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# Rome Establishes the Vision - Number Nine

Rum Ngenegaké Wahyu - Nomer Sanga

Rejecting the Foundations: The Controversy of ‘The Daily’ and the Consequences of Denying Truth in Adventist Prophecy

Nampik Dhasar-dhasar: Polemik babagan ‘The Daily’ lan Akibat Saka Nolak Kayekten ing Ramalan Adventis

Author

Jeff Pippenger

Published

August 21, 2024

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We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.

Saiki kita lagi ngrembug garis nabi bab pasulayan-pasulayan sajrone sajarah Advent sing wis dumadi gegayutan karo manéka pralambang Roma. Saiki kita lagi ngrembug “kang saben dina” ing kitab Daniel. Pasulayan iku makili panolakan marang dhasar-dhasar Adventisme, panolakan marang wewenang Roh Nubuat, lan panolakan marang utusan sing wis kapilih déning Gusti Allah. Nolak pakaryané Miller uga makili panolakan marang pitutur sing wis kaparingaké marang Miller déning para malaékat swarga, sing nuntun Miller marang pangertené bab pekabaran sing kaasilaké déning mundhaké kawruh nalika kitab Daniel dibikak segelé ing taun 1798.

Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.

Wong-wong sing nampik bebener kang ngenali kakuwatan (Roma kapir) sing nahan kakuwatan kapapan saka kawedhar ing Tesalonika Kapindho, mratandhani manawa padha ora tresna marang bebener, lan amarga nampik katresnan marang bebener, padha nampani goroh. Goroh iku banjur ndhatengake kasasaran kang kuwat marang wong-wong mau. Goroh iku jalarane, dene kasasaran kang kuwat kang padha tampa iku akibaté. Kurangé katresnan marang bebener iku dadi panyarujuké tumindak mau. Goroh iku nglambangaké pilihan panriman majemuk tumrap piwulang Kitab Suci, kosok baliné wong-wong sing pracaya marang bebener mutlak. Mulané gambaraning Yesaya ngenani kasasaran kang kuwat miturut Paulus iku kaandharaké minangka kasasaran-kasasaran, dudu mung sawijining kasasaran. Golongan sijiné yaiku wong-wong sing temen-temen tresna marang bebener, nampani dhasar bebener mutlak, lan déning Yesaya diarani minangka wong-wong sing gumeter marang pangandikané Allah.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. 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. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

> Mangkene pangandikané Pangéran, Langit iku dhampar-Ku, lan bumi iku ancikaning sampéyan-Ku; omah endi kang bakal kokbangun kanggo Aku? lan endi panggonan palereman-Ku? Awit samubarang iku kabèh wis katitahaké déning tangan-Ku, lan samubarang iku kabèh wus ana, mangkono pangandikané Pangéran: nanging marang wong iki Aku bakal mirsani, yaiku marang wong kang mlarat lan remuk atiné, lan kang gumeter marang pangandika-Ku. Wong kang nyembelèh sapi lanang iku padha kaya wong matèni manungsa; wong kang nyaosaké wedhus gèmbèl, kaya wong nugel gulu asu; wong kang nyaosaké pisungsung, kaya wong nyaosaké getih babi; wong kang ngobong menyan, kaya wong mberkahi brahala. Ya, wong-wong iku wis milih dalané dhéwé, lan nyawané seneng marang barang-barang kang njijiki. Aku uga bakal milih kasasarané wong-wong mau, lan bakal ndhatengaké apa kang dadi wediné marang wong-wong mau; marga nalika Aku nimbali, ora ana wong kang mangsuli; nalika Aku ngandika, wong-wong mau ora gelem ngrungokaké: nanging padha nglakoni piala ana ing ngarsané Aku, lan milih apa kang ora ndadèkaké keparenging manah-Ku. Padha rungokna pangandikané Pangéran, hé kowé kang gumeter marang pangandika-Né; sedulur-sedulurmu kang sengit marang kowé, kang nundhung kowé marga saka asma-Ku, padha kandha, “Muga-muga Pangéran kaluhurna”: nanging Panjenengané bakal ngatingal kanggo kabungahanmu, lan wong-wong mau bakal kawirangan. Yesaya 66:1–5.

Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.

Wong-wong kang gumeter marang Sabdaning Allah iku para wong buwangan Israel, kang ing dina-dina wekasan iku yaiku wong-wong sing digambarake minangka panji.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Panjenengane bakal ngedegaké sawijining panji kanggo para bangsa, lan bakal nglumpukaké para wong buwangan saka Israèl, sarta ngempalaké wong-wong Yéhuda kang kasebar saka patang pojoking bumi. Yesaya 11:12.

God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”

Gusti Allah negesake manawa Panjenengane piyambak kang yasa omah kang diakoni déning golongan sing nyaosake kurban kang wis najis iku minangka gaweyane dhéwé. Omah iku mau kang dadi papan kapitadosane nalika padha ngucap, “iki Pedalemané Pangéran.”

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.

> Ngadega ana ing gapura Padalemané Pangéran, lan martakna ana ing kono pangandika iki, sarta ngucapa, Rungokna pangandikané Pangéran, hé sakèhé wong Yehuda, kang mlebu lumantar gapura-gapura iki kanggo nyembah marang Pangéran. Mangkéné pangandikané Pangéran sarwa dumadi, Allahé Israèl, Betulna lakumu lan panggawému, temah Ingsun bakal ndadèkaké kowé padha manggon ana ing panggonan iki. Aja padha ngandel marang tembung-tembung goroh, karo kandha, Pedalemané Pangéran, Pedalemané Pangéran, Pedalemané Pangéran, iki. Yeremia 7:2–4.

Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.

Wong-wong kang “ngandel” marang tembung-tembung goroh, yaiku wong-wong kang pracaya marang sawijining goroh. Omah kang dipunbangun déning Gusti, kaadegaké ing sandhuwuring dhasar kang uga dipundamel déning Panjenengané. Golongan kang nampik mangsuli nalika Allah nimbali, milih dalan-dalané dhéwé lan seneng marang kadurjanan-kadurjanan nistha. Wong-wong mau milih “dalan-dalan” lan “kadurjanan-kadurjanan nistha,” ing wangun jamak, nalika Yeremia ngandharaké bilih mung ana satunggal dalan kanggo lumampah ing sajroningipun.

> 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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.

