Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:
Roma netepake wahyu iku, lan Roma kawedhar ing “wektuné”. Iki sawijining pratelan déning Sister White nalika panjenengané mratélakaké apa sing mesthiné dipahami minangka prakara sing cetha:
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Wahyu iku kitab kang kasêgel, nanging uga kitab kang kawuka. Ing jeroné kacathet prakara-prakara nggumunaké kang bakal kalakon ing dina-dina pungkasan sajarahing bumi iki. Piulang-piulang ing kitab iki cetha lan mesthi, dudu samubarang kang mistis lan ora bisa dimangertèni. Ing kono garis pameca padha dijupuk kaya ing kitab Daniel. Sawenèh pameca wis diambalaké manèh déning Allah, supaya kanthi mangkono katuduhaké yèn iku kudu diparingi wigati. Pangéran ora mbalèni prakara-prakara kang ora gedhé wigatiné.” Manuscript Releases, jilid 9, 8.
The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.
“Pangéran ora mbalèni prakara-prakara kang ora pati wigati,” lan “wektu-wektu” kang magepokan karo Roma dibalèni bola-bali. Iku prakara kang “banget wigati” kanggo mangertèni “wektu” kang magepokan karo Roma, awit prakara iku kang mbabarake Roma minangka pokok pawarta kang netepake wahyu mau. Pitu kaping rolas atus sawidak taun pamaréntahan kepausan kasebut kanthi langsung ana ing Daniel lan Wahyu.
And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.
Lan dhèwèké bakal ngucapaké pangandika-pangandika gedhé nglawan Kang Mahaluhur, lan bakal nyirnakaké para suci kagungané Kang Mahaluhur, sarta ngira arep ngowahi mangsa-mangsa lan angger-anggering Torah; lan para suci iku bakal kaulungaké marang tangane nganti satunggal mangsa lan kalih mangsa lan satengahing mangsa. Daniel 7:25.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Lan aku krungu wong kang nganggo sandhangan mori alus, kang ana ing sadhuwuring banyuning kali iku, nalika ngacungaké tangané tengen lan tangané kiwa marang swarga, sarta supaos demi Panjenengané kang gesang langgeng salawas-lawasé, yèn iku bakal lumaku sajroning satunggal mangsa, pirang-pirang mangsa, lan satengah mangsa; lan nalika panjenengané wus ngrampungaké nyarèkaké kakuwatané umat suci, samubarang iki kabèh bakal kalakon rampung. Daniel 12:7.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Nanging plataran kang ana ing sanjabaning Padaleman Suci iku aja kokukur, sebab iku wus dipasrahaké marang para bangsa liya; lan kutha suci bakal diidak-idak déning wong-wong mau patang puluh loro sasi. Wahyu 11:2.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.
Lan Aku bakal maringi kakuwatan marang saksi-Ku loro, lan wong loro mau bakal medhar wangsit sajrone sèwu rong atus sawidak dina, ngagem bagor. Wahyu 11:3.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Lan wong wadon mau mlayu menyang ara-ara samun, ing ngendi dheweke nduwèni papan kang wis kasedhiyakaké déning Allah, supaya ana wong-wong kang maringi pangan marang dheweke ana ing kono sajroning sèwu rong atus sawidak dina. Wahyu 12:6.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
Lan marang wong wadon iku kaparingaké loro swiwining garudha gedhé, supaya dhèwèké bisa mabur menyang ara-ara samun, menyang panggonané, ing kono dhèwèké dipangon sajrone satunggal mangsa, lan rong mangsa, lan satengahing mangsa, adoh saka ngarsané ula mau. Wahyu 12:14.
And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.
Lan marang wong iku kaparingan cangkem kang ngucap prakara-prakara gedhe lan panyenyamah; lan marang wong iku kaparingan kuwasa supaya tetep lumaku patang puluh loro sasi. Wahyu 13:5.
These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.
Pitu rujukan langsung iki ngaturaké manéka ciri kenabian kang mligi ngenani Roma. Ing ayat-ayat iku Roma kawedharake. Sister White nambahaké yèn mangsa-mangsa iki uga dilambangaké minangka “telung taun satengah utawa 1260 dina.” Sampeyan ora nemokaké “telung taun satengah” utawa “sewu rong atus sawidak dina” ing Kitab Suci. Sister White mung ngginakaké petungan saka pitu rujukan mau miturut sing trep.
“In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.
