Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Roma menegakkan penglihatan itu, dan Roma dinyatakan pada “waktunya”. Ini adalah suatu pernyataan oleh Sister White, di mana beliau menyatakan apa yang seharusnya dipahami sebagai sesuatu yang jelas:

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Wahyu adalah sebuah kitab yang termeterai, tetapi juga sebuah kitab yang terbuka. Kitab ini mencatat peristiwa-peristiwa ajaib yang akan terjadi pada hari-hari terakhir sejarah bumi ini. Ajaran-ajaran kitab ini bersifat pasti, bukan mistis dan tidak dapat dimengerti. Di dalamnya, garis nubuat yang sama seperti dalam Daniel diangkat kembali. Beberapa nubuat telah diulangi Allah, dengan demikian menunjukkan bahwa kepentingan harus diberikan kepadanya. Tuhan tidak mengulangi hal-hal yang tidak mempunyai arti besar.” Manuscript Releases, volume 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“Bwana harudii mambo yasiyo ya umuhimu mkuu,” na “nyakati” zinazohusishwa na Roma zinarudiwa tena na tena. Ni jambo la “umuhimu mkuu” kuelewa “wakati” unaohusishwa na Roma, kwa maana ndicho kinachofunua Roma kuwa ndiyo mada inayoithibitisha njozi. Mara saba, ile miaka elfu moja mia mbili na sitini ya utawala wa upapa inatajwa moja kwa moja katika Danieli na Ufunuo.

And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

Atau m’adzɔ nyagbɔgblɔ gãwo ɖe Tɔgbui Kɔkɔe la ŋu, eye wòaɖe fu na Tɔgbui Kɔkɔe la ƒe ame kɔkɔewo, eye wòasusu be yéatrɔ ɣeyiɣiwo kple sewo: eye woatsɔ wo ade asi nɛ vaseɖe ɣeyiɣi aɖe, kple ɣeyiɣiwo, kple ɣeyiɣi la ƒe mama. Daniel 7:25.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Aku mendengar laki-laki yang berpakaian lenan itu, yang berada di atas air sungai itu, ketika ia mengangkat tangan kanannya dan tangan kirinya ke langit, lalu bersumpah demi Dia yang hidup untuk selama-lamanya bahwa hal itu akan berlangsung selama satu masa, dua masa, dan setengah masa; dan apabila ia telah menyelesaikan penghancuran kuasa umat yang kudus, maka semuanya ini akan digenapi. Daniel 12:7.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Namun pelataran yang di luar Bait Suci itu, tinggalkanlah dan janganlah engkau mengukurnya, karena itu telah diberikan kepada bangsa-bangsa bukan Yahudi; dan kota suci itu akan mereka injak-injak selama empat puluh dua bulan. Wahyu 11:2.

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

Mina mɛma tumi ma m’adansefo baanu no, na wɔbɛhyɛ nkɔm nna apem ahanu ne aduosia, a wɔhyehyɛ atweaatam. Adiyisɛm 11:3.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Bai ke ka surh mipa in ram pakhat ah a tla chhuak a, chutah Pathianin a tan hmun a buatsaih a nei a; chutah ni sang khat leh zanruk sawmruk chhung chu anmahni’n a enkawl tura. Thupuan 12:6.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

Mwanamke huyo akapewa mabawa mawili ya tai mkubwa, ili aruke aende nyikani, mahali pake, ambapo analishwa kwa muda, na nyakati, na nusu ya wakati, mbali na uso wa yule nyoka. Ufunuo 12:14.

And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

Baj a ti phaloa heh a thusam thu leh Pathian sawiselna tawngkamte kha pek a ni; tin, thla sawmli leh pahnih chhûng chuan a lo awm theih nan thuneihna pek a ni bawk. Thupuan 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Likgupšo tše šupago tše di lebanyago di tšweletša diponagalo tše di fapanego, tše itšego tša boporofeta tša Roma. Ke ka ditemaneng tšeo moo Roma e utollwago gona. Kgaetšedi White o oketša ka gore dinako tše le tšona di emelwa bjalo ka “mengwaga ye meraro le seripa goba matšatši a 1260.” Ga o hwetše “mengwaga ye meraro le seripa” goba “matšatši a makgolopedi a masome a tshela” ka Beibeleng. Kgaetšedi White o fo diriša palo ya dikgokagano tše šupago ka mokgwa wo o swanetšego.