> Mangkene pangandikané Pangéran, Ngadega ana ing margi-margi, lan delengen, lan pitakonana bab dalan-dalan kuna, endi dalan kang becik, lan lumakua ana ing kono, temah kowé bakal nemu katentreman kanggo nyawamu. Nanging padha kandha, “Kula boten badhé mlampah wonten ing ngriku.” Uga Aku wis netepaké para juru-jaga ana ing sadhuwuré kowé, mangkene, “Gatekna swarané slomprèt.” Nanging padha kandha, “Kula boten badhé nggatekaken.” Mulané rungokna, hé para bangsa, lan sumurupa, hé pasamuwan, apa kang ana ing antarané wong-wong mau. Rungokna, hé bumi: lah, Aku bakal ndhatengaké paukuman ala marang bangsa iki, yaiku wohing pamikirané dhéwé, amarga padha ora gelem ngrungokaké pangandikan-Ku, utawa Torah-Ku, nanging malah nampik iku. Kanggo apa menyan saka Sheba teka marang Aku, lan glagah arum saka nagara kang adoh? Kurban obonganmu ora karsaa dening Aku, lan pisungsungmu ora dadi kepareng ana ing ngarsan-Ku. Yeremia 6:16–20.

In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.

Ing pasal kaping limalas, Yeremia nyebut pasamuwan ala kang ora gelem ngrungokake, sanadyan padha duwé kuping, minangka “pasamuwan para panyenyamah.” Pasamuwan iki wis kaparingan sawijining “juru pengawas” ing sajarahé pêparing warta malaékat kapisan lan kapindho, lan maneh ing sajarahé malaékat katelu, nanging padha ora gelem lumaku ing dalan kang becik, yaiku tapak-tapak lawas. Nanging, malah padha lumaku ing “dalan-dalan.” Awit saka iku, Yesaya negesake manawa Gusti Allah bakal milihake pirang-pirang kasasar, amarga padha milih warna-warna dalan palsu tinimbang dalan kang mutlak saka tapak-tapak lawas. Kaya déné ing paseksiné Yesaya, pangibadahé pasamuwan para panyenyamah iku ditampik déning Pangéran. Sedhèrèk Putih kanthi langsung nggandhengake pirang-pirang kasasar ing Yesaya karo kasasar kang banget saka Paulus, lan piyambakipun nempatake iku ing konteks panampikan tumrap kayektèn-kayektèn dhasar, yaiku dhasar kang wis diadegake déning Pangéran lan dadi panggonan Panjenengané yasa sarta yasa griyané.

> “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.

> “Panjenengané sing nyumurupi apa kang ana ing sangisoring lumahing, sing maos ati sakèhé manungsa, ngandika bab wong-wong sing wis nampani pepadhang kang gedhé: ‘Wong-wong mau ora nandhang kasusahan lan ora kaéraman amarga kahanan moral lan rohaniné.’ Ya, wong-wong mau wis milih dalané dhéwé, lan nyawané remen marang sakèhé kanisthané. Aku uga bakal milih kasasarane, lan bakal ndhatangaké marang wong-wong mau apa kang diwedèni; amarga nalika Aku nimbali, ora ana siji waé kang mangsuli; nalika Aku ngandika, wong-wong mau ora gelem ngrungokaké; nanging padha nglakoni piala ana ing ngarsaning mripat-Ku, lan milih apa kang ora ndadèkaké Aku rena.” “Allah bakal ngutus marang wong-wong mau kasasar kang banget rosa, supaya padha pracaya marang goroh,” amarga “wong-wong mau ora nampani katresnan marang kayektèn, supaya padha kapitulungan,” “nanging malah seneng marang pialan.” 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.’

> “Sang Guru swarga pitaken: ‘Apakah khayalan sing luwih kuwat sing bisa mblusukaké pikiran kajaba pura-pura manawa kowé lagi mbangun ing dhasar kang bener lan manawa Allah nampani pakaryanmu, déné satemené kowé lagi nindakaké akèh prakara miturut kawicaksanan donya lan padha damel dosa marang Yéhuwah? Dhuh, punika satunggaling pangapusan ingkang ageng, satunggaling khayalan ingkang nggumunaké lan narik ati, ingkang ngrebut pikiran nalika manungsa sing biyèn tau wanuh marang kayekten, klentu anggoné nganggep wujud kasalehan minangka roh lan kakuwatané; nalika padha ngira yèn dhèwèké sugih, saya kacukupan bandha, lan ora butuh apa-apa, déné satemené dhèwèké butuh samubarang kabèh.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Gusti Allah boten ewah tumrap para abdi-Nipun ingkang setya, ingkang njagi agemanipun tetep tanpa rereged. Nanging kathah ingkang sami sesambat, ‘Tentrem lan aman,’ nalika karusakan dadakan tumeka dhateng piyambakipun. Kajaba wonten pamratobat ingkang satemen-temene, kajaba manungsa ngasoraken manahipun lumantar pangaken dosa lan nampi kayekten kados wonten ing Gusti Yesus, piyambakipun boten badhe nate lumebet swarga. Nalika panyucèn badhe kalampahan wonten ing satengah kita, kita boten badhe malih lenggah kanthi ayem, gumunggung awit dados sugih lan saya kathah bandha, tanpa kekirangan punapa-punapa.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Sapa kang bisa kanthi satemené kandha: ‘Mas kita wis diuji ing geni; sandhangan kita ora kena reged déning donya’? Aku weruh Sang Piwulang kita nuding marang sandhangan kang diarani kabeneran. Nalika Panjenengané nyopot sandhangan iku, Panjenengané mbabar rereged kang ana ing sangisoré. Banjur Panjenengané ngandika marang aku: ‘Apa kowé ora bisa weruh kepriyé wong-wong mau kanthi munafik nutupi rereged lan bosoké wataké? “Kepriyé kutha kang setya wis dadi sundel!” Omahé Rama-Ku wis dadi omah dagang, sawijining papan kang saka kono rawuhipun Allah lan kamulyané wis lunga! Mulané ana kalemahan, lan kakuwatan ora ana.’” Testimonies, jilid 8, 249, 250.

In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.

Ing pethikan punika, pakempalanipun para panyepèlèké Yeremia dipunwastani minangka tiyang Laodikia, inggih punika para prawan bodho.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Kaanan pasamuwan sing dipralambangaké déning para prawan bodho iku, uga kasebut minangka kaanan Laodikia.” Review and Herald, August 19, 1890.

The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.

Para prawan kang bodho mratelakaké bilih wong-wong mau kurang lenga nalika tekané Panguwuh Ing Tengah Wengi, nalika wong-wong mau nampa kasasaring pikiran kang cocog karo pilihané dhéwé sadurungé bab dalan endi kang arep dilakoni, déné padha nampik dalan-dalan kunaé Yeremia. Dalan-dalan kuna iku papaning katentreman lan kasarasan bisa tinemu, lan katentreman sarta kasarasan iku udan pungkasan.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “Aku katuntun marang wektu nalika pekabaran malaekat katelu lagi tumeka ing pungkasané. Panguwasané Allah wus tumapak ana ing umat-Nya; wong-wong mau wus ngrampungaké pakaryané lan wus kacawisaké kanggo jam pacoban kang ana ing ngarepé. Wong-wong mau wus nampani udan pungkasan, utawa pangécan saka ing ngarsané Pangéran, lan paseksèn kang urip wus diuripaké manèh. Pepéling agung kang pungkasan wus kumandhang ing ngendi-endi, lan iku wus ngojok-ojoki sarta ndadèkaké nesuné para pedununging bumi kang ora gelem nampani pekabaran iku.” Early Writings, 279.

