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# Rome Establishes the Vision - Number Four

Roma Netepake Wahyu — Nomer Papat

Reviving Old Controversies: The Battle Over Prophetic Interpretation in Adventism

Nguripake Maneh Kontroversi Lawas: Peperangan Babagan Tafsir Kenabian ing Adventisme

Author

Jeff Pippenger

Published

August 8, 2024

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We have been forewarned that “old controversies” would be revived in the last days.

Kita wis diprayogèkaké sadurungé yèn “pasulayan-pasulayan lawas” bakal diuripaké menèh ing dina-dina pungkasan.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising.” Selected Messages, book 2, 109.

> “Ing sajarah lan ramalan, Sabdaning Allah nggambarake pasulayan kang wis lumaku suwe antarane bebener lan kasalahan. Pasulayan iku isih terus lumaku. Prekara-prekara kang wis kelakon bakal diulang maneh. Pepadhamu lawas bakal diuripake maneh, lan téyori-téyori anyar bakal tansah njedhul.” Selected Messages, buku 2, 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

Mesthi waé pasulayan-pasulayan lawas kuwi minangka upaya setan kanggo ngrusak peranan Roma Modern, awit Roma kapapan ing dina-dina wekasan iku kang netepaké sesanti mau. Ana sawetara tuladha bab kasunyatan iki ing sajarah Adventisme. Sing kapisan yaiku pasulayan antarané kaum Protestan lan kaum Millerit kaya kang kaweca ing bagan pionir taun 1843. Siji-sijiné rujukan ing bagan pionir suci taun 1843, kang “katuntun déning Gusti lan ora kena diowahi,” sing dudu rujukan langsung marang sawijining kayektèn nabi saka pangandikané Gusti Allah, yaiku panggambaran babagan pasulayané kaum Millerit karo kaum Protestan ing jaman iku. Kaum Protestan ngenali “para begal saka bangsamu” ing Daniel bab sewelas, ayat patbelas minangka Antiochus Epiphanes, déné kaum Millerit ngerti yèn iku Roma.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

> “164 Sedané Antiokhus Epifanes, ingkang mesthi kemawon boten nglawan Pangeranipun para pangeran, awit piyambakipun sampun tilar donya 164 taun sadèrèngipun Pangeranipun para pangeran miyos.” 1843 Pioneer Chart.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

Sabanjuré banjur ana pasulayan antarané James White lan Uriah Smith bab paniten kang bener ngenani jati dhiriné “raja ing sisih lor” ing Daniel pasal sewelas. James bener nalika ngenali “raja ing sisih lor” ing ayat-ayat pungkasan Daniel sewelas minangka Roma kapausan, utawa kaya kang daksebut Roma modern. Smith ngandharaké yèn “raja ing sisih lor” ing Daniel pasal sewelas, ayat telung puluh enem, iku Prancis atheis.

> “VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.

> “AYAT 36. Lan sang ratu iku bakal tumindak miturut karsané dhéwé; lan bakal ngluhuraké awaké dhéwé, lan ngagungaké awaké dhéwé ngungkuli saben allah, lan bakal ngucap prakara-prakara kang nggumunaké nglawan Allahé para allah, lan bakal kasil nganti bebendu iku kalakon; awit apa kang wus katetepaké iku bakal kalakon.

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and Revelation, 292.

> “Raja sing dipunwedharaken ing kéné boten saged dipunmangertosi minangka kakuwasan ingkang sami kaliyan kakuwasan ingkang pungkasan dipunsebat; yaiku, kakuwasan kepausan; awit rinincian-rinincian punika boten saged dipuncocogaken menawi dipunterapaken dhateng kakuwasan punika.” Uriah Smith, Daniel and Revelation, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

