Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.
Paulih imayna pagan Romakaru, 538 watapi papas qhispirqanman mana saqespa hark’aq atiyniyuq kasqanta, chaymi William Millerqa riqsirqan testigokarqaq, Daniel qillqapi “sapa p’unchaw” nisqanta paganismota sut’inchaspa sayachiq. William Millerpa marconqa iskay chinkachiq atiyniyuqkunapi sayasqa karqan: ñawpaqta paganismo, chaymanta papalismo. Chay marcon yanapananpaq aswan ancha chaninniyuq tarisqanqa karqan Paulpa testimoniun 2 Tesalonicenses, capítulo iskaypi, maypichus Pablo sut’ita rimarin, papaspa hark’asqan pagan Romaruw ruwasqa kasqanta qichusqa kananpaq, chay hina “huchayoq runa” Diospa templonpi churakuspa, pay kikin Dios kasqanta rikuchinanpaq.
In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?
Yn llyfr Daniel, y mae symbol “y beunyddiol,” sy’n cynrychioli paganiaeth, bob amser yn cael ei ddilyn gan symbol o’r babaeth, pa un bynnag ai fel camwedd anrhaith y’i cynrychiolir ai fel ffieidd-dra anrhaith. Eto i gyd, yn rhybudd Crist i’r Cristnogion ynghylch gwarchae a dinistr Jerwsalem a ddigwyddodd yn ystod y tair blynedd a hanner o 66 hyd 70 O.C., cyfeiriodd Crist at “ffieidd-dra anrhaith, y soniwyd amdano gan Daniel y proffwyd” fel yr arwydd i’r Cristnogion oedd yn Jerwsalem ffoi ar unwaith. Dengys hanes nad symbol o Rufain babaidd oedd yr arwydd, ond o Rufain baganaidd. Yr oedd yr arwydd i gael ei adnabod gan y ffyddloniaid, pe baent am osgoi’r gwarchae a’r dinistr. Ai symbol o Rufain baganaidd yw “ffieidd-dra anrhaith, y soniwyd amdano gan Daniel y proffwyd,” neu o Rufain babaidd?
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.
Na úril yé i cêl i thaur naur i nuithaid, gwaith i annangol Daniel, dadannad vi i ionad air, (an i dhôn, an i cheno:) Anno ad levrer in gwaith i nDiaeth Iúdaea na in eryd: Ad i gwaith i bo or i thôr dîr ú-badad danna dîr lín tedad nin i dîr vín: Ar ú ad i gwaith i bo ned i daear anírad dîr aen. Ar wae anin i bo gwaith nîn, ar anin i dîr meliaig er thîr ann! Ach pedo ú-va i drevad lín vi ned i hrîw, nan er i aur sâb. Anno vi thalion vaeth, sui ú-bo gwaith a i iâf i amar no anírad, ú, nan vae. Ar mân thîr ann ú-beriad vaen, ú-vediad ae vi viven; ach er ann i Beriannath, thîr ann beriader. Matthew 24:15–22.
Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?
ሓፍቲ ዋይት እዚ ማሕበራዊ ምጥንቃቕ ከመይ እንተፈጸመ ብታሪኽ ጥፍኣት የሩሳሌም ካብ 66 ክሳዕ 70 ዓ.ም. ትገልጽ፣ እቲ ባንዴራ ወይ መለክዒ ሰራዊት ሮማውያን ድማ ንክርስቲያናት ኣብ የሩሳሌም እንዳነበሩ ክሃድሙ ዝነበረ ምልክት ከም ዝነበረ ትሕብር። እሞ፣ እቲ “ጽያፍ ምድማስ፣ ብዳንኤል ነቢይ እተነግረ” እሞ ጣኦታዊት ሮማ ድዩ ነይሩ፣ ወይስ እታ ሚለር መዋቕሩ ዝመስረተላ ጳጳሳዊት ሮማ ነበረት፧
William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.
