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# Rome Establishes the Vision - Number Three

Roma Netepake Visi—Nomer Tiga

The United States and the Prophetic Vision: A Call to Deep Biblical Study and Understanding

Amerika Serikat lan Visi Kenabian: Sawijining Panggilan tumuju Panaliten Kitab Suci sing Jero lan Pangerten

Author

Jeff Pippenger

Published

July 14, 2024

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In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, sifting process which is represented as the Messenger of the Covenant in Malachi chapter three cleansing the silver and gold is now under way. In Malachi chapter three it identifies a purging.

Ing rong artikel sadurungé kang ngrembug panafsiran pribadi sing ngakoni manawa Amerika Sarékat wis dilambangaké déning “para perampog saka bangsamu” kang “netepaké wahyu” ing Daniel pasal sewelas ayat patbelas, kita wis nyuplik sawijining pethikan saka panulisé Ellen White kang mratélakaké, “Para anggota pasamuwan siji-siji bakal diuji lan dibuktèkaké.” Proses pambuktèn, pangujian, lan pengayakan iku, kang dilambangaké minangka Utusan Prajanjian ing Maleakhi pasal telu nalika sesuci salaka lan mas, saiki lagi lumaku. Ing Maleakhi pasal telu, iku nedahaké sawijining pamurnèn.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Panjenengané bakal lenggah kaya juru ngresiki lan nyucèkaké salaka; Panjenengané bakal nyucèkaké para putrané Lèwi, lan ngresiki wong-wong mau kaya emas lan salaka, supaya padha nyaosaké pisungsung marang Pangéran kanthi kabeneran. Banjur pisungsungé Yehuda lan Yérusalèm bakal nyenengaké marang Pangéran, kaya ing jaman biyèn, lan kaya ing taun-taun sing kapungkur. Malakhi 3:3, 4.

Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.

Wong-wong kang tetep nyekeli pamanggih manawa Amerika Serikat iku pralambang kang netepaké wahyu, durung bisa utawa ora gelem mangertèni yèn pawarta kang kabikak segelé ing Juli 2023 iku kang nyucekaké para calon supaya klebu ing antarané wong satus patang puluh papat èwu. Ing pasamuwan ing Kapernaum, panyucekan pungkasan tumrap wong satus patang puluh papat èwu iku wis dipralambangaké.

> “Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.

> Gusti Yesus ngandika marang wong-wong mau kanthi cetha, ‘Ana sawatara panjenengan kang ora pracaya;’ nambahi, ‘Mulané Aku wus ngandika marang kowe, yèn ora ana wong siji waé kang bisa sowan marang Aku, kajaba yèn iku kaparingaké marang dhèwèké déning Rama-Ku.’ Panjenengané kersa supaya wong-wong mau mangertos yèn manawa padha ora katarik marang Panjenengané, iku awit atiné padha ora kabuka marang Roh Suci. ‘Nanging manungsa alamiah ora nampani prakara-prakara saka Rohing Allah, amarga iku kabodhoan tumrap dhèwèké; lan iya ora bisa mangertèni, marga prakara-prakara iku katitèni kanthi rohani.’ 1 Korinta 2:14. Lumantar pracaya jiwa nyawang kamulyaning Gusti Yesus. Kamulyan iki kasamar, nganti, lumantar Roh Suci, pracaya kaobongaké ana ing njero jiwa.

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> “Lumantar pangrebehan ing ngarepe umum marang ora pracayané, para murid iki saya adoh maneh saka Gusti Yesus. Wong-wong mau banget ora rena, lan kanthi karep nglarani Sang Juru Slamet sarta maremake piala atiné para wong Farisi, padha mbalikaké gegeré marang Panjenengané, banjur nilar Panjenengané kanthi rasa nistha. Wong-wong mau wis netepaké pilihane,—wis njupuk wangun tanpa roh, kulité tanpa isiné. Putusané iku ora tau dibatalaké manèh sawisé iku; awit wiwit wektu iku padha ora lumaku manèh bebarengan karo Gusti Yesus.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Ingkang tampahipun wonten ing asta-Nipun, lan Panjenenganipun badhé ngresiki lantaènipun nganti tuntas, sarta nglumpukaké gandum-Nipun menyang ing lumbung.’ Matius 3:12. Punika salah satunggaling wekdal panyucèk. Lumantar pangandika bebener, damèn kapisahaken saking gandum. Amargi sami kesupèn déning kasia-siaan lan rumangsa leres piyambak saéngga boten purun nampi pamrayogi, lan amargi tresna sanget dhateng donya saéngga boten kersa nampani gesang ing andhap-asor, kathah ingkang nyingkir saking Gusti Yesus. Kathah ugi taksih nindakaken prekawis ingkang sami. Jiwa-jiwa dipun uji ing dinten punika kados déné para sakabat wau dipun uji wonten ing sinagoga ing Kapernaum. Nalika bebener dipuntancebaké dhateng manah, piyambakipun sami mirsani bilih gesangipun boten salaras kaliyan karsaning Allah. Piyambakipun sami mirsani kabutuhan owah-owahan ingkang tuntas wonten ing dhirinipun; nanging piyambakipun boten kersa ngemban pagawean ingkang nyingkur dhiri punika. Mila saking punika, piyambakipun sami nesu nalika dosa-dosanipun kababar. Piyambakipun sami nilar kanthi kraos kasandhung, kados déné para sakabat nilar Gusti Yesus, kanthi sambat, ‘Pangandika punika atos; sinten ingkang saged ngrungokaké?’” The Desire of Ages, 392.