Ing pasal 13 (ayat 1–10) katrangan bab kéwan galak liyané diparingaké, “kaya macan tutul,” kang déning naga diparingi “kakuwasané, lan dhamparé, lan wewenang kang gedhé.” Lambang iki, kaya kang wis diyakini déning akèh golongan Protestan, nggambaraké kapausan, kang nggantèni kakuwasan, dhampar, lan wewenang sing biyèn dicekel déning kekaisaran Romawi kuna. Bab kéwan galak kang kaya macan tutul iku diumumaké mangkéné: “Panjenengané diparingi cangkem kang ngucap prekara-prekara gedhé lan pitenah-pitenah…. Lan panjenengané mbukak cangkemé kanggo nindakaké pitenah marang Gusti Allah, kanggo nitenahi asma-Nya, lan kémah suci-Nya, lan wong-wong kang manggon ing swarga. Lan panjenengané diparingi kalodhangan kanggo nindakaké perang nglawan para suci, lan ngalahaké wong-wong mau: lan kakuwasan diparingaké marang panjenengané ngungkuli sakehing kaum, lan basa, lan bangsa.” Ramalan iki, kang meh padha persisé karo katrangan bab sungu cilik ing Daniel 7, temenan nuding marang kapausan.
“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.
“‘Panguwasa kaparingaké marang dhèwèké supaya tetep lumaku patang puluh loro sasi.’ Lan, pangandikané nabi, ‘Aku weruh salah siji saka endhasé kaya tatu nganti mati.’ Lan manèh: ‘Sapa sing nuntun wong menyang panangkaran, dhèwèké dhéwé bakal lunga menyang panangkaran; sapa sing matèni nganggo pedhang, dhèwèké kudu dipatèni nganggo pedhang.’ Patang puluh loro sasi iku padha karo ‘wektu lan kaping lan sapéranganing wektu,’ telung taun satengah, utawa 1260 dina, ing Daniel 7—yaiku wektu sajroning panguwasa kapapan iku bakal nindhes umaté Allah. Mangsa iki, kaya sing wis kasebut ing pasal-pasal sadurungé, diwiwiti kanthi kadhaulataning kapapan, A.D. 538, lan pungkasané ing taun 1798. Ing wektu iku paus digawe tawanan déning bala tentara Prancis, panguwasa kapapan nampa tatuné sing matèni, lan ramalan iku kawujud, ‘Sapa sing nuntun wong menyang panangkaran, dhèwèké dhéwé bakal lunga menyang panangkaran.’” The Great Controversy, 439.
With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.
Kanthi wewenang ilham kanggo uga nganggep telung taun lan satengah minangka “wektu” kang “mbabar” Roma, pepanggihan-rujukan Kitab Suci liya tumrap Roma banjur katon.
But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.
Nanging satemene Aku pitutur marang kowe, ana akèh randha ing Israèl ing jaman Élias, nalika langit katutup telung taun nem sasi, nalika paceklik gedhé nglimputi kabèh tanah iku. Lukas 4:25.
The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.
Telung taun setengahé Éliah nggandhèngaké wektu iku karo Isebel, kang dadi pralambang Roma kapapalèn ing pasamuwan Tiatira.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.
Nanging Aku kagungan sawatara prakara kang nglawan kowe, amarga kowe nglilani wanita Yézebel iku, kang nyebut awake dhéwé nabi wadon, mulang lan nasaraké para abdi-Ku supaya padha nglakoni jina lan mangan barang-barang kang dipasrahaké marang brahala. Lan Aku wis maringi wektu marang dhèwèké supaya mratobat saka jinané; nanging dhèwèké ora gelem mratobat. Wahyu 2:20, 21.
The “time” given the fourth church, represented by Jezebel, is also a “space.”
“Wektu” sing kaparingake marang pasamuwan kaping papat, kang dipralambangaké déning Izebel, uga minangka sawijining “renggangan wekdal.”
Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.
Élias iku manungsa kang padha kagungan rasa lan kelemahan kaya kita, lan dhèwèké ndedonga kanthi temen supaya aja nganti ana udan; lan udan ora tumiba ing bumi sajrone telung taun nem sasi. Yakobus 5:17.
Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.
Nalika maringi katrangan manawa patang puluh loro sasi iku padha karo sèwu rong atus sawidak dina, Sister White netepake mangsa iku minangka “dina-dina iku,” kang dirujuk déning Kristus.
“The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.
