyarita nanaon.... Daniells datang ka dieu rék nepungan kuring, tapi kuring henteu daék nepungan anjeunna.... Kuring henteu rék nyarita nanaon ka anjeunna ngeunaan perkara naon waé. Ngeunaan ‘daily’ anu keur diupayakeun ku maranéhna, euweuh eusina.... Nalika kuring aya di Washington, karasa aya hiji hal anu saolah-olah ngabungkus pikiran maranéhna, nepi ka kuring siga teu bisa nyabak aranjeunna. Urang ulah aya hubungan nanaon jeung jejer ‘daily’ ieu... Kuring terang maranéhna bakal ngalawan kana pesen kuring, tuluy jalma-jalma moal nganggap yén aya nilaina pesen kuring. Kuring geus nulis ka anjeunna sarta nyaritakeun yén anjeunna keur némbongkeun dirina henteu pantes jadi présidén General Conference.... lain jalma anu pantes nahan kalungguhan Kapersidénan.”
“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.
“Lamun ieu amanat ngeunaan ‘daily’ téh hiji amanat pangujian, tangtu Gusti parantos nembongkeunana ka kuring. Jalma-jalma ieu teu ningali tungtungna ti mimiti dina perkara ieu....Kuring saréréa nolak pikeun nepungan salah saurang ogé ti antara maranéhna anu keur kalibet dina pagawean ieu.
“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.
“Cahaya anu dipaparinkeun ku Allah ka abdi nyaéta yén Sadérék Daniells parantos lami teuing ngajabat dina Kapersidenan.... sarta ka abdi diparéntahkeun supaya ulah deui ngayakeun paguneman naon waé jeung anjeunna ngeunaan salah sahiji perkara ieu. Abdi moal nepungan Daniells ngeunaan éta perkara, sarta abdi moal nyarios satékah polah kecap ogé ka anjeunna. Maranéhna ngadesek abdi supaya maparin kasempetan wawancara ka anjeunna, tapi abdi henteu kersa.... Ka abdi diparéntahkeun supaya ngingetan umat urang supaya ulah aya patalina jeung ieu perkara anu keur diajarkeun ku maranéhna.... Ku Gusti, abdi dilarang ngadéngékeun éta. Abdi parantos ngedalkeun pendirian abdi yén abdi teu boga satitik ogé kapercayaan kana éta.... Sakabéh ieu perkara anu keur dipigawé ku maranéhna téh mangrupakeun hiji siasat Iblis.” Laporan F. C. Gilbert ngeunaan hiji wawancara anu dipaparinkeun ka anjeunna ku Ellen White dina 8 Juni 1910.
We will continue this subject in the next article.
Urang bakal nuluykeun ieu jejer dina artikel salajengna.
“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.
“Anu ningali nepi ka handapeun beungeutna, anu maca hate sakabéh manusa, nyarios ngeunaan jalma-jalma anu geus nampi cahaya anu gedé kieu: ‘Aranjeunna henteu kasangsara jeung kagét ku sabab kaayaan moral jeung rohani maranéhna.’ ‘Enya, maranéhna geus milih jalan-jalan sorangan, sarta jiwana resep kana kakarinjingan maranéhna. Kami ogé bakal milih kasasarna maranéhna, sarta bakal ngadatangkeun ka maranéhna hal-hal anu dipikasiun ku maranéhna; sabab waktu Kami nyaur, teu aya anu ngawalon; waktu Kami nyarita, maranéhna henteu ngadéngé: tapi maranéhna ngalakukeun kajahatan di payuneun panon Kami, sarta milih anu henteu dipikaresep ku Kami.’ ‘Allah bakal ngirim ka maranéhna kasasaran anu kuat, nepi ka maranéhna percaya kana kabohongan,’ sabab maranéhna henteu narima kanyaah kana bebeneran, supaya maranéhna bisa disalametkeun,’ ‘tapi malah resep kana kateuadilan.’ 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 sawarga naros: ‘Pangwujuk anu leuwih kuat naon nu sanggup nipu pikiran ti batan pura-pura yén aranjeun keur ngawangun dina dasar anu leres sarta yén Allah nampi pagawean aranjeun, padahal saéstuna aranjeun ngalakonan loba perkara nurutkeun kawijakan dunya sarta keur dosa ngalawan ka Yéhuwa? Aduh, éta téh hiji panipuan anu gedé, hiji kasasaran anu matak kataji, anu ngawasaan pikiran-pikiran nalika jalma-jalma anu kungsi nyaho bebeneran, kaliru nyangka rupa kasalehan minangka roh jeung kakawasaanana; nalika maranéhna nganggap yén dirina beunghar, geus nambahan ku harta banda, sarta teu kakurangan nanaon, padahal saéstuna maranéhna kakurangan sagalana.’”
“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 henteu robah ka abdi-abdi-Na anu satia, anu keur ngajaga pakeanana tetep beresih taya cacad. Tapi loba anu ngagero, ‘Karapihan jeung kaamanan,’ padahal karuksakan nu ngadadak keur datang ka maranéhna. Lamun teu aya tobat anu sajero-jero na, lamun jalma-jalma teu ngahinakeun haténa ku pangakuan dosa sarta narima bebeneran sakumaha ayana dina Isa, maranéhna moal pisan asup ka sawarga. Lamun panyucian lumangsung di antara urang, urang moal deui cicing anteng, ngagungkeun diri yén urang beunghar jeung beuki loba harta banda, henteu butuh nanaon.”
“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.’
“Saha anu bisa kalawan sajati nyebutkeun: ‘Emas urang geus diuji dina seuneu; pakean urang henteu kaceulaan ku dunya’? Kuring ningali Panungtun urang nunjuk kana pakean anu disebut kabeneran. Sanggeus eta dipiceun ku Anjeunna, katembonglah kokotor anu nyumput di handapeunana. Tuluy Anjeunna ngandika ka kuring: ‘Naha maneh teu bisa ningali kumaha maranehna ku pura-pura geus nutupan kokotor maranehna jeung burukna watak? “Kumaha kota anu satia teh geus jadi awéwé lacur!” Imah Rama Kami geus dijadikeun imah padagangan, tempat anu ti dinya ayana ilahi jeung kamulyaan geus angkat! Ku sabab kitu aya kalemahan, jeung kakuatan henteu aya.’”
“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.
“Lamun gareja, anu ayeuna keur diragi ku kamurtadanana sorangan, henteu tobat jeung henteu dipalingkeun, manéhna bakal ngadahar buah tina lampahna sorangan, nepi ka manéhna jijik ka dirina sorangan. Nalika manéhna nolak kajahatan jeung milih nu hade, nalika manéhna neangan Allah kalayan sakabéh karendahan hate jeung ngahontal panggero luhurna di jero Kristus, nangtung dina landasan bebeneran langgeng jeung ku iman nyekel pageuh kana kahontalan-kahontalan anu geus disadiakeun pikeun dirina, manéhna bakal disageurkeun. Manéhna bakal katémbong dina kasaderhanaan jeung kasucian anu dipaparinkeun ku Allah, kapisah tina kasangkutan-kasangkutan dunya, némbongkeun yén bebeneran mémang geus ngabébaskeun dirina. Mangka anggota-anggotana enya-enya bakal jadi umat pilihan Allah, para wawakil-Na.” Testimonies, volume 8, 249, 250.