When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.
Nalika tanduk leutik Roma digambarkeun dina ayat salapan nepi ka dua welas tina Daniel pasal dalapan, éta mangrupakeun lambang anu rusak, sabab éta mangrupa lambang transvestitisme, saurang nu maké pakéan lawan jinis nu ngalanglang antara lalaki jeung awéwé. Ieu saluyu jeung pamahaman Millerite yén Roma digambarkeun ku dua fase, fase kahiji nyaéta kapamaréntahan nagara Roma jeung fase kadua nyaéta kapamaréntahan garéja Roma, tapi dina osilasi génder dina ayat-ayat éta, tanduk leutik téh kaluar tina runtuyan sajarah jeung nubuat (rusak). Tapi unggal tina opat ayat éta ngagambarkeun sajarah anu pakait langsung boh jeung kapamaréntahan nagara Roma boh jeung kapamaréntahan garéja Roma. Roma kapir nganiaya sakumna jalma anu nolak kakawasaan kaisarna, tapi panyiksa ti Roma kapausan (awéwé) dina ayat sapuluh sacara husus diarahkeun ka sawarga.
In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.
Dina pamahaman kaum Millerite yén Roma téh karajaan kaopat jeung nu pamungkas, ayana osilasi ti nagara ka garéja tuluy ka nagara deui tuluy ka garéja deui moal jadi perkara anu matak dipaliré. Maranéhna geus ningali campuran beusi jeung taneuh liat dina suku-suku patung dina Daniel pasal dua, sarta saukur ngartos éta minangka dua fase Roma, kalayan henteu hariwang pikeun netepkeun runtuyan sajarah anu tangtu ngeunaan karajaan kaopat jeung kalima. Kitu deui pamahaman maranéhna ngeunaan pasal tujuh, di mana tanduk anu nyarita hal-hal gedé ngalawan Nu Maha Luhur, geus nyabut tilu tanduk tina sapuluh tanduk asalna tina sato galak Roma. Sanajan Miller enya-enya ngakuan osilasi gender dina ayat salapan nepi ka dua welas, éta moal penting pikeun pamahamanana yén karajaan kaopat téh Roma. Dina pamahaman Millerite, karajaan kaopat réngsé dina taun 1798, sarta kajadian nubuat salajengna nyaéta Kadatangan Kadua Kristus.
The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.
Taranduk anu sipatna bikang nandakeun éta awéwé anu ngalakukeun jina rohani jeung taranduk anu sipatna jalu, sarta digambarkeun dina ayat sapuluh jeung dua belas.
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
Lajeng eta jadi beuki ageng, nepi ka kaom sawarga; sarta sawatara ti eta kaom jeung ti bentang-bentang dialungkeunana ka bumi, tuluy diinjak-injak. Daniel 8:10.
The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.
Panganiayaan ti kakawasaan kapapaan diarahkeun ngalawan Kakristenan (pasukan sawarga), sarta dina ayat dua welas, Roma kapapaan (awéwé), nampa kakawasaan pikeun ngalaksanakeun padamelan rajapati-na ngaliwatan palanggaran ku cara ngazinah jeung raja-raja Éropa.
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
Sarta pasukan dipasrahkeun ka anjeunna pikeun ngalawan kurban sapopoé ku sabab palanggaran, sarta éta ngalemparkeun bebeneran ka taneuh; sarta éta ngalakonan kitu, tuluy hasil. Daniel 8:12.
The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”
“Pasukan” dina ayat éta ngagambarkeun kakawasaan militér anu dipasrahkeun ka kapausan “ngalawan anu sapopoé.” Kecap “ngalawan” hartina “ti.” Ti raja-raja kafir Éropa (Roma kafir), anu diwakilan ku “anu sapopoé,” rojongan militér (hiji pasukan) dipasrahkeun ka kapausan “ku sabab palanggaran.” Gabungan garéja jeung nagara, kalayan garéja nu ngadalikeun hubungan éta, nyaéta “palanggaran.” Anggur tina palanggaran éta nyaéta getih urang Kristen. Sanggeus kapausan ngawasa pasukan-pasukan Roma kafir, Roma kapausan (“éta”) “ngalungsurkeun bebeneran ka taneuh; sarta éta ngalaksanakeunana, jeung hasil.”
In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:
Dina Daniel pasal sabelas, ayat tilu puluh hiji, pasrahna bala ka Roma papal ogé digambarkeun:
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. Daniel 11:31.
