Habakkuk's Two Tables 4 of 95
Dua Loh Habakuk 4 ti 95
For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.
Pikeun abdi mah lumayan hésé pikeun ngabéréskeun dalapan kaca catetan dina hiji presentasi salila kira-kira sajam. Sareng upami anjeun merhatikeun, urang gaduh 20 kaca; ku kituna, abdi ngan saukur ngébréhkeun ka anjeun yén abdi henteu maksad maca catetan ieu sadayana. Abdi maksad maca sawatara petikan anu aya di dieu pikeun jalma-jalma anu keur ningali ngaliwatan LiveStream anu tiasa ngundeur catetan ieu; sareng pikeun jalma-jalma anu engkéna ningali ieu dina DVD, supaya maranéhna gaduh ieu dina catetan pikeun dirina sorangan, upami maranéhna can gaduh artikel-artikel ieu sadia pikeun maranéhna. Anu keur urang bahas nyaéta Dua Tabel Habakuk, sareng dina ieu titik, sadaya anu keur urang laksanakeun téh ngan saukur usaha pikeun nunjukkeun yén Ellen White sapuk jeung bebeneran-bebeneran anu dilambangkeun dina Bagan 1843 ieu.
The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.
Tilu pedaran munggaran anu urang pungkas kamari nunjukkeun yén Ellen White sacara écés tur husus ngadukung nubuat waktu 2520 minangka sah dina Early Writings, kaca 236.
When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.
Nalika nyarioskeun ngeunaan kuciwa anu kahiji dina bulan Maret taun 1844, anjeunna nyarios yén sanggeus kuciwa éta, kaum Millerite tetep neraskeun nalungtik Alkitab, sarta maranéhna manggihan yén bukti anu sarua anu kungsi ngarahkeun maranéhna pikeun ngaramal taun 1843 pikeun 2520, 2300, jeung 1335, éta bukti anu sarua tuluy dipikawanoh dina taun 1844 pikeun ngabuktikeun yén période-période nubuat éta réngsé dina taun 1844. Jeung urang geus ngabahas kumaha hiji-hijina période nubuat anu bisa waé keur anjeunna dimaksud téh nyaéta dua ieu [ngarujuk kana 2520 jeung 2300 dina Bagan 1843], lain 1335. 1335 dimimitian dina période waktu Masehi; éta réngsé dina taun 1843. Ku sabab kitu, anjeunna keur netepkeun pangrojongna kana pamahaman ngeunaan 2520 jeung nubuat 2300 taun.
And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.
Sarta salajengna anjeunna nyarios yén dina mangsa éta, nalika maranéhna mimiti ngabuktikeun yén tilu nubuat waktu réngsé dina taun 1844, hal ieu anu nyababkeun panganiayaan anu ngusir kaum Millerit kaluar ti garéja. Ku kituna, lain kabeneran yén di dieu, dina ahir dunya, lalaki jeung awéwé keur dianiaya di Garéja Advent pikeun nampilkeun katerangan ngeunaan kunaon 2520 réngsé dina taun 1844.
Directed by the Hand of the Lord
Dipingpin ku Tangan Gusti
So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.
Ku kituna, ayeuna urang ngalih kana jejer anu séjén, nyaéta ieu anu aya di dieu [ngarujuk kana AD508 dina Chart 1843]. Lamun aranjeun can ningali ieu Chart-Chart, aranjeun bakal manggihan yén Sister White nyarios ngeunaan Chart 1843 ieu, “I saw that the Lord directed in this Chart,” sarta anjeunna nyarios ngeunaan Chart 1850 ieu yén Allah aya dina medalna Chart ieu. Ku kituna, anjeunna parantos ngawartosan ka urang yén Allah ilubiung dina ngahasilkeun duanana Chart ieu, sarta kumaha éta disusun téh sacara manusa memang dihaja. Kaum Millerite ngalakukeun éta kalawan dihaja, tapi éta ku rarancang Allah.
Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.
Di dieu, ti taun 677 SM nepi ka anu ku maranéhna dipiharep, taun 1843 M, ieu téh kolomna [nujul kana kolom kadua ti katuhu dina Bagan 1843] anu netepkeun 2520, anu dimimitian dina taun 677 SM sarta ku maranéhna dipikir réngsé dina taun 1843 M.
And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.
Sarta maranéhna nahan ilustrasi grafis ieu dina Bagan 1850, ti dieu [ngarujuk kana kolom katilu ti kénca] 677 SM nepi ka dieu, 1844 M. Ieu téh kolom 2520 anu aya dina duanana Bagan.
And right in the middle of these columns is the cross, in both instances.
Sareng pas di tengah-tengah ieu kolom-kolom aya salib, dina duanana kaayaan.
And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.
Sareng pas di handapeun salib téh aya rujukan kana Daily. Jeung lambang tina Daily, nya éta Paganisme, akar agama kapir, nyaéta ngamulyakeun diri sorangan; sarta, di ieu tempat anjeun bisa ningali panangan Gusti dina éta, lain kudu salawasna panangan manusa dina dua bagan ieu.
For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.
Pikeun abdi sareng anjeun, atanapi saha waé, supados kaluhungan diri urang dicabut tina diri urang, urang kedah sumping ka handapeun salib, sakumaha kacerminan dina dua Bagan ieu. Palajaran éta dipidangkeun ku ilustrasi.
And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.
Tur, tangtosna, nalika urang nyarita ngeunaan kolom-kolom 2520 kalayan salib di tengahna, urang terang yén dina panggenapan Daniel 9, nalika Kristus sumping pikeun negeskeun perjangjian ka loba jalma salila saminggu, saminggu éta sarua jeung 2520 poé, sarta di tengah saminggu éta Anjeunna disalibkeun. Ku kituna, di tengah kolom-kolom ieu dina unggal Bagan ieu urang ningali salib, sarta ieu nunjukkeun 2520 poé nalika Kristus negeskeun perjangjian ka loba jalma.
So, now we are going to take up the Daily and Ellen White's endorsement of it.
Ku kituna, ayeuna urang bade ngabahas hal “Daily” jeung pangesahan Ellen White kana éta.
"September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.
23 Séptémber, PANGERAN némbongkeun ka abdi yén Mantenna parantos ngulurkeun panangan-Na pikeun kadua kalina guna mulangkeun sésa umat-Na, sarta yén sagala upaya kudu diparigel deui kalayan leuwih daria dina mangsa pangumpulan ieu. Dina mangsa paburencayna, Israél dipaéhan jeung dirobek-robek, tapi ayeuna dina mangsa pangumpulan Allah baris nyageurkeun jeung ngabebed umat-Na. Dina mangsa paburencayna, upaya-upaya anu dipigawé pikeun nyebarkeun bebeneran ngan mawa pangaruh anu saeutik pisan, hasilna saeutik pisan atawa taya pisan; tapi dina mangsa pangumpulan, nalika Allah parantos ngagunakeun panangan-Na pikeun ngumpulkeun umat-Na, upaya-upaya pikeun nyebarkeun bebeneran baris ngahasilkeun pangaruh sakumaha anu dipikahoyong. Sadayana kudu ngahiji sarta pinuh ku sumanget dina pagawéan ieu. Kuring ningali yén salah lamun aya anu nyokot conto-conto tina mangsa paburencayna pikeun ngatur urang ayeuna dina mangsa pangumpulan; sabab lamun Allah ayeuna henteu ngalakukeun leuwih seueur pikeun urang tibatan anu dipigawé-Na harita, Israél moal kungsi kakumpul. Kuring parantos ningali yén bagan 1843 téh dipingpin ku panangan PANGERAN, sarta yén éta henteu pantes dirobah; yén angka-angkana téh sakumaha anu dipikahoyong ku Mantenna; yén panangan-Na aya di dinya sarta nyumputkeun hiji kasalahan dina sawatara angka éta, nepi ka taya saurang ogé anu tiasa ningalina, dugi ka panangan-Na dicabut.
"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.
Saterusna kuring ningali ngeunaan “daily” (Daniel 8:12), yén kecap “sacrifice” téh diasupkeun ku hikmah manusa, sarta henteu kaasup kana éta téks, jeung yén Gusti parantos maparin pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngedalkeun pekik jam pangadilan. Waktu kasatuan masih aya, saméméh 1844, ampir kabéh ngahiji dina pamadegan anu leres ngeunaan “daily”; tapi dina kaayaan campuraduk saprak 1844, pamadegan-pamadegan séjén geus dianut, sarta poék jeung kabingungan geus nuturkeun. Waktu henteu deui janten ujian saprak 1844, sarta moal kungsi deui janten ujian.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.
"Gusti parantos nembongkeun ka abdi yén amanat malaikat katilu kedah maju, sareng kedah diproklamasikeun ka barudak Gusti anu kasebar, nanging éta ulah digantungkeun kana waktu. Abdi ningali yén sawatara jalmi keur katarajang ku sumanget palsu, anu timbul tina ngawawarkeun waktu; nanging amanat malaikat katilu leuwih kuat tibatan anu tiasa dipaparinkeun ku waktu. Abdi ningali yén amanat ieu tiasa nangtung dina dasar sorangan sarta henteu meryogikeun waktu pikeun nguatkeunana; sareng yén éta bakal maju kalayan kakawasaan anu ageng, ngalaksanakeun padamelanana, sarta bakal dipungkas dina kabeneran.
"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.
Saterusna, kuring dipidangkeun ka sawatara jalma anu aya dina kasalahan anu gedé ku sabab percaya yén éta téh kawajiban maranéhna pikeun indit ka Yerusalem baheula, sarta nganggap yén maranéhna boga pagawean anu kudu dipigawé di dinya saméméh Gusti sumping. Pamadegan saperti kitu ngabalukarkeun pikiran jeung minat ngalih tina pagawean Gusti anu keur lumangsung ayeuna, dina handapeun amanat malaikat katilu; sabab jalma-jalma anu mikir yén maranéhna masih kudu indit ka Yerusalem bakal nempatkeun pikiran maranéhna di dinya, sarta sarana maranéhna bakal ditahan tina perkara bebeneran ayeuna pikeun ngirim diri sorangan jeung batur ka dinya. Kuring ningali yén misi saperti kitu moal ngahasilkeun kahadéan anu sajati, yén bakal nyokot waktu anu kacida lila pikeun ngajadikeun saeutik pisan urang Yahudi percaya sanajan kana kadatangan Kristus anu kahiji, komo deui pikeun percaya kana kadatangan-Na anu kadua. Kuring ningali yén Iblis geus pisan nipu sawatara jalma dina perkara ieu, sarta yén jiwa-jiwa di sabudeureun maranéhna di ieu nagri sabenerna bisa ditulungan ku maranéhna sarta ditungtun pikeun nurut kana parentah-parentah Allah, tapi maranéhna malah ninggalkeun éta jiwa-jiwa nepi ka binasa. Kuring ogé ningali yén Yerusalem baheula moal kungsi diadegkeun deui; sarta yén Iblis keur ngalakukeun sagala upaya anu panggedéna pikeun ngagiring pikiran barudak Gusti kana perkara-perkara ieu ayeuna, dina mangsa pangumpulan, supaya maranéhna dicegah tina nyurung sakabéh minat maranéhna kana pagawean Gusti anu keur lumangsung ayeuna, sarta supaya maranéhna ngalalaworakeun persiapan anu perlu pikeun poé Gusti.” Early Writings, 74–76.
A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.
Sababaraha hal anu baris ku kami dipidangkeun nyaéta yén urang gaduh hiji petikan tina Early Writings, kaca 74. Ieu parantos kantos urang bahas saméméhna. Loba tina hal-hal ieu anu baris urang bahas dina ieu paparan parantos kantos urang bahas saméméhna; nanging, kalolobaan urang teu ngartos yén petikan dina Early Writings ieu ngalaman hiji kamekaran. Sakumaha ayana dina buku Early Writings, jalma-jalma bakal ngagunakeun naon anu aya dina Early Writings pikeun nyasabkeun bebeneran. Nanging, lamun anjeun mulang ka dokumén sumber aslina, logika anu dipaké ku maranéhna pikeun nyasabkeun bebeneran éta dileungitkeun.
So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.
Ku kituna, aya loba hal anu tiasa diucapkeun ngeunaan ieu. Kuring ngan baris nunjukkeun sababaraha titik wungkul, sabab di dieu urang keur nyanghareupan perkara Daily. Tapi, dina petikan ieu tina Early Writings, sim kuring hoyong anjeun nengetan dua pikiran anu pangheulana pisan, 23 Séptémber.
Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.
Muhun. 23 Séptémber, upami anjeun tacan wawuh kana éta, anjeun tiasa nempatkeun 1850 di dinya; 23 Séptémber 1850. Ieu mangaruhan kana pamahaman anu leres ngeunaan Daily.
The end of the first paragraph is a statement that we have dealt with here already for the past few days, "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it until His hand was removed."
Tungtung paragraf kahiji téh mangrupakeun hiji pernyataan anu geus ku urang dibahas di dieu salila sababaraha poé ka tukang, "Kuring geus ningali yén bagan 1843 téh dipingpin ku panangan Gusti, sarta yén éta henteu meunang dirobah; yén angka-angkana téh sakumaha anu dipikahayang ku Anjeunna; yén panangan-Na aya di luhur éta sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka teu aya saurang ogé anu bisa ningali éta nepi ka panangan-Na dicabut."
The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?
Paragraf kadua nyebutkeun, “Saterusna kuring ningali patalina jeung —daily’ (Daniel 8:12) . . . .” Ayeuna, abdi hoyong supaya ieu disimpen heula dina émutan aranjeun—urang tangtu bakal ngabahas ieu engké, upami Gusti ngersakeun—nalika Daily digambarkeun dina Bagan 1843, di dieu pisan, éta nyebutkeun, “nyabut daily”; éta nyebutkeun, “Daniel 12:11 and 12.” Dina Bagan 1850, nalika éta ngabahas Daily, éta nyebutkeun, “kakawasaan pagan atawa nalika daily dicabut, Daniel 11:31.” Ku kituna, dina ieu dua Bagan, tekenan anu keur diidentifikasi ku maranéhna tina Daniel 11:31 jeung Daniel 12:11 nyaéta nyabutna Daily. Sae?
And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."
Sarta dina Daniel 11:31 jeung Daniel 12:11, kecap Ibrani anu ditarjamahkeun jadi "take away" nyaéta sur, sarta hartina "nyandak jauh"; hartina "ngaleungitkeun."
But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."
Tapi, dina Daniel 8, dina ayat 11, nalika disebutkeun yén Daily dicabut, éta maké kecap Ibrani anu béda. Éta nyaéta rum, sarta hartina “ngangkat ka luhur jeung ngamulyakeun.”
So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.
Ku kituna, William Miller ngagunakeun Cruden’s Concordance, sarta Cruden’s Concordance henteu méré pamahaman naon waé ngeunaan basa Ibrani atawa basa Yunani. Ku sabab kitu, Gusti nuju ngarahkeun kaum Millerit; sabab, tina tilu tempat di mana “the Daily” dirujuk dina Kitab Daniel, nyaéta Daniel pasal 8, Daniel pasal 11, jeung Daniel pasal 12, dina pasal 11 jeung 12 kecap Ibrani nu ditarjamahkeun “take away” hartina mémang “dicabut.” Jeung éta nu keur ditekenkeun dina bagan-bagan ieu, nyaéta nalika Paganisme dicabut, ramalan 1290 jeung 1335 bakal mimiti.
But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.
Tapi, dina Daniel 8, nalika Kurban Sapopoé dicabut, éta lain nyarita ngeunaan dipiceun; éta nyarita ngeunaan agama Kapir diangkat sarta dimulyakeun. Ku kituna, urang Millerite leres. Aranjeunna ngarujuk kana dua pasal dina kitab Daniel anu nyaritakeun ngeunaan Kurban Sapopoé anu dicabut.
But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.
Tapi di dieu, dina Early Writings, sarta nalika urang ngulik deui dokumén sumber aslina, anjeun bakal ningali dina ieu bab yén dina asalna rujukan Daniel 8:12 éta henteu aya. Kuring henteu terang naha Ellen White nitah maranéhna ngasupkeun éta ka dinya dina taun 1882 waktu maranéhna nyitak Early Writings, atawa naha salah saurang éditor anu nambahanana. Kuring henteu ngarasa kaancam ku éta, sabab éta henteu nyarioskeun ngeunaan panyabutan di dieu.
It says in the second paragraph, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry."
Dina paragraf kadua, aya kieu: “Tuluy kuring ningali ngeunaan —daily’ (Daniel 8:12) yén kecap —sacrifice’ téh ditambahkeun ku hikmah manusa, sarta henteu kaasup kana téksna, jeung yén Gusti maparin pamadegan anu bener ngeunaan éta ka jalma-jalma anu nyuarakeun panggero jam pangadilan.”
Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.
Ayeuna, sababaraha taun ka tukang di Jérman, urang kungsi ngayakeun pasamoan jeung sawatara pastor anu kasohor di Jérman sarta sawatara dosén seminary ti Jérman, tempat kuring maparin pamedaran sarta maranéhna ngalungkeun batu-batu bantahan maranéhna kana ieu talatah.
And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.
Jeung aya saurang pastor ti Italia di dinya, sarta anjeunna ngedalkeun salah sahiji bantahan bodo ngeunaan ayat ieu. Jeung anu anjeunna carioskeun téh—jeung aya sababaraha bantahan bodo ngeunaan nu Daily, ku kituna anjeun bakal mindeng manggihan bantahan bodo ieu dipaké, sarta urang baris nempatkeun éta kana catetan di dieu. Eusina nyebut, "Tuluy kuring ningali patalina jeung nu —daily' (Daniel 8:12) yén kecap —sacrifice' ditambahkeun ku hikmah manusa, sarta lain bagian tina téks, jeung yén Gusti parantos maparin panempoan anu bener ngeunaan éta ka jalma-jalma anu ngembarkeun ceurik jam pangadilan." Ieu bantahan bodo éta: Maranéhna nyebut Ellen White henteu keur ngadukung nu Daily di dieu; anjeunna keur ngadukung pamahaman para Pioneer yén kecap sacrifice téh ditambahkeun ku hikmah manusa sarta lain bagian tina téks. Muhun? Jadi, pastor Italia ieu keur ngedalkeun bantahan ieu.
And I said, "Well, explain the next sentence to me, Pastor."
Tuluy ku sim kuring, "Nya, terangkeun ka sim kuring kalimah salajengna, Pendeta."
The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.
Kalimah saterusna nyebutkeun, “Nalika aya kasatuan, saméméh 1844, ampir sakabéhna ngahiji dina pamadegan anu bener ngeunaan —daily’; . . . .” Ieu lain ngeunaan pamadegan anu bener yén kecap sacrifice ditambahkeun ku hikmah manusa. Ellen White di dieu—jeung ieu hal anu hésé, ieu hal anu hésé pikeun jalma-jalma ieu anu nolak ngadéngé sarta nolak ningali dina Adventisme kiwari. Ayat ieu, sigana leuwih loba ahli teologi anu geus kaleungitan kasalametan maranéhna ku lantaran ayat ieu tibatan ku ayat séjén naon waé dina Roh Nubuat. Kuring henteu ngagedé-ngagedékeun; ceuk kuring éta sigana memang leres.
In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.
Dina bagian awal abad ka-20, nalika pandangan palsu ngeunaan Daily keur diasupkeun kana Adventisme, sakumna jalma anu tarung ngeunaan éta dina dua pihak perkara éta nyaho yén maranéhna keur tarung ngeunaan paragraf ieu. Nalika Stephen Haskell maju ngabéla pamadegan para Pelopor yén Daily téh Paganisme, naon anu anjeunna lakukeun? Anjeunna nyitak deui Bagan 1843 ieu, sarta anjeunna nempatkeun paragraf ieu di bagian handapna. Ku kituna, paragraf ieu téh jadi puseur pasulayan, jeung di dieu loba pisan lalaki anu geus gugur ku pedangna sorangan sarta maot.
So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.
Ku kituna, sahenteuna dina tingkat anu paling dasar tina naon anu ku abdi dipikahayang sangkan anjeun tingali di dieu, sabab aya jalma-jalma sapertos nembe kieu, Steve Wohlberg ti White Horse Ministries, anu geus nentang ieu pesen. Jeung salah sahiji alesan anjeunna nyaéta, “Muhun, Ellen White henteu kungsi boga hiji posisi ngeunaan the Daily, ku kituna abdi ogé henteu kudu boga hiji posisi ngeunaan éta,” anu saéstuna mangrupa hiji posisi anu kacida bodo pisan. Tapi, sanajan urang masihan ka anjeunna kamungkinan yén Ellen White memang henteu boga hiji posisi ngeunaan éta, naon anu anjeunna carioskeun dina ieu kutipan? Anjeunna nyarios yén para Pelopor miboga pamadegan anu leres ngeunaan éta. Sanajan anjeunna sorangan henteu terang naon éta, di dieu anjeunna nyarios yén aya hiji pamadegan anu leres, anu hartina aya pamadegan anu salah, meureun sababaraha pamadegan anu salah.
You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.
Anjeun boga jalma-jalma saperti Vance Ferrell. Vance Ferrell; jalma-jalma boga kayakinan kana panapsiran kenabianna Vance Ferrell, jeung kuring teu nyaho naha. Vance Ferrell lain hiji-hijina, tapi anjeunna salah saurang ti antara jalma-jalma anu nyebutkeun yén Daily ngawakilan boh Paganisme boh pelayanan Kristus di Bait Suci-Na. Muhun? Anjeunna keur nyebutkeun yén lambang ieu ngawakilan Sétan jeung Kristus.
What kind of discernment is being employed with that kind of reasoning?
Naon rupa kawijaksanaan ngabédakeun anu keur dipaké dina rupa nalar saperti kitu?
Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?