Mangsa-mangsa sing kasebut ing kéné—“patang puluh loro sasi,” lan “sewu rong atus sawidak dina”—iku padha, loro-loroné padha nggambarake wektu nalika pasamuwané Kristus bakal nandhang panindhes saka Roma. Sangang atus sewidak taun kawibawaning kapausan diwiwiti ing taun 538 M., lan mulané bakal mungkasi ing taun 1798. Ing wektu iku sawijining tentara Prancis mlebu Roma lan ndadèkaké paus dadi tawanan, lan banjur dhèwèké séda ana ing pangasingan. Sanadyan sawisé kuwi enggal kapilih paus anyar, hirarki kapausan wiwit nalika iku ora tau bisa manèh nggunakaké kakuwatan sing sadurungé tau diduwèni.
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.
“Panganiaya tumrap pasamuwan ora lumaku sajroning kabèh jangka wektu 1260 taun mau. Gusti Allah, amargi sih-rahmat-Nya dhateng umaté, nyepakaké cekaké wekdal pacoban geni ingkang dipunlampahi déning wong-wong mau. Nalika nglairaken pratélan bab ‘kasangsaran gedhé’ ingkang badhé nimpa pasamuwan, Sang Juru Slamet ngandika: ‘Menawa dina-dina iku ora dicekakaké, mesthi ora ana siji waé daging kang bakal kaslametaké: nanging marga saka para pinilih, dina-dina iku bakal dicekakaké.’ Matius 24:22. Lumantar pangaribawa Reformasi, panganiaya punika dipunendheg sadèrèngipun taun 1798.” The Great Controversy, 266.
Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”
Kristus lan Sister White netepake ungkapan “dina-dina iku” minangka “wektu” kang ngenali Roma kapausan. Nalika Daniel nyariosaken bab panganiaya kang ndhereki pamasangan kalungguhan kapausan ing dhamparing bumi ing ayat telung puluh siji saka bab sewelas, piyambakipun nyebat wektu panganiaya iku minangka “pirang-pirang dina.”
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.
Lan bala tentara bakal ngadeg ana ing sisihé, lan bakal najisaké pasamuwan suci kang dadi kekuwatan, sarta bakal nyingkiraké kurban padinan, lan bakal masang pangawur kang njalari karusakan. Déné wong-wong kang tumindak ala marang prejanjian bakal disasarake déning panjilat; nanging umat kang wanuh marang Gusti Allahe bakal santosa lan bakal nindakaké prakara-prakara gedhé. Lan wong-wong kang duwé pangerten ana ing antarané umat bakal mulang marang wong akèh; nanging bakal padha tiba déning pedhang, lan déning geni, déning panangkaran, lan déning pangrampasan, nganti pirang-pirang dina. Daniel 11:31–33.
Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.
Roma kaandharaké gegayutan karo wektu kenabian sing disambungaké karo dhèwèké, mulané Paulus ngandika yèn manungsa duraka iku bakal kaandharaké ing “wektuné”. Kasunyatan yèn Roma netepaké wahyu iku, sing manawa kita ora ngerti bakal ndadèkaké kita nemoni karusakan, njlentrehaké sebabé ngapa wektu kenabian iku kerep banget digambarake, lan nganggo akèh cara, awit Gusti Allah “ora mbalèni prakara-prakara kang ora pati wigati.” Ing ayat-ayat sadurungé, pungkasaning mangsa wektu iku uga ditandhani.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
Lan wong-wong ing antarané umat sing padha duwé pangerten bakal memulang marang akèh wong; nanging wong-wong mau bakal padha rubuh déning pedhang, lan déning geni, déning panangkaran, lan déning rampasan, nganti pirang-pirang dina lawasé. Anadéné nalika padha rubuh, wong-wong mau bakal oleh pitulungan sethithik; nanging akèh wong bakal nggabung karo wong-wong mau kanthi tembung manis kang mung kanggo ngapusi. Lan sapérangan saka wong-wong sing padha duwé pangerten iku bakal padha rubuh, supaya nyoba wong-wong mau, lan nyucekaké, lan ndadèkaké putih, nganti tekan mangsa wekasan; amarga prakara iku isih kanggo wektu kang wis katetepaké. Daniel 11:33–35.
The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.