Smith nambahi “tafsiran pribadhi”-né dhéwé nalika dhèwèké mratélakaké, “Raja sing dipunwedharakén ing mriki boten saged ngrujuk dhateng kakuwatan ingkang sami kaliyan ingkang pungkasan dipunsebat, yaiku kakuwatan kapausan; awit rincian-rinciannipun boten badhé trep menawi dipunlebetakén dhateng kakuwatan punika.” Pangandikané Gusti Allah ora tau gagal, lan sacara gramatikal iku luput menawa sawijining usulan manungsa dienggo nyélaki struktur gramatikal kang cetha saka pérangan punika. Ayat punika ngandika, “lan raja,” kang nuntut bilih raja sing lagi diidentifikasi punika raja kang sami sing dipunlambangakén ing pérangan sadurungé. Ora ana bukti bab anané raja anyar, lan Smith negesaké bilih “kakuwatan ingkang sami kaliyan ingkang pungkasan dipunsebat” punika yaiku “kakuwatan kapausan.” Dhèwèké ngakoni ing bukuné bilih wiwit ayat telung puluh siji tekan ayat telung puluh lima punika ngrujuk marang kakuwatan kapausan, lan tanpa ana bukti gramatikal apa waé sing nandhani raja anyar ing ayat telung puluh enem, dhèwèké mung mbantah bilih ayat-ayat sawisé ayat telung puluh lima ora makili sipat-sipat kenabian saka kakuwatan kapausan. Mulané, dhèwèké nancepaké panemuné dhéwé bab Prancis.

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

Nalika Smith ngrembag ayat patang puluh, landhesan profètis kang cacat sing wus diadegaké déning panafsiran pribadiné meksa dhèwèké ngenali ana perang telung pihak, kang miturut panyana-panyanané ngenali ratu kidul minangka Mesir, kang ing ayat iku “nyurung” nglawan Prancis, lan Turki dipranataké déning dhèwèké minangka ratu lor kang uga maju nglawan Prancis. Panafsiran manungsa kang ditambahaké iku mbangun sawijining modhèl profètis kang njalari Smith ngenali sawijining Armagedon harfiah, nalika Turki lumaku maju menyang Yerusalem, minangka tandha panutuping mangsa pangayoman tumrap manungsa nalika Mikhael jumeneng. Akeh buku sajroning sajarah Adventisme kang wis katulis kanthi trep kanggo ngenali kasalahan saka panrapan kang kaya mangkono.

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

Dudu dadi ancasé artikel iki kanggo ngrembug wohing tafsiran pribadiné Uriah Smith, nanging mung kanggo nandhani pasulayan kang banjur njedhul nalika dhèwèké wiwit nyengkuyung tafsiran pribadiné iku; awit nalika James White nentang panemuningé kang klèru mau, prakara iku malih dadi sawijining larikan pasulayan liyané ing Adventisme, ing ngendi pambedhahan kang bener bab jati dhiriné Roma diserang lumantar panrapan kang palsu.

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

Uga ana pasulayan dawa lan berkepanjangan ngenani “kang saben dina” ing kitab Daniel, nalika Adventisme Laodikia nampani pandhangan Protestan murtad sing ngenali “kang saben dina” ing kitab Daniel minangka paladosan Kristus ing pasucèn, kang nalisir karo kayektèn dhasar sing wis mapan manawa “kang saben dina” iku minangka pralambang Roma kapir.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

> “Banjur aku weruh gegayutan karo ‘saben dina’ (Daniel 8:12), manawa tembung ‘kurban’ iku ditambahaké déning kawicaksanané manungsa, lan ora kalebu ing naskah kasebut, sarta yèn Gusti maringi pangertosan sing bener bab iku marang wong-wong sing nguwuhaké pekabaran bab jam pangadilan. Nalika ana kasawijèn, sadurungé taun 1844, meh kabèh padha manunggal ing pangertosan sing bener bab ‘saben dina’; nanging sajroning kabingungan wiwit 1844, panemu-panemu liyané wis ditampa, lan pepeteng sarta kabingungan banjur ndhèrèk. Bab wektu dudu ujian manèh wiwit taun 1844, lan ora bakal dadi ujian manèh salawas-lawasé.” Early Writings, 74.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

Ing wektu wekasan, ing taun 1989, nalika enem ayat pungkasan saka Daniel sewelas kabukak segelé, raja ing sisih lor banjur dipahami minangka Roma kapapaan, kaya dene sadurungé James White wis netepaké mangkono ing pasulayané karo Uriah Smith. White ngleksanakaké metodologi “line upon line” nalika panjenengané nanggapi kasalahan Smith. White mratélakaké yèn manawa kakuwasan pungkasan sing diwakili ing Daniel loro, lan kakuwasan pungkasan sing diwakili ing Daniel pitu, lan kakuwasan pungkasan sing diwakili ing Daniel wolu, kabèh iku Roma, mula adhedhasar telung garis paseksi, kakuwasan sing tekan pungkasané ing Daniel sewelas iku Roma, dudu kaya pratelané Smith yèn iku Turki.

