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 netepkeun éta titingalian, sarta Roma diungkabkeun dina “waktuna”. Ieu mangrupikeun hiji pernyataan ti Sister White, nalika anjeunna nyatakeun naon anu sakuduna dipikaharti minangka hal anu écés:

“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 teh hiji kitab anu disegel, tapi oge hiji kitab anu geus dibuka. Eta nyatet kajadian-kajadian anu ajaib anu bakal lumangsung dina poe-poe panungtungan sajarah ieu bumi. Pangajaran-pangajaran dina ieu kitab teh tangtu, lain mistis jeung teu kaharti. Di jerona, garis nubuat anu sarua dicokot deui saperti dina Daniel. Sababaraha nubuat ku Allah geus diulang deui, ku kituna nembongkeun yen pentingna kudu dipaparinkeun ka dinya. Gusti henteu ngulang hal-hal anu henteu kacida pentingna.” 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.

“Gusti henteu ngulang-ngulang perkara anu teu pati penting,” sarta “mangsa-mangsa” anu pakait jeung Roma diulang terus-terusan. Hal éta téh “kacida pentingna” pikeun ngartos “mangsa” anu pakait jeung Roma, sabab éta anu nembongkeun Roma minangka subjék anu netepkeun éta titingalian. Tujuh kali, sarébu dua ratus genep puluh taun kakawasaan kapausan dirujuk sacara langsung dina Daniel jeung Wahyu.

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

Jeung anjeunna bakal nyarita kecap-kecap anu agung ngalawan Nu Maha Luhur, sarta bakal nyiksa para wali ti Nu Maha Luhur, jeung ngarancang ngarobah mangsa-mangsa jeung hukum-hukum; sarta maranéhna bakal diserenkeun kana leungeunna nepi ka sapeuting, dua peuting, jeung satengah peuting. 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.

Jeung kuring ngadangu lalaki anu maké lawon linen, anu aya di luhur cai walungan, nalika anjeunna ngangkat leungeun katuhuna jeung leungeun kéncana ka sawarga, sarta sumpah demi Anjeunna anu hirup salalanggengna, yén éta bakal lumangsung salila hiji mangsa, mangsa-mangsa, jeung satengah mangsa; sarta lamun anjeunna geus ngarampungkeun pikeun mecarkeun kakawasaan umat anu suci, sagala hal ieu bakal réngsé. 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.

Tapi buruan anu aya di luar Bait Allah ulah diukur, sabab éta geus dipasrahkeun ka bangsa-bangsa kapir; jeung maranéhna bakal nginjak-nginjak kota suci salila opat 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.

Jeung Kami bakal maparin kakawasaan ka dua saksi Kami, sarta maranéhna bakal ngaramal salila sarébu dua ratus genep puluh poé, maké lawon karung. Wahyu 11:3.

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

Sarta eta awéwé ngungsi ka gurun keusik, tempat anu geus disayagikeun ku Allah pikeun dirina, supaya di dinya maranéhna ngamumulé anjeunna salila sarébu dua ratus genep puluh poé. Wahyu 12:6.

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

Jeung ka éta awéwé dipaparin dua jangjang manuk garuda anu gedé, supaya manéhna bisa hiber ka gurun keusik, ka tempatna, di dinya manéhna dipiara salila sawareh mangsa, jeung mangsa-mangsa, jeung satengah mangsa, jauh ti hareupeun éta oray. Wahyu 12:14.

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

Sarta ka manehna dibéré hiji sungut anu nyarita hal-hal anu agung jeung pitenah-pitenah; sarta kakawasaan dibikeun ka manehna pikeun neruskeun salila opat puluh dua bulan. Wahyu 13:5.

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

Ieu tujuh rujukan langsung nembongkeun rupa-rupa ciri nubuat anu husus ngeunaan Roma. Dina éta petikan-petikanlah Roma dipedalkeun. Suster White nambihan yén mangsa-mangsa ieu ogé dilambangkeun minangka “tilu taun satengah atawa 1260 poé.” Anjeun moal manggihan boh “tilu taun satengah” boh “sarébu dua ratus genep puluh poé” dina Alkitab. Suster White saukur nerapkeun itungan tina éta tujuh rujukan sasuai kitu.

“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.

