Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.
Uriah Smith nyerat, “Roma jadi aya patalina jeung umat Allah, nyaéta urang Yahudi, ku jalan pakait pasatujuan, dina taun 162 SM.” Lolobana ahli sajarah modéren nandaan tanggal éta minangka 161 SM, sarta Smith dua kali nyebut 161 SM dina buku anu sarua. Anggapan kuring nyaéta yén rujukan kana 162 SM ieu téh kasalahan tulis.
“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.
“Dina ayat 23 jeung 24, urang dibawa turun ka mangsa saenggeus pakumpulan antara urang Yahudi jeung urang Romawi, taun 161 SM, nepi ka waktu nalika Roma geus meunang kakawasaan anu ngalingkup jagat.” Uriah Smith, Daniel and the Revelation, 273.
Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.
Ayat sabelas jeung dua welas nandakeun kameunangan sarta kaayaan sanggeus Perang Raphia, anu lumangsung dina taun 217 SM, antara Kakaisaran Seleukid, dipingpin ku Antiokhus III nu Agung, jeung Karajaan Ptolemaik Mesir, dipingpin ku Raja Ptolemaios IV Philopator.
The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.
Perang Panium, anu kajadian tujuh welas taun ti harita dina taun 200 SM, deui-deui lumangsung antara karajaan Seleukid jeung karajaan Ptolemaik.
The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.
Pamulangan Makkabi, mimiti dina taun 167 SM, nya éta pangberontakan urang Yahudi ngalawan usaha Kakaisaran Seleukid pikeun nindes prak-prakan agama Yahudi sarta maksa budaya Yunani.
The rededication of the Second Temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.
Pangbakti deui Bait Allah Kadua di Yerusalem, anu nandaan kajadian sajarah anu dipiéling dina mangsa Hanukkah, kajadian dina taun 164 SM, tilu taun saméméh “liga” dina ayat dua puluh tilu. Kajadian ieu lumangsung sanggeus hasilna hasil dina kampanye militér urang Makabe ngalawan pasukan Kakaisaran Seleukid, dipingpin ku Antiokhus IV Epifanes anu kasohor goréng, anu geus ngotorkeun Bait Allah jeung ngalarang prak-prakan agama urang Yahudi. Antiokhus IV Epifanes pupus teu lila sanggeus kameunangan anu dipiéling ku Hanukkah, sarta ieu nandaan ragragna kakawasaan Siria ti titik éta saterusna dina sajarah.
In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.
Dina taun 200 SM, (anu ogé mangrupa mangsa Perang Panium), Roma, pikeun kahiji kalina, nyelapkeun dirina kana sajarah nubuatan Daniel pasal sawelas. Di dinya aya lambang anu netepkeun éta titingalian. Pangaruhna anu dihaja dina sajarah éta nandaan pagawean Isebel, hiji lambang garéja anu narik tali ti balik layar. Isebel aya di imahna di Samaria nalika salakina, Ahab, ningali nabi-nabina dipaéhan ku Elia. Herodias henteu aya dina pésta ulang taun Herodes, tempat putrina Salome ngarayu Herodes. Dina sajarah Amérika Serikat, kapausan, anu dilambangkeun ku palacuran Tirus, dipopohokeun, nepi ka ahir tina tujuh puluh taun anu simbolis. Sanggeus éta manéhna mimiti ngawihkeun lagu-lagu tipu dayana ka raja-raja bumi. Taun 200 SM ngalambangkeun iraha manéhna mimiti sacara kabuka ngawih ka para raja dina poé-poé panungtungan, pas saméméh hukum Minggu anu baris geura datang, sakumaha dilambangkeun dina ayat genep welas.
Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.
Saméméh “pasatujuan” urang Yahudi dina taun 161 SM nepi ka 158 SM, urang Makabe geus ngadedikasikeun deui Bait Allah, sakumaha dipiéling ku Hanukkah dina taun 164 SM. Tuluy tilu taun ti harita, bari masih kénéh dina perjuangan nu keur lumangsung ngalawan urang Siria, urang Yahudi Makabe ngadeukeutan Roma pikeun néangan pangrojong. “Pasatujuan” jeung Roma anu tuluy kabentuk harita jadi hiji ujian nubuat pikeun para murid nubuat Allah dina poé-poé panungtungan.