By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.

Kanthi “pangandika-pangandika kayektèn,” emas lan salaka ing pepindhan Malakhi bab panyucèn pungkasaning Padaleman Suci tumrap wong satus patang puluh papat ewu iku dipralambangaké.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.

> Lah, Ingsun bakal ngutus utusan-Ku, lan dhèwèké bakal nyawisaké dalan ana ing ngarsa-Ku; lan Pangéran, kang sira golèki, bakal ndadak rawuh menyang padalemané, ya iku Utusaning prejanjian, kang dadi kasenenganmu: lah, Panjenengané mesthi rawuh, mangkono pangandikané Pangéraning sarwa dumadi. Nanging sapa kang bisa tahan ing dina rawuhé? lan sapa kang bakal tetep jejeg nalika Panjenengané ngatingal? amarga Panjenengané iku kaya geni pangresiki, lan kaya sabuné tukang ngumbah. Maleakhi 3:1, 2.

All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “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.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “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,” they “must study the Scriptures for a purpose.”

Kabeh para nabi, kalebu Maléakhi, lagi nuduhaké dina-dina wekasan. Ing artikel pisanan saka tulisan-tulisan iki kita wis nyebut *The 1888 Materials*, kaca 403, ing ngendi kita diparingi katrangan mangkéné, “Sapa waé sing marem lan mapan mung karo pangawruhe dhéwé sing saiki isih ora sampurna bab Kitab Suci, lan ngira manawa iku wis cukup kanggo kaslametané, wong kuwi lagi mapan ing sawijining pangapusan sing nyebabaké pati. Ana akèh wong sing durung pepak katata nganggo bantahan-bantahan Kitab Suci, supaya padha bisa mbedakaké kasalahan lan nyalahaké kabèh tradhisi lan takhayul sing wis didolaké marang wong-wong kaya-kaya iku bebener.” Wong-wong sing diwedharaké ana ing pethikan sing padha “dudu para pamulangan Kitab Suci sing teliti,” sing “ora sinau kanthi tujuan” marang “ayat-ayat Kitab Suci” ing ngendi ana “bedané panemu.” Wong-wong sing lagi disapa “ora maca Kitab Suci [supaya] nampani sari lan lemaké kanggo nyawané dhéwé. Wong-wong kuwi ora ngrasa yèn iku swarané Gusti Allah sing lagi ngandika marang wong-wong kuwi. Nanging, manawa kita arep mangertèni dalan kaslametan, manawa kita arep ndeleng sorot-sorot saka Srengéngé kabeneran,” wong-wong kuwi “kudu nyinau Kitab Suci kanthi tujuan.”

The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “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. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “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.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”

Artikel kapisan ngidentifikasi menawa salah siji saka pérangan model kenabiané sing kesasar iku yaiku pethikan saka The Great Controversy, kang nyathet, “Romanisme ing Donya Lawas lan Protestantisme murtad ing Donya Anyar bakal nglakoni dalan kang padha marang wong-wong sing ngajèni kabèh pranatan ilahi.” The Great Controversy, 615. Tafsiran pribadiné ngaku menawa ukara iki lagi ngenali “Romanisme” minangka sajarah biyèn lan “Protestantisme murtad” minangka donya modhèren. Sawisé ana bukti gramatikal menawa penerapan sing ditindakake marang ukara iki wis dipelintir saka tegesé sing bener, wong-wong mau ora nuduhaké panarikan umum bab penerapan palsu kasebut. Satemené, malah pethikan iku dhéwé digunakaké kanggo ngiklanaké patemon zoom sabanjuré. Nanging kita diparingi pawartos menawa, “Kita kuduné nandhesaké marang kabèh wong kabutuhan kanggo nyelidiki kayektèn ilahi kanthi temen, supaya padha ngerti menawa tenan padha mangerténi apa kang dadi kayektèn.” Ora ana upaya kanggo narik bali pratelan palsu kasebut, kang katone dadi bukti menawa wong-wong sing nyurung penerapan palsu iki dudu wong-wong sing “nyelidiki kanthi temen” kanggo “mangerténi apa kang dadi kayektèn.”

