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.
Jeung dina mangsa éta loba jalma bakal nangtung ngalawan raja kidul; kitu deui jalma-jalma nu telenges ti bangsamu bakal ngagedékeun dirina pikeun netepkeun tetenjoan éta; tapi maranéhna bakal rubuh. 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.
Kecap “doktrin” dina kontéks Kristen ngawakilan bebeneran-bebeneran anu geus ditetepkeun dina Alkitab. Rupa-rupa organisasi anu ngaku dirina Kristen miboga rupa-rupa kumpulan hal anu ku maranéhna ditetepkeun minangka doktrin-doktrin Alkitabiah, tapi ngan aya hiji Kaleresan. Bédana antara “bebeneran mutlak” jeung “pluralisme” mangrupa jejer anu aya di luar pangimbang urang dina ieu waktos.
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.
Ku sabab éta Pilatus nyarios ka Anjeunna, "Jadi, Naha Anjeun téh raja?" Yesus ngawaler, "Anjeun sorangan anu nyebut yén Kami téh raja. Ku hal ieu Kami dilahirkeun, jeung ku sabab ieu Kami sumping ka dunya, supaya Kami méré kasaksian kana bebeneran. Unggal jalma anu asalna tina bebeneran ngadangu sora Kami." Pilatus nyarios ka Anjeunna, "Naon ari bebeneran?" Sanggeus nyarios kitu, anjeunna kaluar deui ka urang Yahudi, tuluy nyarios ka maranéhna, "Kami teu manggihan kasalahan naon-naon dina Anjeunna." Yohanes 18:37, 38.
Truth is God’s Word; it is His voice and it is Christ Himself.
Kaleresan teh Pangandika Allah; nya éta sora-Na, sarta Kristus sorangan.
“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.
“Urang kudu nyaho ku diri sorangan naon anu ngawangun Kakristenan, naon anu disebut bebeneran, naon éta iman anu geus ku urang ditarima, naon waé aturan-aturan Alkitab—aturan-aturan anu dipaparinkeun ka urang ku otoritas anu pangluhurna. Loba jalma anu percaya tanpa alesan anu jadi dasar imanna, tanpa bukti anu cekap ngeunaan kabeneran éta perkara. Lamun aya hiji pamadegan ditepikeun anu saluyu jeung anggapan-anggapan maranéhna sorangan anu geus kabentuk ti heula, maranéhna geuwat siap narimana. Maranéhna henteu nalar tina sabab nepi ka akibat, iman maranéhna teu boga pondasi anu sajati, sarta dina mangsa pangajaran maranéhna bakal manggihan yén maranéhna geus ngadegkeun wangunanana dina keusik.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Anu ngeureunkeun hate ku ngarasa cukup ku pangaweruhna sorangan anu ayeuna, anu tacan sampurna, ngeunaan Kitab Suci, bari nyangka yén éta geus nyukupan pikeun kasalametanana, keur ngandel kana hiji pangabobodo anu mawa cilaka. Loba anu can kacukupan pisan ku alesan-alesan Kitab Suci, sangkan maranéhna bisa ngabédakeun kasalahan, sarta ngahukum sagala tradisi jeung tahayul anu geus dipedalkeun saolah-olah éta téh bebeneran. Iblis geus nyelapkeun pamadegan-pamadeganna sorangan kana ibadah ka Allah, supaya manehna bisa ngaruksak kasaderhanaan Injil Kristus. Sajumlah gedé jalma anu ngaku percaya kana bebeneran kiwari, teu nyaho naon anu jadi hakekat iman anu sakali geus dipasrahkeun ka para wali—Kristus di jero maranéh, harepan kamulyaan. Maranéhna nyangka keur ngabéla patok-patok heubeul, padahal maranéhna téh suam-suam kuku jeung teu paduli. Maranéhna teu nyaho naon hartina ninun kana pangalamanana sarta miboga kahadéan sajati tina kanyaah jeung iman. Maranéhna lain jalma-jalma anu taliti diajar Alkitab, tapi males jeung teu taliti. Lamun timbul béda pamadegan ngeunaan petikan-petikan Kitab Suci, jalma-jalma ieu anu henteu diajar kalawan tujuan sarta henteu teges kana naon anu dipicayana, murag ninggalkeun bebeneran. Urang kudu nekenkeun ka sakumna jalma kana perluna nalungtik bebeneran ilahi kalayan temen, sangkan maranéhna nyaho yén maranéhna enya-enya nyaho naon anu disebut bebeneran. Aya anu ngaku boga loba pangaweruh, sarta ngarasa sugema kana kaayaanana, padahal maranéhna teu boga deui sumanget pikeun pagawéan, teu boga deui kanyaah anu hurung ka Allah, jeung ka jiwa-jiwa anu ku Kristus geus dipupus, tibatan lamun maranéhna can kungsi nyaho ka Allah. Maranéhna henteu maca Alkitab [supaya] ngamangpaatkeun sungsum jeung kabeungharanana pikeun jiwana sorangan. Maranéhna henteu ngarasa yén éta téh sora Allah anu keur nyarita ka maranéhna. Tapi lamun urang hayang ngarti kana jalan kasalametan, lamun urang hayang ningali pancaran-pancaran ti Panonpoé Kabeneran, urang kudu diajar Kitab-kitab Suci kalayan tujuan; sabab jangji-jangji jeung nubuat-nubuat dina Alkitab mancarkeun sinar kamulyaan anu caang kana rarancang ilahi panebusan, anu bebeneran-bebeneran agungna can kaharti kalayan écés.” The 1888 Materials, 403.