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

Obahing nabi malaékat katelu kang diwiwiti ing taun 1989, ora suwi sawisé tanggal 11 September 2001, ngadhepi pasulayan ngenani Yoel pasal siji. Ing limang ayat kapisan, ana loro seksi, dhisik saka para turun-temurun, banjur saka gegremetan, kang nandhani karusakan sing lumaku sathithik-sathithik kang ditibakaké marang Adventisme déning Roma. “Para wong mendem” ing ramalan miturut Yesaya iku “wong-wong sing nyenyamah kang mrentah Yerusalem.” Wong-wong mau tangi ing turun-temurun kaping papat lan pungkasan. Karusakan sing lumaku sathithik-sathithik iku karusakan rohani, awit sing diprasudi iku Yerusalem ing dina-dina pungkasan, lan wiwit saka pambrontakan taun 1863 lan salajengipun, wong-wong Advent Dina Kaping Pitu Laodikia saya suwe saya ngunjuk piwulang-piwulangé Roma.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.

> Pangandikané Pangéran kang tumuju marang Yoèl, anaké Pethuel. Rungokna iki, hé para pinituwa, lan gatèkna, hé sakèhé wong kang manggon ana ing nagara iki. Apa iki tau kelakon ing jamanmu, utawa ing jamané para leluhurmu? Critakna marang anak-anakmu bab iki, lan anak-anakmu marang anak-anaké, lan anak-anaké marang turun sabanjuré. Kang kari déning walang palmer wis dipangan déning walang; lan kang kari déning walang wis dipangan déning uler canker; lan kang kari déning uler canker wis dipangan déning uler caterpillar. Tangia, hé para wong mendem, lan nangisa; lan nggeroa, hé kabèh wong kang ngombé anggur, marga saka anggur anyar, awit iku wis kasingkiraké saka cangkemmu. Yoèl 1:1–5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

Sawisé gedhong-gedhong agung ing Kutha New York ambruk, banjur dipahami yèn udan pungkasan wiwit “nyiprat”, lan yèn pasulayan ing Habakuk pasal loro, kang wis kawujud ing sajarah Millerit, sapisan manèh wiwit lumaku. Pasulayan mau ngenani metodologi kenabian kang bener.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

> Aku bakal ngadeg ana ing papan pangreksaku, lan mapan ana ing menara, lan bakal nunggu kanthi waspada supaya weruh apa kang bakal dipangandikakake Panjenengane marang aku, lan apa kang bakal dakwangsuli manawa aku didhawuhi mratobat. Lan Pangeran Yehuwah mangsuli aku, pangandikane: Tulisen wahyu iku, lan cethakake ana ing loh-loh, supaya wong kang maca bisa mlayu. Awit wahyu iku isih kanggo wektu kang wus katemtokake, nanging ing wekasané bakal ngandika, lan ora goroh; sanadyan katon kaya suwe tekane, antènana; awit mesthi bakal teka, ora bakal kendhat. Lah, nyawané wong kang gumedhé iku ora jejeg ana ing sajroning dhèwèké; nanging wong mursid bakal urip marga saka pracayané. Malah manèh, amarga dhèwèké lumaku dosa marga saka anggur, dhèwèké iku wong kang gumunggung, ora gelem meneng ana ing omahé, kang ngembaraké pepénginané kaya pati, lan kaya pati iku ora bisa wareg, nanging nglumpukaké marang awaké kabèh bangsa, lan ngempalaké marang awaké kabèh umat. Habakkuk 2:1–5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

Panggujenging Habakuk kaping kalih nggambaraken kanthi pralambang panggujenging gerakanipun satunggal atus sekawan dasa sekawan ewu, ingkang dipunwiwiti nalika malaékat ingkang gagah prakosa saking Wahyu pasal wolulas tumedhak ing tanggal 11 September 2001. Banjur wiwit wonten pasulayan antawisipun para ingkang ngadeg wonten ing dhasar-dhasar Adventisme, kados ingkang kagambaraken wonten ing bagan pionir 1843, lan para ingkang wonten ing Habakuk nerak “marga saka anggur” lan ingkang dados “wong-wong mendem” ing Yoèl, ingkang lajeng “tangi,” namung supados “anggur enggal” punika katetepaken adoh saking “tutuk”ipun.