Dina pasal 13 (ayat 1–10) diterangkeun sato galak séjén, “sarupa jeung macan tutul,” anu ku naga dipaparin “kawasaanana, tahta-na, jeung wewenang anu gedé.” Lambang ieu, sakumaha geus dipikaresep ku kalolobaan urang Protestan, ngawakilan kapausan, anu neruskeun kakawasaan, tahta, jeung wewenang anu baheula dicekel ku kakaisaran Romawi kuna. Ngeunaan sato galak anu siga macan tutul éta dinyatakeun: “Ka anjeunna dipaparinkeun sungut anu ngucapkeun hal-hal anu gedé jeung pitenah.... Jeung anjeunna muka sungutna dina pitenah ngalawan Allah, pikeun ngahinakeun jenengan-Na, jeung kemah-Na, jeung maranéhna anu cicing di sawarga. Jeung ka anjeunna dipaparinkeun pikeun ngayakeun perang jeung para wali, sarta ngelehkeun maranéhna: jeung kakawasaan dipaparinkeun ka anjeunna atas sagala kaom, jeung basa, jeung bangsa.” Nubuat ieu, anu ampir sarua pisan jeung pedaran ngeunaan tanduk leutik dina Daniel 7, tanpa mamang nunjuk ka kapausan.

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

“‘Kakawasaan dipasihkeun ka anjeunna pikeun terus lumangsung opat puluh dua bulan.’ Jeung, saur nabi, ‘Kuring nempo salah sahiji sirahna siga anu tatu nepi ka maot.’ Jeung deui: ‘Anu ngagiring kana panawanan bakal asup kana panawanan; anu maéhan ku pedang kudu dipaéhan ku pedang.’ Opat puluh dua bulan téh sarua jeung ‘hiji mangsa, dua mangsa, jeung satengah mangsa,’ tilu satengah taun, atawa 1260 poé, dina Daniel 7—mangsa salila kakawasaan kapapaan bakal nindes umat Allah. Mangsa ieu, sakumaha geus ditepikeun dina bab-bab saméméhna, dimimitian ku kaunggulan kakawasaan kapapaan, dina taun 538 M., sarta réngsé dina taun 1798. Dina waktu éta paus dijadikeun tawanan ku tentara Perancis, kakawasaan kapapaan narima tatu anu mawa pati, sarta éta ramalan kacumponan, ‘Anu ngagiring kana panawanan bakal asup kana panawanan.’” 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.

Kalawan kawenangan nu diilhamkeun pikeun ogé nganggap tilu satengah taun minangka “waktu” anu “ngungkabkeun” Roma, rujukan-rujukan Alkitabiah séjén ngeunaan Roma mucunghul.

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.

Tapi saenyana Kami ngabejaan ka maraneh, loba randa aya di Israil dina mangsa Elias, nalika langit katutup salila tilu taun genep bulan, nalika paceklik anu kacida gedéna nyebar ka sakuliah nagri. 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.

Tilu satengah taun jaman Éliah ngahubungkeun mangsa éta jeung Izébél, anu mangrupa lambang Roma kapapaan dina garéja Tiatira.

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

Sanajan kitu, Kami boga sababaraha hal ngalawan ka maneh, sabab maneh ngantep awewe éta, Izébél, anu nyebut dirina nabi awéwé, ngajar jeung nyasabkeun hamba-hamba Kami supaya maranéhna ngalakukeun cabul jeung ngahakan kadaharan anu dipasrahkeun ka brahala. Jeung Kami parantos mere manehna kasempetan pikeun tobat tina cabulna; tapi manehna henteu tobat. Wahyu 2:20, 21.

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

“Wanci” anu dipaparin ka garéja kaopat, anu dilambangkeun ku Yézébel, ogé mangrupa hiji “rohangan.”

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

Élias téh jalma anu boga hawa nafsu sarua saperti urang, sarta manéhna neneda kalawan sajati supaya ulah turun hujan; jeung mémang hujan henteu turun ka bumi salila tilu taun genep 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.

Nalika méré koméntar yén opat puluh dua bulan téh sarua jeung sarébu dua ratus genep puluh poé, Sister White ngaidentipikasi mangsa éta minangka “poé-poé éta,” anu dirujuk ku Kristus.