“wektu pungkasan” iku “isih kanggo sawijining wektu kang wus katetepaké.” Tembung Ibrani kanggo “katetepaké” yaiku “moed,” lan tegesé wektu kang wis ditemtokaké utawa sawijining pepanggihan. Relevansi lan wigatiné “wektu kang katetepaké” ing kitab Daniel katandhani déning sepira kerepé iku kasebut. Sakedhik banget wong Advent Laodikia, menawa ana, sing ngakoni yèn taun 1989 iku sawijining “wektu pungkasan,” mula saka kuwi taun 1989 iku sawijining wektu kang katetepaké. Iku sawijining pepanggihan kang digawé déning Gusti Allah, nalika Panjenengané bakal mbukak segel kawruh kanggo gerakan satus patang puluh papat éwu. Mulané, kitab Daniel maringi paseksi tumrap kasunyatan yèn “wektu kang katetepaké” nandhani rawuhipun “wektu pungkasan”. Ing Daniel wolu, pralambang kenabian iki diwedharaké.
And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.
Lan aku krungu swaraning manungsa ana ing antaraning pinggir-pinggir Kali Ulai, kang nguwuh lan ngandika, “Gabriel, gawea wong iki mangerteni wahyu iki.” Mula dheweke banjur nyedhaki panggonan ing ngendi aku ngadeg; lan nalika dheweke teka, aku wedi lan tumungkul sujud kanthi rai tumiba ing lemah. Nanging dheweke ngandika marang aku, “Mangertenana, hé anaking manungsa, amarga wahyu iki ana tumrap wektuning pungkasan.” Nalika dheweke lagi ngandika karo aku, aku tumiba ing turu jero kanthi rai tumuju ing lemah; nanging dheweke ndemek aku lan ngadegaké aku kanthi jejeg. Banjur dheweke ngandika, “Lah, aku arep ndadèkaké kowé mangerti apa kang bakal kelakon ing wekasaning bebendu, amarga ing wektu kang wus katetepaké pungkasan iku bakal dumadi.” Daniel 8:16–19.
As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”
Kados déné ing pasal sewelas, tembung “pungkasan,” ing ungkapan “wektu pungkasan” ing ayat-ayat iki, iku asalé saka tembung Ibrani sing béda karo tembung sing dijarwakaké dadi “wis katetepaké.” “Wektu pungkasan” iku nggambaraké sawijining mangsa sing diwiwiti ing wektu kang wis katetepaké. “Wektu kang wis katetepaké” (moed) iku sawijining panetepan, déné wektu pungkasan (tembung Ibrani “gets”) iku sawijining mangsa wektu, kang diwiwiti ing wektu kang wis katetepaké. Iku “wektu” sing nyatakaké Roma, lan “wektu” iku mangkono wigatiné nganti pungkasaning mangsa wektu iku, sarta mangsa sing ndherek sawisé pungkasan wektu iku, digambaraké déning sawetara seksi. Ing ayat kaping patlikur saka pasal sewelas kitab Daniel, Roma pagan diidhèntifikasi minangka sing mrentah jagad iki sajroning sawatara “wektu.”
A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.
Sawijining “wektu” simbolis iku telung atus suwidak taun, awit ing satunggaling taun Alkitabiah ana telung atus suwidak dina. Roma kapir mrentah sajrone “wektu” siji, lan Roma kapapaan mrentah sajrone “wektu, pirang-pirang wektu, lan satengahing wektu.” Roma modhèren mrentah sajrone sawijining “jam” simbolis, utawa sawijining “patang puluh loro sasi” simbolis. Ora ana wektu kenabian sawisé taun 1844, mulane “jam” lan “patang puluh loro sasi” iku minangka mangsa wiwit saka angger-angger dina Minggu sing bakal enggal teka nganti tumekaning panutupaning mangsa kalodhanganing manungsa. Nanging Roma kapir mrentah kanthi kakuwasan kang paling luhur wiwit Perang Actium ing taun 31 SM, nganti Konstantinus mindhah ibukutha karajan menyang Konstantinopel ing taun 330. Kita mangertos bilih ayat-ayat ing ngandhap punika ngandharaken bab Roma kapir, awit Kristus dipratelakaken minangka “pangeraning prejanjian” kang “bakal dipunremuk” nalika Panjenenganipun kasalib. Kakuwatan ingkang nalika punika mrentah yaiku Roma kapir, mila ayat-ayat ingkang samenika badhe kita tingali punika nandhesaken Roma kapir.
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.