Uilyam Miller həm Romanın hər iki təzahürünü (bütpərəst, ardınca isə papalıq) dərk etməyə yönəldilmişdi, lakin yaşadığı tarixi şərait onu hər iki padşahlığa bir padşahlıq kimi yanaşmağa məcbur etdi. Əlbəttə, onlar bir padşahlıqdır, lakin eyni zamanda ardıcıl olaraq bir-birini izləyən iki padşahlığı da təmsil edirlər. 1798-ci ilin peyğəmbərlik tarixi Milleri Romanı əsasən bir padşahlıq kimi ele almağa məcbur etdi. 1798-ci ildə Miller Məsihin İkinci Gəlişinin təxminən iyirmi beş il sonra baş verəcəyinə inanırdı. O, papalıq Romanın 1798-ci ildə ölümcül yara aldığını tam yaxşı bilirdi. Miller üçün papalıq Romadan sonra gələcək başqa yer üzündə padşahlıqlar yox idi, çünki Məsih tezliklə qayıdacaqdı.
In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.
میلر نے جس تاریخی پس منظر میں اپنی جگہ پائی، اُس نے دانی ایل کے دوسرے باب کے مجسمہ کو چار زمینی سلطنتوں کی نمائندگی کرنے والا سمجھا، کیونکہ دانی ایل نے یہی گواہی دی تھی۔
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.
A na ahemman a ɛto so anan no bɛyɛ den te sɛ dadeɛ; ɛfiri sɛ, sɛdeɛ dadeɛ bubu adeɛ nyinaa mu na ɛdi so tumi ka wɔn so no, na sɛdeɛ dadeɛ a ɛbubu eyinom nyinaa no teɛ no, saa ara na ɛno nso bɛbubu mu na apɛtɛ wɔn. Na ɛberɛ a wohunuu anan ne nan nsateaa no, bi yɛ nwansini ayowafoɔ dɔteɛ, na bi nso yɛ dadeɛ no, ahemman no bɛkyekyɛ mu; nanso dadeɛ no ahoɔden bi bɛwɔ mu, ɛfiri sɛ wohunuu sɛ dadeɛ no ne dɔteɛ a ɛfɔ kyim afrafra. Daniel 2:40, 41.
Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.
Miller nauunataq tuhaqhimavaa talvani kisiani sisamat naalagauyut, amma sitamat kingulliq naalagaujuq Roma-ngupluni, taannalu ilihimavaa oqaluttuarisaanirmiit pakanaujuq Roma kinguningatigut papal Roma. Sitamat naalagaujuq Miller-mut, Danielip uqausianut naapitlugu, “aviktuqsimajuq,” kisiani Miller-mut avikturninga kisiani takujaujuq allanguqtirnertut ukunani naalagaujup Romap timiqaqtuata amma anirniqaqtuata iluani. Taanna ilumuujuq, kisiani paasinninnera killilimmariktuq.
Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.
Miller ne darner naḍṛis d akken beṭṭu n Ruma tagnit n loṭan d Ruma tapabawit, yebna ɣef beṭṭu i wakken Bulus yenkker akken ad t-id-yesken. Bulus (akked Yaḥya Amaɣṭas), yesken-d belli deg wakud n ṣṣlib, ayen illan d aḍris yessefk ad yeɛeddi ɣer wayen yellan d aruḥani. War tigzi-agi, Miller yettwagzem ad iqbel belli Ruma tella s umata d yiwen n tagelda i yesɛan sin wudem. D tidet, nekkin, yesseḥḥa (maca yettwaḥdded). Ur yezmir ara ad yẓer belli Ruma taruḥanit tettwasegza s Babul aḍris, acku Ruma taruḥanit (papat) d Babul taruḥanit daɣen.
Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.