History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.
Sajarah netelakeun taun 161 SM minangka mangsa lumangsungna “pasapukan” éta, tapi para panaratas netelakeun sajarah éta minangka taun 158 SM. Naha Miller leres, atanapi para ahli sajarah modéren anu leres? Miller nambahan genep ratus genep puluh genep taun (666) kana taun 158 SM, tuluy nepi ka taun 508, nalika “anu sapopoé” dicabut. Sanajan sakumaha waé anjeun nalungtikna, bakal kacida héséna, komo lamun henteu sabenerna mustahil, pikeun manggihan pangrojong sajarah yén taun 158 SM téh minangka pasapukan antara urang Yahudi jeung urang Romawi.
Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.
Ayat genep welas téh nyaéta hukum Minggu, tapi saméméh sajarah éta, Roma asup kana sajarah pikeun ngadegkeun éta titingalian dina taun 200 SM. Pemberontakan Makabe mimiti di Modein dina 167 SM, sarta tungtungna maranéhna ngabaktikeun deui Bait Allah dina 164 SM. Tuluy ti 161 SM nepi ka 158 SM, urang Yahudi asup kana hiji pasatujuan jeung kakawasaan Romawi. Taun 161 SM nepi ka 158 SM ngagambarkeun hiji kurun waktu anu diperlukeun pikeun ngadegkeun “pakta.” Pamikiran ieu ngaidéntifikasi “pakta” éta saluyu jeung kasaksian para sajarawan, sarta ogé jeung bagan anu ditungtun ku panangan Gusti sarta teu meunang dirobah.
The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.
Para ahli sajarah ngawartosan ka urang yén prosés rundingan pasatujuan antara bangsa-bangsa kuna saperti Yuda jeung Roma dina abad ka-2 SM, rupa-rupa gumantung kana kaayaan hususna, protokol diplomatik, jeung dinamika kakawasaan nu kalibet. Biasana, prosés éta dimimitian ku salah sahiji pihak némbongkeun minat pikeun ngadegkeun hiji pasatujuan atawa pakumpulan jeung pihak séjén. Dina perkara Yuda jeung Roma, Yuda nu ngamimitian ngahubungi Roma pikeun ngajukeun hiji pakumpulan resmi.
Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.
Saluran diplomatik tangtu geus dimangpaatkeun pikeun nepikeun éta usul sarta ngamimitian rundingan. Ieu tangtu kudu ngalibetkeun pangiriman duta-duta atawa utusan ka Roma pikeun patepung jeung para pamingpin atawa wawakilna. Sanggeus rundingan dimimitian, dua pihak bakal ngabahas sarat-sarat tina perjangjian anu diajukeun. Ieu bisa ngalibetkeun runtuyan pasamoan, silih tukeur pesen diplomatik, sarta kamungkinan kalibetna pihak panengah atawa mediator pikeun ngalancarkeun sawala. Salila rundingan, unggal pihak bakal nimbangkeun sarat-sarat anu diajukeun ku pihak séjén sarta bisa waé nawarkeun usul tandingan atawa ménta parobahan kana sawatara sarat. Prosés ieu bisa ngalibetkeun tinimbangan anu taliti, konsultasi jeung para panaséhat, sarta paniléyan kana kamungkinan mangpaat jeung kakurangan tina perjangjian anu diajukeun.
If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.
Lamun kadua pihak ngahontal kasapukan ngeunaan sarat-sarat pajangjian éta, dokuméntasi resmi bakal disusun pikeun ngajéntrékeun sarat jeung katangtuan anu geus disatujuan ku dua belah pihak. Satuluyna, pajangjian éta kudu diratifikasi ku kawenangan masing-masing ti unggal nagara. Dina hal Roma, ieu bisa ngawengku pangesahan ku Sénat atawa ku badan pamaréntahan séjénna. Kitu deui, di Yuda, pajangjian éta kamungkinan gedé merlukeun pangesahan ti pamingpinana atawa ti déwan pamaréntahanana. Sanggeus diratifikasi, pajangjian éta bakal dilaksanakeun, sarta kadua pihak dipiharep taat kana sarat-saratna. Ieu bisa ngawengku rupa-rupa wangun gawé bareng, kasapukan pertahanan silih bélana, hubungan dagang, atawa wangun-wangun papacangan diplomatik séjénna sakumaha anu kaunggel dina éta pajangjian.
