Habakkuk's Two Tables 4 of 95
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For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.
Kangge kula, lumayan angel ngliwati wolung kaca cathetan sajrone panyajian sak jam, kirang langkung. Lan manawa panjenengan nggatekake, kita gadhah 20 kaca; mila, kula namung ngandharake dhateng panjenengan bilih kula boten gadhah ancas maca cathetan-cathetan punika. Kula gadhah ancas maca sapérangan saking pethikan-pethikan punika ing ngriki kanggé tiyang-tiyang ingkang nyemak lumantar LiveStream lan saged ngundhuh cathetan punika; lan kanggé tiyang-tiyang ingkang pungkasanipun nyemak punika lumantar DVD, supados piyambakipun gadhah punika wonten ing cathetan kanggé dhirinipun piyambak, manawi piyambakipun dereng gadhah artikel-artikel punika kasedhiya kanggé piyambakipun. Ingkang kita rembag punika inggih Habakkuk's Two Tables, lan ing wekdal punika sadaya ingkang kita tindakake namung nyobi nduduhake bilih Ellen White sarujuk kaliyan kayektèn-kayektèn ingkang dipunlambangaken wonten ing 1843 Chart punika.
The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.
Telung presentasi pisanan ingkang kita rampungaken wingi nedahaken bilih Ellen White kanthi cetha lan mligi maringi panyengkuyung dhateng ramalan wekdal 2520 minangka ingkang sah wonten ing Early Writings, kaca 236.
When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.
Nalika ngandharaké bab kuciwa kapisan ing sasi Maret taun 1844, piyambakipun ngandika bilih sawisé kuciwa punika, para Millerit tetep nerusaké nyinaoni Kitab Suci, lan piyambakipun manggih bilih bukti ingkang sami ingkang sampun nuntun wong-wong mau ngraosaken bilih taun 1843 punika dados pungkasaning 2520, 2300, lan 1335, bukti ingkang sami punika lajeng dipunmangertosi wonten ing taun 1844, kanggé mbuktèkaké bilih masa-masa kenabian punika rampung ing taun 1844. Lan kita sampun ngrembag kados pundi masa-masa kenabian ingkang piyambakipun saged maksud punika namung kalih punika [ngacu dhateng 2520 lan 2300 wonten ing Bagan 1843], sanès 1335. 1335 dipunwiwiti ing periode wekdal Masehi; punika rampung ing taun 1843. Mila, piyambakipun maringi panyengkuyungipun dhateng pangertosan bab 2520 lan ramalan 2300 taun.
And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.
Lan banjur piyambakipun nerusake pangandikanipun bilih sajroning wekdal punika, nalika piyambakipun wiwit mbuktekake bilih tigang ramalan wektu pungkasanipun tumeka ing taun 1844, punika ingkang nuwuhake panyiksa ingkang ngusir para Millerit medal saking pasamuwan. Mila, punika sanès satunggaling kabeneran bilih ing ngriki, ing pungkasaning donya, para priya lan para wanita sami dipunaniaya ing Pasamuwan Adventis amargi nyawisake katrangan ngenani sebabipun 2520 pungkasanipun tumeka ing taun 1844.
Directed by the Hand of the Lord
Katuntun déning Tangané Pangéran
So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.
Mulané, sapunika kita badhé ngalih dhateng pérangan sanès, inggih punika ingkang wonten ing ngriki [ngacu dhateng AD508 ing Chart 1843]. Panjenengan badhé manggih, menawi panjenengan dereng nyemak Chart-Chart punika, bilih Sister White ngandika bab Chart 1843 punika, "Aku weruh bilih Gusti nuntun ing Chart punika," lan piyambakipun ugi ngandika bab Chart 1850 punika bilih Gusti Allah makarya wonten ing penerbitan Chart punika. Dados, piyambakipun sampun ngandharaken dhateng kita bilih Gusti Allah melu kaprabawan wonten ing panyusunan kalih Chart punika, lan kados pundi strukturipun dipunrancang kanthi ancas déning manungsa. Para Millerit nindakaken punika kanthi sengaja, nanging punika miturut rancanganipun Gusti Allah.
Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.
Ing kéné, saka 677 SM mudhun tekan apa sing padha pracaya, yaiku 1843 M, iki kolomé [nuding kolom kapindho saka kiwa ing Bagan 1843] sing netepaké 2520, kang diwiwiti ing 677 SM lan padha ngira yèn iku rampung ing 1843 M.
And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.
Lan dheweke tetep njagi ilustrasi grafis iki ing Chart 1850, saka kéné [nuding marang kolom katelu saka sisih kiwa] 677 SM nganti tekan kéné, 1844 M. Iki yaiku kolom 2520 sing ana ing kaloro Chart kasebut.
And right in the middle of these columns is the cross, in both instances.
Lan pas ing tengahing kolom-kolom punika wonten salib, ing kalih kedadosan kasebut.
And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.
Lan pas ing ngisor salib iku ana rujukan marang “Daily.” Lan pralambang saka “Daily,” yaiku Paganisme, oyod saka agama pagan, yaiku ngluhuraké awak dhéwé; lan, ing kéné panjenengan bisa nyumurupi astaing Gusti ing prakara iki, ora mesthi asta manungsa ing loro bagan iki.
For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.
Supaya panjunjunging dhiri kita dicopot saka kita, kowe lan aku, utawa sapa waé, kudu teka ing sikilé salib, kaya kang katuduhaké ing loro Bagan iki. Piwulang iku kagambar cetha.
And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.
Lan, mesthi waé, nalika kita ngrembag bab kolom-kolom saka 2520 kanthi salib ana ing tengah, kita mangerténi yèn sajroning panggenapaning Daniel 9, nalika Kristus rawuh kanggo netepaké prejanjian karo akèh wong sajroning satunggal minggu, satunggal minggu iku padha karo 2520 dina, lan ing tengahing minggu iku Panjenengané kasalib. Mulané, ing tengahing kolom-kolom iki ing saben Chart iki kita ndeleng salib, lan iki mratandhani 2520 dina nalika Kristus netepaké prejanjian karo akèh wong.
So, now we are going to take up the Daily and Ellen White's endorsement of it.
Mula, saiki kita bakal ngrembug bab “the Daily” lan panyarujukan Ellen White marang iku.
"September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.
“23 September, Gusti nduduhaké marang aku yèn Panjenengané wus nguluraké asta-Nipun kaping pindho kanggo nglumpukaké bali para turahané umat-Nipun, lan yèn ing mangsa panglumpukan iki sakehing upaya kudu digandhakaké. Nalika panyebaran, Israel katempuh lan kabedhah, nanging saiki, ing mangsa panglumpukan, Gusti Allah bakal marasaké lan mbebat umat-Nipun. Nalika panyebaran, upaya-upaya kanggo nyebaraké kayektèn mung gawé pangaruh sethithik, mung ngasilaké sethithik utawa malah ora ana; nanging ing mangsa panglumpukan, nalika Gusti Allah wus nguluré asta-Nipun kanggo nglumpukaké umat-Nipun, upaya-upaya kanggo nyebaraké kayektèn bakal ngasilaké akibat kaya sing wus dipesthèkaké. Kabeh wong kudu manunggal lan sregep banget ing pakaryan iki. Aku weruh yèn salah menawa ana sing nyebut mangsa panyebaran minangka tuladha kanggo ngatur tumindak kita saiki ing mangsa panglumpukan; awit manawa Gusti Allah saiki ora nindakaké apa-apa luwih akèh kanggo kita ketimbang sing Panjenengané tindakaké nalika semana, Israel ora bakal tau kalumpukaké. Aku wis weruh yèn bagan 1843 iku katuntun déning asta Gusti, lan yèn iku ora kena diowahi; yèn angka-angka iku kaya sing Panjenengané kersakaké; yèn asta-Nipun ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sawetara angka iku, satemah ora ana siji waé sing bisa ndeleng, nganti asta-Nipun dicopot.”
"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.
Banjur aku nyumurupi gegayutan karo “saben dina” (Daniel 8:12), manawa tembung “kurban” iku ditambahaké déning kawicaksanané manungsa, lan ora klebu ing naskah iku, lan yèn Gusti maringaké pangerten sing bener bab iku marang wong-wong sing nglairaké sesambat bab jam pangadilan. Nalika kasawijèn isih ana, sadurungé taun 1844, meh kabèh padha manunggal ing pangerten sing bener bab “saben dina”; nanging ing sajroning kabingungan wiwit taun 1844, panemu-panemu liyané wis dipangku, lan pepeteng tuwin kabingungan banjur ngetutaké. Wiwit taun 1844, wektu wis ora dadi ujian, lan ora bakal tau manèh dadi ujian.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.
“Pangéran sampun nedahaken dhateng kula bilih piwelinging malaékat kaping tiga kedah lumampah, lan kedah kawartakaken dhateng para putraning Pangéran ingkang kasebar, nanging boten kenging digandholaken wonten ing wektu. Kula sumerep bilih sawatawis tiyang sami pikantuk kasengseming manah ingkang palsu, ingkang njedhul saking pawartos bab wektu; nanging piwelinging malaékat kaping tiga punika langkung kiyat tinimbang sedaya ingkang saged dipunparingaken déning wektu. Kula sumerep bilih piweling punika saged ngadeg piyambak wonten ing dhasaring piyambak lan boten mbetahaken wektu kanggé nguwatakaken; lan bilih punika badhé lumampah kanthi kakiyatan ingkang ageng, lan nindakaken pakaryanipun, lan badhé dipuncekak wonten ing kayektèn.”
"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.
Banjur kawula katuntun marang sawenehing wong kang ana ing kasalahan gedhé, yaiku pracaya manawa iku dadi kuwajibane kanggo lunga menyang Yerusalem Lawas, lan ngira manawa ana pakaryan kang kudu ditindakake ana ing kana sadurunge Gusti rawuh. Pandhangan mangkono iku cetha nggeser pikiran lan kaprihatinan saka pakaryan Gusti ing wektu saiki, miturut piwarta malaékat katelu; awit wong-wong kang mikir manawa isih kudu lunga menyang Yerusalem bakal ngarahaké pikirane menyang kana, lan sarana-saranane bakal dicekel saka perjuangan kabeneran saiki kanggo nggawa awake dhewe lan wong liya menyang kana. Kawula weruh manawa pakaryan kaya mangkono ora bakal ngetokaké kabecikan kang nyata; manawa bakal mbutuhake wektu suwé banget supaya mung sathithik wong Yahudi precaya malah marang rawuhipun Kristus kang kapisan, luwih-luwih supaya precaya marang rawuhipun kang kapindho. Kawula weruh manawa Iblis wis banget ngapusi sawatara wong ing prakara iki, lan manawa jiwa-jiwa ing sakubenge wong-wong mau ing nagara iki bisa ditulungi déning wong-wong mau lan bisa dituntun supaya netepi angger-anggering Allah, nanging malah ditinggal supaya padha nemu karusakan. Kawula uga weruh manawa Yerusalem Lawas ora bakal tau dibangun manèh; lan manawa Iblis lagi ngupaya kanthi sakuwat-kuwate kanggo nuntun pikiran para putrané Gusti marang prekara-prekara iki ing wektu panglumpukan saiki, supaya wong-wong mau ora nyurung sakabèhé kaprihatinané marang pakaryan Gusti ing wektu saiki, lan supaya njalari wong-wong mau nglirwakaké pepakèn kang perlu kanggo dinané Gusti." Early Writings, 74–76.
A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.
Sawetara prekawis ingkang badhé kita tampakké punika, kita gadhah satunggaling perangan saking Early Writings, kaca 74. Kita sampun nate ngrembag punika rumiyin. Kathah saking prekawis-prekawis punika ingkang badhé kita rembag ing sajroning presentasi punika, sampun kita rembag rumiyin; ananging, kathah saking kita boten mangertos bilih perangan punika ing Early Writings sampun ngalami sawijining évolusi. Kados pundi wontenipun ing buku Early Writings, tiyang-tiyang badhé migunakaké punapa ingkang wonten ing Early Writings kanggé nyalimpangaké kayektèn. Nanging, manawi panjenengan kondur dhateng dokumèn-dokumèn sumber ingkang asli, logika kanggé nyalimpangaké kayektèn punika dipunbusak.
So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.
Mula, ana akèh bab sing bisa dipratelakaké ngenani prekara iki. Aku mung arep nandhesaké sawetara prakara waé, awit ing kéné kita lagi ngrembug bab Daily. Nanging, ing pethikan saka Early Writings iki, aku kepéngin supaya panjenengan nggatèkaké rong pikiran kang kawitan dhéwé, 23 September.
Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.
Inggih. Tanggal 23 September, menawi panjenengan dereng wanuh kaliyan punika, panjenengan saged nulis 1850 ing ngriku; 23 September 1850. Punika gadhah pangaruh dhateng pangertosan ingkang leres babagan Daily.
The end of the first paragraph is a statement that we have dealt with here already for the past few days, "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it until His hand was removed."
Pungkasaning paragraf kapisan punika minangka pratelan ingkang sampun kita rembag wonten mriki sajroning sawetawis dinten ingkang kepengker, "Aku wis weruh manawa bagan taun 1843 iku dipunpandhegani déning asta Pangéran, lan manawa iku ora kena dipunowahi; manawa angka-angka iku kaya ingkang Panjenengané karsakaké; manawa asta-Nya ana ing sandhuwuré lan ndhelikaké sawiji kalepatan ing sapérangan angka mau, satemah ora ana siji waé kang bisa nyumurupi iku nganti asta-Nya dipunicalaké."
The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?
Paragraf kapindho ngandika, "Banjur aku weruh gegayutan karo —daily' (Daniel 8:12) . . . ." Saiki, aku kepengin supaya kowé mung nyimpen iki ana ing pangeling-elingmu—we will deal with this no doubt later, the Lord willing—nalika Daily dipratélakaké ing Chart 1843, ing kéné, katulisan, "taking away the daily"; katulisan, "Daniel 12: 11 and 12." Ing Chart 1850, nalika ngrembug bab Daily, katulisan, "pagan dominion or when the daily taken away, Daniel 11:31." Mulané, ing loro Chart iki, penekanan sing lagi diidhentifikasi saka Daniel 11:31 lan Daniel 12:11 iku yaiku njupuk adoh Daily. Inggih?
And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."
Lan ing Daniel 11:31 lan Daniel 12:11, tembung Ibrani kang dipunjarwakaken dados "take away" punika inggih sur, lan tegesipun "njupuk lunga"; tegesipun "mbusak."
But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."
Nanging, ing Daniel 8, ing ayat 11, nalika kasebut yèn Kurban Saben Dina iku dijupuk, tembung Ibrani sing dienggo iku béda. Tembung iku yaiku *rum*, lan tegesé “ngangkat munggah lan ngluhuraké.”
So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.
Mangkono, William Miller migunakaké Cruden's Concordance, lan Cruden's Concordance iku ora maringi pamrayoga apa-apa marang panjenengan bab basa Ibrani utawa basa Yunani. Mulané, Pangéran nuntun para Millerit; awit saka telung papan ing Kitab Daniel ing ngendi tembung Daily kasebut, yaiku Daniel pasal 8, Daniel pasal 11, lan Daniel pasal 12, ing pasal 11 lan 12, tembung Ibrani sing dipunjarwakaké “take away” tegesé pancèn “dicopot” utawa “dipundadosaken sirna.” Lan iki sing padha ditekanaké ing Bagan-bagan iki, yaiku nalika Paganisme dicopot, ramalan 1290 lan 1335 bakal diwiwiti.
But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.
Nanging, ing Daniel 8, nalika “Kurban Padintenan” iku dijupuk, sing dirembug dudu bab dicopot; nanging bab agama Paganisme kang diangkat munggah lan diluhuraké. Mulané, para Millerit iku bener. Wong-wong mau ngrujuk marang loro bab ing kitab Daniel kang nyariosaké bab “Kurban Padintenan” kang dijupuk.
But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.
Nanging ing kéné, ing Early Writings, lan nalika kita bali nlusuri dokumen-dokumen sumber asli, panjenengan bakal weruh ing bab iki yèn ing wiwitané rujukan marang Daniel 8:12 iku ora ana ing kono. Aku ora ngerti apa Ellen White dhawuh supaya iku dilebokaké ing kono ing taun 1882 nalika wong-wong mau nyithak Early Writings, utawa apa salah siji saka para redaktur sing nambahaké. Aku ora kaancam déning prakara iku, awit iku ora lagi ngandharaké bab “the taking away” ing kéné.
It says in the second paragraph, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry."
Ing paragraf kapindho kasebut mengkéné, “Banjur aku weruh gegayutan karo —saben dinané’ (Daniel 8:12) yèn tembung —kurban’ iku ditambahaké déning kawicaksanané manungsa, lan ora kalebu ing naskahé, lan yèn Pangéran maringaké pamawas kang bener bab iku marang wong-wong sing nglairaké panguwuhing jam pangadilan.”
Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.
Sawijining wektu, sawetara taun kepungkur, ing Jerman, aku nate nganakaké sawijining patemon karo sawetara pandhita pinunjul ing Jerman lan sawetara pengajar seminari saka Jerman, nalika aku nindakaké presentasi lan wong-wong mau nguncalaké watu-watune marang pesen iki.
And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.
Lan ana sawijining pandhita ing kana saka Italia, lan dhèwèké ngandharaké salah siji saka bantahan-bantahan bodho ngenani ayat iki. Lan apa kang diucapaké yaiku—lan ana sawetara bantahan bodho ngenani Babagan Saben Dina, mula bantahan bodho iki kerep koktemokaké lan bakal kita lebokaké ing cathetan ing kéné. Mangkene uniné, "Banjur aku nyumurupi gegayutan karo —saben dina' (Daniel 8:12) yèn tembung —kurban' iku ditambahaké déning kawicaksananing manungsa, lan dudu pérangan saka teks, lan yèn Gusti maringi panemu kang bener bab iku marang wong-wong kang nglairaké sesambat bab jam pangadilan." Iki bantahané sing bodho: Wong-wong kuwi kandha yèn Ellen White ing kéné ora nyarujuki Babagan Saben Dina; dhèwèké nyarujuki pangerten para Pelopor yèn tembung kurban iku ditambahaké déning kawicaksananing manungsa lan dudu pérangan saka teks. Inggih? Mula, pandhita saka Italia iki lagi ngaturaké bantahan iki.
And I said, "Well, explain the next sentence to me, Pastor."
Lan aku kandha, “Inggih, mugi panjenengan nerangaken ukara salajengipun dhateng kula, Pak Pandhita.”
The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.
Ukara salajengipun ngandika, "Nalika manunggal punika wonten, sadèrèngipun taun 1844, meh sadaya sami manunggal ing pamanggih ingkang leres ngenani —daily'; . . . ." Punika sanès bab pamanggih ingkang leres bilih tembung sacrifice punika dipuntambah déning kawicaksanan manungsa. Ellen White wonten ing ngriki—lan punika prakawis ingkang awrat, punika prakawis ingkang awrat tumrap tiyang-tiyang punika ingkang nampik mirengaken lan nampik nyumurupi ing Adventisme sapunika. Paragraf punika, mbokmenawi langkung kathah para teolog ingkang sampun kélangan karahayonipun amargi paragraf punika tinimbang paragraf sanès pundi kemawon ing Rohing Ramalan. Kawula boten nglajengaken prakawis punika kanthi ngluwihi; kawula ngraos bilih punika mbokmenawi leres.
In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.
Ing wiwitan abad kaping 20, nalika panemu palsu bab “the Daily” wiwit dilebokaké menyang Adventisme, saben wong kang padha rembugan lan perang paham bab prakara iku saka loro-loroné padha ngerti yèn sing dadi pasulayan iku paragraf iki. Nalika Stephen Haskell maju mbéla pandhangan para Perintis yèn “the Daily” iku Paganisme, apa kang ditindakaké? Panjenengané nyithak manèh Bagan 1843 iki, lan panjenengané masang paragraf iki ing pérangan ngisor. Mulané, paragraf iki dadi pusat pasulayan, lan ana ing kéné akèh banget wong lanang kang wis rubuh ing pedhangé dhéwé lan mati.
So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.
Mulané, ing tataran paling dhasar saka apa sing dakkepengin supaya panjenengan weruh ing kéné, amarga ana wong-wong kaya, ing wektu pungkasan iki, Steve Wohlberg saka White Horse Ministries, sing wis nentang pekabaran iki. Lan salah siji saka argumentasiné yaiku, “Ya, Ellen White ora tau nduwèni pandhangan bab Daily, mula aku uga ora kudu nduwèni pandhangan bab iku,” lan kuwi satemené minangka pendirian sing pancen bodho. Nanging, sanadyan kita maringi dhèwèké kalodhangan yèn Ellen White pancen ora nduwèni pandhangan bab iku, apa sing diucapaké déning Ellen White ing kutipan iki? Panjenengané ngandika yèn para Pelopor nduwèni pamawas sing bener bab iku. Sanadyan panjenengané dhéwé ora ngerti apa iku, ing kéné panjenengané tetep ngandika yèn ana pamawas sing bener, tegesé ana uga pamawas sing salah, mbokmenawa sawetara pamawas sing salah.
You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.
Panjenengan gadhah tiyang kados Vance Ferrell. Vance Ferrell; tiyang kathah pitados dhateng panafsiran kenabianipun Vance Ferrell, lan kula mboten mangertos punapa sebabipun. Vance Ferrell sanès piyambakipun kemawon, nanging piyambakipun kalebet salah satunggaling tiyang ingkang ngendika bilih “the Daily” punika makili kalih-kalihipun Paganisme lan pelayanan Kristus wonten ing Sanggar Suci. Inggih? Piyambakipun saweg ngendika bilih pralambang punika makili Setan lan Kristus.
What kind of discernment is being employed with that kind of reasoning?
Pamikiran sarana nalar kaya mangkono iku migunakaké pambédané roh sing kaya apa?
Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?
Inggih, Mbakyu White, punapa mawon ingkang dipunmaksud kaliyan Daily ing ngriki, panjenenganipun ngandika bilih wonten sawijining pamanggih ingkang leres. Mila, paling boten kita saged sarujuk kaliyan premis punika ing ngriki, leres?
"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—
Banjur aku weruh gegayutan karo “daily” (Daniel 8:12) manawa tembung “sacrifice” iku ditambahaké déning kawicaksanané manungsa, lan ora kalebu ing teks, lan manawa Pangéran maringi pangerten kang bener bab iku marang wong-wong kang nglairaké panguwuh bab jam pangadilan. Nalika persatuan isih ana, sadurungé taun 1844, meh kabèh padha manunggal ing pangerten kang bener bab “daily”; nanging ing kebingungan wiwit taun 1844, pandhangan-pandhangan liyané wis ditampani,״
This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?