From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.

Wiwit wiwitaning pasulayan iki, kita wus nyedhaki prakara iki kaya dene prakara iki luwih saka mung pasulayan antaraning bebener lan kaluputan ngenani sapa kang kaestokake déning “para rampoging umatmu” iku, lan aku isih tetep nyekel pandhangan mau. Artikel-artikel bab kitab Daniel wus tekan sawijining titik, yaiku angka rong atus, nalika tegesing ayat telulas nganti limalas saka Daniel sewelas wus katetepake kanthi cetha lan mantep. Ayat-ayat iku nggambarake sajarah wiwit taun 1989 tekan marang angger-angger Minggu kang enggal rawuh, kang kapacak ana ing ayat patang puluh saka Daniel sewelas.

We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:

Kita sampun ngidentifikasi sajarah punika minangka sajarah ingkang kasamunyi saking ayat sekawan dasa. Kita ugi sampun ngidentifikasi bilih nalika Sister White ngendika, “kitab ingkang katutup segel punika sanès kitab Wahyu, nanging pérangan punika saking ramalan Daniel ingkang magepokan kaliyan dinten-dinten pungkasan,” mila sajarah ingkang kasamunyi saking Daniel pasal sewelas ayat sekawan dasa punika inggih “pérangan punika saking ramalan Daniel.” Ayat telulas ngantos limalas nggambaraken kayektèn profetik ingkang kabikak segelé ing dinten-dinten pungkasan. Mila, tigang ayat punika ugi dipunlambangaken minangka kalih-lorone, “Wahyuipun Gusti Yesus Kristus” lan “Pitu Guntur,” wonten ing kitab Wahyu ingkang kabikak segelé sasampunipun sakedhik sadèrèngipun wekdal panutupan mangsa sih-rahmat. Nalika Sister White nyebat “pérangan saking kitab Daniel” punika, pérangan wacana panggenan pratelan punika kapanggih ngendika mekaten:

> “Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’

> “Aja nganti ana wong mikir, amarga dheweke ora bisa nerangake tegesé saben pralambang ing Kitab Wahyu, yèn ora ana paédahé tumrap dheweke nyelidiki kitab iki kanthi maksud mangertèni tegesé kayektèn sing kinandhut ana ing njeroné. Panjenengané kang nglairaké wewadi-wewadi iki marang Yohanes bakal maringi marang wong kang tekun nggolèki kayektèn sawatara rasa dhisik bab prakara-prakara swarga. Wong-wong kang atiné kabukak kanggo nampani kayektèn bakal diparengake mangertèni piwulang-piwulangé, lan bakal diparingi berkah kang dijanjèkaké marang wong-wong sing ‘krungu pangandikaning wangsit iki, lan netepi samubarang kang katulis ana ing njeroné.’”

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

> “Ing kitab Wahyu, kabèh kitab ing Kitab Suci padha kapethuk lan dipungkasi. Ing kéné ana pelengkapé kitab Daniel. Sing siji iku sawijining ramalan; sing sijiné sawijining wahyu. Kitab kang dipatrapi segel iku dudu kitab Wahyu, nanging péranganing ramalan Daniel kang magepokan karo dina-dina wekasan. Malaékat iku dhawuh, ‘Nanging kowé, hé Daniel, tutupen tembung-tembung iki, lan segelen kitab iki, nganti tekan ing wekasaning jaman.’ Daniel 12:4.” Para Rasul, 584, 585.

The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.

Tembung “pelengkap” ateges ndadekake sampurna. Bagéan saka kitab Daniel kang magepokan karo dina-dina wekasan, kang kabukak segelé ing wektu wekasan, katindakake dadi sampurna nalika digandhengake, “baris ing ndhuwur baris” karo “Wahyu Yesus Kristus,” lan “Pitu Guntur.” Katelu pralambang mau iku pesen kang kabukak segelé, mula nggambarake “tembung-tembung kayekten” kang dipigunakaké kanggo “ngresiki” wong satus patang puluh papat èwu ing pasucèning Pedaleman Suci pungkasan miturut Maleakhi, kaya kang dipralambangaké ing ayat telulas nganti limalas saka Daniel sewelas. Ayat ing tengah iku ayat ing ngendi pasulayan saiki dipralambangaké, lan minangka mangkono nggambarake pasulayan kang padha persisé karo kang diadhepi déning para Millerit ing sajarah kenabiané.

To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.