In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.
Dina abad kadua saméméh Masehi, lalampahan ti Yudea (anu perenahna di wewengkon Laut Tengah beulah wétan) ka Roma (anu perenahna di Italia tengah) tangtu mangrupa ikhtiar anu hésé sarta nyéépkeun waktu, utamana lamun nginget kana kawatesanan sarana angkutan jaman baheula. Jarak antara Yudea jeung Roma kira-kira 1.500 nepi ka 2.000 kilométer (930 nepi ka 1.240 mil), gumantung kana jalur anu dicokot. Lalampahan ku laut remen leuwih gancang sarta leuwih éfisién tibatan lalampahan ngalangkungan darat dina jaman baheula, tapi lalampahan ku laut gumantung kana angin anu keur lumangsung. Lalampahan ku kapal ti hiji palabuan di Yudea ka hiji palabuan di Italia (saperti Ostia, palabuan Roma) bisa nyokot sababaraha minggu, gumantung kana rupa-rupa faktor saperti kaayaan angin, arus laut, jeung jinis kapal anu dipaké.
Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.
Lalampahan darat ti Yudea ka Roma tangtu bakal leuwih lalaunan jeung leuwih beurat. Nu ngumbara kudu ngaliwatan rupa-rupa kaayaan wewengkon, kaasup pagunungan, lebak, jeung walungan, sarta nyanghareupan halangan saperti para begal jeung daérah-daérah anu mumusuhan. Diperkirakeun yén lalampahan ku leumpang atawa ku kareta anu ditarik ku kuda bisa merlukeun sababaraha bulan. Lilana waktu lalampahan ogé bakal kapangaruhan ku rupa-rupa faktor, saperti kaayaan jalan, kasadiaan panginepan jeung tempat-tempat reureuh, sarta kabutuhan pikeun istirahat jeung ngeusian deui bekel sapanjang jalan.
When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.
Nalika urang Yahudi Makabea ngupayakeun hiji persekutuan jeung Roma, maranéhna tangtu kudu ngutus duta-duta ka Roma. Sanggeus para duta éta ditampi ku panguasa-panguasa Romawi, bakal aya hiji mangsa rundingan. Dina téori sajarah, sabab teu aya catetan anu taliti, sanggeus hiji pajangjian diresmikeun, éta kudu dibawa deui ka Yudea pikeun dipastikeun, tuluy sigana kudu dipulangkeun deui ka Roma pikeun mastikeun panarimaan ti pihak urang Yahudi. Ampir teu mungkin dipercaya yén prosés ngabentuk hiji aliansi dina kurun waktu éta bisa diréngsékeun dina sataun, ku kituna pamahaman yén “persekutuan” éta ngawakilan hiji prosés ti 161 SM nepi ka 158 SM saluyu jeung garis-garis nubuat séjén anu nangtukeun sajarah nu ngakibatkeun kana hukum Minggu dina ayat genep welas.
A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.
Hiji “pakta” anu ku sakumna ahli sajarah disapuk yén diprakarsaan ku urang Yahudi Makabe, dimimitian di Yudea dina taun 161 SM. Tujuanana nya éta sangkan urang Yahudi meunang pangrojong pikeun nyanghareupan urang Siria, anu geus maranéhna hadapi ti saprak pamberontakan maranéhna mimiti dina taun 167 SM. Pamberontakan éta dipicu ku upaya Matatias, saurang imam Yahudi, jeung lima putrana, hususna Yudas Makabe, pikeun ngalawan kawijakan Helenisasi anu dipaksakeun ku panguasa Seleukid, Antiokhus IV Epifanes. Kawijakan-kawijakan ieu ngawengku usaha pikeun neken prak-prakan agama Yahudi sarta maksa panarimaan kana adat-istiadat jeung kapercayaan Yunani.
The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.