Muhun, Sadérék White, naon waé anu dilambangkeun ku “the Daily” di dieu, anjeunna nyebutkeun yén aya hiji pamadegan anu bener. Ku kituna, sahanteuna urang tiasa satuju kana premis éta di dieu, leres?
"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—
Tuluy kuring ningali patalina jeung —daily' (Daniel 8:12), yén kecap —sacrifice' ditambahan ku hikmat manusa, sarta henteu kaasup kana éta téks, sarta yén Gusti parantos maparin pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngembarkeun ceurik jam pangadilan. Nalika kasatunggalan masih aya, saméméh taun 1844, méh sakabéh jalma satuju dina pamadegan anu leres ngeunaan —daily'; tapi dina kabingungan saprak 1844, pamadegan-pamadegan séjén geus dianut,
This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?
Kieu nu ku abdi carioskeun ka pendeta Italia. Kuring nyarios, “Muhun. Naha anjeun tiasa masihan ka abdi rujukan sajarah naon waé yén sanggeus taun 1844 aya pandangan-pandangan séjén ngeunaan kecap kurban anu parantos ditarima? ”
And he kind of backed out of that at this point.
Jeung dina titik ieu, saolah-olah anjeunna mundur tina éta.
Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.
Ti taun 1844, geus aya paningal séjén ngeunaan Daily anu dipiagem, sarta naon nu geus dihasilkeun ku éta? Poék jeung kabingungan.
Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.
Garisbawahi “gelap jeung kabingungan,” sabab nalika Sister White neraskeun nyarita ngeunaan Daily, anjeunna nyarita ngeunaan gelap jeung kabingungan, sarta isuk ieu kami badé némbongkeun ka anjeun sawatara di antarana.
Take the wrong view of the Daily and it produces darkness and confusion.
Nyokot pamadegan anu salah ngeunaan “Daily” bakal nimbulkeun poék jeung kabingungan.
"Time has not been a test since 1844, and it will never again be a test."
"Waktu geus lain deui jadi ujian ti saprak 1844, sarta moal kungsi deui jadi ujian."
So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.
Ku kituna, dina patalina jeung Daily anu katingali di dieu, ieu arguménna. Ieu argumén kiwari; ieu argumén anu diwanohkeun ku putra Ellen White. Memang diwanohkeun ogé ku nu séjén, tapi anjeunna anu ngasupkeun éta kana catetan sajarah Adventisme. Nyaéta yén nalika anjeun maca ieu petikan, kontéks panangtukeun waktu téh anu kudu dipikaharti ku anjeun.
—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.
—“pamadegan séjén geus dipangku,”—dina perkara Daily—“jeung poék katut kabingungan geus nuturkeunana. Waktu lain deui jadi ujian ti saprak 1844, sarta moal kungsi deui jadi ujian salamina.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."
Pangéran parantos nembongkeun ka sim kuring yén pekabaran malaikat katilu kudu diteruskeun, sarta diproklamasikeun ka anak-anak Pangéran anu kasurak ka mana-mana, tapi éta ulah digantélkeun kana waktu.
Do you see why Willy White is saying that we need to see the context of time-setting?
Naha anjeun ningali naon sababna Willy White nyarios yén urang perlu ningali kontéks panetepan waktu?
It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.
Éta nyaritakeun ngeunaan kabingungan anu ditimbulkeun ku pamadegan-pamadegan anu salah ngeunaan Daily; waktu lain geus jadi ujian; tuluy aya hiji paragraf ngeunaan netepkeun waktu.
Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.
Muhun, ieu anu kudu ku aranjeun kaharti: ieu paragraf ngeunaan netepkeun waktu, henteu aya dina dokumén sumber aslina; sarta, pernyataan yén perkara waktu henteu kungsi janten ujian, éta kalimah geus dirobah. Ieu nyasabkeun kana pamikiran asli Ellen White. Anjeunna henteu ngahubungkeun nanaon ngeunaan netepkeun waktu jeung Daily. Ieu anu rek ku urang dititénan isuk ieu.
So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.
Ku kituna, sakumaha anu ku sim kuring parantos diucapkeun, urang moal maca sakabéh kaca ieu. Sim kuring ngan ukur badé mastikeun yén anjeun gaduh éta dina panguasaan anjeun sangkan anjeun tiasa nguji naon anu ku sim kuring diucapkeun; sabab, salaku manusa, aya kamungkinan yén sim kuring keur nyasabkeun anjeun.
Arthur White—"The Context of Time Setting"
Arthur White—"Konteks Panetepan Waktu"
"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.
Para pangdeudeul kana pamadegan heubeul ngukuhkeun yén kecap-kecap dina pernyataan ieu [Early Writings, 74–75.] nempatkeun pangesahan ti Sawarga kana pamadegan ngeunaan the daily anu dicekel ku Miller sarta ahirna diulang deui ku Uriah Smith.
Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,
Arthur White, putra Willy White, dina karya genep jilidna ngeunaan sajarah Ellen White, nalika nyarioskeun ngeunaan pendirian bapana anu nolak panempoan anu bener ngeunaan Daily, anjeunna nyebutkeun, dina EGW, jilid 6, dina kaca 252,
"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—
“Para panyokong pamadegan heubeul” — yén “the Daily” ngawakilan Paganisme — “nangtukeun yén kecap-kecap dina ieu pernyataan [Early Writings, 74–75.] nempatkeun pangesahan ti Sawarga kana pamadegan ngeunaan the daily anu dicekel ku Miller sarta antukna diulang deui ku Uriah Smith.”
If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."
Lamun Arthur White rék jadi saurang ahli sajarah anu sajati tur taliti, naha anjeun terang naon anu sakuduna ku anjeunna diucapkeun di dinya? Anjeunna cukup ngan nambihan hiji kecap di dinya; tapi, Arthur White, anjeunna kalepatan pisan dina ieu perkara. Anjeunna sakuduna nyarios, “Para panyokong pamadegan heubeul nandeskeun [kalawan leres] yén rumusan ieu pernyataan, —nandeskeun yén rumusan ieu pernyataan [Early Writings, 74-75.],’ nempatkeun pangesahan Surga kana pamadegan ngeunaan the daily anu dicekel ku Miller sarta antukna diulang deui ku Uriah Smith.”
But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.
Tapi anjeunna henteu nempatkeunana di dinya kalayan leres. Anjeunna ngan saukur nyarioskeun naon anu ku maranéhna dipertahankeun, saolah-olah aya kamungkinan yén maranéhna keur mertahankeun posisi anu salah. Padahal henteu; posisi maranéhna téh leres.
—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—
—“Para panyokong pamadegan anyar” —ramana, Willy, A. G. Daniells, W. W. Prescott, jeung kuring moal asup ka dinya ayeuna— “Para panyokong pamadegan anyar nyepeng yén éta pernyataan kudu dipaluruh dina kontéksna—nyaéta kontéks panangtuan waktu.”
We just told you their argument in Early Writings, page 74.
Urang kakara nyaritakeun ka anjeun alesan maranéhna dina Early Writings, kaca 74.
—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.
—Para panyokong pamadegan anyar ngayakeun yén éta pernyataan kudu dicokot dina kontéksna—nya éta kontéks panetepan waktu. Pernyataan Ellen White anu diulang-ulang yén “I have no light on the point” (Letter 226, 1908) jeung “I am unable to define clearly the points that are questioned” (Letter 250, 1908), sarta teu mampuhna anjeunna nyieun hiji pernyataan anu pasti nalika éta patalékan terus didesekkeun ka anjeunna, katémbong méré pangrojong ka kacindekan maranéhna. Maranéhna ogé yakin yén amanat-amanat anu dipasihkeun ngaliwatan Ellen White moal pasalia jeung kajadian-kajadian sajarah anu geus écés mantep.” Arthur White, EGW, volume 6, 252.
The Original Version—Review and Herald, November 1, 1850
Vérsi Asli—Review and Herald, 1 Nopémber 1850
And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.
Sareng Early Writings, kaca 74, iraha éta dicitak? Taun 1882; buku Early Writings dicitak dina taun 1882.
But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.
Nanging bagian dina Early Writings anu keur urang titénan ieu asalna kapanggih dina Review and Herald, 1 Nopémber 1850, sarta éta parantos aya dina catetan anjeun. Jeung éta diwangun ku sababaraha paragraf, sarta sakumaha anu geus ku sim kuring ditepikeun, urang moal maca éta sadayana.
We see four paragraphs on page 2, then four paragraphs on page 3:
Urang ningali opat paragraf dina kaca 2, tuluy opat paragraf dina kaca 3:
"Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
“Dulur-dulur sareng sadérék-sadérék anu dipikanyaah, sim kuring hoyong masihan ka aranjeun hiji ringkesan pondok ngeunaan naon anu ku Gusti nembé dipidangkeun ka sim kuring dina titingalian. Sim kuring dipidangkeun kaéndahan Yesus, sareng kanyaah anu dipiboga ku para malaikat ka sasamana. Ceuk malaikat—Naha maraneh teu tiasa nenjo kanyaah maranéhna?—turutan éta. Kitu deui umat Allah kudu silih pikanyaah. Mendingkeun kasalahan ditumpangkeun ka dirina sorangan tibatan ka hiji dulur. Sim kuring ningali yén pekabaran—‘juallah naon anu aranjeun gaduh sareng pasihkeun sedekah’—ku sawatara jalma can ditepikeun dina cahaya anu écés; yén tujuan sajatina tina pangandika Jurusalamet urang tacan dipidangkeun kalayan écés. Sim kuring ningali yén tujuan ngajual lain pikeun mere ka jalma-jalma anu sanggup digawé sareng ngadukung dirina sorangan; tapi pikeun nyebarkeun bebeneran. Dosa lamun ngadukung sareng ngamanjakeun jalma-jalma anu sanggup digawé, dina kamalasan. Aya sawatara anu kacida sumangetna ngahadiran sakabéh pasamoan; lain pikeun ngamulyakeun Allah, tapi ku sabab —roti jeung lauk.’ Jalma-jalma sapertos kitu leuwih hadé cicing di bumi bari digawe ku leungeunna, —anu hadé éta,’ pikeun nyumponan kabutuhan kulawargana, sareng supaya boga hiji hal pikeun dipasihkeun guna ngadukung perkara anu mulya tina bebeneran kiwari.
"Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
Sababaraha, sakumaha anu ku sim kuring katingali, geus sesat dina neneda pikeun nu gering supaya diubaran di payuneun jalma-jalma anu teu percaya. Lamun aya di antara urang anu gering, sarta maranéhna nyalukan para kokolot jamaah supaya neneda pikeun maranéhna, nurutkeun Yakobus 5:14, 15, urang kuduna nuturkeun conto Yesus. Anjeunna ngusir jalma-jalma anu teu percaya ti jero rohangan, tuluy nyageurkeun nu gering; ku sabab éta urang ogé kudu ngupayakeun supaya dipisahkeun tina kateupecayaan jalma-jalma anu teu boga iman, nalika urang neneda pikeun nu gering di antara urang.
"Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
Saterusna kuring dipintonkeun deui ka mangsa nalika Yesus nyandak murid-murid-Na nyorangan, ka hiji kamar di luhur, tuluy mula-mula ngumbah suku maranéhna, teras méré ka maranéhna dahar tina roti anu dipotong-potong, minangka lambang awak-Na anu pegat, jeung sari buah anggur minangka lambang getih-Na anu kacucurkeun. Kuring ningali yén sakumna jalma kudu ngaléngkah kalayan paham, sarta nuturkeun conto Yesus dina ieu hal-hal, sarta nalika ngalaksanakeun ieu tata cara, kudu sakumaha-bisanna misah ti jalma-jalma anu teu percaya.
"Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
“Ti dinya kaula dipintonkeun yén tujuh bala panungtung bakal dituangkeun sanggeus Yesus ninggalkeun Bait Suci. Saur malaikat—ieu teh murka Allah jeung Anak Domba anu nyababkeun karuksakan atawa maotna jalma-jalma jahat. Dina sora Allah para wali bakal jadi perkasa jeung matak pikasieuneun saperti balad anu mawa panji-panji; tapi maranehna moal harita ngalaksanakeun hukuman anu geus tinulis. Palaksanaan eta hukuman bakal lumangsung dina panutup 1000 taun.”
"After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
Sanggeus para suci dirobah jadi teu bisa paéh, tuluy diangkat babarengan, sarta narima harpa, makuta, jst., jeung asup ka Kota Suci, Yesus jeung para suci linggih pikeun ngahakiman. Kitab-kitab dibuka, nyaéta kitab kahirupan jeung kitab pati; kitab kahirupan ngamuat lampah-lampah hade para suci, jeung kitab pati ngamuat lampah-lampah jahat jalma-jalma durhaka. Ieu kitab-kitab dibandingkeun jeung Kitab Undang-undang, nyaéta Alkitab, sarta nurutkeun éta maranéhna dihakiman. Para suci, sajajar jeung Yesus, ngajatuhkeun panghakiman maranéhna ka nu maot durhaka. “Tingal aranjeun!” saur malaikat, “para suci linggih pikeun ngahakiman, sajajar jeung Yesus, sarta maparin ka unggal jalma durhaka nurutkeun kana lampah anu geus dipigawé dina badan, sarta dipeunteun di gigireun ngaran maranéhna naon anu kudu maranéhna tampi dina palaksanaan panghakiman.” Ieu, ku sim kuring katingali, nya éta pagawéan para suci babarengan jeung Yesus di Kota Suci saméméh éta nurun ka bumi, salila 1000 taun. Tuluy dina ahir 1000 taun, Yesus, para malaikat, jeung sakabéh para suci anu jeung Mantenna ninggalkeun Kota Suci, sarta waktu Anjeunna keur nurun ka bumi babarengan jeung maranéhna, nu maot durhaka dihudangkeun, tuluy jalma-jalma éta pisan anu “nuseuk Anjeunna,” sanggeus dihudangkeun, bakal ningali Anjeunna ti kajauhan dina sakabéh kamulyaan-Na, jeung para malaikat sarta para suci bareng jeung Anjeunna, sarta maranéhna bakal ngagerendeng ku sabab Anjeunna. Maranéhna bakal ningali tapak paku dina panangan-Na, jeung dina suku-Na, sarta tempat maranéhna nancebkeun tumbak kana lambung-Na. Tapak paku jeung tumbak éta engké bakal jadi kamulyaan-Na. Dina ahir 1000 taun éta pisan Yesus ngadeg dina Gunung Zaitun, sarta gunung éta meulah jadi dua, tuluy jadi tanah datar anu lega kacida, jeung jalma-jalma anu lumpat dina waktu éta nyaéta jalma-jalma durhaka anu kakara dihudangkeun. Tuluy Kota Suci turun sarta netep dina tanah datar éta.
"Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
Tuluy Sétan ngeusian jalma-jalma durjana anu geus dihudangkeun deui ku rohna. Anjeunna ngamimitian maranéhna ku pujian, yén pasukan anu aya di jero Kota téh saeutik, sedengkeun pasukanana sorangan téh loba, sarta yén maranéhna bisa ngelehkeun para wali sarta ngarebut Kota éta. Nalika Sétan keur ngahimpun pasukanana, para wali aya di jero Kota, nénjo kaéndahan jeung kamulyaan Firdaus Allah. Isa aya di hareup maranéhna, nungtun maranéhna. Tiba-tiba Jurusalamet anu dipikaasih téh ngaleungit ti tengah-tengah rombongan kami; tapi teu lila tuluy kami ngadangu sora-Na anu éndah, saur-Na, —Maranéh anu diberkahan ku Rama Kami, tampanana karajaan anu geus disadiakeun pikeun maranéh ti saprak ngadegna dunya.’ Kami tuluy ngariung ngurilingan Isa, sarta pas Anjeunna nutup panto-panto Kota, kutuk téh diumumkeun ka jalma-jalma durjana. Panto-panto ditutup. Tuluy para wali ngagunakeun jangjangna sarta ngapung ka puncak témbok Kota. Isa ogé aya jeung maranéhna; makutana katénjo cemerlang jeung mulya. Éta téh makuta dina jero makuta, jumlahna tujuh. Makuta para wali téh tina emas anu pangmurnina, dihias ku béntang-béntang. Beungeut maranéhna nyorot ku kamulyaan, sabab maranéhna aya dina gambar anu sampurna sarua jeung Isa; sarta waktu maranéhna naék sarta ngaléngkah babarengan ka puncak Kota, kuring kacida kabina-bina ku éta paningal.
"Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
Saterusna jalma-jalma jahat ningali naon anu geus leungit ti maranéhna; tuluy seuneu dihembuskeun ku Allah ka maranéhna, sarta ngamusnakeun maranéhna. Ieu teh Palaksanaan tina Pangadilan. Tuluy jalma-jalma jahat narima sakumaha anu geus ditangtukeun ka maranéhna ku para wali dina kasaluyuan jeung Isa salila 1000 taun. Seuneu anu sarua ti Allah anu ngamusnakeun jalma-jalma jahat, nyucikeun sakumna bumi. Gunung-gunung anu pegat jeung carangcang lebur ku panas anu ngagedur, kitu deui hawa, sarta sakumna jarami geus kahakan. Tuluy warisan urang kabuka di hareupeun urang, mulya jeung endah, sarta urang ngawaris sakumna bumi anu geus dijadikeun anyar. Urang sadaya ngagorowok ku sora tarik, Kamulyaan, Haleluya.
"I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—
Abdi ogé ningali yén para pangangon kedah bermusyawarah jeung jalma-jalma anu ku maranéhna aya alesan pikeun dipercaya, nyaéta jalma-jalma anu geus aya dina sakabéh amanat, sarta pageuh dina sakabéh bebeneran ayeuna, saméméh maranéhna ngadukung titik anyar naon waé anu penting, anu maranéhna panginten didukung ku Alkitab. Ku kituna para pangangon bakal sampurna ngahiji, sarta kasatuan para pangangon bakal karasa ku jemaat. Kitu jalanna, sakumaha anu ku abdi katingali, bakal nyegah perpecahan anu matak nalangsa, sarta ku kituna moal aya bahaya yén kawanan anu mulia téh kabagi, jeung domba-domba paburencay, tanpa pangangon.
And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.
Tuluy ditutup ku lima paragraf deui anu ku sim kuring diasupkeun kana kotak pikeun anjeun, sabab ieu lima paragraf tina éta artikel téh anu engkéna bakal asup kana Early Writings. Ku sabab éta ieu lima paragraf panungtungan dibéré kotak di sabudeureunana.
"September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“Dina tanggal 23 Séptémber, Gusti némbongkeun ka kuring yén Mantenna geus ngularkeun panangan-Na pikeun kadua kalina guna mulangkeun sésa umat-Na, sarta yén sagala upaya kudu diganda-keun dina mangsa pangumpulan ieu. Dina mangsa paburak, Israél katempuhan jeung dirémpag; tapi ayeuna dina mangsa pangumpulan, Allah bakal nyageurkeun sarta ngabandagekeun umat-Na. Dina paburak, upaya anu dilakukeun pikeun nyebarkeun bebeneran ngan saeutik pangaruhna, ngan ngahasilkeun saeutik atawa taya nanaon; tapi dina pangumpulan, nalika Allah geus ngularkeun panangan-Na pikeun ngumpulkeun umat-Na, upaya pikeun nyebarkeun bebeneran bakal ngahasilkeun pangaruh sakumaha anu dipiharep. Sadayana kudu ngahiji jeung sumanget dina ieu pagawean. Kuring ningali yén matak éra lamun aya anu nyokot conto tina mangsa paburak pikeun ngatur urang ayeuna dina mangsa pangumpulan; sabab lamun Allah ayeuna henteu ngalakukeun leuwih pikeun urang tibatan anu dipigawé harita, Israél moal kungsi kakumpulkeun. Sarua perluna yén bebeneran kudu diterbitkeun dina hiji suratkabar, sakumaha diwartakeun.”
"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Gusti nembongkeun ka kuring yén bagan 1843 éta dipingpin ku panangan-Na, jeung yén euweuh bagianna anu kudu dirobah; yén angka-angkana téh sakumaha anu dipikahoyong ku Anjeunna. Yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sawatara angka éta, nepi ka teu aya saurang ogé anu bisa ningalina, dugi panangan-Na dipiceun.”
"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.
“Saterusna kuring ningali ngeunaan —Daily,’ yén kecap —sacrifice’ téh ditambahan ku hikmat manusa, sarta henteu kaasup kana éta téks; jeung yén Gusti maparin pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngagero béja jam pangadilan. Nalika kasatuan masih aya, saméméh 1844, meh kabéh ngahiji dina pamadegan anu leres ngeunaan —Daily;’ tapi ti saprak 1844, dina kaayaan campur-baur, pamadegan-pamadegan séjén geus dianut, sarta poék jeung kabingungan geus nuturkeun.”
"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
"Gusti némbongkeun ka abdi yén waktu geus lain deui jadi ujian ti saprak taun 1844, sarta waktu moal kungsi deui jadi ujian."
"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."
Saterusna kuring dituduhkeun ka sawatara jalma anu aya dina kasalahan gedé, nya éta yén para santo téh can engké bakal indit ka Yerusalem Heubeul, jst., saméméh Gusti sumping. Pamadegan anu kitu téh sanggup ngalihkeun pikiran jeung kapentingan tina pagawean Allah anu ayeuna, dina handapeun amanat malaikat katilu; sabab lamun urang kudu indit ka Yerusalem, tangtu pikiran urang ku lumrahna bakal aya ka dinya, jeung sarana urang bakal ditahan tina kagunaan séjén, pikeun mawa para santo ka Yerusalem. Kuring ningali yén alesan naha maranéhna diantep asup kana kasalahan gedé ieu téh ku sabab maranéhna can ngaku jeung ninggalkeun kasalahan-kasalahan maranéhna, anu geus maranéhna lakonan salila sababaraha taun ka tukang.” Review and Herald, November 1, 1850.
Do you see them? Do you know what I am talking about?
Naha maranéhna? Naha anjeun terang naon anu ku Kami keur diomongkeun?
Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.