Nandhesake manawa “para begal saka bangsamu” ing ayat patbelas iku Amerika Serikat, minangka pasemon sing sampurna karo para Protestan ing sajarah Millerite kang nate ngaku manawa para begal iku nglambangaké Antiochus Epiphanes. Pasulayan iku bakal ngresiki rereged saka emas lan salaka, nanging prakara sing luwih wigati yaiku yèn pasulayan iku wis kaidini nuntun wong-wong kang diwakili déning para wong Lèwi ing Maleakhi pasal telu supaya nyinau Sabdané Allah sing sunnat kanthi luwih jero tinimbang sadurungé. “Wong Sikat Reget” ing impèné William Miller saiki lagi nyapu dhuwit recehan palsu lan permata-permata palsu metu saka kamar, minangka pambuka tumrap pakaryané Panjenengané nalika nyusun manèh permata-permata sejati menyang tatanan kang sampurna, kang padhangé sumunar ping sepuluh ngluwihi srengéngé.

The controversy was allowed to take place to accomplish that very work, for we have been informed that, “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.”

Polemik iku diparengaké kelakon supaya kaleksanan pakaryan iku piyambak, amarga kita wis diparingi pawartos manawa, “Allah bakal ngunggahaké umaté; manawa sarana liyané gagal, piwulang sesat bakal mlebu ana ing antarané, kang bakal nginteri wong-wong mau, misahaké damèn saka gandum. Gusti nimbali sakèhé wong kang pracaya marang pangandikané supaya tangi saka turu. Pepadhang kang aji wis rawuh, kang cocog kanggo wektu iki. Iki iku kayektèn Kitab Suci, kang nuduhaké bebaya-bebaya kang wis ana pas ing ngarepé kita. Pepadhang iki kuduné nuntun kita marang panyinau Kitab-kitab Suci kanthi temen lan pamariksan kang paling tliti marang pandhangan-pandhangan kang kita ugemi. Allah kersa supaya sakèhé gegayutan lan pendhiraning kayektèn ditlusuri kanthi jero lan tanpa kendhat, kanthi pandonga lan pasa. Wong-wong pracaya ora kena leren ana ing sangkan-paran lan pamanggih-pamanggih kang samar bab apa kang dadi kayektèn.”

The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”

“Bidaah-bidaah” sing Panjenengané idini lan ginakaké kanggo nggugah para suci-Nya kang lagi katuturan iku “pasulayan-pasulayan lawas.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> “Ing sajarah lan ramalan, Sabda Allah nggambarake pasulayan kang dawa lan terus lumaku antarane kayekten lan kasalahan. Pasulayan iku isih lumaku nganti saiki. Apa-apa kang wus tau kelakon bakal dibaleni maneh. Padudon-padudon lawas bakal diuripake maneh, lan teori-teori anyar bakal terus muncul. Nanging umate Allah, kang ing kapitadosan lan panggenapan ramalan wis njupuk peran ing pangwartane pesen malaékat kapisan, kapindho, lan katelu, padha ngerti ana ing ngendi panggonane. Padha nduwèni pengalaman kang luwih aji tinimbang emas murni. Wong-wong mau kudu jejeg mantep kaya watu karang, nyekel wiwitaning kapitadosane kanthi teguh nganti tekan wekasan.” Selected Message, buku 2, 109.

The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.

Pasulayan babagan “para perampog saka bangsamu” iku sawijining pasulayan lawas saka sajarah Millerite, yaiku “wiwitaning kapitadosané” sing didhawuhaké supaya “dicekel teguh nganti tekan pungkasan.” “Wiwitaning” “kapitadosan”é wong satus patang puluh papat ewu iku yaiku kayektèn-kayektèn dhasar sing dipralambangaké ing bagan para perintis taun 1843 lan 1850.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.

> “Mungsuh iku lagi ngupaya mbelokaké pikiran para sadulur lan para sedhèrèk kita saka pagawean nyawisaké sawijining umat supaya bisa ngadeg ing dina-dina pungkasan iki. Akal-pituné dirancang kanggo nuntun pikiran adoh saka bebaya-bebaya lan kuwajiban- kuwajiban ing wektu iki. Wong-wong mau nganggep pepadhang kang Kristus teka saka swarga kanggo maringi marang Yohanes tumrap umaté ora ana regané. Wong-wong mau mulang yèn pemandhangan-pemandhangan kang ana pas ing ngarepé kita iki ora cukup wigati kanggo nampa kawigatosan mirunggan. Wong-wong mau ndadèkaké kayektèn kang asalé saka swarga dadi ora ana dayané, lan ngrampasi umat Allah saka pengalamané ing mangsa kepungkur, lan nggantèni iku nganggo élmu palsu.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’

> “‘Mangkene pangandikané Pangéran, Ngadega ana ing dalan-dalan, lan delengen, lan takona bab dalan-dalan lawas, ing ngendi dalan kang becik iku, lan lumakua ana ing kono.’”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Aja nganti ana wong siji waé ngupaya ngrubuhake dhasar-dhasar iman kita,—dhasar-dhasar kang wis katetepaké ing wiwitaning pakaryan kita, lumantar sinau Sabda kanthi pandonga lan lumantar wahyu. Ing ndhuwur dhasar-dhasar iki kita wis mbangun sajroning sèket taun pungkasan. Wong-wong bisa uga nganggep yèn padha wis nemu dalan anyar, lan yèn padha bisa nyelehake dhasar kang luwih kuwat tinimbang dhasar kang wis katetepaké. Nanging iki iku pangapusan kang gedhé. Ora ana wong siji waé kang bisa nyelehake dhasar liyané kejaba dhasar kang wis katetepaké.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.