Babilon ngag nhäŋu, bitjarr yan dhäwu-gänhamirr wäŋa malaŋuwuy waŋgany ga romdhu ḏämbu-gämaŋur Daniel two, dhu gaŋga’yun nhäŋu romdhu ḏämbu-gämaŋur märrma’ dhurrwara, bili waŋganynha ŋuli gaŋga’yun dhä-last. Pagan Rome nhäŋu gaŋga’yun Babilondhu, ga yurr pagan Rome ga Babylon märrma’ nhäŋu gaŋga’yurr spiritual Rome (the papacy). Papacy, bitjandhi, nhäŋu bäyŋu romdhu ḏämbu-gämaŋur ŋäthiliŋu märrma’, ga nhäŋu yakaŋur gurrupan Babilondhu. Dhuwandja gaŋga’yun waŋgany waŋgany mirithirr märram, bili nhakun Sister White ga rom-djämamirriynydja garrwarkun marrtji gämurru’ literal Israel-wuy gänaŋ’maranhaminydja Babylonŋur seventy years, ga spiritual Israel-wuy gänaŋ’maranhaminy spiritual Babylonŋur twelve hundred and sixty years.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Na Vonnavonu ni Kalou e vuravura a tu dina sara ena vakabobulataki ena gauna balavu oqo ni vakacacani kaukauwa ka sega ni mudu, me vaka ga na nodra a vakabobulataki na luvei Isireli e Papiloni ena gauna ni veivakatalai tani.” Prophets and Kings, 714.
Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.
Ɔno nti, na ɛnyɛ den mma Miller sɛ ɔde nkɔmhyɛ mu mmamu ahorow a ɛkyerɛ abosonsom Roma pɔtee koraa no sesa baabiara ne papal Roma. Yɛbɛma eyi ho nhwɛso ahorow bere a yɛrekɔ so no, nanso sɛ yɛte ase sɛ Miller huu abosonsom Roma ne papal Roma sɛ ahenni koro a, ɛno na ɛma yɛte nea enti a na ɛnyɛ den mma Miller sɛ ɔbɛte Yesu a ɔreka “akyiwade a ɛde ɔsɛe ba, a odiyifo Daniel kaa ho asɛm” no ase sɛ abosonsom Roma mu mmamu, bere a ɔda so ara te “akyiwade a ɛde ɔsɛe ba” asɛm no ase wɔ Daniel nhoma mu sɛ papal Roma ho sɛnkyerɛnne. Miller antumi anhu tumi abiɛsa a ɛde ɔsɛe ba no, na eyi nti na ne nkɔmhyɛ nhyehyɛe no wɔ anohyeto, nanso na ɛyɛ pɛ.
But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.
Ngis kuya 66 AD chu hi ama Roman mi pathian biakna zuiho in biak in sakramen ram sungah an standards an dah a, Krista hrilhlawkna chu a thleng tak tak tihah, khami chanchin hlawhtlin dan danglamna chu engtin nge kan hriatthiam ang? “Daniel zawlnei sawi, tichhiahtîrna thil tenawmna” tih chu pagan Rome emaw, papal Rome emaw zîlah entîr nân a ni em? Chumi harsatna chhanna chu, pahnih aiin tichhettu thiltihtheihna pathum i hriat chuan a awlsam tâwk a ni. Jerusalem tihchhiatna chungchanga Krista hrilhlawkna hlawhtlinna sawi chhuahnaah Sister White hrilhfiahna atangin kan tan ṭan ang.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Na ay pangipapatay da dagiti Judio ken Cristo ket naisangpet ti pannakadadael ti Jerusalem. Ti dara a naibukbok idiay Calvario isu ti nadagsen a pakabigbigen a nangipalubos kadakuada nga agturong iti pannakariribuk ken pannakapukaw iti daytoy a lubong ken iti lubong a umay. Kasta metto iti dakkel a maudi nga aldaw, inton ti panangukom ket bumaba kadagiti mangitukiad iti parabur ti Dios. Ni Cristo, a batoda a pagpakairamanan, ket agparangto kadakuada kas maysa a bantay a mangibales. Ti dayag ti rupana, a iti nalinteg ket biag, ket agbalinto iti nadangkes a maysa a mangconsume nga apuy. Gapu iti ayat a tinukiad, parabur a linais, ti managbasol ket mapukawto.”