Jeung pasukan-pasukan bakal nangtung di pihakna, sarta maranéhna bakal ngotoran tempat suci anu jadi benteng kakuatan, sarta bakal nyabut kurban sapopoé, sarta maranéhna bakal masang kajahatan keji anu nyababkeun karuksakan. Daniel 11:31.
The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.
Ayat éta keur nandakeun parobahan sajarah ti Roma kapir ka Roma kapapaan. Dina ayat éta, “panangan-panangan” téh nyaéta para raja Éropa anu mimiti nangtung ngabéla kapapaan, dimimitian ku Clovis, raja urang Franka (Perancis), dina taun 496. “Panangan-panangan” éta ogé najiskeun “Bait Kasucian kakuatan” (kota Roma), ngaliwatan peperangan anu terus-terusan ti abad kaopat teras nepi ka taun 538. “Panangan-panangan” éta ogé nyingkirkeun lalawanan kapir kana naékna kakawasaan kapapaan, sarta dina taun 508, lalawanan kapir geus réngsé.
The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.
Kecap anu ditarjamahkeun jadi “nyabut,” nyaéta kecap Ibrani “sur” sarta hartina “ngaleungitkeun”. “Leungeun-leungeun” nempatkeun “kajijikeun anu matak nyieun taringgul” (kapapaan), dina tahta bumi dina taun 538. Nalika Daniel pasal dalapan, ayat dua belas netelakeun yén “sapasukan” dipasrahkeun ka tanduk leutik awéwé, éta saluyu jeung kasaksian ayat tilu puluh hiji dina pasal sabelas. Kitab Wahyu ogé méré kasaksian kana bebeneran anu sarua dina pasal tilu welas.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Jeung sato galak anu ku abdi katingali téh sarupa jeung macan tutul, suku-sukuna kawas suku biruang, jeung sungutna kawas sungut singa; sarta naga mikeun ka anjeunna kakawasaanana, tahta-na, jeung kawenangan anu gedé. Wahyu 13:2.
Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”
Sadérék White sacara langsung ngaidéntifikasi yén sato galak dina ayat kadua téh nyaéta kapapaan, sarta yén naga dina éta ayat téh nyaéta Roma kapir. Roma kapir masrahkeun tilu hal ka kapapaan; “kawasana, jeung tahta-na, jeung kakawasaan anu gedé.”
The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”
Kakuatan militér dipasrahkeun ku Roma kafir dimimitian ku Clovis dina taun 496. “Tahta” pikeun maréntah ti dinya dipasrahkeun ka kapapaan dina taun 330, nalika Kaisar Konstantinus mindahkeun ibu kotana ka Konstantinopel, bari ninggalkeun urut kota ibu kotana, nyaéta Roma, dina pangawasan garéja papal. Dina taun 533, Kaisar Yustinianus netepkeun yén paus téh kapala garéja jeung nu ngabenerkeun jalma-jalma sesat, sahingga masrahkeun “kakawasaanana nu agung” ka paus di Roma. Ayat ka-dua welas tina Daniel pasal dalapan nandakeun waktu nalika hiji “pasukan” dipasrahkeun, sarta éta bebeneran nubuat diteguhkeun ku loba saksi. Ti mimiti titik waktu éta (dimimitian dina taun 496), kapapaan “makmur.”
It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.
Eta baris terus “praktek” jeung “hasil” nepi ka ahir murka ka karajaan Israil beulah kalér réngsé dina taun 1798, sarta kapausan narima tatu na anu matak maot.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Jeung raja éta bakal ngalampahkeun nurutkeun kahayangna sorangan; sarta anjeunna bakal ngangkat dirina, jeung ngagedékeun dirina saluhureun unggal allah, sarta bakal ngucapkeun hal-hal anu matak heran ngalawan Allahna sagala allah, sarta bakal hasil nepi ka amarah éta réngsé dilaksanakeun; sabab naon anu geus ditangtukeun éta bakal kajadian. Daniel 11:36.
Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.