Muhun. Upami urang nitenan lima paragraf panungtungan ieu, anjeun bakal ningali aya sawatara hal anu béda dina naskah aslina tibatan anu kapanggih dina Early Writings, kaca 74.
FROM THE AUDIENCE: So, you are saying these in the box are the originals?
TI PAMIARSA: Jadi, anjeun nyebutkeun yén anu aya dina kotak ieu téh nu asli?
These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.
Nu aya dina kotak, ieu téh lima paragraf panungtungan dina artikel asli ieu, sarta kotak ieu ngurilingan éta. Lima paragraf ieu anu ahirna diasupkeun kana Early Writings, kaca 74.
But, when was this printed, when was this written? November 1850.
Tapi, iraha ieu dicitak, iraha ieu ditulis? Nopémber 1850.
So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.
Ku kituna, bagian-bagian anu ku sim kuring dicitak kandel téh nya éta hal-hal anu bade dirobah tina ieu lima paragraf. Baris aya hiji métamorfosis dina ieu; margi, dina mangsa anu kacida caketna, dina taun 1851, buku A Sketch of the Christian Experience and Views of Ellen G. White bade dicitak, sarta maranéhna bade nyandak ieu paragraf-paragraf teras nempatkeunana kana A Sketch of the Christian Experience and Views of Ellen G. White. Jeung ti dieu [artikel dina Review and Herald, November 1850] nepi ka A Sketch of the Christian Experience and Views of Ellen G. White, aya sawatara parobahan éditorial leutik anu kajadian kana ieu lima paragraf. Saterasna, ti A Sketch of the Christian Experience and Views of Ellen G. White dina taun 1851 nepi ka Early Writings dina taun 1882, aya deui sawatara parobahan éditorial, sarta parobahan éditorial éta pisan anu ngajadikeun Early Writings, kaca 74, jadi pajeulit.
So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.
Ku kituna, dina lima paragraf ieu anu ngawengku panutup dina naskah aslina, dina paragraf kahiji, “23 Séptémber, Gusti némbongkeun ka kuring . . . ,” éta bakal dirobah.
In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.
Dina paragraf-paragraf salajengna: “Tuluy kuring ningali . . .”; “Tuluy kuring ningali . . .”; “Gusti nembongkeun ka kuring . . .”; jeung, “Tuluy kuring ditunjukkeun ka . . .”; hal-hal ieu meunang sawatara panyaluyuan leutik.
Shown Ten Primary Truths in Thirteen Paragraphs
Ditémbongkeun Sapuluh Kaleresan Utama dina Tilu Welas Paragraf
But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.
Tapi, anu ku sim kuring dipikahayang ku anjeun tingali dina tilu belas paragraf ieu tina artikel aslina, anjeunna parantos nembongkeun sapuluh perkara anu poko.
And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .
Jeung ayeuna kuring émut naha ieu sagala dicitak kandel. Éta lain lantaran éta bakal dirobah. Kuring keur nekenkeun hiji hal ka anjeun, upama anjeun kersa ningali, yén dina tilu welas alinéa ieu anjeunna dipintonkeun ieu . . . , anjeunna dipintonkeun ieu . . . , anjeunna dipintonkeun ieu . . . , anjeunna dipintonkeun ieu. Jeung nalika anjeunna dipintonkeun hiji hal, sanggeus anjeunna nyaritakeun ka urang ngeunaan éta, tuluy anjeunna dipintonkeun hiji hal anu teu salawasna patali jeung naon anu kakara dipintonkeun ka anjeunna: “Kuring dipintonkeun ieu . . . ; kuring dipintonkeun ieu . . . ; kuring dipintonkeun ieu . . . .”
You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.
Anjeun tiasa mariksa éta ka kuring sarta maca sorangan, tapi ka anjeunna dipintonkeun sapuluh bebeneran utama dina tilu welas paragraf ieu.
Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.
Di handap ieu naon anu dipintonkeun ka anjeunna. Anjeunna dipintonkeun ngeunaan kanyaah Allah, ngeunaan kurban-kurban, ngeunaan doa pikeun anu gering, ngeunaan ibadah Perjamuan Suci, ngeunaan Tujuh Bala Panungtungan anu patalina jeung Milenium, ngeunaan cahaya anyar, ngeunaan pangumpulan sanggeus 1844, ngeunaan pagawean penerbitan, ngeunaan Bagan 1843, ngeunaan “Daily,” ngeunaan “waktu” salaku ujian, jeung ngeunaan ziarah ka Yerusalem. Jeung lamun anjeun maca éta kalayan taliti, ieu lain hiji alur pamikiran. Ieu téh pisan, “Kuring dipintonkeun ieu,” sarta anjeunna nyatet naon anu dipintonkeun ka anjeunna; jeung, anjeunna dipintonkeun hiji hal anu teu merta patali. Anjeun kudu ningali éta; sabab, waktu maranéhna mimiti ngahijikeun paragraf-paragraf ieu, maranéhna mimiti ngawangun pamikiran yén anjeunna keur nyebutkeun hiji hal anu saenyana henteu kungsi anjeunna nyebutkeun.
Review and Herald, November 1, 1850
Review and Herald, 1 Nopémber 1850
Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.
Muhun. Perhatikeun paragraf kahiji tina lima paragraf anu keur urang bahas ti Nopémber 1850.
"September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—
Dina tanggal 23 Séptémber, Gusti némbongkeun ka abdi yén Mantenna parantos ngalegaan panangan-Na pikeun kadua kalina guna mulangkeun sésa umat-Na, sareng yén sagala upaya kedah dilipatgandakeun dina mangsa pangumpulan ieu. Dina mangsa paburencay, Israél dipaéhan sareng dicabik-cabik; nanging ayeuna dina mangsa pangumpulan, Allah bakal nyageurkeun sareng ngabebedkeun tatu umat-Na. Dina mangsa paburencay, upaya-upaya anu dipigawé pikeun nyebarkeun bebeneran ngan boga pangaruh saeutik, ngan ngahontal saeutik atawa henteu nanaon; nanging dina mangsa pangumpulan, nalika Allah parantos ngulinkeun panangan-Na pikeun ngumpulkeun umat-Na, upaya-upaya pikeun nyebarkeun bebeneran bakal ngahasilkeun pangaruh sakumaha anu dimaksudkeun. Sadayana kedah ngahiji sareng sumanget dina ieu pagawean. Kuring ningali yén matak éra lamun aya anu ngadadarkeun mangsa paburencay minangka conto pikeun ngatur urang ayeuna dina mangsa pangumpulan; sabab upami Allah ayeuna henteu ngalakukeun langkung seueur pikeun urang tibatan anu dipigawé ku Mantenna harita, Israél moal kungsi dikumpulkeun. Sarua pentingna yén bebeneran kedah diterbitkeun dina hiji suratkabar, sakumaha diwartakeun ku pangandika."—
The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.
Kalimah pamungkas tina éta paragraf nyebutkeun, “Sakumaha perluna yén bebeneran dipedalkeun dina hiji serat kabar, kitu deui kudu diwawarkeun ku pangwawaran.” Muhun. Ieu pamadegan bade diantepkeun.
The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.
Paragraf kadua tina lima paragraf anu keur urang taliti, dina bagian anu nyebutkeun, "The Lord showed me," sakumaha anjeun tingali, éta ku abdi digurat handap.
—"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed."—
—“PANGERAN nembongkeun ka abdi yén bagan taun 1843 téh dipingpin ku panangan-Na, sarta yén teu aya bagian mana waé tina éta anu kudu dirobah; yén angka-angkana téh sakumaha anu dipikahoyong ku Anjeunna. Yén panangan-Na aya di luhureun éta sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka teu aya saurang ogé anu bisa ningali éta, dugi ka panangan-Na dicabut.”—
The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.
Alesan kuring ngagurat handap naon waé dina opat paragraf ieu di bagean luhur kaca téh nyaéta yén éta bakal ngalaman parobahan éditorial waktu éta dicitak deui dina A Sketch of the Christian Experience and Views of Ellen G. White in 1851.
Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.
Muhun. “Gusti némbongkeun ka simkuring,” badé dirobah; “ku panangan-Na” badé dirobah, “yén teu aya satungtungna ogé anu kudu dirobah” badé dirobah.
Then in the next bold-faced paragraph [fourth paragraph] on the page says,
Tuluy dina paragraf saterusna nu dicitak kandel [paragraf kaopat] dina éta kaca nyebutkeun,
—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—
—“Gusti nunjukkeun ka kuring yén waktu téh lain deui jadi ujian ti saprak taun 1844, sarta waktu moal kungsi deui jadi ujian.”—
"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.
“Gusti némbongkeun ka abdi,” éta badé dirobih. Dina taun salajengna, dina A Sketch of the Christian Experience and Views of Ellen G. White, maranéhna badé nyandak éta paragraf nu ngan sa-kalimat sarta ngahijikeunana jeung paragraf saméméhna. Maranéhna badé ngajadikeun éta jadi hiji paragraf.
But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.
Tapi, deuih, lamun hiji kecap atawa sababaraha kecap dicitak kandel, bakal aya sawatara parobahan rupa séjénna; sarta, ku sim kuring rék dipasihan hiji conto ngeunaan anu dimaksud.
And in the third paragraph it says,
Sareng dina paragraf katilu disebutkeun,
—"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed."—
—“Tuluy sim kuring ningali ngeunaan —Daily,’ yén kecap —sacrifice’ téh ditambahan ku hikmah manusa, sarta henteu kaasup kana naskahna; jeung yén Gusti maparin pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngembarkeun sora jam pangadilan. Nalika kasatuan aya, saméméh 1844, ampir kabéh sapuk dina pamadegan anu leres ngeunaan —Daily;’ tapi saprak 1844, dina kaayaan kacau, pamadegan-pamadegan séjén geus dianut, sarta gelap jeung kabingungan geus nuturkeun.”—
Then in the next bold-faced paragraph [fourth paragraph] on the page says,
Tuluy dina paragraf salajengna anu dicitak kandel [paragraf kaopat] dina éta kaca nyebutkeun,
"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—
"Gusti nembongkeun ka abdi yén Waktu henteu kungsi janten ujian saprak taun 1844, sarta yén waktu moal kungsi deui janten ujian."—
"The Lord showed me," that is going to be changed.
“PANGERAN mintonkeun ka kuring,” éta bakal dirobah.
What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.
Naon anu baris maranéhna lakukeun dina taun salajengna dina A Sketch of the Christian Experience and Views of Ellen G. White, nyaéta maranéhna baris nyokot éta paragraf nu ngan hiji kalimah sarta ngahijikeunana jeung paragraf saméméhna. Maranéhna baris ngajadikeunana hiji paragraf.
And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.
Jeung maranéhna baris ngarobah “Gusti nembongkeun ka kuring” jadi “Kuring ogé dipintonkeun.” Muhun? Maranéhna baris ngahijikeun dua alinea éta jadi hiji alinea, sarta maranéhna baris ngarobahna jadi, “Kuring ogé dipintonkeun,” dina taun 1851.
—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.
—“Saterusna kuring ditunjuk ka sawatara jalma anu keur aya dina kasalahan anu gedé, yén para wali téh can kénéh kudu indit ka Yerusalem Heubeul, jsb., saméméh Gusti sumping. Pamadegan kitu téh bakal narik pikiran jeung kapentingan jauh tina pagawean Allah anu ayeuna, dina handapeun amanat malaikat katilu; sabab lamun urang kudu indit ka Yerusalem, mangka pikiran urang ku alamiah bakal aya di dinya, jeung sarana urang bakal ditahan tina kagunaan séjén, pikeun nganteurkeun para wali ka Yerusalem. Kuring ningali yén alesanana maranéhna diantep nepi ka asup kana kasalahan anu gedé ieu, nyaéta ku sabab maranéhna tacan ngaku jeung ninggalkeun kasalahan-kasalahan maranéhna, anu geus dicekel ku maranéhna salila sababaraha taun ka tukang.” Review and Herald, November 1, 1850.
But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.
Tapi, nalika anjeun nepi ka *Early Writings*, naha anjeun terang naon anu maranéhna lakukeun? Maranéhna miceun kecap, “I was also shown,” padahal dina *Early Writings* aya hiji paragraf anu nyebut kieu, “When union existed before 1844, nearly all were united on the correct view of the —Daily,’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Maranéhna miceun kecap “I was also shown,” sarta kalimah salajengna nyaéta, “time had not been a test since 1844.” Tiba-tiba anjeun jadi henteu terang yén pamadegan ngeunaan waktu henteu jadi ujian téh mangrupa salah sahiji hal anu sacara husus dipintonkeun ka dirina. Anjeun percaya yén ieu téh bagian tina caang anu ditampi ku anjeunna ngeunaan *the Daily* dina pamadegan palsu anu nimbulkeun kabingungan.
That is not the original. You have the original. Check it out.
Éta lain nu asli. Anjeun boga nu aslina. Pariksa éta.
The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White
Léngkah Saterusna (Léngkah Kadua)—1851 Ringkesan Pangalaman jeung Pandangan Kristen Ellen G. White
Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.
Saterusna, dina handapeun ieu, aya A Sketch of the Christian Experience and View of Ellen G. White, dicitak taun 1851; sarta aya rincian ngeunaan parobahan-parobahan anu lumangsung, jeung aya hiji parobahan anu kacida, kacida pentingna.
"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should be altered"] that the figures were as he wanted them. That his hand was over, and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
Dina tanggal 23 Séptémber, Gusti nembongkeun [baheula—"showed"] ka abdi yén Anjeunna parantos ngulurkeun panangan-Na pikeun kadua kalina guna mulangkeun sésa umat-Na, sareng yén sagala upaya kudu dilipatgandakeun dina mangsa pangumpulan ieu. Dina mangsa paburencayna, Israél téh geus diteunggeul jeung disobek; tapi ayeuna dina mangsa pangumpulan, Allah baris nyageurkeun sarta ngabeungkeut umat-Na. Dina mangsa paburencayna, upaya-upaya anu dipigawé pikeun nyebarkeun bebeneran ngan ukur miboga pangaruh anu saeutik, hasilna ngan saeutik atawa taya pisan; tapi dina mangsa pangumpulan, nalika Allah parantos netepkeun panangan-Na pikeun ngumpulkeun umat-Na, upaya-upaya pikeun nyebarkeun bebeneran baris ngahasilkeun pangaruh sakumaha anu dipimaksad. Sadayana kudu ngahiji sarta sumanget dina ieu pagawéan. Abdi ningali yén salah lamun aya anu ngécéskeun mangsa paburencayna pikeun dijadikeun conto anu ngatur urang ayeuna dina mangsa pangumpulan; sabab lamun Allah ayeuna henteu ngalakukeun leuwih seueur pikeun urang tibatan anu dipigawé-Na harita, Israél moal kungsi kakumpul. [Dipupus: Sakumaha perluna yén bebeneran kudu diterbitkeun dina hiji koran, kitu deui kudu dikhotbahkeun.] [Paragraf Digabungkeun] Abdi parantos ningali [baheula—"the Lord showed me] yén bagan 1843 téh diarahkeun ku panangan Gusti, [baheula—"by His hand"] sareng yén éta henteu meunang dirobah; [baheula—"no part of it should be altered"] yén angka-angkana téh sakumaha anu dipikahoyong ku Anjeunna. Yén panangan-Na aya di luhurna, sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka moal aya anu tiasa ningali éta, dugi panangan-Na dipiceun.
"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.
"Saterusna kuring ningali ngeunaan —Daily,' yén kecap —sacrifice' téh diasupkeun ku hikmah manusa, sarta lain kaasup kana éta naskah; sarta yén Gusti parantos maparin pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngembarkeun pamujaan ngeunaan jam pangadilan. Nalika kasatunggalan masih aya, saméméh taun 1844, méh sakabéh jalma sarua satuju dina pamadegan anu leres ngeunaan —Daily;' tapi ti saprak 1844, dina kaayaan bingung, pamadegan-pamadegan séjén geus ditarima, sarta poék jeung kabingungan geus nuturkeun. [Ayat-ayat digabungkeun] Kuring ogé parantos ningali [Baheula—"Gusti némbongkeun ka kuring"] yén waktu henteu deui jadi ujian ti saprak 1844, sarta waktu moal kungsi deui jadi ujian.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.
Time not Connected with the Message of the Third Angel
Wanci anu Henteu Patali jeung Amanat Malaikat Katilu
Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.
Ellen White ngagaduhan hiji titingalian anu béda ti titingalian anu ku anjeunna dipiboga anu antukna dimuat dina Early Writings. Anjeunna ngagaduhan sababaraha titingalian; nanging, anjeunna ngagaduhan hiji titingalian anu dina éta anjeunna dipaparin hiji hal; anjeunna dipaparin hiji paragraf, tuluy anjeunna nyeratna.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.
Gusti parantos nembongkeun ka sim kuring yén amanat malaikat katilu kudu diteruskeun, sarta diproklamasikeun ka anak-anak Gusti anu paburencay, sarta yén éta ulah digantélkeun kana waktu; sabab waktu moal deui jadi ujian. Sim kuring ningali yén sawatara jalma keur meunangkeun kasenangan anu palsu, anu timbul tina ngawawarkeun waktu; yén amanat malaikat katilu leuwih kuat tibatan naon waé anu bisa dipasihkeun ku waktu. Sim kuring ningali yén amanat ieu bisa nangtung dina pondasina sorangan, sarta yén éta henteu merlukeun waktu pikeun nguatkeunana, sarta yén éta bakal maju kalayan kakawasaan anu agung, ngalaksanakeun padamelanana, sarta bakal dipondokkeun dina kabeneran. A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.
What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?
Naon anu keur diomongkeun ku anjeunna di dinya? Nya éta, yén urang ulah deui sakali-kali ngahubungkeun Pekabaran Malaikat Katilu jeung panetepan waktu, leres?
Amen? Are you with me?
Amin? Naha anjeun nuturkeun anu ku abdi diucapkeun?
Where do you find this? Where is it located?
Di manakah anjeun mendakan ieu? Ieu perenahna di mana?
FROM THE AUDIENCE: (No response.)
TI HADIRIN: (Teu aya jawaban.)
FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.
TI KALANGKUNGAN: Hiji Gambaran ngeunaan Pangalaman jeung Pamadegan Kristen.
A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.
Rarancang Pangalaman Kristen jeung Pamadegan Ellen G. White, kaca 48, kaca 48.
Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.
Muhun. Di mana urang manggihan petikan anu keur urang bahas, anu dicokot tina Review and Herald, Nopémber 1850; éta aya di mana dina A Sketch of the Christian Experience and Views of Ellen G. White? Nya, éta aya, upama anjeun nilik deui catetan anjeun, dina A Sketch of the Christian Experience and Views of Ellen G. White, kaca 61 jeung kaca 62.
You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?
Anjeun miboga hiji paningal dina A Sketch of the Christian Experience and Views of Ellen G. White anu kacatet dina kaca 48; tuluy aya deui paningal anu ahirna bakal asup kana Early Writings, dina kaca 61 jeung 62. Éta dipisahkeun ku 13 atawa 14 kaca, leres?
And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.
Jeung naon anu bade maranéhna laksanakeun nalika nepi ka Early Writings? Maranéhna bade nyokot ieu paragraf tina kaca 48 tuluy nyelapkeunana pas saatos pernyataan anjeunna yén waktu henteu deui mangrupa ujian. Maranéhna bade ngahijikeun dua titingalian.
Are you following what I mean?
Naha anjeun ngartos kana maksud anu ku sim kuring ditepikeun?
MAN IN THE AUDIENCE: Yes.
LALAKI DI ANTARA NU NGAREGEP: Sumuhun.
Are you following what I mean?
Naha anjeun ngartos kana maksud anu ku abdi dipedar?
INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)
JALMA NU DIJURUKEUN DINA HADIRIN: (Pangukuhan.)
Okay, because you are the one that I am seeing less confirmation with.
Muhun, sabab anjeun anu ku simkuring katingalina paling kirang nampa konfirmasi.
The Last Step (Step Three)—1882 Early Writings
Léngkah Panungtungan (Léngkah Katilu)—Tulisan Mimiti 1882
Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.
Muhun. Ayeuna, abdi parantos mulih deui ka kaca 6 tina catetan anjeun; sareng, ayeuna anjeun gaduh Early Writings deui.
"September 23, . . . I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.
“23 Séptémber, . . . abdi parantos ningali yén bagan taun 1843 téh dipingpin ku panangan Gusti, sarta yén éta henteu kenging dirobih; yén angka-angkana téh sakumaha anu dipikahoyong ku Anjeunna; yén panangan-Na aya di luhureun éta sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka teu aya saurang ogé anu tiasa ningali éta, dugi ka panangan-Na dipiceun.”
"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.
Tuluy abdi ningali patalina jeung —daily' (Daniel 8:12), yén kecap —sacrifice' téh ditambahan ku hikmah manusa, sarta lain kaasup kana naskah éta, jeung yén Gusti parantos maparin pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngadawuhkeun ceurikna jam pangadilan. Nalika kasatunggalan aya, saméméh taun 1844, meh kabéh ngahiji dina pamadegan anu leres ngeunaan —daily'; tapi dina kaguligah ti saprak 1844, pamadegan-pamadegan séjén parantos dianut, sarta poék jeung kaguligah parantos nuturkeunana. Waktu henteu deui janten ujian ti saprak 1844, sarta moal kungsi deui janten ujian.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.
Gusti parantos nembongkeun ka sim kuring yén warta malaikat katilu téh kudu indit, sarta kudu diproklamasikeun ka anak-anak Gusti anu sumebar, tapi éta teu meunang digantélkeun kana waktu. Sim kuring ningali yén aya sawatara anu keur kabawa ku sumanget palsu, anu timbul tina pangwawaran ngeunaan waktu; tapi warta malaikat katilu téh leuwih kuat batan naon baé anu bisa dipasihkeun ku waktu. Sim kuring ningali yén ieu warta téh bisa nangtung dina pondasi dirina sorangan sarta henteu merlukeun waktu pikeun nguatkeunana; sarta yén éta bakal maju dina kakawasaan anu agung, ngalaksanakeun padamelanana, sarta bakal dipondokkeun dina kaadilan.