We are required to know what those doctrines are, and how to present, establish and defend those truths.
Urang diwajibkeun nyaho naon waé éta doktrin, sarta kumaha cara nepikeun, netepkeun, jeung ngabéla éta bebeneran.
“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.
“Ayeuna mah sigana moal mungkin pikeun urang yén aya anu kudu nangtung nyorangan; nanging lamun Allah kantos nyarios ngalangkungan kuring, waktuna bakal datang nalika urang bakal dibawa ka payuneun majelis-majelis jeung ka payuneun rébuan jalma ku sabab ngaran-Na, sarta masing-masing kudu méré alesan ngeunaan imanna. Mangka bakal datang pamariksaan anu pangbeuratna kana unggal pendirian anu geus dicandak demi bebeneran. Ku sabab éta, urang perlu neuleuman Firman Allah, sangkan urang terang naha urang percaya kana doktrin-doktrin anu urang anut. Urang kudu nalungtik kalayan taliti kana sabda-sabda hirup ti Yéhuwa.” Review and Herald, 18 Désémber 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.
Supaya maranéhna dibawa ka hareupeun “rébuan,” écés yén sabagian ti para pangbela bebeneran dina poé-poé panungtungan bakal kapaksa ngabéla bebeneran ngaliwatan médium saperti tipi atawa siaran wéb. Kumaha deui rébuan jalma bisa nyaksian kasaksian anu ditepikeun ku saratus opat puluh opat rébu? Doktrin-doktrin anu urang piwuruk nangtukeun dasar iman urang.
“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.
“Anggota-anggota gareja bakal diuji tur dibuktikeun saurang-saurang. Maranéhna bakal ditempatkeun dina kaayaan anu maksa maranéhna pikeun mere kasaksian demi bebeneran. Loba anu bakal dipanggil pikeun nyarita di hareupeun déwan-déwan jeung di pangadilan-pangadilan, meureun papisah sarta nyorangan. Pangalaman anu saenyana bisa nulungan maranéhna dina kaayaan darurat ieu geus dipopohokeun ku maranéhna pikeun dihontal, sarta jiwa maranéhna kabebanan ku kaduhung lantaran kasempetan-kasempetan anu kasia-sia sarta kaistiméwaan-kaistiméwaan anu dipopohokeun.” 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 we 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.
Firman Allah moal kungsi gagal, ku sabab éta lamun urang rék kaasup kana golongan saratus opat puluh opat rébu, urang kudu nyaho naon anu urang percaya dumasar kana naon anu kaserat dina Firman Allah. Saméméh mangsa pangujian datang, nalika umat Allah kapaksa ngajelaskeun doktrin-doktrin anu maranéhna percanten, Allah ngidinan kasalahan-kasalahan diasupkeun sangkan maksa umat-Na pikeun nalungtik Firman-Na sacara taliti jeung 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.