Ayat salapan dina pasal dalapan ngajelaskeun Rum anu maskulin (Rum kapir), sarta ngagambarkeun prosés panaklukan tilu-léngkah anu dihontal ku Rum kapir, anu janten perlambang tina tilu wewengkon géografis anu kudu ditaklukkeun supaya Rum kapausan ditegakkan dina tahta bumi, sakumaha diwakilan ku tilu tanduk anu dicabut dina pasal tujuh. Dua panaklukan tilu-léngkah éta, boh ku Rum kapir boh ku Rum kapausan, ngagambarkeun tilu halangan géografis Rum modéren, dina ayat opat puluh nepi ka opat puluh tilu tina Daniel sabelas. Saterusna dina pasal dalapan, ayat sabelas, tanduk leutik anu maskulin (Rum kapir) deuih diwakilan. Dina éta ayat, logika anu disucikeun téh kacida pageuhna, nepi ka jalma-jalma anu pinuh ku cemooh anu maréntah Yerusalem kapaksa ngenalkeun sababaraha kabohongan téologis pikeun ngadegkeun pondasi palsu maranéhna.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Malah, manéhna ngagedékeun dirina nepi ka Pangeran pasukan, sarta ku manéhna kurban sapopoé dicabut, jeung tempat tempat suci-Na diruntuhkeun. Daniel 8:11.
As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.
Nalika urang mimiti ngabahas koin jeung permata palsu anu geus diasupkeun kana Adventisme ti saprak 1863, kedah dicatet yén aya dua widang utama kaparigelan téologis anu disangka ku Adventisme jadi kaunggulanana, anu dijadikeun dasar pikeun ngajaga doktrin-doktrin Protestantisme nu murtad jeung Katolik. Pangakuan anu dijieun ku para teolog modéren Adventisme nyaéta yén maranéhna boh ahli dina sajarah Alkitab, boh ahli dina basa-basa Alkitab. Panerapan maranéhna kana ayat éta nembongkeun yén firman nubuat geus jadi siga kitab anu disegel pikeun maranéhna, sarta ogé nembongkeun yén pangakuan maranéhna minangka ahli dina basa-basa Alkitab téh saukur mangrupa wujud modéren tina Farisiisme.
First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.
Kahiji nyaéta teu dipaliréna osilasi génder pikeun tanduk leutik dina ayat salapan nepi ka dua belas. Lamun maranéhna saenyana ahli dina basa Ibrani, maranéhna moal mungkir, atawa ngurangan kanyataanana, yén Daniel kalayan dihaja migunakeun osilasi génder dina ayat-ayat éta. Tanduk leutik téh dilambangkeun dina duanana génder, sarta éta génder silih gentos maju-mundur sapanjang ayat-ayat éta. Para teolog nyoba nutupan kanyataan ieu ku omong kosong jeung koin palsu, sabab éta écés nunjukkeun yén ayat sabelas téh nujul kana Roma pagan, lain Roma kapausan. Tangtu baé maranéhna keukeuh yén tanduk leutik dina ayat sabelas téh paus, padahal sabenerna éta téh Roma pagan.
Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).
Sakali geus diaku yén dua tina opat ayat ngeunaan tanduk leutik téh maskulin sarta dua deui féminin, mangka jadi basajan pikeun ngalebetkeun bebeneran Alkitabiah yén awéwé dina nubuat Alkitab ngalambangkeun hiji garéja, sedengkeun lalaki ngalambangkeun hiji nagara. Ku nyaho ieu, sakumna anu daék ningali bisa ngartos yén tanduk leutik dina ayat sabelas téh nyaéta Roma maskulin (Roma pagan), lain Roma féminin (Roma papal).
The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”
Ayat éta ku kituna kaharti ngajar yén Roma kapir (anjeunna) ngagedékeun dirina nepi ka ngalawan Pangéran bala tentara, sakumaha anu dilakukeun ku Roma kapir nalika nempatkeun Pangéran bala tentara dina salib Kalvari. Henteu ngan Roma kapir ngagedékeun dirina ngalawan Kristus dina salib, ayat éta neraskeun ku nyebutkeun yén ku anjeunna (Roma kapir) “kurban sapopoé dicabut.”
In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.
Dina kitab Daniel aya dua kecap Ibrani anu duanana ditarjamahkeun jadi “nyandak jauh”. Kecap-kecap éta nyaéta “sur” jeung “rum”. Duanana kecap dipaké dina palayanan tempat suci. “Sur” hartina nyabut atawa miceun, jeung nalika lebu tina altar di tempat suci dipiceun, kecap anu dipaké pikeun nerangkeun miceunna lebu éta nyaéta “sur”. Kecap “rum” hartina ngangkat jeung ngamulyakeun, jeung nalika imam di tempat suci kudu ngangkat hiji kurban ayun, manéhna kudu “rum” (ngangkat) kurban éta. Dina ayat sabelas, Roma kapir (“anu sapopoé”) bakal “rum” (nyandak jauh) kakapiran ku cara ngangkat jeung ngamulyakeun agama kakapiran.
Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.
Roma kapir bakal ngangkat sarta ngamulyakeun agama kapir. Para teolog Advent anu ngaku ahli dina basa-basa Alkitab milih ngartikeun unggal kamunculan ungkara “take away” dina kitab Daniel minangka “remove”. Maranéhna gagal ngakuan katangtuan jeung katepatan anu has dina tulisan Daniel, ku kituna maranéhna nempatkeun dirina leuwih luhur ti batan nabi Daniel.
The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”
Para ahli teologi anu ngaku ngartos kana basa-basa Alkitab ngedalkeun alesan-alasan pikeun ngabenerkeun naha Daniel dimaksudkeun nyarita hal anu sarua, nalika anjeunna ngagunakeun dua kecap anu béda. Maranéhna nyusun ulikan kecap anu panjang jeung matak nyapekeun pikeun ngadukung klaim-klaim palsu maranéhna. Para ahli teologi anu ngaku ngartos sajarah Alkitab ngabantah yén panerapan anu palsu éta dumasar kana pangakuan yén dina mangsa-mangsa sajarah anu béda, kecap anu sarua bisa waé ngandung harti anu béda, ku kituna nalika Daniel ngagunakeun dua kecap anu béda, ngan saurang ahli sajarah baé anu bisa nangtukeun naon sabenerna anu dimaksud ku Daniel. Penting pikeun ngaidentifikasi ieu dua métode palsu, sabab métode-métode ieu remen dipaké ku para ahli teologi anu narékahan nyumput tina métodologi “line upon line.”
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Enya, manéhna ngagedékeun dirina nepi ka ngalawan ka Pangéran ti pasukan langit, sarta ku anjeunna kurban sapopoé dileungitkeun, jeung tempat tempat suci-Na dirubuhkeun. Daniel 8:11.
The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”
Kecap anu ditarjamahkeun minangka “dicabut” dina ayat éta hartina “diangkat jeung dimulyakeun”. Éta henteu hartina miceun. Kanyataan ieu nimbulkeun kabingungan jeung kontradiksi pikeun para teolog Advent, sabab premis-premis maranéhna henteu tahan lamun diuji ku panalungtikan basajan kana ayat éta, nalika harti sabenerna tina kecap anu dipaké ku Daniel diterapkeun kana ayat éta. Maranéhna ngabantah yén tanduk leutik dina ayat éta téh Roma kapausan, ku kituna ayat éta bakal kabaca yén “ku anjeunna” (Roma kapausan) “anu sapopoe téh diangkat.”
They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.
Tangtu maranéhna henteu aya masalah pikeun ngasupkeun kecap tambahan anu ku Sister White dinyatakeun sacara langsung minangka hal anu ditambahkeun ku hikmah manusa sarta henteu lumaku kana éta téks.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.
“Tuluy kuring ningali patalina jeung ‘sapopoe’ (Daniel 8:12), yén kecap ‘kurban’ téh ditambahan ku hikmat manusa, sarta henteu kaasup kana téks, jeung yén Gusti masihan pamadegan anu leres ngeunaan éta ka jalma-jalma anu nyuarakeun ceurik jam pangadilan.” Early Writings, 74.
They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.
Aranjeunna nangtukeun “anu sapopoé” minangka palayanan Kristus di Bait Suci, ku kituna “kurban sapopoé” ngadukung pamadegan yén “anu sapopoé” téh nyaéta karya pangurbanan Kristus di Bait Suci sawarga. Tapi ilham netelakeun yén kecap “kurban” “teu kaasup kana éta téks”.
When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.
Nalika para nu mabok di Éfraim ngaidentifikasi “anu sapopoé” minangka pagawéan Kristus di Bait Suci, mangka éta ayat bakal kabaca, “ku manéhna” (Roma kapapaan) “anu sapopoé dicabut,” atawa bakal kabaca, “ku kakawasaan kapapaan, palayanan Kristus di Bait Suci dicabut.” Maranéhna saenyana ngajarkeun kasasaran ieu. Maranéhna keukeuh yén ku jalan poékna pamaréntahan kapapaan, pamahaman anu sajati ngeunaan palayanan Kristus di Bait Suci geus disingkirkeun tina pikiran manusa.
Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?
