Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.

Uriah Smith nyerat, “Roma dadi kagandhèng karo umaté Allah, yaiku bangsa Yahudi, lumantar sawijining prajanjèn pasarujukan, taun 162 SM.” Akèh-akèhé para sejarawan modhèren nandhani tanggal iku minangka 161 SM, lan Smith kaping pindho nyebut 161 SM ing buku sing padha. Anggepanku, rujukan marang 162 SM iki mung salah tulis.

“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.” Uriah Smith, Daniel and the Revelation, 273.

“Miturut ayat 23 lan 24 kita digawa mudhun nganti tekan sisih iki saka prajanjèn antarané wong Yahudi lan wong Rum, 161 SM, menyang wektu nalika Rum wis ngrebut pangwasaning jagad kabèh.” Uriah Smith, Daniel and the Revelation, 273.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.

Ayat sewelas lan rolas ngenali kamenangan lan akibat sawisé Perang Raphia, kang kelakon ing taun 217 SM, antarané Kakaisaran Seleukia, kang dipimpin déning Antiochus III Agung, lan Karajan Ptolemaik Mesir, kang dipimpin déning Raja Ptolemy IV Philopator.

The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.

Perang Panium, kang kadadéan pitulas taun sawisé kuwi ing taun 200 SM, maneh dumadi antarané karajan Seleukid lan karajan Ptolemaik.

The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.

Pambalelané Makabéus, wiwit ing taun 167 SM, iku pambrontakané wong Yahudi marang upayané Kakaisaran Seleukid kanggo nindhes laku agama Yahudi lan meksa nerapaké kabudayan Yunani.

The rededication of the Second Temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.

Panyucekan malih Padaleman Suci Kapindho ing Yerusalem, kang nandhani prastawa sajarah sing dipèngeti sajroning Hanukkah, kalakon ing taun 164 SM, telung taun sadurungé “prasetya” ing ayat ping telulikur. Prastawa iki dumadi sawisé kampanye militèr Maccabees sing kasil nglawan pasukan Kakaisaran Seleukia, dipandhegani déning Antiochus IV Epiphanes sing misuwur ala, kang wus najisaké Padaleman Suci lan nglarang laku agama Yahudi. Antiochus IV Epiphanes séda ora suwé sawisé kamenangan sing dipèngeti déning Hanukkah, lan iki nandhani mudhuné kakuwatan Siria wiwit titik iku tumuju sabanjuré ing sajarah.

In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.

Ing taun 200 SM, (kang uga minangka wektu Perang Panium), Roma, sapisanan, nyelaki dhiri menyang sajarah kenabian ing Daniel pasal sewelas. Ana lambang ing kono kang netepake wahyu mau. Pangaribawa kang disengaja ing sajarah iku ngenali pakaryaning Izebel, sawijining pralambang pasamuwan kang narik tali saka mburi layar. Izebel manggon ing Samaria nalika bojone, Akhab, nyekseni para nabiné dipatèni déning Elia. Herodias ora ana ing pésta ulang taun Herod, ing kono putriné, Salome, ngrayu Herod. Ing sajarah Amérika Sarékat, kapausan, kang dipralambangaké déning sundel Tirus, kalalèkaké, nganti tekan pungkasaning pitung puluh taun pralambang. Sawisé iku, dhèwèké wiwit ngidungaké tembang-tembang panyasatané marang para ratu ing bumi. Taun 200 SM iku nyandhak minangka pralambang wektu nalika dhèwèké wiwit kanthi terang-terangan ngidung marang para ratu ing dina-dina wekasan, pas sadurungé angger-angger Minggu kang bakal enggal teka, kaya kang dipralambangaké ing ayat nembelas.

Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.

Sadurungé “sesambetan” wong-wong Yahudi ing taun 161 SM nganti 158 SM, para Makabe ngresmekaké manèh Pedalemané Allah, kaya sing dipèngeti déning Hanukkah ing taun 164 SM. Banjur telung taun sawisé iku, nalika isih ana ing perjuangan sing lumaku terus nglawan wong Siria, wong-wong Yahudi Makkabe ngupaya panyengkuyung saka Roma. “Sesambetan” karo Roma sing banjur kawangun iku dadi sawijining ujian kenabian tumrap para siswa ramalan ing jaman wekasan kagungané Allah.