It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.

Nalika Roh Suci kawutah, ing wektu iku uga panggawé kesasar kang banget kaudhar marang para prawan Laodikia kang bodho, sing ora tresna marang kayektèn, mula padha milih pracaya marang goroh tinimbang marang kayektèn. Panampikan marang kayektèn padha karo nampik angger-anggering Allah, awit angger-anggering Allah kawejahana ana ing pranatan-pranatan nabi Panjenengané.

> “Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.

> “Wahyu iku dudu nitahake utawa ngripta prakara anyar, nanging panyingkapan saka apa kang sadurunge diwedharake ora kasumurupan dening manungsa. Kayekten-kayekten agung lan langgeng kang kinandhut ing Injil kawedharake lumantar panelusuran kang tekun lan lumantar andhap-asor kita ana ing ngarsane Gusti Allah. Guru ilahi nuntun pikiran wong kang andhap-asor kang nggolèki kayekten; lan lumantar tuntunaning Roh Suci, kayekten-kayektening Sabda iku diparingake supaya kawuningan marang dheweke. Lan ora ana dalan kawruh kang luwih mesthi lan luwih manjur kajaba kanthi katuntun mangkono. Janjine Sang Juru Slamet yaiku, ‘Nanging manawa Panjenengane rawuh, yaiku Rohing kayekten, Panjenengane bakal nuntun kowé marang sakehing kayekten.’ Lumantar kaparinganing Roh Suci kita digawe mangertos Sabdaning Allah.”

> “The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’

> Pamasmur ngandika, “Sarupane apa wong enom bisa nyucekake dalane? Yaiku kanthi ngreksa dalane manut pangandikan Paduka. Kanthi sajroning atiku kabèh aku wus ngupaya Paduka: mugi Paduka aja ngidini aku kesasar saka dhawuh-dhawuh Paduka.... Bukakna mripat kawula, supaya kawula bisa nyawang prakara-prakara endah saka Toret Paduka.”

> “We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.

> “Kita diprayogakaké supaya ngupaya kayektèn kaya ngupaya bandha kang kasimpen. Pangéran mbikak pangertosané wong kang sajati nggolèki kayektèn; lan Roh Suci ndadèkaké dhèwèké bisa nyekel kayektèn-kayektèné wahyu. Iki kang dimaksud déning juru masmur nalika nyuwun supaya mripaté kabikak kanggo nyawang prakara-prakara nggumunaké saka angger-anggering Toret. Nalika nyawa ngéngkrih marang kaluhuran-kaluhurané Gusti Yésus Kristus, budi kaparingan kasaguhan kanggo nyekel kamulyan-kamulyané jagad kang luwih becik. Mung lumantar pitulungané Sang Guru ilahi kita bisa mangertèni kayektèn-kayektèné Sabdaning Allah. Ing pasamuwanané Kristus kita sinau supaya dadi alus lan andhap asor amarga marang kita kaparingaké pangertosan bab wewadi-wewadiné kasalèhan.” Sabbath School Worker, 1 Desember 1909.

To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.

Nampik marang piwulang utawa tata cara saka udan pungkasan iku padha karo nampik angger-anggering Allah. Nalika Yeremia ngandika manawa “wong-wong mau ora gelem ngrungokake pangandikan-Ku, lan uga angger-angger-Ku, nanging malah nampik iku,” dheweke sarujuk karo Hosea.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> BangsaningSun padha katumpes marga kurang kawruh; amarga sira wus nampik kawruh, Aku uga bakal nampik sira, supaya sira aja dadi imam kanggo Aku manèh; awit sira wus lali marang angger-anggering Allahmu, Aku uga bakal lali marang anak-anakmu. Hosea 4:6.

The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.

Pangawruh kang ditampik déning wong-wong gemblung iku yaiku tambahé pangawruh, kang déning Daniel diidentifikasi minangka dumadiné ing wekasaning jaman. Ing wekasaning jaman taun 1798, lan banjur maneh ing wekasaning jaman taun 1989, ana tambahé pangawruh kang dipraformalisasi déning utusan kang dipilih Gusti Allah kanggo dienggo nalika Panjenengané ngedegaké dhasar tumrap saben saka loro generasi kang sajajar mau. Kabeneran-kabeneran dhasar mau ditata manut paugeran-paugeran Alkitab tartamtu kang kaandharaké marang para utusan pilihan ing sejarahé dhéwé-dhéwé, lan kabeneran-kabeneran dhasar mau iku dalan-dalan kuna kagungané Yeremia, sarta iku uga kabeneran-kabeneran kang pungkasane makili lenga saka piwulang Tangisé Tengah Wengi lan swara seru kang sora. Udan pungkasan ngasilaké piwulang Tangisé Tengah Wengi ing sejarah panyegelan wong satus patang puluh papat ewu, lan sawisé iku ngasilaké piwulang swara seru kang sora ing sejarah panglumpukane wedhusé Gusti Allah liyané kang isih ana ing Babil. Udan pungkasan iku bebarengan minangka sawijining piwulang lan metodologi kang ngasilaké piwulang mau. Tambahé pangawruh miturut Daniel miwiti sawijining proses ujian telung undhak-undhakan.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Panjenengané banjur ngandika, “Lumakua, dhuh Daniel, awit tembung-tembung iki katutup lan kasegel nganti tekan wekasaning jaman. Akeh wong bakal disucekaké, diputihaké, lan dicobani; nanging wong duraka bakal nglakoni kadurakan; lan ora ana siji waé saka wong duraka kang bakal mangertèni; nanging wong wicaksana bakal mangertèni.” Daniel 12:9, 10.

Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.

Wong duraka ing kitab Daniel iku padha karo para prawan gemblung ing kitab Matius kang milih tetep njaga kaanané Laodikia. Kaanan iku kawedhar ing langkah katelu saka telung pacoban ing kitab Daniel, nalika wong wicaksana lan wong duraka padha dipacobi. Pacoban pungkasan iku papan nalika pangadilan ditindakaké, lan loro golongan mau padha mratelakaké apa dhèwèké duwe lenga utawa ora.

> “Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Maneh, pasemon-pasemon iki mulang yèn ora bakal ana mangsa pencobaan sawisé pangadilan. Nalika pakaryan Injil wis rampung, enggal banjur ana pamisahan antarane wong becik lan wong ala, lan nasib saben golongan katetepaké salawas-lawasé.” Christ’s Object Lessons, 123.

The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.

Pamedharing watak ing ujian katelu ngenali para panyembah minangka salah siji: Laodikia kang gemblung utawa Filadelfia kang wicaksana. Ujian pungkasan katindakaké sesarengan karo piwulang udan pungkasan, kang wis kababar lumantar metodologi udan pungkasan. Nolak metodologi udan pungkasan nempataké sawijining jiwa ana ing kahanan sing ndadèkaké dhèwèké ora bisa mangertèni piwulang udan pungkasan. Piwulang lan metodologi iku katandhani déning Yesaya minangka ujian pungkasan.

