We have been forewarned that “old controversies” would be revived in the last days.
Urang geus diparéntahkeun ti heula yén “pasulayan-pasulayan heubeul” bakal dihirupkeun deui dina poé-poé panungtungan.
“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.” Selected Messages, book 2, 109.
“Dina sajarah jeung nubuatan, Firman Allah ngagambarkeun pasalia panjang anu terus lumangsung antara bebeneran jeung kasalahan. Pasalia éta nepi ka ayeuna kénéh keur lumangsung. Hal-hal anu geus kungsi aya, baris diulang deui. Pasulayan-pasulayan heubeul baris dihirupkeun deui, sarta téori-téori anyar bakal terus-terusan mucunghul.” Selected Messages, book 2, 109.
Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.
Kalawan teu weléh, paséa-paséa baheula éta mangrupa usaha satanis pikeun ngagulingkeun kalungguhan Roma Modern, sabab Roma kapapaan dina poé-poé panungtunganlah anu netepkeun eta titingalian. Aya sababaraha conto ngeunaan kanyataan ieu dina sajarah Adventisme. Anu kahiji nyaéta paséa antara kaum Protestan jeung kaum Millerite sakumaha digambarkeun dina bagan panaratas taun 1843. Hiji-hijina rujukan dina bagan panaratas suci taun 1843, anu “diarahkeun ku Gusti sarta henteu meunang dirobah,” anu lain rujukan langsung kana hiji bebeneran nubuatan tina firman Allah, nyaéta gambaran ngeunaan paséa kaum Millerite jeung kaum Protestan dina mangsa éta. Kaum Protestan ngaidéntifikasi “perampok-perampok bangsamu” dina Daniel pasal sabelas, ayat opat welas, minangka Antiokhus Epifanes, ari kaum Millerite terang yén éta téh Roma.
“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.
“164 Pupusna Antiochus Epiphanes, anu tangtu waé, henteu ngadeg ngalawan Pangeran para pangeran, sabab anjeunna geus pupus 164 taun saméméh Pangeran para pangeran lahir.” Bagan Pelopor 1843.
Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.
Saterasna timbul pasulayan antara James White jeung Uriah Smith ngeunaan idéntifikasi anu leres tina “raja ti kalér” dina Daniel pasal sabelas. James leres nalika ngaidéntifikasi “raja ti kalér” dina ayat-ayat panungtung Daniel sabelas minangka Roma kapapaan, atawa sakumaha ku sim kuring disebut Roma modéren. Smith ngabantah yén “raja ti kalér” dina Daniel pasal sabelas, ayat tilu puluh genep, nyaéta Perancis ateistis.
“VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.
“AYAT 36. Jeung raja éta bakal lampah nurutkeun kahayangna sorangan; sarta anjeunna bakal ngagungkeun dirina, jeung ngagedékeun dirina ngaleuwihan unggal allah, sarta bakal ngucapkeun perkara-perkara anu matak pikaheraneun ngalawan Allah anu ngungkulan sakabéh allah, sarta bakal hasil nepi ka bebendu éta kasampurnakeun; sabab naon anu geus ditangtukeun téh pasti bakal kajadian.
“The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and the Revelation, 292.
“Raja anu dipidangkeun di dieu moal bisa nuduhkeun kakawasaan anu sarua jeung anu pamungkas diperhatikeun; nyaéta, kakawasaan kapapaan; sabab katerangan-kateranganana moal cocog lamun diterapkeun ka kakawasaan éta.” Uriah Smith, Daniel and the Revelation, 292.
Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s Word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.