Punika ingkang kula aturaken dhateng pendhita Italia punika. Kula ngandika, "Inggih. Menapa panjenengan saged maringi kula rujukan sajarah punapa kemawon bilih sasampunipun taun 1844 wonten pamanggih-pamanggih sanès ngenani tembung kurban ingkang sampun dipun tampi?
And he kind of backed out of that at this point.
Lan ing titik iki panjenengané kados-kados mundur saking prakara punika.
Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.
Wiwit taun 1844, panemu-panemu liyane bab Korban Saben Dina wis ditampa, lan apa kang wis diasilake? Pepeteng lan kabingungan.
Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.
Garisbawaha “petenging kahanan lan kabingungan,” amarga nalika Sister White salajengipun ngrembag bab Daily, piyambakipun ngrembag bab petenging kahanan lan kabingungan, lan enjing menika kita badhé nedahaken dhateng panjenengan sapérangan saking punika.
Take the wrong view of the Daily and it produces darkness and confusion.
Yèn nduwèni panemu kang klèru bab Kang Saben Dina, iku ngasilaké pepeteng lan kabingungan.
"Time has not been a test since 1844, and it will never again be a test."
“Wektu dudu ujian wiwit taun 1844, lan ora bakal nate dadi ujian maneh.”
So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.
Mulané, gegayutan karo “Daily” sing panjenengan pirsani ing kéné, iki panalarané. Iki panalaran sing ana dina iki; iki panalaran sing dipunwedharaké déning putrané Ellen White. Panalaran iki uga dipunwedharaké déning wong liya, nanging dhèwèké iku wong sing nglebetaké menyang cathetan sajarah Adventisme. Yaiku manawa nalika panjenengan maos pérangan iki, konteks netepaké wektu iku prakara sing kedah panjenengan mangertosi.
—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.
—“pandhangan-pandhangan liya wis dianut,”—babagan Kurban Saben Dina—“lan pepeteng sarta kabingungan wus tumuli ndherek. Wiwit taun 1844 wektu dudu maneh dadi pepakèn, lan ora bakal dadi pepakèn manèh ing salawas-lawase.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."
Gusti wis nduduhaké marang aku yèn piwelingé malaékat katelu kudu lumaku, lan kudu diproklamakaké marang para putrané Gusti sing kasebar, nanging piweling iku ora kena diganthungaké marang wektu.
Do you see why Willy White is saying that we need to see the context of time-setting?
Apa panjenengan mangertos sebabipun Willy White ngandika bilih kita kedah nyumurupi konteks penetapan wekdal?
It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.
Iku ngrembag bab kabingungan kang ditimbulake déning pamawas-pamawas kang kliru ngenani “Daily”; wektu dudu prakara kang wis dadi ujian; lan banjur ana sawijining paragraf bab netepake wektu.
Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.
Inggih, punika ingkang kedah panjenengan mangertosi: Paragraf punika ngenani netepaken wekdal, boten wonten ing dokumen sumber ingkang asli; lan, pernyataan bilih bab wekdal punika dèrèng dados ujian, ukara punika sampun dipunowahi. Punika nyawisaken gambaran ingkang kirang trep dhateng pamanggih asli Ellen White. Panjenenganipun boten nggandhengaken punapa kemawon babagan netepaken wekdal kaliyan Daily. Punika ingkang badhé kita tingali ing enjing punika.
So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.
Mula, kaya sing wis dakkandhakake, kita ora bakal maca kabeh kaca-kaca iki. Aku mung bakal mesthekake manawa panjenengan nduwèni kabeh iki ing panguwasan panjenengan supaya panjenengan bisa nguji apa kang dakkandhakake; awit, minangka manungsa, ana kamungkinan manawa aku lagi nasaraké panjenengan.
Arthur White—"The Context of Time Setting"
Arthur White—“Konteks Panetepan Wektu”
"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.
Para panyengkuyung pamawas lawas netepaké yèn reroncèning ukara ing pranyatan iki [Early Writings, 74–75.] maringi pangestu saka Swarga marang pamawas bab “daily” sing dianut déning Miller lan ing pungkasané dibalèni manèh déning Uriah Smith.
Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,
Arthur White, putrané Willy White, ing sajeroning sérial enem jilid bab sajarahé Ellen White, nalika ngandharaké bab pendirian bapakné kang nulak panemu kang bener bab “Daily,” panjenengané ngandika, ing EGW, jilid 6, kaca 252,
"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—
“Para panyengkuyung pandhangan lawas”—yaiku bilih “Daily” makili Paganisme—“njagi bilih reroncèning ukara punika [Early Writings, 74–75.] maringi pangukuhaning Swarga tumrap pandhangan bab daily ingkang dicekel déning Miller lan ing wekasanipun dipunbalèni déning Uriah Smith.”
If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."
Manawa Arthur White arep dadi sawijining sejarawan sing sejati lan trep, apa panjenengan ngerti apa kang mesthine bakal diucapake ana ing kono? Dheweke mung perlu nglebokake siji tembung ana ing kono; nanging, Arthur White, ana ing prakara iki dheweke kliru banget. Dheweke mesthine bakal ngandika, "Para panyengkuyung pandhangan lawas njaga [kanthi bener] manawa tembung-tembung ing pratelan iki, —njaga manawa tembung-tembung ing pratelan iki [Early Writings, 74-75.],' maringi pangesahaning Swarga marang pandhangan bab daily kang dicekel déning Miller lan ing pungkasané diulangi déning Uriah Smith."
But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.
Nanging panjenengané ora ngandharaké kanthi trep ing kono. Panjenengané mung ngaturaké apa sing padha dipratélakaké déning wong-wong mau, saolah-olah ana kamungkinan manawa wong-wong mau padha njagi sawijining pandhangan sing kliru. Nanging ora mangkono; pandhangané wong-wong mau iku bener.
—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—
—“Para panyengkuyung pandhangan anyar”—bapaké, Willy, A. G. Daniells, W. W. Prescott, lan aku ora bakal mrana dhisik saiki—“para panyengkuyung pandhangan anyar ngugemi yèn pratelan iku kudu dipahami sajroning konteksé—yaiku konteks netepaké wektu.”
We just told you their argument in Early Writings, page 74.
Kula nembe nyariosaken dhateng panjenengan bab argumentasiipun ing Early Writings, kaca 74.
—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.
—“Para panyengkuyung pamawas anyar mratelakakén bilih pratelan punika kedah dipun tampi manut konteksipun—yaiku konteks panetepan wekdal. Pratelan-pratelan Ellen White ingkang bola-bali bilih ‘Aku boten gadhah pepadhang bab prakawis punika’ (Letter 226, 1908) lan ‘Aku boten saged netepakén kanthi cetha prakawis-prakawis ingkang dipun pitakèn’ (Letter 250, 1908), sarta boten sagedipun piyambakipun damel pratelan ingkang temtu nalika pitaken punika dipun desakakén dhateng piyambakipun, katingal ndhukung kesimpulanipun para panyengkuyung punika. Ugi, para panyengkuyung punika yakin bilih pawartos-pawartos ingkang kaparingakén lumantar Ellen White boten badhé cengkah kaliyan prastawa-prastawa sajarah ingkang sampun katetepakén kanthi cetha.” Arthur White, EGW, volume 6, 252.
The Original Version—Review and Herald, November 1, 1850
Versi Asli—Review and Herald, 1 November 1850
And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.
Lan *Early Writings*, kaca 74, kapan iku dicithak? Taun 1882; buku *Early Writings* dicithak ing taun 1882.
But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.
Nanging pérangan ing *Early Writings* sing lagi kita rembug iki satemené asalé kapanggih ing *Review and Herald*, 1 November 1850, lan iku wis ana ing cathetan panjenengan. Lan iku dumadi saka sawetara paragraf, lan kaya sing wis dakandharaké, kita ora bakal maca kabèh.
We see four paragraphs on page 2, then four paragraphs on page 3:
Kita nyumurupi patang paragraf ing kaca 2, banjur patang paragraf ing kaca 3:
"Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
Para Sadulur lan Sadulur-sadulur Putri ingkang kinasih, kula kepéngin maringi dhateng panjenengan satunggaling gambaran cekak bab punapa ingkang Gusti sampun enggal nedahaken dhateng kula lumantar wahyu. Kula dipuntuduhaké kaéndahanipun Gusti Yésus, lan katresnan ingkang dipungadhahi para malaékat tumrap siji lan sijiné. Pangandikanipun malaékat punika—Apa kowé padha ora bisa ndeleng katresnané?—tindakna manut marang iku. Mekaten ugi umatipun Allah kedah sami tresna-tinresnan. Luwih prayoga menawi kaluputan dipuntibakaken dhateng awakmu piyambak tinimbang dhateng sadulurmu. Kula ningali bilih piwucal punika—“adol apa kang kokduwèni lan wènèhana sedhekah”—dening sawetawis tiyang boten sampun dipunwedharaken wonten ing pepadhanging ingkang cetha; bilih ancas sejatinipun saking pangandikanipun Juru Wilujeng kita punika boten sampun dipunandharaken kanthi cetha. Kula ningali bilih ancas saking ngedol punika sanès kanggé maringi dhateng tiyang-tiyang ingkang saged nyambut damel lan nyukupi awaké dhéwé; nanging kanggé nyebaraken kayekten. Punika dosa ndhukung lan nglulu tiyang-tiyang ingkang saged nyambut damel wonten ing kemalasan. Sawetawis sampun semangat rawuh wonten ing sedaya pasamuwan; boten kanggé ngluhuraken Allah, nanging marga saka—“roti lan iwak.” Tiyang-tiyang mekaten saéstunipun langkung prayoga wonten ing griya nyambut damel kanthi tanganipun, “samubarang kang becik,” supados nyukupi kabutuhan kulawarganipun, lan gadhah soko kanggé dipunparingaken guna nyokong margi ingkang aji saking kayekten jaman samenika.
"Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
Sawenèh, kados ingkang kula tingali, sampun kalepatan nalika ndedonga supados tiyang sakit dipun warasaken wonten ing ngajenging para tiyang ingkang boten pitados. Menawi wonten ing antawisipun kita ingkang sakit, lan nyuwun para pinituwa pasamuwan supados ndedongakaken piyambakipun, miturut Yakobus 5:14, 15, kita kedah ndherek tuladha Gusti Yesus. Panjenenganipun nundhung para tiyang ingkang boten pitados medal saking kamar punika, lajeng nambani tiyang sakit; mekaten ugi kita kedah ngupadi supados kapisah saking boten pitadosipun para tiyang ingkang boten gadhah iman, nalika kita ndedonga kanggé para tiyang sakit ing antawisipun kita.
"Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
Banjur kawigatosanku katuntun bali marang wektu nalika Gusti Yesus ngirid para muridé piyambakan menyang sawijining kamar ing dhuwur, lan rumiyin wisuh sikilé, banjur maringi wong-wong mau mangan roti kang wis dipethak, minangka pralambang badané kang katéthak, lan ombèn-ombèn saka woh anggur minangka pralambang rahé kang kawutahaké. Aku nyumurupi yèn saben wong kudu tumindak kanthi pangerten, lan ngetutaké tuladha Gusti Yesus ing prakara-prakara iki, lan nalika netepi pranatan-pranatan iki, kudu saakeh-akèhé pisah saka wong-wong kang ora pracaya.
"Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
Banjur aku diparingi pangenalan, manawa pitu pageblug pungkasan bakal katumpahake sawisé Gusti Yésus nilar Sang Papan Suci. Malaékat mau ngandika—Puniku bebenduning Allah lan Sang Cempening Allah kang njalari karusakan utawa pati tumrap para duraka. Ing swaraning Allah para suci bakal dadi rosa lan nggegirisi kaya wadya bala mawa panji-panji; nanging ing wektu iku wong-wong mau durung nindakaké paukuman kang katulis. Panindakaké paukuman iku bakal kelakon ing pungkasaning 1000 taun.
"After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
Sawisé para suci diowahi dadi kalanggengan, lan bebarengan kaangkat munggah, lan nampa kecapi, makutha, lan sapanunggalané, sarta lumebu ing Kutha Suci, Gusti Yésus lan para suci lenggah ngadili. Kitab-kitab kabukak, yaiku kitab kauripan lan kitab pati; kitab kauripan ngemot pakaryan beciké para suci, lan kitab pati ngemot pakaryan ala wong-wong duraka. Kitab-kitab iki dipadhakaké karo Kitab Undhang-undhang, yaiku Kitab Suci, lan miturut iku wong-wong mau diadili. Para suci, sajroning kasawijèn karo Gusti Yésus, netepaké paukuman marang para wong duraka sing wis mati. Lah priksa! pangandikané malaékat, para suci lenggah ngadili, sajroning kasawijèn karo Gusti Yésus, lan nemtokaké marang saben wong duraka miturut panggawéné sing ditindakaké ana ing badan, lan ana cathetan ing sandhingé jenengé bab apa sing kudu ditampané nalika paukuman iku kalaksanani. Iki, miturut apa kang dakdeleng, iku pakaryané para suci bebarengan karo Gusti Yésus ing Kutha Suci sadurungé kutha iku tumurun menyang bumi, sajroning 1000 taun. Banjur ing pungkasané 1000 taun, Gusti Yésus, para malaékat, lan sakehé para suci bebarengan karo Panjenengané, nilar Kutha Suci, lan nalika Panjenengané lagi tumurun menyang bumi bebarengan karo wong-wong mau, para wong duraka sing wis mati ditangèkaké, lan banjur wong-wong iku dhéwé sing naté —nyuduk Panjenengané,' sawisé ditangèkaké, bakal weruh Panjenengané saka kadohan ing sakehé kamulyané, kanthi para malaékat lan para suci bebarengan karo Panjenengané, lan bakal padha nggrundel merga saka Panjenengané. Wong-wong mau bakal weruh tapak paku ana ing astané lan ing sampéyané, lan panggonan ing ngendi tumbak ditusukaké menyang lambungé. Tapak paku lan tumbak iku nalika semana bakal dadi kamulyan Panjenengané. Ing pungkasané 1000 taun iku Gusti Yésus ngadeg ana ing Gunung Zaitun, lan gunung iku pecah dadi loro, lan dadi tanah rata kang gedhé banget, lan wong-wong sing mlayu ing wektu iku yaiku para wong duraka sing lagi waé ditangèkaké. Banjur Kutha Suci tumurun lan mapan ana ing tanah rata iku.
"Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
Banjur Iblis ngebaki wong-wong duraka sing wis diuripaké manèh kuwi nganggo rohé dhéwé. Dhèwèké ngapusi lan ngalem-ngelèm wong-wong mau, yèn wadya ing Kutha iku sathithik, dene wadya panjenengané akèh, lan yèn wong-wong mau bisa ngalahaké para suci sarta ngrebut Kutha iku. Nalika Iblis lagi nglumpukaké wadyané, para suci ana ing sajroning Kutha, nyumurupi kaéndahan lan kamulyaning Firdausé Allah. Gusti Yésus ana ing ngarepé, mimpin wong-wong mau. Dumadakan Juruwilujeng kang endah iku wus ora ana manèh ana ing tengah-tengahé kumpulan kita; nanging ora suwé banjur kita krungu swarané kang endah, ngandika, —He kowe, wong-wong kang kaparingan berkah déning Rama-Ku, warisana Kraton kang wis kacawisaké kanggo kowe wiwit madegé jagad.ʼ Kita padha nglumpuk ngubengi Gusti Yésus, lan pas Panjenengané nutup gapuraning Kutha, ipat-ipat banjur diumumaké marang wong-wong duraka. Gapura-gapura banjur katutup. Banjur para suci nggunakaké swiwiné lan munggah menyang pucaking témboking Kutha. Gusti Yésus uga ana bebarengan karo wong-wong mau; makuthané katon padhang lan mulya. Iku makutha sajroning makutha, cacah pitu. Makutha-makuthaning para suci saka emas kang paling murni, kaélaran lintang-lintang. Pasuryané padha sumunar déning kamulyan, amarga wong-wong mau ana ing gambar Gusti Yésus piyambak kanthi sampurna; lan nalika wong-wong mau munggah, banjur obah bebarengan menyang pucaking Kutha, aku kasirep déning paningal iku.
"Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
Banjur para duraka weruh apa kang wus ilang saka wong-wong mau; lan geni kaembusaké saka Allah tumiba marang wong-wong mau, lan ngentekaké wong-wong mau. Iki iku Palakuning Pengadilan. Para duraka banjur nampa miturut apa kang wis diukuraké marang wong-wong mau déning para suci, kanthi sarujuk karo Gusti Yesus, sajroning 1000 taun. Geni kang padha saka Allah, kang ngentekaké para duraka, uga nyucekaké saindenging bumi. Pagunungan kang remuk lan compang-camping lebur merga panas kang banget, mangkono uga swasana langit, lan sakehing damèn kaobong entèk. Banjur warisan kita kabukak ana ing ngarepé kita, mulya lan endah, lan kita nampa waris saindenging bumi kang dianyari. Kita kabèh banjur padha sesorak kanthi swara sora, Kamulyan, Alleluia.
"I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—
Aku uga weruh manawa para pangon kudu rembugan karo wong-wong kang miturut alesan pantes diprecaya déning wong-wong mau, yaiku wong-wong kang wis ana ing kabèh piwulang pesen, lan teguh ing sakabèhé kayektèn samangsa saiki, sadurungé padha nyengkuyung bab anyar apa waé kang wigati, kang miturut pangira-pangirané disokong déning Kitab Suci. Mangkono iku para pangon bakal dadi manunggal kanthi sampurna, lan kasatuan para pangon iku bakal dirasakaké déning pasamuwan. Aku weruh manawa lumaku kang mangkono bakal nyegah pasulayan kang nglarani, lan banjur ora bakal ana bebaya manawa pepanthan kang aji kabagi-bagi, lan wedhus-wedhusé buyar, tanpa pangon."—
And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.
Lan salajengipun dipunwuwiti kanthi limang paragraf malih ingkang sampun kula lebokaken wonten ing satunggaling kothak kanggé panjenengan, amargi limang paragraf saking artikel punika inggih punika ingkang badhé pungkasanipun kaserat wonten ing Early Writings. Mila saking punika, limang paragraf pungkasan punika dipunparingi wates kothak ing sakubengipun.
"September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“Ing tanggal 23 September, Gusti maringi pratélan marang aku yèn Panjenengané wus ngluluraké astanipun kaping pindho kanggo mulihaké turahaning umaté, lan yèn sakèhé upaya kudu dilipatgandhakaké ing mangsa panglumpukan iki. Ing mangsa panyebaran Israel wus katempuh lan kasuwek-suwek; nanging saiki ing mangsa panglumpukan Gusti Allah bakal nyarasaké lan mbungkus tatu-tatuné umaté. Ing mangsa panyebaran, upaya-upaya kang katindakaké kanggo nyebaraké kayektèn mung nggawa pangaribawa sathithik, lan mung kasil sathithik utawi ora kasil babar pisan; nanging ing mangsa panglumpukan, nalika Gusti Allah wus ngasta pakaryan nglumpukaké umaté, upaya kanggo nyebaraké kayektèn bakal ngasilaké pangaribawa miturut ancasané. Kabèh wong kudu manunggal lan kebak semangat sajroning pakaryan iki. Aku weruh yèn iku dadi kawirangan tumrap sapa waé kang ngrujuk marang mangsa panyebaran minangka tuladha kanggo nuntun kita saiki ing mangsa panglumpukan; awit manawa Gusti Allah ora nindakaké apa-apa kang luwih akèh kanggo kita saiki ketimbang kang Panjenengané tindakaké nalika semana, Israel mesthi ora bakal tau kalumpukaké. Kayektèn iku padha perlu diterbitaké lumantar sawijining layang kabar, kaya dene diwartakaké lumantar pangwucalan.”
"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
Pangéran nedahaké marang aku yèn bagan taun 1843 iku dipun-arahaké déning asta-Né, lan yèn ora ana pérangan siji waé saka iku kang kena diowahi; yèn angka-angka iku wus kaya kang dikarsakaké déning Panjenengané. Yèn asta-Né ana ing sadhuwuré lan ndhelikaké sawijining kaluputan ing sawetara angka, nganti ora ana wong kang bisa ndeleng iku, nganti asta-Né dijupuk.
"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.
“Banjur aku weruh gegayutan karo —Daily,’ manawa tembung —sacrifice’ iku ditambahaké déning kawicaksanané manungsa, lan ora kalebu ing teks; lan manawa Pangéran maringaké pamawas sing bener bab iku marang wong-wong sing nglairaké panguwuh bab jam pangadilan. Nalika kasawijèn isih ana, sadurungé taun 1844, meh kabèh padha manunggal ing pamawas sing bener bab —Daily;’ nanging wiwit taun 1844, ing sajroning kabingungan, pamawas-pamawas liyané wis ditampa, lan pepeteng lan kabingungan banjur ndhèrèk.”
"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
Pangeran nedahaké marang aku yèn wektu wis dudu ujian manèh wiwit taun 1844, lan yèn wektu ora bakal dadi ujian manèh ing salawas-lawasé.
"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."
Banjur aku dituduhaké marang sawatara wong sing ana ing kaluputan gedhé, yaiku yèn para suci isih bakal lunga menyang Yerusalem Lawas, lan sapanunggalané, sadurungé Gusti rawuh. Pamanggih mangkono iku cetha kaprabawan kanggo ngalihaké pikiran lan kapentingan saka pakaryané Allah kang saiki, miturut piwelingé malaékat katelu; awit manawa kita kudu lunga menyang Yerusalem, mula pikiran kita lumrahé bakal tumuju ing kana, lan sarana kita bakal ditahan saka kagunan liyané, supaya para suci bisa digawa menyang Yerusalem. Aku weruh yèn alesané padha diparingaké supaya mlebu ing kaluputan gedhé iki, yaiku amarga padha durung ngakoni lan nilar kaluputan-kaluputané, kang wis padha tindakoni sajroning sawatara taun kapungkur. Review and Herald, November 1, 1850.
Do you see them? Do you know what I am talking about?
Apa panjenengan ndeleng wong-wong mau? Apa panjenengan mangertos apa kang kula rembag?
Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.
Inggih. Menawi kita mlebet ing gangsal paragraf pungkasan punika, panjenengan badhe mirsani sawetawis prekawis ingkang wonten bedanipun wonten ing naskah asli tinimbang ingkang panjenengan temokake ing Early Writings, kaca 74.
FROM THE AUDIENCE: So, you are saying these in the box are the originals?