Pangbeberah anu micu kana pangrévoltan téh nyaéta hiji kajadian di désa Modein, tempat Mattathias nolak nurut kana hiji parentah pikeun ngurbankeun kurban ka hiji déwa Yunani. “Modein” asalna tina kecap Ibrani “modi’a,” anu hartina “ngadéklarasikeun” atawa “ngaprotes.” Dina protésna, Mattathias maéhan hiji urang Yahudi murtad anu rék ngalaksanakeun kurban éta, tuluy anjeunna jeung putra-putrana ngungsi ka pagunungan, ngamimitian hiji kampanye perang gerilya ngalawan pasukan Seleukid. Pangrévoltan Makabe lumangsung salila sababaraha taun, salila éta urang Makabe milu dina loba patempuran ngalawan urang Seleukid jeung sekutu-sekutuna. Sanajan jumlahna jauh leuwih saeutik jeung pakarangna jauh kurang lengkep, urang Makabe hasil ngahontal sababaraha kameunangan anu penting.
The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.
Kakaisaran Seleukia keur narékahan pikeun maksa agama Yunani ka urang Yahudi, sarta urang Yunani ngalambangkeun kaum globalis dina poé-poé panungtungan. Agamana katémbong dina woke-isme anu ayeuna keur dipaksakeun ka Amérika Sarikat jeung ka dunya, ku kakuatan-kakuatan globalis tina sistem perbankan, média arus utama, puseur-puseur atikan, jeung ngancurkeun béda-béda kabangsaan ngaliwatan imigrasi paksa ku jalma-jalma asing ilegal. Nalika Antiokhus Epifanes keur maksa agama Yunani ka urang Yahudi, aya urang Yahudi anu milu gawé bareng jeung usaha-usahana. Kaum Makabeu ngalambangkeun hiji golongan urang Yahudi murtad anu keur ngalawan agama Yunani, tapi aya ogé golongan séjén urang Yahudi murtad anu ngadukung pagawéan maksa diberlakukeunna agama Yunani.
Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.
Ayat genep welas téh nyaéta hukum Minggu anu baris geura datang, jeung pasatuan tilu rupa antara naga, sato galak, jeung nabi palsu. Sajarah éta dipiheulaan ku ayat tilu welas nepi ka lima welas, di mana tilu peperangan dina ayat opat puluh kajadian tina ayat sapuluh (1989), ayat sabelas jeung dua welas (perang Ukraina), jeung Perang Panium. Perang Panium ngagambarkeun hiji peperangan anu di dinya sato galak bumi anu boga dua tanduk unggul ngalawan filsafat-filsafat kaagamaan jeung pulitik para globalis.
In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.
Dina peperangan éta présidén panungtung Amérika Sarikat kudu nyanghareupan akibat tina kameunangan Putin jeung runtuhna saterusna anu kagambarkeun dina ayat sabelas jeung dua belas. Anjeunna bakal ngawangun hiji pakait jeung NATO, atawa Perserikatan Bangsa-Bangsa, supaya ngabéréskeun balukar tina runtuhna Rusia, sarta dina sajarah pakait éta anjeunna bakal ngalibetkeun Perserikatan Bangsa-Bangsa dina Patempuran Panium. Patempuran katilu dina ayat opat puluh bakal sarua jeung patempuran kahiji dina ayat opat puluh. Sakumaha Uni Soviét runtuh ku kakawasaan ékonomi jeung militér Amérika Sarikat, para globalis dina Perserikatan Bangsa-Bangsa bakal kapaksa ngulang “perestroika,” komponén konci tina upaya Gorbachev pikeun ngaréformasi Uni Soviét, sanajan dina ahirna hal éta milu nyumbang kana buyarna sistem Soviét jeung ahirna bubarna Uni Soviét.
The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.
Perang katilu digambarkeun ku perang kahiji, sarta ngaliwatan ékonomi jeung tekanan militér Trump, sakumaha dilambangkeun ku Reagan, bakal maksa Perserikatan Bangsa-Bangsa kana “perestroika,” anu hartina nyusun deui atawa réformasi. Ieu panyusunan deui bakal nempatkeun Amérika Sarikat dina kapala sistem sapuluh raja anu nya éta Perserikatan Bangsa-Bangsa. Dina éta perang, kapausan tuluy bakal ngenalkeun dirina kana sajarah, kalayan ngaku yén dirina téh pangabela sistem anu waktu éta keur ditaklukeun ku Trump.
In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.