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

“Mangsa-mangsa anu kasebut di dieu—‘opat puluh dua bulan,’ jeung ‘sarébu dua ratus genep puluh poé’—éta sarua, duanana ngagambarkeun waktu nalika garéja Kristus kudu nandangan panindesan ti Roma. Sarébu dua ratus genep puluh taun kakawasaan kapausan dimimitian dina taun 538 M., ku kituna bakal lekasan dina taun 1798. Dina waktu éta hiji tentara Perancis asup ka Roma sarta nyieun paus jadi tahanan, tuluy anjeunna pupus dina pangasingan. Sanajan saurang paus anyar henteu lila sanggeusna kapilih, hirarki kapausan ti saprak harita henteu kungsi deui mampuh ngajalankeun kakawasaan anu saméméhna dipiboga.”

“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.

“Panyiksa ka gareja henteu lumangsung sapanjang sakabéh mangsa 1260 taun. Allah, ku rahmat-Na ka umat-Na, ngasingget waktu cocoba maranéhna anu ngaduruk. Dina ngramalkeun ‘kasangsaraan anu kacida gedéna’ anu baris nimpa gareja, Jurusalamet ngandika: ‘Lamun poé-poé éta henteu disingget, moal aya nu salamet; tapi ku lantaran jalma-jalma pilihan, poé-poé éta baris disingget.’ Mateus 24:22. Ku pangaruh Réformasi, panyiksa éta dipungkas saméméh taun 1798.” The Great Controversy, 266.

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

Kristus jeung Sadérék White ngaidentipikasi ungkara “mangsa éta” minangka “waktu,” anu nandakeun Roma kapausan. Nalika Daniel nyarioskeun ngeunaan panganiayaan anu lumangsung sanggeus papasi ditempatkeun dina tahta bumi dina ayat tilu puluh hiji pasal sabelas, anjeunna nyebat mangsa panganiayaan éta minangka “loba poé.”

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.

Jeung panangan-panangan bakal nangtung di pihakna, sarta maranéhna bakal najiskeun Bait Suci kakuatan, sarta bakal ngaleungitkeun kurban sapopoe, sarta maranéhna bakal nempatkeun kakirian anu ngajadikeun karuksakan. Jeung jalma-jalma anu ngalampahkeun kajahatan ngalawan perjangjian bakal diruksakna ku panglilis; tapi umat anu nyaho ka Allahna bakal kuat, sarta bakal ngalaksanakeun perkara-perkara anu gedé. Jeung maranéhna anu ngarti di antara umat bakal ngajar loba jelema; sanajan kitu maranéhna bakal rubuh ku pedang, ku seuneu, ku panangkaran, jeung ku rampasan, mangsa anu lila. Daniel 11:31–33.

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

Roma ditembrakkeun dina patalina jeung waktu nubuat anu pakait jeung éta, ku sabab eta Paulus nyebutkeun yen jalma durhaka bakal ditembrakkeun dina “mangsana”. Kanyataan yen Roma netepkeun eta tetenjoan, anu lamun urang teu nyahona urang binasa, nandaan naha waktu nubuat éta remen pisan dilambangkeun, jeung ku rupa-rupa cara, sabab Allah “teu ngulang-ngulang perkara anu teu gedé gunana.” Dina ayat-ayat saméméhna, ahir éta mangsa waktu ogé geus ditandaan.

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.

Jeung jalma-jalma anu boga pangarti di antara umat bakal ngajar loba jelema; tapi maranéhna bakal ragrag ku pedang, ku seuneu, ku panawanan, jeung ku rampasan, salila mangsa anu lila. Ari waktu maranéhna ragrag, maranéhna bakal meunang pitulung saeutik; tapi loba anu bakal ngagabung ka maranéhna kalawan kamunafikan. Jeung sawatara ti antara maranéhna anu boga pangarti bakal ragrag, pikeun nguji maranéhna, jeung pikeun ngamurnikeun, jeung pikeun ngajadikeun maranéhna bodas, nepi ka mangsa ahir: sabab éta kénéh pikeun waktu anu geus ditangtukeun. 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 ahir” téh “masih kénéh keur hiji waktu nu geus ditangtukeun.” Kecap Ibrani pikeun “ditangtukeun” nyaéta “moed,” anu hartina waktu nu geus dipastikeun atawa hiji jangji pasini. Patalina kana nubuat jeung pentingna “waktu nu geus ditangtukeun” dina kitab Daniel kaciri tina sabaraha remenna éta dirujuk. Saeutik pisan urang Advent Laodikea, lamun aya ogé, anu ngaku yén taun 1989 téh mangrupa “waktu ahir,” ku kituna taun 1989 téh mangrupa hiji waktu nu geus ditangtukeun. Éta téh hiji pasini nu dijieun ku Allah, nalika Mantenna bakal muka segel pangaweruh pikeun gerakan saratus opat puluh opat rébu. Ku sabab kitu, kitab Daniel nyadiakeun saksi yén “waktu nu geus ditangtukeun” nandaan datangna “waktu ahir”. Dina Daniel dalapan, lambang nubuat ieu ditepikeun.