“In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

Dalam fasal 13 (ayat 1–10) dihuraikan seekor lagi binatang, “seperti harimau bintang,” yang kepadanya naga itu memberikan “kuasanya, dan takhtanya, dan kuasa yang besar.” Lambang ini, sebagaimana yang dipercayai oleh kebanyakan Protestan, melambangkan kepausan, yang mewarisi kuasa, takhta, dan wewenang yang dahulunya dipegang oleh empayar Rom purba. Mengenai binatang yang seperti harimau bintang itu dinyatakan: “Kepadanya diberikan mulut yang mengatakan perkara-perkara besar dan hujat…. Lalu ia membuka mulutnya untuk menghujat Allah, menghujat nama-Nya, dan khemah-Nya, dan mereka yang diam di syurga. Dan kepadanya diberikan kuasa untuk berperang melawan orang-orang kudus, dan mengalahkan mereka; dan kepadanya diberikan kuasa atas segala suku, dan bahasa, dan bangsa.” Nubuatan ini, yang hampir sama dengan gambaran tentang tanduk kecil dalam Daniel 7, dengan tidak diragukan lagi menunjuk kepada kepausan.

“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

“‘Kupewa mphamvu kuti apitirire miyezi makumi anayi ndi iwiri.’ Ndipo, akutero mneneriyo, ‘Ndinaona umodzi wa mitu yake ngati walasidwa chilonda cha imfa.’ Ndiponso: ‘Iye amene atsogolera ena ku ukapolo adzapita ku ukapolo: iye amene apha ndi lupanga ayenera kuphedwa ndi lupanga.’ Miyezi makumi anayi ndi iwiri ndi yofanana ndi ‘nthawi ndi nthawi ziwiri ndi kugawidwa kwa nthawi,’ zaka zitatu ndi theka, kapena masiku 1260, a Danieli 7—nthawi imene mphamvu ya upapa inayenera kupondereza anthu a Mulungu. Nthawi imeneyi, monga kwanenedwa m’mitu yapitayi, inayamba ndi ulamuliro wapamwamba wa upapa, m’chaka cha A.D. 538, ndipo inatha mu 1798. Pa nthawi imeneyo papa anatengedwa kukhala mkaidi ndi asilikali a ku France, mphamvu ya upapa inalandira chilonda chake cha imfa, ndipo ulosiwo unakwaniritsidwa, ‘Iye amene atsogolera ena ku ukapolo adzapita ku ukapolo.’” The Great Controversy, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Ka mi bynta ka jinglah bor ba la ai mynsiem ban peit ruh ïa lai snem shiteng kum kata ka “por” kaba “pynpaw” ïa ka Rome, kiwei pat ki jingïadei ha ka Baibl kiba ïadei ïa ka Rome ki mih paw.

But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

Tetapi Aku berkata kepadamu dengan sesungguhnya, banyak janda ada di Israel pada zaman Elias, ketika langit tertutup tiga tahun enam bulan lamanya, pada waktu kelaparan besar melanda seluruh negeri. Lukas 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Lilemo tse tharo le halofo tsa Elia li hokahanya nako eo le Jezebele, eo e leng letšoao la Roma ea bopapa ka kerekeng ea Thyatira.

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

Meskipun demikian, Aku mempunyai sedikit perkara terhadap engkau, karena engkau membiarkan perempuan Izebel itu, yang menyebut dirinya nabiah, mengajar dan menyesatkan hamba-hamba-Ku untuk berzina dan memakan persembahan-persembahan kepada berhala. Dan Aku telah memberikan kepadanya kesempatan untuk bertobat dari percabulannya; tetapi ia tidak bertobat. Wahyu 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

“Masa” yang diberikan kepada gereja yang keempat, yang dilambangkan oleh Izebel, juga merupakan suatu “ruang.”

Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

Elias ialah seorang manusia yang mempunyai kelemahan seperti kita, dan ia telah bersungguh-sungguh berdoa supaya hujan tidak turun; maka hujan pun tidak turun ke atas bumi selama tiga tahun enam bulan. Yakobus 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Ketika mengulas bahwa empat puluh dua bulan itu sama dengan seribu dua ratus enam puluh hari, Sister White mengidentifikasikan periode itu sebagai “hari-hari itu,” yang dirujuk oleh Kristus.