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

Tembung Ibrani “reproved” ing ayat kapisan tegesé “padudon karo”. Padudon sing diparingaké marang para pengawal Millerit kawakilan ing bagan perintis taun 1843 sing digawé ing wulan Mei 1842 minangka panggeneping ayat-ayat iki. Ana siji golongan sing urip marga saka pracayané ana ing pasulayan bab pekabaran bebener saiki profetik kanggo mangsa iku, karo golongan liyané sing nerak marga saka anggur. Wong-wong mau iku para wong mendemé Yoèl sing tangi lan nemu yèn anggur, minangka pralambang piwulang, wis katutupan saka cangkemé. Wong-wong mau iku para wong mendemé Éfraimé Yésaya sing mrentah Yerusalèm lan ora bisa mangertèni kitab sing kasegel.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.

> Cilakaning makutha kasombongan, para wong mendem saka Éfraim, kang kaéndahan kaluhurané iku kembang kang luntur, kang dumunung ana ing pucaking lebak-lebak subur kagungané wong-wong kang kasoran déning anggur! Lah, Pangéran kagungan satunggal kang rosa lan santosa, kang kaya prahara udan ès lan badai kang ngrusak, kaya banjiring banyu gedhé kang lubèr, bakal nguncalaké menyang bumi kalawan tangan. Makutha kasombongan, para wong mendem saka Éfraim, bakal kinidak-ingidak ana ing sangisoring sikil.... Ngandhega lan gumunana; padha sesambata lan padha njerita: wong-wong iku padha mendem, nanging dudu merga anggur; padha oleng, nanging dudu merga ombènan kang atos.... Mulané rungokna pangandikané Pangéran, hé para wong kang nggeguyu, kang mrentah bangsa iki kang ana ing Yérusalèm. Awit Pangéran wus ngesokaké marang kowé roh turu kang jero, lan wus meremaké mripatmu: para nabi lan para panguwasamu, para paningal, wus Panjenengané tutupi. Lan sakèhé wahyu tumrap kowé wus dadi kaya tembung-tembung ing sajroning kitab kang kasegel, kang dipasrahaké marang wong kang pinter, karo kandha, “Mugi panjenengan maos punika”; nanging panjenengané matur, “Aku ora bisa, amarga iki kasegel”: Lan kitab iku dipasrahaké marang wong kang ora pinter, karo kandha, “Mugi panjenengan maos punika”; nanging panjenengané matur, “Aku ora pinter.” Yesaya 28:1–3, 14; 29:9–12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Padudoné Habakuk antarané para wong mendem saka Éfraim lan wong-wong kang lumaku marga saka pracaya marang Sabdané Allah kang profètis kanthi cetha katandhani minangka padudon bab metodologi kang bener mungsuh metodologi kang salah ing paseksèné Yésaya, awit Yésaya negesaké yèn metodologi “baris demi baris” iku kang njalari para wong mendem kesandhung lan lumebu ing prajanjian pati.

> But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.