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.

Tuluy kuring ngadéngé sora lalaki ti antara sisi-sisi walungan Ulai, anu ngagero sarta nyarios, “Jibril, jadikeun jalma ieu ngartos kana ieu titingalian.” Tuluy anjeunna ngadeukeutan ka tempat kuring nangtung; sarta nalika anjeunna sumping, kuring sieun, tuluy sujud nepi ka beungeut kuring ka handap. Tapi anjeunna nyarios ka kuring, “Ngartikeun, eh anak manusa, sabab ieu titingalian téh pikeun waktu ahir.” Ari waktu anjeunna keur nyarios ka kuring, kuring aya dina sare jero bari beungeut nyanghareup ka taneuh; tapi anjeunna nyabak kuring, sarta ngadegkeun kuring nangtung lempeng. Sarta anjeunna nyarios, “Tingali, kuring baris ngabéjaan ka maneh naon anu bakal kajadian dina ahir murka éta; sabab dina waktu anu geus ditangtukeun, ahirna bakal datang.” Daniel 8:16–19.

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

Saperti dina pasal sabelas, kecap “ahir” dina ungkara “waktu ahir” dina ayat-ayat ieu mangrupa kecap Ibrani anu béda ti anu ditarjamahkeun jadi “anu geus ditangtukeun.” Waktu ahir ngagambarkeun hiji mangsa anu dimimitian dina waktu anu geus ditangtukeun. “Waktu anu geus ditangtukeun” (moed) téh hiji panangtuan, sedengkeun waktu ahir (kecap Ibrani “gets”) téh hiji jangka waktu, anu dimimitian dina waktu anu geus ditangtukeun. Ieu téh “waktu” anu nyingkabkeun Rum, sarta éta “waktu” kacida pentingna nepi ka ahir jangka waktu éta, jeung mangsa anu nuturkeun ahir tina waktu éta, digambarkeun ku sababaraha saksi. Dina ayat dua puluh opat pasal sabelas kitab Daniel, Rum kapir diidentifikasi minangka anu ngawasa dunya salila hiji “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.

Hiji “waktu” simbolis téh tilu ratus genep puluh taun, sabab dina sataun Alkitabiah aya tilu ratus genep puluh poé. Roma kapir maréntah salila hiji “waktu,” sarta Roma kapapaan maréntah salila “sawaktu, sababaraha waktu, jeung satengah waktu.” Roma modéren maréntah salila hiji “jam” simbolis, atawa hiji “opat puluh dua bulan” simbolis. Teu aya deui waktu nubuat sanggeus taun 1844, ku kituna “jam” jeung “opat puluh dua bulan” téh mangrupa mangsa ti hukum Minggu nu baris geura datang nepi ka panutupan mangsa kasempetan manusa. Ari Roma kapir maréntah kalayan kakawasaan pangluhurna ti saprak Patempuran Actium dina taun 31 SM, nepi ka Konstantinus mindahkeun ibu kota kakaisaran ka Konstantinopel dina taun 330. Urang terang yén ayat-ayat di handap ieu nuju nyarioskeun ngeunaan Roma kapir, sabab Kristus digambarkeun minangka “pangeran tina perjangjian” anu “bakal dipatahkeun” nalika Anjeunna disalib. Kakawasaan nu keur maréntah harita nyaéta Roma kapir, ku kituna ayat-ayat anu ayeuna baris urang titénan ngaidéntifikasi Roma kapir.