"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.
“Lajeng kuring dipintonkeun ka sawatara jalma anu aya dina kasasaran anu gedé, nyaéta percaya yén éta téh kawajiban maranéhna pikeun indit ka Yerusalem Heubeul . . .” Early Writings, 74-76.
And the reason that this is bold-faced, this is the paragraph here where it says, ". . . When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.
Jeung alesanana ieu dicitak kandel, ieu téh paragraf di dieu anu nyebut, ". . . Nalika kasatuan aya, saméméh 1844, ampir sakabéh jalma ngahiji dina pamadegan anu bener ngeunaan —daily'; tapi dina karicuhan saprak 1844, pamadegan-pamadegan séjén geus dianut, sarta poek jeung kabingungan geus nuturkeun. Waktu geus lain deui hiji ujian ti saprak 1844, sarta moal kungsi deui jadi ujian." anjeun kudu émut yén mimitina dina catetan munggaran dirina ngeunaan visi ieu, manéhna nyebut, "Kuring ditingalikeun yén waktu geus lain deui hiji ujian ti saprak 1844," sarta éta aya dina paragraf anu béda. Manéhna geus mastikeun yén aya bédana antara naon anu ditingalikeun ka dirina ngeunaan the Daily jeung naon anu ditingalikeun ka dirina ngeunaan waktu jadi hiji ujian; sarta yén paragraf saterusna, anu nyarioskeun yén teu aya waktu anu nyambung jeung Amanat Malaikat Katilu, éta henteu aya dina visi aslina. Éta aya dina kaca 48 tina Life Sketches, lain dina kaca 61 jeung 62.
But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.
Tapi, nalika anjeun sumping kana Early Writings dina taun 1882, éta dihijikeun ku maranéhna; ku sabab éta, nalika anjeun nepi ka taun 1930-an sarta anjeun mimiti nyasab kana poék nu jero dina Adventisme, sarta Willie White nyebutkeun yén nalika anjeun nalungtik perkara Daily anjeun kudu nalungtikna dina kontéks waktu—“Hapunten, Willie, tanggung jawab anjeun téh nya éta janten jalma anu nyayogikeun catetan sajarah anu akurat ngeunaan Roh Nubuat. Anjeun sakuduna janten jalma anu ngéléhkeun Roh Nubuat. Jeung dina panyajian anjeun ngeunaan Early Writings, kaca 75, anjeun ngantepkeun sumber-sumber aslina, sarta sumber-sumber asli éta nyebutkeun yén nalika anjeun ngangkat argumén yén Daily kudu dipaliré dina kontéks waktu dina Early Writings, 74, éta sarua pisan henteu leres.”—Éta henteu leres! Éta moal bisa dipertahankeun ku catetan dina Roh Nubuat. Éta moal bisa dipertahankeun ku sajarah période waktu éta.
Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!
Muhun. Poin 1, Sister White nyarios yén aya hiji pamadegan anu leres ngeunaan Daily, dina Early Writings, 74. Argumen utama anu tuluy dipaksakeun engké dina sajarah nyaéta yén lamun anjeun nalungtik éta petikan dina Early Writings, 74, anjeun kudu nempatkeun éta dina kontéks netepkeun waktu. Éta argumen téh palsu; éta henteu sah!
So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.
Ku kituna, ayeuna urang tinggaleun ngan ukur kana posisi yén aya hiji pamadegan anu leres ngeunaan Daily. Muhun? Tapi, urang rék nyokot deui hiji pamikiran tina paragraf ieu.
It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."
Aya unina, “Dina 23 Séptémber, Gusti némbongkeun ka kuring . . . .” Dina 23 Séptémber, iraha? Taun 1850: “Dina 23 Séptémber 1850, Gusti némbongkeun ka kuring.”
What did He show her?
Naon anu dipintonkeun-Na ka manehna?
Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.
Muhun, salah sahiji hal anu dipidangkeun ku Anjeunna ka anjeunna nyaéta yén ti saprak 1844, pamadegan séjén ngeunaan Daily geus dianut.
"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."
"Ti 23 Séptémber 1850 Gusti némbongkeun ka abdi . . . . Nalika aya kasatuan, saméméh 1844, ampir sakabéh jalma ngahiji dina pamadegan anu leres ngeunaan —Daily;' tapi ti saprak 1844, dina kabingungan, pamadegan-pamadegan séjén geus dianut, sarta gelap jeung kabingungan geus nuturkeun. The Review and Herald, Nopémber 1850."
March 1850 The "Daily" is the Earthly Sanctuary
Maret 1850 “Ibadah Sehari-hari” nyaéta Bait Suci Dunyawi
So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.
Ku kituna, dina handapeun kaca 6 aya hiji paragraf anu dicokot tina Review and Herald bulan Maret 1850, sarta éta téh hiji artikel ku David Arnold.
"He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.
“Anjeunna [Daniel] ogé ningali kakawasaan panindes anu sarua —ngadeg ngalawan Raja para raja;’ ku kituna ngeureunkeun kasahihan sakabéh kurban sapopoé anu ditetepkeun di Sinai supaya dipigawé sapopoé nepi ka datangna Sang Binih. Di dieu Kristus, anu jadi hakekatna, atawa kurban antitipikal agung, dipaéhan ku prajurit Romawi. Ku kituna ku Roma —kurban sapopoé dicabut,’ jeung tempat tempat suci-Na diruntuhkeun ku Titus, saurang panglima Romawi, nalika anjeunna ngancurkeun kota Yerusalem, jeung Bait Allah, anu ngandung —tempat suci.’ Di dieu mimitian kacumponan éta pernyataan nubuat Kristus. Jeung maranéhna bakal gugur ku mata pedang sarta bakal dibawa ka pangbuangan ka sagala bangsa, jeung Yerusalem bakal diinjak-injak ku bangsa-bangsa kapir, NEPI KA WAKTU BANGSA-BANGSA KAPIR KACUMPOHAN.’ Lukas 21:24.” David Arnold, Review and Herald, Maret 1850, Jilid 1, Nomer 8.
In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.
Dina ieu artikel, David Arnold ngajarkeun yén “Daily” dina Kitab Daniel ngawakilan Bait Suci Yahudi di Yerusalem anu disingkirkeun ku Roma Pagan dina taun 70 M.
September 1850 The "Daily" is Christ's Sanctuary Ministry
Séptémber 1850 “Nu Unggal Poé” téh Palayanan Bait Suci Kristus
Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.
Saterusna dina Séptémber 1850, dina taun anu sarua—jeung ku jalan kitu, saha éditor Review and Herald dina taun 1850? Ngaranna James White.
James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.
Ku kituna, dina bulan Séptémber taun 1850, James White nyitak hiji artikel ku Crosier anu ngajarkeun yén “the Daily” ngawakilan palayanan Kristus di Bait Suci.
Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.
Ayeuna, James White teu ngajar éta sacara langsung, tapi jalma-jalma nyokot kasimpulan tina dinya sarta nyebut yén éta anu keur diajarkeun ku anjeunna. Jeung ku naon ari kuring nyebut kieu? Kuring nyebut kieu ku alesan ieu: Dina Séptémber 1850, Sister White nyebutkeun yén saprak 1844 pamadegan séjén ngeunaan Daily geus dipiuk dina kaayaan poék, sarta kabingungan geus nuturkeun.
These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.
Ieu dua pamadegan [Arnold jeung Crosier] lain pamadegan para Pionir yén “the Daily” téh Paganisme.
And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.
Sarta dina kaca 7 anjeun boga dua paragraf tina tulisan Crosier, tempat anjeunna nyindekkeun yén Daily téh palayanan Kristus di Bait Suci.
"—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.
"—Jeung tempat Tempat Sucina-Na diruntuhkeun;" Daniel 8:11. Pangruntuhan ieu kajadian dina mangsa jeung ku sarana kakawasaan Romawi; ku sabab éta, Tempat Suci dina ieu téks lain Bumi, lain ogé Paléstina, sabab anu kahiji geus diruntuhkeun dina waktu ragragna manusa kana dosa, leuwih ti 4.000 taun saméméhna, jeung anu kadua dina mangsa pangbuangan, leuwih ti 700 taun saméméh kajadian anu dimaksud dina ieu petikan, sarta duanana lain ku pangaruh kakawasaan Romawi.
"The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.
“Bait Suci anu diruntuhkeun téh kagungan Anjeunna anu ku Roma geus dipagungkeun ku dirina sorangan, nyaéta Pangéran tina pasukan, Yesus Kristus; jeung Paulus ngajarkeun yén Bait Suci-Na aya di sawarga. Deui, Daniel 11:30–31, —Sabab kapal-kapal ti Kitim bakal datang ngalawan anjeunna; ku sabab éta anjeunna bakal kasedih sarta mulang, jeung bakal ngabogaan amarah (iteuk pikeun ngahukuman) ngalawan perjangjian suci (Kristen), kitu kénéh anjeunna bakal ngalakonan; malahan anjeunna bakal mulang sarta silih paham jeung maranéhna (imam-imam jeung uskup-uskup) anu ninggalkeun perjangjian suci. Jeung pasukan-pasukan (sipil jeung agama) bakal nangtung di pihakna, sarta maranéhna (Roma jeung jalma-jalma anu ninggalkeun perjangjian suci) bakal ngotoran Bait Suci kakuatan.’ Naon ieu anu ku Roma jeung rasul-rasul Kristen kudu babarengan dikotoran? Gabungan ieu diwangun ngalawan —perjangjian suci’, jeung Bait Suci tina perjangjian éta anu ku maranéhna dikotoran; anu bisa ku maranéhna dilakukeun sakumaha ogé ngotoran ngaran Allah; Yeremia 34:16; Yehezkiel 20; Maleakhi 1:7. Ieu sarua jeung ngahinakeun atawa ngahujat ngaran-Na. Dina harti ieu éta sato galak —politik-agama’ ngotoran Bait Suci, (Wahyu 13:6), sarta ngaruntuhkeunana tina tempatna di sawarga, (Jabur 102:19; Yeremia 17:12; Ibrani 8:1–2) nalika maranéhna nyebut Roma kota suci, (Wahyu 21:2) sarta masang Paus di dinya kalayan gelar-gelar, —Gusti Allah Paus’, —Rama Suci’, —Kapala Garéja’, jsb., sarta di dinya, dina —bait Allah’ palsu, anjeunna ngaku ngalakukeun naon anu sabenerna dipigawe ku Yesus di Bait Suci-Na; 2 Tesalonika 2:1–8. Bait Suci geus ditincak-tincak ku suku (Daniel 8:13), sarua saperti Putra Allah geus kitu. (Ibrani 10:29.)” O. R. L. Crosier, —The Sanctuary’, Review and Herald, Séptémber, 1850.
The Logic of James White
Logika James White
Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.
Naha Yakobus White nyitak artikel ieu lamun manéhna terang nu leuwih bener? Alesanana nya éta "Logika Yakobus White" dina catetan anjeun.
The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.
Hal anu mimiti dicitak sanggeus Kuciwa Agung disebut A Word to the Little Flock, sarta tilu jalma anu jadi panulis dina éta terbitan nyaéta James jeung Ellen White sarta Joseph Bates. Hal anu mimiti dicitak sanggeus 22 Oktober 1844 ku jalma-jalma anu keur nuturkeun éta jalan téh nyaéta ieu artikel; sarta, dina ieu artikel, Sister White nyatujuan pamadegan Crosier, lain pamadeganana ngeunaan the Daily, tapi pamadeganana ngeunaan Kristus pindah ti Ruang Suci ka Ruang Nu Mahasuci.
Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,
Perhatikeun, ieu téh Sister White. Ieu sababna James White daék nyitak artikel Crosier, ceuk ieu,
"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.
Abdi yakin yén Bait Suci, anu bakal disucikeun dina ahir 2300 poé, nyaéta Bait Allah Yerusalem Anyar, anu Kristus janten paladénna.” — ieu téh Ellen White — “Pangeran nembongkeun ka abdi dina titingalian, leuwih ti sataun ka tukang, yén Sadérék Crosier miboga cahaya anu leres ngeunaan panyucian Bait Suci, jsb.; sareng yén éta téh pangersa-Na, supaya Sadérék C. nyeratkeun pamadegan anu parantos dipasihkeunana ka kami dina Day-Star, Extra, 7 Pébruari 1846. Abdi ngarasa pinuh dipaparin kawenangan ku Pangeran pikeun nyarankeun Extra éta ka unggal santo.
"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.
Abdi ngadoa mugi ieu kalimah-kalimah janten berkah pikeun anjeun, sareng kanggo sakumna murangkalih anu dipikanyaah anu tiasa maca éta. A Word to the Little Flock, 12 Méi 1847.
So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.
Ku kituna, jalma-jalma nepi ka poé ieu, sawatara sajarawan modéren dina Adventisme nyebut, “Tingal éta. Ellen White keur méré pangrojong lengkepna kana artikel Crosier; ku kituna, naon anu diucapkeun ku Crosier ngeunaan Daily salaku palayanan Kristus di Bait Suci tangtu leres.” Jeung nalika maranéhna nyebut kitu, maranéhna keur nyasabkeun sajarah; sabab, artikel Crosier miboga dalapan bagian, sarta ti mimiti pisan, umat Advent ngartos yén opat tina éta bagian téh poék pisan sapinuhna, sarta éta bagian-bagian téh teu kungsi, teu kungsi, teu kungsi deui dicitak ulang dina Adventisme.
As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.
Minangka conto, salah sahiji pamadegan anjeunna dina éta artikel nyaéta yén nalika Yesus mulih bakal aya sarébu taun karapihan. Umat Advent teu percanten kana éta, sarta maranéhna ti baheula ogé henteu kungsi percanten. Pamahaman éta nyaéta hiji pamahaman anu ditampik ku William Miller, anu sabenerna nempatkeun William Miller dina jalur anu leres pikeun ngartos bebeneran. Pangajaran éta mangrupa salah sahiji pangajaran anu langsung sabalikna jeung pamahaman Millerite.
So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.
Ku kituna, nalika Crosier medalkeun ieu artikel anu kabagi jadi dalapan bagian, maranéhna langsung nyaho ti mimiti yén opat tina éta bagian henteu pantes pikeun dicitak deui.
But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.
Tapi, James White nyitak bagian nu mintonkeun yén Crosier memang nyimpulkeun yén “the Daily” téh palayanan Kristus di Bait Suci-Na; tapi, anjeunna ngan baris nyitak deui opat bagian éta wungkul. Anjeunna moal nyitak deui opat bagian nu séjén. Tapi, sangkan James White tiasa nyitak deui opat bagian Crosier éta, anjeunna kudu nyitakna dina dua édisi. Anjeunna kudu nyitakna dua kali dina bulan Séptémber 1850.
There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.
Teu cekap rohangan dina Review and Herald-na dina bulan Séptémber 1850, ku sabab éta anjeunna nyitak dua édisi Review and Herald dina bulan Séptémber 1850 sangkan sakabéh tulisan Crosier ngeunaan Kristus ngalih ti Tempat Suci ka Tempat Nu Maha Suci tiasa dimuat.
Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.
Ayeuna, maraneh bakal nengetan tina katerangan Gerard Damsteegt yén anjeunna keur méré pameunteu sajarah yén umat Advent salawasna terang yén aya bagian-bagian tina tulisan Crosier anu teu leres sarta anu teu bisa dicitak deui.
"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.
“Manéhna [Ellen Harmon] nyarios: —Gusti parantos némbongkeun ka abdi dina hiji visi, leuwih ti sataun katukang, yén Sadérék Crosier ngagaduhan cahaya anu leres, ngeunaan panyucian Bait Suci, jst.; sarta yén éta téh pangersa-Na supaya Sadérék C. nyeratkeun pandangan anu parantos dipasihkeunana ka kami dina Day Star Extra, 7 Pébruari 1846. Abdi ngarasa sapinuhna dipaparin kawenangan ku Gusti, pikeun nyarankeun Extra éta, ka unggal santo’ (Surat. E. G. White ka Curtis, Word to the Little Flock, 12). Umat Advent Poé Katujuh biasana napsirkeun pernyataan ieu hartina yén pedaran-pedaran Crosier téh lain tanpa kasalahan, nanging yén argumentasi tipologis utamana téh leres. Citak ulang tina éta tulisan ngaleungitkeun bagian-bagian anu ku maranéhna dianggap teu akurat.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.
Never Could Reprint His Complete Document
Teu Kungsi Bisa Nyitak Deui Dokuménna sacara Lengkep
Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.
Ayeuna, dina kaca salajengna aya W. A. Spicer anu méré kasaksian ngeunaan hal anu sarua: maranéhna salawasna terang yén dina tulisan-tulisan Crosier aya kasalahan, sarta maranéhna henteu kungsi nyitak deui éta opat bagéan.
"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939
Kalintang nyarioskeun, Crosier ngora lumampah dina caangna bebeneran Sabat ngan sakeudeung pisan. Engké anjeunna nolak deui pangajaran ngeunaan tempat suci anu ku anjeunna kungsi dibantu ngadegkeunana. Dulur-dulur urang anu jadi panaratas nyetak deui sababaraha kali pedaran anjeunna ngeunaan tempat suci dina tulisan-tulisan maranéhna anu mimiti, nanging maranéhna teu kungsi tiasa nyetak deui dokuménna sacara lengkep. Di jerona anjeunna parantos nambihan kana pedaran ngeunaan tempat suci sawatara pamanggih ngeunaan jaman anu bakal datang, nyaéta hiji milénium samentara, kalayan hiji jaman kamulyaan di bumi ieu dina Kadatangan Kadua. Hal-hal ieu salawasna dipiceun ku dulur-dulur urang. Pangajaran-pangajaran ngeunaan jaman anu bakal datang ieu geus sumebar ka mana-mana dina mangsa harita. Doktrin éta henteu kungsi saluyu jeung amanat advent anu tangtu; sarta tangtu waé ragi kasalahan ieu ngabantu ngagiring jalma-jalma ngora ngajauhan bebeneran Sabat jeung tempat suci. Henteu lila ti harita anjeunna malik jadi lawan anu pait ka gerakan urang nu mimiti.” W. A. Spicer, Review and Herald, 14 Désémber 1939
The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.
Intina, aya ayeuna aya jalma-jalma anu nyokot pangrojong Sister White kana tulisan Crosier dina *A Word to the Little Flock*, jalma-jalma saperti Heidi Heikes, Heidi Heikes jeung bukuna anu bodo ngeunaan Daily minangka palayanan Kristus di Bait Suci. Ieu salah sahiji arguménna.
People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.
Jalma-jalma anu ngalakukeun kitu keur teu maliré kana fakta-fakta sajarah. Maranéhna moal kungsi sanggup nyitak deui sakabéh artikel Crosier. Jeung maksa yén pangrojong Ellen White dina A Word to the Little Flock téh mangrupa pangrojong lengkep tanpa iwal kana posisi Crosier sarua waé jeung maksa yén urang Advent percaya yén bakal aya sarébu taun katengtreman. Éta téh hiji argumén anu bodo.
It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.
Éta mangrupa panyasarkeun sajarah anu salah, sarta hal éta dipigawé pikeun nipu jalma-jalma jeung nimbulkeun kabingungan jeung poék.
So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.
Jadi, anjeun gaduh dua sajarawan, Spicer anu parantos pupus sareng Damsteegt anu masih hirup; nanging, ku abdi dijamin, boh Spicer boh Damsteegt, teu saurang ogé di antara maranéhna, moal satuju sareng abdi dina naon anu ku abdi dipidangkeun. Muhun, maranéhna moal. Ku kituna, anjeun gaduh dua sajarawan anu silih-antagonis, anu sapagodos sareng naon anu ku abdi diwartakeun ka anjeun. Teu aya pisan alesan anu ngabenerkeun pikeun napsirkeun pangrojong Ellen White kana artikel Crosier minangka hartina yén sagala anu aya di jerona sampurna.
The Advent Review—Volume 1, Auburn NY, Number 3
Advent Review—Jilid 1, Auburn NY, Nomer 3
The Advent Review—Volume 1, Auburn NY, Number 4
Advent Review—Jilid 1, Auburn NY, Nomor 4
The Advent Review—Volume 1, Auburn NY, Number Special
Majalah Advent—Jilid 1, Auburn, NY, Nomor Husus
When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3
Nalika James White mimiti nyitak artikel Crosier dina bulan Séptémber 1850, dina The Review and Herald, éta nyaéta Jilid 1, Nomer 3.
But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.
Nanging, anjeunna teu tiasa ngawengku sakabéhna dina Jilid 1, Nomer 3; ku kituna, anjeunna ngaréngsékeun éta tulisan dina Jilid 1 The Review and Herald, Nomer 4. Jeung iraha anjeunna ngalakukeun ieu? Dina Séptémber 1850.
Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."
Nya, naon anu kajadian dina Séptémber 1850? Sister White nampi hiji titingalian anu nyebutkeun, "Dina 23 Séptémber 1850 Gusti némbongkeun ka sim kuring . . . . Nalika kasatuan aya, saméméh 1844, méh sakabéh jalma ngahiji dina pamadegan anu bener ngeunaan —Daily;' tapi saprak 1844, dina kabingungan, pamadegan-pamadegan séjén geus dipiara, sarta gelap jeung kabingungan geus nuturkeun. The Review and Herald, Nopémber 1850."
Who was her husband? He was the editor of The Review and Herald.
Saha salakina? Anjeunna téh redaktur The Review and Herald.
So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."