Smith nyelapkeun “tafsiran pribadi”-na sorangan nalika anjeunna nyatakeun, “Raja anu diwanohkeun di dieu teu bisa nandakeun kakawasaan anu sarua jeung anu panungtungan diperhatikeun; nyaéta, kakawasaan kapapaan; sabab rincian-rincianna moal cocog lamun diterapkeun kana kakawasaan éta.” Firman Allah moal kungsi gagal, sarta sacara gramatikal teu leres ngagunakeun hiji dalil manusa pikeun mungkir struktur gramatikal anu écés tina éta petikan. Ayat éta nyebutkeun “jeung raja éta,” anu nuntut yén raja anu keur diidéntifikasi téh raja anu sarua jeung anu digambarkeun dina petikan saméméhna. Teu aya bukti ngeunaan hiji raja anyar, sarta Smith negeskeun yén “kakawasaan anu sarua jeung anu panungtungan diperhatikeun” téh nyaéta “kakawasaan kapapaan.” Dina bukuna anjeunna ngaku yén ti ayat tilu puluh hiji nepi ka ayat tilu puluh lima téh kakawasaan kapapaan, sarta ku euweuh bukti gramatikal anu ngaidéntifikasi hiji raja anyar dina ayat tilu puluh genep, anjeunna ngan saukur ngajawab yén ayat-ayat sanggeus ayat tilu puluh lima henteu ngagambarkeun ciri-ciri profétik tina kakawasaan kapapaan. Ku kituna anjeunna nyelapkeun pamadeganana ngeunaan Perancis.
When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.
Nalika Smith nyanghareupan ayat kaopat puluh, dasar nubuat anu cacad anu geus diwangunna ku tafsir pribadina maksa anjeunna pikeun nangtukeun ayana perang tilu pihak, anu ku sangkaan-sangkaanna ngenalkeun raja beulah kidul minangka Mesir, anu dina ayat éta “ngadorong” ngalawan Perancis, sedengkeun Turki ku anjeunna diidentipikasikeun minangka raja beulah kalér anu ogé datang ngalawan Perancis. Tambahan tafsir manusa éta ngawangun hiji modél nubuat anu nyababkeun Smith ngaidentipikasikeun hiji Armagedon literal, nalika Turki maju ka Yerusalem, nandaan panutupan mangsa kasempetan manusa nalika Mikail nangtung. Loba buku dina sajarah Adventisme geus ditulis kalawan leres pikeun ngaidentipikasikeun kasalahan tina panerapan anu saperti kitu.
It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.
Lain tujuan ieu tulisan lain pikeun ngabahas buah tina tafsiran pribadi Uriah Smith, tapi saukur pikeun nangtukeun pasulayan anu timbul nalika anjeunna mimiti ngamajukeun tafsiran pribadina; sabab nalika James White nentang pamadeganana anu sesat, éta jadi hiji deui jalur pasulayan dina Adventisme, tempat idéntifikasi anu leres ngeunaan Roma diserang ku hiji panerapan anu palsu.
There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.
Aya ogé pasualan anu panjang tur nyéréd ngeunaan “the daily” dina kitab Daniel, nalika Adventisme Laodikea nganut paham Protestan nu murtad anu ngaidéntifikasi “the daily” dina kitab Daniel minangka palayanan Kristus di Bait Suci, anu patukang tonggong jeung bebeneran dasar anu geus diteguhkeun yén “the daily” téh lambang Roma pagan.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) 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 in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.
“Satuluyna sim kuring ningali patali jeung ‘kurban sapopoe’ (Daniel 8:12), yén kecap ‘kurban’ téh ditambahan ku hikmah manusa, sarta henteu kaasup kana éta naskah, jeung yén Gusti parantos maparin pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngabewarakeun pekik jam pangadilan. Waktu kasatuan aya, saméméh taun 1844, ampir kabéh ngahiji dina pamadegan anu leres ngeunaan ‘kurban sapopoe’; ari dina kaayaan ruwet saprak taun 1844, pamadegan-pamadegan séjén geus dianut, sarta gelap jeung kabingungan tuluy nuturkeun. Waktu henteu deui jadi ujian ti saprak taun 1844, sarta moal kungsi deui jadi ujian.” Early Writings, 74.
At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.
Dina mangsa panungtungan, dina taun 1989, nalika genep ayat pamungkas tina Daniel sabelas dibuka segelna, raja kalér harita dipikawanoh minangka Roma kapapaan, sakumaha James White geus saméméhna nangtukeun dina pasualan bantahana jeung Uriah Smith. White nerapkeun métodologi “garis kana garis” nalika anjeunna nyanghareupan kasalahan pamadegan Smith. White ngabantah yén lamun kakawasaan panungtungan anu digambarkeun dina Daniel dua, jeung kakawasaan panungtungan anu digambarkeun dina Daniel tujuh, jeung kakawasaan panungtungan anu digambarkeun dina Daniel dalapan, sadayana téh Roma, mangka dumasar kana tilu garis kasaksian, kakawasaan anu nepi ka ahirna dina Daniel sabelas téh Roma, lain sakumaha klaim Smith yén éta téh Turki.