> 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: 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 28:9–18.

> Sapa kang bakal dipunwulang kawruh déning Panjenengané? lan sapa kang bakal dipundadosaké mangertos piwulang? Yaiku wong-wong kang sampun dipunsapih saka susu, lan dipunpisah saka susu tetesing payudara. Awit paugeran kudu paugeran ing sandhuwuring paugeran, paugeran ing sandhuwuring paugeran; garis ing sandhuwuring garis, garis ing sandhuwuring garis; ing kéné sethithik, lan ing kana sethithik: Amarga Panjenengané bakal ngandika marang bangsa iki nganggo lambe kang gagap lan nganggo basa liyan. Marang wong-wong iku Panjenengané wus ngandika, Iki pangasoan kang marga saka iku kowé bisa maringi wong kesel iku ngaso; lan iki pepanyegeran: nanging wong-wong iku ora gelem ngrungokaké. Nanging pangandikané Pangéran tumrap wong-wong iku dadi paugeran ing sandhuwuring paugeran, paugeran ing sandhuwuring paugeran; garis ing sandhuwuring garis, garis ing sandhuwuring garis; ing kéné sethithik, lan ing kana sethithik; supaya wong-wong iku lunga, lan ambruk ngungkur, lan remuk, lan kepancing, lan katangkep. Mulané rungokna pangandikané Pangéran, hé para wong panyenyamah, kang mrentah bangsa iki kang ana ing Yérusalèm. Amarga kowé wis padha kandha, Aku padha wis gawé prejanjian karo pati, lan karo jagading pati aku padha sesarujukan; manawa pecut banjir kang nglimputi iku liwat, iku ora bakal tekan marang aku: awit aku padha wis ndadèkaké goroh dadi pangungsènku, lan ing sangisoring kabeneran palsu aku padha ndhelikaké awaké dhéwé: Mulané mangkéné pangandikané Pangéran Allah, Lah, Ingsun netepaké ana ing Sion sawijing watu kanggo dhasar, watu kang wus kabuktèn, watu penjuru kang aji, dhasar kang kukuh: sing sapa pracaya ora bakal kesusu. Pangadilan uga bakal Ingsun damel dadi garis, lan kabeneran dadi bandhul unting-unting: lan udan ès bakal nyapu sirna pangungsèning goroh, lan banyu bakal nglimputi papan pandhelikan. Lan prejanjianmu karo pati bakal dibatalaké, lan sesarujukanmu karo jagading pati ora bakal tetep; manawa pecut banjir kang nglimputi iku liwat, nalika iku kowé bakal katindhes déning iku. Yesaya 28:9–18.

The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.

“Paukuman sing nglimput” ing ramalan Kitab Suci iku yaiku krisis hukum Minggu sing saya maju, kang diwiwiti saka hukum Minggu sing bakal enggal teka ing Amérika Sarékat. Wong-wong Laodikia sing bodho lan duraka kuwi, kang ora nduwèni “katresnan marang kayektèn,” lan mulané nampik tambahing kawruh, pracaya yèn “paukuman sing nglimput” iku “ora bakal teka” nempuh wong-wong mau, awit ana ing antarané sebab-sebab liyané, wong-wong mau milih nampani teges palsu tumrap sawijining pralambang Roma ing ramalan Kitab Suci. Kanthi mengkono, wong-wong mau ngasilaké sawijining modhèl ramalan palsu adhedhasar dhasar ramalané dhéwé. Dhasaré wong-wong mau kabangun ing sandhuwuring wedhi, kang nggambaraké akehé watu cilik-cilik sing wis remuk. Dhasaré wong wicaksana kabangun ing sandhuwuring Watu siji-sijiné.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Miturut sih-rahmaté Gusti Allah kang kaparingaké marang aku, minangka tukang bangunan utama kang wicaksana, aku wis masang dhasar, lan wong liya mbangun ing sandhuwuré. Nanging saben wong kudu ngati-ati kepriyé anggoné mbangun ing ndhuwuré dhasar iku. Awit ora ana wong siji waé kang bisa masang dhasar liya kajaba dhasar kang wis kasèlèh, yaiku Yésus Kristus. Saiki manawa ana wong mbangun ing ndhuwuré dhasar iki nganggo emas, salaka, watu-watu aji, kayu, suket garing, damèn; pakaryané saben wong bakal kababar cetha; awit dina iku bakal mratelakaké, amarga bakal kababar lumantar geni; lan geni iku bakal nyoba pakaryané saben wong, apa jinisé. 1 Korinta 3:10–13.

The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.

Dhasar-dhasar palsu dipadhakaké kontrasé karo Dhasar kang sejati, yaiku Kristus Yésus—Sang Watu Karang. Apa dhasar iku sejati utawa palsu kawedhar ana ing pungkasaning telung pacobané Daniel. Iku “kawedhar déning geni”—genining Sang Utusaning Prajanjian, kang bakal ndadak rawuh ing Padalemané. Banjur ana golongan kang katetepaké wus gawé prejanjian karo pati, lan ana golongan kang katetepaké wus gawé prejanjianing urip.

> 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: 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. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.

> Lah, Ingsun bakal ngutus utusan-Ku, lan iya bakal nyawisake dalan ana ing ngarsa-Ku; lan Pangéran, kang kokgoleki, bakal dumadakan rawuh ing Pedalemané; iya iku utusaning prejanjian, kang kokrenggani; lah, Panjenengané bakal rawuh, mangkono pangandikané Pangéran sarwa dumadi. Nanging sapa kang bisa tahan ing dina rawuhé? lan sapa kang bakal lestantun nalika Panjenengané ngatingal? amarga Panjenengané iku kaya geni pangresiki, lan kaya sabuné wong ngumbah kain; Lan Panjenengané bakal lenggah kaya wong kang ngresiki lan nyucekake slaka; lan Panjenengané bakal nyucekake para putrané Lèwi, lan ngresiki wong-wong mau kaya mas lan slaka, supaya padha nyaosake pisungsung marang Pangéran kanthi kabeneran. Temahan pisungsungé Yéhuda lan Yérusalèm bakal ndadekake renaning penggalih ana ing ngarsané Pangéran, kaya ing jaman biyèn, lan kaya ing taun-taun kang kapungkur. Lan Ingsun bakal marani kowé kanggo ngukum; lan Ingsun bakal dadi seksi kang rikat nglawan para tukang sihir, lan nglawan para wong laku jina, lan nglawan para wong kang sumpah palsu, lan nglawan wong-wong kang nindhes buruh ing upahé, randha, lan bocah yatim, lan kang nyingkirake wong manca saka haké, sarta ora wedi marang Ingsun, mangkono pangandikané Pangéran sarwa dumadi. Maleakhi 3:1–5.