Nanging kecap anu ditarjamahkeun jadi “ngaleungitkeun,” lain hartina miceun atawa nyabut; hartina nya éta ngangkat luhur jeung ngamulyakeun. Lamun para ahli anu ngaku-ngaku ngawasaan basa-basa Alkitab nerapkeun kalawan leres harti kecap Ibrani “rum” kana éta petikan, tarjamahan maranéhna kudu nyebut kieu: “ku kakawasaan kapausan, palayanan tempat suci Kristus diangkat luhur jeung dimulyakeun.” Iraha kapausan kungsi ngangkat luhur jeung ngamulyakeun Kristus?
They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.
Maranéhna ngupayakeun maksakeun harti kecap Ibrani “sur” kana kecap Ibrani “rum.” Daniel ngagunakeun kecap “sur,” anu hartina miceun, dina patalina jeung “anu sapopoé” dina dua ayat séjén, tapi dina ayat sabelas, Daniel milih kecap “rum” anu hartina ngangkat jeung ngamulyakeun. Henteu ngan saukur yén sajian dongéng ngeunaan ayat ieu téh kabodoan lantaran nyasabkeun harti kecap anu ditarjamahkeun jadi “dicabut,” tapi ogé teu kungsi aya hiji mangsa nalika palayanan Kristus di Bait Suci sawarga ku cara naon baé dipiceun ti manusa.
But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.
Tapi ieu Jalma, ku sabab anjeunna langgeng salalawasna, miboga kaimaman anu teu robah. Ku sabab eta, anjeunna oge sanggup nyalametkeun nepi ka sampurna jalma-jalma anu datang ka Allah ku anjeunna, margi anjeunna salawasna hirup pikeun ngahaturkeun pangantaraan pikeun maranehna. Ibrani 7:24, 25.
To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!
Ngaku, sakumaha anu dipilampah ku para teolog Adventis, dina usaha ngadukung panerapan maranéhna anu palsu kana ayat éta, yén kungsi aya hiji mangsa nalika kapausan ngalaksanakeun hiji rupa kakawasaan pikeun nyingkirkeun syafaat Kristus di Bait Suci-Na, téh mangrupa hal anu pikaseurieun!
But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.
Nanging para ahli teologi henteu ngajar yén ayat éta netelakeun yén kapausan ngangkat luhur jeung ngamulyakeun palayanan tempat suci Kristus. Maranéhna nyingkahan harti kecap-kecap Daniel, jeung pituduh anu diilhamkeun ti Ellen White, pikeun ngajar naon anu dipilih ku maranéhna pikeun diajarkeun sanajan nentang kasaksian kecap-kecap Daniel.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Enya, anjeunna ngagedékeun dirina nepi ka ngalawan ka Pangeran balad, sarta ku anjeunna kurban sapopoe dicabut, jeung tempat tempat suci-Na diruntuhkeun. Daniel 8:11.
The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.
Para teolog ngajarkeun yén ayat éta hartina “ku kakawasaan kapapaan, palayanan Kristus di tempat suci dicabut,” sarta dicabutna palayanan Kristus di tempat suci tina pikiran manusa didukung ku kanyataan yén sajajar jeung pencabutan éta, tempat “sanctuary”-Na Kristus “diruntuhkeun.” Teu aya hiji ayat ogé dina Firman Allah anu netelakeun yén tempat suci sawarga, nyaéta tempat Kristus ngalaksanakeun pangantaraan-Na, kungsi diruntuhkeun. Kitu deui, teu aya hiji bagian Alkitab ogé anu netelakeun yén sawarga éta sorangan, anu mangrupakeun “tempat sanctuary-Na,” kungsi diruntuhkeun. Sakali deui, para teolog nempatkeun dirina saluhureun nabi Daniel, sabab maranéhna keukeuh yén “tempat sanctuary-Na” dina ayat éta nujul ka tempat suci Allah, sanajan kanyataanana Daniel ngajarkeun hal anu sabalikna sacara langsung tina pamadegan éta.
The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.
Para ahli anu ngaku-ngaku ngeunaan basa Ibrani negeskeun yén dina ayat éta, kecap Ibrani “rum” kudu dipikaharti kalawan harti kecap Ibrani “sur.” Maranéhna ogé negeskeun yén kecap Ibrani “miqdash” kudu dipikaharti sabagé kecap Ibrani “qodesh.” “Miqdash” jeung “qodash” duanana ditarjamahkeun saukur jadi “sanctuary” dina kitab Daniel, sanajan kitu duanana miboga harti anu béda. “Miqdash” ngawakilan sagala rupa sanctuary, boh sanctuary Allah boh sanctuary kapir. Éta téh kecap umum pikeun sanctuary, sedengkeun “qodesh” ngan dipaké dina Alkitab pikeun ngawakilan sanctuary Allah.
Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.
Daniel terang ngabédakeun antara tempat suci kapir jeung tempat suci Allah. Lamun Daniel rék nyirian hiji tempat suci kapir, anjeunna bakal ngagunakeun kecap “miqdash.” Matak héran ka sim kuring yén jalma-jalma anu dianggap ahli dina basa Ibrani téh teu kungsi ngabahas kanyataan yén dina opat ayat anu silih sambung, Daniel ngagunakeun duanana kecap éta tilu kali. Pamakéan Daniel kana dua kecap Ibrani éta, anu duanana ditarjamahkeun jadi “tempat suci,” netepkeun harti anu dimaksud ku Daniel sangkan kaharti.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:11–14.
Malah, manéhna ngabébér dirina nepi ka ngalawan Pangéran tina balad, sarta ku manéhna kurban sapopoé dicabut, jeung tempat tempat suci-Na diruntuhkeun. Jeung hiji balad dipasrahkeun ka manéhna ngalawan kurban sapopoé ku sabab palanggaran, sarta éta ngalungkeun kayaktian ka taneuh; sarta éta ngalaksanakeun kahayangna, tuluy hasil. Tuluy kuring ngadéngé hiji nu suci keur nyarita, sarta hiji deui nu suci nyarios ka nu suci anu tangtu éta, anu keur nyarita, “Sabaraha lilana éta titingalian ngeunaan kurban sapopoé, jeung palanggaran anu ngabalukarkeun karuksakan, nepi ka boh tempat suci boh balad dipasrahkeun pikeun dipijak-pijak ku suku?” Sarta manéhna ngadawuh ka kuring, “Nepi ka dua rébu tilu ratus poé; satuluyna tempat suci bakal disucikeun.” Daniel 8:11–14.
In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.
Dina petikan anu sarua, anu ngamuat dasar Adventisme, Daniel ngagunakeun dua kecap Ibrani anu béda, anu duanana ditarjamahkeun jadi “bait suci.” Dina ayat tilu welas jeung opat welas, Daniel milih ngagunakeun kecap Ibrani pikeun “bait suci” anu dina Alkitab ngan dipaké pikeun nandaan bait suci Allah, ari dina ayat sabelas, Daniel ngagunakeun kecap Ibrani anu umum atawa generik, anu bisa ngarujuk ka bait suci Allah, atawa bisa ogé ka bait suci kafir.
If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”
Lamun Daniel hayang ngaidentipikasi “tempat suci” dina ayat sabelas minangka tempat suci Allah, anjeunna tangtu bakal ngagunakeun kecap Ibrani anu sarua, anu ku anjeunna dipaké dua kali dina tilu ayat salajengna. Jelas pisan yén Daniel keur ngabédakeun antara hiji tempat suci kapir dina ayat sabelas, jeung tempat suci Allah dina ayat tilu welas jeung opat welas! Tapi jalma-jalma mabok ti Éfraim ngabantah yén “tempat tempat sucina” anu “digulingkeun,” dina ayat sabelas, téh nya éta tempat tempat suci Allah, sanajan maranéhna nyingkahan kecap “tempat.”
They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.
Aranjeunna ngajarkeun yén kapapaan geus nyabut palayanan pangantaraan Kristus sarta ngaruntuhkeun bebeneran ngeunaan Bait Suci sawarga. Tapi Daniel écés nyatakeun yén “bait suci” dina ayat sabelas téh lain Bait Suci Allah, tapi bait suci kapir. Daniel ogé sarua écésna yén anu diruntuhkeun téh lain “bait suci”-na, tapi “tempat” bait sucina.
Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.
Ku nampik ngakuan osilasi génder anu dihaja dina ayat salapan nepi ka dua welas, para teolog modéren nganut harti “the daily” anu asalna tina Protestanisme murtad, tuluy mimiti ngawangun hiji pondasi dina keusik sangkaan manusa, tradisi, jeung kabiasaan. Nalika maranéhna nepi ka ayat sabelas, maranéhna malah nampik piwuruk nu diilhami ti Sister White anu netelakeun yén pamahaman Miller ngeunaan “the daily” minangka paganisme téh leres, tuluy mimiti ngagunakeun seni pangalihan jeung sangkaan pikeun ngabéla kanyaah maranéhna kana teologi Katolik jeung Protestan.
They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.