The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.
Gerakan nubuat malaikat katilu anu dimimitian dina taun 1989, teu lila sanggeus 11 Séptémber 2001 nyanghareupan hiji pasulayan ngeunaan Yoél pasal hiji. Dina lima ayat kahiji, dua saksi, kahiji tina generasi-generasi, tuluy tina serangga-serangga, nangtukeun hiji karuksakan nu lumangsung sacara progresif anu ditimpakeun ka Adventisme ku Roma. “Jalma-jalma mabok” dina nubuat, nurutkeun Yesaya, nyaéta “jalma-jalma panyindir anu maréntah Yerusalem.” Maranéhna hudang dina generasi kaopat jeung panungtungan. Karuksakan anu lumangsung sacara progresif éta mangrupa karuksakan rohani, sabab anu keur diungkulan téh Yerusalem dina poé-poé panungtungan, jeung ti saprak pangberontakan taun 1863 terus ka hareup, urang Advent Poé-Katujuh Laodikia nginum beuki jero kana doktrin-doktrin Roma.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.
Pangandika PANGERAN anu sumping ka Yoél bin Petuél. Dangukeun ieu, hé para kokolot, sarta déngékeun, sakumna pangeusi nagri. Naha ieu geus kajadian dina jaman maranéh, atawa malah dina jaman karuhun maranéh? Caritakeun ieu ka anak-anak maranéh, sarta sina anak-anak maranéh nyaritakeun ka anak-anakna, jeung anak-anakna ka turunan anu séjén deui. Anu kari ku hileud badag didahar ku walang; jeung anu kari ku walang didahar ku hileud leutik; jeung anu kari ku hileud leutik didahar ku hileud séjén. Hudang, hé para jelema mabok, tuluy ceurik; jeung ngagorowok, hé sakumna anu nginum anggur, lantaran anggur anyar geus dipupus tina sungut maranéh. Yoél 1:1–5.
After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.
Sanggeus wangunan-wangunan gedé di Kota New York rubuh, kahartina yén hujan panungtung harita mimiti “nyiprat”, sarta yén kontrovérsi dina Habakuk pasal dua, anu geus kacumponan dina sajarah Millerit, sakali deui keur lumangsung. Kontrovérsi éta ngeunaan metodologi nubuat anu leres.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.
Abdi rek nangtung dina tempat pangawalungan abdi, sarta nempatkeun diri dina munara, sarta rek nénjo pikeun nyaho naon anu baris diucapkeun ku Mantenna ka abdi, jeung naon anu kudu ku abdi dijawab lamun abdi ditegor. Jeung PANGERAN ngawaler ka abdi, sarta ngandika, Tuliskeun éta titingalian, sarta écéskeun dina loh-loh, sangkan anu maca éta bisa lumpat. Sabab éta titingalian masih kénéh keur waktu anu geus ditangtukeun, tapi dina ahirna éta baris nyarita, sarta moal bohong: sanajan éta lila datangna, antosan éta; sabab éta tangtu baris datang, éta moal molor. Lah, jiwana anu ngagedéan diri teu lempeng dina dirina: tapi anu bener bakal hirup ku iman-na. Sumawona deui, ku sabab anjeunna ngalanggar ku anggur, anjeunna jalma sombong, sarta henteu cicing di imah, anu ngalegaan kahayangna siga kubur, sarta lir pati, sarta teu bisa wareg, tapi ngumpulkeun ka dirina sagala bangsa, sarta ngagundukkeun ka dirina sagala umat. Habakkuk 2:1–5.
The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”
Pangudag Habakuk dua ngagambarkeun pangudag gerakan saratus opat puluh opat rébu anu dimimitian nalika malaikat anu kuat dina Wahyu pasal dalapan belas turun dina Séptémber 11, 2001. Tuluy timbul hiji paséa antara jalma-jalma anu nangtung dina dasar-dasar Adventisme anu digambarkeun dina bagan panaratas 1843, jeung jalma-jalma anu dina Habakuk ngalanggar “ku anggur” sarta anu mangrupakeun “jalma-jalma mabok” dina Yoél anu tuluy “hudang,” ngan ukur supaya “anggur anyar” dipiceun tina “sungut” maranéhna.