History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.

Sajarah netepake taun 161 SM minangka titik nalika “persekutuan” iku kalakon, nanging para perintis netepake sajarah iku minangka taun 158 SM. Apa Miller bener, utawa para sejarawan modern sing bener? Miller nambahi nem atus sawidak enem taun (666) marang taun 158 SM, lan tekan taun 508, nalika “saben dina” dijupuk. Sanadyan sampeyan nggolèki kanthi sakepenake, bakal angel banget, manawa ora pancen mokal, kanggo nemokake panyengkuyung sajarah tumrap taun 158 SM minangka persekutuan antarane wong Yahudi lan wong Romawi.

Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.

Ayat kaping nembelas punika inggih hukum dina Minggu, nanging sadèrèngipun sejarah punika, Rum mlebet ing sajarah kanggé netepaken wahyu punika ing taun 200 SM. Pambrontakan Makabe wiwit wonten ing Modein ing taun 167 SM, lan pungkasanipun piyambakipun ngrumiyini malih Padaleman Suci ing taun 164 SM. Lajeng wiwit taun 161 SM dumugi 158 SM, tiyang Yahudi mlebet ing satunggaling prejanjian kaliyan kakuwasan Rum. Taun 161 SM dumugi 158 SM nggambaraken satunggaling wekdal ingkang dipunbetahaken kanggé netepaken “aliansi” punika. Pangertosan punika ngidentifikasi “aliansi” punika selaras kaliyan paseksènipun para sejarawan, lan ugi kaliyan bagan ingkang dipunarahaken déning asta Gusti lan boten kenging dipunowahi.

The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.

Para sejarawan maringi katrangan marang kita bilih proses rembugan prajanjèn antarané bangsa-bangsa kuna kados Yéhuda lan Rum ing abad kaping kalih Saderengipun Masehi, béda-béda miturut kahanan tartamtu, protokol diplomatik, lan dinamika kakuwasan ingkang kacakup. Lumrahipun, prosès punika diwiwiti déning salah satunggaling pihak kanthi nyatakaken kapentinganipun kanggé ngadani prajanjèn utawi paséwakan kaliyan pihak sanèsipun. Ing prakara antawisipun Yéhuda lan Rum, Yéhuda ingkang miwiti sesambetan kaliyan Rum kanggé ngusulaken satunggaling paséwakan resmi.

Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.

Saluran-saluran diplomatik mesthi bakal dimanfaataké kanggo ngaturaké usulan mau lan miwiti rembugan. Bab iki kudu nyakup pangiriman para duta utawa utusan menyang Roma kanggo ketemu karo para pamaréntahé utawa wakil-wakilé. Sawisé rembugan diwiwiti, loro-loroné bakal mbahas syarat-syarat prajanjian sing diusulaké. Iki bisa nyakup sapérangan patemon, ijol-ijolan pesen diplomatik, lan bisa uga kalibatan para perantara utawa mediator kanggo nggampangaké rembugan. Sajeroning rembugan, saben pihak bakal nimbang syarat-syarat sing diusulaké déning pihak sijiné lan bisa uga ngaturaké usulan tandhingan utawa njaluk owah-owahan marang sapérangan syarat tartamtu. Proses iki bisa nyakup tetimbangan kang mateng, rembug karo para penaséhat, lan pambiji tumrap paédah lan kakurangan sing bisa njedhul saka prajanjian sing diusulaké.

If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.

Manawa loro-lorone pihak kasil nggayuh kasapakan bab syarat-syarat prejanjian kasebut, bakal disiyapaké dokumèn resmi kang njlèntrèhaké syarat lan pranatan kang wis disarujuki déning pihak loro. Sawisé iku, prejanjian mau kudu diratifikasi déning panguwasa sing wenang saka saben bangsa. Ing prakara Roma, iki bisa waé mbutuhaké panyarujukan saka Senat utawa badan pamaréntahan liyané. Mangkono uga, ing Yehuda, prejanjian iku kamungkinan gedhé mbutuhaké panyarujukan saka para pamingpiné utawa déwan pamaréntahané. Sawisé diratifikasi, prejanjian mau bakal dileksanakaké, lan pihak loro diarep-arep bakal netepi syarat-syaraté. Iki bisa nyakup manéka warna wujud kerja bebarengan, kasapakan pertahanan bebarengan, hubungan dagang, utawa wangun sesambungan diplomatik liyané kaya kang kaandharaké ing prejanjian kasebut.