Lan ana ing papané bakal ngadeg wong asor, kang marang dhèwèké ora bakal diparingi pakurmataning kraton: nanging dhèwèké bakal teka kanthi tentrem, lan ngrebut kraton kanthi tembung-tembung panyembah. Lan kanthi lengen-lengené banjir wong-wong mau bakal kasirnakaké saka ing ngarsané, lan bakal diremuk; iya, uga pangéraning prejanjian. Lan sawisé prejanjian dianakaké karo dhèwèké, dhèwèké bakal tumindak kanthi cidra: awit dhèwèké bakal munggah, lan bakal dadi santosa kanthi rakyat kang sathithik. Dhèwèké bakal mlebu kanthi tentrem marang papan-papan kang paling subur ing wilayah mau; lan dhèwèké bakal nindakaké apa kang durung tau ditindakaké déning para leluhuré, utawa déning leluhur para leluhuré; dhèwèké bakal nyawuraké ing antarané wong-wong mau barang jarahan, lan rampasan, lan kasugihan: iya, dhèwèké uga bakal ngrancang reka-dayané nglawan benteng-benteng sing kokoh, nganti sawatara mangsa. Daniel 11:21–24.
The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.
Tembung “against” ing ukara pungkasan saka ayat-ayat iku sajatine tegesé “from,” lan ayat iku ngandika yèn Roma kafir bakal mrentah (ngramal piranti-pirantiné) “saka” bentengé (Kutha Roma) sajroning telung atus suwidak taun.
“‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’
“‘AYAT 24. Panjenengané bakal mlebet kanthi tentrem malah menyang panggonan-panggonan ing propinsi kang paling subur; lan panjenengané bakal nindakaké apa kang durung tau ditindakaké déning para leluhuré, utawa déning leluhuré para leluhuré; panjenengané bakal mbagekaké ing antarané wong-wong mau barang rampasan, lan jarahan, lan kasugihan: ya, panjenengané bakal ngrancang akalé nglawan bètèng-bètèng, nganti sawatara mangsa.’
“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.
“Tatacara lumrahe kang biyèn ditindakake déning bangsa-bangsa, sadurungé jaman Rum, nalika nguwasani provinsi-provinsi kang aji lan wilayah kang sugih, yaiku lumantar perang lan panaklukan. Saiki Rum bakal nindakaké apa kang durung tau ditindakaké déning para leluhuré utawa para leluhur saka para leluhuré; yaiku nampa peparing-peparing panguwasa iki lumantar sarana tentrem. Adat kang sadurungé durung tau kaprungu, saiki wiwit ditetepaké, yaiku para ratu ninggalaké karajané marang wong Rum lumantar warisan. Kanthi cara iki Rum dadi nduwèni provinsi-provinsi gedhé.”
“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.
“Lan wong-wong sing mangkono banjur mlebu ing sangisoring pangwasaning Rum padha olèh kauntungan kang ora sathithik saka ing kono. Wong-wong mau dipangruwat kanthi kabecikan lan kalembutan. Iku kaya déné bandha rampasan lan jarahan dipara-parakaké ana ing antarané wong-wong mau. Wong-wong mau direksa saka mungsuh-mungsuhé, lan padha ngaso ing katentreman lan kaslametan ana ing sangisoring pangayomaning kakuwasaning Rum.
“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.
“Kanggé pérangan pungkasaning ayat iki, Uskup Newton maringi pamanggih bab piranti-pratandha ramalan saka bètèng-bètèng, dudu nglawan bètèng-bètèng iku. Iki katindakaké déning bangsa Rum saka bètèng kang rosa, yaiku kuthaé kang ana ing pitu gunung. ‘Malah nganti satunggal mangsa;’ temtu tegesé sawijining mangsa kenabian, yaiku 360 taun. Saka titik pundi taun-taun iki kudu diwiwiti? Mbokmanawa saka prastawa kang katuduhaké ana ing ayat candhaké.”
“‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’
“‘AYAT 25. Lan dhèwèké bakal nglairaké kakuwatané lan kekendelané nglawan ratu ing kidul kalawan wadya-bala gedhé; lan ratu ing kidul bakal katangèkaké kanggo perang kalawan wadya-bala kang gedhé banget lan rosa; nanging dhèwèké ora bakal bisa tahan: awit wong-wong mau bakal ngrancang siasat nglawan dhèwèké.’”
“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.