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

Sarta dina kalungguhanana bakal nangtung saurang jalma hina, anu ka manehna moal dipasrahkeun kahormatan karajaan; tapi manehna bakal datang kalayan damai, sarta ngarebut karajaan ku pangbujuk anu ngalemeskeun. Jeung ku panangan caah maranehna bakal kasapu ti hareupeunana, sarta bakal dipaehan; enya, kaasup ogé pangeran tina perjangjian. Jeung sanggeus pakta dijieun jeung manehna, manehna bakal meta kalawan tipu daya; sabab manehna bakal naék, sarta bakal jadi kuat ku jalma anu saeutik. Manehna bakal asup kalayan damai, malah ka tempat-tempat pangsuburna di propinsi; sarta manehna bakal ngalakukeun anu teu kungsi dipigawé ku karuhunna, atawa ku karuhun ti karuhunna; manehna bakal nyebarkeun ka antara maranehna hasil jarahan, rampasan, jeung kabeungharan: enya, manehna bakal ngarancang akalna ngalawan benteng-benteng anu kuat, ngan ukur pikeun sawatara mangsa. Daniel 11:21–24.

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

Kecap “against” dina frasa panungtungan tina ayat-ayat éta sabenerna hartina “from,” sarta ayat éta nyebutkeun yén Roma kapir bakal maréntah (ngaramalkeun siasatna) “ti” bentengna (Kota Roma) salila tilu ratus genep puluh taun.

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

“‘AYAT 24. Anjeunna bakal asup kalayan tengtrem ka tempat-tempat anu panggemukna di éta propinsi; sarta anjeunna bakal ngalakukeun anu teu kungsi dipigawé ku karuhunna, atawa ku karuhun-karuhunna; anjeunna bakal ngabagikeun ka maranéhna barang jarahan, rampasan, jeung kabeungharan: enya, anjeunna bakal ngarancang akalna ngalawan benteng-benteng anu kuat, ngan pikeun sawatara waktu.’”

“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 anu ilahar dipaké ku bangsa-bangsa pikeun ngarebut propinsi-propinsi anu mulya jeung wewengkon anu beunghar, saméméh jaman Romawi, nyaéta ku perang jeung panaklukan. Ayeuna Romawi baris ngalakukeun hal anu can kungsi dilakukeun ku karuhun maranéhna atawa ku karuhun para karuhunna; nya éta narima acquisitions ieu ku jalan damai. Kabiasaan anu saméméhna can kungsi kadéngé, ayeuna mimiti diadegkeun, yén raja-raja ngawariskeun karajaan-karajaanna ka bangsa Romawi. Ku cara kieu Romawi meunang kakawasaan kana propinsi-propinsi anu lega.

“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.

“Jeung jalma-jalma anu ku kituna asup kana kakawasaan Roma meunang kauntungan anu henteu saeutik ti dinya. Maranéhna diperlakukeun kalayan kahadean jeung kalemesan. Éta téh ibarat barang buruan jeung rampasan dibagikeun ka maranéhna. Maranéhna dijaga tina musuh-musuhna, sarta maranéhna ngaso dina katengtreman jeung kaamanan dina panyalindungan kakawasaan 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.

Pikeun bagian ahir ayat ieu, Uskup Newton ngedalkeun pamadegan ngeunaan ngaramalkeun alat-alat ti benteng-benteng, lain ngalawan eta. Hal ieu ku urang Romawi dilakonan ti benteng anu kuat, nya eta kota maranehna anu boga tujuh pasir. “Malah pikeun sawatara waktu;” taya cangcaya, hiji waktu nubuat, 360 taun. Ti titik mana taun-taun ieu kudu diitung? Meureun ti kajadian anu dipintonkeun dina ayat salajengna.

“‘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. Sarta anjeunna bakal ngagerakkeun kakawasaanana jeung kawani-na ngalawan raja kidul kalayan bala tentara anu gedé; sarta raja kidul bakal kagugah pikeun perang kalayan bala tentara anu kacida gedé jeung perkasa; tapi anjeunna moal tahan: sabab maranéhna bakal ngarancang tipu daya ngalawan anjeunna.’”

“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.

