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# The Book of Daniel - Number Forty-Seven

Kitab Daniel - Nomer Patang Puluh Pitu

Unmasking Deceptive Doctrines: A Critical Analysis of Daniel 8 and the Challenges to Adventist Theology

Mbabar Piwulang-Piwulang Sing Nglèwèhi: Analisis Kritis tumrap Daniel 8 lan Tantangan marang Teologi Adventis

Author

Jeff Pippenger

Published

January 11, 2024

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When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.

Nalika sungu cilik saka Roma kagambarake ing ayat sanga nganti rolas saka Daniel pasal wolu, iku minangka pralambang kang wus kacemaran, amarga iku minangka pralambang transvestitisme, yaiku wong kang ngagem sandhangan silang-jinis lan ngayun-ayun antarane lanang lan wadon. Iki salaras karo pangerten Millerite manawa Roma kagambarake ana ing rong tataran, tataran kapisan yaiku kaahlian tata-nagara Roma lan tataran kapindho yaiku kaahlian tata-greja Roma, nanging sajroning ayun-ayuning jender ing ayat-ayat iku, sungu cilik mau metu saka runtutan sajarah lan nubuat (kacemaran). Nanging saben saka patang ayat iku makili sajarah kang langsung gegandhengan karo salah siji, yaiku kaahlian tata-nagara Roma utawa kaahlian tata-greja Roma. Roma kapir nganiaya sakehing wong kang nglawan panguwasa karajané, nanging panganiaya saka Roma kepausan (wadon) ing ayat sapuluh, kanthi mligi katujokake marang swarga.

In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.

Miturut pamahaman Millerite manawa Roma iku karajan kaping papat lan pungkasan, owah-owahan bolak-balik saka nagara menyang gréja banjur menyang nagara lan menyang gréja maneh mesthi ora dadi prakara kang dipermasalahaké. Wong-wong mau wis ndeleng campuran wesi lan lempung ing sikilé patung ing Daniel pasal loro, lan mung mangertèni iku minangka rong tataran Roma, tanpa kawigatèn kanggo netepaké runtutan sajarah kang mligi antarane karajan kaping papat lan kaping lima. Mangkono uga pamahamané tumrap pasal pitu, ing ngendi sungu kang ngucap prakara-prakara gedhé marang Kang Mahaluhur iku, nduwèni telung sungu kang dicabut saka sepuluh sungu asli kéwan Roma. Sanajan Miller temen-temen ngertèni osilasi gender ing ayat sanga nganti rolas, prakara iku tetep ora wigati tumrap pamahamane ngenani karajan kaping papat minangka Roma. Miturut pamahaman Millerite, karajan kaping papat mau rampung ing taun 1798, lan prastawa nabi sabanjuré yaiku Rawuhipun Kristus kaping kalih.

The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.

Sungu wadon iku ngenali wong wadon kang nindakake laku jina kasukman karo sungu lanang, lan digambarake ing ayat sepuluh lan rolas.

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Lan sungu iku saya gedhé, nganti tekan marang balaning swarga; lan sawatara saka balaning swarga lan saka lintang-lintang iku diuncalaké mudhun menyang bumi, lan diidak-idak. Daniel 8:10.

The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.

Panganiaya saka kakuwasan kapapaan iku katujokake marang Kristen (balaning swarga), lan ing ayat rolas Roma kapapaan (wadon), nampa kakuwasan kanggo ngleksanani pakaryan pambrangasé lumantar panerak angger-angger awujud laku jina karo para raja ing Éropah.

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Lan sawadyabala dipasrahaké marang dhèwèké kanggo nentang kurban saben dina marga saka duraka, lan kayektèn diuncalaké menyang lemah; lan dhèwèké tumindak, sarta kasil. Daniel 8:12.

The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”

“Tentara” ing ayat iku nggambarake kakuwatan militèr kang diparingake marang kapausan “nglawan kang saben dinane.” Tembung “nglawan” tegesé “saka”. Saka para ratu kafir ing Éropah (Roma kafir), kang dilambangaké déning “kang saben dinane,” panyengkuyung militèr (sawijining tentara) diparingaké marang kapausan “marga saka panerak.” Panyawijan gréja lan nagara, kanthi gréja nguwasani sesambungan iku, iku “panerak.” Anggur saka panerak iku yaiku getih wong Kristen. Sawisé kapausan nguwasani bala tentara Roma kafir, Roma kapausan (“iku”) “numbangaké kayektèn menyang ing lemah; lan iku nindakaké, sarta ngrembaka.”