Jadi, naon anu anjeunna lakukeun waktu pamajikanana nyarios, “Naha anjeun terang naon anu kakara dipidangkeun ka abdi ku Gusti, James? Ka abdi dipidangkeun yén urang henteu sakuduna ngenalkeun pamadegan ngeunaan Daily anu nentang pamahaman para Pelopor yén Daily téh Paganisme, sabab éta mawa gelap jeung kabingungan.”
So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.
Ku kituna, naon anu dilakukeun ku James White? Dina Séptémber 1850 anjeunna nyitak deui hiji Review and Herald, jadi tilu dina hiji bulan. Ieu disebut Volume 1, Édisi Husus.
And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!
Jeung naon anu anjeunna lakukeun? Anjeunna nyitak deui tulisan Crosier sarta mupus naon anu diomongkeun ku Crosier ngeunaan Daily!
Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.
Dulur-dulur, ieu mangrupikeun bukti sajarah yén Yakobus jeung Ellen White ngartos yén pamadegan Crosier ngeunaan “the Daily” téh salah sarta yén éta mawa poékna jeung kabingungan.
And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.
Jeung naon pamadegan Crosier ngeunaan Daily? Nya éta téh palayanan Kristus di Bait Suci.
So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—
Ku kituna, dina Early Writings, 74, nalika anjeunna nyebutkeun, “23 Séptémber, Gusti némbongkeun ka kuring yén kaum Millerites ngagaduhan pamadegan anu leres ngeunaan the Daily,” bukti sajarahna nyaéta yén kaum Millerites ngartos—
Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?
Ayeuna, Dulur-dulur, Dulur-dulur, ulah nepi ka kaliwat kana ieu kanyataan: Naon ieu hartina: Séptémber 1850 Sadérék White dipintonkeun yén ti saprak 1844 pamadegan-pamadegan séjén ngeunaan Daily geus dipiagem; Méi 1850, Arnold ngedalkeun Daily minangka tempat suci Yahudi; Séptémber 1850, bagian 1 tina 2 tina artikel Crosier diterbitkeun, kaasup pedaran anjeunna ngeunaan Daily salaku palayanan Kristus di Tempat Suci; Séptémber 1850, bagian 2 tina 2 tina artikel Crosier diterbitkeun; Séptémber 1850, artikel Crosier dicitak deui, tapi pamadegan anjeunna ngeunaan Daily geus dipiceun? Naon anu keur lumangsung?
We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."
Urang ningali yén dina taun anu sarua nalika Bagan 1850 ieu disusun, sarta naon anu dinyatakeun ku Bagan ieu ngeunaan Daily? “Kakuasaan kapir atawa THE DAILY dicabut. Dan. 11:31 508.”
Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.
Ellen White terang kana naon pamadegan jalma-jalma anu ngembarkeun seruan Jam Pangadilan ngeunaan Daily éta. Nalika anjeunna nyebutkeun yén maranéhna boga pamadegan anu bener, anjeunna terang yén pamadegan anu bener téh nyaéta yén éta ngalambangkeun kakawasaan kapir anu keur dicabut; Daily ngalambangkeun paganisme.
And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.
Jeung dina taun ieu, 1850, catetan sajarah ngabuktikeun yén anjeunna nolak sarta salakina nolak ajaran yén “the Daily” ngawakilan palayanan Kristus di Bait Suci, anu mangrupa ajaran anu dijunjung ku Biblical Research Institute ti Seventh-day Adventist Church. Ieu téh ajaran anu dirojong ku palayanan-palayanan mandiri, saperti Heartland jeung Steps to Life. Ieu téh ajaran anu mawa poék jeung kabingungan.
Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,
Ayeuna, tengetan ieu ngeunaan Bagan 1850. Ieu téh dina bulan Nopémber 1850. Ieu téh bulan anu sarua nalika anjeunna narima titingalian anu ku anjeunna dicatet, anu ahirna ngaliwatan kamekaran dina taun 1851, teras dina taun 1882 asup kana Early Writing, dina bulan ieu pisan, dina bulan ieu pisan, dina Nopémber 1850. Disebutkeun,
"Monday we returned to Dorchester where our dear Brother Nichols and family live."—
“Poé Senén kami mulih deui ka Dorchester, tempat cicingna dulur urang anu dipikanyaah, Sadérék Nichols jeung kulawargana.”—
Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?
Dina ieu pisan [ngarujuk kana Bagan 1850, pojok katuhu luhur], “Diterbitkeun ku Otis Nichols, Dorchester, Massachusetts.” Muhun? Anjeunna keur nyarioskeun ieu, leres? Naha anjeun ningali éta, ieu Bagan?
—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.
—“Di dinya, dina peuting, Allah maparin ka abdi hiji titingalian anu kacida matak pikaresepeunna, kalolobaanana baris ku maraneh ditingali dina ieu tulisan. Allah nembongkeun ka abdi perluna nyieun hiji bagan. Abdi ningali yén éta diperlukeun sarta yén bebeneran anu dijentrekeun kalayan écés dina papan-papan baris mawa pangaruh anu gedé sarta bakal nyababkeun jiwa-jiwa ngahontal pangaweruh kana bebeneran.” Manuscript Releases, number 15, 210 November, 1850.
She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."
Manehna meunang hiji titingalian di imah Nichols di Dorchester—éta sadayana aya dina Bagan ieu—saur-Na, "Maneh kudu nyieun hiji bagan."
And what does she say about the chart? How does she describe it?
Sarta naon anu diucapkeun ku anjeunna ngeunaan bagan éta? Kumaha anjeunna ngajelaskeun éta?
Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.
Pindah ka Habakuk 2, “Kuring ningali yén perlu nyieun hiji bagan,” jeung naon gunana éta? Éta diperlukeun, “supaya bebeneran dijelaskeun écés dina papan-papan.” Habakuk 2, ayat 2, nyebutkeun, “Jeung PANGERAN ngawaler ka abdi sarta ngandika, Tuliskeun eta tetenjoan, sarta jieun eta écés dina papan-papan, . . . .” Anjeunna keur nyebutkeun yén Bagan Otis Nichols taun 1850 ieu, nu dicitak di Dorchester, Massachusetts, mangrupa hiji panggenapan tina Habakuk, sarua saperti manehna nyebutkeun dina The Great Controversy yén Bagan 1843 téh mangrupa panggenapan tina Habakuk.
Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.
Muhun, naha aranjeun ningali éta? Naha aranjeun ningali iraha manéhna nampi ieu visi? Dina waktu anu sarua nalika ieu keur lumangsung: “September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ’s Sanctuary ministry brings darkness and confusion,” sarta salakina geuwat nyitak deui éta artikel jeung mupus dua paragraf éta. Éta henteu kungsi dicitak deui dina Adventisme nepi ka taun 1931 nalika Willie White nyitak deui éta; sarta, nalika anjeunna ngalakukeun kitu, anjeunna miboga kasaksian palsu dina traktat pisan anu dicitakna. Éta tiasa dibuktikeun.
Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.
Ayeuna, kuring hayang maca hiji hal di dieu ka aranjeun, hiji cutatan anu leuwih panjang, ngeunaan mangsa waktu anu sarua ieu. Ieu ti tanggal 27 Nopémber 1850.
"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.
Kuring geus sawatara waktu ngalalaworakeun nulis ka anjeun. Ayeuna ku kuring rék ditepikeun alesanana. Kahiji, salila sababaraha minggu sanggeus kuring narima surat anu hade tur matak bungah ti Sadérék Arabella, kuring teu boga waktu pikeun nulis; upama henteu kitu, tangtu kuring geus nyumponan paménta anjeunna supaya ngajawabna dina jero dua minggu. Kuring resep pisan kana éta surat. Urang sadayana kacida kabetotna ku éta surat, sarta mugia kalambatan kuring ulah nepi ka nyegah anjeun pikeun ngajawab ieu pas anjeun geus maca éta; jeung dina mangsa nu bakal datang kuring moal ngadagoan salila kieu deui.
"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.
Kaséhatan James jeung kuring ayeuna kacida hadéna. Imah kami aya di Paris, di bumi Sadérék Andrews, ngan sababaraha léngkah ti kantor pos jeung kantor percetakan. Kami baris cicing di dieu sawatara waktu deui. Ieu kulawarga téh kacida bageurna, sanajan miskin pisan. Sagala anu aya di dieu dipasihkeun kalawan bébas sajauh anu maranéhna gaduh. Kami henteu nganggap pantes lamun salila aya di dieu kami jadi beban waragad pikeun maranéhna. Kuring kacida hoyongna pendak jeung aranjeun sadayana, sarta Sadérék Gorham anu dipikacinta.
"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.
“Pasamoan urang di Topsham téh salah sahiji anu pinuh ku minat anu jero. Dua puluh dalapan urang hadir; sadayana nyandak bagian dina éta pasamoan.
"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.
Dina poé Minggu kakawasaan Allah nimpah ka urang kawas angin gedé anu ngaguruh. Saréréa gugah nangtung sarta muji ka Allah kalawan sora tarik; éta téh kawas nalika pondasi bait Allah diteundeun. Sora ceurik teu bisa dibédakeun tina sora surak. Éta mangsa kameunangan; saréréa dikuatkeun jeung disegerkeun. Kuring can kungsi nyaksian mangsa anu sakitu kuatna saméméhna.
"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—
“Konperénsi kami saterusna diayakeun di Fairhaven. Dulur Bates jeung pamajikanana hadir. Ieu pasamoan téh kacida hadéna. Dina waktu kami mulang ka bumi Dulur Nichols, Gusti maparin hiji titingalian ka kuring sarta némbongkeun ka kuring yén bebeneran kudu dijelaskeun kalayan écés dina papan-papan, jeung hal éta bakal nyababkeun loba jalma mutuskeun pikeun bebeneran ku talatah tilu malaikat, kalayan dua talatah anu tiheula dijadikeun écés dina papan-papan.”
That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.
Éta aya pas di handap dieu, [nunjuk kana juru kénca handap tina Bagan 1850]. Muhun? Éta aya dina Bagan ieu, anu keur dipedar ku anjeunna.
—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.
—“Kami ogé nempo yén medalna éta suratkabar téh sarua pisan perluna jeung para utusan indit, sabab para utusan merlukeun hiji suratkabar pikeun dibawa ku maranéhna, anu ngandung bebeneran keur jaman ayeuna, pikeun dipasrahkeun kana leungeun jalma-jalma anu ngadéngé, supaya éta bebeneran henteu leungit tina pikiran; jeung yén éta suratkabar bakal ngahontal tempat-tempat anu teu bisa dihontal ku para utusan. Hal-hal séjén ogé ku kami ditempo, anu baris mucunghul dina éta suratkabar.
"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.
“Kumaha kaayaan maranéh sadayana? Naha maranéh sadayana keur tarékah pikeun hirup langgeng? Kuring kacida pisan hayang ningali maranéh, sarta sigana moal lila deui kuring bakal ningali. Ayeuna téh mangsa persiapan, sarta kuring miharep urang sadayana bakal ngalakukeun pagawean anu pasti pikeun kalanggengan. Waktuna katingalina kacida pondokna, sarta naon anu kudu urang laksanakeun, kudu geuwat urang laksanakeun.
"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.
“Kaping 20 Nopémber, saminggu katukang, Sadérék Henry Nichols jeung abdi sorangan indit ka Topsham. Ngan baé sanggeus urang hudang tina méja dahar beurang dina poé Kemis [21 Nop.], salah saurang anak Sadérék Foey asup sarta nyarios yén indungna teu sadar. Urang buru-buru meuntas walungan sajauh hiji mil, sarta manggihan Sadérék Foey anu dipikanyaah keur sakarat. Kasedih abdi kacida gedéna nalika ningali yén anjeunna henteu wawuh deui ka abdi. Anjeunna terus lila dina kasangsaraan anu pohara nepi ka antara tabuh tilu jeung opat, tuluy ngaluarkeun napas panungtungan. Anjeunna parantos ninggalkeun saurang salaki jeung tilu anak pikeun ngagungkeun kaleungitan maranéhna.”
"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?
Isuk Jumaah [22 Nov.], Sadérék Henry sumping ka Paris supaya James nyukur anjeunna pikeun ngahadiran pamakaman. Kami ngalaman waktos anu kacida khidmatna tur matak ngirut. Gusti henteu ngantunkeun kami, nanging ngantep Roh-Na nyicingan kami. Poe-poe panungtungan Sadérék Foey écés pisan mangrupa poe-poe anu pangrohanina tur pangsaéna. Sadérék Foey gaduh ieu pikeun ngabeberah manahna, nyaéta yén anjeunna pupus minangka saurang Kristen. Anjeunna nanggungna kalawan hadé. Allah maparin anjeunna kurnia pikeun nahan kasangsaraan éta. Oh, sakumaha hadéna miboga pangharepan ka Allah anu bakal nyangga dina sagala kaayaan pangnyobaan jeung kasangsaraan. Puji Allah pikeun hiji pangharepan, pangharepan anu hadé. Naon anu ku anjeun, ku aranjeun sadayana, bade dipasihkeun pikeun pangharepan aranjeun?
"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—
“Pengkuhkeun iman. Kudu pageuh dina Allah sarta andelkeun diri kana panangan-Na anu langgeng. Eta moal kungsi ngagagalkeun aranjeun, tapi bakal nanggung jeung nguatkeun aranjeun dina unggal kasangsaraan. Kuring ngaharepkeun sangkan aranjeun sadaya beuki ngaronjat kuat dina bebeneran. Ulah goyah, tapi teruskeun lalampahan aranjeun ka Karajaan.”—
Here we go. Here is what I want you to see.
Hayu urang mimitian. Ieu anu ku abdi dipikahayang sangkan anjeun tingali.
—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—
—"Saminggu ka tukang, dina Sabat kamari, kami ngayakeun pasamoan anu kacida matak panasaranana. Sadérék Hewit ti Dead River aya di dinya. Anjeunna sumping mawa hiji pesen anu eusina yén karuksakan jalma-jalma durhaka jeung sare jalma-jalma paéh téh mangrupa hiji kakéngkangan dina jero panto anu katutup, anu geus diasupkeun ku saurang awéwé, Isebel, saurang nabi awéwé, sarta anjeunna yakin yén awéwé éta, Isebel, téh nya éta kuring."—
Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.
Muhun? Dulur Hewit nyebutkeun yén Ellen White téh Izebel sarta manéhna geus ngenalkeun tilu kasalahan.
"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—
“—Urang nyaritakeun ka anjeunna ngeunaan sawatara kasalahanana dina mangsa katukang, yén 1335 poé geus réngsé, sarta loba kasalahanana séjén. Éta ngan saeutik pisan pangaruhna. Poékna karasa kana pasamoan éta sarta pasamoan jadi nyered.”—
Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.
Ayeuna, abdi hoyong aranjeun ningali ieu. Aya hiji hal anu bade ku abdi ditepikeun ngeunaan ieu paragraf anu ku abdi dipiharep ku aranjeun dituturkeun, upami aranjeun tiasa.
If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.
Lamun hidep kantos nyanghareupan jalma-jalma dina Adventisme anu nerapkeun deui nubuat waktu dina ahir dunya, maranéhna ngan miboga tilu kutipan anu dipaké—maranéhna memang ngagunakeun loba kutipan, tapi aya tilu kutipan utama anu ku maranéhna dipaké. Ieu salah sahijina; sabab maranéhna bakal ngutip ieu tuluy nyebut, “Urang geus ngabéjaan ka anjeunna ngeunaan sawatara kasalahanana baheula,” sarta maranéhna bakal ngaku yén nalika anjeunna nyebut “yén 1335 poé éta geus béak,” éta téh salah sahiji kasalahan anjeunna. Naha anjeun ningali kumaha tata basa éta bisa rada dipulas saeutik: “Urang geus ngabéjaan ka anjeunna ngeunaan sawatara kasalahanana baheula”? “Urang ogé geus ngabéjaan ka anjeunna yén 1335 poé éta geus béak”; tapi para panetep waktu nyebut yén urang geus ngabéjaan ka anjeunna sawatara kasalahanana baheula, sarta salah sahiji kasalahan éta nya éta yén anjeun keur ngajar yén 1335 poé éta geus béak, sarta éta téh kasalahan.” Ku kituna, éta bisa dipulas ka dua arah.
The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.
Waktos munggaran abdi nyanghareupan pasualan langsung padeukeut jeung Eugene Prewitt téh di Oklahoma, sarta anjeunna ngabantah yén Sajarah Millerite henteu malikan deui dina ahir dunya, tuluy abdi masihan anjeunna sababaraha cutatan tina Roh Nubuat.
And he says, "Jeff, you know that Ellen White was a careless writer."
Sarta anjeunna nyarios, “Jeff, anjeun terang yén Ellen White téh panulis anu teu taliti.”
And I said, "What do you mean?"
Jeung sim kuring nyarios, "Naon maksad anjeun?"
And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.
Tuluy anjeunna ngadugikeun petikan ieu. Anjeunna nyebutkeun yén petikan ieu ngabuktikeun yén anjeunna téh panulis anu teu taliti; sabab anjeunna terang yén kuring terang yén para panetep waktu bisa nyasabkeun harti petikan ieu, lamun maranéhna hayang ngalakukeunana.
Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?
Ayeuna, kanyataan yén hiji tempat saperti Washita miboga pangaruh anu ngajarkeun ka para siswana yén Ellen White téh panulis anu teu taliti mah hiji perkara; nanging, naha anjeunna panulis anu teu taliti dina ieu hal?
—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.
—“Abdi ngaraos yén abdi kedah nyarios sababaraha kecap. Dina nami Yesus, abdi nangtung, sareng dina kirang langkung lima menit pasamoan éta robah. Saréréa ngaraoskeun éta dina waktos anu sami. Unggal raray kasorot ku cahaya. Ayana Allah ngeusian éta tempat. Sadérék Hewit murag sujud kana tuur sareng ngawitan ceurik sarta neneda. Abdi kabawa dina tetenjoan sareng ningali seueur hal anu teu tiasa ku abdi dituliskeun. Ieu mawa pangaruh anu kacida gedéna ka Sadérék Hewit. Anjeunna ngaku yén ieu téh ti Allah sareng direndahkeun nepi ka lebu. Ti saprak pasamoan éta anjeunna teras nyerat, sareng ayeuna keur nyerat tina méja anu sarua bari mungkir sakabéh kasalahan anu ku anjeunna kungsi diajarkeun. Abdi yakin Allah keur ngangkat anjeunna, sareng anjeunna dipaparinkeun kamampuhan pikeun ngalakukeun kahadéan, upami Allah ngagerakkeun anjeunna.
"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.
“Katresna anu kacida gedéna ka Dulur Gorham anu dipikanyaah. Béjakeun ka anjeunna sangkan tetep kuat. Allah nyarengan anjeunna sarta Mantenna moal ninggalkeun anjeunna. Katresna anu kacida gedéna ka aranjeun sadayana. Kuring miharep barudak moal jadi tunduh, tapi bakal miboga minat kana bebeneran sarta rajin pikeun ngajadikeun panggero jeung pilihan maranéhna pasti. Tulis, enya tulis, sarta ulah ngalakukeun sakumaha anu ku kuring geus dipigawé. Kuring nyaah ka aranjeun, ka aranjeun sadayana. Tulis.” Manuscript Releases, jilid 16, 206–209. Ditulis ti Paris, Maine, 27 Nopémber 1850.
Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.
Dulur-dulur, naon kontéks sajarah ieu; di mana manéhna nulis ieu? Manéhna nulis ieu dina taun 1850, di imah Sadérék Nichols.
In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.
Dina mangsa ieu, naon anu keur dipigawé ku Gusti? Anjeunna keur némbongkeun yén para Panaratas miboga pamadegan anu leres ngeunaan Daily, sarta manéhna keur nyanghareupan éta perkara. Manéhna nyebutkeun yén palayanan Kristus di Bait Suci téh mangrupa pamadegan palsu ngeunaan Daily.
In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."
Dina ieu sajarah, ieu sajarah pisan—lain ieu sajarah pisan wungkul, jeung lain ngan taunna pisan, tapi bulan dina taun éta pisan nalika anjeunna keur nampi tetenjoan sarta anjeunna netelakeun ieu bebeneran ngeunaan posisi Pioneer ngeunaan Daily, ku nyebutkeun yén maranéhanana anu maparin Judgment Hour Cry miboga pamadegan anu leres ngeunaan Daily; sarta, dina paragraf anu sarua, anjeunna nyebutkeun, "Kuring ningali yén Bagan 1843 diarahkeun ku panangan Gusti sarta éta henteu kedah dirobah, jeung yén maranéhanana anu maparin Judgment Hour Cry miboga pamadegan anu leres ngeunaan Daily."
And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.
Sarta naon anu dicarioskeun ngeunaan Daily dina Bagan 1843 ieu? Nya, ieu nyebutkeun yén éta dicabut dina Taun Masehi 508; sarta, 1335 taun ti harita mawa anjeun ka 1843, sarta yén 1335 éta geus kaliwat.
Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?
Naha anjeun tiasa ngabayangkeun, dina bulan éta pisan, dina taun éta pisan, yén manehna bakal nyarios ka Sadérék Hewit ti Dead River yén éta téh masih kénéh bakal kajadian?
Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.
Muhun, ieu jalma-jalma nu netepkeun waktu, ieu jalma-jalma nu netepkeun waktu, jeung jalma-jalma anu yakin yén Sister White téh panulis nu teu taliti. Sajarah henteu ngadukung ieu.
So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.
Ku kituna, abdi hoyong sangkan anjeun ningali, dina patalina jeung Pangbakalna, yén Ellen White ogé ngartos kana 1335.
Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?
Ellen White lain ngan saukur maparin cap kasaluyuanana yén Daily téh Paganisme; anjeunna ngartos yén éta ngamimitian nubuat 1335 taun, anu réngsé dina taun 1843, sarta anjeunna ngabela éta pamadegan di hareupeun balaréa ngalawan Brother Hewit ti Dead River. Naha anjeun ningali éta?
And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.