> “Ing jaman biyèn, akèh wong wus ngupadi mbangun kapitadosan anyar, netepaké prinsip-prinsip anyar. Nanging suwéné pira bangunané mau bisa jejeg?—Ora suwé banjur rubuh; awit ora diadegaké ing ndhuwur Watu Karang.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?

> “Punapa para murid kapisan boten kedah ngadhepi tetembunganipun manungsa? Punapa boten kedah mirengaken téyori-téyori palsu, lajeng, sasampunipun nindakaken samukawis, tetep madeg kukuh, ngandika, ‘Ora ana wong siji waé kang bisa masang dhasar liyané saliyané kang wus katetepaké’?”

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.

> “Mulané kita kudu nyekel wiwitaning kapitadosan kita kanthi teguh nganti tekan pungkasan. Tembung-tembung kakuwatan wis dikirim déning Allah lan déning Kristus marang umat iki, nggawa wong-wong mau metu saka donya, sethithik mbaka sethithik, menyang pepadhang cetha saka kayekten jaman saiki. Kanthi lambé kang wis kasentuh geni suci, para abdiné Allah wis martakaké pawarta iku. Pangandika ilahi wis masang segelé marang kasunyatan lan keaslianing kayekten kang wis diproklamasèkaké.” Review and Herald, March 3, 1904.

Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.

“Pathokan-pathokan kuna” ing kitab Yeremia iku yaiku “dhasar-dhasar sing wis katetepaké nalika wiwitaning pakaryan kita.” Kayekten-kayekten mau kaadegaké “ing sadhuwuring Watu Karang,” lan ing sajarah Millerit, kayekten-kayekten dhasar mau yaiku pawarta “kayekten saiki” sing kawartakaké ing taun 1842, 1843, lan 1844.

> “May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Mugi Gusti Allah nulungi panjenengan supados nampi tembung-tembung ingkang sampun kula aturaken. Sumangga tiyang-tiyang ingkang jumeneng dados para penjaga Allah wonten ing témbok-tembok Sion punika dados priya-priya ingkang saged ningali bebaya sadèrèngipun tumuju dhateng bangsa punika,—priya-priya ingkang saged mbédakaken antawisipun kayekten lan kalepatan, kabeneran lan katidakbenaran.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.

> “Pepèling iku wis rawuh: Ora kena diparengaké ana apa waé mlebu sing bakal ngganggu dhasaring pracaya kang ing ndhuwuré iku kita wis mbangun wiwit pesen iku rawuh ing taun 1842, 1843, lan 1844. Aku ana ing sajroning pesen iki, lan wiwit wektu iku aku wis ngadeg ana ing ngarepé jagad, setya marang pepadhang kang Gusti Allah wis maringaké marang kita. Kita ora duwe ancas kanggo nggeser sikil kita saka panggonan dhasar kang ing ndhuwuré iku sikil kita wis dipasang, nalika saben dina kita ngupaya marang Pangéran kanthi pandonga kang temen, ngupaya pepadhang. Apa kowé mikir yèn aku bisa ninggalaké pepadhang kang Gusti Allah wis maringaké marang aku? Iku kudu kaya Watu Karang Sang Jaman. Iku wis nuntun aku wiwit wektu nalika pepadhang iku diparingaké. Para sadulur lan para mbakyu, Gusti Allah gesang lan mrentah sarta makarya ing dina iki. Astané ana ing rodha, lan sajroning panguwasané Panjenengané lagi muter rodha iku miturut karsané dhéwé. Aja nganti manungsa ngiket awaké marang dokumèn-dokumèn, kanthi matur apa kang bakal ditindakaké déning wong-wong mau, lan apa kang ora bakal ditindakaké. Wong-wong mau kudu ngiket awaké marang Pangéran Allahing swarga. Banjur pepadhang saka swarga bakal madhangi ing padalemaning jiwa, lan kita bakal ndeleng kaslametané Gusti Allah.” Review and Herald, 14 April 1903.

The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.

Pesen kang diprakirakaké “ing taun 1842, 1843, lan 1844” iku yaiku pesen kang diwakili ing bagan pelopor taun 1843. Ing sasi Mèi taun 1842, telung atus bagan 1843 dicithak. Ellen White lan para pelopor kabèh padha maringi paseksi yèn bagan iku minangka panggenepan saka parentah ing Habakuk pasal loro supaya nulis wahyu lan njlentrehaké kanthi cetha ana ing papan-papan. Ing sajarah iku dhéwé ana telung atus pengkhotbah Millerit, lan para sejarawan SDA mènèhi paseksi tumrap kasunyatan yèn kabèh mau nggunakaké bagan 1843.