The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.
Kecap Ibrani “reproved” dina ayat kahiji hartina “bantah jeung”. Bantahan anu dipasihkeun ka para panjaga Millerite digambarkeun dina bagan panaratas taun 1843 anu disusun dina bulan Méi 1842 pikeun minuhan ayat-ayat ieu. Hiji golongan anu hirup ku iman maranéhna aya dina paselisihan ngeunaan talatah bebeneran ayeuna anu sipatna nubuat keur mangsa éta, jeung golongan séjén anu ngalanggar ku anggur. Maranéhna téh para mabokna Yoel anu hudang tuluy manggihan yén anggur, lambang doktrin, geus dipotong tina sungut maranéhna. Maranéhna téh para mabokna Efraim dina kitab Yesaya anu maréntah Yerusalem sarta teu mampuh ngartos kana kitab anu disegel.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.
Cilaka kana makuta kareueus, ka para paminum urang Éfraim, anu kaéndahan mulya maranéhna ibarat kembang nu keur layu, anu aya di puncak lebak-lebak subur maranéhna anu katarajang ku anggur! Lah, Gusti kagungan saurang anu kawasa jeung kuat, anu saperti badai hujan és jeung angin topan nu ngancurkeun, saperti caah cai gede nu ngagulidag, bakal ngabantingkeun ka taneuh ku panangan. Makuta kareueus, nya éta para paminum urang Éfraim, bakal dihinjak ku sampéan.... Eureun heula sarta héran; sasambatlah jeung ngagero: maranéhna mabok, tapi lain ku anggur; maranéhna oleng, tapi lain ku inuman keras.... Ku sabab éta, dangukeun pangandika Gusti, eh maranéh jelema-jelema anu ngahina, anu maréntah ieu bangsa anu aya di Yerusalem. Sabab Gusti geus ngucurkeun ka maranéh roh saré nu jero, sarta geus meungpeuk panon maranéh: para nabi jeung para pamingpin maranéh, para nu ningali titingalian, ku Anjeunna geus ditutupan. Jeung sakabéh titingalian jadi ka maranéh saperti kecap-kecap dina hiji kitab anu disegel, anu dipasrahkeun ku jelema ka anu pinter, cenah, “Mangga baca ieu, sim kuring nyuhunkeun”; tuluy manéhna ngajawab, “Abdi teu tiasa, sabab ieu disegel.” Jeung kitab éta dipasrahkeun ka anu teu bisa maca, cenah, “Mangga baca ieu, sim kuring nyuhunkeun”; tuluy manéhna ngajawab, “Abdi teu bisa maca.” Yesaya 28:1–3, 14; 29:9–12.
The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.
Padebat dina kitab Habakuk antara para pamabok ti Éfraim jeung maranéhna anu hirup ku iman kana Firman nubuat Allah sacara husus dipikawanoh minangka padebat ngeunaan métodologi anu bener lawan anu salah dina kasaksian Yesaya, sabab Yesaya nétélakeun yén métodologi “baris kana baris” téh anu nyababkeun para pamabok tisoledat sarta asup kana hiji pasatujuan maot.
But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.