In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.

Ing abad kaping kalih SM, lelampahan saka Yudea (dumunung ing wewengkon Mediterania sisih wétan) menyang Roma (dumunung ing Italia pérangan tengah) mesthi dadi sawijining upaya kang angel lan mbutuhake wektu dawa, mligi manawa dipikir saka winatesé sarana transportasi kuna. Jarak antarané Yudea lan Roma kurang luwih 1.500 nganti 2.000 kilomèter (930 nganti 1.240 mil), gumantung saka rute tartamtu kang dilampahi. Lelampahan lumantar segara ing jaman kuna asring luwih cepet lan luwih éfisien tinimbang lelampahan lumantar dharatan, nanging lelampahan segara gumantung marang angin kang lumrahé ngembus. Lelampahan nganggo kapal saka sawijining palabuhan ing Yudea menyang sawijining palabuhan ing Italia (kayata Ostia, palabuhané Roma) bisa mbutuhake sawetara minggu, gumantung marang perkara-perkara kayata kahanan angin, arus segara, lan jinising kapal kang dipigunakaké.

Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.

Lelampahan liwat dharatan saka Yudéa menyang Roma mesthi bakal luwih alon lan luwih abot. Para wong lelungan kudu ngliwati manéka warna rupa bumi, kalebu pagunungan, lembah, lan kali, sarta ngadhepi alangan kayata para begal lan wewengkon sing memungsuhan. Kaestimasèkaké yèn lelampahan mlaku kaki utawa nganggo kreta sing ditarik jaran bisa mbutuhake sawetara sasi. Suwéné wektu lelampahan uga bakal diprabawai déning faktor-faktor kayata kaanan dalan, kasedhiyan papan panginepan lan panggonan kanggo leren, sarta kabutuhan kanggo ngaso lan nglengkapi bekal sajroning perjalanan.

When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.

Nalika wong-wong Yahudi Makkabi ngupaya sawijining persekutuan karo Roma, mesthi padha prelu ngutus para duta menyang Roma. Sawisé para duta iku ditampi déning para pangwasa Roma, mesthi ana sawatara mangsa rembugan. Miturut téyori sajarah, amarga ora ana cathetan kang cetha lan rinci, sawisé sawijining prajanjian diresmikaké, prajanjian iku kudu digawa bali menyang Yudéa kanggo dipasthèkaké, banjur mbokmenawa kudu dibalèkaké manèh menyang Roma kanggo netepaké panriman saka pihak wong Yahudi. Meh mokal pracaya yèn prosès pambentukan sawijining aliansi ing jaman iku bisa kasil rampung sajroning setaun, mula pangerten yèn “persekutuan” iku makili sawijining prosès saka taun 161 SM tekan 158 SM cocog karo garis-garis ramalan liyané kang nandhani sajarah sing nuntun marang hukum Minggu ing ayat nembelas.

A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.

Sawijining “persekutuan” sing kabèh sejarawan sarujuk manawa diprakarsani déning wong-wong Yahudi Makabe, diwiwiti ing Yudea ing taun 161 SM. Tujuwané yaiku manawa wong-wong Yahudi ngersakaké panyengkuyung nglawan wong Siria, sing wis padha dilawan wiwit pambrontakané diwiwiti ing taun 167 SM. Pambrontakan iku kajalari déning upaya Mattathias, sawijining imam Yahudi, lan lima putrané, mliginé Yudas Makabe, kanggo nglawan kawicaksanan Helenisasi sing dipaksakaké déning panguwasa Seleukia, Antiokhus IV Epifanes. Kawicaksanan iki nyakup usaha-usaha kanggo nindhes laku agama Yahudi lan meksa supaya wong-wong padha nampani adat lan kapitadosan Yunani.

The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.