“Ku ayat 23 jeung 24 urang dibawa turun ka mangsa sanggeus pakaitna pasatujuan antara urang Yahudi jeung urang Romawi, 161 SM, nepi ka waktu nalika Roma geus meunang kakawasaan jagat raya. Ayat anu ayeuna aya di hareupeun urang nembongkeun hiji kampanye anu kuat ngalawan raja ti kidul, nyaéta Mesir, jeung kajadian hiji peperangan anu kawentar antara pasukan-pasukan anu gede jeung perkasa. Naha kajadian-kajadian saperti kieu enya lumangsung dina sajarah Roma kira-kira dina mangsa ieu?—Enya, lumangsung. Perang éta nya éta perang antara Mesir jeung Roma; jeung peperangan éta nya éta peperangan Actium. Hayu urang nengetan sakeudeung kaayaan-kaayaan anu mingpin kana papacangan ieu.” Uriah Smith, Daniel and the Revelation, 271–273.

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

Dina ayat-ayat di handap, waktu anu geus ditangtukeun jeung ahirna deuih dirujuk ku Daniel.

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

Jeung anjeunna bakal ngagerakkeun kakawasaanana jeung kawani­na ngalawan raja kidul kalawan pasukan anu gedé; sarta raja kidul bakal kagugah pikeun perang kalawan pasukan anu kacida gedé­na jeung kuatna; tapi anjeunna moal bisa nangtung, sabab maranéhna bakal ngarancang tipu daya ngalawan anjeunna. Enya, maranéhna anu ngadahar tina bagian dahareunana bakal ngabinasakeun anjeunna, jeung pasukanana bakal ngabahekeun; sarta loba anu bakal rubuh paéh kabunuh. Jeung hate duanana raja ieu bakal condong kana kajahatan, sarta maranéhna bakal nyarita bohong dina hiji méja; tapi éta moal hasil, sabab ahirna masih kénéh keur waktu anu geus ditangtukeun. Tuluy anjeunna bakal mulang ka nagarana mawa kakayaan anu gedé; jeung haténa bakal ngalawan perjangjian suci; sarta anjeunna bakal ngalakukeun lampah-lampah anu perkasa, tuluy mulang ka nagarana sorangan. Dina waktu anu geus ditangtukeun anjeunna bakal mulang, sarta datang ka arah kidul; tapi éta moal sarua jeung anu baheula, atawa jeung anu ka tukang. Daniel 11:25–29.

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

Dina pasal dalapan, Jibril netelakeun yén “chazon,” nya éta titingalian ngeunaan dua rébu lima ratus dua puluh taun, bakal réngsé dina waktu anu geus ditangtukeun, sarta saterusna mangsa anu dilambangkeun ku “waktu ahir” bakal dimimitian. Dina petikan ieu, waktu anu geus ditangtukeun téh nyaéta tungtung tilu ratus genep puluh taun nalika Roma kapir maréntah dunya kalawan kakawasaan pangluhurna. Dina petikan ieu teu aya “waktu ahir,” sabab euweuh naon-naon anu disegel anu kudu dibuka segelna dina tungtung mangsa sajarah éta.

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”.

Dina pasal dalapan kitab Daniel, titingalian ngeunaan “ahir panungtungan” amarah, nyaéta dua rébu lima ratus dua puluh taun anu réngsé dina waktu anu sarua jeung dua rébu tilu ratus taun, disegel nepi ka “waktu ahir”; sabab dina taun 1844, anu jadi waktu anu geus ditangtukeun pikeun duanana titingalian, caangna malaikat katilu dibuka segelna. Dina Daniel sabelas, ayat tilu puluh nepi ka tilu puluh genep, dina ahir “amarah kahiji” taun 1798, kudu aya hiji mangsa anu dilambangkeun salaku “waktu ahir,” nalika caangna malaikat kahiji dibuka segelna. Ku kituna, nubuat waktu ngeunaan Roma kafir henteu miboga waktu ahir, ngan ukur miboga waktu anu geus ditangtukeun, anu nandakeun iraha tilu ratus genep puluh taun réngsé; tapi waktu anu geus ditangtukeun dina taun 1798, jeung waktu anu geus ditangtukeun dina taun 1844, duanana muka segel hiji amanat anu kudu kaharti dina mangsa anu dilambangkeun salaku “waktu ahir”.