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“ᎤᏣᏘ ᎠᎴ ᎠᏆᏤᎵ ᎠᎦᏔᎲ ᎤᏁᏨᎯ, ᏥᏌ ᎤᏕᎦᏃᏣᎴ ᏄᏍᏛ ᏱᎨᏎ ᎠᏂᏧᏏ ᎤᏂᏲᎢ ᎤᎾᏓᏂᎸᏨ ᎤᏪᏥ ᎤᎾᏁᎳᎩ. ᎾᏍᎩ ᎯᎠ ᎧᏃᎮᏛ ᎤᏬᏂᏍᎬ ᎤᏁᏤᎮ ᏂᎦᏗᏳ ᏴᏫ ᏂᎪᎯᎸ ᎠᏂᏲᎢ ᎬᏩᏂᏓᏂᎸᏨ ᎬᏩᏓᏂᎸᎯ ᎨᏒ ᎠᏍᏕᎸᏗᏍᎩ. ᎾᏂᎥ ᎠᎬᏰᎸᏗ ᎾᏍᎩ ᎨᏥᏁᎯ. ᎤᎾᏓᏅᏓᏛᎾ ᎤᏁᏍᎩ ᎦᏁᎸ, ᎤᏓᏅᏙᏗ ᏫᎾᏛᏁᎸᎾ ᎠᏥᏫ, ᎠᏂᏰᎪᎩ ᎦᏁᎶᏗ ᎠᏂᎦᏔᎯ, ᎠᏂᏂᏆᏘᏍᎩ ᎠᏂᏁᏍᎨᏍᎩ, ᎠᏎ ᎾᏍᎩ ᎤᎾᏤᎵᎦ ᎤᎵᏍᏓᏴᏗ ᏂᎦᏗᏳ ᎠᏍᎦᏯ. ᎢᏳᏃ ᏄᏓᏠᏱᎸᎾ ᏱᎩ, Ꮎ ᎤᏍᏛ ᎬᏩᏘᏃᎮᎸᎯ ᎾᏍᎩ ᎾᏍᎩ ᎤᏤᎵ ᎨᏎᏍᏗ.” The Desire of Ages, 600.
When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.
Пол identified the transition from literal to spiritual, he indicates that it occurred during the period of the cross, and it should be noted that the destruction of Jerusalem is directly linked with the cross. The destruction of literal Jerusalem, which was first accomplished by literal Babylon, was accomplished for the last time by literal Rome, for Jesus ever presents the end with the beginning. The trampling down of the sanctuary and the host, which began with the pagan power of Babylon, ended with the pagan power of Rome.
The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.
A espiritualmente ṭərədəy ne Yérusaləm espirituəl təmməm k'əppə papal Rome nə, həltəmmāmən ləttəmmədəy k'əyyutān (literal nə espirituəl) yətəmsəllu yəʾIgziʾabəher həzb bəsostəñña yəwəst agelgay hayl ṭərədəy; yihəm, bəRome qəlal, modern Rome təbalal.
There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.
Ameẓwar n yiwet n kraḍ n tjehdat i yettḍeggeren i yiwen yiwen seg-sent agdud n Öebbi. Aɣilif n upaganiyya, deffir-es lḥaywan n yilel n lkatuḍikiyya, i d-yeḍfaren lḥaywan n tmurt n Yiminid n Marikan (nnbi n tkerkas). Apaganiyya tettwasekcem s yiwet n waṭas n tezmamin n upaganiyya i d-yessersent Israe̱l aḥeqqani. Tettḍegger-d imiren tapapalit Israe̱l arruḥani deg sin n yimin akked setta n twinas n useggas, seg 538 ar 1798. Taseddawt n kraḍ-agi n uɣilif, lḥaywan akked nnbi n tkerkas d Rumit tamirant, u nettat daɣen tettḍegger agdud n Öebbi deg “usrag” n umazray n uselkin n lḥed. Kraḍ n tjehdat i yettḍeggeren — aɣilif, lḥaywan, akked nnbi n tkerkas — ttwasemmalent daɣen d Rumit n upaganiyya, Rumit tapapalit, akked Rumit tamirant.
In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.
ဆက်လက်ဗျာဒိတ်ကျမ်း အခန်း ၁၇ ၏ အဓိပ္ပာယ်အရ၊ ဟိသင်ယုံကြည်မှုသည် ပထမ ဘုရင်လေးပါးဖြစ်ပြီး၊ ပဉ္စမ ဘုရင်မှာ ပုပ်ရဟန်းမင်းအာဏာဖြစ်သည်။ ထို့နောက် ဆဋ္ဌမ၊ သတ္တမနှင့် အဋ္ဌမ ဘုရင်တို့မှာ ယနေ့ခေတ် ရောမ၏ သုံးဖက်ပေါင်းစည်းမှုဖြစ်သည်။
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.