Kanyataan yén euweuh paséa atawa gejolak di antara umat Allah henteu pantes dianggap minangka bukti anu mastikeun yén maranéhna keur pageuh nyekel ajaran anu séhat. Aya alesan pikeun sieun yén maranéhna bisa jadi henteu écés ngabédakeun antara bebeneran jeung kasalahan. Lamun euweuh pananya anyar anu mucunghul ku panalungtikan kana Kitab Suci, lamun euweuh bédana pamadegan anu ngagerakkeun jalma-jalma pikeun nalungtik Alkitab ku dirina sorangan sangkan mastikeun yén maranéhna miboga bebeneran, bakal loba, dina mangsa kiwari sakumaha dina jaman baheula, anu bakal nyekel pageuh kana tradisi jeung nyembah kana anu maranéhna henteu terang.
“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.
“Kuring geus dipidangkeun yén loba anu ngaku miboga pangaweruh ngeunaan bebeneran kiwari sabenerna henteu nyaho kana naon anu maranéhna percanten. Maranéhna henteu ngartos kana bukti-bukti iman maranéhna. Maranéhna henteu miboga pangajen anu merenah kana pagawéan pikeun mangsa ayeuna. Lamun mangsa pangujian datang, aya jalma-jalma anu ayeuna keur ngawawar ka batur anu bakal manggihan, nalika maranéhna nalungtik deui kana pendirian-pendirian anu dicekelna, yén aya loba perkara anu teu bisa dipasihan alesan anu nyugemakeun. Saméméh diuji ku cara kitu maranéhna henteu nyaho kana gedéna kabodoan maranéhna. Jeung aya loba di jero gareja anu nganggep geus puguh yén maranéhna ngartos kana naon anu dipercantenna; tapi, nepi ka timbul pasulayan, maranéhna henteu nyaho kana kalemahan dirina sorangan. Nalika dipisahkeun ti jalma-jalma anu saiman jeung dipaksa nangtung sorangan, nyorangan, pikeun nerangkeun kapercayaan maranéhna, maranéhna bakal kagét ningali kumaha kacau pamanggih-pamanggih maranéhna ngeunaan naon anu ku maranéhna geus ditarima minangka bebeneran. Tangtu pisan yén geus aya di antara urang hiji panyimpangan ti Allah anu hirup sarta pamaling-pangabisa ka manusa, nempatkeun anu manusa dina tempat hikmah 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.
“Allah bakal ngahudangkeun umat-Na; lamun sarana séjén gagal, ajaran-ajaran sesat bakal asup di antara maranéhna, anu bakal nyaring maranéhna, misahkeun sekam tina gandum. Gusti ngageroan sakabéh jalma anu percaya kana firman-Na supaya hudang tina saré. Caang anu mulya geus sumping, anu saluyu pikeun mangsa ieu. Ieu téh bebeneran Kitab Suci, anu nembongkeun bahaya-bahaya anu geus caket pisan ka urang. Caang ieu kudu ngarahkeun urang kana pangulik anu rajin kana Kitab Suci sarta kana pamariksaan anu pangtalitina kana pamadegan-pamadegan anu ku urang dicekel. Allah mikahayang sangkan sakabéh rupa-rupa jeung pamadegan ngeunaan bebeneran ditalungtik sacara tuntas jeung tabah, kalayan doa jeung puasa. Jalma-jalma anu percaya ulah neundeun dirina dina dugaan-dugaan jeung pamanggih anu teu écés ngeunaan naon anu ngawangun bebeneran. Iman maranéhna kudu pageuh dipangdeukeutkeun kana firman Allah, supaya waktu mangsa pangujian datang jeung maranéhna dibawa ka hareupeun majelis-majelis pikeun ngajawab ngeunaan imanna, maranéhna bisa méré alesan ngeunaan pangharepan anu aya dina dirina, kalayan lemah lembut jeung sieun.”
“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.
“Ngahudangkeun, ngahudangkeun, ngahudangkeun. Jejer-jejer anu ku urang ditepikeun ka dunya kudu jadi kanyataan anu hirup pikeun urang. Penting pisan yén dina ngabéla doktrin-doktrin anu ku urang dianggap minangka pasal-pasal dasar iman, urang ulah sakali-kali ngantep diri ngagunakeun alesan-alasan anu henteu sapinuhna kuat tur leres. Ieu bisa waé mangpaat pikeun ngabungkem jalma anu nentang, tapi éta henteu ngahormatan bebeneran. Urang kudu nampilkeun alesan-alesan anu pageuh, anu lain ngan ukur bakal ngabungkem lawan-lawan urang, tapi ogé bakal tahan kana pamariksaan anu pangdeukeutna tur pangtalitina. Ka jalma-jalma anu ngalatih dirina jadi padébat, aya bahaya anu gedé yén maranéhna moal nanganan firman Allah kalayan adil. Dina nyanghareupan jalma anu nentang, kudu jadi usaha urang anu sajati pikeun nampilkeun jejer-jejer ku cara anu sanggup ngahudangkeun kayakinan dina pikiranana, lain ngan saukur néangan pikeun mere kapercayaan ka anu geus percaya.”