Aranjeunnana ngarobah Roma kapir jadi Roma papal dina éta ayat, sarta maksa harti “ngaleungitkeun” kana kecap anu hartina “ngangkat luhur jeung ngamulyakeun”. Aranjeunnana netepkeun lambang satanis tina “anu sapopoe” minangka lambang anu ilahi, tuluy ngotot yén hiji kuil kapir téh Bait Allah, bari nyingkahan rujukan langsung kana “tempat” tempat suci éta. Jeung “anu teu diajar” (sakumaha diidentipikasikeun ku Yesaya), anu ngan bakal ngarti lamun “anu diajar” nyaritakeun yén éta kitu, narima piring dongéng nepi ka karuksakan dirina sorangan.
We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.
Urang baris neruskeun panalungtikan urang ngeunaan nambahanana pangaweruh anu digambarkeun minangka permata-permata dina impian Miller dina artikel salajengna.
“The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.
“Rasul Paulus ngingetan urang yén ‘sabagian bakal murtad tina iman, bari nurut kana roh-roh nu nyasabkeun jeung kana ajaran setan-setan.’ Ieu téh hal nu pantes diarep-arep ku urang. Pangbeuratna pencobaan urang bakal datang ku sabab golongan éta, nyaéta maranéhna nu kungsi ngabela bebeneran, tapi tuluy malik ti dinya ka dunya, sarta nginjeum-nginjeum éta bebeneran handapeun suku maranéhna kalayan kabencian jeung olok-olok. Allah ngabogaan hiji padamelan pikeun dipigawe ku para palayan-Na nu satia. Serangan-serangan musuh kudu disanghareupan ku bebeneran tina firman-Na. Kabohongan kudu dibongkar, tabiatna nu sajati kudu ditepikeun, sarta cahaya hukum Yéhuwa kudu mancarkeun ka jero poékna moral dunya. Urang kudu nempatkeun tuntutan firman-Na. Urang moal dianggap teu salah lamun ngalalaworakeun kawajiban nu mulya ieu. Tapi bari urang nangtung pikeun ngabéla bebeneran, ulah urang nangtung pikeun ngabéla diri sorangan, sarta nyieun ribut nu gedé ku sabab urang disebut kudu nanggung cacad jeung panyasaran. Ulah urang ngarasa nyaah ka diri sorangan, tapi sing kacida getolna pikeun hukum Nu Maha Luhur.”
“Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’
“Rasul ngandika, ‘Bakal tumeka waktuna maranehna moal narima deui pangajaran anu séhat; sabalikna, nurutkeun kahayangna sorangan, maranehna bakal ngumpulkeun guru-guru keur dirina, lantaran ceulina hayang ngadéngé hal-hal anu matak resep; sarta maranehna bakal ngajauhkeun ceulina tina kayaktian, tuluy dibalikeun kana carita-carita dongéng.’ Di unggal pihak urang ningali jalma-jalma kalawan gampang katarik sarta kabawa ku gambaran-gambaran tipu daya ti jalma-jalma anu ngabatalkeun firman Allah; ari lamun kayaktian ditepikeun ka hareupeun maranehna, maranehna pinuh ku teu sabar jeung amarah. Tapi pituduh rasul ka palayan Allah nyaéta, ‘Sing waspada dina sagala hal, tahan sangsara, laksanakeun pagawean hiji panginjil, buktikeun sapinuhna palayanan maneh.’ Dina jamanna aya sawatara anu ninggalkeun perkara Gusti. Anjeunna nyerat, ‘Demas geus ninggalkeun kami, ku sabab nyaah ka dunya ayeuna ieu;’ sarta deui, anjeunna nyebutkeun, ‘Alexander, tukang tambaga téa, geus ngalakukeun loba kajahatan ka kuring: mugi Gusti males ka anjeunna nurutkeun lampahna: sing awas ogé ka anjeunna; sabab anjeunna kacida ngalawanna kana kecap-kecap kami.’”
“Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.
“Para nabi jeung rasul ngalaman panggeuing nu sarupa, nyaéta panolakan jeung hinaan, sarta malah Anak Domba Allah anu tanpa cacad ogé kungsi kagoda dina sagala hal sarua jeung urang. Anjeunna nanggung panentangan ti jalma-jalma dosa ngalawan diri-Na sorangan.
“Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.