In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:

Ing Daniel pasal sewelas, ayat telung puluh siji, panyerahane bala-bala marang Roma kapausan uga dilambangaké:

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Lan pasukan-pasukan bakal ngadeg ing pihake, lan bakal najisake pasamuwan suci kang kuwawa, sarta bakal nyingkirake kurban padinan, lan bakal masang pangreksan nistha kang njalari kasirnan. Daniel 11:31.

The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.

Ayat punika nedahaken transisi sajarah saking Roma kapir dhateng Roma kepausan. Ing ayat punika, “lengen-lengen” punika para raja Éropah ingkang wiwit jumeneng ndhukung kapausan, kawiwitan déning Clovis, raja bangsa Franka (Prancis), ing taun 496. “Lengen-lengen” punika ugi ngregedi “papan suci kakiyatan” (kutha Roma), lumantar peperangan tanpa pedhot wiwit abad kaping sekawan ngantos taun 538. “Lengen-lengen” punika ugi nyingkiraken perlawanan kapir tumrap minggahipun kapausan, lan ing taun 508, perlawanan kapir punika sampun rampung.

The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.

Tembung sing dipunjarwakaken minangka “take away” punika tembung Ibrani “sur” lan tegesipun “mbusak”. “Lengen-lengen” punika ngasta “bab ingkang njalari karusakan lan ndadosaken sepi” (kapausan) menyang dhamparipun bumi ing taun 538. Nalika Daniel pasal wolu, ayat rolas negesi bilih “sawijining bala” dipunparingaken dhateng sungu alit ingkang feminim punika, punika cocog kaliyan paseksèning ayat tigang dasa satunggal ing pasal sewelas. Kitab Wahyu ugi maringi paseksi tumrap kayektèn ingkang sami wonten ing pasal tigang welas.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Lan kéwan sing dakdeleng iku kaya macan tutul, lan sikilé kaya sikilé bruwang, lan cangkemé kaya cangkemé singa; lan naga maringi marang dheweke kakuwatané, dhamparé, lan pangwasa kang gedhé. Wahyu 13:2.

Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”

Suster White kanthi langsung ngidentifikasi kéwan galak ing ayat loro minangka kapapaan, lan yèn naga ing ayat iku yaiku Roma kapir. Roma kapir maringi telung prakara marang kapapaan; “kakuwasané, lan dhamparé, lan wewenang kang gedhé.”

The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”

Kakuwatan militèr kaparingaké déning Roma kapir wiwit jaman Clovis ing taun 496. “Dhampar” kanggo mrentah, kaparingaké marang kepausan ing taun 330, nalika kaisar Konstantinus mindhah ibu kutha karajané menyang Konstantinopel, lan nilar bekas ibu kutha karajané, yaiku kutha Roma, ana ing pangwasané gréja papal. Ing taun 533, kaisar Yustinianus netepaké yèn paus iku sirahing gréja lan sing mbeneraké para bidah, kanthi nyerahaké “wewenang gedhé”-né marang paus ing Roma. Ayat kaping rolas saka Daniel pasal wolu negesaké wektu nalika sawijining “pasukan” diparingaké, lan kayektèn kenabian iku kapratélakaké déning akèh paseksi. Wiwit saka wektu iku (diwiwiti ing taun 496), kepausan “ngrembaka.”

It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.

Iku bakal terus “nglampahi” lan “ngrembaka” nganti pungkasaning bebendu marang karajan Israel sisih lor rampung ing taun 1798, lan kapausan nampani tatu pati.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Lan sang ratu bakal tumindak miturut karepé dhéwé; lan dhèwèké bakal ngluhuraké awaké dhéwé, lan ngunggulaké awaké dhéwé ngungkuli saben allah, lan bakal ngucapaké prekara-prekara kang nggumunaké nglawan Allahing para allah, lan bakal kasil nganti bebendu mau katetepaké: awit apa kang wis katemtokaké mesthi bakal kalakon. Daniel 11:36.

Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.