The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.

Utusaning Prajanjian rawuh nyedhaki ing pangadilan nalika prosès pangujiané Daniel lumebu ing pangujian katelu, lan wong-wong wicaksana lan wong-wong duraka diuji. Prosès pangujian Daniel kang dumadi saka telung tataran diwiwiti ing wektu wekasan, nalika kitab Daniel kabukak sesegelané lan kawruh saya ditambahi. Tambahing kawruh iku dadi cetha lumantar pakaryané utusan pinilih kang ngunekaké slomprèt. Utusan iku sinebut déning Malakhi minangka “utusan” kang “nyawisaké dalan” sadurungé rawuhé Utusaning Prajanjian kang nglairaké lumantar geni sapa waé kang wis lumebu ing prajanjian karo Panjenengané, utawa sapa kang milih damel prajanjian karo pati. Ing sajarah kaum Millerit, Kristus rawuh kanthi dadakan menyang Padalemané tanggal 22 Oktober 1844, sawijining tandha dalan kang mratandhani sadurungé angger-angger dina Minggu kang bakal enggal rawuh.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Rawuhipun Kristus minangka Imam Agung kita mlebet ing papan ingkang maha suci, kangge sesuciing pasamuwan suci, kados ingkang kapratelakaken wonten ing Daniel 8:14; rawuhipun Putraning Manungsa dhateng Sang Sepuhing Jaman, kados ingkang kapacak wonten ing Daniel 7:13; lan rawuhipun Gusti dhateng Padalemanipun, kados ingkang wus dipunwedharaken déning Maleakhi, punika sadaya minangka katrangan bab prastawa ingkang sami; lan punika ugi dipunlambangaken déning rawuhipun panganten jaler dhateng pawiwahan, kados ingkang dipunandharaken déning Kristus wonten ing pasemon bab sepuluh prawan, ing Matius 25.” The Great Controversy, 426.

The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.

Pangujian pungkasan saka telung panggawéyaning uji Daniel dumadi nalika hukum Minggu sing bakal enggal teka, nalika Utusaning Prajanjian rawuh kanggo mbabar lumantar geni sapa kang wis gawé prajanjian karo urip utawa pati, kang dipasang ing konteks para Lewi. Nalika Maleakhi ngandharaké prawan-prwané Matius sing wicaksana lan sing bodho, kang iku para Laodikia lan para Filadelfia-né Yohanes, lan wong-wong wicaksana lan wong-wong ala-né Daniel, loro-loroné golongan mau diuji kanthi geni, lan banjur padha ngetingalaké sapa kang iku, utawa dudu, sawijining wong Lewi.

The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.

Wong-wong Lewi iku minangka pralambang tumrap wong-wong sing ngadeg kanthi setya ana ing rong pambrontakan pedhet emas. Pambrontakan kang kapisan yaiku pambrontakane Harun, lan kang kapindho yaiku pambrontakane Yerobeam. Ing loro-lorone gambaran mau, wong-wong Lewi makili wong-wong kang setya, lan loro-lorone gambaran iku nyawisake rong seksi ngenani kasetyane sawijining golongan kang dilambangake déning wong-wong Lewi nalika angger-angger Minggu kang enggal rawuh. Harun damel pedhet emas. Emas iku pralambang Babil, lan pedhet iku sawijining gambar kewan galak. Sawisé iku dhèwèké netepake sawijining pésta, lan wong-wong bodho padha njoged wuda ngubengi pedhet mau. Kabèh pambrontakané mau dhedhasar lan kasurung déning panolakané marang Musa, utusan pilihan.

> And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.

> Musa banjur ngandika marang Harun, “Bangsa iki wis nindakaké apa marang kowé, nganti kowé ndhatangaké dosa kang mangkono gedhéné tumrap wong-wong mau?” Harun mangsuli, “Muga-muga bebenduné gustiku aja nganti murub; panjenengan pirsa bangsa iki, manawa padha tumemen marang piala. Awit padha kandha marang aku, ‘Gawékna kanggo aku allah-allah, kang bakal lumaku ana ing ngarep kita; sabab tumrap Musa iki, wong kang wus ngirid kita metu saka tanah Mesir, kita ora ngerti apa kang wis kelakon marang dhèwèké.’ Banjur aku matur marang wong-wong mau, ‘Sapa waé kang nduwèni emas, pethikana.’ Mulané padha masrahaké marang aku; banjur dakuncalaké menyang ing geni, lan metu pedhèt lanang iki.” Nalika Musa weruh yèn bangsa iku padha wuda; (awit Harun wus ndadèkaké padha wuda nganti dadi wirangé ana ing ngarepé para mungsuhé:) Musa banjur ngadeg ana ing gapuraning kémah, lan ngandika, “Sapa kang ana ing sisihé Sang Yehuwah? mrenea marang aku.” Lan sakèhé bani Lèwi padha nglumpuk marani dhèwèké. Banjur ngandika marang wong-wong mau, “Mangkéné pangandikané Sang Yehuwah, Allahé Israèl, ‘Saben wong pasangen pedhangé ana ing lambungé, banjur mlakua metu-mlebu saka gapura menyang gapura ing saindhenging kémah, lan patènana saben wong saduluré, saben wong kancané, lan saben wong pepadhané.’” Lan bani Lèwi padha nindakaké miturut pangandikané Musa; lan ana wong saka bangsa iku kang padha tiwas ing dina iku kira-kira telung ewu wong lanang. Pangentasan 32:21–28.

Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.

Wong-wong sing njogèd iku wong-wong Laodikia sing mratélakaké “isiné kawudané,” yaiku pepeling saka pageblug kaping nem, sawijining pepeling bab kabutuhan kanggo mangertèni kanthi bener susunan telung pérangan saka Roma modhèren minangka naga, kéwan galak, lan nabi palsu. Pepeling iku kanthi cetha banget nalisir pamawas pribadi Uriah Smith sing ngrusak kayektèn-kayektèn sing ana gandhèngané karo pageblug kaping nem lan Armagedon.

Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.

Wong-wong kang nyatakaké kahanan Laodikiaé wis nampik panguwasa utusan kang kapilih lan nyatakaké pangerten kang padha semrawuté karo wong-wong kang milih ngenali pralambang satanis “kang saben dinané” minangka pralambang saleh tumrap paladosan Kristus ana ing pasamuwan suci. Wong-wong mau ngubungaké kaslametané marang sawijining allah pralambang, nanging allah kang dipilih kanggo disembah kuwi minangka pralambang allahing Mesir, lan Mesir iku pralambang naga. Kaya dene Adventisme Laodikia, wong-wong mau nampik kayektèn manawa “kang saben dinané” iku pralambang Roma pagan, yaiku naga, lan ngenali pralambang satanis mau minangka pralambang Kristus.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> He, anak manungsa, adhepna pasuryanmu nglawan Sang Pringon, raja Mesir, lan medhara nglawan panjenengane, lan nglawan sakèhé Mesir: Celathua lan munjukna, Mangkéné pangandikané Pangéran Yéhuwah; Lah, Ingsun nglawan sira, hé Sang Pringon, raja Mesir, naga gedhé kang gumléthak ana ing satengahing kali-kaliné, kang wus ngandika, Kaliku iku duwèkku dhéwé, lan aku kang ndadèkaké iku kanggo awakku dhéwé. Yehezkiel 29:2, 3.

Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”

Para pambrontaké Harun pracaya marang goroh manawa sawijining pralambang saka naga, kang diwakili déning pedhèt emas, iku allah sing wis ngluwari wong-wong mau saka pangawulan ing Mesir. Adventisme Laodikia pracaya marang goroh manawa sawijining pralambang saka Roma kapir (naga), kang diwakili déning “kurban saben dina,” iku pralambang saka Kristus kang pakaryané yaiku ngluwari manungsa saka pangawulaning dosa sajroning paladosan-Iya ana ing papan suci swarga. Wong-wong mau uga nampik utusan sing kapilih, kaya déné Adventisme Laodikia uga nindakaké ing pasulayan babagan pralambang “kurban saben dina.”

In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”

Ing generasi kapisan (1844 nganti 1888) saka Adventisme Laodikia, wong-wong mau nampik pakaryané Miller sajroning ngenali pitung wektu. Ing generasi kapindho (1888 nganti 1919) wong-wong mau miwiti prosès nampik kayektèn bab “kang saben dinané.” Ing generasi katelu (1919 nganti 1957) wong-wong mau wis bali marang pangerten Protestantisme murtad yèn para rampoging bangsamu iku Antiochus Epiphanes. Ing tanggal 11 September 2001 wong-wong mau nampik peran Islam ing ramalan Kitab Suci nalika bilai katelu tumeka ing tanggal iku. Saben patang kayektèn mau dijunjung déning Miller lan kagambar ana ing rong lèmpèngé Habakuk, lan saben-sabené iku minangka kayektèn dhasar kang dipatrèkaké marang pakaryané Miller, kang déning Sister White sinebut “kang kapilih.”

Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.

Pambrontakané Yerobeam kawiwitan nalika wiwitaning karajan lor, kang kapérang saka sapuluh taler sing ndadèkaké Yerobeam dadi rajané kang kapisan. Yerobeam gawé anak sapi loro saka emas lan sijiné dipasang ana ing Betel, tegesé griyané Allah, lan sijiné manèh ana ing Dan, tegesé pangadilan. Bareng, Betel lan Dan makili pamanunggalané greja (Betel) lan nagara (Dan). Lan kaya ing pambrontakané Harun, anak-anak sapi iku digawé saka emas, sawijining pralambang Babil, lan loro-loroné padha dadi gambaring kéwan. Kaya déné Harun, Yerobeam netepaké pésta taunan lan mratelakaké yèn anak-anak sapi iku allah-allah sing ngluwari umaté Allah saka Mesir.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Lan Yerobeam ngandika ana ing sajroning atiné, Saiki karajan iki bakal bali marang brayaté Dawud: manawa bangsa iki padha munggah arep nyaosaké kurban ana ing padalemané Sang Yéhuwah ing Yérusalèm, temah atiné bangsa iki bakal bali manèh marang gustiné, yaiku Réhabeam raja Yéhuda, lan wong-wong mau bakal matèni aku, sarta bali manèh marang Réhabeam raja Yéhuda. Mulané sang raja banjur rembugan, lan gawé anak sapi loro saka emas, banjur ngandika marang wong-wong mau, Kakehan kanggo kowé yèn kudu munggah menyang Yérusalèm: lah iki para allahmu, hé Israèl, kang wus nuntun kowé metu saka tanah Mesir. Lan sijiné dipasang ana ing Bètèl, lan sijiné manèh dipasangé ana ing Dan. Lan prakara iki dadi dosa: awit bangsa iku padha lunga sujud ana ing ngarepé siji mau, nganti tekan Dan. Lan panjenengané banjur gawé padaleman papan-papan pangurbanan ing dhuwur, lan ngangkat imam-imam saka golongan wong cilik, kang dudu keturunané anak-anak Léwi. Lan Yerobeam netepaké riyaya ana ing sasi kawolu, ing dina kaping limalas sasi iku, kaya riyaya kang ana ing Yéhuda, lan panjenengané nyaosaké kurban ana ing mesbèh. Mangkono uga kang ditindakaké ana ing Bètèl, nyaosaké kurban marang anak-anak sapi kang wus digawé déning panjenengané; lan ana ing Bètèl panjenengané nempataké para imam kanggo papan-papan pangurbanan ing dhuwur kang wus digawé. Mangkono panjenengané nyaosaké kurban ana ing mesbèh kang wus digawé ana ing Bètèl, ing dina kaping limalas sasi kawolu, yaiku ing sasi kang wis dirancang déning atiné dhéwé; lan netepaké riyaya kanggo bani Israèl; lan panjenengané nyaosaké kurban ana ing mesbèh, lan ngobong menyan. 1 Para Raja 12:26–33.

Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.

Yerobeam “ngrancang ana ing atiné dhéwé,” kang nggambarake pakaryané Uriah Smith nalika ngenalaké sawijining “tafsiran pribadi” minangka dhasar kanggo mbangun modhèl kenabianné. Yerobeam ngetutaké pola Harun lan kanthi mangkono nyalahi-gambaraké sawijining déwa Mesir minangka Gusti Allah sing sejati. Déwa kang diasilaké déning Harun lan Yerobeam loro-loroné adhedhasar panyalah-gunan sawijining pralambang saka sipat rangkepé Roma minangka pralambang kapamaréntahan negara lan kapamaréntahan gréja. Harun lan Yerobeam loro-loroné padha ngenali sawijining gambar saka kakuwatan naga, nganggo pralambang sawijining gambar saka kéwan. Mulané, loro sajarah suci ngenani pambrontakan iku makili ujian gedhé tumrap umaté Gusti Allah, kang lumantar ujian iku nasib langgengé bakal diputusaké. Miturut ilham, ujian iku yaiku ujian tumrap pambentukan gambar kéwan.

The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.

Polemik kapisan ngenani pralambang Roma minangka para rampoging bangsamu, kang banjur kaserat ing bagan para perintis taun 1843, mratelakake yèn Antiokhus Epifanes iku si rampog, nggantèkaké kasunyatan yèn para rampog iku Roma. Polemik kapisan iku nggambarake polemik pungkasan ngenani para rampoging bangsamu minangka Roma, nalika saiki dianggep yèn Amerika Serikat iku para rampog, lan dudu Roma. Nanging, Antiokhus iku sawijining pralambang saka Amerika Serikat ing ayat sepuluh nganti limalas saka Daniel sewelas, mula goroh ing wiwitan lan goroh ing pungkasan bab sapa kang dipralambangaké iku padha persisé.