What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?

Punapa ingkang saged ndadosaken tiyang ngaku bilih pangenalan para perintis ngenani Roma minangka para “perampoging umatingira,” kados ingkang kawegakaken wonten ing bagan punika, punika klentu? Punapa ingkang saged ndadosaken satunggaling tiyang nampi pangaken makaten? Nanging, punapa ingkang ndadosaken kita, ingkang ngaku nampi pangertosan para perintis bilih Roma dipunlambangaken kanthi tembung, “perampoging umatingira,” nanging satemenipun boten saged mbélani pangertosan punika tumrap kita piyambak?

In the first article we cited the following passage:

Ing artikel kapisan kita ngutip pethikan ing ngisor iki:

> “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.” Testimonies, volume 5, 708.

> “Punapa waé kemajengan intelektual manungsa, aja nganti sawatara wektu waé piyambakipun nganggep bilih boten prelu wonten panyelidikan Kitab Suci kanthi temenan lan tanpa kendhat supados pikantuk pepadhang ingkang langkung ageng. Minangka satunggaling umat, kita kaseluk, saben-sabenipun, dados para mahasiswa pamedharan. Kita kedah jaga kanthi tenanan, supados kita saged mbedakaken sinar pepadhang punapa waé ingkang badhé kaparingaken Allah dhateng kita.” Testimonies, volume 5, 708.

I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represent the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.

Aku negesake manawa “pepadhang kang Allah” saiki nuwuhake “marang kita” iku yaiku manawa kita durung tangi kanthi sampurna marang tanggung jawab kita kanggo kanthi pribadi mangerteni limalas ayat kang kapisan saka Daniel sewelas, lan manawa kita durung mangerteni yen ayat telulas nganti limalas saka bab sing padha iku nggambarake kayekten-kayekten kang ngrampungake panyucèn pungkasan lan panyegelan tumrap satus patang puluh papat ewu. Saupama ora ana piwulang sesat kang dilebokake ing sajarah iki dhewe, iku mesthine dadi bukti manawa kita pancen siyaga kebak. Nanging pasulayan iki mbuktekake kosok baline.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..

> Kasunyatan manawa ora ana pasulayan utawa gejolak ana ing antarané umat Allah, aja dianggep minangka bukti sing mesthi yèn wong-wong mau tetep nyekel piwulang kang bener. Ana sebab kanggo wedi yèn wong-wong mau bisa uga ora mbedakaké kanthi cetha antarané kayekten lan kaluputan. Nalika ora ana pitakonan anyar kang diwiwiti lumantar panyelidikan marang Kitab Suci, nalika ora ana béda panemu kang njalari wong-wong nelusuri Alkitab déwé supaya yakin yèn padha nduwèni kayekten, bakal ana akèh wong saiki, kaya ing jaman kuna, kang bakal nganut tradhisi lan nyembah tanpa mangertèni apa kang disembahé....

> “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 nggugah umaté; manawa sarana liya gagal, piwulang sesat bakal lumebu ana ing tengahé, kang bakal nyaring wong-wong mau, misahaké sekam saka gandum. Gusti nyeluk marang kabèh wong sing pracaya marang pangandikané supaya padha tangi saka turu. Pepadhang kang aji wis rawuh, kang cocog tumrap jaman iki. Iki ya iku kayektèn Kitab Suci, kang nuduhaké bebaya-bebaya sing wis ana pas ana ing ngarep kita. Pepadhang iki kuduné nuntun kita marang panyinaon Kitab Suci kanthi temen lan pamriksan kang paling tliti tumrap pandhangan-pandhangan sing kita ugemi. Allah ngersakaké supaya sakabèhé aspek lan pandhangan kayektèn diselidiki kanthi jero lan tanpa kendhat, kanthi pandonga lan pasa. Para pitados ora kena mung mapan ing sangka-sangka lan gagasan kang samar bab apa sing dadi kayektèn. Imané kudu madeg jejeg ing dhuwur pangandikané Allah, supaya manawa mangsa pangujian tekan lan padha digawa ana ing ngarepé para pasamuwan pangadilan kanggo mangsuli bab imané, wong-wong mau bisa mènèhi alesan bab pangarep-arep kang ana ing jeroné, kanthi lembah manah lan wedi marang Allah.

> “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.” Testimonies, volume 5, 708.

> “Nggegèrna, nggegèrna, nggegèrna. Bab-bab sing kita aturaké marang jagad iki kudu dadi kasunyatan sing urip tumrap kita. Iku wigati, manawa nalika mbélani doktrin-doktrin sing kita anggep minangka pokok-pokok dhasar iman, kita aja nganti ngidini awak kita nggunakaké argumen-argumen sing ora sajak kabèh temenan bener.” Testimonies, volume 5, 708.