Ayat sanga saka bab wolu nggambarake Roma lanang (Roma kapir), lan makili proses panaklukan telung tataran kang ditindakake déning Roma kapir, sarta kang dados pralambang tumrap telung wewengkon géografis kang bakal ditaklukaké supaya Roma kepausan bisa ditegakaké ing dhampar bumi, kaya kang dipralambangaké déning telung sungu kang dicabuti ing bab pitu. Loro panaklukan telung tataran mau, yaiku saka Roma kapir lan Roma kepausan, makili telung alangan géografis saka Roma modern, ing ayat patang puluh nganti patang puluh telu saka Daniel bab sewelas. Banjur ing bab wolu, ayat sewelas, sungu cilik lanang (Roma kapir) dipralambangaké maneh. Ing ayat iku, logika kang kasucèkaké mangkono kukuhé, nganti para wong sing ngina kang mrentah Yerusalem kepeksa ngenalaké sawetara goroh teologis supaya bisa ngedegaké dhasar palsu sing digawe-gawé déning wong-wong mau.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Pancen, panjenengané ngluhuraké awaké dhéwé nganti marang Pangéranipun wadya-bala, lan déning panjenengané kurban padinan iku disingkiraké, sarta papan pasucèkanipun dirubuhaké. Daniel 8:11.

As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.

Nalika kita miwiti ngrembug dhuwit recehan palsu lan permata palsu kang wis dilebokaké menyang Adventisme wiwit taun 1863, prelu dicathet yèn ana rong bidhang utama kaprigelan teologis kang dianggep diduwèni Adventisme, minangka dhasar kanggo nyengkuyung doktrin-doktrin Protestantisme murtad lan Katolik. Pratelan kang diajukaké déning para teolog modern Adventisme yaiku yèn wong-wong mau iku salah siji ahli sajarah Alkitab, utawa ahli basa-basa Alkitab. Panganggoné marang ayat kasebut mbuktekaké yèn tembung ramalan wis dadi kaya kitab kang kapatrapi segel tumrap wong-wong mau, lan uga mbukak yèn pratelané minangka para ahli basa-basa Alkitab iku mung minangka perwujudan modern saka Farisiisme.

First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.

Kaping pisan punika inggih punika nglirwakaken osilasi jender tumrap sungu alit ing ayat sangang ngantos kalih welas. Manawi pancen para ahli ing basa Ibrani, mesthi boten badhe nyelaki, utawi ngremehaken, kasunyatan bilih Daniel kanthi sengaja migunakaken osilasi jender ing ayat-ayat punika. Sungu alit punika dipunmangertosi lumantar kalih jender, lan jender-jender punika silih gantos bolak-balik ing salebeting ayat-ayat punika. Para teolog nyobi nutupi kasunyatan punika kanthi rerempahan lan dhuwit palsu, awit punika kanthi cetha nedahaken bilih ayat sewelas punika ngenali Rum kapir, sanes Rum kapausan. Mesthinipun piyambakipun tetep negesaken bilih sungu alit ing ayat sewelas punika paus, dene satemenipun punika Rum kapir.

Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).

Sawisé diakoni yèn loro saka patang ayat bab sungu cilik iku awujud lanang lan loro awujud wadon, mula dadi prasaja kanggo ngetrapaké kayektèn Alkitab yèn wong wadon ing ramalan Kitab Suci nggambaraké pasamuwan, déné wong lanang nggambaraké nagara. Kanthi mangertèni prakara iki, kabèh wong sing gelem weruh bisa nyumurupi yèn sungu cilik ing ayat sewelas iku Roma lanang (Roma pagan), dudu Roma wadon (Roma kapausan).

The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”

Mula ayat punika dipunmangertosi minangka mulang bilih Roma kapir (dhèwèké) ngluhuraké awaké dhéwé tumrap Pangéranipun bala kaswargan, kados dene Roma kapir nalika nggantung Pangéranipun bala kaswargan wonten ing salib Kalvari. Sanès namung Roma kapir ngluhuraké awaké dhéwé nglawan Sang Kristus wonten ing salib, ayat punika lajeng ngandharaken bilih déning dhèwèké (Roma kapir) “kurban saben dinten dipunicalaken.”

In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.

Ing kitab Daniel ana rong tembung Ibrani sing loro-loroné diterjemahaké dadi “ngilangi.” Tembung-tembung mau yaiku “sur” lan “rum”. Loro-loroné tembung iki digunakaké ing paladosan papan suci. Sur tegesé njupuk lunga utawa nyingkiraké, lan nalika awu saka mesbèh ing papan suci dipundhut, tembung sing digunakaké kanggo njlèntrèhaké panyingkiran awu iku yaiku “sur”. Tembung “rum” tegesé ngangkat munggah lan ngluhuraké, lan nalika imam ing papan suci kudu ngangkat persembahan unjukan, dhèwèké kudu “rum” (ngangkat munggah) persembahan mau. Ing ayat sewelas, Roma kapir (“kang saben dina”) bakal “rum” (ngilangi) kapirisme kanthi ngangkat munggah lan ngluhuraké agamané kapirisme.

Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.

Roma kapir bakal ngangkat lan ngluhuraké agamaning paganisme. Para teolog Advent sing ngakoni nduwèni kaprigelan mligi ing basa-basa Alkitab milih nambani saben kadadéan tembung “take away” ing kitab Daniel minangka “remove”. Wong-wong mau gagal ngakoni katulisané Daniel kang béda lan tliti, mula banjur ndadèkaké awaké dhéwé mapan ngungkuli nabi Daniel.

The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”

Para teolog sing ngaku mangertos basa-basa Alkitab ngaturaké pawadan-pawadan kanggé mbeneraké sebabe Daniel dipangajab tegesipun sami, nalika piyambakipun migunakaké kalih tembung ingkang beda. Padha ngaturaké studi tembung ingkang dawa lan mboseni supados nyengkuyung panganggep-panganggep palsu mau. Para teolog sing ngaku mangertos sajarah Alkitab mbantah bilih penerapan palsu mau adhedhasar pangraos bilih ing jaman sajarah ingkang béda, tembung ingkang sami saged gadhah teges ingkang béda, lan mila nalika Daniel migunakaké kalih tembung ingkang béda, namung ahli sajarah ingkang saged netepaké punapa satemenipun ingkang dipunmaksud déning Daniel. Wigati sanget kanggé ngenali kalih cara palsu punika, awit cara-cara punika asring dipunginakaken déning para teolog ingkang ngupaya ndhelik saking metodologi “line upon line.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Pancen, dhèwèké ngluhuraké awaké déwé nganti marang Pangérané bala tentara, lan marga saka dhèwèké kurban saben dina iku dipundhut, lan papan pangibadané kasucèné dirubuhaké. Daniel 8:11.

The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”

Tembung sing diterjemahaké dadi “dipunpendhet” ing ayat punika tegesipun “diangkat munggah lan diluhuraké”. Tembung punika boten ateges dipunicalaken. Kasunyatan punika ndadosaken kabingungan lan kontradiksi tumrap para teolog Advent, awit premis-premisipun boten saged dipunajegaken miturut pamariksan prasaja dhateng ayat punika, nalika teges sejati saking tembung ingkang dipunginakaken déning Daniel dipunterapaken dhateng ayat punika. Piyambakipun sami mbantah bilih sungu alit ing ayat punika punika Roma kapausan, lan mila ayat punika badhé kabaca bilih “dening panjenenganipun” (Roma kapausan) “kang saben dinten dipunangkat.”

They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.

Mesthi wae, wong-wong mau ora nduwèni masalah anggoné nyakup tembung tambahan sing miturut pratelaning Sister White kanthi langsung pancèn ditambahaké déning kawicaksanan manungsa lan ora trep ditrapaké marang teks iku.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.

> “Banjur aku weruh gegayutan karo ‘saben dina’ (Daniel 8:12) manawa tembung ‘kurban’ iku ditambahi déning kawicaksanan manungsa, lan ora kalebu ing teks, sarta manawa Gusti maringi pangerten sing bener bab iku marang wong-wong kang nglairaké pekik bab jam pangadilan.” Early Writings, 74.

They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.

Padha ngidentifikasi “kang saben dina” minangka pelayanan kasucèné Kristus, mula “kurban saben dina” njunjung konsep yèn “kang saben dina” iku pakaryan kurbané Kristus ing papan suci swarga. Nanging ilham netepaké yèn tembung “kurban” “ora kalebu ing teks”.

When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.

Nalika para wong mendem saka Efraim ngenali “kang saben dina” minangka pakaryan kasucèné Kristus, ayat mau banjur bakal maos, “dening dhèwèké” (Roma kapapan) “kang saben dina iku dijupuk adoh,” utawa bakal maos, “dening kakuwasan kepausan, paladosan Kristus ing kasucèn dijupuk adoh.” Pancen mangkono iku piwulang palsu sing padha diwulangaké. Padha negesaké yèn lumantar pepetenging pamaréntahan kepausan, pangerten sejati bab paladosan Kristus ing kasucèn wis dibusak saka pikirané manungsa.

Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?