> Nanging wong-wong iku uga padha kliru marga saka anggur, lan marga saka omben-omben kang atos padha kesasar; imam lan nabi padha kliru marga saka omben-omben kang atos, padha kateluk déning anggur, padha kesasar marga saka omben-omben kang atos; padha kliru sajroning wahyu, padha kesandhung sajroning pangadilan. Awit sakehing méja kebak muntah lan regedan, nganti ora ana papan kang resik. Sapa kang bakal diwulang kawruh? Lan sapa kang bakal diparingi mangerti piwulang? Apa wong-wong kang lagi disapih saka susu, lan dicandak saka suson? Awit pranatan kudu ana ing dhuwuring pranatan, pranatan ana ing dhuwuring pranatan; garis ana ing dhuwuring garis, garis ana ing dhuwuring garis; ing kéné sethithik, lan ing kana sethithik. Awit Panjenengané bakal ngandika marang bangsa iki kanthi lambé kang gagap lan nganggo ilat liyan. Marang wong-wong iku Panjenengané wis ngandika, Iki pangasoan kang lumantar iku kowé bisa maringi wong kang kesel supaya ngaso; lan iki pepenak: nanging wong-wong iku ora gelem ngrungokaké. Nanging pangandikané Pangéran dadi marang wong-wong iku pranatan ana ing dhuwuring pranatan, pranatan ana ing dhuwuring pranatan; garis ana ing dhuwuring garis, garis ana ing dhuwuring garis; ing kéné sethithik, lan ing kana sethithik; supaya padha lunga, lan tiba mengkurep, lan remuk, lan kajiret, lan ketangkep. Mulané rungokna pangandikané Pangéran, hé para wong kang ngolok-olok, kang mrentah bangsa iki kang ana ing Yérusalèm. Amarga kowé padha ngandika, Aku wis padha gawé prejanjian karo pati, lan karo jagading wong mati aku padha sarujuk; manawa pecut kang nggegirisi lan banjir iku liwat, iku ora bakal tekan marang aku; awit aku wis padha gawé goroh dadi pangungsènku, lan ana ing sangisoring palsu aku ndhelikaké awakku. Yésaya 28:7–15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

Sabanjuré, Yesaya nemtokake apa kang dipasang déning Allah ing sajroning pasulayan Habakuk sing bakal ndhatangaké paukuman marang para wong mendem, yaiku watu dhasar, “pitu kaping” ing Imamat rong puluh enem, kang dadi wangsit wektu kang kapisan sing ndadèkaké Gabriel lan para malaékat nuntun William Miller supaya mangertèni.

> Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.

> Mulané mangkéné pangandikané Pangeran Yehuwah: Lah, Ingsun netepaké ing Sion sawiji watu dadi dhasar, watu kang wis kabuktèkaké, watu pojok kang aji banget, dhasar kang mesthi; sing sapa pracaya ora bakal gugup kesusu. Pangadilan uga bakal Ingsun pasang miturut tali ukuran, lan kabeneran miturut unting-unting; lan udan ès bakal nyapu sirna pangungsèné goroh, lan banyu bakal nglimputi papan pandhelikan. Lan prejanjianmu karo pati bakal dibatalaké, lan pasepakatanmu karo neraka ora bakal tetep; samangsa pecut kang banjir kuwi lumaku nyrambahi, kowé bakal katindhes déning iku. Yesaya 28:16–18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third Woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third Woe, they incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

Ora suwé sawisé Pangéran nuntun umaté bali menyang dalan-dalan lawas, wiwit tanggal 11 September 2001 ana sawijining golongan sing wis melu ing gerakan iku, sing netepaké yèn papat serangga ing Yoèl makili Islam saka Bilai kang katelu. Nalika metodologi “line upon line” wis kabukak marang umaté Gusti Allah ing generasi pungkasan iku, sawijining paugeran kenabian kang wigati banjur dimangertèni. Paugeran iku yaiku panganggoné ramalan kaping telu, lan golongan sing netepaké yèn papat generasi ing Yoèl makili Islam saka Bilai kang katelu, kanthi salah nerapaké paugeran panganggoné ramalan kaping telu mau kanggo nyengkuyung panganggoné sing kliru.

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

Banjur ing wektu taun 2014, Sétan diparengaké mlebu ing gerakan iki lumantar agenda “woke” homoseksual saka Britania Raya lan Australia, kang ndhasaraké serangané marang sawijining panafsiran palsu tumrap sajarah sing kaawakili ing Daniel pasal sewelas ayat siji nganti limalas. Para pemimpin pro-homoseksual sing nyusup lan nyerang gerakan iki ing pungkasané ngaku yèn Adventisme perlu nyuwun pangapura marang paus Roma, marga miturut omongé Adventisme wis nggawé tuduhan-tuduhan palsu marang antikristus, yaiku paus Roma. Tujuan saka serangan iki yaiku matèni gerakan iki, lan utamané kanggo nuwuhaké kabingungan tumrap pasal iku dhéwé (Daniel 11:1–15), ing panggonan “para rampoging bangsamu” diidentifikasi.