The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.

Pepeteng lan kabingungan ngenani apa sing diwakili déning Antiochus ing dina-dina wekasan, ngasilaké kabingungan ngenani gambaré kéwan galak mau, kaya ta pambrontakané Harun lan Yerobeam. Kabingungan ngenani gambaré kéwan galak iku dumadi pas ing wektu nalika ujian gedhé tumrap umaté Allah yaiku pambentukan gambaré kéwan galak mau.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Gusti sampun nedahaken dhateng kula kanthi cetha bilih gambaripun kéwan punika badhé kawujud sakderengipun wekdaling kasempatan sih-rahmat kasêrat; awit punika badhé dados pangajeng-ajeng ageng tumrap umatipun Allah, lumantar punika pêsthinipun langgengipun piyambakipun badhé kaputusaken. Papan panjenengan mekaten campur-aduk kebak boten ajêg, saéngga namung sathithik tiyang ingkang badhé kesasarakên.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Ing Wahyu 13 bab punika dipandharaken kanthi cetha; [Wahyu 13:11–17, dipunpetik].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Iki minangka pacoban sing kudu dialami dening umaté Allah sadurungé padha disegel. Kabèh wong sing mbuktèkaké kasetyané marang Allah kanthi netepi angger-anggeré, lan nampik nampa sabat palsu, bakal kacathet ana ing sangisoré panji-panji Gusti Allah Yéhuwah, lan bakal nampa segelé Allah kang gesang. Déné wong-wong sing nyerahaké bebener kang asalé saka swarga lan nampa sabat Minggu, bakal nampa tengeré kéwan mau.” Manuscript Releases, jilid 15, 15.

When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.

Nalika Sister White nyarujuki panemune Miller manawa “kang saben dinane” nggambarake Roma kapir, piyambakipun ngandika bilih wiwit taun 1844, “panemu-panemu liya”, ing wangun jamak, sampun ditampi, ingkang ngasilake “peteng lan kabingungan.” Kabingungan ingkang dipunasilake dening panemu-panemu palsu babagan “kang saben dinane,” ingkang minangka pralambang Roma kapir, minangka “para rampoging umateira,” nuwuhake kabingungan lan pepeteng gegayutan kaliyan pambedaning Roma lan gambaripun Roma.

The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.

Pasulayan kang kapisan lan kang pungkasan ngenani sawijining pralambang Romawi dumadi ing antarané umat prajanjian biyèn sing lagi dipunliwati lan sawijining umat sing nalika iku lagi dados umat prajanjian enggal kagunganipun Allah. Pasulayan punika nyakup sawijining kasengitan boten purun dipunatur déning paugeran tata basa sing sampun mapan, awit tembung “uga” ing ayat patbelas dipuntampik déning para Protestan, saéngga padha ngaku bilih para garong punika mesthinipun panguwasa ingkang sami kaliyan ingkang dipunpralambangakén wonten ing ayat-ayat sadèrèngipun.

It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.

Iku nggambarake sawijining panyasaran marang Kitab Suci nalika Antiochus kapeksa dadi “para begal.” Iku minangka tafsiran pribadhi, amarga saben piwulang palsu sing nentang kayektèn iku tafsiran pribadhi. Pasulayan iku dhewe banjur dadi sawijining kayektèn dhasar, amarga kacathet ana ing bagan pionir 1843. Pangukuhan bagan mau déning ilham netepake lan ngesahake “para begal” minangka pralambang Roma, lan ngluhurake seriusé kayektèn iku, amarga nampik piwulang mau padha karo nampik loro-loroné, yaiku dhasar-dhasar lan panguwasa Roh Ramalan.

The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.

Pangerten kang bener bab para garong saka bangsamu, kang makili Roma, nalika ditambahake marang pola kenabian kang para malaékat paringaké marang William Miller, awit iku cocog karo pola kenabian kang banjur dipahami lan dipacak déning panjenengané, yaiku: manawa Roma kapir lan Roma kepausan dadi dhasar tumrap sakabèhé penerapan kenabiané.

Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.

Tafsiran pribadi Uriah Smith sing ngenali ratu ing sisih lor ing ayat telung puluh enem saka Daniel sewelas minangka Prancis, lan banjur minangka Turki ing ayat patang puluh, kapérang saka rong pangidentifikasian palsu tumrap ratu ing sisih lor. Penolakan Smith marang dhasar-dhasar ing taun 1863 nuwuhaké sawijining kabutaaan sing ndadèkaké dhèwèké ora bisa ndeleng salah sawijining paugeran paling dhasar ing ramalan, yaiku: manawa kira-kira ing wektu Kristus, ramalan nggambaraké entitas-entitas rohani modhèrn sing dilambangi déning entitas-entitas harfiah kuna. Paulus kanthi cetha mulangaké kayektèn iki nalika panjenengané nerangaké manawa sing teka luwih dhisik iku sing harfiah, lan sawisé iku sing rohani.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Nanging dudu kang rohaniah iku kang wiwitan, nanging kang alamiah; lan sawisé iku, kang rohaniah. 1 Korinta 15:46.

Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.

Smith iku klebu umat prajanjian sing wis nggantèkaké Protestantisme murtad minangka umat Allah, nanging dhèwèké ndhukung pambrontakané wong-wong mau nalika nolak pitung kaping, lan ngenalaké chart-né taun 1863. Nalika ngetrapaké tafsiran pribadiné, panjenengané ngasilaké pangerten palsu bab Armagedon ing Wahyu pasal nembelas, kang dadi sawijining ujian liyané babagan pangerten sing bener tumrap Roma.

With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.

Kanthi kontroversi kapisan ngenani para begal, Smith nggambarake wong-wong kang wus melu ana ing panggenaping kapisan pasemon bab sepuluh prawan. Mangkono uga, lumantar pandangan pribadine bab ratu saka lor, dheweke nggambarake sawijining umat prajanjian kang lagi diliwati sajrone taun 1856 nganti 1863, nalika padha dadi Gréja Advent Dina-Kaping-Pitu Laodikia. Kaya dene para Protestan ing kontroversi bab para begal, Smith nglirwakake panguwasa gramatikal saka perangan Kitab kang dipuntarik manut tafsiran pribadine, amarga miturut gramatika, ratu saka lor wiwit ayat telung puluh siji nganti ayat patang puluh lima tansah lan mung ngemu teges kakuwasan kepausan.

With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.

Lumantar kontroversi bab “kang saben dina,” goroh-goroh dilebokake menyang sajarah Advent déning Willie White lan A. G. Daniells kanggo njunjung panemu Protestan lawas manawa “kang saben dina” iku makili paladosan Kristus ana ing papan suci. Sajarah tartamtu iku wis diidentifikasi ana ing Tabel-tabel Habakuk, nanging wigati kanggo nyathet paseksi palsu kang gegandhèngan karo panyengkuyungan lan pamegaking panemu kang kliru iku, amarga pangerten kang bener wis diakoni déning Miller ing Tesalonika Kapindho, ing ngendi prakara iku yaiku kontras antarané wong-wong kang nresnani kayekten lan wong-wong kang pracaya marang goroh.