Nanging tembung kang dijarwakake “diilangi,” iku ora ateges mbusak, nanging ateges ngluhurake lan ngunggahake. Manawa para ahli basa-basa Kitab Suci kang ngakoni awake dhewe iku ngetrapake kanthi bener tegesing tembung Ibrani “rum” marang pethikan iku, mula jarwakané mesthine kudu mangkene, “dening kakuwasan kapausan, paladosan papan suci Kristus diluhurake lan diunggahake.” Kapan ta kapausan nate ngluhurake lan ngunggahake Kristus?

They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.

Padha ngupaya ngetrapake tegesing tembung Ibrani “sur” marang tembung Ibrani “rum.” Daniel migunakaké tembung “sur,” kang tegesé mbusak utawa nyingkiraké, gegayutan karo “kang saben dina” ing rong ayat liyané, nanging ing ayat kaping sewelas, Daniel milih tembung “rum” kang tegesé nginggahaké lan ngluhuraké. Dudu mung yèn reracikan dongèng ngenani ayat iki iku kabodhoan amarga nyimpangaké tegesing tembung kang diterjemahaké dadi “njupuk adoh,” nanging uga ora tau ana mangsa nalika paladosaning Kristus ana ing papan suci kanthi cara apa waé dipunbusak saka manungsa.

> But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.

> Nanging wong iki, marga Panjenengane tetep langgeng, kagungan kalenggahan imam kang ora kena owah. Mulane Panjenengane uga kuwasa nylametake nganti satemen-temene wong-wong sing sowan marang Gusti Allah lumantar Panjenengane, awit Panjenengane tansah gesang kanggo nindakake panyuwunan syafaat tumrap wong-wong mau. Ibrani 7:24, 25.

To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!

Ngaku, kaya kang ditindakake para teolog Adventis, minangka upaya kanggo nyangga penerapan ayat kasebut kang palsu, manawa ana sawatara wektu nalika kapausan ngleksanani sawijing wewenang tartamtu kanggo nyingkirake pangantaran Kristus ana ing papan suci, iku sawijining prekara kang ora lumrah lan ora masuk akal!

But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.

Nanging para teolog ora mulang manawa ayat iku netepake yèn kapapaan ngluhuraké lan ngunggulaké pelayanan kaimaman Kristus ana ing pasucèné. Wong-wong mau nyingkiri tegesing tembung-tembung Daniel, lan pitedah ilahi saka Ellen White, supaya mulang apa sing dipilih déning wong-wong mau kanggo diwulangaké sanajan nalisir paseksiné tembung-tembung Daniel.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Pancen, dhèwèké ngluhuraké awaké dhéwé nganti marang Pangérané balané, lan srana dhèwèké kurban saben dina dijupuk, sarta papan pasucèné kauncal mudhun. Daniel 8:11.

The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.

Para teolog mulang manawa ayat iku tegesé, “dening kakuwasan kapausan, paladosan Kristus ing papan suci dicopot,” lan dicopote paladosan Kristus ing papan suci saka pikiraning manungsa didhukung déning kasunyatan manawa sesarengan karo dicopot iku, papan saka “papan suciné” Kristus “diuncalaké mudhun.” Ora ana siji waé ayat ing Sabdaning Allah kang netepaké manawa papan suci swarga, yaiku papan ing ngendi Kristus nindakaké syafaaté, tau diuncalaké mudhun. Mangkono uga ora ana pérangan Kitab Suci siji waé kang netepaké manawa swarga dhéwé, kang dadi “papan saka papan suciné”, tau diuncalaké mudhun. Sepisan manèh, para teolog ngunggulaké awaké dhéwé ngungkuli nabi Daniel, amarga padha meksa manawa “papan saka papan suciné” ing ayat iku nuduhaké marang papan suci Allah, senadyan kasunyatané Daniel mulang kanthi langsung kosok baliné gagasan mau.

The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.

Para ahli sing ngakoni minangka pakar basa Ibrani negesake manawa ing ayat kasebut tembung Ibrani “rum” kudu dimangertèni kanthi teges tembung Ibrani “sur.” Wong-wong mau uga negesake manawa tembung Ibrani “miqdash” kudu dimangertèni minangka tembung Ibrani “qodesh.” “Miqdash” lan “qodash” kaloroné pancen diterjemahaké kanthi prasaja dadi “papan suci” ing kitab Daniel, nanging tegesé béda. “Miqdash” nggambaraké sembarang papan suci, apa iku papan suci kagungané Allah utawa papan suci kapir. Iku minangka tembung umum kanggo papan suci, nanging “qodesh” ing Kitab Suci mung digunakaké kanggo nggambaraké papan suci kagungané Allah.

Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.

Dhaniel mangertos prabédan antarané papan suci kapir lan papan suci kagungané Allah. Menawi Dhaniel badhé nepangaken sawijining papan suci kapir, piyambakipun badhé migunakaken tembung “miqdash.” Nyatanipun nggumunaken tumrap kula bilih para ahli basa Ibrani ingkang dipunanggep punika boten nate ngrembag kasunyatan bilih ing sekawan ayat ingkang runtut, Dhaniel migunakaken kalih tembung punika ping tiga. Panganggonipun Dhaniel dhateng kalih tembung Ibrani punika, ingkang kalih-kalihipun dipunterjemahaken dados “papan suci,” netepaken teges ingkang dipunmaksudaken déning Dhaniel supados dipunmangertosi.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:11–14.

> Inggih, panjenengané ngluhuraké awaké dhéwé nganti marang Pangéraning pasukan, lan kurban saben dina iku kaangkat saka Panjenengané, sarta panggonaning pasucèn Panjenengané kabuwang ambruk. Lan sawijining pasukan kaparingaké marang panjenengané nglawan kurban saben dina déning sababing panerak, lan iku mbalang kayektèn tumeka ing lemah; lan iku nindakaké karsané, sarta kasil. Banjur aku krungu ana siji wong suci lagi ngandika, lan wong suci liyané ngandika marang wong suci tartamtu kang lagi ngandika iku: Suwéné pira wahyu iki bab kurban saben dina, lan panerak kang ndadèkaké kasirnan, nganti pasucèn lan pasukan iku loro-loroné diparingaké supaya kinacek-acek ing sangisoré tlapak sikil? Lan panjenengané ngandika marang aku: Nganti rong èwu telung atus dina; sawisé kuwi pasucèn bakal disucèkaké. Daniel 8:11–14.

In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.

Ing pérangan ayat sing padha, kang ngemot dhasar Adventisme, Daniel migunakaké loro tembung Ibrani sing béda, nanging loro-loroné diterjemahaké dadi “papan suci.” Ing ayat telulas lan patbelas, Daniel milih migunakaké tembung Ibrani kanggo “papan suci” sing ing Kitab Suci mung dienggo kanggo nandhani papan suciné Allah, nanging ing ayat sewelas, Daniel migunakaké tembung Ibrani sing umum utawa generik, kang bisa nuduhaké papan suciné Allah, utawa uga bisa papan suci pagan.

If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”

Menawa Daniel kersa ngenali “papan suci” ing ayat sewelas minangka papan suciné Gusti Allah, mesthiné dhèwèké bakal migunakaké tembung Ibrani sing padha kaya sing kapigunakaké kaping pindho ing sajroning telung ayat candhaké. Cetha tanpa pamrih manawa Daniel lagi mbedakaké antarané papan suci kapir ing ayat sewelas lan papan suciné Gusti Allah ing ayat telulas lan patbelas! Nanging para wong mendem saka Efraim padha mbantah manawa “panggonané papan suciné” sing “digrubug mudhun” ing ayat sewelas iku panggonané papan suciné Gusti Allah, sanadyan padha nyingkiri tembung “panggonan.”

They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.

Padha mulang manawa kapausan wis njabut paladosan pangantaran Kristus lan nguncalaké kayektening pasucèn swarga. Nanging Daniel kanthi cetha nerangaké yèn “pasucèn” ing ayat sewelas iku dudu Pasucèné Allah, nanging pasucèn kapir. Daniel uga kanthi cetha nerangaké yèn sing diuncalaké mudhun iku dudu “pasucèn”-é, nanging “panggonané” pasucèné.

Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.

Kanthi nampik ngakoni owah-owahan jender kanthi sengaja ing ayat sanga nganti rolas, para teolog modern nampani definisi babagan “kang saben dinané” sing asalé saka Protestantisme murtad, lan wiwit mbangun dhasar ing sadhuwuring wedhi saka panyandra manungsa, tradhisi, lan adat kabiasaan. Nalika padha tekan ayat sewelas, malah padha nolak pitutur sing kauningaké kanthi ilham saka Sister White sing nandhesaké yèn pangerten Miller ngenani “kang saben dinané” minangka paganisme iku bener, lan banjur wiwit nggunakaké seni pangalihan lan panyandra kanggo mbélani katresnané marang teologi Katulik lan Protestan.