Tapi maranéhna ogé geus sasab ku anggur, jeung ku inuman nu matak mabok geus nyasab tina jalan; imam jeung nabi geus sasab ku inuman nu matak mabok, maranéhna kakeueum ku anggur, maranéhna nyasab tina jalan ku inuman nu matak mabok; maranéhna sasab dina tetenjoan, maranéhna titajong dina pangadilan. Sabab sagala méja pinuh ku utah jeung kokotor, nepi ka euweuh hiji tempat ogé anu beresih. Saha anu rék Anjeunna ajar pangaweruh? Jeung saha anu rék Anjeunna mikeun pamahaman kana doktrin? Naha ka jalma-jalma anu kakara disapih tina susu, jeung kakara dipisahkeun tina payudara? Sabab parentah kudu parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, di ditu saeutik: Sabab ku biwir nu gagap jeung ku basa séjén Anjeunna bakal nyarita ka ieu bangsa. Ka maranéhna Anjeunna geus ngandika, Ieu teh pangreureuhan anu ku dinya maranéh bisa mere nu capé reureuh; jeung ieu teh panyegeran: tapi maranéhna henteu daék ngadéngé. Tapi firman PANGERAN ka maranéhna jadi parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, di ditu saeutik; supaya maranéhna indit, tuluy murag ka tukang, tuluy remuk, kajiret, jeung katangkep. Ku sabab eta dangukeun firman PANGERAN, eh maraneh jalma-jalma nu moyok, anu maréntah ieu bangsa anu aya di Yerusalem. Sabab maraneh geus ngomong, Kami geus nyieun perjangjian jeung pati, jeung jeung naraka kami geus sapuk; lamun pecut nu ngaguludag kawas caah liwat, eta moal nepi ka kami: sabab kami geus ngajadikeun kabohongan jadi pangungsian kami, jeung handapeun kapalsuan kami nyumputkeun diri. Yesaya 28:7–15.
Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.
Saterusna Yesaya ngécéskeun naon anu ku Allah dipasang kana pasualan Habakuk anu bakal ngadatangkeun pangadilan ka jalma-jalma anu mabok, nyaéta batu pondasi éta, “tujuh kali” dina Imamat dua puluh genep, anu mangrupa nubuat waktu anu munggaran anu ku Jibril jeung para malaikat dipingpin sangkan William Miller ngartos.
Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.
Ku kituna kieu timbalan Gusti ALLAH: Tenjo, Kami netepkeun di Sion hiji batu pikeun dadasar, hiji batu anu geus diuji, hiji batu juru anu mulia, hiji dadasar anu pasti; sing saha anu percaya moal gugup buru-buru. Kaadilan deuih ku Kami rek dijadikeun garis ukur, jeung kabeneran jadi unting-unting; jeung hujan és bakal nyapu nyingkirkeun pangungsian tina kabohongan, sarta cai bakal ngalimpudan tempat panyumputan. Jeung perjangjian maraneh jeung pati bakal dibatalkeun, jeung kasaluyuan maraneh jeung naraka moal nangtung; lamun pecut banjir anu ngalimpud ngaliwat, mangka maraneh bakal dipapay ku eta. Yesaya 28:16–18.
Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third woe, incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.
Teu lila sanggeus Gusti mingpin umat-Na balik ka jalan-jalan baheula, mimiti dina 11 Séptémber 2001 aya hiji golongan anu geus ilubiung dina gerakan éta anu netepkeun yén opat serangga dina Yoél ngagambarkeun Islam tina kasangsaraan katilu. Nalika méthodologi “line upon line” geus dibukakeun ka umat Allah dina éta generasi panungtungan, hiji aturan konci dina nubuat kacangking. Aturan éta nya éta panerapan rangkep tilu tina nubuat, sarta golongan anu netepkeun yén opat generasi dina Yoél ngagambarkeun Islam tina kasangsaraan katilu téh, kalawan salah, nerapkeun aturan panerapan rangkep tilu tina nubuat pikeun ngadukung panerapan maranéhna anu salah.
Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.
Tuluy dina kurun waktu taun 2014, Sétan diidinan asup ka ieu gerakan mawa agenda homoseksual “woke” ti Britania Raya jeung Australia, anu ngadadasarkeun seranganana kana tafsir palsu ngeunaan sajarah anu dilambangkeun dina Daniel pasal sabelas ayat hiji nepi ka lima welas. Pamingpin anu pro-homoseksual, anu nyusup sarta nyerang ieu gerakan, ahirna ngedalkeun yén Adventisme kudu ménta hampura ka paus Roma, lantaran cenah geus ngalakukeun tuduhan palsu ka antikristus, nyaéta paus Roma. Tujuan tina serangan ieu nyaéta pikeun maéhan ieu gerakan, sarta utamana pikeun nimbulkeun kabingungan dina pasal éta pisan (Daniel 11:1–15) tempat “para rampog umat anjeun” diidentipikasi.
All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.