“The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

“Da bo no dibong tse umakilweng mo—‘dikgwedi di le masome a mane le bobedi,’ le ‘malatsi a sekete se le sengwe makgolo a mabedi le masome a marataro’—ke di le dingwe fela, tsotlhe di emetse nako e kereke ya ga Keresete e neng e tshwanetse go bogisiwa ka kgatelelo ke Roma. Dingwaga di le 1260 tsa bogosi jwa bopapa di simolotse ka A.D. 538, mme jalo di ne di tla khutla ka 1798. Ka nako eo mophato wa sesole sa Fora o ne wa tsena mo Roma mme wa dira mopapa legolegwa, mme a swela kwa botshabelong. Le fa mopapa yo mosha a ne a tlhophiwa ka bonako morago ga moo, tsamaiso ya puso ya bopapa ga e ise e tlhole e kgona fa e sa le ka nako eo go dirisa thata e e neng e na nayo pele.”

“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

“Penganiayaan terhadap jemaat tidak berlanjut sepanjang seluruh masa 1260 tahun itu. Allah, dalam belas kasihan-Nya kepada umat-Nya, mempersingkat waktu ujian mereka yang menyala-nyala. Ketika menubuatkan ‘kesusahan besar’ yang akan menimpa jemaat, Juruselamat berkata: ‘Dan sekiranya masa itu tidak dipersingkat, maka tidak ada seorang pun yang akan diselamatkan; tetapi oleh karena orang-orang pilihan, masa itu akan dipersingkat.’ Matius 24:22. Melalui pengaruh Reformasi, penganiayaan itu diakhiri sebelum tahun 1798.” The Great Controversy, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Kristus dan Sister White mengenal pasti ungkapan “hari-hari itu” sebagai “masa” yang mengenal pasti Roma kepausan. Apabila Daniel berbicara tentang penganiayaan yang menyusuli penempatan kepausan di atas takhta bumi dalam ayat tiga puluh satu fasal sebelas, dia menyebut masa penganiayaan itu sebagai “banyak hari.”

And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

ហើយកងទ័ពនឹងឈរនៅខាងគាត់ ហើយពួកវានឹងបង្អាប់បរិសុទ្ធស្ថានដ៏រឹងមាំ ហើយនឹងដកយកយញ្ញបូជាប្រចាំថ្ងៃចេញ ហើយពួកវានឹងតាំងអំពើស្អប់ខ្ពើមដែលបង្កឲ្យវិនាសបាត់បង់។ រីឯអស់អ្នកដែលប្រព្រឹត្តអំពើអាក្រក់ទាស់នឹងសេចក្តីសញ្ញា គាត់នឹងបង្ខូចពួកគេដោយពាក្យលួងលោម; ប៉ុន្តែប្រជាជនដែលស្គាល់ព្រះរបស់ខ្លួន នឹងមាំមួន ហើយនឹងប្រព្រឹត្តការដ៏អស្ចារ្យ។ ហើយពួកអ្នកដែលមានយល់ដឹងក្នុងចំណោមប្រជាជន នឹងបង្រៀនមនុស្សជាច្រើន; ទោះយ៉ាងណា ពួកគេនឹងដួលដោយដាវ និងដោយភ្លើង ដោយការជាប់ឃុំឃាំង និងដោយការត្រូវលួចប្លន់ អស់ជាច្រើនថ្ងៃ។ ដានីយ៉ែល 11:31–33។

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Roma dinyatakan dalam kaitan dengan waktu kenabian yang berhubungan dengannya; itulah sebabnya Paulus mengatakan bahwa manusia durhaka akan dinyatakan pada “waktunya”. Fakta bahwa Roma menegakkan penglihatan itu, yang jika kita tidak mengetahuinya, kita binasa, menjelaskan mengapa waktu kenabian itu dilambangkan begitu sering, dan dengan begitu banyak cara, sebab Allah “tidak mengulangi perkara-perkara yang tidak besar artinya.” Dalam ayat-ayat sebelumnya, akhir dari kurun waktu itu juga ditandai.