Napan pito nga mga hadi: lima ang nangapukan, kag ang isa yara, kag ang isa wala pa makari; kag kon mag-abot siya, kinahanglan nga magpadayon siya sing malip-ot nga tion. Kag ang sapat nga una anay yara, kag karon wala, amo man siya ang ikawalo, kag halin siya sa pito, kag nagakadto sa kapierdihan. Bugna 17:10, 11.
In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).
Në kuadrin e kapitullit të dytë të Danielit, paganizmi përfshin të katër mbretëritë, nga Babilonia e mirëfilltë deri te Roma e mirëfilltë. Babilonia frymërore është papati (koka e artë), dhe bashkimi i trefishtë i dragoit, i bishës dhe i profetit të rremë (Roma moderne), përfaqësohet nga bashkimi i trefishtë i Medo-Persisë frymërore, i Greqisë frymërore dhe i Romës frymërore (plaga vdekjeprurëse e së cilës është shëruar).
When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.
꧋ꦱꦪꦺꦤ꧀ ꦤꦭꦶꦏ ꦒꦸꦱ꧀ꦠꦶ ꦪꦺꦱꦸꦱ꧀ ꦤꦸꦗꦸꦏ꧀ ꦏꦁ “ꦏꦭꦺꦴꦧꦺꦂꦤꦶꦁ ꦏꦥꦶꦲꦤ꧀ꦕꦸꦂꦤ꧀, ꦏꦁ ꦊꦏꦏ꧀ꦤꦏꦺ ꦢꦤꦶꦌꦭ꧀ ꦤꦧꦶ,” ꦲꦺꦮꦏꦺ ꦱꦼꦢꦁ ꦔꦼꦤꦭꦶꦲꦏꦺꦤ꧀ ꦱꦸꦮꦶꦗꦶ “ꦠꦤ꧀ꦝ” ꦏꦁ ꦮꦺꦴꦁ‑ꦮꦺꦴꦁ ꦏꦿꦶꦱ꧀ꦠꦺꦤ꧀ ꦲꦫꦸꦱ꧀ ꦏꦼꦤꦭꦶ ꦤꦼꦁ ꦱꦼꦠꦶꦪꦥ꧀ ꦏꦭꦶꦃꦤꦺ saka telung Roma. Roma kapir, Roma paus, lan Roma modern kabèh padha nganiaya umaté Allah. Panganiaya iku sacara profetik diprayogakaké minangka ngidak‑idak pasucèn lan balatentara. Gusti Yesus maringi pepéling bab cedhaké panganiaya iku tumrap saben saka telung mangsa panganiaya mau. Nalika “tandha” panguwasané Roma katetepaké ana ing sajroning pasucèn, wektu kanggo mlayu saka Yérusalèm wus tekan. Gusti Yesus ora ngginakaké ukaran Daniel bab “kekejèn kang ndadèkaké sepi lan karusakan” minangka pralambang saka sawijining kakuwatan kadonyan, nanging minangka pralambang saka tandha kang kudu dingertèni déning wong‑wong Kristen.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.