“Lumantar ayat 23 lan 24, kita kabekta mudhun tekan sisih wektu sawisé prajanjèn antarané wong Yahudi lan wong Rum, taun 161 SM, menyang mangsa nalika Rum wis angsal panguwasa jagad raya. Ayat sing sapunika wonten ing ngarsanipun kita punika nampilaken sawijining kampanye ingkang kiyat nglawan raja sisih kidul, yaiku Mesir, lan kadadéan satunggaling paprangan ingkang wigati antarané bala-bala ageng lan prakosa. Punapa prastawa-prastawa kados mekaten punika saestu kalampahan wonten ing sajarah Rum kirang langkung ing wekdal punika?—Saestu kalampahan. Peperangan punika inggih perang antarané Mesir lan Rum; lan paprangan punika inggih Paprangan Actium. Sumangga kita nyemak kanthi ringkes kaanan-kaanan ingkang ndadosaken tuwuhipun pasulayan punika.” Uriah Smith, Daniel and the Revelation, 271–273.
In the following verses the time appointed and the end are again referenced by Daniel.
Ing ayat-ayat ing ngisor iki, wektu sing wis katetepaké lan wekasané maneh dirujuk déning Daniel.
And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.
Lan dhèwèké bakal nglawan ratu ing sisih kidul kanthi ngobarake kakuwatan lan kendelé nganggo bala tentara kang gedhé; lan ratu ing sisih kidul bakal kaobong marang perang nganggo bala tentara kang gedhé banget lan rosa; nanging dhèwèké ora bakal bisa tahan, awit wong-wong bakal ngrancang pangawikan ala nglawan dhèwèké. Ya, wong-wong kang mangan saka bagéan olèhé dhahar bakal ngrusak dhèwèké, lan bala tentarane bakal mbludag; lan akèh wong bakal rubuh katumpes. Lan atiné kaloro ratu iki bakal tumuju marang piala, lan wong loro iku bakal celathu goroh ana ing sak méja; nanging iku ora bakal kasil, awit wekasané isih bakal ana ing wektu kang wus katetepake. Banjur dhèwèké bakal bali menyang nagarané kanthi kasugihan kang akèh; lan atiné bakal nglawan prejanjian suci; lan dhèwèké bakal tumindak kanthi rosa, banjur bali menyang nagarané dhéwé. Ing wektu kang wus katetepake dhèwèké bakal bali lan teka menyang sisih kidul; nanging ora bakal kaya kang kapisan, utawa kaya kang pungkasan. Daniel 11:25–29.
In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.
Ing bab wolung, Gabriel nedahaké yèn “chazon,” wahyu bab rong éwu limang atus rong puluh taun, bakal pungkasané tekan ing wektu sing wus katetepaké, lan sawisé iku mangsa sing dilambangaké déning “wektu wekasan” bakal diwiwiti. Ing pethikan iki, wektu sing wus katetepaké iku ya iku pungkasané telung atus sawidak taun nalika Roma kapir mréntah donya kanthi kakuwasan paling unggul. Ing pethikan iki ora ana “wektu wekasan,” amarga ora ana apa-apa sing disegel, sing bakal dibukak segelé ing pungkasané mangsa sajarah iku.
In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.
Ing Daniel bab wolu, wahyu bab “pungkasaning bebendu” iku, yaiku rong ewu limang atus rong puluh taun sing rampung ing wektu sing padha karo rong ewu telung atus taun, wis disegel nganti tekan “wektuning pungkasan,” amarga ing taun 1844, yaiku wektu sing wis katetepaké tumrap loro-loroné wahyu mau, pepadhanging malaékat katelu dibukak segelé. Ing Daniel sewelas, ayat telung puluh nganti telung puluh enem, ing pungkasan “bebendu kapisan” ing taun 1798, bakal ana sawijining mangsa sing digambaraké minangka “wektuning pungkasan,” nalika pepadhanging malaékat kapisan dibukak segelé. Mulané, ramalan wektu bab Roma kapir iku ora nduwèni wektuning pungkasan, nanging mung nduwèni wektu sing wis katetepaké, kang nandhakaké kapan telung atus sewidak taun iku rampung; nanging wektu sing wis katetepaké ing taun 1798 lan wektu sing wis katetepaké ing taun 1844, loro-loroné padha mbukak segel sawijining pekabaran sing kudu dingertèni ing mangsa sing digambaraké minangka “wektuning pungkasan”.
Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.