And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

Dan mereka yang berpengertian di antara bangsa itu akan mengajar banyak orang; namun mereka akan rebah oleh pedang, dan oleh nyala api, oleh penawanan, dan oleh perampasan, selama banyak hari. Maka apabila mereka rebah, mereka akan ditolong dengan pertolongan yang sedikit; tetapi banyak orang akan bergabung dengan mereka dengan sanjungan. Dan sebagian dari mereka yang berpengertian itu akan rebah, untuk menguji mereka, dan untuk memurnikan, dan untuk menjadikan mereka putih, sampai pada waktu kesudahan; sebab hal itu masih untuk suatu waktu yang telah ditetapkan. Daniel 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“Waktu akhir” itu “masih untuk suatu waktu yang telah ditetapkan.” Kata Ibrani untuk “ditetapkan” ialah “moed,” dan berarti suatu waktu yang tetap atau suatu janji pertemuan. Relevansi nubuatan dan pentingnya “waktu yang ditetapkan” dalam kitab Daniel dikenali dari betapa sering hal itu dirujuk. Sangat sedikit orang Advent Laodikia, jika memang ada, yang menyadari bahwa tahun 1989 adalah suatu “waktu akhir,” dan oleh karena itu 1989 adalah suatu waktu yang ditetapkan. Itu adalah suatu ketetapan yang dibuat oleh Allah, ketika Ia akan membuka meterai pengetahuan bagi pergerakan seratus empat puluh empat ribu. Karena alasan ini, kitab Daniel memberikan saksi-saksi atas fakta bahwa “waktu yang ditetapkan” menandai tibanya “waktu akhir”. Dalam Daniel delapan, lambang nubuatan ini dikemukakan.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

Na ka utloa lentsoe la monna pakeng tsa mabōpo a Ulai, le ileng la hoeletsa, la re: Gabriele, hlalosetsa monna enoa pono. Kahoo a tla haufi le moo ke neng ke eme teng; ’me ha a fihla, ka tšoha, ka itihela ka sefahleho sa ka; empa a re ho ’na: Utloisisa, uena mora oa motho; hobane pono e tla ba bakeng sa nako ea bofelo. Joale, ha a ntse a bua le ’na, ka ba borokong bo tebileng, sefahleho sa ka se lebile fatše; empa a nkama, a nkemisa ka maoto. A re: Bona, ke tla u tsebisa se tla ba teng qetellong ea khalefo; hobane bofelo bo tla tla ka nako e behiloeng. Daniele 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Seperti pada pasal sebelas, kata “akhir” dalam frasa “waktu akhir” pada ayat-ayat ini adalah kata Ibrani yang berbeda dari kata yang diterjemahkan sebagai “waktu yang telah ditetapkan.” Waktu akhir itu melambangkan suatu jangka waktu yang dimulai pada waktu yang telah ditetapkan. “Waktu yang telah ditetapkan” (moed) adalah suatu ketetapan waktu, dan waktu akhir (kata Ibrani “gets”) adalah suatu jangka waktu, yang dimulai pada waktu yang telah ditetapkan. “Waktu” itulah yang menyingkapkan Roma, dan “waktu” itu begitu penting sehingga akhir dari jangka waktu itu, dan masa yang mengikuti berakhirnya waktu itu, digambarkan oleh beberapa saksi. Dalam ayat dua puluh empat pasal sebelas kitab Daniel, Roma kafir diidentifikasi sebagai penguasa dunia selama suatu “waktu.”

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

“Smasa” waishara ni miaka mia tatu na sitini, maana katika mwaka wa kibiblia mna siku mia tatu na sitini. Roma ya kipagani ilitawala kwa “wakati” mmoja, na Roma ya kipapa ilitawala kwa “wakati, nyakati, na nusu ya wakati.” Roma ya kisasa inatawala kwa “saa” ya kiishara, au kwa “miezi arobaini na miwili” ya kiishara. Hakuna wakati wa unabii baada ya 1844, kwa hiyo “saa” na “miezi arobaini na miwili” ni kipindi kuanzia sheria ya Jumapili inayokaribia kuja hadi kufungwa kwa muda wa rehema kwa wanadamu. Lakini Roma ya kipagani ilitawala kwa ukuu mkuu tangu Vita vya Actium mwaka 31 KK, hata Konstantino alipohamisha mji mkuu wa milki kwenda Konstantinopoli katika mwaka 330. Tunajua kwamba aya zifuatazo zinanena kuhusu Roma ya kipagani, kwa maana Kristo amewakilishwa kama “mkuu wa agano” ambaye “atavunjwa” alipokuwa akisulubiwa. Uwezo uliokuwa ukitawala wakati huo ulikuwa Roma ya kipagani, kwa hiyo aya ambazo sasa tutaziangalia zinaitambulisha Roma ya kipagani.