“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.
“Sakumaha ogé kamajuan intelektual manusa, ulah sakedapan ogé anjeunna nganggap yén henteu aya perluna panyungsi anu jero jeung terus-terusan kana Kitab Suci pikeun meunangkeun cahaya anu leuwih ageng. Salaku hiji umat, urang masing-masing dipanggil pikeun jadi nu nalungtik nubuat. Urang kudu jaga kalayan kasungguhan supaya urang tiasa ngabédakeun unggal pancaran cahaya anu ku Allah bakal dipidangkeun ka urang. Urang kudu nyangkem kilap-kilap mimiti tina bebeneran; sarta ngaliwatan pangajaran anu dipirig ku doa, cahaya anu leuwih écés tiasa dihontal, anu tiasa dibawa ka payuneun batur.” Testimonies, jilid 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.
“Murid-murid nubuat” anu tungtungna ngawangun saratus opat puluh opat rébu bakal “diuji jeung dibuktikeun masing-masing,” saméméh maranéhna nyanghareupan kakawasaan-kakawasaan dunya anu mawa kana krisis hukum Minggu anu bakal geura datang sarta panganiayaan. Jalma-jalma satia mimitina bakal “dihudangkeun” ku Allah. Para parawan anu saré bakal “dihudangkeun” tina kulem anu maranéhna geus kasorang salila mangsa panantian. Lamun maranéhna henteu daék hudang ku amanat anu geus dipidangkeun ku Allah ngaliwatan artikel-artikel anu geus disebarkeun ti saprak Juli 2023, mangka Allah bakal ngidinan “bid’ah-bid’ah” “asup di antarana,” anu bakal ngaréngsékeun pamisahan antara gandum jeung jukut liar ngaliwatan hiji prosés panyaringan. Urang ayeuna keur aya dina éta prosés panyaringan.
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.
Aya tilu pilihan anu sayaga pikeun jalma-jalma anu geus nuturkeun dina pasualan ngeunaan idéntifikasi anu leres ngeunaan Roma Modéren. Hiji pilihan nyaéta yén Amérika Sarikat téh Roma Modéren, anu séjén nyaéta yén kakawasaan kapapaan téh Roma Modéren, sarta pilihan katilu nyaéta yén duanana posisi saméméhna téh salah, sarta aya kakawasaan séjén anu diwakilan ku para garong umat Daniel anu ngagungkeun dirina sorangan, tuluy rubuh, sarta netepkeun éta titingalian dina ayat opat welas tina Daniel pasal sabelas.
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.
Kuring nyanggem yén pasalia paham ngeunaan naha Roma Modern téh kakuatan kapausan atawa Amérika Sarikat, parantos diidinan diasupkeun kana gerakan ieu pikeun maksud maksa umat-Na supaya nalungtik Firman nubuat-Na. Allah parantos ngadatangkeun pasalia ieu minangka hiji pintonan rahmat-Na. Kuring nyanggem yén pasalia paham ieu leuwih patali jeung nyiapkeun umat-Na pikeun krisis nu bakal datang tibatan saukur nangtukeun saha nu leres jeung saha nu salah ngeunaan Roma Modern. Pasalia paham ieu diidinan sarta dirarancang ku Allah pikeun némbongkeun, ka saha waé nu hayang ningali, yén pamahaman pribadi maranéhna sorangan ngeunaan Firman nubuat-Na can lengkep atawa salah. Ku kituna, pasalia ieu mangrupa bukti tina rahmat 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.
Pasulayan éta henteu ngan ukur nyangkem idéntifikasi saha éta kakawasaan anu diwakilan ku “para perampok ti bangsamu,” tapi ogé nyangkem naha métodologi line upon line anu ku dua pihak dina pasulayan ieu diaku dijaga téh keur diterapkeun kalayan leres. Aturan-aturan kenabian anu pakait jeung métodologi line upon line ngawengku prinsip-prinsip kenabian husus anu bakal jadi bagian tina prosés panyaringan antara gandum jeung ilalang. Tilu unsur tina métodologi line upon line anu ku sim kuring ditegeskeun keur disalahpahamkeun dina pasulayan kiwari ieu nyaéta Kristus salaku Kaleresan, jeung Kristus salaku Alfa jeung Omega, sarta hiji panerapan rangkep tilu tina nubuat.