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

Kabèh pasulayan iki minangka upaya Iblis kanggo mbingungaké pralambang Roma kepausan. Ora ana barang anyar ing sangisoring srengéngé, miturut wong kang paling wicaksana sing tau urip. Ing jaman saiki, pasulayan iku manèh didhasaraké marang pangenalan Roma, kang dipralambangaké minangka “para garong saka bangsamu”. Tafsiran anyar lan pribadi iku ngaku yèn “para garong saka bangsamu” iku Amerika Sarékat, lan kanthi mangkono cethané wong-wong mau ora ngerti yèn iki pasulayan sing padha persisé karo pasulayan kang kawitan antarané para Millerit lan kaum Protestan, uga karo unen-unen lawas kang disandhangaké marang panulis abad kaping nembelas, John Heywood, sing muni, “Ora ana sing wuta kaya wong sing ora gelem ndeleng.” Variasi liyané saka tetembungané yaiku, “Ora ana sing budheg kaya wong sing ora gelem ngrungokaké.” Paling kamungkinan akèh wong ora ngerti yèn tetembungan iki disandhangaké marang Heywood, uga ora mangertèni yèn tetembungan Heywood iku asalé saka pethikan-pethikan Kitab Suci kayata kang tinemu ing Yeremia, Yesaya, lan kang dipun kutip déning Gusti Yésus ing Prajanjian Anyar.

> Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

> Saiki rungokna iki, hé bangsa kang bodho lan tanpa pangerten; kang nduwèni mripat, nanging ora weruh; kang nduwèni kuping, nanging ora krungu. Yeremia 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

Para “wong duraka” ing Daniel lan “prawan-prawan bodho” ing Matius iku wong-wong sing ora mangertos “tambahing kawruh”. Tambahing kawruh ing taun 1989 utaminipun inggih punika pangenalan bilih enem ayat pungkasan saking Daniel pasal sewelas ngenali munggah lan rubuhipun pungkasan saking kakuwasan kapapaan, utawi, kados dene kula maringi tetenger, Roma Modhèren. Ayat-ayat punika ngenali Amérika Sarékat, nanging namung gegayutanipun Amérika Sarékat kaliyan kakuwasan kapapaan. “Wong duraka” lan “prawan-prawan bodho” punika dipunbentenaken kaliyan “wong wicaksana”, lan wong wicaksana ing dinten-dinten pungkasan punika saestu gadhah pangertosan ngenani tambahing kawruh ing taun 1989. Wong-wong bodho punika inggih para wong ingkang gadhah mripat, nanging boten nyumurupi, lan gadhah kuping, nanging boten mireng.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

> Aku uga krungu swarané Pangéran, ngandika: Sapa sing bakal Dakutus, lan sapa sing bakal lunga kanggo Kita? Banjur aku munjuk: Ingsun wonten mriki; utusa aku. Panjenengané banjur ngandika: Lungaa, lan kandhaa marang bangsa iki: Kowe mesthi padha krungu, nanging ora mangerti; lan kowe mesthi padha weruh, nanging ora nyumurupi. Gawea atiné bangsa iki dadi lemu, lan gawea kupingé dadi abot, lan pejemna mripaté; supaya aja padha weruh nganggo mripaté, lan krungu nganggo kupingé, lan mangerti nganggo atiné, lan mratobat, banjur kapulihaké. Yesaya 6:8–10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

Wong-wong sing dipunwedharaken ing Yesaya bab enem punika, inggih para tiyang ingkang ngakeni bilih piyambakipun wonten ing piwulang “bebenering wekdal samenika” ingkang dumugi tanggal 11 September 2001, awit Yesaya enem nandhani bilih pitedah punika kalampahan nalika “bumi kebak kamulyaning Pangeran”. Bumi kapadhangi dening kamulyaning Allah nalika malaékat ing Wahyu wolulas tumedhak, nalika gedhong-gedhong ageng ing Kutha New York dipunbrantakaken ambruk kanthi satunggaling sentuhan saking Allah.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

> Ing taun nalika Raja Uzia séda, aku uga weruh Pangéran lenggah ing dhampar, luhur lan kaangkat munggah, lan jubah-Nya ngisi Padaleman Suci. Ing sadhuwuré padha ngadeg para serafim; saben-saben duwé nem swiwi; nganggo loro nutupi rainé, nganggo loro nutupi sikilé, lan nganggo loro mabur. Lan siji padha sesambat marang sijiné lan ngandika, Suci, suci, suci, iku Pangéraning sarwa dumadi; saindenging bumi kebak kamulyan-Nya. Lan cagaking lawang gonjang-ganjing marga saka swarané kang sesambat mau, lan omah iku kebak kumelun. Yesaya 6:1–4.