Pemicu tumrap pambrontakan mau yaiku sawijining kedadeyan ing désa Modein, ing ngendi Mattathias nampik netepi sawijining dhawuh kanggo nyaosaké kurban marang sawijining déwa Yunani. “Modein” asalé saka tembung Ibrani “modi’a,” kang tegesé “ngumumaké” utawa “mbantah.” Ing pambantahané, Mattathias matèni sawijining wong Yahudi murtad kang lagi arep nindakaké kurban mau, lan dhèwèké bebarengan karo anak-anaké mlayu menyang pagunungan, miwiti sawijining kampanye perang gerilya nglawan bala Seleukid. Pambrontakan Makabe lumaku nganti sawetara taun, sajroning wektu iku para Makabe mèlu ing akèh paprangan nglawan wong Seleukid lan sekutu-sekutuné. Sanadyan cacahé adoh luwih sethithik lan piranti perangé adoh luwih kurang, para Makabe kasil nggayuh sawetara kamenangan gedhé sing wigati.

The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.

Kakaisaran Seleukia ngupaya netepaké agama Yunani marang wong-wong Yahudi, lan wong-wong Yunani makili kaum globalis ing dina-dina wekasan. Agamané kaandharaké ana ing woke-isme kang ing wektu iki lagi dipaksakaké marang Amérika Sarékat lan jagad iki déning kakuwatan-kakuwatan globalis saka sistem perbankan, média arus utama, pusat-pusat pendhidhikan, lan pambubaran béda-béda kabangsaan lumantar imigrasi paksa para wong asing ilegal. Nalika Antiokhus Epifanes meksa agama Yunani marang wong-wong Yahudi, ana wong-wong Yahudi kang mèlu nyengkuyung upayané. Wong-wong Makabe makili siji golongan wong Yahudi murtad, kang nentang agama Yunani, nanging ana uga golongan liyané saka wong Yahudi murtad kang ndhukung pakaryan penegakan agama Yunani.

Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.

Ayat nembelas iku minangka undhang-undhang Minggu sing enggal bakal teka, lan persatuan rangkep telu saka naga, kéwan galak, lan nabi palsu. Sajarah iku didhisiki déning ayat telulas nganti limalas, ing ngendi telung peperangan ing ayat patang puluh dumadi saka ayat sepuluh (1989), ayat sewelas lan rolas (perang Ukraina), lan Peperangan Panium. Peperangan Panium nglambangaké sawijining peperangan kang ing kono kéwan bumi loro-sungu unggul ngungkuli filsafat agama lan pulitiké para globalis.

In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.

Ing perang iku présidhèn pungkasan saka Amérika Sarékat kudu ngadhepi akibat sawisé kamenangan Putin lan rubuhé sabanjuré, kaya kang dilambangaké ana ing ayat sewelas lan rolas. Panjenengané bakal mbentuk sawijining aliansi karo NATO, utawa Perserikatan Bangsa-Bangsa, supaya ngrampungaké akibat saka rubuhé Rusia, lan ing sajroning sajarah aliansi iku panjenengané bakal ngadhepaké Perserikatan Bangsa-Bangsa ing Peperangan Panium. Peperangan katelu ing ayat patang puluh bakal padha karo peperangan kapisan ing ayat patang puluh. Kaya déné Uni Soviet rubuh déning kakuwatan ékonomi lan militèr saka Amérika Sarékat, para globalis saka Perserikatan Bangsa-Bangsa bakal kapeksa mbalèni “perestroika,” komponèn utama saka upaya Gorbachev kanggo ngreformasi Uni Soviet, sanadyan ing pungkasané bab iku malah nyumbang marang buyaré sistem Soviet lan pungkasane bubaré Uni Soviet.

The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.

Peperangan kaping telu dipralambangaké déning peperangan kapisan, lan lumantar tekanan ékonomi lan militèr, Trump, kaya sing diwakili déning Reagan, bakal meksa Perserikatan Bangsa-Bangsa mlebu ing “perestroika,” kang tegesé pambangunan manèh utawa reformasi. Pambangunan manèh iku bakal nyelehake Amerika Serikat ing pucuk sistem para ratu sepuluh, yaiku Perserikatan Bangsa-Bangsa. Ing peperangan iku, kapausan banjur bakal ngenalaké awaké dhéwé menyang sajarah, kanthi ngakoni yèn dhèwèké iku pembéla sistem kang nalika iku lagi ditaklukaké déning Trump.

In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.