Saka para pamiarsa: Dadi, panjenengan ngandika bilih ingkang wonten ing kothak punika punika ingkang asli?
These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.
Iki sing ana ing kothak iki, yaiku limang paragraf pungkasan ing artikel asli iki, lan kothak iki ngubengi paragraf-paragraf mau. Limang paragraf iki kang pungkasane banjur kaserat ing Early Writings, kaca 74.
But, when was this printed, when was this written? November 1850.
Nanging, kapan iki dicithak, kapan iki ditulis? November 1850.
So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.
Mulané, prakara-prakara sing bakal diowahi saka limang paragraf iki wis dakcithak kandel. Bab iki bakal ngalami metamorfosis; amarga, ing mangsa sing cedhak banget, yaiku ing taun 1851, buku A Sketch of the Christian Experience and Views of Ellen G. White bakal dicithak, lan paragraf-paragraf iki bakal dijupuk sarta dilebokaké ing A Sketch of the Christian Experience and Views of Ellen G. White. Lan saka kéné [artikel ing Review and Herald, November 1850] menyang A Sketch of the Christian Experience and Views of Ellen G. White ana sawatara owah-owahan editorial cilik sing dumadi ing limang paragraf iki. Banjur saka A Sketch of the Christian Experience and Views of Ellen G. White ing taun 1851 menyang Early Writings ing taun 1882, ana maneh sawatara owah-owahan editorial, lan owah-owahan editorial iku sing ndadèkaké Early Writings, kaca 74, dadi ruwet.
So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.
Mula, ing limang paragraf iki sing dadi panutup ing manuskrip asli, ing paragraf kapisan, “23 September, Gusti nuduhaké marang aku . . . ,” iku bakal diowahi.
In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.
Ing paragraf-paragraf sabanjuré: "Banjur aku weruh . . ."; "Banjur aku weruh . . ."; Gusti nduduhaké marang aku . . . "; lan, "Banjur kawigatènku katuntun marang . . ."; prakara-prakara iki ngalami sawatara panyesuaian cilik.
Shown Ten Primary Truths in Thirteen Paragraphs
Katampilaké Sepuluh Kasunyatan Pokok ing Telulas Paragraf
But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.
Nanging, ingkang kula karepaken supados panjenengan tingali ing tigang welas paragraf saking artikel asli punika, piyambakipun sampun nedahaken sedasa bab utami.
And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .
Lan saiki aku kelingan apa sebabé aku ndadèkaké prakara-prakara iki dicithak kandel. Iku dudu merga prakara-prakara mau bakal diowahi. Aku lagi nekanaké sawenèh bab marang kowé, manawa kowé gelem nyumurupi, yèn ing telulas paragraf iki dhèwèké diparingi pamedhar iki . . . , dhèwèké diparingi pamedhar iki . . . , dhèwèké diparingi pamedhar iki . . . , dhèwèké diparingi pamedhar iki. Lan nalika dhèwèké diparingi pamedhar sawijining prakara, sawisé dhèwèké nyritakaké marang kita bab iku, banjur dhèwèké diparingi pamedhar sawijining prakara liyané sing ora mesthi ana gandhèngané karo apa sing lagi waé diparingi pamedhar marang dhèwèké: "Aku diparingi pamedhar iki . . . ; aku diparingi pamedhar iki . . . ; aku diparingi pamedhar iki . . . ."
You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.
Panjenengan saged mriksa kula lan maos piyambak, nanging dhèwèké dipunjingkemi sapuluh kayektèn utama ing tigang welas paragraf punika.
Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.
Mangkene punika ingkang dipunwedharaken dhateng piyambakipun. Piyambakipun dipunwedharaken bab katresnanipun Allah, bab pisungsung, bab pandonga kanggé tiyang sakit, bab paladosan perjamuan suci, bab Pitu Tiyah Wabah Pungkasan ingkang gegayutan kaliyan Millennium, bab pepadhang enggal, bab pakempalan sasampunipun taun 1844, bab karya panyebaran lumantar cetak, bab Chart 1843, bab "Daily," bab "time" minangka ujian, lan bab lampah ziarah dhateng Yerusalem. Lan menawi panjenengan maos punika kanthi premati, punika sanes rerangkèn alur pamanggih. Punika langkung kados, "Aku dipunwedharaken punika," lan piyambakipun nyerat punapa ingkang dipunwedharaken dhateng piyambakipun; lan, piyambakipun dipunwedharaken satunggaling prakawis ingkang boten mesthi gegandhèngan. Panjenengan kedah ningali punika; amargi, nalika piyambakipun wiwit ngrangkepi paragraf-paragraf punika dados satunggal, piyambakipun wiwit damel pamanggih bilih piyambakipun ngandika satunggaling prakawis ingkang satemenipun boten nate dipunandharaken.
Review and Herald, November 1, 1850
Review and Herald, 1 November 1850
Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.
Inggih. Priksanana paragraf kapisan saka lima paragraf ingkang kita rembag saking November 1850.
"September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—
“Wonten ing tanggal 23 September, Gusti nduduhaké marang aku yèn Panjenengané wis ngulungaké asta-Nya kaping pindho kanggo mbalèkaké sisa umat-Nya, lan yèn usaha-usaha kudu dilipatgandakaké ing mangsa pangempalan iki. Ing mangsa panyebaran, Israel wus katempuh lan kasuwek; nanging saiki, ing mangsa pangempalan, Allah bakal marasaké lan mbebedhagaké umat-Nya. Ing mangsa panyebaran, usaha-usaha kang katindakaké kanggo nyebaraké kayektèn namung gadhah pangaruh sethithik, kasilipun sethithik utawi meh boten wonten; nanging ing mangsa pangempalan, nalika Allah sampun ngulungaké asta-Nya kanggo ngempalaké umat-Nya, usaha-usaha kanggo nyebaraké kayektèn bakal ngasilaké woh miturut ancasipun. Kabeh wong kudu manunggal lan semangat ing pakaryan punika. Aku mirsa yèn dados kawirangan menawi wonten tiyang kang nyebut mangsa panyebaran minangka tuladha kanggo ngatur kita sapunika ing mangsa pangempalan; awit menawi Allah boten nindakaké langkung kathah tumrap kita sapunika tinimbang ing wekdal punika, Israel boten badhé nate kapenggalih. Kayektèn punika sami prelunipun dipunwartakaké lumantar seratan ing satunggaling lembaran, kados dene dipunwartakaké kanthi khotbah.”—
The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.
Ukara pungkasan saka paragraf iku, muni mangkéné, “Bebener iku padha preluné diterbitaké ing sajroning sawijining lembaran cetak, kaya déné diwartakaké lumantar piwucalan.” Inggih. Pikiran iki badhé dipunlungsuraké.
The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.
Paragraf kapindho saka lima paragraf sing kita rembag iki, ing panggonan kang ngandika, "Gusti ngetingalaken dhateng kula," panjenengan saged mirsani manawa punika kula garis ngandhap.
—"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed."—
—“Gusti ndhawuhaké marang aku yèn bagan taun 1843 iku dipunarahaké déning asta-Nipun, lan yèn ora ana pérangan siji waé saka bagan iku sing kena diowahi; yèn angka-angka ing kono iku cocog kaya kang dikersakaké déning Panjenengané. Yèn asta-Nipun ana ing sadhuwuré lan ndhelikaké sawijining kaluputan ing sawetara angka, nganti ora ana wong siji waé sing bisa ndeleng iku, nganti asta-Nipun dipunangkat.”—
The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.
Alesan kula maringi tandha garis ing ngandhap tembung-tembung tartamtu ing patang paragraf punika ing sisih ndhuwur kaca punika, inggih menika amargi pérangan-pérangan punika badhé ngalami owah-owahan éditorial nalika dipun-cithak malih wonten ing A Sketch of the Christian Experience and Views of Ellen G. White ing taun 1851.
Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.
Inggih. “Pangéran nduduhaké marang aku,” bakal diowahi; “lumantar asta Panjenengané” bakal diowahi; “supaya ora ana pérangan apa waé saka iku kang kena diowahi” bakal diowahi.
Then in the next bold-faced paragraph [fourth paragraph] on the page says,
Javanese passage unavailable
This passage is not yet available in Javanese.
—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—
—“Pangéran nedahaké marang aku yèn Wektu dudu wis dadi pacoban wiwit taun 1844, lan yèn wektu ora bakal tau manèh dadi pacoban.”—
"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.
“Gusti maringi pratélan marang aku,” iku bakal diowahi. Ing taun candhaké, ing A Sketch of the Christian Experience and Views of Ellen G. White, wong-wong mau bakal njupuk paragraf siji ukara kuwi lan bakal nggabungaké karo paragraf sadurungé. Wong-wong mau bakal ndadèkaké iku dadi siji paragraf.
But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.
Nanging, uga, manawa ana tembung utawa pirang-pirang tembung kang dicithak kandel, bakal ana sawatara owah-owahan jinis liya; lan, aku bakal maringi tuladha bab apa kang dakmaksud.
And in the third paragraph it says,
Lan ing paragraf katelu kasebut mangkene,
—"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed."—
—"Banjur aku weruh gegayutan karo —Daily,' manawa tembung —sacrifice' iku ditambahaké déning kawicaksanané manungsa, lan ora kalebu ing teks; lan manawa Gusti maringaké pamawas sing bener bab iku marang wong-wong sing nglairaké sesambat bab jam pangadilan. Nalika kasawijèn iku isih ana, sadurungé taun 1844, meh kabèh padha manunggal ing pamawas sing bener bab —Daily;' nanging wiwit taun 1844, ing satengahing kabingungan, pamawas-pamawas liya wis ditampani, lan pepeteng lan kabingungan banjur ngetutaké."—
Then in the next bold-faced paragraph [fourth paragraph] on the page says,
Javanese passage unavailable
This passage is not yet available in Javanese.
"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—
“Gusti nduduhaké marang aku yèn Wektu dudu wus dadi pacoban wiwit taun 1844, lan yèn wektu ora bakal tau manèh dadi pacoban.”—
"The Lord showed me," that is going to be changed.
“Gusti nduduhaké marang aku,” iku bakal diowahi.
What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.
Apa kang bakal ditindakaké ing taun sabanjuré, ing A Sketch of the Christian Experience and Views of Ellen G. White, yaiku paragraf siji ukara iku bakal dijupuk lan digabungaké karo paragraf sadurungé. Iku bakal diowahi dadi siji paragraf.
And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.
Lan padha arep ngowahi “The Lord showed me” dadi “I was also shown.” Ngertos? Padha arep ndadèkaké loro paragraf iku dadi siji paragraf, lan padha arep ngowahi dadi, “I was also shown,” ing taun 1851.
—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.
—“Banjur aku katuntun marang sawatara wong kang ana ing kasalahan gedhé, yaiku manawa para suci isih kudu lunga menyang Yerusalem Lawas, lsp., sadurungé Gusti rawuh. Pamawijining kang mangkono iku cetha bisa ngalingaké pikiran lan kapentingan saka pakaryan Allah ing wektu saiki, ing sangisoré pekabaran malaékat katelu; amarga manawa kita kudu lunga menyang Yerusalem, mula pikiran kita lumrahé bakal tumuju menyang kana, lan sarana kita bakal ditahan saka panggunaan liya, supaya para suci bisa digawa menyang Yerusalem. Aku weruh yèn sebabé wong-wong mau diparengaké mlebu ing kasalahan gedhé iki, yaiku amarga padha durung ngakoni lan nilar kasalahan-kasalahané, kang wis dicekeli sajroning pirang-pirang taun kepungkur.” Review and Herald, November 1, 1850.
But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.
Nanging, nalika kowé tekan *Early Writings*, apa kowé ngerti apa sing ditindakaké? Wong-wong kuwi mbusak ukara, “Aku uga dituduhaké,” déné ing *Early Writings* ana siji paragraf iki, sing bakal muni, “Nalika kasawijèn ana sadurungé taun 1844, meh kabèh padha manunggal ing panemu sing bener bab —Daily,’ nanging wiwit taun 1844, ing tengahing kabingungan, panemu-panemu liyané wis dianut, lan pepeteng lan kabingungan wis ngetutaké.” Wong-wong kuwi mbusak ukara, “Aku uga dituduhaké,” lan ukara sabanjuré yaiku, “wektu wis dudu maneh sawijining ujian wiwit taun 1844.” Dumadakan kowé ora ngerti yèn pamikiran bab wektu ora dadi ujian iku salah siji saka prakara-prakara sing kanthi mirunggan wis dituduhaké marang dhèwèké. Kowé pracaya yèn iki minangka bagéan saka pepadhangé dhèwèké bab *Daily* ing panemu palsu sing nimbulaké kabingungan.
That is not the original. You have the original. Check it out.
Kuwi dudu sing asli. Sampeyan nduwèni sing asli. Priksanen.
The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White
Langkah Salajengipun (Langkah Kalih)—1851 Sekedhik Gambaran Bab Pengalaman Kristen lan Pandhanganipun Ellen G. White
Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.
Sabanjuré ing ngandhap punika, panjenengan manggihaké A Sketch of the Christian Experience and View of Ellen G. White, ingkang dipun cetak ing taun 1851; lan panjenengan ugi manggihaké rincèn owah-owahan ingkang kalampahan, lan wonten satunggaling owah-owahan ingkang saèstu, saèstu wigati sanget.
"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should be altered"] that the figures were as he wanted them. That his hand was over, and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“23 September, Gusti paring pitedah [sadurungé—“showed”] marang aku bilih Panjenengané sampun ngunjukaké asta-Nya kaping pindho kanggo mulihaké para sisaning umat-Nya, lan bilih sakehing upaya kedah dipun-gandhakake ing mangsa panglumpuking punika. Ing wekdal panyebaran, Israel katempuh lan kacuwil-cuwil; nanging sapunika ing mangsa panglumpuking, Allah badhé marasaké lan mbebedhag umat-Nya. Ing wekdal panyebaran, upaya-upaya ingkang katindakaké kanggo nyebaraké kayektèn namung gadhah pangaruh alit sanget, namung ngasilaké sakedhik utawi boten ngasilaké punapa-punapa; nanging ing wekdal panglumpuking, nalika Allah sampun ngunjukaké asta-Nya kanggo nglumpukaké umat-Nya, upaya-upaya kanggo nyebaraké kayektèn badhé ngasilaké pangaruh miturut ancasipun. Kabeh kedah manunggal lan kebak semangat ing pakaryan punika. Aku nyumurupi bilih lepat menawi wonten sinten kemawon ingkang nyebut wekdal panyebaran minangka tuladha kanggo ngatur kita sapunika ing wekdal panglumpuking; awit menawi Allah sapunika boten nindakaké langkung kathah tumrap kita tinimbang ingkang Panjenengané tindakaké nalika punika, Israel boten badhé naté kalumpukaké. [Removed: Kayektèn punika sami prelunipun dipun-terbitaké wonten ing satunggaling surat kabar, kados déné dipun-khotbahaké.] [Paragraphs Combined] Aku sampun nyumurupi [sadurungé—“the Lord showed me”] bilih bagan 1843 punika katuntun déning asta Gusti, [sadurungé—“by His hand”] lan bilih punika boten kenging dipun-owahi; [sadurungé—“no part of it should be altered”] bilih angka-angka punika kados ingkang Panjenengané karsakaké. Bilih asta-Nya wonten ing ngriki, lan ndhelikaké satunggaling kalepatan ing sawetawis angka punika, saéngga boten wonten satunggal kemawon ingkang saged nyumurupi, ngantos asta-Nya dipun-singkiraké.”
"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.
“Banjur aku nyumurupi gegayutan karo —Daily,’ manawa tembung —sacrifice’ iku ditambahi déning kawicaksanan manungsa, lan ora kalebu ing naskah; lan manawa Pangéran maringi pangertosan sing bener bab iku marang wong-wong sing nglairaké sesambat babing jam pangadilan. Nalika pasamuwan isih ana kasatunggalan, sadurunge taun 1844, meh kabèh padha manunggal ing pamawas sing bener bab —Daily;’ nanging wiwit taun 1844, sajroning kabingungan, pamawas-pamawas liyané wis dicekel, lan pepeteng lan kabingungan banjur mèlu. [Paragraf digabung] Aku uga wis nyumurupi [Biyèn—“Pangéran nedahaké marang aku”] manawa wektu wis dudu ujian wiwit taun 1844, lan wektu ora bakal tau manèh dadi ujian.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.
Time not Connected with the Message of the Third Angel
Wektu sing Ora Magepokan karo Pesening Malaekat Katelu
Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.
Ellen White gadhah sesanti ingkang béda saking sesanti ingkang pungkasanipun kalebet wonten ing Early Writings. Piyambakipun nampi sawetawis sesanti; nanging, wonten salah satunggaling sesanti nalika piyambakipun dipun dhawuhi satunggaling bab; piyambakipun dipun dhawuhi satunggaling paragraf, lajeng piyambakipun nyeratipun.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.
“Gusti wis nedahaké marang aku yèn pawarta malaékat kang katelu iku kudu lunga, lan kudu dipratelakaké marang para putra-putri Gusti kang kasebar, lan yèn pawarta iku aja digandholaké marang wektu; awit wektu ora bakal dadi pacoban manèh. Aku weruh yèn ana sawetara wong kang olèh geger semu kang njedhul saka martakaké wektu; yèn pawarta malaékat kang katelu iku luwih kuwat tinimbang apa waé kang bisa diwènèhaké déning wektu. Aku weruh yèn pawarta iki bisa madeg ing dhasaré dhéwé, lan yèn ora mbutuhaké wektu kanggo nguwataké, lan yèn pawarta iki bakal lumaku kanthi kakuwatan kang gedhé, lan ngrampungaké pakaryané, lan bakal dipendhèkaké ing kabeneran.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.
What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?
Punapa ingkang dipunwicarakaken déning piyambakipun wonten ing ngriku? Menapa bilih kita mboten kenging malih nyambungaken Pesening Malaékat Katelu kaliyan wekdal manèh, leres?
Amen? Are you with me?
Amin? Apa panjenengan sami setuju kaliyan kula?
Where do you find this? Where is it located?
Ing endi panjenengan nemokake punika? Punika mapan wonten ing pundi?
FROM THE AUDIENCE: (No response.)
Saking para pamirsa: (Ora ana tanggapan.)
FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.
Saka Sanggringing Para Pamirsa: Sawijining Gambar Ringkes Bab Pengalaman lan Pamawas Kristen.
A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.
Gambaran Ringkes ngenani Pengalaman lan Pandangan Kristen Ellen G. White, kaca 48, kaca 48.
Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.
Inggih. Pethikan ingkang kita rembag punika, ingkang asalipun saking Review and Herald, November 1850, punika kapanggih wonten pundi; punapa papanipun wonten ing A Sketch of the Christian Experience and Views of Ellen G. White? Inggih, punika kapanggih, menawi panjenengan mundur setunggal alit wonten ing cathetan panjenengan, punika kapanggih wonten ing A Sketch of the Christian Experience and Views of Ellen G. White, kaca 61 lan kaca 62.
You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?
Panjenengan kagungan sawijining sesanti ing *A Sketch of the Christian Experience and Views of Ellen G. White* ingkang kacathet wonten ing kaca 48; lajeng panjenengan ugi kagungan sesanti ingkang pungkasanipun badhé kapacak ing *Early Writings*, wonten ing kaca 61 lan 62. Kalih sesanti punika kapisah déning 13 utawi 14 kaca, leres?
And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.
Lan apa kang bakal ditindakake déning wong-wong mau nalika tekan ing Early Writings? Wong-wong mau bakal njupuk paragraf iki saka kaca 48 lan bakal nyelakaké pas sawisé pangandikanipun yèn wektu ora manèh dadi ujian. Wong-wong mau bakal nggabungaké loro wahyu dadi siji.
Are you following what I mean?
Javanese passage unavailable
This passage is not yet available in Javanese.
MAN IN THE AUDIENCE: Yes.
WONG LANANG ING ANTARANE PAMAOS: Inggih.
Are you following what I mean?
Javanese passage unavailable
This passage is not yet available in Javanese.
INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)
WONG TUNGGAL SING DITUJONI ING ANTARANE PARA PAMIRSA: (Pangukuhan.)
Okay, because you are the one that I am seeing less confirmation with.
Inggih, awit panjenengan punika tiyang ingkang kula tingali kirang angsal konfirmasi.
The Last Step (Step Three)—1882 Early Writings
Langkah Pungkasan (Langkah Katelu)—1882 Tulisan-Tulisan Wiwitan
Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.
Inggih. Saiki, aku bali maneh menyang kaca 6 saka cathetanmu; lan saiki, panjenengan gadhah Early Writings maneh.
"September 23, . . . I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.
“23 September, . . . Aku wis weruh yèn bagan taun 1843 iku katuntun déning tangané Pangéran, lan yèn iku ora kena diowahi; yèn angka-angka iku kaya kang Panjenengané kersakaké; yèn tangané ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sawatara angka, satemah ora ana wong siji waé kang bisa ndeleng iku, nganti tangané dijabut.”
"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.
Banjur aku nyumurupi gegayutan karo “saben dina” (Daniel 8:12), manawa tembung “kurban” iku ditambahaké déning kawicaksanané manungsa, lan ora klebu ing naskah iku, lan yèn Gusti maringaké pangerten sing bener bab iku marang wong-wong sing nglairaké sesambat bab jam pangadilan. Nalika kasawijèn isih ana, sadurungé taun 1844, meh kabèh padha manunggal ing pangerten sing bener bab “saben dina”; nanging ing sajroning kabingungan wiwit taun 1844, panemu-panemu liyané wis dipangku, lan pepeteng tuwin kabingungan banjur ngetutaké. Wiwit taun 1844, wektu wis ora dadi ujian, lan ora bakal tau manèh dadi ujian.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.
“Pangéran sampun nedahaken dhateng kula bilih piwelinging malaékat kaping tiga kedah lumampah, lan kedah kawartakaken dhateng para putraning Pangéran ingkang kasebar, nanging boten kenging digandholaken wonten ing wektu. Kula sumerep bilih sawatawis tiyang sami pikantuk kasengseming manah ingkang palsu, ingkang njedhul saking pawartos bab wektu; nanging piwelinging malaékat kaping tiga punika langkung kiyat tinimbang sedaya ingkang saged dipunparingaken déning wektu. Kula sumerep bilih piweling punika saged ngadeg piyambak wonten ing dhasaring piyambak lan boten mbetahaken wektu kanggé nguwatakaken; lan bilih punika badhé lumampah kanthi kakiyatan ingkang ageng, lan nindakaken pakaryanipun, lan badhé dipuncekak wonten ing kayektèn.”
"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.