Dina sajarah anu sarua, Trump bakal nyanghareupan hiji Perang Sipil internal anu bakal dipaksa pikeun diungkulan ku anjeunna, sakumaha Abraham Lincoln dipaksa pikeun ngungkulanana. Perang Sipil éta bakal lumangsung antara dua faksi murtad anu silih papaséa di jero Amérika Sarikat. Hiji golongan diwakilan ku jalma-jalma anu geus narima agama jeung filsafat woke-ism, nyaéta para globalis progresif ti dua partéy pulitik. Golongan séjénna (MAGA-ism) ngaku dirina Protestan sajati, sanajan maranéhna geus kaleungitan éta gelar dina taun 1844.
The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.
Fraksi Présidén téh dilambangkeun ku MAGA-isme, sarta dumasar kana klaim nu sesat yén maranéhna ngajaga Protestanisme sajati jeung Konstitusi. Klaim Woke-isme nyaéta ageman Ibu Bumi, Jaman Anyar, jeung kayakinan yén Konstitusi diterapkeun nurutkeun kaayaan anu keur lumangsung dina norma-norma masarakat, lain nurutkeun gagasan-gagasan kolot para bapa pangadeg.
Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.
Mattathias (Trump) bakal mungkas kana usaha-usaha kaum Demokrat globalis-progresif di jero Amérika Sarikat, sakumaha diwakilan ku pamarontakan anu dimimitian di Modein dina taun 167 SM. Satuluyna, Trump bakal ngulang sajarah taun 164 SM, waktu urang Makabe ngabaktikeun deui Bait Allah, sakumaha dipiéling ku panglaksanakeun Hanukkah. Tuluy dina mangsa anu diwakilan ku periode ti taun 161 SM nepi ka 158 SM, Trump bakal ngamimitian dorongan pamungkas pikeun ngadegkeun gambar kapausan, nyaéta hiji gambar anu nandakeun hiji hubungan anu teu sah antara kakawasaan agama jeung kakawasaan pulitik. Dina taun 158 SM pakumpulan éta bakal dilaksanakeun sakumaha hukum Minggu anu bakal geura datang tina ayat genep belas ditegakkan.
Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.
Daniel sabelas mimitina ngaidentifikasi kumaha Roma sacara pulitik nyokot kakawasaan, tuluy Daniel ngulang sarta ngalegaan sajarah anu sarua ku hiji jalur anu ngaidentifikasi kumaha Roma nyanghareupan umat Allah dina sajarah anu éta kénéh. Ti ayat genep welas nepi ka ayat salapan welas, tilu halangan pikeun Roma kapir dina nyokot kakawasaan dunya digambarkeun. Dina ayat genep welas, Siria ditaklukkeun ku Roma kapir dina taun 65 SM, tuluy Yudea ditaklukkeun ku Pompey dina taun 63 SM. Ayat genep welas ngaidentifikasi iraha Roma kudu nangtung di tanah anu mulya, sarta ku kitu keur ngalambangkeun hukum Minggu dina ayat opat puluh hiji tina pasal anu sarua.
It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”
Penting pikeun dicatet yén sajarah panaklukan éta lumangsung dina taun 63 SM [sajajar jeung 1863], di tengah-tengah hiji perang sipil anu keur lumangsung di jero Yerusalem. Uriah Smith nyatakeun, “Nalika Pompey mulang tina ekspedisi-Na ngalawan Mithridates, raja Pontus, dua jelema nu silih saingan, Hyrcanus jeung Aristobulus, keur rebutan makuta Yudea.”
The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.
Ngaran “Hyrcanus” jeung “Aristobulus” duanana asalna tina basa Yunani sarta miboga harti sajarah anu penting, hususna dina kontéks sajarah urang Yahudi dina mangsa Hellenistik jeung dinasti Hasmonean. “Hyrcanus” diturunkeun tina kecap Yunani “Hurkanos,” anu sigana asalna tina kecap “hurkan,” anu hartina “ajag” dina basa Pérsia. Hyrcanus téh ngaran anu dipaké ku sababaraha pangawasa Hasmonean. “Aristobulus” hartina “panaséhat anu panghadéna” atawa “pituah anu panghadéna.” Aristobulus ogé ngaran anu dipaké ku sababaraha pangawasa Hasmonean. Boh “Hyrcanus” boh “Aristobulus” téh ngaran-ngaran anu pakait jeung tokoh-tokoh penting dina sajarah urang Yahudi dina mangsa Hasmonean. Maranéhna nyaéta para pangawasa anu ngalakonan kalungguhan penting dina pamaréntahan jeung perluasan Karajaan Hasmonean di Yudea. Turunan sarta wakil-wakil profétik ti karajaan Hasmonean dina jaman Kristus nyaéta urang Parisi.