Sakabéh pasalia ieu mangrupa usaha Iblis pikeun ngabalieurkeun lambang Roma kapapaan. Henteu aya anu anyar di handapeun panonpoé, nurutkeun jalma anu pangwijaksanana anu kantos hirup. Kiwari, pasalia éta deui dumasar kana idéntifikasi Roma, anu dilambangkeun minangka “the robbers of thy people”. Tafsiran anyar jeung pribadi éta ngaku yén “the robbers of thy people” téh nyaéta Amérika Serikat, sarta ku kituna maranéhna écés henteu nyaho yén ieu téh pasalia anu sarua pisan jeung pasalia anu pangheulana antara kaum Millerite jeung kaum Protestan, jeung éta ogé nyambung kana paribasa heubeul anu disandarkeun ka panulis abad ka genep welas, John Heywood, anu nyebutkeun, “There are none so blind as those who will not see.” Variasi séjén tina ucapanana nyaéta, “None so deaf as those who will not hear.” Pangpangna, kalolobaan jalma henteu nyaho yén éta ungkara disandarkeun ka Heywood, kitu deui maranéhna henteu ngarti yén ucapan Heywood éta dicokot tina petikan-petikan Alkitab, saperti anu kapanggih dina Yermia, Yesaya, sarta anu dikutip ku Yesus dina Perjanjian Anyar.
Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.
Dangukeun ayeuna ieu, eh bangsa nu bodo, sarta henteu boga pangarti; nu boga panon, tapi teu ningali; nu boga ceuli, tapi teu ngadéngé. Yeremia 5:21.
It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.
Anu “jalma” dina kitab Daniel jeung “parawan-parawan bodo” dina Injil Mateus téh nyaéta anu henteu ngarti kana “nambahanana pangaweruh”. Nambahanana pangaweruh dina taun 1989 utamana nya éta pangakuan yén genep ayat panungtung tina Daniel pasal sabelas nangtukeun kebangkitan jeung ragragna kakawasaan kapapaan anu pamungkas, atawa, sakumaha ku abdi ditandaan, Roma Modern. Ayat-ayat éta nangtukeun Amérika Sarikat, nanging ngan dina hubungan Amérika Sarikat jeung kakawasaan kapapaan. Anu “jalma” jeung anu “bodo” dipapandékeun jeung anu “wijaksana”, sarta anu wijaksana dina poé-poé panungtung mémang boga pamahaman kana nambahanana pangaweruh dina taun 1989. Anu bodo téh nyaéta maranéhna anu boga panon, tapi henteu ningali, jeung boga ceuli, tapi henteu ngadangu.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.
Geus kuring ngadangu sora Gusti, saur-Na, “Saha anu ku Kami kudu diutus, jeung saha anu rek indit pikeun Kami?” Tuluy saur sim kuring, “Ieu sim kuring; utus sim kuring.” Jeung Anjeunna ngandika, “Indit, sarta bejakeun ka bangsa ieu, ‘Aranjeun enya-enya ngadangu, tapi henteu ngartos; aranjeun enya-enya ningali, tapi henteu ngarasakeun hartina.’ Jadikeun hate bangsa ieu kandel, jadikeun ceulina beurat, sarta peureumkeun panonna; supaya maranéhna ulah ningali ku panonna, ulah ngadangu ku ceulina, ulah ngartos ku haténa, tuluy baralik, sarta disageurkeun.” Yesaya 6:8–10.
The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.
Jalma anu keur dipapatahan dina Yesaya pasal genep téh nyaéta maranéhna anu ngaku aya dina amanat “kayaktian ayeuna” nu sumping dina 11 Séptémber 2001, sabab Yesaya genep nandaan éta petikan minangka kajadian dina mangsa “bumi pinuh ku kamulyaan PANGERAN”. Bumi jadi caang ku kamulyaan Allah nalika malaikat dina Wahyu dalapan welas turun, nalika gedong-gedong gedé di Kota New York diruntuhkeun ku hiji keuna ti Allah.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.
Dina taun pupusna Raja Uzia, abdi ogé ningali Gusti linggih dina tahta, luhur tur dijangkungkeun, sarta ujung jubah-Na ngeusi Bait Allah. Di luhur éta nangtung para serafim; masing-masing boga genep jangjang; ku dua jangjang anjeunna nutupan beungeutna, ku dua nutupan sukuna, jeung ku dua anjeunna ngapung. Jeung nu saurang sasambat ka nu saurang deui, pokna, Suci, suci, suci, PANGERAN semesta alam; sakuliah bumi pinuh ku kamulyaan-Na. Jeung tihang-tihang panto ngageter ku sora nu ngagero éta, sarta éta imah pinuh ku haseup. Yesaya 6:1–4.
Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.
Sadérék White ngahubungkeun pangwawaran malaikat éta jeung kajadian anu nandaan waktu nalika malaikat dina Wahyu pasal dalapan welas ngeusian bumi ku kamulyaan-Na.
“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]
“Wanci Allah bade ngutus Yesaya mawa hiji amanat ka umat-Na, Anjeunna ti heula ngidinan nabi éta ningali dina hiji titingalian ka tempat anu pangsuci-pang sucina di jero tempat suci. Ujug-ujug panto gerbang jeung hordeng jero Bait Suci téh siga diangkat atawa disingkirkeun, sarta anjeunna diidinan neuteup ka jero, ka tempat anu pangsuci-pang sucina, anu malah suku nabi gé teu meunang asup ka dinya. Di hareupeunana mucunghul hiji titingalian ngeunaan Yéhuwa linggih dina hiji tahta anu luhur tur ngajulang, sedengkeun kelim kamulyaan-Na ngeusi Bait Suci. Ngurilingan tahta éta aya para serafim, kawas para pangawal di sabudeureun Raja anu agung, sarta maranéhna ngagambarkeun kamulyaan anu ngurilingan dirina. Nalika pupujian maranéhna ngagema dina nada-nada anu jero pinuh ku pangbakti, tihang-tihang gerbang ngageter, saolah-olah diguncang ku lini. Kalayan biwir anu henteu kacemar ku dosa, para malaikat ieu ngocorkeun puji-pujian ka Allah. ‘Suci, suci, suci, nya éta PANGERAN semesta alam,’ saur maranéhna; ‘sakumna bumi pinuh ku kamulyaan-Na.’ [Tingali Yesaya 6:1–8.]”
“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.
“Para séráfim di sakuriling tahta kitu kacida pinuh ku rasa ajrih jeung hormat anu jero waktu maranéhna nenjo kamulyaan Allah, nepi ka maranéhna teu sakedapan ogé nenjo dirina sorangan kalawan rasa kagum. Puji maranéhna téh pikeun Gusti nu boga sarwa tentara. Nalika maranéhna neuteup ka mangsa nu bakal datang, waktu sakuliah bumi bakal pinuh ku kamulyaan-Na, pupujian kameunangan téh digemakeun ti hiji ka nu séjén dina kidung nu merdu, ‘Suci, suci, suci, nya éta Gusti nu boga sarwa tentara.’” Gospel Workers, 21.
Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.
Yesaya, anu ngawakilan umat Allah dina mangsa pamaterian anu dimimitian dina 11 Séptémber 2001, dipaparin hiji amanat pikeun dibawa ka hiji bangsa anu boga panon, tapi henteu milih ningali, jeung ceuli, tapi henteu milih ngadéngé. Isa Almasih, salaku Alfa jeung Omega, ngagambarkeun tungtung mangsa pamaterian saratus opat puluh opat rébu ku awalna. Dina tungtungna bakal aya deui saurang utusan anu diwakilan ku Yesaya, anu mawa amanat ka hiji bangsa anu milih henteu ningali jeung ngadéngé. Amanat éta bakal ngahasilkeun panyucian ahir saratus opat puluh opat rébu. Amanat éta nyaéta kecap-kecap Kaleresan, anu dibawa tina kasaksian nubuat Allah. Éta kasaksian nubuat téh nya éta “tetempoan” anu diteguhkeun ku kakawasaan anu dilambangkeun minangka “nu ngarampog ti bangsamu”.
In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.
Dina artikel saterusna urang baris nyokot masing-masing tina pasualan ieu sarta nempatkeun éta silih tindih dina hiji cara garis kana garis. Garis Millerite, garis Smith jeung White, garis “daily”, garis “raja ti kalér” dina 1989, garis serangga-serangga dina Yoél, jeung pasualan anu ayeuna. Genep pasualan heubeul, anu lamun ditingali garis kana garis, écés ngajunjung bebeneran tina pasualan kahiji anu digambarkeun dina bagan panaratas 1843. Éta bebeneran nyaéta yén Roma téh “nu ngarampok umat Anjeun”, anu ngagungkeun dirina sorangan, sarta anu ragrag, jeung netepkeun éta titingalian.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74.