Ing sajarah kang padha, Trump bakal ngadhepi sawijining Perang Sipil internal kang bakal kapeksa ditanggulangi, kaya Abraham Lincoln uga kapeksa ngadhepi lan nanggulangi. Perang Sipil iku bakal dumadi ing antarané rong golongan murtad kang saling nentang ana ing sajroning Amérika Sarékat. Golongan siji diwakili déning wong-wong kang wis nampani agama lan filsafat woke-ism, yaiku para globalis progresif saka kaloro partai pulitik. Golongan sijiné manèh (MAGA-ism) ngakoni awaké minangka Protestan sejati, sanadyan dheweke wis kelangan kalungguhan iku ing taun 1844.

The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.

Fraksi Sang Présidhèn dipunwujudaké déning MAGA-isme, lan dhedhasar ing pratelan kang kesasar yèn njunjung Protestanisme sejati lan Konstitusi. Pratelan Woke-isme iku agama Ibu Bumi, New Age, lan kapitayan yèn Konstitusi dipuntindakaké miturut kahanan normanipun masarakat ing jaman sapunika, dudu miturut gagasan-gagasan kuna para bapak pangadeg.

Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.

Mattathias (Trump) bakal mungkasi upaya-upaya para Demokrat globalis-progresif ing sajroning Amerika Serikat, kaya kang kagambarake déning pambrontakan kang diwiwiti ing Modein ing taun 167 SM. Trump banjur bakal mbalèni sajarah taun 164 SM, nalika para Makabe ngresmekake manèh Padaleman Suci, kaya kang dipèngeti lumantar pangreksaning Hanukkah. Banjur ing mangsa kang kagambar saka taun 161 SM tekan 158 SM, Trump bakal miwiti dorongan pungkasan kanggo ngedegake citraning kepausan, yaiku sawijining citra kang nandhani sesambungan kang ora sah antaraning kakuwasan agama lan kakuwasan pulitik. Ing taun 158 SM, persekutuan mau bakal ditetepake nalika angger-angger Minggu kang bakal enggal teka, kaya kang kasebut ing ayat nembelas, dileksanakake.

Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.

Daniel pasal sewelas wiwitané ngenali kepriyé Roma ngrebut pangwasaning pulitik, banjur Daniel mbaleni lan nglestarèkaké sajarah sing padha kuwi kanthi sawijining larik sing ngenali kepriyé Roma ngadhepi umating Allah ing sajroning sajarah sing padha iku. Wiwit ayat nembelas nganti ayat sangalas, katélu alangan tumrap Roma pagan anggoné ngrebut pangwasaning donya digambaraké. Ing ayat nembelas, Siria ditaklukaké déning Roma pagan ing taun 65 SM, lan banjur Yudéa ditaklukaké déning Pompey ing taun 63 SM. Ayat nembelas ngenali wektu nalika Roma kudu madeg ana ing tanah kamulyan, lan kanthi mangkono dadi pralambang tumrap paugeran Minggu ing ayat patang puluh siji saka pasal sing padha.

It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”

Penting kanggo dicathet bilih sajarah panaklukan punika kalampahan wonten ing taun 63 SM [sajajar kaliyan 1863], ing satengahing Perang Sipil ingkang kadadosan wonten ing Yerusalem. Uriah Smith ngendika, “Nalika Pompey wangsul saking ekspedisinipun nglawan Mithridates, raja Pontus, kalih pesaing, Hyrcanus lan Aristobulus, sami rembagan ngrebut makutha Yudea.”

The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.

Jeneng “Hyrcanus” lan “Aristobulus” loro-loroné asalé saka basa Yunani lan nduwèni teges sajarah sing wigati, mliginé ing konteks sajarah Yahudi sajroning mangsa Helenistis lan dinasti Hasmonean. “Hyrcanus” asalé saka tembung Yunani “Hurkanos,” sing kamungkinan asalé saka tembung “hurkan,” kang tegesé “srigala” ing basa Pèrsia. Hyrcanus iku jeneng sing dienggo déning sawetara panguwasa Hasmonean. “Aristobulus” tegesé “penasihat kang paling becik” utawa “penasihat kang utama.” Aristobulus uga minangka jeneng sing dienggo déning sawetara panguwasa Hasmonean. “Hyrcanus” lan “Aristobulus” padha-padha minangka jeneng sing kagandhèng karo tokoh-tokoh wigati ing sajarah Yahudi sajroning mangsa Hasmonean. Wong-wong mau iku para panguwasa sing mainaké peran penting ing pamaréntahan lan pangrembakan Karajan Hasmonean ing Yudéa. Keturunan lan wakil profètis saka karajan Hasmonean ing jaman Sang Kristus yaiku wong-wong Farisi.