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.
Tungtungna, jalma-jalma anu nyekel kana pamahaman anu lepat ngeunaan ayat opat welas tina Daniel sabelas bakal kapanggih yén maranéhna ngadasarkeun posisi doktrinalna kana tafsir 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.
Urang ogé miboga pangandika nubuat anu leuwih pasti; ka éta aranjeun hade lamun merhatikeun, ibarat kana hiji cahaya anu moncorong di tempat nu poék, nepi ka poé pajar datang, jeung béntang isuk medal dina hate aranjeun: Sing nyaho heula ieu, yén euweuh nubuat Kitab Suci anu asalna tina tafsir pribadi. Sabab nubuat teh baheula henteu datang ku kahayang manusa; tapi jalma-jalma suci ti Allah nyarita sakumaha maranéhna digerakkeun ku 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.
Dina pasualan ngeunaan ayat opat welas, hiji conto tina naon anu ku sim kuring dipikaharti minangka “tafsir pribadi” kapanggih dina 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.
“Sabat geus jadi poko pasaliaan anu husus di sakuliah dunya Kristen, sarta para pangawasa agama jeung sipil geus ngahiji pikeun maksa panetepan poé Minggu; panolakan anu tetep ti sakeupeul golongan minoritas pikeun ngéléhkeun diri kana pamenta anu dipikaresep ku balaréa bakal ngajadikeun maranéhna jadi sasaran panyacian universal. Bakal ditekenkeun yén anu saeutik anu nangtung ngalawan hiji lembaga garéja jeung hiji hukum nagara téh teu pantes ditolerir; yén leuwih hadé maranéhna anu nandangan sangsara tibatan sakabéh bangsa-bangsa dialungkeun kana kaributan jeung kalanggaran hukum. Argumén anu sarua, mangabad-abad ka tukang, geus diajukeun ngalawan Kristus ku ‘para pamingpin rahayat.’ ‘Leuwih mangpaat pikeun urang,’ saur Kayapas anu licik, ‘lamun saurang jalma maot pikeun rahayat, batan sakumna bangsa binasa.’ Yohanes 11:50. Argumén ieu bakal katingali nangtukeun pisan; sarta ahirna hiji dekret bakal dikaluarkeun ngalawan jalma-jalma anu ngahormatkeun Sabat parentah kaopat, kalayan nyatakeun yén maranéhna pantes kana hukuman anu pangbeuratna sarta méré kabébasan ka rahayat, sanggeus mangsa anu tangtu, pikeun maéhan maranéhna. Romanisme di Dunya Heubeul jeung Protestantisme murtad di Dunya Anyar bakal ngalaksanakeun jalan anu sarupa ka jalma-jalma anu ngahormatan sakumna parentah 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.
“Christendom” ngagambarkeun komunitas urang Kristen saalam dunya atawa badan koléktif nagara-nagara jeung budaya-budaya anu mayoritasna Kristen. Ieu istilah remen dipaké pikeun nuduhkeun bagian-bagian dunya tempat agama Kristen jadi agama anu dominan sarta geus mangaruhan sacara penting kana budaya, hukum, jeung norma-norma sosial. Christendom ngawengku jangkauan global agama Kristen dina hal para penganutna, pangaruh budayana, jeung pentingna sajarahna. Tanpa ngaleungitkeun pangulangan anu aya dina Ellen White CD-ROM, kecap Christendom kapanggih saratus tujuh puluh genep kali. Sacara géografis, Sister White netelakeun yén Christendom, sacara umum, ngawakilan Éropa jeung Amérika. Dina kontéks Sister White, Éropa dicirikeun minangka Dunya Heubeul, jeung Amérika minangka Dunya 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.