When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.
Nalika Pompey nalukkeun Yerusalem, aya dua golongan pulitik anu sarua ngasupkeun asal-usulna ka mangsa pemberontakan anu dilambangkeun ku Modein dina taun 167 SM. Sanggeus Pompey kaseret kana éta pemberontakan, manéhna mutuskeun pikeun ngarebut Yerusalem, sarta golongan pulitik Aristobulus mutuskeun pikeun ngalawan anjeunna, ari golongan Hyrcanus mutuskeun pikeun muka panto-panto gerbang ka Pompey. Tuluy Pompey ngalancarkeun seranganana ka Yerusalem, sarta tilu bulan ti harita Yerusalem salawasna aya dina kakawasaan yurisdiksi Roma.
By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.
Dina ayat salapan welas, Mesir, panghalang katilu jeung panungtung, dirampas ku Roma. Tuluy dina ayat dua puluh, kalahiran Kristus dicirian nalika Daniel mimiti nerangkeun kumaha Roma bakal nyanghareupan umat Allah dina sajarah éta. Dina ayat dua puluh hiji jeung dua puluh dua, Kristus disalib. Dina ayat dua puluh tilu, pasatujuan anu mimiti ti 161 SM nepi ka 158 SM dicirian langsung sanggeus ayat-ayat anu ngagambarkeun salib, tempat urang Yahudi murtad ngawawarkeun yén maranéhna “teu boga raja iwal ti Kaisar.” Garis turunan urang Yahudi murtad, anu dilambangkeun ku kaum Makabe, anu geus ngalawan asupan filsafat agama Yunani, sarta ku cara kitu ngawangun hubungan anu najis jeung Roma, nuturkeun ayat anu nandaan sajarah salib, nalika buah tina hubungan najis maranéhna kacida écésna nembongan.
The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.
Shekinah henteu kungsi mulang deui ka Bait Allah anu diadegkeun sanggeus tujuh puluh taun panawanan. Kasaksian nubuat anu pamungkas, anu diproklamasikeun ku Malakhi, dipasihkeun kira-kira dina pertengahan abad kalima SM. Teu aya deui ayana Allah anu katingali, atawa kasaksian kenabian naon waé, salila ratusan taun saméméh urang Makabe nangtung ngalawan pangaruh Yunani globalis. Dina awal pemberontakan maranéhna, maranéhna ngalaksanakeun pisan pemberontakan anu kungsi dicobian ku duanana, ku Ptolemaios jeung Raja Uzia, nalika éta dua raja ngupayakeun ngalaksanakeun kalungguhan imam jeung ngadamel kurban di Bait Allah.
Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.
Jonathan Apphus (anu ogé katelah Jonathan Maccabeus) téh salah saurang putra Mattathias, anu ngamimitian Pemberontakan Makabe, sarta anjeunna maénkeun peran anu penting dina mingpin pemberontakan urang Yahudi ngalawan Kakaisaran Seleukid. Sanggeus pupusna lanceukna, Judas Maccabee, dina peperangan, Jonathan nyekel kapamingpinan pasukan Makabe. Sajaba ti kapamingpinan militér jeung pulitikna, Jonathan ogé ngemban kalungguhan minangka imam agung, ngalayanan minangka pamingpin rohani bangsa Yahudi. Kalungguhan gandana Jonathan minangka boh pamingpin boh imam agung nandaan hiji kamajuan anu penting dina sajarah Yahudi, ku sabab éta ngahijikeun kakawasaan pulitik jeung kaagamaan dina dinasti Hasmonea. Kapamingpinanana ngabantu nguatkeun otonomi Yahudi sarta ngadegkeun kakawasaan Hasmonea di Yudea.
The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.