“Banjur aku dituduhaké marang sapérangan wong sing ana ing kasalahan gedhé, amarga pracaya yèn iku dadi kuwajibané wong-wong mau kanggo lunga menyang Yerusalèm Lawas . . .” Early Writings, 74-76.
And the reason that this is bold-faced, this is the paragraph here where it says, ". . . When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.
Lan alesanipun menawa punika dipun-cithak kandel, punika paragraf wonten mriki ingkang ngandika, ". . . Nalika karukunan taksih wonten, sadèrèngipun 1844, meh sadaya sami manunggal wonten ing pamanggih ingkang leres ngenani ‘saben dinten’; nanging ing karibedan sawisé 1844, pamanggih-pamanggih sanès sampun dipunanut, lan peteng saha karibedan punika lajeng ndhèrèk. Wektu boten dados ujian wiwit taun 1844, lan boten badhé malih dados ujian." panjenengan prelu emut bilih wiwitanipun, ing cathetan kapisanipun babagan wahyu punika, piyambakipun ngandika, "Kula dipun-tuduhaké bilih wektu boten dados ujian wiwit taun 1844," lan punika satunggaling paragraf ingkang béda. Piyambakipun sampun mesthèkaké bilih wonten pambédaan antawisipun punapa ingkang dipun-tuduhaké dhateng piyambakipun ngenani Babagan Saben Dinten lan punapa ingkang dipun-tuduhaké dhateng piyambakipun ngenani wektu dados ujian; lan bilih paragraf salajengipun, ingkang ngrembag bab boten wontenipun wektu ingkang kaiket kaliyan Pesen Malaékat Katelu, punika boten wonten ing wahyu asli. Punika wonten ing kaca 48 saking Life Sketches, sanès kaca 61 lan 62.
But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.
Nanging, nalika panjenengan tumeka ing Early Writings ing taun 1882, wong-wong mau nyawijekake; lan mulane, nalika panjenengan tekan taun-taun 1930-an lan panjenengan lagi mlenceng menyang pepeteng kang jero ing Adventisme, lan Willie White ngandika yen nalika panjenengan nyinaoni Daily panjenengan kudu nyinaoni iku ing konteks wektu—“Nuwun sewu, Willie, tanggung jawab panjenengan yaiku dadi wong kang maringi cathetan sajarah kang akurat babagan Roh Ramalan. Panjenengan kudune dadi wong kang mbélani Roh Ramalan. Lan ing panyajian panjenengan babagan Early Writings, kaca 75, panjenengan nglirwakake sumber-sumber asli, lan sumber-sumber asli mau ngandika yen nalika panjenengan ngangkat argumentasi yen Daily kudu dianggep ing konteks wektu ing Early Writings, 74, iku pancen babar pisan ora bener.”—Iku ora bener! Iku ora bisa dipertahanké déning cathetan ing Roh Ramalan. Iku ora bisa dipertahanké déning sajarah jaman iku.
Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!
Inggih. Poin 1, Sister White ngandika bilih wonten sawijining pamawas ingkang leres bab “Daily”, wonten ing Early Writings, 74. Bantahan utami ingkang dipunpasrahaken salajengipun wonten ing sajarah punika inggih menika bilih nalika panjenengan nyinaoni pethikan punika ing Early Writings, 74, panjenengan kedah mapanaken punika ing konteks netepaken wekdal. Bantahan punika palsu; punika boten sah!
So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.
Mula, saiki kita mung kari mapan ing pendirian manawa ana sawijining pamawas sing bener bab “the Daily”. Inggih? Nanging, kita arep ngrembug maneh sawijining pamikiran siji saka paragraf iki.
It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."
Mangkene pangandikané, “Tanggal 23 September, Gusti nduduhaké marang aku . . . .” Tanggal 23 September, kapan? 1850: “Tanggal 23 September 1850, Gusti nduduhaké marang aku.”
What did He show her?
Apa sing Panjenengané tuduhaké marang dhèwèké?
Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.
Salah satunggaling bab ingkang Panjenengané tuduhaké dhateng piyambakipun inggih punika bilih wiwit taun 1844, pandangan-pandangan sanès bab Daily sampun dipunrangkuli.
"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."
"23 September 1850, Gusti nedahaké marang aku . . . . Nalika ana manunggal, sadurungé taun 1844, meh kabèh padha manunggal ing pamawas kang bener ngenani —Daily;' nanging wiwit taun 1844, sajroning kabingungan, pamawas-pamawas liyané wis dianut, lan pepeteng tuwin kabingungan wus nuli ndherek. The Review and Herald, November 1850."
March 1850 The "Daily" is the Earthly Sanctuary
Maret 1850 “Daily” iku Papan Suci Kadonyan Banjur aku weruh, sajroning sesambungan karo “daily” (Dan. 8:12), manawa tembung “kurban” iku ditambahaké déning kawicaksanan manungsa, lan ora kalebu ing teks kasebut; lan yèn Gusti maringaké pandhangan kang bener bab iku marang wong-wong sing wis nguwuhaké wektu pangadilan. Aku weruh yèn nalika ana panggandhèngan, sadurungé taun 1844, meh kabèh padha manunggal ing pamawas sing bener bab “daily”; nanging ing kahanan campur-bawur wiwit taun 1844, pandhangan liya-liyané wis ditampa, lan peteng sarta kebingungan banjur mèlu. Wektu durung dadi sawijining ujian wiwit taun 1844, lan saiki wektu ora bakal dadi ujian manèh. Gusti maringaké marang aku manawa “daily” iku nglambangaké pamburidan kadonyan, lan “transgression of desolation” iku nggantèkaké pakulinan nistha; lan manawa papan suci iku Papan Suci Kadonyan, lan “host” iku wong-wong suci. Aku weruh yèn gegayutaning “daily” (Dan. 8:12) ora bisa kanggo “daily” kanggeg para imam ana ing Papan Suci Swarga. Nanging tembung “host” kuwi gegandhèngan karo wong-wong suciné Allah; dudu para imam ana ing Papan Suci Swarga. Mula aku weruh yèn panguwasa “daily” iku nggambaraké pamburidan kadonyan. Papan suci Allah ana ing swarga. Dadi, Papan Suci Kadonyan iku pratandha utawa lambang tumrap Papan Suci Swarga, lan pamburidaning wong Yahudi kang naté dileksanakaké ana ing Papan Suci Kadonyan iku nggambaraké pakaryaning pamburidaning Kristus ing Papan Suci Swarga. Aku yakin yèn pandhangan bab “daily” iki, sing diwènèhaké marang sadulur-sadulur sing nguwuhaké wektu pangadilan, iku bener; amarga pandhangan kuwi cocog karo pralambang Papan Suci sing diparingaké Gusti marang aku. Wong-wong sing nyerahaké pandangan lawas bab “daily” wis nyerahaké pratandha salah sijining pilar iman, lan padha mudhunaké tata panyusunan lan daya wong-wong sing biyèn wis mimpin metu kanthi kuwasané Allah, sajroning gerakan Advent. Gusti maringaké marang aku manawa pandhangan lawas bab “daily” kuwi bener, lan yèn nyaris kabèh wong Advent wis nyerahaké iman sejatiné ing bab iki. Aku weruh yèn para pamimpin kudu ngadhepi tuntutan apa waé, sanajan yèn wong iku saka ing swarga, yèn iku njalari wong-wong padha ninggalaké pratandha-pratandha utawa pilar-pilar iman kita, utawa nggawé rerenggan ing iman sing biyèn wis dadi kuwat. Aku nyuwun marang kowé, para sadulur, padha mantep lan aja nganti ora gumingsir saka pilar-pilar dhasar sing wis dipasang déning Allah. A Vision the Last Day of 1849. Broadside, 6.
So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.
Mulané, ing pérangan ngisor kaca 6 panjenengan manggih sawijining paragraf kang kapethik saka Review and Herald wulan Maret 1850, lan punika sawijining artikel déning David Arnold.
"He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.
“Dhèwèké [Daniel] uga nyumurupi kakuwatan panindhes sing padha mau —nglawan Pangeraning para pangeran;’ mangkono anggoné mungkasi kadadéan sahé kabèh kurban padinan sing ditetepaké ing Sinai supaya saben dina katindakake nganti Sang Wiji rawuh. Ing kéné Kristus, hakékaté, utawa kurban antitipikal kang agung, dipatèni déning para prajurit Roma. Mangkono déning Roma —kurban padinan iku dijupuk,’ lan papan pasucèn Panjenengané dirubuhaké déning Titus, sawijining jenderal Roma, nalika dhèwèké ngrusak kutha Yérusalèm lan Pedalemané Allah, kang ngemot —pasucèn.’ Ing kéné wiwit kalakoné pangandika profetik Kristus. Lan wong-wong mau bakal padha tiba marga saka landheping pedhang lan bakal digawa dadi tawanan menyang sakèhé bangsa, lan Yérusalèm bakal diidak-idak déning para bangsa liya, NGANTI WEKTUNÉ PARA BANGSA LIYA KASAMPURNAN.’ Lukas 21:24.” David Arnold, Review and Herald, Maret 1850, Jilid 1, Nomer 8.
In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.
Ing artikel iki David Arnold mulang manawa “Daily” ing Kitab Daniel nggambarake pasucèn Yahudi ing Yérusalèm, kang disingkiraké déning Roma Kapir ing taun 70 M.
September 1850 The "Daily" is Christ's Sanctuary Ministry
September 1850 “Padintenan” punika Paladosan Sang Kristus wonten ing Padaleman Suci-Nipun
Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.
Banjur ing September 1850, ing taun sing padha—lan satemah, sapa editor Review and Herald ing taun 1850? Asmané James White.
James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.
Mulané, ing sasi September taun 1850, James White nyithak sawijining artikel déning Crosier kang mulang yèn “the Daily” nggambaraké palayanan Kristus ing Papan Suci.
Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.
Saiki, James White ora mulang prakara iku kanthi langsung, nanging ana wong-wong sing njupuk panginferènsi saka kono lan ngandika manawa iku sing sejatiné dipulangaké déning dhèwèké. Lan yagéné aku ngandika mangkono? Aku ngandika mangkono merga alesan iki: Ing September 1850, Sister White ngandika manawa wiwit taun 1844 panemu-panemu liyané ngenani Daily wis diugemi ana ing pepeteng, lan sawisé iku kebingungan wis ngetutaké.
These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.
Kalih pamanggih punika [Arnold lan Crosier] sanès pamanggihipun para Pioneer bilih Daily punika Paganisme.
And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.
Lan ing kaca 7 panjenengan gadhah kalih paragraf saking artikelipun Crosier, ing pundi piyambakipun nyimpulaken bilih “the Daily” punika paladosan Kristus wonten ing Papan Suci-Nipun.
"—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.
"—lan papan Padaleman Suciné katumpes;' Daniel 8:11. Katumpesé iki kadadéan ing jaman lan lumantar kakuwasan Rum; mulané, Padaleman Suci ing ayat iki dudu Bumi, uga dudu Palestina, amarga sing kapisan wis katumpes nalika tumiba ing dosa, luwih saka 4.000 taun sadurungé, lan sing kapindho nalika panangkaran, luwih saka 700 taun sadurungé prastawa ing perangan iki, lan loro-loroné dudu déning tumindaké kakuwasan Rum.
"The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.
“Papan Suci kang kabuwang mudhun iku kagungan Panjenengane kang marang Panjenengane Roma ngluhurake awake dhewe, yaiku Pangérané bala, Gusti Yesus Kristus; lan Paulus mulang manawa Papan Suci Panjenengane ana ing swarga. Maneh, Daniel 11:30–31, —Amarga kapal-kapal saka Kitim bakal teka nglawan dheweke; mulane dheweke bakal susah lan bali, sarta bakal nesu (piranti kanggo ngukum) marang prejanjian suci (Kristen), mangkono iya bakal ditindakake; malah dheweke bakal bali lan padha sasarengan kanthi pangerten karo wong-wong kang nilar prejanjian suci (para imam lan uskup). Lan gegaman (sipil lan agama) bakal ngadeg ing pihake, lan wong-wong mau (Roma lan wong-wong kang nilar prejanjian suci) bakal najisake Papan Suci kang kuwasa.’ Apa iki kang dipadhakake najis déning Roma lan para rasul Kristen? Panyawijèn iki kawangun nglawan —prejanjian suci’, lan Papan Suci saka prejanjian iku kang padha najisake; kang bisa padha tindakake kaya dene najisake asmane Gusti Allah; Yeremia 34:16; Yehezkiel 20; Maleakhi 1:7. Iki padha bae karo nyirnakake kasucèn utawa ngenyèk asmane Panjenengane. Ing pangertèn iki kéwan —pulitiko-agamis’ iki najisake Papan Suci, (Wahyu 13:6), lan mbuwang mudhun saka papané ing swarga, (Jabur 102:19; Yeremia 17:12; Ibrani 8:1–2) nalika wong-wong mau nyebut Roma kutha suci, (Wahyu 21:2) lan nglenggahake Paus ana ing kono kanthi gelar-gelar, —Gusti Allah Sang Paus’, —Rama Suci’, —Kepala Greja’, lan sapiturute, lan ana ing kono, ing —padalemané Allah’ kang palsu, dheweke ngakoni nindakake apa kang satemené ditindakake déning Gusti Yesus ana ing Papan Suci Panjenengane; 2 Tesalonika 2:1–8. Papan Suci wis diidak-idak ing sangisoring sikil (Daniel 8:13), padha kaya Putraning Allah wus diidak-idak. (Ibrani 10:29.)” O. R. L. Crosier, —Papan Suci’, Review and Herald, September, 1850.
The Logic of James White
Logika James White
Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.
Yagénép James White nyithak artikel iki manawa dhèwèké ngerti sing luwih bener? Alasané kanggo iku yaiku "Logika James White" ing cathetan panjenengan.
The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.
Bab kapisan sing dicithak sawisé Kekecewaan iku diarani *A Word to the Little Flock*, lan telu wong sing dadi panulis ing publikasi mau yaiku James lan Ellen White sarta Joseph Bates. Bab kapisan sing dicithak sawisé 22 Oktober 1844 déning wong-wong mau sing isih ngetutaké ing dalan iku yaiku artikel iki; lan, ing artikel iki, Sister White ndhukung pamrayogané Crosier, dudu pamrayogané bab *the Daily*, nanging pamrayogané bab Kristus ngalih saka Papan Suci menyang Papan Mahasuci.
Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,
Gatekna, punika Sister White. Punika sababipun James White kersa nyithak artikelipun Crosier, pangandikanipun makaten,
"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.
Aku pracaya manawa Sanktuari, sing bakal diresiki ing pungkasaning 2300 dina, iku Padalemané Yerusalem Anyar, kang Kristus dadi pelayané.”—iki Ellen White—“Pangeran maringi aku pratélan lumantar wahyu, luwih saka setaun kapungkur, manawa Sadulur Crosier nduwèni pepadhang kang bener bab pasucèning Sanktuari, lsp.; lan manawa iku kersané, supaya Sadulur C. nulis metu pandhangan kang diparingaké marang aku lan marang kita ana ing Day-Star, Extra, 7 Februari 1846. Aku krasa kanthi kebak manawa aku diwènèhi wewenang déning Pangeran, kanggo nyaranaké Extra iku marang saben wong suci.
"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.
Aku ndedonga muga-muga ukara-ukara iki dadi berkah tumrap panjenengan, lan tumrap sakehing anak kinasih sing bisa maca iki. A Word to the Little Flock, 12 Mei 1847.
So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.
Mangkono, wong-wong nganti tekan dina iki, sawatara sejarawan modhèren ing Adventisme padha kandha, “Delengen kuwi. Ellen White maringi panyetujuan kang tanpa kecalan marang artikelé Crosier; lan mulané, apa sing diandharaké déning Crosier bab Daily minangka palayanan Kristus ing Sanggar Suci kuwi mesthi bener.” Lan nalika padha kandha mangkono, wong-wong mau lagi nyalawadi sajarah; amarga artikelé Crosier kuwi ngemot wolung pérangan lan, wiwit saka wiwitané dhéwé, para Adventis wis mangertèni yèn patang saka pérangan-pérangan kuwi iku pepeteng kabèh, lan pérangan-pérangan mau ora tau, ora tau pisan, ora tau babar pisan dicithak manèh ing Adventisme.
As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.
Minangka tuladha, salah siji saka pandhangané ing artikel iku yaiku yèn nalika Gusti Yesus rawuh manèh bakal ana sewu taun katentreman. Wong Advent ora pracaya marang iku, lan wiwit biyèn uga ora tau mangkono. Pangerten mau iku sawijining pangerten sing ditampik déning William Miller, sing satemené nduduhaké yèn William Miller lumaku ing dalan kang bener kanggo mangertèni kayektèn. Piwulang mau iku salah siji saka piwulang sing kanthi langsung kosok balèni karo pangerten Millerite.
So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.
Mulané, nalika Crosier nerbitaké artikel wolung pérangan iki, wong-wong kuwi langsung ngerti wiwit wiwitan yèn patang saka pérangan-pérangan iki ora bisa dicithak manèh.
But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.
Nanging, James White nyithak pérangan nalika Crosier pancèn nyimpulaké yèn Daily iku palayanan Sang Kristus ing Papan Suci; nanging, dhèwèké mung bakal nyithak manèh patang pérangan kuwi. Dhèwèké ora bakal nyithak manèh patang pérangan liyané. Nanging, supaya James White bisa nyithak manèh patang pérangané Crosier, dhèwèké kudu nyithak iku ing rong terbitan. Dhèwèké kudu nyithak iku kaping pindho ing September 1850.
There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.
Ora ana papan kang cukup ing Review and Herald-é ing September 1850, mula panjenengané nyithak loro Review and Herald ing September 1850 supaya bisa muat kabèh artikel Crosier babagan Kristus pindhah saka Papan Suci menyang Papan Mahasuci.
Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.
Saiki, panjenengan badhé nyumurupi saking Gerard Damsteegt bilih piyambakipun maringi pambiji sajarah menawa para Adventis tansah mangertos bilih wonten pérangan-pérangan saking artikel-artikelipun Crosier ingkang klèru lan bilih pérangan-pérangan punika boten saged dipun-cithak malih.
"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.
“Panjenengané [Ellen Harmon] ngandika: —Gusti nduduhaké marang aku ing wahyu, luwih saka setaun kapungkur, yèn Sadulur Crosier nduwèni pepadhang kang bener bab panyucèning Sanggar Suci, lan sapanunggalané; lan yèn iku karsa-Né supaya Sadulur C. nulis kanthi cetha pandhangan kang diparingaké marang kita ing Day Star Extra, 7 Fèbruari 1846. Aku rumangsa kaparingan wewenang kanthi kebak déning Gusti, kanggo nyaranaké Extra iku marang saben wong suci’ (Layang. E. G. White marang Curtis, Word to the Little Flock, 12). Para Adventis dina kapitu lumrahé wis nafsiraké pratelan iki tegesé yèn paparan Crosier iku dudu tanpa luput, nanging yèn argumentasi tipologis utamané iku bener. Cetakan manèh saka artikel mau ngilangaké pérangan-pérangan kang miturut panemuné ora trep.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.
Never Could Reprint His Complete Document
Ora Tau Bisa Nyithak Maneh Dokumèné Kang Jangkep
Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.
Saiki, ing kaca sabanjuré panjenengan ndarbèni W. A. Spicer kang mènèhi paseksi bab prakara kang padha: Wong-wong mau tansah mangertèni yèn ana kasalahan ing artikel-artikelé Crosier, lan wong-wong mau ora tau nyithak manèh papat pérangan iku.
"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939
Kanthi sedhih kudu diandharake, Crosier enom lumaku ana ing pepadhanging kayekten dina Sabat mung sawatara wektu wae. Mengko dhèwèké nyangkal piwulang bab papan suci sing wis tau dibiyantu diadegaké déning dhèwèké. Para sadulur pionir kita nyithak manèh sawetara kaping panerangé bab papan suci ana ing surat kabar wiwitané, nanging wong-wong mau ora tau bisa nyithak manèh dokumené sing pepak. Ana ing kono dhèwèké wis nambahaké marang panerangane bab papan suci sawatara gagasan ngenani jaman kang bakal teka, yaiku milenium kadonyan sauntara, kanthi sawijining jaman kamulyan ana ing bumi iki nalika Rawuhipun Kapindho. Bab-bab iki tansah diilangi déning para sadulur kita. Piwulang-piwulang bab jaman kang bakal teka iki sumebar ana ing ngendi-endi ing mangsa iku. Doktrin iku ora tau cocog karo pekabaran rawuh mesthi sing cetha; lan tanpa mangu ragi kasalahan iki mbokmenawa mbiyantu nyasaraké para nom-noman saka kayekten Sabat lan papan suci. Ora suwé banjur dhèwèké malih dadi mungsuh sing pait tumrap gerakan wiwitan kita." W. A. Spicer, Review and Herald, 14 Desember 1939
The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.
Intiné, ing jaman saiki ana wong-wong sing njupuk panyengkuyungé Sister White marang artikelé Crosier ing *A Word to the Little Flock*—wong-wong kaya Heidi Heikes, Heidi Heikes kanthi bukuné kang bodho bab *the Daily* minangka paladosan Kristus ing Papan Suci. Iki salah siji saka argumentasiné.
People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.
Wong-wong kang nindakaké iki lagi nglirwakaké fakta-fakta sajarah. Wong-wong kuwi ora tau bisa nyithak manèh kabèh artikelé Crosier. Lan meksa yèn pangestu Ellen White ing A Word to the Little Flock iku minangka pangestuné sacara nyakup kabèh marang pandhangané Crosier, iku padha karo meksa yèn wong Advent pracaya yèn bakal ana tentrem rahayu sajroning sèwu taun. Iku sawijining pamrayoga kang bodho.
It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.
Iku minangka panyalahgambaraning sajarah, lan iku katindakaké kanggo ngapusi wong-wong sarta nuwuhaké kabingungan lan pepeteng.
So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.
Mangkono, panjenengan gadhah kalih sejarawan, Spicer ingkang sampun séda lan Damsteegt ingkang taksih gesang; nanging, kula njamin dhateng panjenengan, Spicer utawi Damsteegt, satunggal-tunggaling ugi boten badhé sarujuk kaliyan kula bab punapa ingkang kula aturaken. Inggih, piyambakipun boten badhé. Dados, panjenengan gadhah kalih sejarawan ingkang sesrawunganipun nentang, nanging sami sarujuk kaliyan punapa ingkang kula kandhakaken dhateng panjenengan. Boten wonten dhasar pambeneran babar pisan kanggé njupuk panyengkuyung Ellen White dhateng artikelipun Crosier minangka teges bilih sedaya isining artikel punika sampurna.