Roma kaudharaké kaya déné dipratandhakaké sacara profètis ana ing sajroning wektu profètisé. “Sak wektu, rong wektu, lan satengah wektu”, “patang puluh loro sasi”, “sewu rong atus sawidak dina”, lan “telung taun satengah” iku sapérangan saka warna-warna pralambang sing makili mangsa nalika kepausan mrentah sajroning Jaman Peteng. Mangsa wektu sing nyambungaké gerakané kaum Millerit karo gerakané wong satus patang puluh papat ewu iku satus rong puluh enem taun. Satus rong puluh enem uga minangka pralambang saka sewu rong atus sawidak dina, amarga iku prasepuluhan utawa saprasepuluh saka cacah mau. Satus rong puluh enem taun wiwit saka pambrontakan taun 1863 nganti tumeka marang wektu sing katetepaké ing taun 1989, nandhani yèn taun 1989 iku wektu pepanggihané Allah karo umat-É ing akhir jaman.
We will continue this study in the next article.
Kita bakal nerusaké panaliten iki ing artikel sabanjuré.
“How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.
“Kadospundi kita kedah nggolèki Kitab Suci? Punapa kita badhé ngancepake patok-patok piwulang kita siji-siji, lajeng ngudi supados sakabèhé Kitab Suci cocog kaliyan pamanggih kita ingkang sampun katetepaké, utawi punapa kita kedah nggawa gagasan lan pandhangan kita dhateng Kitab Suci, lan ngukur téyori-téyori kita ing saben sisih kanthi Kitab-kitab kasunyatan? Kathah tiyang ingkang maos lan malah mulang Alkitab, nanging boten mangertos kayektèn aji ingkang saweg dipunmulang utawi dipunpadosi. Tiyang sami ngugemi kalepatan, nalika kayektèn sampun kababar kanthi cetha; lan manawi piyambakipun kersa nggawa piwulangipun dhateng pangandikanipun Allah, lan boten maos pangandikanipun Allah manut pepadhanging piwulangipun piyambak, kanggé mbuktèkaké bilih gagasanipun leres, mesthi boten badhé lumampah wonten ing pepeteng lan kasideman, utawi ngopèni kalepatan. Kathah tiyang maringi teges dhateng tembung-tembung Kitab Suci ingkang cocog kaliyan pamanggihipun piyambak, lan kanthi panyimpangan teges dhumateng pangandikanipun Allah, piyambakipun nasaraké awake dhéwé lan ngapusi liyan. Nalika kita miwiti nyinau pangandikanipun Allah, kita kedah nindakaké kanthi manah andhap-asor. Sakehing sipat pamrih dhéwé, sakehing katresnan dhateng kaaslian pamanggih pribadi, kedah dipunsisihaké. Pamanggih-pamanggih ingkang sampun suwi dipunugemi boten kénging dipunanggep tanpa cacad. Karesikanipun tiyang Yahudi boten gelem nilar tradhisi-tradhisi ingkang sampun suwi mapan dados sabab karusakanipun. Piyambakipun sampun mantep boten badhé ningali cacad ing pamanggihipun piyambak utawi wonten ing tafsiranipun tumrap Kitab Suci; nanging sanadyan manungsa sampun suwi ngugemi pandhangan tartamtu, manawi pandhangan punika boten kasangga kanthi cetha déning pangandikan tinulis, punika kedah dipuncampakaké.”
“Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.