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

Suster White nggandhèngaké pawarta malaékat mau karo prastawa kang nandhani nalika malaékat ing Wahyu pasal wolulas ngebaki bumi kalawan kamulyané.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Nalika Gusti Allah badhé ngutus Yésaya nggawa piwucal marang umat-Nya, Panjenengané dhisik marengaké nabi mau mirsani lumantar wahyu menyang papan Mahasuci Sanget ing sajroning pasamuwan suci. Dumadakan gapura lan kudhung njero ing Pedalemané Allah katon kaya kaangkat utawa katarik minggir, lan panjenengané diparengaké nyawang ing njero, tumuju papan Mahasuci Sanget, ing ngendi malah sikilé nabi piyambak ora kena mlebu. Ana ing sangarepé banjur kawangun wahyu ngenani Yéhuwah lenggah ing dhampar kang inggil lan kaluhuraké, déné semekan kamulyan-Nya ngebaki Pedaleman Suci. Ing saubenging dhampar ana para sérafim, kaya para pengawal ngubengi Sang Raja Agung, lan padha memancaraké kamulyan kang ngubengi wong-wong mau. Nalika kidung pangalembanané kumandang kanthi swara kang jero kebak pangabekti, cagaking gapura padha gonjang-ganjing, kaya diguncang déning lindhu. Kanthi lambé kang ora kasêmar déning dosa, para malaékat iku ngedalaké pamuji marang Gusti Allah. ‘Suci, suci, suci, iku Pangéran sarwa dumadi,’ padha sesambat; ‘sakalhing bumi kebak kamulyan-Nya.’ [Delengen Yesaya 6:1–8.]”

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

> “Para serafim ing sakubenge dhampar iku kebak banget ing rasa ajrih kang suci nalika padha nyawang kamulyaning Allah, nganti padha ora sawatara wektuné waé ndeleng marang awaké dhéwé kanthi kagum. Pamuji padha katujokaké marang Pangéraning sarwa tumitah. Nalika padha mirsani marang mangsa ngarep, nalika salumahing bumi bakal kapenuhan déning kamulyan-Nya, tembang kamenangan mau kumandhang sambung-sinambung saka siji marang sijiné ing kidung kang merdu, ‘Suci, suci, suci, iku Pangéraning sarwa tumitah.’” Gospel Workers, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

Yésaya, minangka pralambang umat Allah sajroning mangsa panyegelan sing diwiwiti tanggal 11 September 2001, kaparingan sawijining pawartos kanggo digawa marang sawijining umat kang nduwèni mripat, nanging ora milih ndeleng, lan kuping, nanging ora milih ngrungokaké. Yésus, minangka Alfa lan Omega, nggambaraké pungkasaning mangsa panyegelan tumrap satus patang puluh papat èwu kanthi wiwitané. Ing pungkasan bakal ana manèh sawijining juru pawarta kang dipralambangaké déning Yésaya, sing nggawa sawijining pawartos marang sawijining umat kang milih ora ndeleng lan ora ngrungokaké. Pawartos iku bakal ngasilaké panyucèn pungkasan tumrap satus patang puluh papat èwu. Pawartos iku yaiku tembung-tembung Kayekten, kang digawa saka paseksèn sunnatané Allah. Paseksèn sunnatané iku yaiku “sesanti” kang diteguhaké déning kakuwatan kang dipralambangaké minangka “para rampog saka bangsamu”.