And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

Dan dalam tempatnya akan bangkit seorang yang hina, yang kepadanya mereka tidak akan memberikan kehormatan kerajaan; tetapi ia akan datang dengan damai, dan memperoleh kerajaan melalui sanjungan. Dan dengan lengan-lengan seperti air bah mereka akan dihanyutkan dari hadapannya, dan akan diremukkan; ya, juga penghulu perjanjian itu. Dan sesudah persekutuan diadakan dengannya ia akan bertindak dengan tipu daya; sebab ia akan maju, dan akan menjadi kuat dengan suatu kaum yang kecil. Ia akan masuk dengan damai bahkan ke tempat-tempat yang paling subur di wilayah itu; dan ia akan melakukan apa yang belum pernah dilakukan oleh nenek moyangnya, maupun oleh nenek moyang dari nenek moyangnya; ia akan membagi-bagikan kepada mereka jarahan, rampasan, dan kekayaan: ya, ia akan merancangkan siasat-siasatnya terhadap kubu-kubu pertahanan, sampai pada suatu waktu. Daniel 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Lentšu “against” mo polelong ya mafelelo ya ditemana tše ge e le gabotse le ra gore “from,” gomme temana e bolela gore Roma ya boheitene e tla buša (e porofeta maano a yona) “go tšwa go” sebo sa yona se se tiilego (Motse wa Roma) ka nywaga e makgolo a mararo le masometshela.

“‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

“‘AYAT 24. Ia akan masuk dengan damai bahkan ke tempat-tempat yang paling subur di wilayah itu; dan ia akan melakukan apa yang belum pernah dilakukan oleh nenek moyangnya maupun leluhur nenek moyangnya; ia akan membagi-bagikan kepada mereka jarahan, rampasan, dan kekayaan; bahkan ia akan merancang siasatnya melawan benteng-benteng pertahanan, tetapi hanya untuk suatu masa.’”

“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

“Cara yang lazim, yang melaluinya bangsa-bangsa, sebelum zaman Roma, memasuki provinsi-provinsi yang bernilai dan wilayah yang kaya, ialah melalui perang dan penaklukan. Kini Roma akan melakukan apa yang belum pernah dilakukan oleh para leluhur ataupun leluhur dari para leluhur mereka; yakni, menerima perolehan-perolehan ini melalui cara-cara damai. Kebiasaan yang sebelumnya tidak pernah terdengar ini kini mulai diberlakukan, yaitu raja-raja mewariskan kerajaan mereka kepada bangsa Romawi melalui wasiat. Dengan cara inilah Roma memperoleh penguasaan atas provinsi-provinsi yang luas.

“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

“Na ba ba neng ba tsena jalo mo taolong ya Roma ba ne ba bona mosola o mogolo mo go seo. Ba ne ba tshwarwa ka bopelonomi le bonolo. Go ne go ntse jaaka e kete phofu le thopo di abiwa mo gare ga bone. Ba ne ba sirelediwa mo go baba ba bone, mme ba ikhutsa ka kagiso le polokesego ka fa tlase ga tshireletso ya maatla a Roma.

“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

“အခန်းငယ်ဤ၏ နောက်ပိုင်းအပိုဒ်နှင့် စပ်လျဉ်း၍ Bishop Newton သည် ခိုင်ခံ့မြဲမြံသော တိုက်ရိုက်ခံတပ်များကို ဆန့်ကျင်၍ မဟုတ်ဘဲ၊ ထိုခံတပ်များမှ စီမံကိန်းများကို ကြိုတင်ပြုလုပ်ခြင်းဟူသော အယူအဆကို ပေးထားသည်။ ဤသို့ကို ရောမလူမျိုးတို့သည် တောင်ခုနစ်တောင်ပေါ်၌ တည်ရှိသော မိမိတို့၏ ခိုင်ခံ့မြဲမြံသည့် မြို့တော်ခံတပ်မှ ဆောင်ရွက်ခဲ့ကြသည်။ ‘အချိန်ကာလတစ်ခုအထိ’ ဟူသည်မှာ၊ သေချာသလောက် ပရောဖက်ပြုချက်ဆိုင်ရာ အချိန်ကာလတစ်ခု၊ ၃၆၀ နှစ်ကို ဆိုလိုသည်။ ဤနှစ်များကို မည်သည့်အချိန်မှ စတင်တွက်ချက်ရမည်နည်း။ နောက်တစ်ခန်းငယ်တွင် ဖော်ပြထားသော ဖြစ်ရပ်မှ စတင်တွက်ချက်ရဖွယ်ရှိသည်။”

“‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

“‘AYAT 25. Maka ia akan membangkitkan kuasanya dan keberaniannya melawan raja selatan dengan suatu tentara yang besar; dan raja selatan akan dibangkitkan untuk berperang dengan tentara yang sangat besar dan kuat; tetapi ia tidak akan bertahan: sebab mereka akan merancangkan tipu daya terhadapnya.’”