The Advent Review—Volume 1, Auburn NY, Number 3
The Advent Review—Jilid 1, Auburn, NY, Nomer 3
The Advent Review—Volume 1, Auburn NY, Number 4
Advent Review—Jilid 1, Auburn NY, Nomer 4
The Advent Review—Volume 1, Auburn NY, Number Special
The Advent Review—Jilid 1, Auburn NY, Nomer Istiméwa
When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3
Nalika James White wiwit nyithak artikelé Crosier ing sasi September taun 1850, ing The Review and Herald, iku Volume 1, Nomor 3
But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.
Nanging, panjenengané ora bisa ngemu kabèh iku ing Jilid 1, Nomor 3; mula, panjenengané ngrampungaké artikel iku ing Jilid 1 The Review and Herald, Nomor 4. Lan kapan panjenengané nindakaké iki? Ing wulan September taun 1850.
Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."
Lajeng, punapa ingkang kadadosan ing September 1850? Sadèrèkipun White pikantuk satunggaling wahyu ingkang nyarios, "Tanggal 23 September 1850 Gusti ndhatengaken dhateng kula . . . . Nalika wonten karukunan, sadèrèngipun 1844, meh sedaya padha manunggal wonten ing pamanggih ingkang leres babagan —Daily;’ nanging wiwit 1844, wonten ing satengahing kabingungan, pamanggih sanès sampun katampi, lan pepeteng saha kabingungan lajeng ndhèrèk. The Review and Herald, November 1850."
Who was her husband? He was the editor of The Review and Herald.
Sinten ingkang dados garwanipun? Panjenenganipun punika redaktur The Review and Herald.
So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."
Mulané, punapa ingkang piyambakipun tindakaken nalika garwanipun ngandika, "Punapa panjenengan mangertos punapa ingkang nembe kula tampi saking Gusti, James? Kula dipunandikani bilih kita boten kenging ngenalaken pandangan-pandangan bab Daily ingkang mbantah pamahaman para Pelopor bilih Daily punika Paganisme, awit prakara punika nuwuhaken pepeteng lan kabingungan."
So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.
Mulané, punapa ingkang dipun tindakaké déning James White? Ing wulan Sèptèmber taun 1850 piyambakipun nyithak Review and Herald sanèsipun, tigang terbitan wonten ing satunggal wulan. Menika dipun sebut Volume 1, Edisi Mirunggan.
And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!
Lan punapa ingkang dipuntindakakenipun? Piyambakipun nyetak malih artikelipun Crosier lan mbusak punapa ingkang dipunandharaken déning Crosier bab Daily!
Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.
Para sedherek, punika minangka bukti sajarah bilih James lan Ellen White mangertos bilih pandanganipun Crosier ngenani bab Daily punika lepat lan bilih punika ndadosaken pepeteng saha kabingungan.
And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.
Lan punapa pandhanganipun Crosier babagan Sang Sedinten? Menawi punika inggih pelayanan Kristus wonten ing Papan Suci.
So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—
Mulané, ing Early Writings, 74, nalika piyambakipun ngandika, “23 September, Gusti nedahaké marang aku bilih para Millerit gadhah pangertosan ingkang leres ngenani Daily,” bukti sajarahipun punika bilih para Millerit mangertos—
Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?
Saiki, Para Sadulur, para Sadulur, aja nganti luput saka kasunyatan iki: Punapa punika: September 1850 Sadulur White dipunparingi pamedhar bilih wiwit taun 1844 panemu-panemu sanès bab Daily sampun dipunanut; Mei 1850, Arnold ngetokaké Daily minangka papan suci Yahudi; September 1850, pérangan 1 saking 2 artikelipun Crosier dipunwedharaké, kalebet panjlèntrèhanipun bab Daily minangka paladosan Kristus wonten ing Papan Suci; September 1850, pérangan 2 saking 2 artikelipun Crosier dipunwedharaké; September 1850, artikelipun Crosier dipuncithak malih, nanging pandanganipun bab Daily sampun dipunbusak? Punapa ingkang saweg kalampahan?
We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."
Kita nyumurupi taun sing padha nalika Bagan 1850 iki diprodhuksi, lan apa kang diandharake déning Bagan iki bab Kurban Padinan? “Kakuwasan Pagan, utawa KURBAN PADINAN dijupuk. Dan. 11:31 508.”
Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.
Ellen White mangertos apa pendirian bab Sang Sadina-dina saka wong-wong sing nglairaké sesambat Wanci Pengadilan iku. Nalika piyambakipun ngandika bilih para mau gadhah pamawas ingkang leres, piyambakipun mangertos bilih pamawas ingkang leres punika inggih menika bilih punika nglambangaken kakuwasan panguwaos kapir ingkang dipunpendhet; Sang Sadina-dina punika nglambangaken paganisme.
And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.
Lan ing taun iki, 1850, cathetan sajarah mbuktèkaké yèn dhèwèké wis nampik lan bojone uga nampik piwulang yèn “the Daily” makili pelayanan Kristus ana ing Sanggar Suci, yaiku piwulang sing dijunjung déning Biblical Research Institute of the Seventh-day Adventist Church. Iku piwulang sing disengkuyung déning pelayanan-pelayanan mandhiri, kayata Heartland lan Steps to Life. Iku piwulang sing ndhatengaké pepeteng lan kebingungan.
Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,
Saiki, gatekna babagan iki gegayutan karo Chart 1850. Iki dumadi ing November 1850. Iki yaiku wulan sing padha nalika dhèwèké nampa wahyu sing banjur dicatheté, kang pungkasane ngliwati perkembangan ing taun 1851, lan banjur ing taun 1882 mlebu ing Early Writing, ing wulan iki banget, ing wulan iki banget, yaiku ing November 1850. Ana pangandikan mangkéné,
"Monday we returned to Dorchester where our dear Brother Nichols and family live."—
“Ing dina Senin, kita bali menyang Dorchester, ing panggonané Sadulur kita sing kinasih, Brother Nichols, lan kulawargané manggon.”—
Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?
Ing sisih ndhuwur kéné [ngarah marang Chart 1850, pojok tengen ndhuwur], “Published by Otis Nichols, Dorchester, Massachusetts.” Inggih? Panjenengané lagi ngandharaké bab iki, leres? Apa panjenengan ndeleng punika, Chart iki?
—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.
—“Ana ing kono, ing wayah wengi, Gusti Allah maringi aku sawijining wahyu kang banget narik kawigatèn, lan pérangan sing paling akèh bakal kokdeleng ana ing tulisan iki. Gusti Allah nduduhaké marang aku kabutuhan kanggo ngasilaké sawijining bagan. Aku weruh manawa iku diperlokaké lan manawa kayektèn kang digawe cetha ana ing loh-loh bakal ngasilaké akèh pengaruh lan bakal njalari jiwa-jiwa teka marang pangawruh bab kayektèn.” Manuscript Releases, nomer 15, 210 November, 1850.
She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."
Dhèwèké naté oleh sesanti ing omahé Nichols ing Dorchester—iku kabèh ana ing Bagan iki—kanthi ngandika, "Kowé kudu gawé bagan."
And what does she say about the chart? How does she describe it?
Lan apa kang dipangandikakake déning dhèwèké bab bagan iku? Kepriyé dhèwèké nggambarake bagan iku?
Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.
Menyanga Habakuk 2, “Aku weruh preluné ngetokaké sawijining bagan,” lan apa kang bakal ditindakaké déning bagan iku? Iku diperlokaké, “supaya kayektèn kang digawe cetha ana ing lèmbaran-lèmbaran.” Habakuk 2, ayat 2, ngandika, “Lan Pangéran mangsuli marang aku sarta ngandika: Tulisen wahyu iku, lan gawea cetha ana ing lèmbaran-lèmbaran, . . . .” Panjenengané lagi ngandika yèn Bagan 1850 Otis Nichols iki, kang dicithak ing Dorchester, Massachusetts, iku minangka panggenepané Habakuk, padha kaya panjenengané ngandika ing The Great Controversy yèn Bagan 1843 iku minangka panggenepané Habakuk.
Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.
Inggih, panjenengan saged mirsani punika? Panjenengan saged mirsani nalika piyambakipun pikantuk wahyu punika? Ing wekdal ingkang sami nalika punika kadadosan: “September 23d, Gusti ndhawuhaken dhateng kula . . . . bilih piwulang ngenani Daily minangka pelayanan Kristus wonten ing Sanctuari ndadosaken pepeteng lan kabingungan,” lan garwanipun enggal nyithak malih artikel punika sarta mbusak kalih paragraf punika. Punika boten nate dipun-cithak malih ing Adventisme ngantos taun 1931 nalika Willie White nyithak malih punika; lan nalika piyambakipun nindakaken punika, piyambakipun ngandhut paseksi palsu wonten ing tract piyambak ingkang dipun-cithak punika. Punika saged dipun-buktèkaken.
Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.
Saiki, aku arep macaaké marang kowé ana sawatara bab ing kéné, sawijining pethikan sing luwih dawa, ngenani wektu sing padha iki. Iki asalé saka 27 November 1850.
"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.
Sajroning sawetara wektu aku wus nglirwakaké nulis marang kowé. Saiki aku bakal nyatakake alesanku. Kaping pisan, aku ora nduwé wektu kanggo nulis nganti pirang-pirang minggu sawisé aku nampa layang sing becik lan nglegakaké saka Sister Arabella, saupama ora mangkono mesthiné aku wis netepi panyuwuné supaya mangsuli layang iku sajroning wektu rong minggu. Aku remen banget marang layang iku. Aku kabèh padha kasengsem marang layang iku lan ngarep-arep manawa kalambatanku ora bakal ngalang-alangi kowé kanggo mangsuli layang iki sanalika sawisé kowé maca, lan ing tembé aku ora bakal ngentèni nganti suwé mangkono manèh.
"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.
Saiki kasehatanipun James lan kula prayoga sanget. Omah panggenan kula wonten ing Paris, ing griyanipun Sedherek Andrews, namung sawatara langkah saking kantor pos lan kantor percetakan. Kawula badhé tetep wonten mriki sawetawis wekdal. Kulawarga punika sae sanget manahipun, nanging mlarat sanget. Sedaya ing mriki dipunparingaken kanthi loma manut sakderengipun ingkang dipun gadhahi. Kawula boten ngraos bilih leres menawi dadosaken beban biaya tumrap piyambakipun sasampunipun kawula wonten mriki. Kula kepéngin sanget saged kepanggih kaliyan panjenengan sedaya lan Sedherek Gorham ingkang kinurmatan.
"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.
“Konferènsi kita ing Topsham minangka sawijining pakumpulan kang narik kawigatèn kanthi banget. Ana wolulikur wong kang rawuh; kabèh padha melu mèlu ing pakumpulan iku.
"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.
Ing dina Minggu panguwasané Gusti Allah tumeka marang aku kabèh kaya angin gedhé sing nyurung kanthi rosa. Kabèh padha ngadeg lan memuji Gusti Allah kanthi swara sora; kaanané kaya nalika dhasaring padalemané Gusti Allah dilebokaké. Swarane tangis ora bisa dibédakaké saka swarane surak-surak. Iku sawijining mangsa kamenangan; kabèh padha dikuwataké lan disegeraké manèh. Aku durung tau nyeksèni mangsa sing mangkono kuwasa sadurungé.
"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—
Konferènsi sabanjuré dianakaké ing Fairhaven. Sadulur Bates lan garwané rawuh. Iku pancèn sawijining pasamuwan kang becik banget. Nalika bali menyang omahé Sadulur Nichols, Gusti maringi aku sawijining wahyu lan nduduhaké marang aku yèn kayektèn kudu dipratélakaké kanthi cetha ana ing têblêt-têblêt, lan iki bakal ndadèkaké akèh wong mutusaké nampani kayektèn lumantar pawarta telung malaékat, déné loro pawarta kang kapisan kudu dipratélakaké kanthi cetha ana ing têblêt-têblêt."
That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.
Iku ana ing sisih ngisor kene, [nunjuk sudhut kiwa ngisor saka Chart 1850]. Inggih? Iku ana ing Chart iki, kang dipunrembag déning piyambakipun.
—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.
—“Aku uga weruh manawa nerbitaké lembaran iku padha perlu karo para utusan lunga, awit para utusan mbutuhaké sawijining lembaran kanggo digawa bebarengan karo wong-wong mau, kang ngemot kayektèn jaman saiki, supaya dilebokaké ing tangané wong-wong kang ngrungokaké, lan banjur kayektèn iku ora bakal sirna saka ing pikiran, lan manawa lembaran iku bakal tekan ing panggonan-panggonan kang ora bisa dituju déning para utusan. Bab-bab liyané uga dakdeleng, kang bakal katon ana ing lembaran iku.
"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.
“Kados pundi kabèh kahanané? Punapa panjenengan sedaya sami ngupadi gesang langgeng? Kawula kepéngin sanget, sanget badhé kepanggih kaliyan panjenengan sedaya, lan kawula ngraos badhé enggal kalampahan. Saiki punika wekdal pamêrsayutan, lan kawula ngarep-arep kita sedaya badhé mesthèkakên pakaryan kang temen kanggé kalanggengan. Wekdal katingal cendhak sanget, lan punapa ingkang kita lampahi, kita kedah enggal nglampahi.”
"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.
"Ing tanggal 20 November, seminggu kapungkur, Sadulur Henry Nichols lan aku tindak menyang Topsham. Nembe wae kita jumeneng saka méja nedha bengi dina Kemis [21 Nov.], nalika salah siji anaké Sadulur Foey mlebu lan kandha yèn ibuné wis ora sadhar. Kita enggal-cepet nyabrang kali sajauh sak mil lan nemu Sadulur Foey kita kang kinasih lagi ana ing ambang pejah. Kasusahanku gedhé banget nalika aku mangertèni yèn dhèwèké wis ora wanuh marang aku. Dhèwèké suwé tetep ana ing kasangsaran kang abot nganti antarané jam telu lan jam papat, banjur narik ambegan pungkasané. Dhèwèké ninggal bojo lan anak telu kanggo nangisi kapitunané."
"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?
Esuké Jemuwah [22 Nov.], Sedulur Henry rawuh ing Paris supaya James nyukur dhèwèké kanggo nekani panguburan. Kami ngalami wektu kang banget khidmat lan nggegirisi atiné. Gusti ora nilar kami, nanging nglilakaké Rohé tumedhak ngaso ing atas kami. Dina-dina pungkasané Sedulur Foey cetha dadi dina-dinaé kang paling rohani lan paling becik. Sedulur Foey nduwèni panglipur iki, yèn piyambakipun seda minangka wong Kristen. Dhèwèké ngadhepi kabèh iki kanthi becik. Gusti Allah maringi sih-rahmat marang dhèwèké supaya tahan nglakoni kasangsaran iki. O, saèstu becik nduwèni pangarep-arep ana ing Gusti Allah kang bakal nyangga ing samubarang adegan panggodha lan kasangsaran. Pinujia Gusti Allah awit saka pangarep-arep, pangarep-arep kang becik. Apa kang arep panjenengan, sapa waé ing antaramu, wènèhake kanggo pangarep-arepmu?
"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—
“Cekelana iman. Kuwata ana ing Allah lan sumendelana ing lengen-É kang langgeng. Lengen iku ora bakal naté nguciwani kowé, nanging bakal nyangga kowé ana ing sangisoré saben kasangsaran. Pangarep-arepku, muga-muga kowé kabèh saya kuwat lan saya kuwat ana ing kayektèn. Aja nganti goyah, nanging terusna lumaku maju menyang Kratoning Swarga.”—
Here we go. Here is what I want you to see.
Saiki kita miwiti. Mangkene kang dakpengini supaya kowe weruh.
—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—
—"Sawijing minggu kapungkur, ing dina Sabat kepungkur, kita kagungan patemon ingkang saestu narik kawigatosan. Sadèrèngipun Hewit saking Dead River wonten ing ngriku. Panjenenganipun rawuh kanthi satunggaling pesen ingkang ateges bilih karusakanipun tiyang duraka lan saremipun tiyang pejah punika satunggaling kawengisan wonten ing salebeting lawang ingkang katutup, ingkang sampun dipunlebokaken déning satunggaling wanita Yezebel, satunggaling nabi wadon; lan panjenenganipun pitados bilih kula punika wanita punika, Yezebel."—
Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.
Inggih? Sadérék Hewit ngendika bilih Ellen White punika Izebel lan piyambakipun sampun ngenalaken tigang kalepatan.
"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—
"—Kula sampun ngandharaken dhateng piyambakipun sawetawis kalepatanipun ing jaman kepungkur, bilih 1335 dinten punika sampun rampung, sarta kathah kalepatanipun sanèsipun. Nanging namung gadhah pangaribawa sethithik sanget. Pepetengipun kaosakaken wonten ing salebeting pasamuwan punika lan ndadosaken lumampahipun dados alon lan katarik-tarik."—
Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.
Saiki, aku kepéngin supaya kowé nyumurupi iki. Ana sawatara kang arep dakwulangaké bab paragraf iki sing dakpéngini supaya koktutaké, manawa kowé bisa.
If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.
Menawa panjenengan nate sesrawungan karo wong-wong ing Adventisme sing ngetrapake maneh ramalan-ramalan wektu ing pungkasaning jagad, wong-wong mau mung duwe telung kutipan sing dienggo—pancen padha migunakaké akèh kutipan, nanging ana telung kutipan utama sing padha gunakaké. Iki salah sijiné; amarga wong-wong mau bakal mrana lan kandha, “Kula sampun ngandhani piyambakipun bab sapérangan kalepatanipun ing wekdal kapengker,” lan wong-wong mau bakal ngaku manawa nalika piyambakipun ngandika “bilih 1335 dinten punika sampun rampung,” iku salah siji saka kalepatanipun. Apa panjenengan saged nyumurupi kepriyé tata basa iku saged dipuntwèstakaké sethithik: “Kula sampun ngandhani piyambakipun bab sapérangan kalepatanipun ing wekdal kapengker? Kula ugi sampun ngandhani piyambakipun bilih 1335 dinten punika sampun rampung;” nanging para panetep wektu mau kandha manawa kita ngandhani piyambakipun bab sapérangan kalepatanipun ing wekdal kapengker lan salah siji saka kalepatan mau yaiku bilih panjenengan mulang manawa 1335 dinten punika sampun rampung, lan iku sawijining kalepatan.” Dados, panjenengan saged mbelokaké iku menyang salah siji saka loro cara kasebut.
The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.
Sepisanan aku ngadhepi Eugene Prewitt kanthi pasuryan adu pasuryan ana ing Oklahoma, lan dhèwèké mbantah manawa Sajarah Millerite ora mbalèni ing pungkasaning donya, lan aku maringi dhèwèké sawatara pethikan saka Roh Ramalan.
And he says, "Jeff, you know that Ellen White was a careless writer."
Lan dheweke kandha, "Jeff, kowé ngerti yèn Ellen White iku panulis sing sembrana."
And I said, "What do you mean?"
Aku banjur kandha, “Pangandikamu punika ateges punapa?”
And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.
Lan dhèwèké banjur marani kutipan iki. Panjenengané ngandika yèn kutipan iki mbuktèkaké manawa dheweke iku panulis kang sembrana; amarga dheweke ngerti yèn aku ngerti manawa para panetep wektu bisa mbelokaké kutipan iki, manawa padha kepéngin.
Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?
Saiki, kasunyatan manawa sawijining papan kayata Washita nduwèni pangaruh kang mulang para siswané yèn Ellen White iku sawijining panulis kang sembrana iku prakara siji; nanging, apa dhèwèké iku panulis kang sembrana ing kéné?
—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.
—“Aku ngrasa yèn aku kudu ngucapaké sawatara tembung. Ing asmané Gusti Yesus, aku ngadeg, lan sajroning watara limang menit patemon iku owah. Saben wong padha ngrasa ing wektu kang padha. Saben rai sumunar. Rawuhipun Gusti Allah ngebaki papan iku. Sadulur Hewit tumungkul lan wiwit nangis lan ndedonga. Aku kabekta ing sesanti lan weruh akèh bab kang ora bisa dak tulis. Iku ndadèkaké pangaruh gedhé tumrap Sadulur Hewit. Panjenengané ngakoni yèn iku asalé saka Gusti Allah lan kasoraké nganti ing lebu. Wiwit patemon iku, panjenengané terus nulis, lan saiki lagi nulis saka méja kang padha kanggo nyélaki kabèh kasalahané kang wus tau dipunajengaké. Aku pracaya yèn Gusti Allah lagi ngangkat panjenengané, lan panjenengané pinesthi bisa nindakaké kabecikan, manawa Gusti Allah makarya lumantar panjenengané.
"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.
“Katresnan ingkang kathah dhumateng Sadèrèk putri Gorham ingkang kinurmatan. Kandhaa dhateng piyambakipun supados santosa. Gusti Allah nunggil kaliyan piyambakipun lan Panjenenganipun boten badhé nilar piyambakipun. Katresnan ingkang kathah dhumateng kowé kabèh. Kula ngarep-arep bilih para lare boten badhé ngantuk, nanging badhé kasengsem dhateng kayekten lan sregep ngiyataken panggilan lan kapilihanipun. Tulisana, mesthi tulisen, lan aja tumindak kados ingkang sampun kula lampahi. Kula tresna dhateng kowé kabèh, sedaya. Tulisen.” Manuscript Releases, jilid 16, 206–209. Kaserat saking Paris, Maine, 27 November 1850.
Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.
Para Sedherek, punapa konteks sajarahipun prakawis menika; piyambakipun nyerat punika wonten pundi? Piyambakipun nyerat punika ing taun 1850, wonten ing griyanipun Sadérék Nichols.
In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.
Ing mangsa wektu iki, punapa ingkang Gusti tindakaken? Panjenenganipun nedahaken bilih para Pelopor gadhah pamanggih ingkang leres bab Kurban Saben Dina, lan piyambakipun saweg nanggulangi perkawis punika. Piyambakipun ngandika bilih pelayanan Kristus wonten ing Kaibadan Suci punika minangka pamanggih palsu bab Kurban Saben Dina.
In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."
Ing sajarah punika, sajarah punika piyambak—dudu namung sajarah punika piyambak lan dudu namung tauning taun punika, nanging sasi piyambak ing taun nalika piyambakipun nampi wahyu-wahyu lan njlentrehake bebener punika babagan pandhangan para Pelopor tumrap Daily, sarana ngandika bilih para ingkang maringi Pekik Jam Pangadilan gadhah pamanggih ingkang leres bab Daily; lan, ing paragraf ingkang sami, piyambakipun ngandika, "Aku sumerep bilih Chart 1843 punika katuntun déning asta Gusti lan boten kenging dipunowahi, lan bilih para ingkang maringi Pekik Jam Pangadilan gadhah pamanggih ingkang leres bab Daily."