“Tapi sato galak anu boga tanduk siga anak domba katempo ‘muncul ti bumi.’ Gantina ngagulingkeun kakawasaan-kakawasaan séjén pikeun ngadegkeun dirina, bangsa anu ku kituna digambarkeun téh kudu mucunghul di wewengkon anu saméméhna can dicicingan sarta tumuwuh laun-laun jeung kalayan tengtrem. Ku kituna, éta moal bisa mucunghul di antara kabangsaan-kabangsaan Dunya Heubeul anu padet jeung silih tarung—laut anu ngagalura tina ‘bangsa-bangsa, jeung jalma réa, jeung nagara-nagara, jeung basa-basa.’ Eta kudu ditéang di Buana 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.
“Nagara mana di Dunya Anyar anu dina taun 1798 keur naék jadi kawasa, méré tanda jangji kakuatan jeung kamulyaan, sarta narik panitén dunya? Larapna ieu lambang teu nampa patalékan naon baé. Hiji nagara, sarta ngan hiji wungkul, anu nyumponan sarat-sarat ieu nubuat; éta teu bisa disalahhartikeun nunjuk ka Amérika Sarikat.” 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.
Kalimat panungtung dina alinea anu keur urang talungtik geus dipaké pikeun ngusulkeun yén “Romanisme di Dunya Heubeul jeung Protestanisme murtad di Dunya Anyar” keur ngaidéntifikasi “Romanisme di Dunya Heubeul” minangka kapapaan dina mangsa Jaman Poék, sarta Amérika Sarikat (Protestanisme murtad) minangka Roma Modéren, anu diwakilan ku frasa “Protestanisme murtad di Dunya Anyar.” “Heubeul” dihartikeun minangka sajarah kaliwat, sarta “Anyar” dihartikeun minangka sajarah modéren atawa kiwari. Panerapan éta nyimpangkeun pamahaman anu geus mantep ti Sister White ngeunaan boh Kristénitas boh Dunya Heubeul jeung Dunya 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).
Jalma-jalma anu nerapkeun éta kalimah dina harti sajarah baheula jeung nu bakal datang, ngidentipikasi “tafsiran pribadi” anu langsung nentang harti anu dimaksud ku Sister White. Klaimna nyaéta yén “Dunya Heubeul” ngawakilan sajarah baheula jeung “Nu Anyar” ngawakilan sajarah modéren atawa sajarah kiwari (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.”
Éta petikan nyebutkeun, “bakal ngudag.” Romanisme jeung Protestanisme murtad “bakal ngudag jalan anu sarupa ka jalma-jalma anu ngahargaan sakabéh parentah ilahi.” Dunya Heubeul dina petikan éta nyaéta Éropa, jeung Dunya Anyar nyaéta buana Amérika. Sister White ngajar yén sakuliah dunya baris disanghareupan ku ujian hukum Minggu, sarta yén Romanisme baris mingpin dina panganiayaan di Éropa, jeung Protestanisme murtad baris mingpin dina panganiayaan di buana Amérika. Buana Amérika jeung Éropa téh anu dihartikeun minangka “Kristenitas.” Boh Romanisme boh Protestanisme murtad “bakal ngudag jalan anu sarupa ka jalma-jalma anu ngahargaan sakabéh parentah 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 ngudag” téh nuduhkeun hiji lampah anu bakal kajadian ku duanana kakawasaan, sarta sacara gramatikal mustahil pikeun nyarankeun yén Romanisme Dunya Heubeul téh mangrupa kakawasaan kapapaan jaman Poék. Panganiayaan anu dilaksanakeun ku duanana kakawasaan aya dina wangun waktu nu bakal datang. Harti éta frasa téh “bakal ngudag,” sarta éta ngandung harti nuturkeun atawa ngudag hiji hal kalayan maksud pikeun ngahontal atawa ngarebutna. Ieu ngandung implikasi hiji lampah nu bakal datang, nalika hiji jalma atawa kelompok boga komitmen pikeun sacara aktip neangan hiji tujuan atawa obyéktif.
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.
Frasa éta tiasa dipaké dina rupa-rupa kontéks: “Manehna baris ngudag karir dina widang kadokteran,” hartina manehna ngarencanakeun pikeun usaha jadi tanaga profésional médis. “Anjeunna baris ngudag gelar dina rékayasa,” nuduhkeun yén anjeunna boga maksud pikeun diajar rékayasa di lembaga atikan luhur. “Tim éta baris neraskeun ngudag proyék éta nepi ka réngsé,” ngandung harti yén tim éta bakal terus ngagarap éta proyék nepi ka beres. “Maranéhna baris ngudag léngkah hukum ngalawan pausahaan éta,” hartina maranéhna boga niat pikeun nyokot léngkah-léngkah hukum guna nungkulan hiji pasualan atawa néangan kaadilan. Sacara umum, “baris ngudag” ngandung harti tekad, komitmen, jeung niat anu écés pikeun ngahontal hiji tujuan atawa hasil anu tangtu dina mangsa nu bakal datang.