“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

“Ka tem 23 bad 24, miton i go daun long dispela sait bilong kontrak namel long ol Juda na ol Rom, long 161 B.C., i kam inap long taim taim Rom i bin kisim olgeta strong bilong bosim graun olgeta. Nau ves i stap long ai bilong yumi i soim wanpela strongpela pait-bung agensim king bilong hap saut, em Isip, na kamap bilong wanpela bikpela pait namel long ol bikpela na strongpela ami. Ating kain samting olsem i bin kamap long histori bilong Rom long dispela taim?—Yes, i bin kamap. Dispela pait em pait namel long Isip na Rom; na dispela bikpela pait em pait bilong Actium. Larim yumi lukluk sot long ol samting i bin kirapim dispela bung-bung.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Verse-verse to follow, neŋ Daniel kɛ baŋaŋi ni nɛgɛrɛgɛ la ni suŋsẽmɛ la taase yɛlɛ.

And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

Mabaka aa ta tla tsosa maatla a gagwe le bopelokgale jwa gagwe kgatlhanong le kgosi ya borwa ka mophato o mogolo; mme kgosi ya borwa e tla tsosetswa ntwa ka mophato o mogolo thata, o o nonofileng; mme ga a kitla a ema: gonne ba tla logela maano kgatlhanong nae. Ee, ba ba jang kabelo ya dijo tsa gagwe ba tla mo senya, mme mophato wa gagwe o tla falala; mme ba le bantsi ba tla wa ba bolailwe. Mme dipelo tsa dikgosi tseno tse pedi di tla nna tsa go dira bosula, mme di tla bua maaka fa tafoleng e le nngwe; mme ga go kitla go atlega: gonne bokhutlo bo sa ntse bo tla nna ka nako e e tlhomilweng. Foo o tla boela kwa lefatsheng la gagwe ka dikhumo tse dikgolo; mme pelo ya gagwe e tla nna kgatlhanong le kgolagano e e boitshepo; mme o tla dira ditiro tse dikgolo, a bo a boela kwa lefatsheng la gagwe. Ka nako e e tlhomilweng o tla boa, a tla ntlheng ya borwa; mme ga go kitla go nna jaaka la ntlha, kgotsa jaaka la morago. Daniele 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Dalam pasal lapan, Gabriel menjelaskan bahawa “chazon,” penglihatan tentang dua ribu lima ratus dua puluh tahun itu, akan berakhir pada waktu yang telah ditetapkan, dan kemudian tempoh yang dilambangkan oleh “waktu kesudahan” akan bermula. Dalam petikan ini, waktu yang telah ditetapkan itu ialah penghujung tiga ratus enam puluh tahun ketika Rom kafir memerintah dunia dengan kuasa tertinggi. Dalam petikan ini tidak ada “waktu kesudahan,” kerana tidak ada sesuatu pun yang dimeteraikan yang akan dibuka pada penghujung tempoh sejarah itu.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Pada pasal delapan kitab Daniel, penglihatan tentang “akhir yang terakhir” dari murka itu, yaitu dua ribu lima ratus dua puluh tahun yang berakhir pada waktu yang sama dengan dua ribu tiga ratus tahun, dimeteraikan sampai kepada “akhir zaman,” sebab pada tahun 1844, yang merupakan waktu yang telah ditentukan bagi kedua penglihatan itu, terang dari malaikat ketiga dibukakan meterainya. Dalam Daniel sebelas, ayat tiga puluh sampai tiga puluh enam, pada akhir dari “murka yang pertama” pada tahun 1798, akan ada suatu masa yang dilukiskan sebagai “akhir zaman,” ketika terang dari malaikat pertama dibukakan meterainya. Oleh sebab itu, nubuatan waktu tentang Roma kafir tidak mempunyai suatu akhir zaman, melainkan hanya suatu waktu yang telah ditentukan, yang menunjukkan kapan tiga ratus enam puluh tahun itu berakhir; tetapi waktu yang telah ditentukan pada tahun 1798, dan waktu yang telah ditentukan pada tahun 1844, keduanya membuka meterai suatu pekabaran yang harus dimengerti dalam masa yang dilukiskan sebagai “akhir zaman”.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Roma dinyatakan sebagaimana ia diwakili secara nubuatan dalam masa nubatannya. “Satu masa, dua masa, dan setengah masa”, “empat puluh dua bulan”, “seribu dua ratus enam puluh hari”, dan “tiga setengah tahun” ialah beberapa daripada pelbagai lambang yang mewakili tempoh ketika kepausan memerintah pada Zaman Kegelapan. Tempoh masa yang menghubungkan pergerakan Millerite dengan pergerakan seratus empat puluh empat ribu ialah seratus dua puluh enam tahun. Seratus dua puluh enam juga merupakan lambang bagi seribu dua ratus enam puluh hari, kerana jumlah itu ialah sepersepuluh atau satu persepuluhan daripada bilangan tersebut. Seratus dua puluh enam tahun dari pemberontakan tahun 1863 hingga kepada masa yang telah ditetapkan pada tahun 1989, mengenal pasti tahun 1989 sebagai penetapan Allah bagi umat-Nya pada akhir zaman.