“Jesus naqirinakuykunaq uyariq discipulonkuna-man willarqan, imayna juicio-kuna apostata Israel pataman urmananpaq kasqanta, hinallataq aswanraq kutichisqa phiñasqa muchuy ima paykuna-man hamunanpaq kasqanta, Mesías-ta mana chaskisqankurayku chakatapi wañuchisqankumantapas. Mana pantay atina señal-kuna chay manchay tukukuyman ñawpaqta hamunanpaq karqan. Chay manchakuypaq horaqa usqhaylla, qonqayllam hamunqa. Chaymi Salvadorqa qatiqnin-kunata waqyarqan: ‘Chayrayku, Daniel profeta nisqanpi rimarisqa chinkachiq millay cheqniyta qhapaq cheqanpi sayasqanta rikuspaykichik, (leeqqa entienday:) chayqa Judea-pi kaqkuna urqukuna-man ayqekuchun.’ Mateo 24:15, 16; Lucas 21:20, 21. Romanokunaq idolatría nisqaq estandarte-nkuna llaqtapa perqa kananmanta hawaman hayk’a tupu mast’arisqa sagrado allpapi sayachisqa kaptinqa, Cristoq qatiqnin-kuna ayqekuspa qespichikuyta maskhananku karqan. Warningspa señalan rikurisqanta qawaspayku, qespiyta munaqkunaqa ama imatapas suyanankuchu karqan. Judea suyuntinpi, Jerusalén llaqtapipas, ayqekuypaq señalqa chaylla kasukusqa kanan karqan. Wasi patapi kasqanmanta tupaqtinqa, runaqa ama wasinman uraykuchunchu, aswan chanin kaq qollqenkunatapas qespichinanpaq. Chakra-kunapi utaq uva chakra-kunapi llamk’aqkunaqa ama tiempo hap’inankuchu p’achankuta kutiripunanpaq, punchawpa ruphayninpi llamk’aspa chinkachisqa qepin p’achata apamunanpaq. Paykunaqa ama huk ratullatapas iskayrayankuchu, ama llapa chinkachisqa wañuyman tinkuchisqa kanankupaq.” The Great Controversy, 25.
In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.
ಈ ಉಲ್ಲೇಖದಲ್ಲಿ ಸಿಸ್ಟರ್ ವೈಟ್ “ವಿನಾಶದ ಅಸಹ್ಯವಾದದ್ದನ್ನು” ಒಂದು “ತಪ್ಪಿಸಲಾಗದ ಸೂಚನೆ” ಎಂದು ಗುರುತಿಸುತ್ತಾರೆ; ಅದು ರೋಮನ್ನರ “ವಿಗ್ರಹಾರಾಧಕ ಧ್ವಜಗಳಿಂದ” ಸೂಚಿಸಲ್ಪಟ್ಟಿತ್ತು, ಮತ್ತು ಅವುಗಳನ್ನು ಅವರು ಪರಿಶುದ್ಧಸ್ಥಳವಾದ ದೇವಾಲಯದ “ಪವಿತ್ರ ಭೂಮಿಯಲ್ಲಿ” “ನೆಟ್ಟರು.” ಯೇಸು “ವಿನಾಶದ ಅಸಹ್ಯವಾದದ್ದನ್ನು” ಅನ್ಯಧರ್ಮೀಯ ರೋಮಿನಾಗಲಿ ಪಾಪಸತ್ತೆಯ ರೋಮಿನಾಗಲಿ ಯಾವುದಾದರೂ ಅಧಿಕಾರವನ್ನು ಸೂಚಿಸಲು ಬಳಸಲಿಲ್ಲ; ಆದರೆ ಒಂದು “ಸೂಚನೆ”ಯಾಗಿ ಬಳಸಿದರು. ಆ “ಸೂಚನೆ” ದೇವಾಲಯದ ಪವಿತ್ರ ಭೂಮಿಯಲ್ಲಿ ಸ್ಥಾಪಿಸಲ್ಪಟ್ಟಾಗ, ಕ್ರೈಸ್ತರು “ಸಾಮಾನ್ಯ ನಾಶದಲ್ಲಿ ಸಿಲುಕದಂತೆ” ಯೆರೂಸಲೇಮಿನಿಂದ ಓಡಿಹೋಗಬೇಕಾಗಿತ್ತು. ಇದೇ ಉಲ್ಲೇಖದಲ್ಲಿ ಮುಂದಿನ ಭಾಗದಲ್ಲಿ ಸಿಸ್ಟರ್ ವೈಟ್ ಇನ್ನೂ ಮುಂದೆ ಹೋಗಿ, ಆ ವಿನಾಶವನ್ನು ಸೂಚಿಸಿದ ಕ್ರಿಸ್ತನ ಪ್ರವಾದನೆಗೆ ಒಂದಕ್ಕಿಂತ ಹೆಚ್ಚು ನೆರವೇರಿಕೆಗಳಿದ್ದವು ಎಂದು ಗುರುತಿಸುತ್ತಾರೆ.
“The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.