And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.
Lan punapa ingkang dipunwastani bab Kurban Padintenan wonten ing Bagan 1843 punika? Inggih, dipunwastani bilih punika dipunicalaken ing taun 508 M; lan bilih 1335 taun sasampunipun punika nggawa panjenengan dumugi taun 1843, sarta bilih angka 1335 punika sampun kalampahan.
Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?
Apa panjenengan saged mbayangaken, bilih ing sasi punika piyambak, ing taun punika piyambak, bilih dheweke badhé ngandika dhateng Brother Hewit saking Dead River bilih prakawis punika taksih badhé kalampahan?
Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.
Inggih, para panetep wektu punika, para panetep wektu punika, lan para tiyang ingkang pitados bilih Sister White punika panulis ingkang sembrana. Sajarah boten ndhukung prakawis punika.
So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.
Mulané, aku kepéngin supaya kowé weruh manawa, gegayutan karo Daily, Ellen White malah uga mangertèni 1335.
Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?
Ellen White ora mung maringi cap pambenarané marang pamanggih yèn “the Daily” iku Paganisme; dhèwèké mangertèni yèn iku miwiti ramalan 1335 taun, sing pungkasané ana ing taun 1843, lan dhèwèké mbélani pendirian mau ing ngarepé umum nglawan Sedulur Hewit saka Dead River. Apa panjenengan weruh iku?
And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.
Lan ing sasi kang padha, nalika dheweke ngandika manawa pelayanan Kristus ing Sanggar Suci minangka Korban Saben Dina mung ndadèkaké pepeteng lan kebingungan; lan, bojone, minangka wangsulan marang sesanti iku, nyingkiraké piwulang mau saka Review and Herald.
Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.
Ing cathetanmu ing ndhuwur kéné, ing papan sing katulis “1850 Chart,” mangkéné uniné pas ing kéné [nuding kolom katelu saka kiwa ing 1850 Chart, yaiku teks sawisé Gusti Yésus ana ing kayu salib ing AD31]. Aku kepéngin kowé bisa nduwèni iki ing cathetanmu.
Away Daniel 11:31 508
Lungaa Daniel 11:31 508
And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:
Lan banjur ing Bagan 1843 ing kéné [nuding marang kolom tengah, ing sangisoré Gusti Yesus ing kayu salib ing AD31]:
Taking away of the daily sacrifice. Dan. 12:11, 12
Pambusakaning kurban saben dinané. Dan. 12:11, 12
Okay, these are these two Charts.
Inggih, punika kalih bagan punika.
Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.
Suster White mangertos bilih tiyang-tiyang punika gadhah pamawas ingkang leres, lan piyambakipun mangertos bilih punika miwiti ramalan 1335 taun ingkang pungkasanipun dumugi ing taun 1843; lan, piyambakipun mangertos bilih punika nggambaraken kawontenan panguwaos Pagan ingkang dipunpendhet ing taun 508.
Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,
Ing sangandhaping loro rujukan marang Bagan iki, panjenenganipun maringi satunggal pethikan malih ing periode wekdalipun Brother Nichols, lan panjenenganipun negesi tiyang-tiyang amargi damel bagan-bagan sanès, awit karya seni ing kono asalipun saking Iblis; déné, miturut pangandikanipun, karya seni ingkang wonten ing kalih Bagan punika asalipun saking swarga. Panjenenganipun ngandika,
"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—
“Aku weruh yèn gawéan nggawe bagan kuwi kabèh klèru. Iku asalé saka Sedulur Rhodes lan banjur ditindakaké déning Sedulur Case. Sarana wis kawentekaké kanggo nggawé bagan-bagan lan mbentuk gambar-gambar kasar kang njijiki kanggo nggambaraké para malaékat lan Gusti Yésus kang mulya. Aku weruh yèn prakara-prakara mangkono iku ora ndadèkaké renaning Allah. Aku weruh yèn Allah ana ing panyiaran bagan déning Sedulur Nichols.”—
Who was in the publishment of this 1850 Chart? God!
Sapa sing ana ing pawartaning Chart 1850 iki? Gusti Allah!
—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
—“Aku weruh manawa ana”—apa?—“sawijining wangsit ngenani bagan iki ing Alkitab, lan manawa yèn bagan iki dipancang kanggo umaté Allah, yèn iki nyukupi kanggo siji wong, mula uga kanggo liyané, lan yèn ana siji wong mbutuhake bagan anyar sing digawé ing ukuran sing luwih gedhé, kabèh uga mbutuhake iku padha gedhéné.
"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—
“Aku weruh manawa ana raos gelisah, ora tentrem, ora puas, lan ora ngerti panuwun ana ing Dhik Case, kang ndadèkaké dheweke kepéngin bagan liyané. Aku weruh manawa bagan-bagan sing dilukis iki nduwèni pangaruh ala tumrap pasamuwan. Iku njalari roh olèkolèkan sing entheng lan sepele ana ing sajroning pasamuwan.”—
Now, this is the one that I want you to think through.
Saiki, iki sing dakkarepake supaya kokrenungake kanthi temenan.
—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—
—“Aku weruh yèn bagan-bagan kang dipréntahaké déning Gusti Allah iku nggegirisi pikir kanthi becik, sanadyan tanpa katrangan.”—
"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."
“Aku weruh manawa bagan-bagan iku,” jamak, “diatur dening Allah . . . .” Bagan apa, ing wujud jamak, sing diatur dening Allah? Rong Bagan iki [Bagan 1843 lan Bagan 1850] diatur dening Allah.
These two Charts are a fulfillment of Habakkuk 2.
Rong Bagan iki minangka panggenapan saka Habakuk 2.
—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
—“Ana sawijining prakara kang entheng, endah, lan swargawi ana ing panggambaran para malaekat ing bagan-bagan iku. Pikiran, meh tanpa kasadharan, katuntun marang Allah lan swarga. Nanging bagan-bagan liyané kang wis digawé iku njijiki pikiran, lan ndadèkaké pikiran luwih manggon marang bumi tinimbang marang swarga. Gambar-gambar kang nggambaraké para malaekat iku luwih mirip dhemit tinimbang makluk swarga. Aku weruh yèn bagan-bagan iku wis nganti pirang-pirang dina lan minggu ngrebut pikirané Sedulur Case, nalika sajatiné dhèwèké kuduné ngupaya kawicaksanan swargawi saka Allah, lan kuduné saya tuwuh ana ing sih-rahmating Roh lan kawruh bab kayekten.
"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.
Aku weruh manawa saupama sarana sing wis kasia-sia kanggo ngedum bagan-bagan kuwi dianggo kanggo nyethakake kayektèn ana ing ngarsané para sadulur lumantar nerbitake traktat, lan sapiturute, mesthi bakal nindakake kabecikan kang gedhé lan nylametake jiwa-jiwa. Aku weruh manawa usaha gawé bagan kuwi wis nyebar kaya lara mriyang." Manuscript Releases, nomer 13, 359; 1853.
The 1290 and 1335 Days
1290 lan 1335 Dina
I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.
Aku nduwèni artikel ing ngisor iki saka Review and Herald, 28 Januari 1858. Alesanku nyantumaké iki ana ing cathetanmu yaiku supaya kowé bisa ndeleng yèn ing taun 1858 wong-wong isih mulang yèn “the Daily” iku Paganisme. Kowé nduwèni iki ing referensimu; wolung taun sawisé 1850 wong-wong isih mangertèni yèn “the Daily” iku Paganisme.
"ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:
Ana MANEH sawijining wektu sunnataning nabi kang wigati, kang dadi dhasaring piwulang Advent, yaiku 1335 dina ing Daniel 12, kang 1290 dina iku raket banget gandhèngané karo iku. Loro wektu iki dipratelakaké marang kita kaya mangkéné:
"—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.
“—Lan wiwit nalika kurban saben dina iku dijabut, lan jejijikan kang ndadèkaké sepi dipasang, bakal ana sèwu rong atus sangang puluh dina. Rahayu wong kang ngentèni lan tekan ing sèwu telung atus telung puluh lima dina. Nanging kowe, lumakua ing dalanmu nganti tekan wekasané; amarga kowe bakal ngaso lan ngadeg ing pandumanmu ing wekasaning dina-dina.” Daniel 12:11–13.
"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*
“Pitakon-pitakon mau enggal muncul: Apa kita bisa mangerteni kedadeyan apa kang dadi wiwitan pangétungan wektu-wektu iki; lan manawa mangkono, apa kita bisa mangerteni kapan kedadeyan-kedadeyan mau kalakon? Kaping pisan kita nliti: Apa kang diarani ‘saben dina’ (kurban) lan ‘nistha kang ndadèkaké sepi’? Bakal katitik yèn tembung kurban katulis miring: nuduhaké yèn iku tembung tambahan. Bab kang padha uga bakal katitik ing panyarujukan-panyarujukan liyané anaé tembung iku ing kitab Daniel, yaiku, pasal 11:31 lan 8:11–13. Ayo kita sawatara nyawang pasal pungkasan iki. Ing ayat 13 bakal katitik yèn ana loro kasunyatan kasepenan kang digawa marang paningal; kang saben dina (kasepenan), lan panerak kang ndadèkaké sepi. Kasunyatan iki wis dijlentrehaké kanthi cetha banget déning Josiah Litch, mula kita ora bisa nindakaké kang luwih becik kajaba mung ngutip tembung-tembungé:*”
"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'
"—Kurban saben dina iku minangka pamaosan teks sing saiki; nanging prakara kang diarani kurban iku ora tinemu ana ing naskah asli. Bab iki diakoni déning kabèh pihak. Iku mung glosa utawa tafsiran sing dipasangaké ing kono déning para panjarwa. Pamaosan kang bener yaiku, "kang saben dina lan panerak kang ndadèkaké sepi;" saben dina lan panerak iku kasambung dadi siji déning tembung "lan" — kasépèn saben dina lan panerak kang ndadèkaké sepi. Iku loro kakuwatan kang nyebabaké kasépèn, kang bakal ndadèkaké Sanggar Suci lan bala tentara dadi sepi.'"
"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.
Saka kéné cetha manawa tembung —daily,' iku babar pisan ora bisa nuduh marang pangibadah Yahudi kang wis ditrapaké marang iku déning panemu sing luwih tuwa lan luwih umum; lan prakara iki saya cetha manèh saka tetimbangan menawa manawa mangsa-mangsa iki, apa dijupuk sacara harfiah utawa kiasan, diwiwiti saka panyirnaning pangibadah iki, mangka ora nggawa kita marang sawijining prastawa apa waé kang pantes kacathet.
"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:
“Prakara daily lan pangawulan nistha iku, mula, minangka loro kakuwatan sing ndadèkaké kasunyatan sepi lan karusakan, kang bakal nindhes pasamuwan: apa kita bisa nemtokaké kakuwatan-kakuwatan apa iku? Kita mung perlu ngetrapaké cara panalaranipun William Miller ing prakara iki supaya tekan marang kasimpulan kang padha karo panemune. Panjenenganipun ngandika:
"—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+
"—Aku terus maca, lan ora nemu prakara liya siji wae kang ing kono tembung [kang saben dina] kapanggih kajaba mung ana ing Daniel. Banjur aku [kanthi pitulungan konkordansi] njupuk tembung-tembung kang ana gegayutane karo iku, —ngilangi;' —dhèwèké bakal ngilangi kang saben dina'; —wiwit ing wektu kang saben dina bakal diilangaké'; lan sapanunggalané. Aku terus maca lan ngira yèn aku ora bakal nemu pepadhang apa-apa tumrap teks iku. Pungkasané aku tekan 2 Tesalonika 2:7, 8, —Amarga wewadi piala iku wus padha tumindak; mung wong kang saiki nyandhet iku bakal terus nyandhet, nganti dhèwèké dicopot saka dalan, lan banjur si duraka iku bakal kawedhar.'&c. Lan nalika aku wis tekan teks iku, dhuh, cetha lan mulya temen kayektèn iku katon! Ana ing kana! Iku tegesé —kang saben dina!' Inggih, saiki, apa kang dimaksud Paulus kanthi —wong kang saiki nyandhet' utawa ngalang-alangi? Kanthi —Manungsa Dosa,' lan —si duraka,' kang dimaksud iku Kapapan. Inggih, apa ta kang ngalang-alangi supaya Kapapan ora kawedhar? Ya iku Paganisme. Dadi, —kang saben dina' mesthi tegesé Paganisme.'+"
"We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.
Kita nyumurupi saka Daniel 8, yèn sungu cilik iku, kang nggantos wedhus lanang, yaiku kakaisaran Yunani, iku sing njupuk sirna “saben dina”; lan iku siji-sijiné kakuwasan kang katuduh sawisé karajané Aleksander kabagi nganti tekan wektu nalika Padaleman Suci kudu diresiki ing pungkasaning 2300 dina. Sungu cilik iki wis kita tuduhaké ana ing papané kang samesthiné minangka Roma kang dijupuk minangka satunggal kabèh, cocog karo karajan kaping papat ing sesanti-sesanti liyané Daniel. Saiki iki sawijining kasunyatan yèn pancèn ana owah-owahan kang dumadi ing kakuwasan Romawi saka Paganisme dadi Kapapaan. Paganisme wiwit saka jaman para ratu Asyur tekan wektu nalika diowahi dadi Popery, wis dadi kang saben dina iku, utawa kaya déné Profesor Whiting nerjemahaké, “karusakan kang terus lumaku,” kang lumantar iku Iblis ngadeg nglawan prakarané Yehuwah. Ing para imamé, misbyah-misbyahé, lan kurban-kurbané, iku nggawa pepadhan karo tatanan ibadah Lewi kagungané Yehuwah; nanging nalika tatanan ibadah Lewi menehi papan marang tatanan ibadah Kristen, Iblis, supaya bisa kasil nentang pakaryan iku, kudu uga ngganti wujud pambrontakané; mula kuil-kuil, misbyah-misbyah, lan reca-recané Paganisme kabaptis mlebu ing pangala-alahe Popery.
"But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*
“Nanging ing ramalan iku pangurbanan saben dina, yaiku Paganisme, kaandharake duwe pasucèn, lan papan pasucèné iku bakal diuncalké mudhun. Yèn pasucèn iku kerep dipandhengaké karo brahala lan kekafiran, minangka papan pengabdian lan pangibadahé, iku cetha saka ayat-ayat Kitab Suci ing ngisor iki: Yesaya 16:12; Amos 7:9, 13, cathetan pinggir. Yehezkiel 28:18. Bab pasucèn saka pangurbanan saben dina ing Daniel 8, kita ngaturaké petikan ing ngisor iki saka Apollos Hale:*”
"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"
“—Punapa ingkang saged dipunmangertosi déning —papan suci’ipun Kakafiran? Kakafiran, lan kasalahan ing saben warni, gadhah papan-papan suci, sami kados kayektèn. Punika inggih candhi-candhi utawi pangungsèn-pangungsèn ingkang dipunsucekaken kanggé pangibadahipun. Mila saged dipunangen-angen bilih wonten candhi Kakafiran tartamtu ingkang misuwur ingkang dipunwicarakaken wonten ing ngriki. Saking antawisipun candhi-candhi agengipun ingkang kathah, punapa ingkang dipunmaksud? Salah satunggaling tuladha arsitèktur klasik ingkang paling éndah sinebat Pantheon. Asmanipun tegesipun —candhi utawi pangungsèning sedaya déwa.’ Papan dunungipun wonten ing Roma.+ Brahalaning bangsa-bangsa ingkang kasoran déning tiyang Rum kasimpen kanthi suci wonten ing salah satunggaling relung utawi pérangan candhi punika, lan ing kathah prakawis lajeng dados barang pangibadah déning tiyang Rum piyambak. Menawi kita saged manggihaké candhi Kakafiran, punapa wonten ingkang langkung cetha nglambangaken —papan suci’ipun piyambak?”
"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.
Saiki, sawisé kita netepaké manawa korban padinan iku Paganisme, lan panerak kang njalari sepi, utawa —pangawulan nistha kang njalari dadi sepi,' iku Kapapaan, lan manawa pasamuan suci kang mirunggan saka Paganisme iku Pantheon, lan manawa —panggonané' papan dunungé iku Roma, kita banjur nyelidiki luwih lanjut.
"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:
“1. Apa Paganisme —‘dipunicalaken’ déning kakuwasan sipil Rum? Pratelan ing ngandhap punika bab sawijining kasunyatan penting lan sampun misuwur wonten ing sajarah gréja lan donya, miturut pamanggih kula njawab ramalan punika. Pratelan punika ngacu dhateng Konstantinus, kaisar Kristen ingkang kapisan, lan ngandika:”
"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++
"—Tindakan pamaréntahané kang kapisan yaiku ngedumaké sawijining dekret ing saindhenging kakaisaran, nguwuh-uwuh para kawulané supaya nampani agama Kristen.'++
"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:
"2. Apa Roma iku kutha utawa panggonaning pasucene, (Pantheon,) sing dirubuhake déning wewenangé Negara? Pethikan ing ngisor iki mangsuli:"
"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*
“—Pati mungsuh pungkasané Konstantinus wis netepaké katentremaning kakaisaran. Roma sapisan manèh dadi ratuning bangsa-bangsa tanpa ana sing mbantah. Nanging, ing wektu kaluhuran lan kamulyan iku, dheweke wis diangkat tekan ing pinggiring jurang. Laku salajengipun mesthi tumuju mudhun lan ora bisa dibalekaké manèh. Owah-owahan pamaréntahan menyang Konstantinopel isih ndadèkaké bingung para sajarawan. Iku minangka sawijining tumindak sing langsung nalisir kabèh lumakuné prasangka-prasangka kuna lan kinurmatan saka budi Romawi. Iku dudu pakaryaning wong Asia kang urip méwah, kang nyerah marang kasenenganing pakulinan lan iklim wetan, nanging pakaryané sawijining panakluk wesi, lair ing kulon, lan ngina, kaya sakabèhé wong Romawi, marang pakulinan wong-wong wétan; iku pakaryané sawijining pulitikus sing landhep, nanging sajatiné ora wicaksana ing drajat sing cetha banget. Nanging Konstantinus nilar Roma, béntèng agung lan dhamparé para Kaisar, kanggo sawijining pojok Thrace sing peteng ora kawéntar, lan ngentèkaké sésaning uripé kang kebak kakuwatan lan ambisi ing pakaryan abot rangkep loro, yaiku ngangkat sawijining koloni dadi ibukutha kakaisarané, lan ngasoraké ibukutha mau menyang pakurmatan kang ringkih lan kakuwatan kang kaasoraké saka sawijining koloni.”*
"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.
“Cathetan saka pena sang sejarawan iki cetha banget saéngga ora mbutuhake katrangan maneh. Papan pasucene Panjenengane diuncalaké mudhun, mangkono pangandikané ramalan; lan sawisé ana panuturan kasunyatan kaya kang kasebut ing ndhuwur, wong sing paling tliti ing napsiraké ramalan mesthi kudu marem marang panganggoné.”
"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,
“Saka wektu nalika kurban padinan iku dicopot, lan piala nistha kang ndadèkaké karusakan iku diadegaké, bakal ana sewu rong atus sangang puluh dina. Rahayu wong kang ngentèni lan tekan marang sewu telung atus telung puluh lima dina. Kanthi kasunyatan-kasunyatan kang ana ing ngarepé kita, manawa kurban padinan iku Paganisme, manawa piala nistha kang ndadèkaké karusakan iku Kapapaan, manawa ana owah-owahan saka kang kapisan marang kang pungkasan ing kakuwasan Romawi, lan lumantar wewenang Nagara, kita mung prelu nliti luwih adoh kapan iki kelakon kanthi cara kang ngleksanani ramalan mau; amarga manawa kita bisa nemtokaké iki, kita nduwèni titik wiwitan kang saka ing kono mangsa-mangsa ramalan ing teks kang ana ing ngarepé kita iki kudu diétung. Mulané,”
"3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.
"3. Kapan prastawa kang kasebut ana ing ramalan iku kalakon? Sumangga digatèkaké, pitakonané dudu, kapan para suci dipasrahaké menyang tangan Kepausan, nanging kapan owah-owahan agama saka Paganisme menyang Kepausan wis kalakon nganti sapira saéngga sing pungkasan iku dadi agama nasional, lan mapanaké dhèwèké ing kaanan kang nyepakaké wiwitaning lakuné. Iki, kaya sakèhé revolusi gedhé liyané, dudu pakaryaning sawatara kedipan wektu. Pakaryan wiwitané wis cetha katon suwi sadurungé. Paulus ngandika manawa malah ing jamané dhéwé wewadiing duraka, Manungsa Dosa, “nisthaning nistha kang ndadèkaké sepi,” wis tumandang. Lan ana ing pepadhanging Kitab Suci iki kita kudu mangertèni pangandikané Gusti kita ing Matéus 24:15, bab nisthaning kasépèn, ing ngendi Panjenengané kanthi cetha ngrujuk marang Daniel 9:27. Awit senadyan ing taun 70, nalika Yerusalem dirusak déning wong Romawi, Paganisme durung maringi papan marang Kepausan, kita tetep mangertèni manawa kakuwatan kang nalika iku katon, sanadyan wis owah sathithik ing aran lan wujud, iku iya kakuwatan kang bakal, minangka nisthaning kasépèn, ngentèkaké para suci lan nyirnakaké pasamuwané Kang Mahaluhur."
"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++
Nganti tekan wektu pambalèkanipun Clovis, ratu Prancis, ingkang kalampahan ing taun 496, bangsa Prancis lan bangsa-bangsa sanès ing Roma sisih kulon sami taksih Pagan; nanging sasampunipun prastawa punika, upaya kanggé ngowahi para nyembah brahala dhateng Kristus kaparingan kasil ingkang ageng. Kaandharakèn bilih pambalèkanipun Clovis njalari tuwuhipun adat nyeluk ratu Prancis kanthi gelar Sri Baginda ingkang Maha-Kristen lan Putra Pambajenging Gréja.+ Antawisipun wekdal punika lan A.D. 508, lumantar “alliance,” “capitulation,” lan panaklukan, “the Avborici,” “Roman garrisons in the west,” Brittany, bangsa Burgundia, lan bangsa Visigoth, kaceluk dados takluk.’++
"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.