“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.

Kontrovèrsi bab “kurban sabendinipun” nambah marang pangerten baris demi baris manawa kontrovèrsi pungkasané Roma dumadi ing mangsa pambedhakan Roh Suci. Nalika Roh Suci lagi kaedharaké saka ing dhuwur, ana kakuwatan saka ngandhap kang lagi munggah lan nguwasani wong-wong sing nampani iku minangka kakuwataning Allah, sanadyan iku sawijining kasasaran kang rosa.

> “The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.

> “Kaloro kakuwatan ageng kang padha pasulayan iku lagi nyambut gawe, siji saka ngandhap, sijiné saka ing dhuwur. Saben wong ana ing sangisoré pangaruh rahasia saka salah siji utawa sijiné, lan tumindak-tanduké bakal mbabarake watak saka ilham kang dadi sumberé. Wong-wong kang manunggal karo Kristus bakal tansah nyambut gawe manut ing garis-garisé Kristus. Wong-wong kang ana ing sesambungan karo Sétan bakal nyambut gawe ana ing sangisoré ilham saka pimpinané, nentang kakuwatan lan pakaryané Roh Suci. Kersané manungsa diparingi kalodhangan bebas tumindak, lan lumantar tumindak iku kababar roh apa kang lagi nguwasani ati. ‘Saka wohé kowé bakal wanuh marang wong-wong mau.’” The 1888 Materials, 1508.

The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.

Kontras profetik ing pasulayan babagan “kang saben dina” iku yaiku pangidentifikasian sawijining pralambang naga minangka pralambang Kristus. Wong-wong kang nolak kayekten, uga lagi nolak perané Miller kang nemokake kayekten iki, lan kanthi mangkono padha nolak Roh Suci sarta nindakaké dosa kang ora kena diapura.

We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.

Ing artikel sabanjuré, kita bakal ngrembug sawijining kontroversi ngenani Roma sing dumadi sawatara wektu sawisé 11 September 2001.

> “We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.

> “Kita sami gesang ing satunggaling wekdal nalika gesang punika ingkang paling aji lan paling narik kawigatosan. Pungkasaning samukawis sampun caket. Perkembangan ingkang ngagetaken badhe tansah kabikak wonten ing ngajeng kita; awit daya-daya ingkang boten katingal punika lagi nyambut damel, mratandhani kagiyatan ingkang sanget kiyat. Kuwasa pepeteng saking ngandhap punika lagi tumindak ngenggoni para manungsa, lan para tiyang duraka sami makarya bebarengan kaliyan para malaekat ala kangge perang nglawan dhawuh-dhawuhing Allah lan pitados dhateng Gusti Yesus; ing wekdal ingkang sami satunggaling kakuwatan saking inggil uga lagi nyambut damel tumrap para tiyang ingkang kersa nyerah dhateng pengaruh ilahi, lan umatipun Allah sami makarya bebarengan kaliyan para makhluk swarga. Boten wonten sanesipun kejawi pitados sejati, murni, lan temen, ingkang saged lestantun ngadhepi tekanan ingkang badhe tumiba dhateng saben jiwaning manungsa ing dinten-dinten pungkasan punika kangge nguji lan nyobi piyambakipun. Allah kedah dados papan pangungsen kita; kita boten saged pitados dhateng wangun, pangaken, upacara, utawi kalenggahan, utawi ngira bilih amargi kita gadhah asma bilih kita gesang, kita badhe saged tetep jejeg ing dinten pangadilan. Samukawis ingkang saged kaguncang badhe kaguncang, lan perkawis-perkawis ingkang boten saged kaguncang déning pangapusi lan kasasaripun dinten-dinten pungkasan punika badhe tetep lestari. Kencengen jiwa dhateng Watu Karang ingkang langgeng; awit namung wonten ing Kristus piyambak wonten kaslametan. Gusti Yesus ngandharaken dinten-dinten ingkang kita gesangi punika dados dinten-dinten bebaya. Panjenenganipun ngandika, ‘Kadosdene dinten-dintenipun Nuh, mekaten ugi tekane Putraning Manungsa. Awit kadosdene ing dinten-dinten sadèrèngipun banjir, tiyang-tiyang sami nedha lan ngombé, krama lan dipunkramakaken, ngantos dumugining dinten nalika Nuh mlebet ing prau, lan boten sumerep ngantos banjir punika rawuh lan nyirnakaken sami kabèh; mekaten ugi tekane Putraning Manungsa.’ ‘Mekaten ugi kados ing dinten-dintenipun Lot; tiyang-tiyang sami nedha, sami ngombé, sami mundhut, sami sade, sami nandur, sami yasa; nanging ing dinten ingkang sami nalika Lot medal saking Sodom, udan geni lan walirang saking swarga lan numpes sami kabèh. Mekaten ugi badhe kalampahan ing dinten nalika Putraning Manungsa kapratelakaken.’ ‘Nalika Putraning Manungsa rawuh wonten ing kamulyanipun, lan sedaya malaekat suci bebarengan kaliyan Panjenenganipun, nalika punika Panjenenganipun badhe lenggah wonten ing dhampar kamulyanipun; lan wonten ing ngajengipun badhe kalumpukaken sedaya bangsa: lan Panjenenganipun badhe misahaken satunggal saking satunggalipun, kadosdene pangon misahaken wedhusipun saking kambingipun: lan Panjenenganipun badhe masang para wedhus wonten ing tengenipun, nanging para kambing wonten ing kiwa. Mila Sang Prabu badhe ngandika dhateng para tiyang ingkang wonten ing tengenipun, Mrenea, he para tiyang ingkang kaberkahan déning RamaKu, warisana kraton ingkang sampun kasiyapaken kangge kowé wiwit dhasaring jagad.’ Laku kita ing gesang punika badhe netepaken nasib langgeng kita ing ngriku; dipunpasrahaken dhateng kita kangge netepaken menapa kita badhe bebarengan kaliyan para tiyang ingkang marisi Kratonipun Allah, utawi kaliyan para tiyang ingkang mangkat dhateng pepeteng njawi. Allah sampun nyawisaken sadaya pepakaryan kangge kaslametan kita; mila sumangga kita migunakaken punapa ingkang sampun kapundhut kanthi rega ingkang tanpa winates. ‘Awit Allah mekaten anggenipun ngasihi jagad, ngantos maringaken Putra ontang-antingipun, supados saben tiyang ingkang pitados dhateng Panjenenganipun boten nemahi karusakan, nanging gadhah gesang langgeng.’” Youth Instructor, August 3, 1893.

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