We will continue this study in the next article.

Kita akan melanjutkan kajian ini dalam artikel berikutnya.

“How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

“Bapisa yaya tokoluka Makomi? Boni, tokotia makonzi na biso ya mateya, moko nsima na mosusu, mpe na nsima tokomeka kosala ete Makomi nyonso endima makanisi na biso oyo totie liboso; to nde tokomema makanisi mpe mitindo na biso epai ya Makomi, mpe tokomikata na ngámbo nyonso na Makomi ya solo? Bato mingi oyo batángaka mpe ata bateyaka Biblia, basosolaka te solo ya motuya oyo bazali koteya to koyekola. Bato bayambaka mabunga, wana solo emonisami polele; mpe soki balingaki kaka komema mateya na bango epai ya Liloba ya Nzambe, mpe kotánga Liloba ya Nzambe te na pole ya mateya na bango mpo na kolakisa ete makanisi na bango ezali sembo, balingaki kotambola te na molili mpe na bokufi miso, to kobatela libunga. Bato mingi bapesaka maloba ya Makomi ndimbola oyo ekokani na makanisi na bango moko, mpe bamikosaka mpe bakosaka basusu na ndimbola mabe na bango ya Liloba ya Nzambe. Ntango tozali kobanda koyekola Liloba ya Nzambe, tosengeli kosala yango na mitema ya komikitisa. Bonso bomoto ya koluka litomba na yo moko, mpe bolingo nyonso ya kozala ya sika, esengeli kotikala pembeni. Makanisi oyo esili kobatelama ntango molai esengeli komonama te lokola ete ekoki kosala libunga te. Ezalaki kozanga bolingi ya Bayuda ya kotika bonkoko na bango oyo etiamaki banda kala nde ememaki bango na libebi. Bazalaki na mokano makasi ya komona te mbeba moko ata moke na makanisi na bango moko to na ndimbola na bango ya Makomi; kasi ata soki bato babatelaki makanisi mosusu ntango molai boni, soki mazali polele te ete etelemeli na Liloba ekomami, esengeli kobwakama.

“Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

“A hɔ a wɔpɛ nokware no ampa ara no, wɔrenntwentwɛn wɔn nan ase sɛ wɔbɛda wɔn gyinabea adi ama wɔahwehwɛ mu na wɔakasa atia, na wɔn bo remfuw nso sɛ wɔsɔre tia wɔn adwene ne wɔn nsusuwii. Eyi ne honhom a na yɛhwɛ so wɔ yɛn mu mfe aduanan a atwam no. Na yɛhyiam a yɛakɔ so wɔ kra mu, rebɔ mpae sɛ yɛbɛyɛ baako wɔ gyidi ne nkyerɛkyerɛ mu; efisɛ na yenim sɛ Kristo nkyɛmu. Wɔde asɛm biara baako baako yɛɛ nhwehwɛmu no asɛm. Aniberesɛm na ɛdaa nhwehwɛmu afotu yi nyinaa so. Wobuee Kyerɛwsɛm no mu wɔ suro ne obu mu. Mpɛn pii no, yɛde mmuada yɛe, na ama yɛatumi ate nokware no ase yiye. Mpaebɔ a emu yɛ den akyi no, sɛ wɔante asɛm bi ase a, na wɔka ho asɛm, na obiara de n’adwene ka ho ahofadi mu; afei na yɛsan kotow bɔ mpae, na nkotosrɛ a emu yɛ den foro kɔɔ soro sɛ Onyankopɔn mmɔ yɛn mmoa ma yenhu ade pɛ, na yɛayɛ baako, sɛnea Kristo ne Agya no yɛ baako no. Wɔhwiee nusu pii. Sɛ onua bi ka kyerɛ onua foforo anim de ka ne ho asɛm sɛ n’ani nna hɔ wɔ ntease mu enti wante kyerɛwfa bi ase sɛnea ɔte ase no a, nea wɔka kyerɛɛ no no akyiri yi bɛsɔ ne nua no nsa aka na waka sɛ, ‘Mma yɛnnwerɛ Onyankopɔn Honhom Kronkron no. Yesu ka yɛn ho; momma yɛnkora ahobrɛase ne honhom a etiekyerɛ so;’ na onua a wɔkasa kyerɛɛ no no bɛka sɛ, ‘Fa kyɛ me, me nua, mayɛ wo bɔne.’ Afei na yɛsan kotow bɔ mpae bio. Saa kwan yi so na yɛde nnɔnhwerew pii dii dwuma. Mpɛn pii no, na yɛnsua ade boom nsen nnɔnhwerew anan prɛko pɛ, nanso ɛtɔ da bi a, na wɔde anadwo mũ nyinaa di Kyerɛwsɛm no ho nhwehwɛmu kronkron no mu, na ama yɛate nokware a ɛfa yɛn bere yi ho no ase. Mmere bi mu no, Onyankopɔn Honhom ba me so, na afã a emu yɛ den no mu da hɔ denam kwan a Onyankopɔn ahyehyɛ so, na afei na biakoyɛ a edi mu ba. Yɛn nyinaa yɛɛ adwene baako ne Honhom baako.”

“We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

“Kami berusaha dengan sungguh-sungguh agar Kitab Suci tidak diputarbalikkan untuk menyesuaikan pendapat siapa pun. Kami berusaha membuat perbedaan-perbedaan kami sekecil mungkin dengan tidak memusatkan perhatian pada hal-hal yang kurang penting, yang mengenainya terdapat berbagai pendapat. Tetapi beban setiap jiwa ialah mewujudkan suatu keadaan di antara saudara-saudara yang akan menjawab doa Kristus, supaya murid-murid-Nya menjadi satu sama seperti Dia dan Bapa adalah satu. Kadang-kadang seorang atau dua orang dari antara saudara-saudara itu dengan keras kepala menempatkan diri menentang pandangan yang dikemukakan, dan akan menyatakan perasaan alami hati; tetapi bila tabiat ini tampak, kami menghentikan penyelidikan kami dan menangguhkan pertemuan kami, agar masing-masing mendapat kesempatan untuk datang kepada Allah dalam doa, dan tanpa bercakap-cakap dengan orang lain, mempelajari pokok perbedaan itu, sambil memohon terang dari surga. Dengan ungkapan persahabatan kami berpisah, untuk bertemu kembali secepat mungkin guna penyelidikan lebih lanjut. Pada waktu-waktu tertentu kuasa Allah turun atas kami dengan cara yang nyata, dan ketika terang yang jelas menyingkapkan pokok-pokok kebenaran, kami akan menangis dan bersukacita bersama-sama. Kami mengasihi Yesus; kami saling mengasihi.”

“In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

“Pada masa itu Allah telah bekerja bagi kita, dan kebenaran itu berharga bagi jiwa kita. Adalah perlu bahawa perpaduan kita pada hari ini bersifat sedemikian rupa sehingga dapat bertahan dalam ujian pencobaan. Kita berada di sekolah Sang Guru di sini, supaya kita dilatih bagi sekolah di atas. Kita harus belajar menanggung kekecewaan dengan cara yang sesuai dengan Kristus, dan pelajaran yang diajarkan oleh hal ini akan sangat penting bagi kita.

“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

“Kita mempunyai banyak pelajaran yang harus dipelajari, dan banyak, sangat banyak, yang harus ditinggalkan. Hanya Allah dan surga sajalah yang tidak dapat salah. Mereka yang mengira bahwa mereka tidak akan pernah harus melepaskan suatu pandangan yang telah lama dipegang, tidak akan pernah mempunyai alasan untuk mengubah suatu pendapat, akan kecewa. Selama kita berpegang pada gagasan-gagasan dan pendapat-pendapat kita sendiri dengan keteguhan yang keras kepala, kita tidak dapat memiliki kesatuan yang untuknya Kristus telah berdoa.” Review and Herald, 26 Juli 1892.