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.
Tafsir pribadi anu dipaké pikeun ngajar yén Romanisme di Dunya Heubeul téh sajarah nu geus kaliwat, satuluyna dipaké minangka landasan pikeun nangtayungan panerapan anu salah tina panerapan rangkep tilu kana nubuat. Éta ngedalkeun yén panerapan rangkep tilu ngeunaan Roma ngawakilan Roma kapir, diteruskeun ku Roma kapausan, tuluy Amérika Sarikat minangka nu katilu tina tilu Roma éta. Panerapan anu kacida sarupana jeung anu cacad ieu kungsi dipaké teu lila sanggeus 11 Séptémber 2001, nalika aya hiji golongan misah ti gerakan téh alatan kitab Yoél.
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.
Paséa éta tuluy dimimitian dina hiji pasamoan kémah di Kanada, tempat panerapan rangkep tilu kana tilu sangsara diasupkeun kana kitab Yoél pikeun ngajar yén Islam tina sangsara katilu téh nyaéta bangsa anu datang ngalawan ka éta tanah dina ayat genep pasal hiji. Éta bangsa téh Roma kapapaan, tapi hiji tafsir pribadi diasupkeun kalayan ngaku yén éta bangsa téh Islam. Panerapan rangkep tilu tina tilu sangsara geus netepkeun Islam minangka kakawasaan tanggal 11 Séptémber 2001, sarta tafsir pribadi anyar éta negeskeun yén kakawasaan kapapaan dina Yoél pasal hiji saéstuna téh Islam. Hiji tafsir pribadi anu nolak pangenalan anu bener ngeunaan kakawasaan kapapaan dina kitab Yoél dikuatkeun ku panerapan anu salah kana tilu sangsara. Ayeuna hiji tafsir pribadi anu nyingkirkeun kakawasaan kapapaan demi Amérika Sarikat keur diwanohkeun.
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.
Hal anu geus aya, nya éta kénéh nu bakal aya; sarta hal anu geus dipigawé, nya éta kénéh nu bakal dipigawé deui; jeung teu aya anu anyar di handapeun panonpoé. Naha aya naon baé anu bisa disebut, “Tingal, ieu téh anyar?” Éta geus aya ti baheula kénéh, saméméh urang aya. Pandita 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.
Pasulayan-pasulayan dina poé-poé panungtungan ngawengku pangulangan pasulayan-pasulayan baheula, sarta dina Daniel pasal sabelas aya pasulayan ngeunaan Uriah Smith anu nerapkeun tafsiran pribadina kana lambang raja kalér. Ku cara kitu anjeunna ngawangun hiji pamahaman ngeunaan Daniel pasal sabelas anu ngan ngahasilkeun poék. Dina poé-poé panungtungan ieu, pasulayan-pasulayan anu diulang téh hususna nuduhkeun buah tina nerapkeun tafsiran pribadi kana bebeneran anu geus mantep. Ieu anu dilakukeun ku Smith dina bukuna, Daniel and the Revelation. Ieu ogé anu dilakukeun dina pasulayan dina kitab Yoel, sarta ieu kénéh dinamika anu sarua anu keur dipaké nalika hiji paragraf tina The Great Controversy ngaleungitkeun harti anu aya dina dunya jeung dina tulisan-tulisan Ellen White ngeunaan naon anu diwakilan ku “Christendom”, bareng jeung panolakan kana aturan dasar tata basa anu nétélakeun yén frasa “will pursue” nandakeun hiji kajadian anu bakal datang. Ti éta titik rujukan, pamadegan anu cacad yén “Old World” téh mangrupa sajarah kakawasaan kapausan ti taun 538 nepi ka 1798, tuluy dipaké pikeun ngabantah pamahaman anu geus mantep ngeunaan harti tina panerapan rangkep tilu tina nubuat.
“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.