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

Ing artikel sabanjuré kita bakal njupuk saben pasulayan iki lan ngetrapaké siji ing ndhuwuré sijiné kanthi cara garis ing sadhuwuré garis. Garis Millerite, garis Smith lan White, garis “daily”, garis “raja ing sisih lor” ing 1989, garis gegremetané Yoèl, lan pasulayan sing saiki. Enem pasulayan lawas, kang manawa dideleng garis ing sadhuwuré garis, kanthi cetha netepaké kayektèn saka pasulayan kang kapisan, sing digambaraké ing bagan pelopor 1843. Kayektèn iku yaiku yèn Roma iku “para begal saka umatmu”, kang ngluhuraké awaké dhéwé, lan kang tiba, sarta netepaké wahyu.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Aku wis weruh yèn bagan taun 1843 iku katuntun déning astaé Pangéran, lan yèn iku ora kena diowahi; yèn angka-angka iku padha kaya sing Panjenengané kersa; yèn asta-Né ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ana ing sapérangan angka mau, supaya ora ana wong siji waé sing bisa ndeleng iku, nganti asta-Né dipunangkat.” Early Writings, 74.

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

Nampik kayektèn-kayektèn ing bagan iku ateges ing wektu kang padha uga nampik wewenangé Roh Ramalan, lan bagan iku negesaké yèn Roma, dudu Amérikah Sarékat, kang netepaké “sesanti”, yaiku sesanti kang déning Suléman kita dipituturaké manawa tanpa “sesanti” iku, umaté Allah bakal sirna.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Setan iku ... tansah meksa nyusupaké sing palsu—kanggo nuntun wong adoh saka kayektèn. Panyasatan Setan kang pungkasan dhéwé bakal dadi gawé tanpa daya paseksi saka Rohé Allah. ‘Ing ngendi ora ana wahyu, bangsa iku sirna’ (Wulang Bebasan 29:18). Setan bakal nyambut gawé kanthi licik, kanthi manéka cara lan lumantar manéka piranti, kanggo nggoyang kapercayaning umaté Allah kang kari tumrap paseksi kang sejati.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Bakal ana rasa sengit kang diobong marang Paseksen-paseksen sing asalé saka Iblis. Pakaryané Iblis bakal ngoyagake pracayané pasamuwan-pasamuwan marang iku, awit sebab iki: Iblis ora bisa nduwèni dalan sing cetha mangkono kanggo ngeteraké tipudayané lan mbanda jiwa-jiwa ana ing kasasarane, manawa pepéling lan pangréwangan lan pitutur saka Rohing Allah digatèkké.” Selected Messages, buku 1, 48.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Panjenengane sing nyumurupi apa kang ana ing sangisoring lumahing prakara, sing maos atine sakèhé manungsa, ngandika bab wong-wong kang wis nampa pepadhang gedhé mangkéné: ‘Wong-wong iku ora nandhang prihatin lan kagèt awit saka kahanan moral lan rohaniné.’ Satemené, wong-wong iku wis milih dalané dhéwé, lan nyawané padha remen marang barang-barang nistha sing njijiki. Aku uga bakal milih khayalan-khayalané, lan bakal ndhatangaké marang wong-wong iku apa kang padha diwedèni; marga nalika Aku nimbali, ora ana wong siji waé kang mangsuli; nalika Aku ngandika, wong-wong iku ora ngrungokaké; nanging wong-wong iku nglakoni piala ana ing ngarsaning mripat-Ku, lan milih apa kang ora dadi keparengan-Ku.’ ‘Allah bakal ngutus marang wong-wong iku kasasaran kang rosa, supaya padha pracaya marang goroh,’ amarga wong-wong iku ora nampani katresnan marang kayektèn, supaya bisa kapitulungan rahayu,’ ‘nanging malah padha remen marang piala.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Sang Guru swarga nyuwun pitakon: ‘Pangapusan apa kang luwih kuwat kang bisa nyasarké budi tinimbang anggapan palsu yèn kowé lagi mbangun ing dhasar kang bener lan yèn Gusti Allah nampani pakaryanmu, mangka ing kasunyatané kowé lagi nglakokaké akèh prakara manut kawicaksananing donya lan lagi nglakoni dosa marang Yehova? O, iku panipuan gedhé, pangapusan kang nggumunaké, kang nguwasani pikiran nalika manungsa kang tau wanuh marang kayektèn, klèru nganggep wangun kasaléhan minangka roh lan kuwasa saka iku; nalika padha ngira yèn padha sugih lan saya kathah gadhahané lan ora mbutuhaké apa-apa, déné sajatiné padha mbutuhaké samubarang kabèh.’” Testimonies, jilid 8, 249, 250.

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