Dosa pisan anu ku Ptolemaios diusahakeun sanggeus kameunangan di Raphia téh kacumponan dina pisan awalna pemberontakan para Makabe. Éta dosa anu sarua anu dilawan ku para imam dina jaman raja Uzia, nanging pembélaan anu diaku ku para Makabe kana palayanan Bait Allah téh mangrupa perwujudan anu sesat tur barontak tina gabungan antara garéja jeung nagara, sarta ku kituna ngalambangkeun pemberontakan Protestantisme murtad anu ayeuna keur ngahimpun pangrojong ka Trump pikeun ngalawan panyusupan woke-isme globalisna Biden.
The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.
Kitab Suci ngajarkeun yén maranéh bakal dipikawanoh ku buahna, sarta urang Parisi dina mangsa Kristus téh nya éta sesa panungtung dinasti Hasmonea anu dimimitian ku Mattathias. Mattathias, jeung pambarontakan anu anjeunna mimitian, ngahasilkeun buah-buah Parisi-isme, kitu deui Protestan murtad anu ngarojong konsép “Make America Great Again”. Amérika kungsi agung nalika Konstitusi dipikaharti ngajaga sangkan gareja jeung nagara papisah ti silih, nanging dina mujijat palsu anu dilambangkeun ku kameunangan anu dipiéling ku pésta Hanukkah, gerakan pikeun panerapan undang-undang Minggu bakal kaluar ka tempat anu kabuka.
We will continue this study in the next article.
Urang baris neraskeun ieu ulikan dina artikel salajengna.
“Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.
“Teu lila ti baheula, jalma-jalma anu ngemban bebeneran amanat malaikat katilu remen dianggap saukur tukang ngageumpeurkeun. Ramalan maranéhna yén kateuadilan dina widang agama bakal ngarebut kakawasaan di Amérika Sarikat, yén garéja jeung nagara bakal ngahiji pikeun nganiaya jalma-jalma anu ngajaga parentah-parentah Allah, geus dinyatakeun teu aya dasarna jeung pikaseurieun. Kalawan pinuh kayakinan geus ditegaskan yén ieu nagri moal kungsi jadi lain ti naon anu geus kungsi jadi dirina—pangjaga kabébasan agama. Tapi nalika perkara maksa pangreksaan poé Minggu beuki lega diaduk-aduk, kajadian anu salila kieu dipikacurigaan jeung teu dipercaya téh katempo keur ngadeukeutan, sarta amanat katilu bakal ngahasilkeun pangaruh anu saméméhna moal bisa dihontalna.”
“In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.
“Dina unggal turunan Allah geus ngutus hamba-hamba-Na pikeun nyaram dosa, boh di dunya boh di garéja. Tapi jalma-jalma hayang diucapan perkara-perkara anu ngalemeskeun, jeung bebeneran anu murni, tanpa hiasan, henteu katarima. Loba para réformator, waktu ngamimitian pagawéanana, netepkeun pikeun ngajalankeun kawijaksanaan anu gedé dina nyerang dosa-dosa garéja jeung bangsa. Maranéhna miharep, ku conto kahirupan Kristen anu murni, bisa nungtun jalma-jalma balik deui kana ajaran-ajaran Alkitab. Tapi Roh Allah sumping ka maranéhna sakumaha Anjeunna sumping ka Élia, ngagerakkeun anjeunna pikeun nyaram dosa-dosa hiji raja jahat jeung hiji bangsa anu murtad; maranéhna teu bisa nahan diri tina ngawawarkeun ucapan-ucapan Alkitab anu lugas—ajaran-ajaran anu saacanna ku maranéhna karasa beurat pikeun ditepikeun. Maranéhna didorong pikeun kalayan sumanget ngumumkeun bebeneran jeung bahaya anu ngancam jiwa-jiwa. Kecap-kecap anu dipaparinkeun ku Gusti ka maranéhna, ku maranéhna diucapkeun, tanpa sieun kana balukarna, sarta jalma-jalma kapaksa ngadéngé éta pangéling-ngéling.”
“Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.