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 diungkabkeun sakumaha éta digambarkeun sacara nubuat dina waktu kenabianana. “Waktu, mangsa-mangsa jeung satengah mangsa”, “opat puluh dua bulan”, “sarébu dua ratus genep puluh poé”, jeung “tilu satengah taun” téh sabagian tina rupa-rupa lambang anu ngagambarkeun mangsa nalika kapausan maréntah dina Jaman Poék. Jangka waktu anu ngahubungkeun gerakan Millerite jeung gerakan saratus opat puluh opat rébu nyaéta saratus dua puluh genep taun. Saratus dua puluh genep ogé mangrupa lambang tina sarébu dua ratus genep puluh poé, sabab éta téh perpuluhan atawa sapersapuluh tina éta jumlah. Saratus dua puluh genep taun ti pambrontakan taun 1863 nepi ka waktu anu geus ditangtukeun dina taun 1989, nandakeun 1989 minangka pasini Allah jeung umat-Na dina poé-poé panungtungan.

We will continue this study in the next article.

Urang bakal neraskeun ieu ulikan dina artikel salajengna.

“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.

“Kumaha kuduna urang nalungtik Kitab Suci? Naha urang kudu nancebkeun patok-patok doktrin urang hiji-hiji, tuluy narékahan sangkan sakumna Kitab Suci saluyu jeung pamadegan anu geus urang tetepkeun, atawa naha urang kudu mawa gagasan jeung panempoan urang ka Kitab Suci, sarta ngukur tiori-tiori urang tina sagala sisina ku Kitab Suci bebeneran? Loba anu maca, malah anu ngajar Alkitab ogé, teu ngartos kana bebeneran mulya anu keur diajarkeun atawa dipalajarinana. Jalma-jalma ngagem kasalahan, padahal bebeneran geus ditandeskeun kalayan écés; jeung lamun maranéhna daék mawa doktrin-doktrinna ka Firman Allah, lain maca Firman Allah dina cahaya doktrin-doktrin maranéhna pikeun ngabuktikeun yén gagasan maranéhna bener, maranéhna moal leumpang dina poék jeung kabuta, atawa miara kasalahan. Loba anu méré harti kana kecap-kecap Kitab Suci nurutkeun kana pamadegan sorangan, sarta maranéhna nyasabkeun dirina sorangan jeung nipu batur ku salah tafsir kana Firman Allah. Nalika urang ngamimitian ulikan kana Firman Allah, urang kudu ngalakukeunana kalawan hate anu handap asor. Sagala pamrih diri, sagala kanyaah kana kaaslian, kudu dipiceun. Pamadegan anu geus lila dicekel teu meunang dianggap teu bisa salah. Kaengganan urang Yahudi pikeun ninggalkeun tradisi-tradisi maranéhna anu geus lila ngadeg, éta pisan anu ngabuktikeun karuksakan maranéhna. Maranéhna nangtukeun moal rék ningali aya cacad dina pamadegan sorangan atawa dina panapsiran maranéhna kana Kitab Suci; tapi sanajan jalma-jalma geus lila nyepeng panempoan-panempoan anu tangtu, lamun éta henteu écés ditunjang ku Firman tinulis, éta kudu dipiceun.

“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.