When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.

Nalika Pompey ngrebut Yerusalem, ana rong golongan politik sing padha nglacak asal-usulé bali menyang jaman pambrontakan sing diwakili déning Modein ing taun 167 SM. Bareng Pompey kaseret mlebu ing pambrontakan iku, dhèwèké netepaké arep ngrebut Yerusalem lan golongan politiké Aristobulus netepaké arep nentang dhèwèké, nanging golongané Hyrcanus netepaké arep mbukak gapura-gapura kutha kanggo Pompey. Banjur Pompey miwiti serangané marang Yerusalem, lan telung sasi sawisé kuwi Yerusalem salawas-lawasé ana ing sangisoré wewenangé Roma.

By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.

Ing ayat sangalas Mesir, pepalang kang katelu lan kang pungkasan, kasil dijupuk déning Roma. Banjur ing ayat rong puluh lairé Kristus katandhani nalika Daniel wiwit ngandharaké kepriyé Roma bakal ngadhepi umaté Allah sajroning sajarah iku. Ing ayat rong puluh siji lan rong puluh loro Kristus kasalib. Ing ayat rong puluh telu, persekutuan kang diwiwiti ing taun 161 SM nganti 158 SM, katandhani langsung sawisé ayat-ayat kang nggambaraké salib, nalika wong-wong Yahudi murtad mratélakaké yèn wong-wong mau “ora duwé ratu kajaba Kaisar.” Garis wong-wong Yahudi murtad, kang diwakili déning para Makabe, kang wis nolak panyusupan filsafat agama Yunani, lan kanthi mengkono mbentuk sesambetan kang najis karo Roma, ndhèrèk sawisé ayat kang nandhani sajarah salib, ing ngendi woh saka sesambetané kang najis iku kawedhar kanthi sampurna.

The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.

Shekinah ora nate bali marang Pedaleman Suci sing diadegaké sawisé pitung puluh taun panangkaran. Paseksi kenabian pungkasan, sing dipratelakaké déning Maleakhi, kaparingaké watara ing tengah abad kaping lima SM. Ora ana rawuhing Allah sing katon, lan uga ora ana paseksi kenabian, sajrone atusan taun sadurungé para Makabe ngadeg nglawan pangaribawa Yunani globalis. Ing wiwitan pambrontakané, wong-wong mau nindakaké pambrontakan sing padha karo kang biyèn tau diupayakaké déning Ptolemaios lan Raja Uzia, nalika loro raja iku ngupaya ngleksanani kalungguhan imam lan nyaosaké kurban ana ing Pedaleman Suci.

Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.

Yonatan Apphus (uga dikenal minangka Yonatan Makabeus), iku salah sawijining putrané Matatias, sing miwiti Pambaléwan Makabe, lan dhèwèké ngasta peran kang wigati ing mimpin pambrontakan bangsa Yahudi nglawan Kakaisaran Seleukia. Sawisé sedané saduluré, Yudas Makabe, ing paprangan, Yonatan nampa kalungguhan minangka pamimpin pasukan Makabe. Saliyané kapamimpinan militèr lan pulitiké, Yonatan uga ngemban kalungguhan minangka imam agung, ngladosi minangka pamimpin rohani umat Yahudi. Kalungguhan rangkep Yonatan minangka pamimpin lan uga imam agung nandhani sawijining pangrembakan kang wigati ing sajarah Yahudi, amarga prakara iku nyawijèkaké panguwasa pulitik lan agama ana ing sajroning dinasti Hasmoni. Kapamimpinane mbiyantu ngukuhaké otonomi bangsa Yahudi lan netepaké pamaréntahan Hasmoni ing Yudéa.

The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.