“Ku kituna amanat malaikat katilu bakal diumumkeun. Nalika waktuna datang supaya éta ditepikeun kalayan kakawasaan anu panggedéna, Gusti bakal damel ngaliwatan pakakas-pakakas anu handap asor, mingpin pikiran jalma-jalma anu ngakhususkeun dirina pikeun palayanan-Na. Para pagawe bakal dipaparin kualifikasi lain ku atikan ti lembaga-lembaga sastra, tapi ku pengurapan Roh-Na. Jalma-jalma anu boga iman jeung doa bakal didorong pikeun indit maju kalayan sumanget suci, ngawartakeun kecap-kecap anu dipasihkeun ku Allah ka maranéhna. Dosa-dosa Babul bakal dibuka ka umum. Balukar anu pikahariwangeun tina maksa palaksanaan tata cara garéja ku kakawasaan sipil, panyusupan spiritisme, kamajuan kakawasaan kapapaan anu nyumput tapi gancang—sakabéh éta bakal dibongkar. Ku ieu peringatan-peringatan anu khidmat, rahayat bakal digugah. Rébuan kali rébuan bakal ngadéngékeun, anu can kungsi ngadéngé kecap-kecap saperti kieu. Kalayan kaheranan maranéhna ngadéngé kasaksian yén Babul téh garéja anu geus ragrag ku sabab kasalahan-kasalahan jeung dosa-dosana, ku sabab nampik bebeneran anu dikirimkeun ka dirina ti sawarga. Nalika rahayat indit ka guru-guru maranéhna baheula kalayan pananya anu sumanget, Naha ieu hal-hal téh enya? para palayan nampilkeun dongeng-dongeng, bernubuat hal-hal anu mulus, pikeun ngagentos kasieun maranéhna jeung nenangkeun nurani anu geus kagugah. Tapi ku sabab loba anu nolak pikeun wareg ku saukur otoritas manusa sarta nungtut hiji ‘Kieu timbalan Gusti’ anu jelas, palayanan anu kawentar, saperti urang Parisi baheula, pinuh ku amarah lantaran otoritas maranéhna dipertanyakan, bakal nyebut amanat éta asalna ti Iblis sarta ngahudangkeun balaréa anu mikaresep dosa pikeun ngahinakeun jeung nganiaya jalma-jalma anu ngawartakeun éta.”
“As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.
“Sabada pasaliaan éta ngalegaan ka widang-widang anyar sarta pikiran jalma-jalma diarahkan ka hukum Allah anu geus dipopohokeun jeung ditindes, Iblis jadi kacida giatna. Kakuatan anu ngiringan kana éta pekabaran ngan ukur bakal ngajadikeun jalma-jalma anu nentangna beuki ngamuk. Para rohaniwan bakal ngaluarkeun usaha-usaha anu ampir ngaleuwihan kamampuhan manusa pikeun nyumputkeun cahaya, sangkan éta cahaya ulah nyorot ka jamaah maranéhna. Ku sagala cara anu aya dina kakawasaan maranéhna, maranéhna bakal narékahan pikeun neken paguneman ngeunaan patalékan-patalékan anu penting pisan ieu. Garéja ménta bantuan kana panangan kakuatan pamaréntahan sipil, sarta dina pagawéan ieu, kaum papis jeung kaum Protestan ngahiji. Sabada gerakan pikeun maksa pangajén poé Minggu jadi beuki wani jeung teges, hukum bakal diterapkeun ngalawan jalma-jalma anu ngajaga parentah-parentah Allah. Maranéhna bakal diancam ku denda jeung panjara, sarta sawatara bakal ditawarkeun kalungguhan anu boga pangaruh, kitu deui ganjaran-gajaran jeung kauntungan séjén, minangka pangjurung sangkan maranéhna mungkir kana iman maranéhna. Tapi jawaban maranéhna anu pageuh nyaéta: ‘Tuduhkeun ka kami tina firman Allah kasalahan kami’—paménta anu sarua anu kungsi diucapkeun ku Luther dina kaayaan anu sarupa. Jalma-jalma anu disanghareupkeun ka pangadilan méré pambélaan anu kuat pikeun bebeneran, sarta sawatara anu ngadéngé maranéhna jadi kahudang pikeun nangtung ngajaga sakabéh parentah-parentah Allah. Ku kituna cahaya bakal dibawa ka hareupeun rébuan jalma anu, upama henteu kitu, moal nyaho nanaon ngeunaan bebeneran-bebeneran ieu.” The Great Controversy, 605, 606.