They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.

Ing ayat iku, wong-wong mau ngowahi Roma kapir dadi Roma paus, lan meksa ngleksanakake teges “mbusak” marang tembung kang ateges “ngangkat munggah lan ngluhurake”. Dheweke netepake pralambang satanis saka “kang saben dina” minangka pralambang ilahi, banjur negesake manawa padaleman suci kapir iku padalemaning Allah, nalika nyingkiri rujukan langsung marang “panggonan” pasucèn. Lan wong-wong “kang ora sinau” (kaya kang diandharake déning Yesaya), kang mung bakal mangerteni manawa wong-wong “kang sinau” kandha yen mangkono anane, nampani sajian dongeng-dongeng tumuju marang karusakane dhewe.

We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.

Kita badhé nerusaké pangrimbagan kita bab tambahé kawruh kang dipralambangaké minangka permata-permata ing sajroning impené Miller ing artikel salajengipun.

> “The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.

> “Rasul Paulus ngélingaké kita manawa, ‘sawenèh wong bakal murtad saka pracaya, meruhi marang roh-roh sing nasaraké, lan piwulangé dhemit.’ Iki kang bisa kita antisipasi. Pacoban kita sing paling gedhé bakal teka marga saka golongan wong-wong mau, kang biyèn tau mbéla bebener, nanging banjur mbléngèr saka iku menyang donya, lan ngidak-idak iku ana ing sangisoré sikilé kanthi sengit lan panyenyamah. Gusti Allah kagungan pakaryan kanggo ditindakaké déning para abdiné kang setya. Serangan-seranganing mungsuh kudu diadhepi nganggo bebenering pangandikané. Kasasaran kudu dibabar, wataké kang satemené kudu kaudharaké, lan pepadhanging angger-anggeré Yéhuwah kudu sumunar nembus pepetenging moral donya. Kita kudu ngaturaké tuntutan-tuntutaning pangandikané. Kita ora bakal dianggep tanpa kaluputan manawa kita nglirwakaké kuwajiban kang khidmat iki. Nanging sajroning kita ngadeg mbéla bebener, aja nganti kita ngadeg mbéla awaké dhéwé, lan gawé geger gedhé marga kita katimbalan kanggo nanggung cacad lan panyalahgambaran. Aja padha melasi awaké dhéwé, nanging padha duwé rasa cemburu kang banget tumrap angger-anggeré Kang Mahaluhur.”

> “Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’

> “Mangkene pangandikané sang rasul, ‘Bakal tekan wektuné manawa wong-wong ora bakal gelem nandhang piwulang sing waras; nanging manut hawa-nepsuné dhéwé, wong-wong mau bakal nglumpukaké guru-guru kanggo awaké dhéwé, amarga kupingé gatel; sarta kupingé bakal dipalingaké saka kayektèn, lan bakal disasarake marang dongèng-dongèng.’ Ing saban sisih kita weruh menawa wong-wong gampang kabekta dadi tawanan déning pangangen-angen sing nasaraké saka para wong kang mbatalaké pangandikané Allah; nanging manawa kayektèn kaaturaké ana ing ngarepé, wong-wong mau kapenuhan ora sabar lan nesu. Nanging piwelingé sang rasul marang abdiné Allah iku, ‘Kowé kudu waspada ing samubarang prakara, nandhang kasangsaran, nglakonana pakaryané juru martakaké Injil, buktekna sakabehing palayananmu kanthi jangkep.’ Ing jamané, ana sawatara wong kang ninggalaké pakaryané Gusti. Panjenengané nulis, ‘Demas wis ninggal aku, amarga katresnané marang donya kang saiki iki;’ lan manèh, pangandikané, ‘Alexander, tukang tembaga iku, wis gawé piala akèh marang aku: muga Gusti males marang dhèwèké miturut pakaryané: marang wong iku kowé uga kudu ngati-ati; awit dhèwèké banget nentang tembung-tembung kita.’”

> “Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.

> “Para nabi lan para rasul ngalami pacoban sing padha awujud panentangan lan cacad, lan malah Sang Cempé Allah kang tanpa cacad uga kagodha ing samubarang prekawis, kaya dene kita. Panjenengane nandhang pamaido para wong dosa marang sarirane piyambak.

> “Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.