“Kuring geus ningali yén bagan 1843 téh dipingpin ku panangan Gusti, sarta yén éta henteu meunang dirobah; yén angka-angkana téh sakumaha anu dipikahoyong ku Mantenna; yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sawatara angka éta, nepi ka teu aya saurang ogé anu bisa ningali éta, dugi panangan-Na dipiceun.” Early Writings, 74.
To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.
Nampik bebener-bebener anu aya dina bagan éta sarua baé jeung sakaligus nampik kawibawaan Roh Nubuat, sarta bagan éta nétélakeun yén anu netepkeun “the vision” téh nyaéta Roma, lain Amérika Sarikat; ari “the vision” éta nya éta titingalian anu ku Suleman dipénta ku anjeunna ka urang yén tanpa “the vision” éta, umat Allah bakal binasa.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Iblis téh... terus-terusan nyodorkeun anu palsu—pikeun nyasabkeun tina bebeneran. Panipuan Iblis anu pangahirna pisan nyaéta ngajadikeun kasaksian Roh Allah teu boga pangaruh nanaon. ‘Lamun euweuh tetenjoan, rahayat bakal binasa’ (Siloka 29:18). Iblis bakal digawé kalawan licik, ku rupa-rupa cara jeung ngaliwatan rupa-rupa sarana, pikeun ngagogojag kayakinan umat sesa Allah kana kasaksian anu sajati.
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Bakal aya kabencian anu dipicukeun ngalawan kana Kasaksian-kasaksian anu sipatna satanis. Gawé-gawé Iblis nyaéta pikeun ngaguncangkeun iman jamaah-gereja ka dinya, ku sabab ieu: Iblis moal bisa miboga jalan anu sakitu écésna pikeun mawa asup tipu dayana jeung ngabeungkeut jiwa-jiwa dina kasasabanna lamun panginget, tegoran, jeung piwuruk ti Roh Allah dipaliré.” Selected Messages, buku 1, 48.
“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 beungeut, anu maca haté sakumna manusa, nyarios ngeunaan jalma-jalma anu parantos nampi cahaya anu agung kieu: ‘Maranéhna henteu kasiksa jeung kagét ku sabab kaayaan moral jeung rohani maranéhna.’ Enya, maranéhna geus milih jalan-jalan sorangan, sarta jiwana resep kana kalalaworakeun maranéhna. Kuring ogé bakal milih kasasaran maranéhna, sarta bakal ngadatangkeun ka maranéhna hal-hal anu dipikasiieun ku maranéhna; sabab nalika Kami nyaur, teu aya anu ngawalon; nalika Kami nyarita, maranéhna henteu ngadangu: tapi maranéhna ngalakukeun kajahatan di payuneun panon Kami, sarta milih anu henteu dipikaresep ku Kami.’ ‘Allah bakal ngutus ka maranéhna kasasaran anu pohara kuat, nepi ka maranéhna percaya kana kabohongan,’ sabab maranéhna henteu narima kanyaah kana bebeneran, supaya maranéhna bisa disalametkeun,’ ‘tapi maranéhna malah resepeun 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.’” Testimonies, volume 8, 249, 250.
“Guru sawarga naros: ‘Kasesatan anu leuwih kuat naon anu bisa ngagoda pikiran salian ti pura-pura yén aranjeun keur ngawangun dina pondasi anu bener sarta yén Allah narima pagawéan aranjeun, padahal saenyana aranjeun ngalaksanakeun loba perkara nurutkeun kawijakan dunya sarta keur ngalakukeun dosa ngalawan ka Yéhuwa? O, ieu téh hiji panipuan anu kacida gedéna, hiji kasesatan anu matak kataji, anu ngarebut pikiran nalika jalma-jalma anu kungsi nyaho bebeneran salah nyangka wangun kasalehan téh sarua jeung sumanget jeung kakawasaanana; nalika maranéhna nganggap dirina beunghar, nambahan harta banda, sarta teu butuh nanaon, padahal saenyana maranéhna butuh sagalana.’” Testimonies, volume 8, 249, 250.