—Paganisme ing Kakaisaran Romawi sisih kulon, sanadyan temtu alonaké kamajenganing iman Kristen, mliginé ing bangsa-bangsa kang kaganggu, kaya ing prakara Inggris, déning serbuan klan-klan barbar kang tetep dadi panyembah brahala, wiwit iku salajengipun ora duwé daya, sanadyan duwé karep, kanggo nyirnakaké iman Katulik, utawa kanggo ngalang-alangi panjajahan wewenanging Pontif Romawi.
"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS
“Saka wektu iku, kekejeman najis Kepausan menang kanthi mulya, sajrone prakara Paganisme. Pasulayan-pasulayané ing mangsa sabanjuré ana karo sekte-sekte Kristen liyané, kang tansah dianggep bidah; lan karo para pangeran, kang tansah dianggep minangka para pambrontak utawa para pemecah badané Kristus. Kakuwasan-kakuwasan utama ing Éropah nyingkiraké gandhèngané marang Paganisme mung supaya nglestantunakaké kekejeman-kekejeman najisé ana ing wujud liya; awit Paganisme mung prelu dibaptis supaya dadi Kristen miturut pangertèn Katulik; lan nalika kapentingan utawa pambales-sakit saka peladèn utama kang mimpin iku nuntut mangkono, bandha darbèké lan dhampar-dhamparé,—mbokmenawa uga nyawané,—kudu katetepaké ana ing misbyah. SS”
"* Prophetic Exposition, Volume 1, 127.
* Panjlèntrèhan Kenabian, Jilid 1, 127.
"+ Goodrich's Universal Hist. and Gutherie's Geog.'
"+ Histori Universalipun Goodrich lan Geografiipun Gutherie."
"+ Mosheim Christian History, Volume 1, 132, 133.
+ Sejarah Kristen Mosheim, Jilid 1, 132, 133.
"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.
“Ing Inggris, Arthur, raja Kristen kang kapisan, ngedegaké pangibadah Kristen ing sadhuwuré reruntuhan kapercayan kafir.* Rapin, kang ngakoni yèn dhèwèké luwih trep ing kronologi prastawa-prastawa sajroning sajarahé, nyatakaké yèn dhèwèké kapilih dadi ratuwaning Britania ing taun 508. Buku 2, 129.
"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:
“Kados pundi kahanan Tahta Roma ing wekdal punika? —Symmachus dados Paus wiwit taun 498 utawi 499 dumugi 514. Kapamimpinan kepausanipun katandhani déning kahanan lan prastawa-prastawa ingkang nggumunaken punika:
"1. He —left Paganism' when he entered the —church of Rome.'
“1. Panjenengané —ninggal Paganisme’ nalika mlebet ing —gréja Roma.’”
"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.
"2. Panjenenganipun nggayuh dalan tumuju dhateng dhampar Papal kanthi berjuwang nglawan sainganipun, malah ngantos tumeka tetesing getih. Du Pin.
"3. By the adulation paid to him as the successor of St. Peter.
3. Kanthi pangalembana kang diparingake marang dhèwèké minangka panerusipun St. Peter.
"4. By the excommunication of the Emperor Anastasius.+
"4. Kanthi pengucilan gréja tumrap Kaisar Anastasius.+"
"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++
“—Pira gedhene,” pangandikane Mosheim, “pamanggih sawatara wong padha ndhukung tuntutan panguwaos para Pontif Romawi, iku gampang dibayangake saka sawijining ungkapané Ennodius, juru nglulu kang nistha lan kaluwihan banget iku tumrap Symmachus, sawijining prelatus kang kaloka kanthi jeneng kang samar. Pamuji kang ngrema iki, ing antarané panetepan-panemune kang ora patut liyané, njaga manawa Pontif iku katetepake dadi hakim ing papané Allah, kang dipanggeni déning dheweke minangka Wakilé Kang Mahaluhur.”++
"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'
“Kanthi kekuwatan kang kapesthekaké tumrap prakara Katulik ing sisih kulon, lumantar kasil-kasil iki, sarta lumantar pakaryaning para vikaris lan para agen liyané saka Tahta Roma, golongan Kapapaan ing Konstantinopel—ditempataké—ing sawijining kalungguhan kang mbeneraké tumindak memungsuhan kang kabuka kanggo mbéla bendarané ing Roma. Ing taun 508, prahara gedhé fanatisisme lan perang sipil nyapu lumantar lurung-lurung ibukutha sisih wétan, ing satengahing geni lan getih.”
"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS
Gibbon, ing taun-taun 508–514, nalika ngandharaké bab kerusuhan ing Konstantinopel, ngandika—Patung-patung kaisar dirusak, lan pribadine didhelikaké ana ing sawijining pinggiran kutha, nganti, ing pungkasan telung dina, dhèwèké wani nyuwun sih-kasihan marang para kawulané. [Kapausan ngrebut kamenangan.] Tanpa diademané, lan kanthi sikep kaya wong kang nyuwun pangapura, Anastasius ngaton ana ing dhampar sirkus. Wong-wong Katulik, ana ing ngarepé, ngucapaké maneh Trisagion kang sejati; padha bungah amarga pawarta kang diumumaké déning dheweke lumantar swarané juru wara, bab nyélakaké purpura; padha ngrungokaké pepéling, yèn awit ora kabèh bisa mrentah, mula sadurungé kudu sarujuk luwih dhisik ing pamilihing sawijining pangwasa; lan padha nampani getih saka loro mentri kang ora diprenahaké rakyat, kang déning gustiné, tanpa mangu-mangu, diputusaké marang singa-singa. Pambalelan kang nesu nanging mung sedhéla iki disengkuyung déning kasilé Vitalian, kang bebarengan karo balatentarane wong Hun lan Bulgaria, kang sapérangan gedhé padha nyembah brahala, ngumumaké dhiriné dadi jawaraing iman Katulik. Ing pambrontakan kang diarani saleh iki, dhèwèké ngenthèkaké penduduk Thrace, ngepung Konstantinopel, numpes nem puluh lima éwu saka sapepadha umat Kristen, nganti olèh dipulihaké para uskup, kapuasan Sang Paus, lan ditegakké konsili Chalcedon, sawijining prajanjian ortodoks, kang kanthi wegah ditandatangani déning Anastasius kang lagi nyedhaki pati, lan ditindakaké kanthi luwih setya déning pakliké Justinian. Lan mangkono iku dadi asil saka perang agama kang kapisan saka perang-perang kang wis ditindakaké atas asmane, lan déning para muridé, Allahing Katentreman. SS
"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.
Kanthi pethikan ing ngisor iki saka Appollos Hale, kita nutup paseksi babagan prakara iki: —Saiki kita ngajak para Gamaliel jaman modern kita supaya njupuk sawijining papan bebarengan karo kita ana ing panggonan pasucèn Paganisme (kang wiwit iku diklaim minangka “warisan St. Petrus”) ing taun 508. Kita mirsani sawetara taun menyang jaman kang wis liwati, lan Paganisme kasar saka para barbar lor tumurun nglimputi karajan Rom Kulon kang namung ngakoni jeneng Kristen—ngalahaké ing endi-endi—lan kamenangan-kamenangané ing endi-endi tansah ditandhani déning kekejeman kang paling biadab. . . . Karajan iku ambruk lan pecah dadi pirang-pirang pérangan. Siji-sijiné para gusti lan panguwasa saka pérangan-pérangan iki nilar Paganisme lan ngakoni iman Kristen. Ing bab agama, para panakluk padha nyerah marang wong-wong kang ditaklukaké. Nanging Paganisme isih jaya. Ing antarané para panyengkuyungé ana sawijining panakluk kang tegas lan kasil. (Clovis.) Nanging ora suwé banjur dhèwèké uga sujud ana ing ngarsané kakuwataning iman anyar iku lan dadi jagoné. Dhèwèké isih menang, nanging, minangka satriya lan panakluk, ngancik pucaking kaluhurané pas ing titik kang saiki kita tempati, A.D. 508.
"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.
—Ing utawa cedhak ing taun kang padha, pérangan pungkasan kang wigati saka kakaisaran kang wus rubuh iku kanthi umum, lan lumantar penobatan sang ratu kang menang kuwi, dikristenaké.
"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.
“—Sang pontiff tumrap mangsa kang saiki kita jejegi iku sawijining pagan sing mentas mratobat. Pasulayan getih kang ndadèkaké dhèwèké lenggah ing dhampar iku diputus déning campur-tangané sawijining ratu Arian. Dhèwèké dipun sujudi lan dipun salam minangka kang ngisèni—‘panggonanipun Allah ing bumi.’ Sénat iku nganti samana kaprabawané déning dhèwèké, satemah, mung amarga curiga yèn kapentingané Tahta Roma nuntut mangkono, wong-wong mau ngucilaké kaisar saka pasamuwan. . . . Ing taun 508 tambang iku dipun jeblugaké ing sangisoré dhampar Kakaisaran Wétan. Asil saka kisruh lan pasulayan kang ditimbulaké yaiku dirèmèhaké pangéran kang sah duwé kakuwasan iku. Saiki pitakonané yaiku, ing wektu kapan Paganisme wus kapencet nganti samana, nganti maringi papan tumrap pengganti lan panerusé, yaiku kaawonan Papal? Ing wektu kapan kaawonan iki dipun pasang ana ing sawijining kalungguhan kanggo miwiti lakuné ing pitenah lan getih? Apa ana tanggal liya tumrap “dipun pasang”-é, utawa “dipun tegakaké”-é ing panggonan Paganisme, kajaba taun 508? Manawa sang panyihir kang samar iki durung nggawa kabèh korbane lumebu ing sangisoring kakuwasané, dhèwèké wus ngrebut kalungguhané, lan sapérangan wong wus padha nyerah marang daya pangresepé.”
"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*
“Sing liyané pungkasane katundhuk, —lan para ratu, lan bangsa-bangsa, lan wong akèh, lan para umat, lan basa-basa,’ digawa ana ing sangisoré daya pangregep kang nyawisaké wong-wong mau, malah nalika —mabuk déning getih para martiré Gusti Yesus,’ kanggo —ngira yèn padha nindakaké pangibadah marang Allah,’ lan mbayangaké awaké dhéwé dadi kekasih swarga kang istiméwa lan mung kanggo wong-wong mau piyambak, nalika satemené saya dadi mangsa kang luwih gampang lan luwih sugih tumrap paukuman naraka”*
"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.
Kita duwe tarikhe. “Saben dina” iku dicopot, lan panacad kang ndadèkaké sepi dipasang ing taun 508. Wiwit saka titik iki, 1290 dina utawa taun iku pungkasané ana ing taun 1798, ing ngendi, kaya kang wis kapacak sadurungé, kakuwatan sipil dicopot saka Sang Paus déning lengené Buonaparte. 1335 dina nuntun kita 45 taun kebak ing sabrangé prastawa iku.
"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.
“Nanging ana sawenehing wong kang bisa uga matur, Kepriyé kok panjenengan ndadèkaké yèn mangsa-mangsa iku pungkasané ana ing jaman kang wis kapungkur? Apa ora katulis yèn Dhaniel kudu ngaso lan ngadeg ing pandumané ing pungkasaning dina-dina? Mesthi; lan kita pracaya marang iku. Nanging, apa tegesé tumrap Dhaniel ngadeg ing pandumané? Bab iki bakal katimbang menawa kita wus tekan ing katrangan babagan kalewating mangsa iku, lan panaliten ngenani prakara-prakara kang satemené kelakon ing pungkasaning dina-dina. Kangge samangké, ing kéné kita ngetog jangkar nganti tekan minggu liyané.” Review and Herald, January 28, 1858.
Errors and Dangers of Prescott and Daniells; The Cities to Be Worked
Kasalahan lan Bebayané Prescott lan Daniells; Kutha-kutha sing Kudu Digarap
(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")
(A. G. Daniells kapilih dados présidhèn General Conference ing taun 1901. Prakawis punika nedahaken bilih dokumèn punika dipunserat ing taun 1910, ing satunggaling wekdal nalika Bu White sanget mrihatinaken Daniells amargi nglirwakaken kitha-kitha saha keterlibatanipun wonten ing pasulayan babagan “Daily”.)
Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.
Saiki, bubar iki Steve Wohlberg ngandika bilih piyambakipun boten prelu njupuk sawijining pendirian bab “the Daily” amargi Ellen White piyambak boten nate gadhah pendirian bab “the Daily”, lan menawi punika sampun cekap tumrap nabi wadon punika kanggé njupuk pendirian mekaten, punika ugi sampun cekap tumrap piyambakipun.
Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.
Inggih, Ellen White pancen gadhah pendirian bab “Daily.” Panjenenganipun ngandika bilih para Millerite gadhah pamawas ingkang leres bab punika, lan panjenenganipun mangertos bilih punika inggih Paganisme. Panjenenganipun mangertos bilih nalika Paganisme dipunicalaken, 1335 punika wiwit; lan panjenenganipun mangertos bilih pamawas sanès kejawi punika namung ngasilaken pepeteng lan kabingungan.
And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.
Lan sing bisa panjenengan buktekake saka sajarah taun 1850, sing pancen kapisah minangka bab sing ndadekake pepeteng lan kebingungan, yaiku panemune Crosier manawa “the Daily” nggambarake pelayanan Kristus ana ing Padaleman Suci; mula, aku ngira dheweke nduweni pangerten babagan apa “the Daily” iku, ora mung apa iku ananging uga apa sing diwakiline, amarga manawa panjenengan ninggalake posisi iku, panjenengan bakal lumebu ing pepeteng lan kebingungan.
But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.
Nanging, ing taun 1910 Ellen White uga nglairake pameca marang Présidhèn General Conference lan W. W. Prescott amarga ngundhakaké pamawas sing padha iki kaya duwèké Crosier.
And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.
Lan ora ana sejarawan sing bakal mbantah manawa Prescott lan Willie White lan A. G. Daniells, nalika padha ngedohaké pandhangan bab “the Daily,” padha ngedohaké gagasan manawa “the Daily” iku nglambangaké paladosan pangreksan Kristus ana ing Sanggar Suci. Saben wong ngerti bab iku.
But, you have got the entire article here from Manuscript Releases, volume 20.
Nanging, samangkéyan sampun pikantuk kabèh artikel punika ing kéné, saking Manuscript Releases, jilid 20.
When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.
Nalika punika dipunwedharaken? Inggih, punika dipunwedharaken ing taun 1988; mila, punika saged dipuntingali lan dipunpertimbangkén déning para siswa Adventisme ing taun 1988.
When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.
Kapan Willie White lan Prescott lan Daniells netepake pamawas palsu bab “the Daily” ing Adventisme? Wiwit taun 1919 nganti 1931 iku wektu nalika wong-wong mau ngrampungake pakaryane. Ing taun 1931, lali waé!! Adventisme bakal mulang manawa “the Daily” iku makili pelayanan Kahemanan Kristus, amarga wong-wong mau wis nampa penafsiran Kitab Suci sing asalé saka Protestantisme murtad lan Katulik. Lan wiwit titik iki, “the Daily” diidhentifikasi minangka pelayanan Kahemanan Kristus.
Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.
Wah, ana sawatara swara sing nentang prakara iki lan satemene luwih mangerti, nanging wiwit saka titik iku arus wis malih babar pisan.
And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.
Lan banjur ing taun 1988, Ellen White Estate nerbitaké kanggo kita pratelan iki saka taun 1910, pas ing wektu bab “the Daily” lagi digegerah déning Prescott, Daniells, lan Willie White.
"At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"
Ing tataran pengalaman kita iki, pikiran kita aja nganti disimpangaké saka pepadhang mirunggan sing wis kaparingaké [marang kita] supaya dipikiraké ana ing pasamuwan wigati konferènsi kita. Lan ana Sedulur Daniells, kang pikirane lagi ditindakaké mungsuh;
What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.
Punapa tegesipun punika? Punapa tegesipun bilih satru punika nyambut damel wonten ing pikiran panjenengan? Punika ateges bilih Roh Suci mboten nyambut damel wonten ing pikiran panjenengan.
"...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."
"...lan pikiranmu lan pikirané Sepuh Prescott lagi diolah déning para malaékat sing diusir saka swarga..."
"Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."
“Pakaryané Sétan iku nglalèkaké pikiranmu, supaya bab-bab cilik lan remeh digawa mlebu, kang satemené Gusti ora maringi ilham marang kowé supaya nggawa mlebu. Iku dudu prekara kang wigati. Nanging iki duwé teges gedhé tumrap marganing kayektèn. Lan gagasan-gagasan ing pikiranmu, manawa kowé bisa disimpangaké marang bab-bab cilik lan remeh, iku sawijining pakaryan kang dirancang déning Sétan. Kowé nganggep yèn mbeneraké prekara-prekara cilik ing buku-buku kang wis ditulis iku bakal dadi sawijining pakaryan gedhé. Nanging aku dipréntah, Meneng iku kaluhuraning pangandika.”
They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.
Padha kepengin mlebu menyang buku karya Uriah Smith, *Thoughts on Daniel and Revelation*, lan mbusak apa sing diandharake déning dheweke bab “the Daily” minangka Paganisme. Mulané, ing jangka wektu iki, salah siji saka wong-wong sing nglawan Willie White, Prescott, lan Daniells yaiku wong sing jenengé Larry Smith.
Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.
Sapa Larry Smith kuwi? Dhèwèké iku putrané Uria, lan dhèwèké mangertèni apa sing padha arep dilakoni, lan dhèwèké ngadeg bebarengan karo bapaké: Sing Saben Dina iku Paganisme.
"I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.
“Aku kudu matur, Mandhega anggonmu nggolèki cacad. Manawa waé ancasé Iblis iki bisa kalaksanakaké, mula tumrap kowé [iki] katon [yèn] pakaryanmu bakal dianggep minangka kang paling nggumunaké ing rancangané. Iku pancèn rancangane mungsuh, supaya kabèh prakara sing disangka pantes diajokaké dadi pepalangan mau dumunung ana ing panggonan kang ora disarujuki déning sakèhé golongan pikiran.”
"And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"
“Lan apa kang bakal kelakon banjur? Pakaryan sing banget nyenengaké Iblis kuwi bakal kaleksanan. Bakal diwènèhaké sawijining gambaran marang wong-wong njaba, dudu bab pracaya kita, nanging persis kaya kang cocog karo karepé wong-wong mau, kang bakal ngrembakakaké sipat-sipat watak kang bakal”
do what? "cause great confusion."
nindakaké apa? “nimbulaké kebingungan gedhé.”
Other views of the Daily have been adopted that bring confusion and darkness.
Ana panemu-panemu liya bab kang Saben Dina iku kang wis ditampa, sing ndadèkaké bingung lan pepeteng.
"and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
lan nggunakaké wektu-wektu emas kang kuduné dienggo kanthi semangat kanggo ngaturaké piwulang gedhé iku ana ing ngarepé wong akèh. Pamedharan-pamedharan babagan samubarang prakara sing wis kita garap iku ora bisa kabèh jumbuh, lan asilé bakal mbingungaké pikirané para pracaya lan wong-wong kang ora pracaya. Iki temenan bab sing wis dirancang déning Iblis supaya kelakon—samubarang apa waé sing bisa digedhèkaké kaya-kaya dadi pasulayan.
Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.
Manawi karsaning Pangéran, nalika kita wiwit mbuktèkaké piwulang-piwulang iki saka panaliten kita marang Alkitab, kita bakal nyawang Yehezkiel 28; amarga, ing Yehezkiel 28 iku oyod kang satemené saka Daily kaidentifikasi. Yehezkiel 28 nyariosaken bab pengluhuranipun Lucifer, lan piyambakipun maringi pratandha punika; amarga, nalika padha nyoba ngandharaké bilih Daily nggambaraken paladosan Kristus wonten ing Kaenggonan Suci-Nya, boten namung padha nampik pamanggih ingkang leres ngenani Daily, yaiku pralambang pengluhuran dhiri, nanging ugi padha mratélakaken pengluhuran dhiri punika piyambak ing pengalamanipun piyambak. Piyambakipun negesaken bilih padha badhé ngeteraken kabingungan mlebet ing antawisipun kita.
"Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
Saiki, ana sawijining pakaryan gedhé, ing ngendi roh-roh manca bisa melu tumindak. Nanging Gusti kagungan pakaryan sing kudu katindakaké kanggo nylametaké jiwa-jiwa sing arep nemu karusakan; lan papan-papan sing bisa diisèni déning Iblis kanthi panyamaran, nggawa kebingungan menyang barisan kita, iku bakal ditindakaké kanthi sampurna déning dhèwèké, lan kabèh béda-béda cilik mau bakal dadi saya nggedhé lan katon cetha.
And what does it mean, "And I was shown"? God specifically told her this.
Lan punapa tegesipun, "Lan kula dipuntingalaken"? Gusti Allah ngandika punika kanthi mirunggan dhateng piyambakipun.
"And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"
“Lan wiwit wiwitan aku wis katuduhaké yèn Gusti ora maringaké marang Para Sepuh Daniells utawa Prescott tanggungan tumrap pakaryan iki. Apa rekasané Iblis kudu dilèbokaké, apa ‘Daily’ iki kudu dadi prakara kang gedhé banget nganti digawa mlebu kanggo mbingungaké pikiran lan ngalang-alangi majuning pakaryan ing mangsa wektu kang wigati iki? Mesthiné aja, apa waé kahanané. Prekara iki aja digawa mlebu,”
Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.
Suster White mangertos bab Kurban Padintenan, lan piyambakipun mangertos bilih piwulang manawa Kurban Padintenan punika minangka paladosan Sang Kristus wonten ing Padaleman Suci, punika satunggaling piwulang ingkang asalipun saking para malaékat ingkang sampun kasirnakaken saking Swarga, lan bilih punika namung ndadosaken kebingungan lan pepeteng; lan piyambakipun mangertos pandhangan para Perintis bilih Kurban Padintenan punika nglambangaken Paganisme, lan bilih nalika Kurban Padintenan punika dipun singkiraken, wiwitaning wekdal ramalan 1335 taun punika kadadosan. Piyambakipun mangertos punika. Piyambakipun mangertos bedanipun, sanadyan para priya punika badhé ngendikakaken punapa kemawon.
"It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
“Bab punika boten kedah dipunparingaken papan, kados pundi kemawon kahananipun. Prakawis punika boten kedah dipunwedharaken, awit roh ingkang badhé kapunlebetaken punika badhé nglarang, lan Lusifer saweg ngawasi saben obahing tindak. Agensi-agensi setan badhé miwiti pakaryanipun, lan badhé kawangun kisruh wonten ing antawisipun barisan kita. Panjenengan boten nampi panggilan kanggé mburu bedaning pamanggih ingkang sanès pitakenan pangujian; nanging meneng panjenengan punika kasantosan. Prakawis punika kabèh sampun cetha wonten ing ngajeng kula. Menawi Iblis saged nglibataké salah satunggal saking umat kita piyambak ing bab-bab punika, kados dene sampun dipunrancang déning piyambakipun, prakawising Satan badhé menang. Saiki pakaryan punika kedah enggal dipuntindakaken tanpa tundha lan boten kenging wonten pamanggih [béda] ingkang dipunaturaken.”
"Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
Sétan bakal ndhawuhi wong-wong mau sing wis metu saka antarané kita supaya nyawiji karo para malaékat ala lan ngalangi pakaryan kita lumantar pitakonan-pitakonan sing ora wigati, lan sepira gedhéné kabungahan [ing kana] ing kémahé mungsuh. Rapatna barisan, rapatna barisan. Sumangga saben béda panemu dikubur. Pakaryan kita saiki yaiku ngabdiaké sakèhé kakuwatan jasmani kita lan saraf-otak kita kanggo nyingkiraké béda-béda iki saka dalan, supaya kabèh padha rukun. Menawa Sétan, kanthi kawicaksanané sing gedhé nanging ora kasucèkaké, diidinaké olèh pegangan sing paling sithik waé, [dhèwèké bakal bungah].
"Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
Saiki, nalika aku weruh kepriyé panjenengan padha nyambut gawé, pikiranku nyakup kabèh kahanan iku lan uga asilé manawa panjenengan nerusaké lan maringi marang golongan-golongan sing wis ninggal kita sanadyan mung kesempatan sing sathithik kanggo nggawa kerancuan menyang ing barisan kita. Kurangé kawicaksanan panjenengan bakal dadi pas kaya sing dikarepake Iblis. Pambyawarane panjenengan kanthi sora kuwi dudu ana ing sangisoré ilhamé Roh Suci. Aku diprentah supaya kandha marang panjenengan manawa tumindak panjenengan nggolèki cacat ana ing tulisané wong-wong sing wis dituntun déning Gusti Allah kuwi dudu ilham saka Gusti Allah. Lan manawa iki kawicaksanan sing bakal diwènèhake Sesepuh Daniells marang rakyat, aja pisan-pisan diparingi kalungguhan resmi, awit dhèwèké ora bisa nalar saka sebab marang akibat. Meneng panjenengan ngenani prakara iki iku kawicaksanan panjenengan. Saiki, sakèhé tumindak kaya nggolèki cacat ana ing terbitan-terbitané wong-wong sing wis ora urip kuwi dudu pakaryan sing diparingake Gusti Allah marang sapa waé ing antarané panjenengan kanggo ditindakaké. Awit manawa wong-wong iki—para Sesepuh Daniells lan Prescott—wis nuruti pituduh sing diwènèhake sajroning nyambut gawé ing kutha-kutha, mesthi wis ana akèh, akèh banget, wong sing kapracaya marang kayektèn lan mratobat, wong-wong sing pinter, sing [saiki] ana ing kalungguhan-kalungguhan sing ora bakal bisa digayuh.
"All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“Sajagad kabèh kudu dianggep minangka siji kulawarga gedhé. Lan manawa kowé nduwèni sumber kawruh kang kaya mangkono kanggo ditimba, yagéné kowé wis nglilakaké donya nemahi karusakan pirang-pirang taun dene paseksèn-paseksèn kang diparingaké déning Gusti kita Yésus Kristus wis ana? Agama kang sejati mulang kita supaya nganggep saben wong lanang lan wong wadon minangka pribadi kang bisa kita tindakaké kabecikan.”
"This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
Iki wis pirang-pirang taun kacithak: —Pikiran kang Imbang,’ paseksi kanggo Sepuh Andrews. Pikiran iku bisa kabudidayakake supaya dadi sawijining kakuwatan kanggo mangerteni kapan kudu guneman lan momotan apa kang kudu dipikul lan ditanggung, amarga Kristus iku Gurumu. Lan aku banget wedi tumrap kowé [nalika aku weruh kowé] ngluhur-luhuraké kawicaksananmu dhéwé lan nindakaké sawijining tindak kanggo nglebokaké béda-béda panemu. Pangéran nimbali wong-wong wicaksana kang bisa ngreksa menengé nalika iku [minangka] kawicaksanan tumrap wong-wong mau kanggo nindakaké mangkono. Manawa kowé arep dadi manungsa kang sampurna, kowé mbutuhaké panyucek lumantar Gusti Yesus Kristus. Saiki ana sawijining pakaryan kang nembe diwiwiti, lan muga kawicaksanan katon ana ing saben pelayan, ana ing saben présidhèn konferènsi. Nanging ana sawijining pakaryan kang kuduné wis pirang-pirang taun kepungkur kokcekel, ing panggonan kang pancèn mbutuhaké kowé supaya ngunggahaké swaramu kanggo pakaryan iki. Kristus maringi pituduh-pituduh kang mirunggan marang kabèh umaté bab apa kang kudu ditindakaké lan bab prekara-prekara kang ora kena ditindakaké. Lan isih ana sawetara wektu kang kari kanggo kita ngrampungaké kabenerané Pangéran. Kowé bisa mangerteni dalané Pangéran. Aku weruh ancasmu kanggo ngatur samubarang miturut reka-rekamu dhéwé sawisé kowé katetepaké dadi présidhèn. Kowé wis ngira yèn kowé bakal nindakaké prekara-prekara kang nggumunaké, kang satemené minangka sawijining pakaryan kang ora dipasrahaké déning Gusti Allah marang tanganmu kanggo ditindakaké. Saiki, pakaryanmu iku dudu nindhes, nanging mbébasaké saben kabutuhan saakeh-akèhé manawa Pangéran wis nampani kowé kanggo leladi. Nanging kowé wis wiwit banget awal maringi bukti yèn kawicaksanan lan pangadilan kang kasucekaké durung kawedhar déning kowé. Kowé wis nglairaké prekara-prekara kang ora bakal ditampa kajaba manawa Pangéran maringi pepadhang.
"I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
“Aku wis diparingi pitutur manawa tumindak-tumindak kang kesusu kaya mangkono ora kuduné ditindakaké, kayata milih kowé dadi présidhèn konferènsi nganti setaun manèh. Nanging Pangéran ngalang-alangi supaya ora ana manèh tindak-tanduk kang kesusu kaya mangkono nganti prakara iku digawa marang ngarsané Pangéran ing pandonga; lan awit pesen wis teka marang kowé yèn pakaryané Pangéran kang dipasrahaké marang présidhèn iku tanggung jawab kang banget suci lan abot, kowé ora nduwèni hak moral kanggo njeblug kaya sing koklakoni bab ‘—Daily’ lan ngira yèn pangaribawamu bakal netepaké prakara iku. Ana Penatua Haskell, sing wis nanggung tanggung jawab-tanggung jawab kang abot, lan ana Penatua Irwin lan sawetara wong liyané kang bisa daksebut, sing uga nanggung tanggung jawab-tanggung jawab kang abot.
"Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
"Ing pundi pakurmatanmu tumrap para priya sepuh? Panguwasa punapa ingkang saged panjenengan tindakaken tanpa ngirid sedaya priya ingkang ngasta tanggel jawab supados nimbang prakawis punika? Nanging sapunika sumangga kita mriksa prakawis punika. Kita kedah sapunika nimbang malih menawi punika paukumanipun Gusti, ing satengahing pakaryan ingkang sampun kaabaèkaken, kangge nedahaken sregep panjenengan nglajengaken pakaryan punika satunggal taun malih. Menawi panjenengan ngemban pakaryan punika satunggal taun malih kanthi pitulungan ingkang badhe manunggal kaliyan panjenengan, kedah wonten ewah-ewahan ingkang dumados wonten ing panjenengan saha Sepuh Prescott. Lan andhap-asorana manah panjenengan piyambak wonten ngarsanipun Gusti Allah. Gusti badhe kedah ningali wonten ing panjenengan pratandhaing pengalaman ingkang béda, awit menawi nate wonten para priya ingkang mbutuhaken dipunkonversèkaken malih ing wekdal samenika, punika Sepuh Daniells saha Sepuh Prescott."
"Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
Pitu wong kudu dipilih, yaiku wong-wong kang nduwèni kawicaksanan lan, lumantar pakaryaning sih-rahmate Gusti Allah, [maringi] bukti [bab] sawijining reconversion. Amarga manawa ana wong-wong kang mangkono kabutakane nganti ora bisa nalar saka sebab marang akibat, saéngga padha nglirwakaké wong-wong kang wis nanggung tanggung jawabing pakaryan iki lan para présidhèn konferènsi iki, [yaiku] wong-wong [kang] ngemban pakaryan iki luwih saka rong taun, nganti padha disisihaké lan banjur kedadéan akibat kang sembrana mangkono, saéngga wong-wong padha nglirwakaké pakaryan kang sajroning pirang-pirang taun wis tansah dipasang ana ing ngarsané—pakaryan ing kutha-kutha—lan ora ana, utawa mung sethithik banget, kawigatosan [kang] diwènèhaké marang para sepuh kanggo njaluk pitutur, nanging malah ngumumaké prakara-prakara kang padha pilih dhéwé kanggo diwènèhaké marang rakyat, iku wis marakaké paseksi saka awake dhéwé bab ora amané wong-wong mau kanggo diprecaya nampa pakaryan kang agung lan nggumunaké kaya mangkéné.
"Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
Sang Kristus boten pejah. Panjenenganipun boten badhé ngidini karya-Nipun kalajengaken kanthi cara aneh makaten. Kéngingna buku-buku punika tetep kados wontenipun. Manawi wonten owah-owahan ingkang saèstu prelu, Allah badhé ndadosaken kaselarasan wonten ing owah-owahan punika supados trep, ananging nalika satunggaling piwucal sampun dipitadosaken dhateng manungsa kaliyan tanggel jawab ageng ingkang kalebet wonten ing ngriku, [Allah] nuntut kasetyan ingkang badhé makarya lumantar katresnan lan nyucekaken jiwa. Para pinituwa Daniells lan Prescott kalih-kalihipun mbutuhaken pitobat malih. Satunggaling pakaryan aneh sampun mlebet, lan punika boten selaras kaliyan pakaryan ingkang dados sabab Sang Kristus rawuh dhateng donya kita kanggé nindakakenipun; lan sadaya tiyang ingkang saèstu sampun kabobat badhé nindakaken pakaryan-pakaryanipun Sang Kristus.
"We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
“Kita kabèh kudu ngupayakaké pagawean kang bakal ngluhuraké Sang Rama. Kita wis tekan ing mangsa krisis—ya iku supaya cocog karo wataké Gusti Yésus Kristus ing wektu panyawisan iki, utawa aja nyoba bab iku. Sesepuh Daniells, panjenengan aja rumangsa bebas nglantaraké swara panjenengan kanthi sora ing papan sing dhuwur kaya kang wis panjenengan tindakaké ing kahanan kang padha. Lan mangertènana, présidhèn sawijining konferènsi iku dudu sawijining panguwasa. Panjenengané makarya sesambungan karo para wong wicaksana kang manggoni kalungguhan minangka présidhèn-présidhèn kang wis ditampi déning Allah. Panjenengané ora nduwèni kabebasan kanggo mèlu campur tangan ing tulisan-tulisan ing buku-buku cetak saka pena-pena kang wis ditampi déning Allah. Wong-wong kuwi ora kena manèh nguwasani kajaba yèn padha nduduhaké luwih sithik saka daya panguwasa kang mrentah lan ndominasi. Krisis wis teka, awit Allah bakal kinawirangan.”
"How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]
"Kadospundi Pangéran mirsani kutha-kutha sing durung digarap? Kristus ana ing swarga. Saiki pangakoné kudu kaya mangkéné, —Ora ana pamaréntahan kraton. Lan saiki iki mangsaning krisis tumrap donya iki. Saiki Aku iku Kuwasa kanggo nylametaké utawa numpes. Saiki iki wekdal nalika nasibing kabèh ana ing astaningsun. Aku wis maringi nyawa-Ku kanggo nylametaké donya. Lan “Aku, manawa Aku kajunjung munggah,” sih-rahmat karahayon sing bakal Dakparingaké bakal mbuktèkaké yèn kabèh wong sing gelem kadadosaké manut sarupaning kasampurnan ilahi lan dadi siji karo Aku bakal nyambut-gawé kaya Aku nyambut-gawé nganggo pangwasaku sih-rahmat panebusan.' Sapa waé sing gelem, [muga dheweke] nyekel bebarengan karo para saduluré kanggo nindakaké pagawéan sing diparingaké marang wong-wong mau kanggo ditindakaké nalika ana ing papan-papan tanggung jawab miturut pitutur sing diparingaké déning Pangéran, lan kanthi saestu ngupaya supaya nyambut-gawé sajroning kasalarasan kang sampurna karo Panjenengané kang mangkono tresna marang donya nganti Panjenengané masrahaké nyawané dadi kurban kang sampurna kanggo karahayoning donya. Aku ngandika marang para pandhita kita, yèn nalika padha lumebu marang pakaryan ana ing kutha-kutha kita, muga ana kasucèn kang ayem lan suci ngancani paladosaning Sabda. Kita ora bisa ndadosaké pangaruh kang samesthiné marang pikiraning rakyat manawa kita . . . [Sapratelon ngandhap kaca iki dipuntinggal kothong.]"
"I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
“Aku nyalin saka Buku Cathetan Dintenanku. Kayektèn kaya dene ana ing Gusti Yésus—dhawuha, dongaana, pracayaa saben tembungé sajroning kasudhanané. Apa kang bakal kokoleh manawa kaluputan-kaluputan digawa ana ing ngarepé wong-wong kang wis murtad saka pracaya lan nggatèkaké roh-roh kang nyasaraké, wong-wong kang durung suwé biyèn padha bebarengan karo kita ing pracaya? Apa kowé arep ngadeg ing sisihé Iblis? Wènèhana kawigatènmu marang pategalan-pategalan kang durung digarap. Sawijining pakaryan saindenging jagad ana ing ngarepé kita. Aku diparingi gambaran-gambaran ngenani John Kellogg.”
"A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
Sawijining pribadi kang banget narik kawigatèn makili gagasan-gagasan saka argumentasi kang lumayan ngapusi sing lagi dipajang déning dheweke, yaiku pangrasa-pangrasa kang béda karo kayektèn Kitab Suci kang sejati. Lan wong-wong kang luwe lan ngelak marang apa bae kang anyar padha nglairaké gagasan-gagasan [kang mangkono ngapusi] nganti Sepuh Prescott ana ing bebaya gedhé. Sepuh Daniells uga ana ing bebaya gedhé [bakal] kabungkus déning pangapusan manawa manawi pangrasa-pangrasa iki bisa diucapaké ana ing endi-endi, iku bakal dadi kaya donya anyar.
"Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."
“Inggih, mesthi mekaten, nanging nalika pikirane katelusupan ing bab-bab punika, kula katuduh bilih Sadulur Daniells lan Sadulur Prescott sami ngrajut ing sajroning pengalamanipun raos-raos ingkang katingalipun rohaniah [spiritualistis] lan sami narik umat kita dhateng raos-raos ingkang endah, ingkang badhe nasarake, manawi saged, para pilihan piyambak.”
The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?
Para pilihan kang saestu ora bakal kesasar, nanging bakal ana wong-wong kang ngadeg bebarengan karo para pilihan kang saestu iku sing bakal kesasar. Para pilihan kang saestu iku para prawan kang wicaksana. Para prawan kang bodho bakal kesasar, bener ta?
And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.
Lan kaya para prawan wicaksana ing jaman iki, nalika panggodha ana kanggo nasaraké para pilihan piyambak, nalika para prawan wicaksana lagi nampani panuwanganing Roh Suci, apa kang ditampani dening para prawan bodho? Pangapusan kang rosa saka 2 Tesalonika. Bab iku uga bakal kita rembug, gegayutan karo Kurban Padintenan.
—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."
—“sedang ngrajut menyang pengalamané raos-raos kang katon kaya rohaniah [spiritualistik], lan narik umat kita marang raos-raos éndah kang bakal ngapusi, manawa bisa, para pinilih piyambak.”
What is the very bottom line of spiritualism?
Punapa inti ingkang paling dhasar saking spiritualisme?
When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.
Nalika gegayutan karo caritané Raja Saul, apa kang diucapaké déning Samuel? "Pambaléla iku padha karo tenung." Pambaléla iku tenung.
Where does Saul end up?
Ing pundi pungkasanipun Saul?
FROM THE AUDIENCE: With the witch of Endor.
Saka para pamirsa: Bab wong wadon tukang sihir saka Endor.
With the witch of Endor.
Bebarengan karo tukang sihir saka Endor.
What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.
Apa ta sing ditindakaké déning Raja Saul nganti njalari rerangkèn prakara iki, kang nuntun dhèwèké menyang tukang sihir ing Endor? Dhèwèké ngunggulaké tembungé dhéwé ngungkuli Pangandikané Allah. Dhèwèké wis kaparingi dhawuh bab apa sing kudu ditindakaké, nanging dhèwèké tetep nerusaké lan nindakaké apa sing dikarepaké déning awaké dhéwé.
The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.
Pokok dhasar spiritualisme iku ngunggulake tembungmu dhewe ngungkuli Sabdaning Allah. Saka ing kono kabeh diwiwiti. Iku sihir.
Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.
Tetelèn iku ngenali kepriyé Sétan nggawa kowé mlebu ing sangisoring pangaribawané. Kepriyé dhèwèké nggawé kowé kasirep, iku sawijining istilah gaib sing magepokan karo pangapusan gaib.
When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.
Nalika kowé kesirep, sapa sing kapisan dadi kesirep? Tukang sihiré. Kabèh iku diwiwiti nalika aku ngluhuraké tembungku dhéwé ngungkuli Sabdaning Allah. Kuwi iku sihir, kuwé pambrontakan, lan aku dhéwé sing wis dadi kesirep. Lan kuwi sing kelakon marang Daniells lan Prescott.
And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.
Lan raos apa kang lagi diupaya dipunlebetaken déning Daniells lan Prescott nalika prakara punika kelampahan? Pamanggih ingkang kliru bab “Daily.”
And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.
Lan punapa pamawas ingkang leres bab Sangsaya punika? Inggih punika kapitayan Paganisme, lan Paganisme punika agami pangluhuraken dhiri piyambak. Punika satunggaling agami ingkang wiwit wonten ing plataraning Swarga nalika Sétan, nalika Sétan, ngluhuraken pangandikanipun piyambak ngungkuli Sabdaning Allah lan nglebetaken dhateng sajarahing manungsa wewadiing duraka.
The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.
Rahasia piala iku pakaryané Sétan nalika nyirnakaké pikir lan nggodha kita. Iku pakaryané Sétan kanggo ndadèkaké kita ngunggulaké tembung kita dhéwé utawa tembungé dhéwé ngungkuli Sabdaning Allah.
Do you follow my thought?
Apa panjenengan ndherek mangertos pamanggih kula?
Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.
Pirsanen tembung iniquity. Tembung iku bakal netepaké iniquity ana ing Strong’s Concordance. Lan manawa panjenengan nglacak nganti tekan tembung oyodé, apa tembung oyod kanggo iniquity? Alpha, alpha. Iku yaiku Alpha Apostasy.
When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.
Nalika kapan Daniells lan Prescott ngusung pamawas bodho iki? Ing mangsa wektu Murtad Alfa.
So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.
Mulané, aja nganti kélangan apa sing diandharaké Sister White ing kéné bab ngapusi para pinilih piyambak lan bab maca Ezekiel 28. Dhèwèké mangerti apa sing lagi lumaku. Dhèwèké mangerti yèn prakara Daily iki dudu mung salah sacara doktrinal, nanging uga nuntut supaya wong-wong sing arep martakaké pandhangan sing salah bab Daily nempataké tembungé dhéwé ngungkuli Sabdaning Allah lan ndadèkaké wong-wong mau ana ing kaanan kasihir; lan mulané, wong-wong mau dadi piranti ana ing tangané Sétan kanggo ngasihir wong liya lumantar pambangkangé.
"I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"
“Aku kudu nelusuri nganggo panaku [kasunyatan] manawa para sadulur iki bakal weruh cacat ana ing gagasan-gagasan khayalé sing bakal ndadèkaké bebener ana ing kahanan ora mesthi; lan [nanging] wong-wong mau [bakal] tetep ngadeg metu kaya-kaya [padha nduwèni] pambédaning roh kang gedhé. Saiki aku kudu ngandhani wong-wong mau [manawa] nalika prakara iki dituduhaké marang aku,”
People say, "Oh, Ellen White, she doesn't have a position on the Daily."
Wong-wong padha matur, “Oh, Ellen White, dheweke ora nduwèni pandhangan bab Daily.”
"when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—
“nalika prakara iki katuduhaké marang aku, nalika Elder Daniells ngungulaké swarané kaya slomprèt nalika mbélani gagasan-gagasané bab —‘Daily,’ asil sawisé iku katuduhaké. Umat kita dadi kebingungan. Aku weruh akibaté, banjur kaparingaké marang aku pepéling manawa yèn Elder Daniells tanpa nggatèkaké apa kang bakal dadi asilé banjur mangkono kuwi kajalari yakin lan nglilakaké awaké pracaya yèn dhèwèké ana ing sangisoré ilhamé Gusti Allah,”—
This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.
Iki iku spiritualisme. Dhèwèké wis ngunggulaké pangandikané dhéwé ngluwihi Sabdaning Allah. Dhèwèké pracaya yèn dhèwèké lagi kaparingi ilham déning Allah.
"that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.
“manawa Sadulur Sepuh Daniells, tanpa nggatekake apa waé asilé, nganti kakesengsem mangkono lan nglilani dhiriné pracaya yèn dhèwèké ana ing sangisoré ilhamé Gusti Allah, mula rasa mamang lan skeptisisme bakal kasebar ana ing satengahing barisan kita ing endi-endi, lan kita bakal ana ing papan kang bakal dadi dalan tumrap Iblis kanggo nggawa pesen-pesené. Rasa ora pracaya lan skeptisisme kang mantep bakal kasebar ana ing pikiran manungsa, lan panèn-panèn ala kang aneh bakal njupuk panggonané kayekten. Ms 67, 1910, 1–8. Manuscript Release, jilid 20, 17–22.
The strange crops of evil are growing all over Adventism today.
Tetuwuhan ala sing aneh saya thukul ing sadhengah Adventisme ing jaman saiki.
Ellen White places her endorsement on the Pioneer understanding of the 2520.
Ellen White maringi pangestu tumrap pamahaman para Pionir bab 2520.
Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.
Ellen White maringi pambenarané marang pangerten para Pelopor yèn “the Daily” ing Kitab Daniel nglambangaké Paganisme.