“Saban pangéling-pangéling pikeun mangsa ieu kudu ditepikeun kalawan satia; tapi ‘abdi Gusti teu meunang paséa; sabalikna, kudu lemah lembut ka sakumna jalma, pantes ngajar, sabar; dina kalemesan ngadidik jalma-jalma anu ngalawan dirina sorangan.’ Urang kudu taliti miara pangandika Allah urang supaya ulah kakeueum ku pagawéan tipu daya ti jalma-jalma anu geus ninggalkeun iman. Urang kudu ngalawan sumanget jeung pangaruh maranéhna ku pakarang anu sarua anu dipaké ku Juragan urang nalika diserang ku pangeran poék,—‘Aya katulis.’ Urang kudu diajar maké firman Allah kalawan trampil. Pangjurungna kieu, ‘Tékunlah sangkan dirimu kabuktian dipikaresep ku Allah, jadi pagawe anu teu kudu era, anu leres ngabagi-bagikeun firman kayaktian.’ Kudu aya pagawéan anu daria jeung doa anu enya-enya sarta iman pikeun nyanghareupan kasasaran anu melak-melik ti guru-guru palsu jeung para panyasab; sabab ‘dina poé-poé panungtungan bakal datang mangsa anu picilakaeun. Sabab manusa bakal mikaasih ka dirina sorangan, sarakah, sombong ku muji diri, angkuh, ngahina, doraka ka kolot, teu nyaho sukur, teu suci, teu boga kanyaah alamiah, tukang mungkir pasatujuan, panuduh bohong, teu bisa nahan diri, bengis, ngahina ka jalma-jalma anu hade, panghianat, gagabah, luhur hate, leuwih mikaresep kanikmatan tibatan mikacinta ka Allah; ngabogaan wangun kasalehan, tapi mungkir kana kakuatanana: ti anu kitu kudu nyingkir.’ Ieu kecap-kecap ngagambarkeun watak jalma-jalma anu bakal dipanggihan ku para abdi Allah. ‘Panuduh bohong,’ ‘anu ngahina ka jalma-jalma anu hade,’ bakal narajang jalma-jalma anu satia ka Allahna dina jaman anu ruksak ieu. Tapi duta ti Sawarga kudu nembongkeun sumanget anu dipintonkeun ku Juragan. Dina handap asor jeung kanyaah manéhna kudu digawé pikeun kasalametan manusa.”
“Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.
“Paulus neraskeun perkara jalma-jalma anu ngalawan kana padamelan Allah, bari ngabandingkeun maranéhna jeung jalma-jalma anu ngadamel perang ngalawan jalma-jalma satia dina mangsa Israil baheula. Anjeunna nyarios: ‘Ayeuna sakumaha Yannes jeung Yambres ngalawan Musa, kitu deui ieu jalma-jalma ngalawan kayaktian; jalma-jalma anu pipikiranana rusak, katampik dina hal iman. Tapi maranéhna moal neruskeun deui: sabab kabodohan maranéhna bakal katémbong ku sakumna jalma, sakumaha kabodohan eta jalma-jalma oge kungsi katémbong.’ Urang terang yén waktuna bakal datang nalika kabodohan perang ngalawan Allah bakal diungkabkeun. Urang bisa narima pikeun nungguan kalayan kasabaran anu tenang jeung kayakinan, sanajan sabaraha gedéna difitnah jeung dihina; sabab ‘teu aya nanaon anu rahasia, anu moal dinyatakeun,’ jeung jalma-jalma anu ngahormat ka Allah bakal dihormat ku Mantenna di payuneun jalma-jalma jeung malaikat-malaikat. Urang kudu milu dina sangsarana para pembaru. Aya tulisan, ‘Celaan jalma-jalma anu nyela ka Anjeun murag ka kuring.’ Kristus ngartos kana kasedihan urang. Henteu saurang ogé ti antara urang anu dipanggil pikeun nanggung salib nyorangan. Jalma Sangsara ti Kalvari karasa ku rarasaan kana kapeurih urang, jeung ku sabab Anjeunna parantos sangsara dina mangsa kagoda, Anjeunna sanggup oge nulungan jalma-jalma anu aya dina kasedihan jeung pangwujudan ku sabab Anjeunna. ‘Enya, jeung sakabeh jalma anu hayang hirup saleh dina Kristus Yesus bakal nandangan panganiayaan. Tapi jalma-jalma jahat jeung anu nyasabkeun bakal beuki goréng jeung beuki goréng, nyasabkeun, jeung kasasab. Tapi maneh sing tetep dina perkara-perkara anu geus dipelajari ku maneh.’ Review and Herald, 10 Januari 1888.”