As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”

Nalika kita maju ing panaliten iki ngenani para perampok tumrap umaté Allah, kita bakal nedahaké yèn pasulayan babagan ayat patbelas saka Daniel sewelas antarané kaum Protestan lan kaum Millerite iku padha persis karo pasulayan antarané tafsiran anyar lan tafsiran pribadi sing nyatakaké yèn Amérika Sarékat, dudu Roma, sing netepaké wahyu iku. Panggih sing nyatakaké yèn The Great Controversy migunakaké ungkapan, “old world” kanggo nandhani sajarah kapungkur iku sawijining “panganggep lan gagasan sing ora cetha watesané,” lan iku minangka tuladha saka sawijining “argumentasi sing ora temenan sehat.”

Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.

Wong-wong sing wis migunakaké pethikan iki kanggo ndhukung anggepané yèn para Millerit klèru nalika ngenali Roma minangka para perampok saka bangsamu, kuduné netepi kuwajiban Kristené lan kanthi umum narik bali pratelané, awit pratelan iku ora bisa ditetepaké kanthi gramatikal lan historis. Déné kowe sing lungguh ing pinggiran kontroversi iki, kowé tanggung jawab kanggo mbédakaké kanthi bener pangandikaning kayektèn, amarga kowé wis katimbalan supaya dadi pribadi sing dadi siswaing ramalan, dudu pandhèrèking gagasaning manungsa.

Men wrest the Scriptures to their own destruction.

Manungsa mblenjani Kitab Suci tumuju marang karusakané dhéwé.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.

> Lan nganggepana yèn kasangsaraning sabaring Gusti kita iku kaslametan; kaya déné sadulur kita kang kinasih, Paulus, uga miturut kawicaksanan kang wus kaparingaké marang dhèwèké, wis nulis marang kowé; mangkono uga ana ing sakehé surat-surate, nalika ngandika ana ing kono bab prakara-prakara iki; ing antarané ana sawatara bab kang angel dimangertèni, kang déning wong-wong kang ora sinau lan ora mantep dipuntwisting, kaya déné uga Kitab-Kitab Suci liyané, tumuju marang karusakané dhéwé. Mulané kowé, para kinasih, awit kowé wus sumurup bab-bab iki sadurungé, padha waspada, supaya kowé aja nganti kasèrèd déning kasasarane wong-wong duraka, temahan tiba saka katetepanmu dhéwé. Nanging padha tuwuhana ana ing sih-rahmat lan ing kawruh bab Gusti lan Juru Slamet kita, Gusti Yésus Kristus. Mungguh Panjenengané kamulyan, saiki lan ing salawas-lawasé. Amin. 2 Petrus 3:15–18.

Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.

Pétrus nyatakake yèn wong-wong sing “ora sinau lan ora mantep” iku sing “nyimpangaké” Kitab Suci “tumrap karusakané dhéwé.” Selaras karo kasunyatan mau ana pepènget-pepènget Sister White sing bola-bali marang kita supaya sinau dhéwé. Manawa kita ora netepi tanggung jawab kita kanggo dadi para siswaing wangsit, kita nemtokaké karusakan kita dhéwé.

It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.

Wong-wong durjana saka bangsamu iku wong-wong sing netepake wahyu iku, lan Suléman negesake manawa ing papan kang ora ana wahyu, bangsa iku bakal nemoni karusakan.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ing panggonan kang ora ana wahyu, bangsa dadi tanpa kendhali lan tumeka ing karusakan; nanging wong kang netepi angger-anggering Toret, begja wong iku. Wulang Bebasan 29:18.

One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?

Salah satunggaling tegesipun “tiwas” inggih punika dados kawujudan wuda. Ing papan ing pundi wonten pangertosan ingkang kliru ngenani wahyu punika, punika adhedhasar kasunyatan bilih pralambang ingkang netepaken wahyu punika boten dipunmangertosi, utawi dipunmangertosi kanthi klentu. Dados klebet antawisipun tiyang-tiyang ingkang tiwas wonten ing pepélingipun Salomo punika ateges njamin kawudaning badan ingkang dipunlambangaken déning tiyang-tiyang Laodikia ingkang dipunsembur medal saking cangkemipun Gusti ing wekdal angger-angger Minggu ingkang enggal rawuh. Kénging punapa kita kedah nampi satunggaling pamanggih ingkang nglencengaken teges cetha saking komentar-komentaripun Sister White ngenani donya lawas lan donya enggal, saha ingkang nampik pangenalan Millerite bilih Roma punika ingkang netepaken wahyu, ingkang dipunlambangaken kanthi langsung wonten ing bagan 1843, ingkang nggambaraken kayekten-kayekten dhasar Adventisme, lan ingkang punika Kristus, Watu Karang Langgeng ingkang dipunlambangaken déning sadaya ilustrasi suci ngenani dhasar?