Dosa sing banget arep ditindakake déning Ptolemaeus sawisé kamenangan ing Raphia kuwi kasil kaleksanan ing wiwitan banget pambrontakané wong Makkabi. Iku dosa sing padha kang ditampik déning para imam ing jamané ratu Uzia, nanging pambéla sing diakoni déning wong Makkabi tumrap paladosan Padalemané Allah iku minangka wujud sing klèru lan mbalela saka gandhèngan gréja lan nagara, lan marga saka iku, dadi pralambang pambrontakan Protestantisme murtad sing saiki lagi nglumpuk nyawiji kanggo nyengkuyung Trump nglawan panyusupan globalisme woke-né Biden.

The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.

Kitab Suci mulang bilih kowé bakal wanuh marang wong-wong mau saka woh-wohané, lan para Farisi ing jaman Kristus iku minangka turahan pungkasan saka dinasti Hasmonea sing diwiwiti déning Mattathias. Mattathias, sarta pambrontakan sing diwiwiti déning dhèwèké, ngasilaké woh-wohané Farisi-isme, kaya déné para Protestan murtad sing nyengkuyung gagasan “Make America Great Again”. Amerika biyèn agung nalika Konstitusi dimangertèni minangka kang njaga greja lan nagara tetep kapisah siji lan sijiné, nanging ing mukjijat palsu sing dilambangaké déning kamenangan sing dipèngeti lumantar riyaya Hanukkah, gerakan kanggo undhang-undhang Minggu bakal metu kanthi cetha ana ing ngarepé umum.

We will continue this study in the next article.

Kita badhé nglajengaken panaliten punika ing artikel salajengipun.

“Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.

“Nganti sapunika, wong-wong kang ngaturake kayekten-kayekten saka piwulangé malaékat katelu asring dianggep mung minangka wong-wong kang nyebar wewara bebaya. Ramalan-ramalané manawa intoleransi agama bakal nguwasani ing Amérika Sarékat, manawa gréja lan nagara bakal manunggal kanggo nganiaya wong-wong kang netepi dhawuh-dhawuhing Allah, wis dianggep tanpa dhasar lan ora lumrah. Kanthi keyakinan sing temenan wis diwartakaké yèn tanah iki ora bakal tau dadi liya saka apa kang wis tau dadi—pambélaning kamardikan agama. Nanging nalika prakara ngenakaké pangreksan dina Minggu saya digemparaké ing akèh panggonan, prastawa kang wis suwé diragu-ragu lan ora dipracaya iku katon saya nyedhak, lan piwulang katelu bakal nuwuhaké pangaruh kang sadurungé ora bisa dituwuhaké.”

“In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.

“Ing saben turun-temurun Gusti Allah wis ngutus para abdi-Nya kanggo ngreksa dosa, ing jagad uga ing pasamuwan. Nanging wong-wong padha kepéngin supaya sing diucapaké marang wong-wong mau iku prakara-prakara kang nyenengaké kuping, lan kayektèn kang murni, tanpa paèsan, ora bisa ditampani. Akeh para réformator, nalika miwiti pakaryané, mutusaké arep nindakaké kawicaksanan kang gedhé sajroning nyerang dosa-dosané pasamuwan lan bangsa. Wong-wong mau ngarep-arep, lumantar tuladha urip Kristen kang resik, bisa nuntun wong-wong bali marang piwulang-piwulanging Kitab Suci. Nanging Rohé Gusti Allah tumedhak marang wong-wong mau kaya tumedhaké marang Élia, nggerakaké dheweke supaya ngreksa dosa-dosané ratu kang ala lan umat kang murtad; wong-wong mau ora bisa nyegah awaké dhéwé saka martakaké pocapan-pocapan Kitab Suci kang cetha— piwulang-piwulang kang sadurungé padha ora gelem dipratélakaké. Wong-wong mau kasurung supaya kanthi semangat ngumumaké kayektèn lan bebaya kang ngancam nyawa-nyawa. Tembung-tembung kang diparingaké déning Pangéran marang wong-wong mau padha diucapaké, tanpa wedi marang akibaté, lan wong-wong kapeksa ngrungokaké pepéling mau.”

“Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.