“Sadayana anu ku Allah dina sajarah nubuat parantos ditangtukeun pikeun digenepan dina mangsa katukang, parantos kajadian; jeung sagala anu masih kénéh bakal datang, dina runtuyanana, bakal kajadian. Daniel, nabi Allah, nangtung dina tempatna. Yohanes nangtung dina tempatna. Dina Wahyu, Singa ti kaom Yuda parantos muka ka para murid nubuat kitab Daniel, sarta ku kituna Daniel nangtung dina tempatna. Anjeunna nyangking kasaksianana, nyaéta naon anu ku Gusti diwahyukeun ka anjeunna dina titingalian ngeunaan kajadian-kajadian anu agung jeung khidmat, anu ku urang kudu dipikanyaho bari urang nangtung dina ambang pisan pangenepanana.
“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 Messages, book 2, 109.
Dina sajarah jeung nubuat, Firman Allah ngagambarkeun pasalia panjang anu terus lumangsung antara bebeneran jeung kasalahan. Pasalia éta nepi ka ayeuna kénéh keur lumangsung. Hal-hal anu geus kajadian, bakal kajadian deui. Paséa-paséa baheula bakal dihirupkeun deui, jeung tiori-tiori anyar bakal terus-terusan mucunghul. Tapi umat Allah, anu dina kapercayaan maranéhna jeung dina pamekaran nubuat geus nyepeng peran dina ngumumkeun pesen malaikat kahiji, kadua, jeung katilu, nyaho di mana maranéhna nangtung. Maranéhna miboga pangalaman anu leuwih mulya ti batan emas murni. Maranéhna kudu nangtung pageuh saperti batu cadas, nyepeng pageuh pangawitan kayakinan maranéhna nepi ka ahir.” Selected Messages, 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.
Bisa kalayan gampang dibuktikeun yén Sadérék White ngaidentipikasi “mimitina kayakinan maranéhna” milik Paulus minangka bebeneran-bebeneran dasar Adventisme. Kaum Millerit ngajar yén “jalma-jalma garong ti bangsamu” téh kakawasaan kapausan, jeung ti taun 1989 ka hareup gerakan saratus opat puluh opat rébu geus sababaraha kali ngaidentipikasi pangarti anu sarua kana lambang éta saperti anu dipigawé ku kaum Millerit. Ayeuna aya hiji “téori anyar” ngeunaan saha “jalma-jalma garong ti bangsamu” téh, jeung ieu geus ngahirupkeun deui hiji pasulayan heubeul dina harti yén éta ngagunakeun idéntifikasi anu salah kana hiji lambang nubuat anu geus maneuh pikeun ngawangun hiji modél nubuat anu ditegakkeun dina keusik. Boh éta téh tafsiran pribadi Smith, atawa panerapan anu salah kana bangsa dina Yoél pasal hiji, atawa idéntifikasi Amérika Sarikat minangka Roma Modéren; katilu kasalahan éta nyerang pangarti anu bener ngeunaan Roma kapausan dina poé-poé panungtungan, jeung ku kituna maranéhna nyerang lambang anu netepkeun paningal nubuat anu ngaidentipikasi naha umat Allah binasa atawa hirup.
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.
Dina mangsa nu bakal datang, Romanisme di Éropa jeung Protestantisme nu murtad di Amérika “baris ngudag” nganiaya para nu ngajaga Sabat, sakumaha geus dilakukeun sapanjang sajarah suci.
“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.
“Gusti bakal ngagerakkeun umat-Na; lamun sarana séjén gagal, bid’ah-bid’ah bakal asup di antara maranéhna, anu bakal ngayak maranéhna, misahkeun sekam tina gandum. Gusti ngagero ka sakumna anu percaya kana pangandika-Na supaya hudang tina sare. Cahaya anu mulya geus sumping, anu merenah pikeun mangsa ieu. Ieu téh bebeneran Kitab Suci, anu nembongkeun bahaya-bahaya anu geus caket pisan ka urang. Cahaya ieu kudu nuntun urang kana panalungtikan Kitab Suci kalayan taliti, sarta kana pamariksaan anu pangkritisna kana posisi-posisi anu ku urang dicekel. Gusti ngahoyongkeun supaya sakabéh aspek jeung posisi bebeneran ditalungtik sacara tuntas jeung tekun, kalayan doa jeung puasa. Nu percaya ulah cicing dina sangkaan-sangkaan jeung pamanggih-pamanggih anu teu écés ngeunaan naon anu jadi bebeneran.” Gospel Workers, 299.
We will continue these thoughts in the next article.
Urang bakal nuluykeun ieu pamikiran dina artikel salajengna.