> “But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.

> “Nanging saben bangunan kang ditegakaké ing dhuwur dhasar saliyané pangandikané Allah mesthi bakal rubuh. Wong kang, kaya wong-wong Yahudi ing jamané Kristus, mbangun ing dhuwur dhasar gagasan lan panemuné manungsa, tata cara lan upacara kang diciptakaké déning manungsa, utawa ing dhuwur samubarang pakaryan apa waé kang bisa ditindakaké déning dhèwèké tanpa sih-rahmaté Kristus, iku lagi ngedegaké susunan wataké ing dhuwur pasir kang obah-owah. Badai panggodha kang nggegirisi bakal nyapu dhasar pasir iku lan ninggalaké omahé dadi reruntuhan ing pasisiré jaman.”

> “‘“Therefore thus saith the Lord God, … 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.’ Isaiah 28:16, 17.

> “Mulané mangkono pangandikané Pangéran Yehuwah, … Pangadilan uga bakal Dak-tetepaké miturut tali ukur, lan kabeneran miturut timbel unting-unting; sarta udan ès bakal nyapu sirna pangungsèning goroh, lan banyu bakal nglimputi papan pandhelikan.” Yesaya 28:16, 17.

> “But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.

> “Nanging dina iki sih-rahmat nyuwun marang wong dosa. ‘Demi Aku kang gesang, pangandikaning Pangéran Allah, Aku ora rena marang patiné wong duraka, nanging supaya wong duraka mau mratobat saka lakuné lan urip; mratobata, mratobata saka dalanmu kang ala; awit yagéné kowé gelem mati?’ Yehezkiel 33:11. Swara kang ngandika marang wong kang ora gelem mratobat dina iki iku swarané Panjenengané kang, sajroning kasangsaraning manah, nguwuh nalika Panjenengané mirsani kutha kang katresnané: ‘Dhuh Yérusalèm, Yérusalèm, kang matèni para nabi lan mbenturi watu marang wong-wong kang kautus marang kowé! Ping pira anggon-Ku arep nglumpukaké anak-anakmu bebarengan, kaya pitik babon nglumpukaké piyik-piyiké ana ing sangisoré swiwine, nanging kowé ora gelem! Lah, omahmu kaêjarké dadi suwung kanggo kowé.’ Lukas 13:34, 35, R.V. Ing Yérusalèm, Gusti Yésus mirsani pralambang jagad kang wis nampik lan nyepèlèkaké sih-rahmaté. Panjenengané nangis, dhuh ati kang wangkot, kanggo kowé! Malah nalika eluhé Yésus kawutahaké ana ing gunung, Yérusalèm isih bisa mratobat lan uwal saka paukumané. Kanggo sawatara mangsa cekak, Kanugrahaning swarga isih ngentèni supaya ditampani déning dheweke. Mangkono uga, dhuh ati, Kristus isih ngandika marang kowé kanthi swara katresnan: ‘Lah, Aku ngadeg ana ing lawang lan thothok-thothok; manawa ana wong krungu swara-Ku lan mbukak lawang, Aku bakal lumebu marani dhèwèké, lan Aku bakal nedha bareng karo dhèwèké, lan dhèwèké karo Aku.’ ‘Saiki iki wektu kang karsa ditampa; lah, saiki iki dinané karahayon.’ Wahyu 3:20; 2 Korinta 6:2.”

> “You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

> “Kowé sing nglèrèhaké pangarep-arepmu marang awakmu dhéwé kuwi lagi mbangun ana ing sandhuwuring wedhi. Nanging durung kasep kanggo uwal saka karusakan sing wis ngancam. Sadurungé prahara njeblug, mlayua menyang dhasar sing mesthi. ‘Mangkéné pangandikané Pangéran Yéhuwah: Lah, Aku masang ing Sion sawijining watu kanggo dhasar, watu sing wis kabuktèkaké, watu pojok sing aji, dhasar sing temtu: sing pracaya ora bakal kesusu.’ ‘Padha mandenga marang Aku, temah kowé padha kapitulungan rahayu, hé sakèhé pucuking bumi: awit Aku iki Allah, lan ora ana liyané.’ ‘Aja wedi; amarga Aku nunggil karo kowé: aja giris; amarga Aku iki Allahmu: Aku bakal nguwataké kowé; iya, Aku bakal mitulungi kowé; iya, Aku bakal nyangga kowé nganggo tangan tengené kaadilan-Ku.’ ‘Kowé ora bakal isin utawa kabanjurake bingung salawas-lawasé tanpa wekasan.’ Yesaya 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

We will continue this study in the next article.

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