Sarta dina bulan anu sarua, nalika manéhna nyebutkeun yén palayanan Kristus di Bait Suci minangka Kurban Sapopoé ngan mawa poék jeung kabingungan; sarta salakina, minangka tanggapan kana éta titingalian, ngaleungitkeun éta pangajaran tina Review and Herald.
Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.
Di dieu dina catetan anjeun, dina tempat anu nyebutkeun “1850 Chart,” ieu anu dituliskeun pas di dieu [ngarujuk kana kolom katilu ti kénca dina 1850 Chart, nyaéta téks anu nuturkeun Yesus dina salib dina M 31]. Kuring hoyong sangkan anjeun tiasa miboga éta dina catetan anjeun.
Away Daniel 11:31 508
Jauh Daniel 11:31 508
And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:
Terus dina Bagan 1843 di dieu [ngarujuk kana kolom tengah, handapeun Yesus dina salib dina Masehi 31]:
Taking away of the daily sacrifice. Dan. 12:11, 12
Ngaleungitkeun kurban sapopoé. Dan. 12:11, 12
Okay, these are these two Charts.
Muhun, ieu dua bagan téh.
Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.
Ibu White ngartos yén jalma-jalma ieu miboga pamadegan anu leres, sarta anjeunna ngartos yén éta ngamimitian nubuat 1335 taun anu réngsé dina taun 1843; jeung, anjeunna ngartos yén éta ngalambangkeun kakawasaan Pagan anu dicabut dina taun 508.
Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,
Dina ieu dua rujukan kana Bagan-bagan, anjeun boga deui hiji cutatan dina mangsa waktu Brother Nichols, sarta anjeunna keur ngagero jeung nyawad jalma-jalma sangkan maranéhna ulah nyieun bagan-bagan séjén sabab gambarna sipatna satanis; ari anjeunna nyebutkeun yén gambar anu aya dina dua Bagan ieu mah sipatna sawarga. Anjeunna nyarios,
"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—
“Kuring ningali yén pagawean nyieun bagan téh taya leresna pisan. Ieu asalna ti Sadérék Rhodes sarta tuluy dituturkeun ku Sadérék Case. Dana geus dipaké pikeun nyieun bagan-bagan jeung ngawangun gambar-gambar anu kasar tur matak jijik pikeun ngagambarkeun malaikat-malaikat jeung Isa Almasih anu mulya. Kuring ningali yén hal-hal kitu henteu nyugemakeun ka Allah. Kuring ningali yén Allah aya dina panerbitan bagan ku Sadérék Nichols.”
Who was in the publishment of this 1850 Chart? God!
Saha anu aya dina medalkeun ieu Bagan 1850? Allah!
—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
—“Kami ningali yén aya”—naon?—“hiji nubuat ngeunaan bagan ieu dina Alkitab, sarta lamun bagan ieu diparancang pikeun umat Allah, lamun éta cekap pikeun hiji jalma, maka cekap ogé pikeun nu séjén, sarta lamun saurang peryogi bagan anyar anu digambar dina skala anu leuwih gedé, sakabéh jalma peryogi éta sarua gedéna.
"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—
“Kuring ningali yén dina Sadérék Case aya rasa nu teu tenang, teu tumaninah, teu wareg, tur teu nyukuran, anu ngahayangkeun bagan séjén. Kuring ningali yén bagan-bagan nu dicét ieu mawa pangaruh goréng ka jamaah. Eta nyababkeun sumanget olok-olok anu hampang jeung kosong aya dina pasamoan.”—
Now, this is the one that I want you to think through.
Ayeuna, ieu nu ku kami dipikahoyong sangkan ku aranjeun direnungkeun kalayan taliti.
—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—
—"Abdi ningali yén bagan-bagan anu diparéntahkeun ku Allah téh nyentak pikiran kalayan hadé, sanajan tanpa katerangan."—
"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."
“Abdi ningali yén bagan-bagan éta,” jamak, “ditetepkeun ku Allah . . . .” Bagan naon, dina wangun jamak, anu ditetepkeun ku Allah? Dua Bagan ieu [Bagan 1843 jeung Bagan 1850] ditetepkeun ku Allah.
These two Charts are a fulfillment of Habakkuk 2.
Bagan dua ieu mangrupa hiji panggenapan tina Habakkuk 2.
—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
—“Aya hiji hal anu hampang, endah, jeung sawarga dina gambaran para malaikat dina bagan-bagan éta. Pikiran ampir teu karasa dipingpin ka Allah jeung ka sawarga. Tapi bagan-bagan séjén anu geus dijieun téh ngajijikeun pikiran, jeung nyababkeun pikiran leuwih nyicingan bumi tibatan sawarga. Gambar-gambar anu ngagambarkeun para malaikat téh katingalina leuwih mirip roh-roh jahat tibatan mahluk-mahluk sawarga. Kuring ningali yén bagan-bagan éta salila sababaraha poé jeung sababaraha minggu geus nyurahan pikiran Sadérék Case, padahal anjeunna kuduna keur neangan hikmat sawarga ti Allah, sarta kuduna keur tumuwuh dina kurnia-kurnia Roh jeung pangaweruh ngeunaan bebeneran.
"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.
“Kuring ningali yén lamun sarana anu geus diboroskeun pikeun ngaluarkeun bagan-bagan téh dipaké pikeun nyebarkeun bebeneran kalayan écés ka payuneun dulur-dulur saiman ngaliwatan medalkeun risalah-risalah, jst., éta tangtu bakal mawa loba kasaéan sarta nyalametkeun jiwa-jiwa. Kuring ningali yén urusan nyieun bagan téh geus sumebar kawas muriang.” Manuscript Releases, nomer 13, 359; 1853.
The 1290 and 1335 Days
1290 jeung 1335 Poé
I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.
Abdi gaduh hiji artikel tina Review and Herald, 28 Januari 1858. Alesan abdi nyimpen ieu dina catetan anjeun nyaéta sabab anjeun tiasa ningali yén dina taun 1858 maranéhna masih kénéh ngajar yén “the Daily” téh Paganisme. Anjeun gaduh éta dina rujukan anjeun; dalapan taun sanggeus 1850 maranéhna masih kénéh ngartos yén “the Daily” téh Paganisme.
"ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:
MANGSA nubuat anu PENTING deui, anu jadi dasar doktrin Advent, nyaéta 1335 poé dina Daniel 12, anu raket pisan patalina jeung 1290 poé. Dua mangsa ieu dipidangkeun ka urang kieu:
"—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.
"—Jeung ti mangsa kurban sapopoe dicabut, sarta kakajian anu nyababkeun karuksakan ditegakkan, bakal aya sarébu dua ratus salapan puluh poé. Bagja jalma anu ngadagoan jeung ngahontal sarébu tilu ratus tilu puluh lima poé. Tapi maneh, angkatlah dina jalan maneh nepi ka ahirna; sabab maneh bakal ngaso sarta nangtung dina bagian maneh dina ahir poé-poé éta.' Daniel 12:11–13.
"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*
“Patarékan-patarékan téh tuluy waé timbul, naha urang bisa nyaritakeun kajadian naon anu jadi titimangsa pikeun ngitung mangsa-mangsa ieu; jeung lamun enya kitu, naha urang bisa nyaritakeun iraha éta kajadian lumangsung? Mimiti urang nalungtik: naon anu dimaksud ku —‘daily’ (kurban) jeung —abomination that maketh desolate’? Bakal kaciri yén kecap sacrifice ditulis miring: nandakeun yén éta téh kecap tambahan. Hal anu sarua bakal katingali dina conto-conto séjénna ngeunaan pamakéanna dina kitab Daniel, nyaéta, dina pasal 11:31 jeung 8:11–13. Hayu urang sakeudeung nengetan pasal anu pamungkas ieu. Dina ayat 13 bakal katingali yén aya dua karuksakan anu dipidangkeun; daily (karuksakan), jeung transgression of desolation. Kanyataan ieu geus dijentrekeun kalawan kacida écésna ku Josiah Litch, nepi ka urang moal manggihan anu leuwih hadé iwal ngutip kecap-kecap anjeunna:*”
"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'
"—Kurban sapopoe teh nya éta bacaan téks anu ayeuna; tapi euweuh hal saperti kurban kapanggih dina naskah aslina. Ieu diaku ku sakabéh pihak. Éta ngan ukur glosa atawa tafsir anu diasupkeun ku para panarjamah. Bacaan anu sabenerna nya éta, "anu sapopoe jeung palanggaran karuksakan;" anu sapopoe jeung palanggaran disambungkeun ku kecap "jeung" jadi karuksakan sapopoe jeung palanggaran karuksakan. Éta téh dua kakawasaan anu ngabalukarkeun karuksakan, anu bakal ngaruksak Bait Suci jeung pasukan."
"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.
“Tina ieu écés yén kecap —daily,’ moal aya patalina jeung ibadah Yahudi nu ku pamadegan nu leuwih kolot jeung leuwih umum geus diterapkeun ka dinya; sarta hal ieu leuwih écés deui lamun dipertimbangkeun yén lamun mangsa-mangsa ieu, boh dicokot sacara harfiah boh sacara kiasan, diitung ti iraha waé dicabutna ibadah ieu, éta moal mawa urang ka kajadian naon baé anu pantes dipikanyaho.”
"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:
“Ari sapopoéna jeung kalalaworakeun harita, nyaéta dua kakawasaan anu ngadatangkeun karuksakan, anu bakal nindes gareja: naha urang bisa mastikeun naon ieu kakawasaan téh? Urang ngan perlu nganut métode nalar William Miller dina ieu perkara sangkan nepi ka kacindekan anu sarua jeung anjeunna. Anjeunna nyebutkeun:”
"—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+
"—Abdi nuluykeun maca, sarta teu manggihan hal séjén nu sarupa anu di jerona kecap if [the daily] kapanggih iwal dina kitab Daniel. Saterusna [kalawan pitulung konkordansi] abdi nalungtik kecap-kecap anu nangtung patalina jeung éta, —dicabut;' —anjeunna bakal nyabut the daily'; —ti mangsa the daily bakal dicabut'; jsb. Abdi nuluykeun maca sarta ngira yén abdi moal manggihan cahaya naon-naon ngeunaan éta ayat. Ahirna abdi nepi ka 2 Tesalonika 2:7, 8, —Sabab rusiah kajahatan geus mimiti jalan; ngan anjeunna anu ayeuna nahan bakal terus nahan, nepi ka anjeunna disingkirkeun tina jalan, sarta saterusna si jahat éta bakal dinyatakeun.'&c. Jeung nalika abdi nepi ka éta ayat, Oh, kacida écésna tur muliana bebeneran éta katémbong! Éta dia! Éta téh —the daily!' Tah ayeuna, naon maksud Paulus ku —anjeunna anu ayeuna nahan' atawa ngahalangan? Ku —Jalma Dosa,' jeung —si jahat,' anu dimaksud nyaéta Kapapaan. Tah naon anu ngahalangan sangkan Kapapaan teu kanyatakeun? Nya éta téh Paganisme. Ku kituna, —the daily' pasti hartina Paganisme.'+"
"We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.
Urang ningali tina Daniel 8 yén tanduk leutik, anu ngagentos embe, atawa kakawasaan Yunani, nya éta anu nyabut “anu sapopoé”; sarta éta hiji-hijina kakawasaan anu ditembrakkeun sanggeus kabagiana karajaan Aleksander nepi ka mangsa nalika Bait Suci kudu disucikeun dina ahir 2300 poe. Tanduk leutik ieu ku urang, dina tempatna anu sajatina, geus dipidangkeun minangka Rum anu dicokot minangka hiji kasatuan, saluyu jeung karajaan kaopat dina paningalian Daniel anu séjén. Ayeuna, kanyataanana aya hiji robahan anu enya-enya lumangsung dina kakawasaan Rum, ti Paganisme jadi Kapapaan. Paganisme, ti jaman raja-raja Asyur nepi ka waktuna robah wangun jadi Popery, geus jadi anu sapopoé, atawa sakumaha ditarjamahkeun ku Professor Whiting, “karuksakan anu tuluy-tumuluy,” anu ku éta Sétan geus nangtung ngalawan perkara Yéhuwa. Dina imam-imamna, altar-altarna, jeung kurban-kurbanna, éta ngabogaan kasaruaan jeung wangun ibadah Léwi ka Yéhuwa; nanging nalika wangun ibadah Léwi méré tempat ka wangun ibadah Kristen, Sétan, sangkan bisa hasil ngalawan éta padamelan, kudu ngarobah ogé wangun panolakanna; ku kituna kuil-kuil, altar-altar, jeung patung-patung Paganisme dibaptis kana pitenah-pitenah Popery.
"But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*
“Tapi nu sapopoé, Paganisme, dina nubuat kasebut miboga hiji tempat suci, sarta tempat sucina éta bakal diruntuhkeun. Yén hiji tempat suci remen patali jeung panyembahan brahala jeung kapir, minangka tempat bakti jeung ibadahna, écés tina Kitab Suci di handap ieu: Yesaya 16:12; Amos 7:9, 13, margin. Yehezkiel 28:18. Ngeunaan tempat suci tina nu sapopoé dina Daniel 8, kami ngedalkeun ieu di handap tina Apollos Hale:*”
"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"
"—Naon anu bisa dimaksud ku —tempat suci' kapirisme? Kapirisme, jeung sagala rupa kasalahan, miboga tempat-tempat sucina, sakumaha bebeneran ogé miboga. Ieu téh bait-bait atawa pangungsian-pangungsian anu disucikeun pikeun pangabaktianna. Ku kituna, bisa disangka yén anu keur diomongkeun di dieu téh hiji bait kapirisme anu tangtu sarta kasohor. Tina sakitu lobana baitna anu kawentar, nu mana atuh éta? Salah sahiji conto anu pangmegahna tina arsitéktur klasik disebut Pantheon. Ngaranna ngandung harti —bait atawa pangungsian sakabéh déwa.' Tempatna aya di Roma.+ Arca-arca bangsa-bangsa anu ditaklukkeun ku bangsa Romawi disimpen kalawan sakral dina sawatara relung atawa bagian tina bait ieu, sarta dina loba hal malah jadi obyék pangibadah ku urang Romawi sorangan. Naha urang bisa manggihan hiji bait kapirisme anu leuwih écés nyatakeun —tempat sucina'?"
"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.
“Sanggeus ayeuna kapastikeun yén nu sapopoé téh Paganisme, jeung palanggaran nu ngajadikeun tumpur, atawa —‘kajijikan anu ngajadikeun tumpur,’ nyaéta Kapapaan, sarta yén sanctuarium husus Paganisme téh Pantheon, jeung yén —‘tempat’ ayana éta téh Roma, urang nalungtik leuwih jauh.”
"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:
"1. Naha kafirénan —dicabut— ku kakawasaan sipil Romawi? Pernyataan ieu ngeunaan hiji kanyataan anu penting tur kacida dipikawanohna dina sajarah garéja jeung dunya, numutkeun pamadegan kami, ngawalon kana éta nubuat. Ieu nujul ka Konstantinus, kaisar Kristen anu pangheulana, sarta nyebutkeun:
"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++
“—Léngkah pamaréntahanana anu pangheulana nyaéta ngaluarkeun hiji édik ka sakuliah kakaisaran, ngadorong sakumna rahayatna sangkan narima agama Kristen.”++
"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:
“2. Naha Roma éta kota atawa tempat pangsucina, (Pantheon,) anu diruntuhkeun ku kawenangan Nagara? Cuplikan di handap ngajawab:”
"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*
"—Pupusna panantang panungtungan Konstantinus parantos ngégél katengtreman kakaisaran. Roma sakali deui janten ratu bangsa-bangsa anu taya nu ngabantah. Tapi, dina mangsa pangluhurna jeung kamulyaanna éta, anjeunna parantos diangkat nepi ka sisi jurang anu curam. Léngkahna salajengna téh kedah ka handap sarta moal aya mulangna deui. Robahna pamaréntahan ka Konstantinopel nepi ka kiwari kénéh matak bingung ka para sajarawan. Ieu téh kalakuan anu langsung nentang sakabéh lalakon prasangka-prasangka kuna anu mulya dina batin urang Romawi. Ieu lain pagawéan jalma Asia anu hirup méwah, anu nyerah kana kasenangan adat-istiadat jeung iklim beulah wétan, tapi pagawéan saurang panakluk beusi, dilahirkeun di kulon, sarta nganggap hina, saperti sakumna urang Romawi, kana kabiasaan jalma-jalma oriental; ieu ogé pagawéan saurang pulitikus anu taliti, tapi tetep waé henteu wijaksana dina darajat anu pangnyatana. Sanajan kitu, Konstantinus ninggalkeun Roma, benteng agung jeung tahta para Caesar, pikeun hiji juru Thrace anu teu kasohor, sarta nyéépkeun sesa hirupna anu kénéh gagah tur pinuh ku ambisi dina pagawean rangkep: ngangkat hiji koloni jadi ibukota kakaisaranna, sarta ngahinakeun éta ibukota nepi ka ngan nyésakeun kahormatan anu lemah jeung kakawasaan anu direndahkeun tina hiji koloni.'*
"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.
“Catetan ieu tina kalam saurang ahli sajarah kacida écésna nepi ka teu merlukeun katerangan deui. Tempat tempat sucina diruntuhkeun, saur éta nubuat; sarta sanggeus dipidangkeun kanyataan-kanyataan saperti anu di luhur, anu pangtalitina dina napsirkeun nubuat ogé tangtu kudu sugema kana panerapanana.
"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,
“Ti mangsa kurban sapopoé dicabut, sarta kakirangan anu nyababkeun kalemesan ditegakkeun, bakal aya sarébu dua ratus salapan puluh poé. Bagja jalma anu ngadagoan sarta nepi ka sarébu tilu ratus tilu puluh lima poé. Kalawan kanyataan-kanyataan di payuneun urang yén kurban sapopoé téh Paganisme, yén kakirangan anu nyababkeun kalemesan téh Kapapaan, yén aya parobahan tina anu kahiji kana anu kadua dina kakawasaan Romawi, sarta ku kawenangan Nagara, urang ngan ukur kudu nanyakeun deui iraha ieu kajadian lumangsung dina cara anu nyumponan nubuat; sabab lamun urang tiasa mastikeun ieu, urang boga titik awal anu ti dinya mangsa-mangsa nubuat dina téks di payuneun urang kudu diitung. Ku sabab éta,
"3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.
“3. Iraha kajadian anu dimaksud dina nubuat éta lumangsung? Sing diperhatikeun, patarosanana lain, iraha umat-umat suci dipasrahkeun kana leungeun Kakapaan, tapi iraha parobahan agama ti Paganisme ka Kakapaan geus kajalankeun nepi ka ngajadikeun anu panungtung éta jadi agama nagara, sarta nempatkeunana dina kaayaan anu siap ngamimitian jalan karirna. Ieu, saperti sagala revolusi gedé séjénna, lain pagawean saheulaanan. Gerak awalna geus katémbong nyata lila saméméhna. Paulus nyebutkeun yén sanajan dina jamanna sorangan, rasiah kajahatan, Jalma Dosa, ‘kajijikeun anu ngajadikeun suwung,’ geus keur digawé. Jeung dina cahaya Kitab Suci ieu urang kudu ngarti kana pangandika Gusti urang dina Mateus 24:15, ngeunaan kajijikeun anu nyababkeun kasunyatan, di dinya Anjeunna écés ngarujuk ka Daniel 9:27. Sabab sanajan Paganisme can méré tempat ka Kakapaan dina taun 70 waktu Yerusalem diruksak ku urang Romawi, urang ngarti yén kakawasaan anu harita mucunghul, sanajan rada robah dina ngaran jeung wangunna, nya éta kakawasaan anu sarua anu bakal, minangka kajijikeun anu nyababkeun kasunyatan, nyiksa umat-umat suci sarta nyieun garéja Nu Maha Luhur jadi suwung.”
"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++
Nepi ka mangsa pangbalikan Clovis, raja Perancis, anu kajadian dina taun 496, urang Perancis jeung bangsa-bangsa séjén di Roma kulon téh kénéh pagan; tapi sanggeus kajadian éta, tarékah pikeun ngarobah para panyembah brahala ka Kristus dimahkotaan ku kasuksésan anu gedé. Disebutkeun yén pangbalikan Clovis ngalahirkeun kabiasaan pikeun nyebut raja Perancis ku gelar Sri Baginda Nu Pangkristenna Pangutamana jeung Putra Pangkolotna ti Garéja.+ Antara mangsa éta jeung A.D. 508 ku “alliances,” “capitulations” jeung panaklukan, “the Avborici,” “the Roman garrisons in the west,” Brittany, bangsa Burgundia jeung bangsa Visigoth, dibawa kana katundukan.'++
"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.
“—Kapercayaan kapir di Kakaisaran Romawi bagian kulon, sanajan teu diragukeun ngalambatkeun kamajuan iman Kristen, utamana di bangsa-bangsa anu kaganggu, sakumaha dina hal Inggris, ku serbuan marga-marga barbar anu tetep nyembah brahala, ti harita ka hareup geus henteu boga kakawasaan, sanajan miboga kahayang, pikeun nindes iman Katolik, atawa pikeun ngahambat pangrebutan kakawasaan ku Paus Romawi.
"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS
Ti mangsa éta, kakakucian Papal téh unggul, sajauh patalina jeung Paganisme. Pasalia hareupna nyaéta jeung sekte-sekte Kristen séjén, anu salawasna diperlakukeun minangka bid’ah; jeung jeung para pangeran anu salawasna diperlakukeun minangka pemberontak atawa anu mecah-mecah awak Kristus. Kakawasaan-kakawasaan utama Éropa ninggalkeun katuturutna kana Paganisme ngan saukur pikeun ngalarapkeun kakakucianana dina wangun séjén; sabab Paganisme ngan ukur perlu dibaptis supaya jadi Kristen dina harti Katolik; jeung lamun kapentingan atawa dendam sahiji palayan utama anu mingpinna nungtut kitu, harta banda jeung tahta maranéhna,—meureun nyawana,—kudu dipasrahkeun dina altar. SS
"* Prophetic Exposition, Volume 1, 127.