> “Saben pepeling kanggo jaman iki kudu disampekaké kanthi setya; nanging ‘abdiné Pangéran ora kena padudon; nanging kudu alus marang kabèh wong, pinter mulang, sabar; kanthi andhap-asor mulang wong-wong sing nentang awaké dhéwé.’ Kita kudu ngreksa kanthi ngati-ati pangandikané Allah kita, supaya kita aja nganti kecemaran déning pakaryan-pakaryan nipu saka wong-wong sing wis nilar iman. Kita kudu nolak roh lan pangaribawané mau kanthi gegaman sing padha kang dienggo déning Sang Guru kita nalika diserang déning panggedhéné pepeteng,—‘Ana tinulis.’ Kita kudu sinau nggunakaké pangandikané Allah kanthi trampil. Pepélingé mangkéné, ‘Sinaua supaya kowé kabuktèn kadhawuhan ing ngarsané Allah, dadi buruh sing ora perlu isin, sing mbabar tembung kayektèn kanthi bener.’ Kudu ana pagawean kang temen lan pandonga kang tenanan sarta iman kanggo ngadhepi kasalahan sing meli-meli saka para guru palsu lan para panyasat; awit ‘ing dina-dina pungkasan bakal tekan mangsa kang mbebayani. Sebab manungsa bakal dadi wong kang nresnani awaké dhéwé, srakah, gumunggung, sombong, nglancangi Allah, ora manut marang wong tuwa, ora ngerti panuwun, najis, tanpa katresnan kang lumrah, ora setya marang prejanjian, tukang memfitnah, ora bisa ngendhalèni awak, galak, sengit marang kabecikan, pengkhianat, grusa-grusu, gumedhé pikiran, luwih nresnani kasenengan katimbang nresnani Allah; nduwèni rupa kasalehan, nanging nyélaki kakuwatané: saka wong-wong mangkono sumingkira.’ Tembung-tembung iki nggambaraké wataké para wong sing bakal diadhepi déning para abdiné Allah. ‘Tukang memfitnah,’ ‘sengit marang kabecikan,’ bakal nyerang wong-wong sing setya marang Allahé ing jaman rusak iki. Nanging utusan Swarga kudu nduduhaké roh kang padha kaya kang kauningakaké déning Sang Guru. Kanthi andhap-asor lan katresnan, dhèwèké kudu makarya kanggo karahayoné manungsa.”

> “Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.

> “Paulus nerusaké bab wong-wong sing nglawan pakaryané Allah, mbandhingaké wong-wong mau karo para wong sing perang nglawan wong-wong setya ing jaman Israèl kuna. Panjenengané ngandika: ‘Saiki kaya Yannes lan Yambres nglawan Musa, mangkono uga wong-wong iki padha nglawan kayektèn; wong-wong kang atiné rusak, katampik ing prakara pracaya. Nanging wong-wong mau ora bakal maju luwih adoh; awit kabodhoané bakal kapratelakaké marang kabèh wong, kaya kang wus kelakon tumrap wong-wong mau uga.’ Kita padha ngerti yèn bakal tekan wektuné nalika kabodhoan perang nglawan Allah bakal kababar. Kita bisa ngentèni kanthi sabar, ayem, lan pracaya, senajan sepira gedhéné dipitnah lan diremehké; awit ‘ora ana kang kaumpet, kang ora bakal kababaraké,’ lan wong-wong sing ngajèni Allah bakal diajèni déning Panjenengané ana ing ngarsané manungsa lan para malaékat. Kita kudu mèlu ngrasakaké sangsarané para réformator. Ana katulis, ‘Panyenyamahé wong-wong kang nyenyamah Kowé tiba marang aku.’ Kristus mangertèni kasusahan kita. Ora ana siji waé saka antara kita sing kapanggil kanggo nanggung salib piyambakan. Manungsa Sangsara saka Kalvari kagugah déning rasa marang kasangsaran kita, lan awit Panjenengané wis nandhang sangsara nalika kagodha, Panjenengané uga kuwasa mitulungi wong-wong sing ana ing kasusahan lan pacoban marga saka Panjenengané. ‘Inggih, sarta kabèh wong sing kepéngin urip saleh ana ing Kristus Yésus bakal nandhang panganiaya. Nanging wong-wong ala lan para panyasat bakal saya dadi luwih ala manèh, nyasataké lan kasasaraké. Nanging kowé, tetepana ana ing prekara-prekara kang wis koksinau.’” Review and Herald, January 10, 1888.

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