“Wong-wong kang kanthi temen-temen ngudi kayekten ora bakal enggan mbabar pandangane supaya dipriksa lan dikritik, lan ora bakal nesu manawa panemu lan gagasane ditentang. Mangkono iku roh kang kita ugemi patang puluh taun kapungkur. Kita biyasa padha nglumpuk kanthi jiwa kebak beban, ndedonga supaya kita bisa dadi siji ing pracaya lan piwulang; awit kita padha sumurup bilih Kristus ora kabagi-kabagi. Siji prakara sawiji-prakara dijalari pokok panyelidikan. Kekhidmatan ndadekake tandha patemon-patemon panyelidikan iku. Kitab Suci kabukak kanthi rasa ajrih-asih. Asring kita pasa, supaya kita luwih pantes kanggo mangertos kayekten. Sawisé pandonga kang tenanan, manawa ana sawiji prakara durung kasumurupan, prakara iku dirembug, lan saben wong mratelakake panemune kanthi bebas; banjur kita padha manèh sujud ndedonga, lan panyuwun kang tenanan minggah marang swarga supaya Gusti Allah paring pitulungan marang kita supaya kita bisa sasesanti, supaya kita dadi siji, kaya dene Kristus lan Sang Rama iku siji. Akeh eluh kang mili. Manawa ana sadulur siji nyandhung sadulur liyane merga alon pangretine, awit ora mangertos sawijining ayat kaya panemune dhewe, wong kang disandhung iku sawisé iku bakal nyekel tangan sadulure, lan ngandika, ‘Aja kita gawe susahe Sang Roh Suci Allah. Gusti Yesus ana bebarengan karo kita; ayo kita ngreksa roh kang andhap-asor lan gelem diwulang;’ lan sadulur kang dipangandikani mau bakal mangsuli, ‘Ngapura aku, sadulur, aku wis tumindak ora adil marang kowé.’ Banjur kita padha sujud manèh ing mangsa pandonga liyane. Kita ngentèkaké akèh jam kanthi cara mangkono. Lumrahé kita ora sinau bebarengan luwih saka patang jam sapisan, nanging kadhangkala kabèh wengi kalampahan kanggo panyelidikan Kitab Suci kang khidmat, supaya kita bisa mangertos kayekten kang kanggo jaman kita. Ing sawatara kalodhangan, Roh Allah tumedhak marang aku, lan perangan-perangan kang angel dadi cetha lumantar cara kang wis katetepake déning Allah, banjur ana karukunan kang sampurna. Kita kabèh saiyeg saeka praya lan sajiwa.”
“We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.
“Kula ngupaya kanthi temenan sanget supados Kitab Suci boten dipun pethèk utawi dipun pèngkokaken supados cocog kaliyan panemunipun sinten kemawon. Kula nyobi damel bedanipun sesaminipun kula dados sakèdhik-kèdhikipun kanthi boten ngrembag bab prakawis-prakawis ingkang namung gadhah wigati alit, ingkang bab punika wonten manéka panemu. Nanging, bebendu saben nyawa punika inggih nggawa kawontenan ing antawisipun para sadèrèk ingkang saged njawab pandonganipun Sang Kristus, bilih para muridipun dados satunggal kados dene Panjenenganipun kaliyan Sang Rama punika satunggal. Kadhangkala satunggal utawi kalih saking para sadèrèk kanthi kèkel nglajengaken nglawan pamanggih ingkang dipun aturaken, lan tumindak manut raos alamiing manah; nanging manawi watak semanten punika katingal, kula nyandhet panaliten kula lan nundha pasamuwan kula, supados saben tiyang gadhah kalodhangan sowan dhateng Gusti Allah wonten ing pandonga, lan tanpa pawicanten kaliyan tiyang sanès, nyinau prakawis ingkang dados pambedan punika, nyuwun pepadhang saking swarga. Kanthi atur paseduluran ingkang ramah kula padha pisah, kanggé pinanggih malih sanalika saged kanggé panaliten salajengipun. Kadhangkala pangwaosing Allah tumiba dhateng kula kanthi cetha sanget, lan nalika pepadhang ingkang cetha nglairaken titik-titik kayekten, kula sami nangis lan bingah sesarengan. Kula tresna dhateng Gusti Yésus; kula tresna dhateng sesami kula.”
“In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.
“Ing dina-dina iku Gusti Allah nindakaké prakara-prakara kanggo kita, lan kayektèn iku dadi aji banget tumrap nyawa kita. Perlu menawa kasawijèn kita dina iki nduwèni sipat kang bakal tahan marang panggodhèning pacoban. Kita ana ing pasinaonipun Sang Guru Agung ing kéné, supaya kita kacawisaké tumrap pasinaon ing swarga. Kita kudu sinau nanggung kuciwa kanthi cara kang sarupa kaliyan Sang Kristus, lan piwulang kang diwulangaké lumantar iki bakal dadi wigati banget tumrap kita.
“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.
“Kita akèh piwulang kang kudu kita sinaoni, lan akèh, akèh banget kang kudu kita uwalaké saka pamulangan lawas. Mung Gusti Allah lan swarga waé kang tanpa luput. Wong-wong sing ngira manawa dhèwèké ora bakal tau kudu ninggal pandhangan sing wis ditresnani, lan ora bakal tau ana alesan kanggo ngowahi sawijining panemu, bakal kuciwa. Sajrone kita tetep nyekeli gagasan lan panemu kita dhéwé kanthi kekencengan sing ora gelem luluh, kita ora bisa nduwèni kasawijian kang kanggo iku Kristus wus ndedonga.” Review and Herald, July 26, 1892.