* Pamaparan Nubuat, Jilid 1, 127.
"+ Goodrich's Universal Hist. and Gutherie's Geog.'
"+ Goodrich's Universal Hist. and Gutherie's Geog."
"+ Mosheim Christian History, Volume 1, 132, 133.
+ Sajarah Kristen Mosheim, Jilid 1, 132, 133.
"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.
Di Inggris, Arthur, raja Kristen anu pangheulana, ngadegkeun ibadah Kristen dina ruruntuhan agama Pagan.* Rapin, anu ngaku leuwih taliti dina kronologi kajadian dina sajarahna, nyatakeun yén anjeunna kapilih jadi monarki Britania dina taun 508. Buku 2, 129.
"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:
“Naon kaayaan Tahta Roma dina mangsa ieu? —Symmachus janten Paus ti taun 498 atawa 499 nepi ka 514. Kapapaanana ditandaan ku kaayaan jeung kajadian anu kacida luar biasana ieu:
"1. He —left Paganism' when he entered the —church of Rome.'
"1. Anjeunna —ninggalkeun Paganisme' nalika anjeunna asup kana —garéja Roma.'"
"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.
2. Anjeunna ngahontal tahta kapausan ku cara paheula-heula jeung lawanna nepi ka tumpah getih. Du Pin.
"3. By the adulation paid to him as the successor of St. Peter.
“3. Ku pujaan anu dipasihkeun ka anjeunna minangka panerus St. Petrus.”
"4. By the excommunication of the Emperor Anastasius.+
4. Ku pangaluarkeun ti garéja ka Kaisar Anastasius.+
"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++
“—Sakumaha gedéna,” saur Mosheim, “pamadegan sawatara urang ngadukung kana tungtutan kakawasaan para Pontif Romawi, gampang waé kaharti tina hiji ungkara Ennodius, éta tukang ngarayu anu hina tur kaleuleuwihi ka Symmachus, anu mangrupa saurang prélat nu kamashuranna samar. Ieu panyanjung parasitik, di antara rupa-rupa pernyataan séjén anu teu pantes, nangtukeun yén Pontif téh diangkat jadi hakim dina kalungguhan Allah, anu dicepeng ku anjeunna minangka Wakil ti Nu Maha Luhur.”++
"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'
Ku kakawasaan anu kacangking pikeun kapentingan Katolik di kulon, ku ieu kasuksésan-kasuksésan, sarta ku pangantaraan para vikaris jeung agén-agén séjén ti Tahta Roma, golongan Papal di Konstantinopel téh “ditetepkeun” dina hiji kaayaan anu ngamungkinkeun maranéhna ngabenerkeun permusuhan anu kabuka demi Pangéranna maranéhna di Roma. Dina taun 508 angin puyuh fanatisme jeung perang sipil nyapu, kalayan seuneu jeung getih, ngaliwatan jalan-jalan di ibukota beulah wétan éta.
"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS
Gibbon, dina taun 508–514, nalika nyarioskeun karusuhan di Konstantinopel, nyebut kieu — Arca-arca kaisar diruksak, sarta anjeunna nyalira nyumput di hiji pinggiran kota, nepi ka, dina ahir tilu poé, anjeunna wani nyuhunkeun rahmat ka rahayatna. [Kapapaan keur unggul.] Tanpa makuta karajaanna, sarta dina sikep saperti jalma nu nyuhunkeun, Anastasius mucunghul dina tahta sirkus. Urang Katolik, di hareupeunana, ngagalindengkeun Trisagion anu sajati; maranéhna suka bungah ku tawaran anu diproklamasikeun ku anjeunna ngaliwatan sora juru béja, pikeun ngantunkeun jubah kaisar; maranéhna ngadéngé panginget, yén ku sabab teu sakabéh jalma bisa maréntah, maranéhna kudu heula sapuk dina milih hiji pangawasa; sarta maranéhna narima getih dua menteri anu teu dipikaresep, anu ku dununganana, tanpa ragu-ragu, dihukumkeun ka singa. Pabaliut-pabaliut nu ngagalak tapi ngan saheulaanan ieu didorong ku hasil kameunangan Vitalian, anu babarengan jeung pasukanana ti bangsa Hun jeung Bulgaria, anu lolobana panyembah brahala, nyatakeun dirina minangka jawara iman Katolik. Dina pambrontakan anu saleh ieu anjeunna ngajadikeun Thrace sepi ku jalma, ngepung Konstantinopel, ngabasmi genep puluh lima rébu sasama urang Kristen, nepi ka anjeunna meunangkeun dipulangkeunana para uskup, kapuasan Paus, jeung diteguhkeunana konsili Chalcedon, hiji perjangjian ortodoks, anu ditandatanganan kalayan hoream ku Anastasius anu keur nyanghareupan pati, sarta dilaksanakeun kalayan leuwih satia ku paman Justinian. Jeung kitu lah kajadian tina nu kahiji tina perang-perang agama anu geus diperangkeun dina ngaran, sarta ku murid-murid, Allah anu Maha Damai. SS
"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.
Kalawan petikan di handap ieu ti Appollos Hale, urang nutup kasaksian ngeunaan perkara ieu: —Ayeuna urang ngondang para Gamaliel modérn urang supaya nyandak posisi babarengan jeung urang di tempat tempat suci kapirisme (anu ti harita diklaim minangka “warisan St. Peter”) dina taun 508. Urang ningali sababaraha taun ka tukang, sarta kapirisme kasar ti bangsa-bangsa barbar kalér keur ngagulidag turun kana kakaisaran Romawi Kulon anu ngan ukur Kristen dina ngaran wungkul—unggul di mana-mana—jeung kameunanganana di mana-mana dicirian ku kalaliman anu pangbiadabna. . . . Kakaisaran ragrag sarta pegat jadi sababaraha fragmén. Hiji-hiji para pangagung jeung panguasa tina fragmén-fragmén ieu ninggalkeun kapirismena sarta ngaku iman Kristen. Dina agama, anu nalukkeun keur ngéléhkeun ka anu ditaklukkeun. Tapi kénéh waé kapirisme téh unggul. Di antara para panyokongna aya saurang panakluk anu tegas jeung suksés. (Clovis.) Tapi teu lila anjeunna ogé sujud ka payuneun kakawasaan iman anyar éta sarta jadi jawarana. Anjeunna tetep unggul, tapi, minangka saurang pahlawan jeung panakluk, ngahontal puncakna dina titik anu keur ditempatan ku urang, nyaéta Taun Masehi 508.
"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.
—Dina atawa deukeut kana taun anu sarua, pamisahan panungtungan anu penting tina kakaisaran nu geus ragrag éta sacara umum, sarta ku upacara makutaan “raja”na anu meunang kameunangan, dijadikeun Kristen.
"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.
—Paus pikeun mangsa tempat urang nangtung ieu téh hiji kapir anu kakara waé mualaf. Pasanggiri getih anu nempatkeun anjeunna dina korsi éta diputus ku campur tangan hiji raja Arian. Anjeunna disembah jeung dipapag minangka anu ngeusian—tempat Allah di bumi.’ Sénat geus nepi ka sakitu jauh aya dina kakawasaanana, nepi ka, dina dasar kacurigaan yén kapentingan Tahta Roma nungtutna, maranéhna ngucilkeun kaisar. . . . Dina taun 508, ranjau éta diledakkan handapeun tahta Kakaisaran Wétan. Hasil tina karusuhan jeung pasalia paham anu ditimbulkeun ku éta nyaéta dihina-na pangéran sahna. Ayeuna patarosanana nyaéta, dina iraha Kapirisme geus dipareuman nepi ka cukup jauh, sahingga méré rohangan pikeun pangganti jeung panerusna, nyaéta kajijikan kapapaan? Iraha kajijikan ieu diteundeun dina hiji kaayaan anu ngamungkinkeun éta ngamimitian lalampahanana dina hujat jeung getih? Naha aya tanggal séjén pikeun “diteundeun”-na, atawa “didirikeun”-na dina ngagantikeun Kapirisme, iwal ti 508? Lamun tukang sihir misterius éta can acan nyangking sakabéh korbanana kana kakawasaanana ayeuna, manéhna geus nyokot posisina, jeung sawatara geus pasrah kana panggodaanna.
"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*
Nu lian ahirna ditundukkeun, —jeung raja-raja, jeung bangsa-bangsa, jeung jalma rea, jeung bangsa-bangsa, jeung basa-basa,' dibawa ka handapeun pangaruh anu nyiapkeun maranéhna, sanajan bari —mabok ku getih para syahidna Yesus,' pikeun —nyangka yén maranéhna keur ngalakukeun pangbakti ka Allah,' jeung ngabayangkeun dirina minangka hiji-hijina anu dipaparin kurnia ku sawarga, bari dina waktu anu sarua jadi mangsa anu leuwih gampang jeung leuwih beunghar pikeun panghukuman naraka'*
"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.
“Urang geus boga tanggalna. ‘Ibadah sapopoe’ téh dicabut, sarta kakaraéan nu nyieun tumpur disangking dina taun 508. Lamun diitung ti ieu titik, 1290 poé atawa taun éta réngsé dina taun 1798, tempat, sakumaha geus dipedar saméméhna, kakawasaan sipil dicabut ti Paus ku panangan Buonaparte. Ari 1335 poé mawa urang 45 taun lengkep di satukangeun éta kajadian.
"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.
“Tapi sawatara bisa waé nyebut, Kumaha ari maranéh ngajadikeun éta mangsa-mangsa réngséna aya dina mangsa katukang? Naha lain kitu eusina yén Daniel kudu reureuh sarta nangtung dina bagianna dina ahir poé-poé? Tangtu waé; jeung urang percaya kana éta. Tapi naon hartina pikeun Daniel nangtung dina bagianna? Ieu perkara bakal diasupkeun kana panalungtikan nalika urang nepi kana katerangan ngeunaan kaliwatna éta waktu, jeung pamariksaan kana kajadian-kajadian anu mémang lumangsung dina ahir poé-poé. Samentara éta, di dieu urang ngalabuhkeun jangkar nepi ka saminggu deui.” Review and Herald, January 28, 1858.
Errors and Dangers of Prescott and Daniells; The Cities to Be Worked
Kasalahan jeung Bahaya ti Prescott jeung Daniells; Kota-kota Anu Kudu Digarap
(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")
(A. G. Daniells kapilih jadi présidén General Conference dina taun 1901. Ieu nunjukkeun yén dokumén ieu kamungkinan ditulis dina taun 1910, nyaéta mangsa nalika Ny. White kacida hariwangna ku lalaworakeun Daniells ka kota-kota jeung ku kalibetna anjeunna dina paséa ngeunaan “Daily”.)
Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.
Kiwari, anyar-anyar ieu Steve Wohlberg nyarios yén anjeunna henteu kudu nyokot hiji posisi ngeunaan “the Daily” sabab Ellen White henteu kungsi boga hiji posisi ngeunaan “the Daily”, jeung lamun éta geus cukup pikeun nabi awéwé nyokot posisi kitu, éta ogé cukup pikeun anjeunna.
Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.
Muhun, Ellen White mémang miboga hiji pamadegan ngeunaan “the Daily.” Anjeunna nyarios yén kaum Millerite miboga pamadegan anu leres ngeunaan éta, sarta anjeunna ngartos yén éta téh Paganisme. Anjeunna ngartos yén nalika Paganisme dicabut, 1335 mimiti lumangsung; sarta anjeunna ngartos yén pamadegan-pamadegan séjén salian ti éta ngan ukur ngahasilkeun poék jeung kabingungan.
And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.
Jeung anu bisa ku anjeun dibuktikeun tina sajarah taun 1850 yén saéstuna katasing minangka anu mawa gelap jeung kabingungan téh nyaéta panempoan Crosier yén “the Daily” ngawakilan palayanan Kristus di Bait Suci; ku kituna, kuring nyangka anjeunna miboga pamahaman ngeunaan naon ari “the Daily” téh, lain ngan ukur naon éta, tapi ogé naon anu diwakilan ku éta, sabab lamun anjeun ninggalkeun éta posisi, anjeun asup kana gelap jeung kabingungan.
But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.
Nanging, dina taun 1910 Ellen White ogé mapatahan Présidén General Conference jeung W. W. Prescott lantaran maranéhna ngadorong pamadegan anu sarua jeung pamadegan Crosier.
And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.
Sareng moal aya saurang sajarawan ogé anu bakal ngabantah yén Prescott, Willie White, jeung A. G. Daniells, nalika maranéhna ngadorong perkara Daily, maranéhna keur ngadorong pamadegan yén Daily téh ngawakilan palayanan Kristus di Bait Suci-Na. Saréréa ogé terang kana éta.
But, you have got the entire article here from Manuscript Releases, volume 20.
Nanging, sadaya artikelna geus aya di dieu tina Manuscript Releases, jilid 20.
When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.
Iraha ieu dileupaskeun? Nya, ieu dileupaskeun dina taun 1988; ku kituna, ieu sayaga pikeun dipertimbangkeun ku para murid Adventisme dina taun 1988.
When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.
Iraha Willie White, Prescott, jeung Daniells netepkeun pamadegan palsu ngeunaan Daily dina Adventisme? Ti taun 1919 nepi ka 1931 maranéhna ngalaksanakeun éta karya. Nepi ka taun 1931, poho waé!! Adventisme baris ngajarkeun yén Daily ngawakilan palayanan Kristus di Bait Suci sabab maranéhna geus narima tafsir Kitab Suci anu asalna tina Protestanisme murtad jeung Katolik. Jeung ti titik ieu saterusna, Daily diidéntifikasi minangka palayanan Kristus di Bait Suci.
Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.
Nuhun, aya sababaraha sora anu ngalawan ieu nu sabenerna leuwih ngarti, tapi ti harita arusna geus malik pisan.
And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.
Saterusna dina taun 1988, Ellen White Estate ngaluarkeun ka urang ieu pernyataan ti taun 1910, pas pisan dina mangsa perkara the Daily keur dipapagahan ku Prescott, Daniells, jeung Willie White.
"At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"
Dina tahap ieu tina pangalaman urang, pikiran urang ulah nepi ka katarik jauh tina caang husus anu dipaparin [ka urang] pikeun dipaliré dina pasamoan penting konferensi urang. Jeung aya Br. Daniells, anu pikiranana keur dipangaruhan ku musuh;
What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.
Naon hartina éta? Naon hartina yén musuh keur ngerjakeun pikiran anjeun? Hartina Roh Suci henteu keur ngerjakeun pikiran anjeun.
"...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."
"...jeung pikiran anjeun sarta pikiran Sepuh Prescott keur dipangaruhan ku para malaikat anu diusir ti sawarga..."
"Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."
Padamelan Iblis téh pikeun ngaléngkahkeun pikiran aranjeun, sangkan hal-hal nu leutik pisan dibawa asup, anu Gusti henteu ngainspirasi aranjeun pikeun mawa éta asup. Eta lain hal anu ésénsial. Tapi ieu ngandung harti anu gedé pikeun padamelan bebeneran. Jeung gagasan-gagasan dina pikiran aranjeun, lamun aranjeun bisa disasarkeun kana hal-hal nu leutik pisan, éta téh padamelan tina rancangan Iblis. Pikeun ngabenerkeun hal-hal leutik dina buku-buku nu ditulis, aranjeun ngira yén éta bakal ngalakukeun hiji pagawean anu gedé. Tapi kuring diparéntahkeun, Cicing téh kefasihan.
They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.
Aranjeunna hayang asup kana buku Uriah Smith, Thoughts on Daniel and Revelation, sarta mupus naon anu ku anjeunna diucapkeun ngeunaan “the Daily” minangka Paganisme. Ku sabab éta, dina mangsa ieu salah saurang lalaki anu keur ngalawan Willie White, Prescott, jeung Daniells nyaéta saurang lalaki nu ngaranna Larry Smith.
Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.
Saha ari Larry Smith? Anjeunna téh putrana Uriah, sarta anjeunna terang naon nu rék dipigawé ku maranéhna, sarta anjeunna nangtung babarengan jeung bapana: Daily téh Paganisme.
"I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.
“Kuring kudu nyarita, Eureun néangan kasalahan. Lamun tujuan Iblis ieu bisa waé dilaksanakeun, mangka ka maranéh katingalina yén pagawean maranéh bakal dianggap panghébatna dina rarancangna. Éta téh rencana musuh pikeun ngumpulkeun sagala hal anu disangka matak dipikawangsit, di dinya sagala golongan pikiran henteu sapuk.”
"And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"
“Terus kumaha? Pagawean pisan anu matak resep ka Iblis éta bakal kajadian. Bakal dipintonkeun hiji gambaran ka jalma-jalma luar, lain ngeunaan iman urang, tapi ngan sakadar anu cocog jeung maranéhna, anu bakal ngamekarkeun sipat-sipat karakter anu bakal”
do what? "cause great confusion."
ngalakukeun naon? "nimbulkeun kabingungan anu gedé."
Other views of the Daily have been adopted that bring confusion and darkness.
Pamadegan-pamadegan séjén ngeunaan “the Daily” geus ditarima, anu mawa kabingung jeung poék.
"and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
“jeung ngamangpaatkeun waktu-waktu emas anu saestuna kudu dipaké kalayan sumanget pikeun mawa amanat anu agung ka hareupeun rahayat. Paparan-paparan ngeunaan perkara naon waé anu geus urang garap moal sakabéhna bisa saluyu, sarta hasilna bakal ngabingungkeun pikiran jalma-jalma anu percaya boh anu teu percaya. Ieu pisan hal anu ku Sétan geus dirarancang sangkan kajadian—sagala naon waé anu bisa digedé-gedékeun sabagé paséa pamadegan.”
Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.
Lamun ku pangersa Gusti, nalika urang ngawitan ngabuktikeun ieu doktrin tina ulikan Alkitab urang, urang bakal ningali Yehezkiel 28; sabab, dina Yehezkiel 28 pisan akar sajatina tina Daily diidéntifikasi. Yehezkiel 28 nyarioskeun ngeunaan pangluhurna Lucifer, sarta anjeunna keur nandaan éta; sabab, nalika maranéhna nyobian nyebutkeun yén Daily ngawakilan palayanan Kristus di Bait Suci-Na, lain waé maranéhna nampik pamadegan anu leres ngeunaan Daily, nyaéta hiji lambang pangluhurna diri, tapi maranéhna ogé nembongkeun pangluhurna diri éta pisan dina pangalaman maranéhna sorangan. Anjeunna nekenkeun yén maranéhna bakal mawa kabingungan kana jajaran urang.
"Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
Ayeuna, ieu téh hiji pagawean anu agung, tempat roh-roh anéh bisa maénkeun peranna. Tapi Gusti ngabogaan hiji pagawean anu kudu dipigawé pikeun nyalametkeun jiwa-jiwa anu keur binasa; jeung tempat-tempat anu ku Sétan, dina panyamaranana, bisa diasupan, ku mawa kabingungan ka jajar urang, éta bakal dipigawé ku anjeunna kalayan sampurna, sarta sakabéh bédana-bédana leutik éta bakal jadi ngagedéan, katingali jelas.
And what does it mean, "And I was shown"? God specifically told her this.
Jeung naon hartina, “Jeung kaula dipintonkeun”? Allah sacara husus nyarioskeun ieu ka anjeunna.
"And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"
“Sarta ti mimiti kénéh kaula geus dipintonkeun yén Gusti henteu maparin ka para Sesepuh Daniells boh Prescott beban pagawean ieu. Naha siasat Iblis kudu diasupkeun, naha ieu ‘Daily’ kudu dijadikeun perkara anu kacida gedéna nepi ka diasupkeun pikeun matak ngabingungkeun pikiran jeung ngahalangan kamajuan pagawean dina mangsa anu penting ieu? Teu sakuduna kitu, kumaha baé kaayaanana. Jejer ieu teu meunang diwanohkeun,”
Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.
Nyi White ngartos kana “Daily,” sarta anjeunna ngartos yén ajaran yén “Daily” téh palayanan Kristus di Sanctuari-Na mangrupa hiji hal anu asalna ti malaikat-malaikat anu diusir ti Sawarga sarta yén éta ngan mawa kabingungan jeung poék; jeung, anjeunna terang kana posisi para Pionir yén “Daily” ngawakilan Paganisme, sarta yén nalika “Daily” éta dicabut, nubuat waktu 1335 taun dimimitian. Anjeunna terang éta. Anjeunna terang bédana, naon baé ogé anu rék diomongkeun ku jalma-jalma ieu.
"It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
“Eta, naon waé kaayaanana, ulah pisan. Ieu perkara henteu pantes diasupkeun, sabab roh anu bakal diasupkeun téh bakal nyaram, sarta Lusipér keur ngawas unggal gerak. Kakuatan-kakuatan setanis bakal ngamimitian padamelanana, sarta kabingungan bakal diasupkeun ka tengah jajaran urang. Anjeun teu meunang panggilan pikeun neangan béda pamadegan anu lain perkara pangujian; tapi cicing anjeun téh mangrupa kakecap anu lantang. Ieu perkara sakabéhna geus écés pisan aya di hareupeun kuring. Lamun Iblis bisa ngalibetkeun saha waé tina umat urang sorangan dina perkara-perkara ieu, sakumaha anu geus dirarancang ku anjeunna, perkara Setan bakal unggul. Ayeuna padamelan éta kudu geuwat dicokot, tanpa reureuh, sarta ulah aya hiji [béda] pamadegan ogé anu diungkabkeun.”
"Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
Iblis bakal ngailhamkeun jalma-jalma anu geus kaluar ti antara urang supaya ngahiji jeung malaikat-malaikat jahat sarta ngalambatkeun pagawean urang ku perkara-perkara anu teu penting, sarta kacida gedéna kabungahna [di dinya] di pasanggrahan musuh. Rapatkeun barisan, rapatkeun barisan. Muga unggal bédana dikuburkeun. Pagawean urang ayeuna nya éta ngahaturkeun sakabéh tanaga jasmani urang jeung sakabéh kakuatan urat-saraf uteuk urang pikeun nyingkirkeun bédana-bédana ieu tina jalan, sangkan sakumna jadi saheulaanan. Lamun Iblis, ku hikmahna anu agung tapi teu disucikeun, diidinan meunangkeun cengkraman sanajan sakedik pisan, [anjeunna bakal bungah].
"Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
“Ayeuna, basa sim kuring ningali kumaha aranjeun keur digawé, pikiran sim kuring langsung nyangkem sakabéh kaayaanana sarta hasilna lamun aranjeun neruskeun jeung méré ka pihak-pihak anu geus ninggalkeun urang sanajan ukur kasempetan pangleutikna pikeun mawa kabingungan kana jajaran urang. Kakurangan hikmah aranjeun téh pas pisan sakumaha anu dipikahayang ku Sétan. Proklamasi aranjeun anu tarik éta lain aya dina ilham Roh Suci. Sim kuring diparéntahkeun pikeun nyebut ka aranjeun yén kalakuan aranjeun néangan-cacad dina tulisan jalma-jalma anu geus dipingpin ku Allah téh lain diilhami ku Allah. Jeung lamun ieu hikmah anu ku Pangajén Daniells rék dipasihkeun ka jalma réa, ku naon baé ogé ulah dipasihan anjeunna kalungguhan resmi, sabab anjeunna teu mampuh nalar tina sabab ka akibat. Cicingeun aranjeun dina perkara ieu téh hikmah aranjeun. Ayeuna, sagala hal saperti néangan-cacad dina publikasi jalma-jalma anu geus teu hirup deui lain pagawean anu ku Allah dipasrahkeun ka saurang ogé ti antara aranjeun pikeun dipigawé. Sabab lamun jalma-jalma ieu—Pangajén Daniells jeung Prescott—nuturkeun pituduh anu geus dipasihkeun dina pagawéan di kota-kota, tangtu geus loba, kacida lobana, anu diyakinkeun kana bebeneran sarta tobat, jalma-jalma anu sanggup anu [ayeuna] aya dina kalungguhan-kalungguhan anu moal kungsi kahontal ku maranéhna.”
"All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“Sakumna dunya kudu dipandang minangka hiji kulawarga gedé. Jeung nalika maranéh boga sumber pangaweruh anu kitu beungharna pikeun dicokot ti dinya, naha maranéh geus ngantep dunya binasa salila mangtaun-taun padahal kasaksian-kasaksian geus dipasrahkeun ku Gusti urang Yesus Kristus? Agama anu sajati ngajarkeun ka urang supaya nganggap unggal lalaki jeung awéwé minangka jalma anu bisa ku urang dipigawé kahadéan.”
"This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
“Ieu geus dicitak salila mangtaun-taun: —‘A Balanced Mind,’ kasaksian ka Sesepuh Andrews. Pikiran bisa dipiara sangkan jadi hiji kakuatan pikeun nyaho iraha kudu nyarita jeung beban naon anu kudu dicokot sarta dipanggul, sabab Kristus nyaéta Guru anjeun. Jeung kuring kacida sieunana pikeun anjeun [waktu kuring ningali anjeun] ngagungkeun hikmah anjeun sorangan jeung ngalakonan hiji jalan pikeun ngasupkeun bédana-bédana pamadegan. Gusti nyaur ka jalma-jalma wijaksana anu sanggup nahan diri maranéhna dina cicing lamun éta hikmah pikeun maranéhna ngalakukeun kitu. Lamun anjeun hayang jadi saurang manusa anu gembleng, anjeun perelu pangudusan ngaliwatan Yesus Kristus. Ayeuna aya hiji pagawean anu kakara dimimitian, sarta muga hikmah katémbong dina unggal palayan, dina unggal pupuhu konferens. Tapi di dieu aya hiji pagawean pikeun anjeun dicekel mangtaun-taun ka tukang, di tempat anjeun diperlukeun pikeun ngangkat sora anjeun pikeun pagawean ieu pisan. Kristus masihan ka sakumna umat-Na parentah-parentah husus ngeunaan naon anu kudu maranéhna lakukeun jeung hal-hal anu henteu meunang maranéhna lakukeun. Jeung ngan kari sakeudeung deui waktu anu tinggal keur urang pikeun ngalaksanakeun kabeneran Gusti. Anjeun tiasa ngartos jalan Gusti. Kuring ningali tujuan anjeun pikeun ngatur rupa-rupa perkara nurutkeun rarancang anjeun sorangan sanggeus anjeun ditetepkeun jadi pupuhu. Anjeun geus nyangka yén anjeun bakal ngalakukeun perkara-perkara anu matak heran, anu bakal jadi hiji pagawean anu ku Allah henteu dipasrahkeun ka leungeun anjeun pikeun dilakukeun. Ayeuna, pagawean anjeun lain pikeun neken, tapi pikeun ngaleupaskeun unggal kabutuhan sajauh mungkin lamun Gusti geus nampi anjeun pikeun ngawula. Tapi anjeun ti mimiti pisan geus méré bukti yén hikmah jeung pangadilan anu dikuduskeun can kanyataanana ditembongkeun ku anjeun. Anjeun ngaluarkeun perkara-perkara anu moal ditarima iwal lamun Gusti masihan caang.”
"I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
“Kuring geus dipaparin pituduh yén léngkah-léngkah anu sakitu gagabahna saperti milih anjeun jadi présidén konferénsi, sanajan ngan sataun deui, saéstuna henteu pantes dipigawé. Tapi Gusti ngalarang ulah aya deui urusan anu sakitu gagabahna nepi ka perkara éta dibawa ka payuneun Gusti dina doa; jeung ku sabab anjeun geus nampa pesen yén pagawean Gusti anu ditumpangkeun ka présidén téh mangrupa tanggung jawab anu kacida khidmatna, anjeun henteu boga hak moral pikeun ngabeledug sakumaha anu ku anjeun dipigawé dina perkara ‘Daily’ jeung nganggap yén pangaruh anjeun bakal mutuskeun éta pasualan. Aya Kokolot Haskell, anu geus nanggung tanggung jawab anu beurat, jeung aya Kokolot Irwin sarta sababaraha lalaki deui anu bisa ku sim kuring disebatkeun, anu nanggung tanggung jawab anu beurat.”
"Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
“Dimana hormat anjeun ka para kokolot anu geus sepuh? Kawasa naon anu bisa ku anjeun dipaké tanpa ngumpulkeun sakabéh jalma-jalma anu tanggung jawab pikeun nimbangkeun ieu perkara? Tapi hayu urang ayeuna nalungtik ieu perkara. Urang ayeuna kudu nimbang deui naha ieu téh panghukuman ti Gusti, lantaran pagawean anu geus dipopohokeun, ku cara némbongkeun sumanget anjeun pikeun neruskeun pagawean éta nepi ka sataun deui. Lamun anjeun neruskeun pagawean éta sataun deui kalayan pitulung ti jalma-jalma anu bakal ngahiji jeung anjeun, kudu aya parobahan anu kajadian dina diri anjeun jeung Sepuh Prescott. Jeung handap asorkeun hate anjeun sorangan di payuneun Allah. Gusti kudu ningali dina diri anjeun hiji pintonan pangalaman anu béda, sabab lamun kungsi aya jalma-jalma anu perlu dirobah haténa deui dina [waktu] ayeuna ieu, éta téh Sepuh Daniells jeung Sepuh Prescott.”
"Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
Tujuh orang lalaki kudu dipilih, nyaéta jalma-jalma anu boga hikmat sarta ngaliwatan pagawéan rahmat Allah méré bukti ngeunaan hiji pertobatan deui. Sabab lamun aya jalma-jalma anu kitu butana nepi ka teu sanggup nalar tina sabab kana akibat, nepi ka maranéhna teu maliré ka jalma-jalma anu geus nanggung tanggung jawab padamelan ieu jeung ka para présidén konferénsi ieu, yén jalma-jalma anu ngajalankeun padamelan ieu salila leuwih ti dua taun dipopohokeun, sarta akibat anu sakitu ngadadakna lumangsung nepi ka jalma-jalma ngalalaworakeun padamelan anu geus diteundeun di hareupeun maranéhna salila mangtaun-taun—nyaéta padamelan di kota-kota—jeung euweuh, atawa ngan saeutik pisan, perhatian dipasihkeun ka para kokolot pikeun ménta piwuruk, tapi malah ngumumkeun hal-hal anu ku maranéhna dipilih sorangan pikeun dipasihkeun ka rahayat, hal éta sorangan geus méré kasaksian ngeunaan henteu amanana jalma-jalma éta pikeun dipercantenan kana padamelan anu sakitu agung jeung ajaibna.
"Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
"Kristus henteu pupus. Anjeunna moal ngantep pagawéan-Na diteruskeun ku jalan anu anéh kieu. Antebkeun éta buku-buku. Lamun aya parobahan naon baé anu enya-enya perlu, Allah bakal ngajadikeun aya kasaluyuan dina éta parobahan anu sajalan, tapi nalika hiji amanat geus dipercayakeun ka manusa kalayan tanggung jawab anu gedé anu kaasup di jerona, [Allah] nungtut kasatiaan anu digawé ku asih sarta nyucikeun jiwa. Para kokolot Daniells jeung Prescott duanana butuh dipertobatkeun deui. Hiji pagawéan anu anéh geus asup, sarta éta henteu sajalan jeung pagawéan anu Kristus sumping ka dunya urang pikeun ngalaksanakeunana; jeung sakumna anu enya-enya geus dipertobatkeun bakal ngalaksanakeun pagawean-pagawean Kristus."
"We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
“Urang sadaya kudu ngagarap pagawean anu bakal ngamulyakeun Rama. Urang geus nepi ka mangsa krisis—boh nyaluyukeun diri kana tabiat Yesus Kristus dina mangsa persiapan ieu, atawa ulah nyobaan [eta]. Sepuh Daniells, [anjeun ulah] ngarasa boga kabébasan pikeun ngantepkeun sora anjeun kadéngé luhur sakumaha anu geus anjeun lakukeun dina kaayaan anu sarupa. Jeung pahami, présidén hiji konferénsi lain panguasa. Anjeunna digawé babarengan jeung jalma-jalma wijaksana anu nyekel kalungguhan minangka présidén-présidén anu geus ditarima ku Allah. Anjeunna teu boga kabébasan pikeun campur kana tulisan-tulisan dina buku-buku citak tina kalam-kalam anu geus ditarima ku Allah. Maranéhna teu meunang deui ngawasaan iwal lamun maranéhna némbongkeun leuwih saeutik tina kakawasaan anu maréntah jeung ngadominasi. Krisis geus datang, sabab Allah bakal dihina.”
"How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]
"Kumaha Gusti nenjo ka kota-kota anu can digarap? Kristus aya di sawarga. Ayeuna pangakuanana kudu kieu, —Teu aya pamaréntahan karajaan. Jeung ayeuna ieu téh krisis dunya ieu. Ayeuna Kami teh Kakawasaan pikeun nyalametkeun atawa ngancurkeun. Ayeuna waktuna nalika takdir sakumna aya dina panangan Kami. Kami geus maparin nyawa Kami pikeun nyalametkeun dunya. Jeung, “Kami, lamun Kami diangkat ka luhur,” anugerah nyalametkeun anu bakal Kami pasihkeun bakal ngabuktikeun yén sakabéh anu daék dibentuk nurutkeun kasaruaan ilahi sarta bakal jadi hiji jeung Kami, maranéhna bakal digawe sakumaha Kami digawe ku kakawasaan anugerah panebusan Kami.' Saha baé anu daék, [mugia manéhna] nyekel pageuh jeung dulur-dulurna pikeun ngalakukeun pagawean anu dipasrahkeun ka maranéhna pikeun dipigawé nalika aya dina kalungguhan tanggung jawab handapeun pituduh naséhat anu dipasihkeun ku Gusti, sarta kalayan kasungguhan anu pangjerona narékahan digawe dina kasaluyuan anu sampurna jeung Anjeunna anu nyaah pisan ka dunya nepi ka maparin nyawa-Na minangka kurban anu sampurna pikeun kasalametan dunya. Kami nyarita ka para palayan kami, yén nalika maranéhna ngawitan pagawean di kota-kota urang, kedah aya kasakralan anu tenang ngiringan palayanan Firman. Urang moal bisa nimbulkeun kesan anu pantes kana pikiran jalma-jalma lamun urang . . . [Sapertilu handap kaca ieu diantep kosong.]"
"I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
“Kuring nyalin tina Diary kuring. Kaleresan sakumaha ayana di jero Yesus—ucapkeun éta, doakeun éta, percaya kana unggal kecapna dina kesederhanaanana. Naon anu rek ku maranéh kaala lamun kasalahan-kasalahan dibawa ka hareupeun jalma-jalma anu geus nyimpang tina iman sarta ngupingkeun roh-roh nu nyasabkeun, jalma-jalma anu can lila kénéh babarengan jeung urang dina iman? Naha maranéh rek nangtung di pihak Iblis? Arahkeun perhatian maranéh ka ladang-ladang anu can digarap. Hiji pagawean saalam dunya aya di hareupeun urang. Ka kuring dipasihkeun gambaran-gambaran ngeunaan John Kellogg.”
"A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
Saurang sosok anu kacida narikna keur ngawakilan gagasan-gagasan tina alesan-alesan anu katingalina ngayakinkeun anu anjeunna pidangkeun, nya éta paham-paham anu béda ti bebeneran Alkitab anu sajati. Jeung jalma-jalma anu keur lapar jeung haus kana hal anu anyar keur ngamajukeun gagasan-gagasan [anu kacida katingalina ngayakinkeunna] nepi ka Elder Prescott aya dina bahaya anu gedé. Elder Daniells aya dina bahaya anu gedé [pikeun] kabeungkeut ku hiji kasasab anu nyangka yén lamun paham-paham ieu bisa diucapkeun di mana-mana, éta bakal jadi saolah-olah hiji dunya anyar.
"Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."
“Enya, tangtu kitu, nanging salila pikiran maranéhna kaserep ku hal éta, kaula dipintonkeun yén Sadérék Daniells jeung Sadérék Prescott keur nganyam kana pangalaman maranéhna rupa-rupa pamadegan anu miboga penampilan spiritual[istik], sarta narik umat urang kana pamadegan-pamadegan éndah anu bakal nipu, upama mungkin, sanajan jalma-jalma pilihan pisan.”
The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?
Nu kacida kapilih moal bakal kacekel ku panipuan, tapi bakal aya jalma-jalma anu nangtung babarengan jeung nu kacida kapilih anu bakal kacekel ku panipuan. Nu kacida kapilih téh para parawan wijaksana. Ari para parawan bodo mah bakal kacekel ku panipuan, leres?
And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.
Sarta sakumaha para parawan wijaksana dina mangsa ieu, nalika godaan aya pikeun nipu pisan ka nu dipilih, samentara para parawan wijaksana keur nampa curahan Roh Suci, naha anu keur ditampa ku para parawan bodo? Kasasatan anu kuat dina 2 Tesalonika. Eta oge bakal urang bahas patalina jeung Daily.
—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."
—“keur nganyamkeun kana pangalaman maranéhna rarasaan-rarasaan anu miboga penampilan rohani [spiritualistik], sarta narik umat urang kana rarasaan-rarasaan éndah anu bakal nipu, lamun mungkin, malah nu kapilih pisan.”
What is the very bottom line of spiritualism?
Naon inti anu pangdasarna tina spiritualisme?
When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.
Lamun nyangkaruk kana carita Raja Saul, naon anu diucapkeun ku Samuel? “Pemberontakan téh sarua jeung sihir.” Pemberontakan téh sihir.
Where does Saul end up?
Ka mana Saul mungkasna?
FROM THE AUDIENCE: With the witch of Endor.
TI HADIRIN: Jeung tukang sihir ti Endor.
With the witch of Endor.
Jeung tukang sihir ti Endor.
What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.
Naon anu ku Raja Saul dipigawé nepi ka nimbulkeun runtuyan kajadian anu nungtun anjeunna ka dukun ti Endor? Anjeunna ngangkat kecapna sorangan saluhureun Firman Allah. Anjeunna geus diparéntahkeun naon anu kudu dipigawé, tapi anjeunna tetep maju sarta ngalakukeun naon anu dipikahayangna sorangan.
The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.
Dasar anu pangpokona pisan tina spiritualisme nya éta nempatkeun kecap anjeun di luhur Firman Allah. Ti dinya sakabéhna dimimitian. Éta téh sihir.
Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.
Sihir nyaéta nganyatakeun kumaha Iblis mawa anjeun kana pangaruhna. Kumaha anjeunna ngapungkeun anjeun, éta mangrupa istilah magis anu patali jeung tipu daya magis.
When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.
Nalika maranéh keur kakeunaan sihir, saha nu pangheulana jadi kakeunaan sihir? Tukang sihirna. Sadayana dimimitian nalika kuring nempatkeun kecap kuring di luhur Firman Allah. Éta téh sihir, éta téh pambarontakan, sarta kuring sorangan nu geus kakeunaan sihir. Jeung éta pisan anu kajadian ka Daniells jeung Prescott.
And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.
Jeung pamadegan naon anu keur diusahakeun diasupkeun ku Daniells jeung Prescott nalika ieu kajadian? Hiji pamadegan anu salah ngeunaan Daily.
And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.
Naon ari pamadegan anu sajati ngeunaan Korban Sapopoe? Nya éta téh Paganisme, jeung Paganisme téh agama ngamulyakeun diri sorangan. Ieu téh hiji agama anu mimiti timbul di pangadilan-pangadilan Sawarga nalika Sétan, nalika Sétan, ngangkat kecapna sorangan leuwih luhur ti Pangandika Allah sarta ngawanohkeun kana sajarah umat manusa rusiah kajahatan.
The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.
Rasiah kajahatan téh pagawéan Sétan dina ngaguna-guna urang. Éta téh pagawéan Sétan dina ngajadikeun urang nempatkeun kecap urang sorangan atawa kecapna luhureun Firman Allah.
Do you follow my thought?
Naha anjeun nuturkeun maksud pikiran abdi?
Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.
Téangan kecap iniquity. Éta bakal ngajentrekeun iniquity dina Strong’s Concordance. Jeung lamun diturunkeun kana kecap akar, naon kecap akar pikeun iniquity? Alpha, alpha. Éta téh murtad Alpha.
When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.
Iraha Daniells jeung Prescott ngadorong pamadegan bodo ieu? Dina mangsa Murtad Alfa.
So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.
Ku sabab éta, ulah nepi ka luput tina naon anu keur diomongkeun ku Sister White di dieu ngeunaan nipu jalma-jalma pilihan pisan sarta ngeunaan maca Yehezkiel 28. Anjeunna terang naon anu keur lumangsung. Anjeunna terang yén perkara Daily ieu téh hiji hal anu lain ngan ukur salah dina ajaran, tapi ogé nungtut supaya jalma-jalma anu baris ngawawarkeun pamadegan anu salah ngeunaan Daily nempatkeun kecap maranéhna di luhur Firman Allah, sarta nempatkeun maranéhna dina kaayaan keur kakenaan ku sihir; ku kituna, maranéhna jadi pakakas dina panangan Iblis pikeun nyihir nu lian ku pemberontakan maranéhna.
"I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"
Abdi kedah nyatet ku kalam abdi [kanyataan] yén dulur-dulur ieu bakal ningali cacad dina pamanggih maranéhna anu nyasabkeun, anu bakal nempatkeun bebeneran dina kaayaan teu pasti; jeung [sanajan kitu] maranéhna [bakal] nangtung kaluar saolah-olah [aranjeunna boga] pangabisa ngabédakeun rohani anu agung. Ayeuna abdi kedah nyarios ka maranéhna [yén] nalika perkara ieu dipintonkeun ka abdi,
People say, "Oh, Ellen White, she doesn't have a position on the Daily."
Jalma sok nyarita, “Aduh, Ellen White mah teu boga pendirian ngeunaan Daily.”
"when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—
“nalika perkara ieu dipidangkeun ka kuring, nalika Sesepuh Daniells keur ngangkat sora na kawas tarompét dina ngadukung pamadeganana ngeunaan ‘Daily,’ akibat-akibatna satuluyna dipintonkeun. Umat urang jadi bingung. Kuring ningali hasilna, tuluy dipaparinkeun ka kuring pangéling-éling yén lamun Sesepuh Daniells, tanpa maliré kana akibatna, nepi ka kitu kapangaruhan sarta ngantep dirina percaya yén anjeunna aya dina ilham Allah,”
This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.
Ieu teh spiritualisme. Anjeunna geus nempatkeun kecapna sorangan leuwih luhur tibatan Firman Allah. Anjeunna percaya yén anjeunna keur dipaparin ilham ku Allah.
"that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.
“yen upami Sepuh Daniells, teu paduli kana hasilna, nepi ka katarik ku panyangka kitu sarta ngantep dirina percaya yén anjeunna aya dina ilham Allah, karagu-raguan bakal ditebar di antara barisan urang di mana-mana, sarta urang bakal aya dina tempat anu ku Iblis dipaké mawa pesen-pesenana. Kacangcaya jeung karagu-raguan anu pageuh bakal ditebar dina pikiran manusa, sarta pepelakan anéh tina kajahatan bakal ngagentos kaleresan. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.
The strange crops of evil are growing all over Adventism today.
Pepelakan anéh tina kajahatan keur tumuwuh di mana-mana dina Adventisme kiwari.
Ellen White places her endorsement on the Pioneer understanding of the 2520.
Ellen White masihan pangrojongna kana pamahaman para Pelopor ngeunaan 2520.
Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.
Ellen White netepkeun pangrojongna kana pamahaman para Pionir yén “the Daily” dina Kitab Daniel ngawakilan paganisme.