“Mangkono pawartaning malaékat katelu iku bakal diumandhangaké. Nalika tekan wektuné supaya diparingaké kanthi kakuwatan kang paling gedhé, Gusti bakal makarya lumantar piranti-piranti kang andhap-asor, nuntun pikirané wong-wong kang masrahaké awaké kanggo pangibadah marang Panjenengané. Para buruh bakal dipanyatakaké pantes luwih-luwih déning pangurapaning Roh-Né tinimbang déning palatihan saka lembaga-lembaga kasusastran. Wong-wong kang duwé pracaya lan pandonga bakal kapeksa maju kanthi semangat suci, mratelakaké tembung-tembung kang diparingaké Allah marang wong-wong mau. Dosa-dosaning Babil bakal kababar. Akibat-akibat kang nggegirisi saka dipaksakaké pangreksaning greja lumantar wewenang sipil, panyusupaning spiritualisme, majuning kakuwatan kapausan kang alus nanging rikat—kabèh bakal kawedhar. Lumantar pepéling-pepéling kang suci lan mranani iki, rakyat bakal kagugah. Ewonan lan ewonan bakal ngrungokaké, wong-wong kang durung tau krungu tembung-tembung kaya mangkéné. Kanthi gumun wong-wong mau ngrungokaké paseksi yèn Babil iku greja kang wis tiba amarga kaluputan-kaluputan lan dosa-dosané, amarga panampikané marang kayektèn kang dikirim saka swarga marang dhèwèké. Nalika rakyat padha sowan marang para guru lawasé kanthi pitakon kang kebak semangat, Apa prekara-prekara iki temenan mangkono? para pelayan ngaturaké dongèng, medhar ramalan prakara-prakara kang alus, kanggo nenangaké rasa wedi lan ngenthèngaké batin kang wis kagugah. Nanging awit akèh wong ora gelem marem mung karo wewenangé manungsa lan nuntut sawijining ‘Mangkono pangandikané Pangéran’ kang cetha, mula pelayanan kang misuwur, kaya wong-wong Farisi ing jaman biyèn, kapenuhan nepsu nalika wewenangé digugat, bakal nyalahaké pawarta iku minangka asalé saka Sétan lan ngojok-ojoki wong akèh kang remen marang dosa supaya nyawiyah lan nganiaya wong-wong kang ngumandhangaké pawarta iku.”

“As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.

“Nalika pasulayan iku ngrembaka mlebu ing lapangan-lapangan anyar lan pikiraning wong akèh diarahaké marang angger-anggering Allah kang katindhes, Sétan banjur obah. Kuwasa kang ngancani pekabaran iku mung bakal saya nggawé edan wong-wong kang nglawan. Para rohaniwan bakal ngupaya kanthi sakmesthiné, meh ngluwihi daya manungsa, kanggo nutupi pepadhang supaya aja sumunar marang pasamuwané. Kanthi saben sarana kang ana ing panguwasané, wong-wong mau bakal ngudi nyirep rembugan babagan pitakonan-pitakonan wigati iki. Pasamuwan njaluk pitulungan saka lengen kukuhing kakuwasan sipil, lan ing pakaryan iki, para penganut paus lan para Protestan padha manunggal. Nalika gerakan kanggo ngetrapaké pengetan dina Minggu saya kendel lan temtokaké, angger-angger bakal digugah kanggo nglawan wong-wong kang netepi dhawuh-dhawuhing Allah. Wong-wong mau bakal diancam nganggo denda lan pakunjaran, lan sapérangan bakal ditawani kalungguhan kang duwé pengaruh, uga ganjaran lan kaluwihan liya, minangka panggodha supaya padha nyélaki pracayané. Nanging wangsulané kang mantep mangkéné: ‘Tuduhna marang aku saka Sabdaning Allah kaluputanku’—panyuwunan kang padha karo kang diaturaké déning Luther ana ing kahanan kang sarupa. Wong-wong kang diajokaké ana ing ngarepé pengadilan padha mbéla bebener kanthi kuwat, lan sapérangan saka wong-wong kang ngrungokaké banjur kapimpin kanggo netepaké pendhiriané supaya netepi kabèh dhawuhing Allah. Mangkono pepadhang bakal digawa ana ing ngarepé éwonan wong kang satemené, manawa ora mangkono, ora bakal ngerti apa-apa bab bebener-bebener iki.” The Great Controversy, 605, 606.