“Jalma-jalma anu kalayan ihlas ngahayangkeun bebeneran moal embung muka kalungguhanana pikeun dipariksa jeung dikritik, sarta moal kaganggu lamun pamadegan jeung gagasanana disanggah. Ieu téh sumanget anu dipiara di antara urang opat puluh taun ka tukang. Urang sok ngariung kalayan jiwa kabebanan, ngadoa supaya urang bisa jadi hiji dina iman jeung ajaran; sabab urang terang yén Kristus henteu kabagi-bagi. Hiji perkara dina hiji waktu dijadikeun jejer panalungtikan. Kasolemnian nandaan pasamoan-pasamoan panalungtikan ieu. Kitab Suci dibuka kalayan rasa sujud tur sieun. Mindeng urang puasa, supaya urang leuwih pantes pikeun ngartos kana bebeneran. Sanggeus doa anu daria, lamun aya hiji perkara can kaharti, éta dibahas, sarta masing-masing ngedalkeun pamadeganana kalayan bébas; tuluy urang sujud deui dina doa, sarta panyuhun anu daria naék ka sawarga supaya Allah nulungan urang ningali sarua, sangkan urang jadi hiji, sakumaha Kristus jeung Rama téh hiji. Loba cimata ngalembereh. Lamun aya saurang dulur ngagebrag dulurna lantaran kalemahanana dina nangkep harti, ku sabab teu ngartos kana hiji petikan sakumaha anjeunna ngartosna, anu ditegor éta saterusna bakal nyekel leungeun dulurna, sarta nyebut, ‘Ulah urang nyusahkeun Roh Suci Allah. Isa aya sareng urang; hayu urang miara sumanget anu handap asor jeung daék diajar;’ sarta dulur anu diajak nyarita bakal nyebut, ‘Hampura abdi, dulur, abdi parantos ngalakukeun kateuadilan ka anjeun.’ Tuluy urang sujud deui dina hiji waktos doa anu sanés. Urang nyéépkeun loba jam ku cara kitu. Biasana urang henteu diajar babarengan leuwih ti opat jam sakali waktu, nanging kadang-kadang sapeuting pinuh dipaké pikeun nalungtik Kitab Suci kalayan solem, supaya urang ngartos bebeneran pikeun jaman urang. Dina sawatara kasempetan Roh Allah sumping ka abdi, sarta bagian-bagian anu hese jadi écés ngaliwatan jalan anu parantos ditangtukeun ku Allah, teras aya kasaluyuan anu sampurna. Urang sadaya sajiwa sasaurang, jeung saRoh.”

“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 milarian kalayan sajero-jero kasungguhan sangkan Kitab Suci henteu dipulas pikeun nyocogkeun kana pamadegan saha baé. Kami ngupayakeun supaya pasalia pamadegan di antara kami jadi sakurang-kurangna ku henteu lila-lila nyarekan perkara-perkara anu pentingna leutik, anu ngeunaan éta aya rupa-rupa pamadegan. Tapi beban dina unggal jiwa nyaéta pikeun ngawujudkeun hiji kaayaan di antara para sadulur anu bakal ngajawab kana doa Kristus, supaya murid-murid-Na jadi hiji, sakumaha Anjeunna jeung Rama téh hiji. Kadang-kadang hiji atawa dua urang sadulur kalawan ngeyel nempatkeun dirina ngalawan pintonan anu ditepikeun, sarta ngalampahkeun parasaan alami hate; tapi lamun kacenderungan ieu mucunghul, kami ngeureunkeun panalungtikan kami sarta ngabubarkeun pasamoan, supaya masing-masing meunang kasempetan pikeun indit ka Allah dina doa, sarta tanpa paguneman jeung batur, nalungtik perkara pasalia éta, nyuhunkeun cahaya ti sawarga. Kalawan ungkapan karéréncangan kami papisah, pikeun patepang deui sagancangna-gancangna guna panalungtikan salajengna. Dina sawatara waktu kakawasaan Allah tumiba ka kami kalayan écés pisan, sarta nalika cahaya anu jelas ngébréhkeun pokok-pokok bebeneran, kami bakal ceurik jeung girang babarengan. Kami nyaah ka Isa; kami nyaah ka sasama.”

“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.

"Dina poe-poe harita Allah damel pikeun urang, jeung bebeneran téh kacida mulya-na pikeun jiwa urang. Perlu pisan yén kasatunggalan urang kiwari miboga sipat anu sanggup nahan uji dina mangsa cocoba. Urang aya di sakola Sang Guru di dieu, sangkan urang dilatih pikeun sakola di luhur. Urang kudu diajar nanggung kuciwa ku cara anu saperti Kristus, jeung palajaran anu diajarkeun ku hal ieu bakal kacida pentingna pikeun urang.

“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.

“Urang gaduh seueur palajaran anu kedah diajar, sareng seueur pisan anu kedah dipiceun tina nu kungsi dipimilik. Ngan Allah sareng sawarga wungkul anu teu tiasa salah. Jalma-jalma anu nyangka yén maranéhna moal kungsi kudu ngaleupaskeun hiji pamadegan anu dipupusti, moal kungsi aya kasempetan pikeun ngarobah hiji pamanggih, bakal kuciwa. Salami urang nahan kana gagasan-gagasan sareng pamadegan-pamadegan urang sorangan kalayan katekunan anu teu kendat, urang moal tiasa miboga kasatunggalan anu ku Kristus dipidoakeun.” Review and Herald, July 26, 1892.