“Umasiugup to kasalakan no tagna sumurat tungud song pagbisitang mgo hukom ibabaw sa Jerusalem, ampuwan nun mionong kotumanan na uman, na yatu ra to makalilisang no kapagkaruba inino a malumong landong. Siyan ko kapalaran to pinili no siyudad, makakita ki to kapahamtang to kalibutan na midawat no midi to kalooy to Diyos dow tinamakan din to Iyang balaod. Madulom man so mgo talaan to kapait to kinabuhi to tao na nasaksihan to yuta sulod to malugoy din no mgo siglo to sala. Masakit so kasingkasing, dow maluya so huna-huna kon pamalandungon ini. Makalilisang man so mgo sangpotanan to pagsalikway to kagamhanan to Langit. Apan mas labi pang madulom no talan-awon so ipinadayag diha to mgo pagpahibalo tungud to palaabuton. So mgo talaan to nanglabay,—yung malugoy no panunuran to mgo kagubot, mgo panagbangi, dow mgo rebolusyon, so ‘gubat to sundalo … inubanan to magubot no kasaba, dow mgo panapton na naligid diha to dugo’ (Isaias 9:5),—unsa ra man kini kon itanding to mgo kalisang to yadtong adlawa kon so Nagpugong no Espiritu to Diyos bug-os nang hawion tikang to mgo dautan, dili en pagpugong to pagbuto to tawhanong kailibgon dow sa kapungot ni Satanas! Yadto no timpo, makita to kalibutan, na warad pa gayod kasinati kaniadto, so mgo sangpotanan to paggahom ni Satanas.”
“But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
“Ngemihla leyo, njengasesikhathini sokuchithwa kweJerusalema, abantu bakaNkulunkulu bayakukhululwa, wonke oyakufunyanwa ebhaliwe phakathi kwabaphilayo. U-Isaya 4:3. UKristu umemezele ukuthi Uzakubuya okwesibili ukuze aqoqele Kwakhe abathembekileyo Bakhe: ‘Khona ziyakukhala zonke izizwe zomhlaba, futhi ziyakubona iNdodana yomuntu iza ngamafu ezulu ngamandla nangenkazimulo enkulu. Futhi Uyakuthuma izingelosi Zakhe ngokukhala okukhulu kwecilongo, futhi ziyakubaqoqa ndawonye abakhethiweyo Bakhe emimoyeni yomine, kusukela komunye umkhawulo wezulu kuze kufike komunye.’ UMathewu 24:30, 31. Khona-ke labo abangayilaleli ivangeli bayakuchithwa ngomoya womlomo Wakhe futhi babhujiswe ngokukhazimula kokuza Kwakhe. 2 Thesalonika 2:8. Njengo-Israyeli wasendulo, ababi bayazibhubhisa bona ngokwabo; bayawa ngobubi babo. Ngokuphila kwesononi, bazibeke kude kangaka nokuvumelana noNkulunkulu, imvelo yabo yonakaliswe kangaka ngobubi, ukuthi ukubonakaliswa kwenkazimulo Yakhe kubo kungumlilo oqothulayo.”
“Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
“Христын үгэнд дамжуулагдсан сургамжийг үл хайхран өнгөрөөхөөс хүмүүс болгоомжилог. Тэрээр шавь нараа Иерусалимын сүйрлийн талаар анхааруулж, зугтан аврагдаж чадахуйц ойртон ирж буй мөхлийн тэмдгийг тэдэнд өгсөнтэй адил, эцсийн сүйрлийн өдрийн талаар Тэрээр ертөнцөд мөн анхааруулж, түүний ойртож буйг илтгэх шинж тэмдгүүдийг өгсөн билээ. Ингэснээр хүссэн бүхэн ирэх уур хилэнгээс зугтан зайлах боломжтой юм. Есүс ийнхүү тунхагладаг: ‘Наранд, саран дээр, одод дотор тэмдгүүд байх болно; газар дээр үндэстнүүдийн зовнил байх болно.’ Лук 21:25; Матай 24:29; Марк 13:24–26; Илчлэл 6:12–17. Түүний ирэлтийн эдгээр зөнч дохиог хардаг хүмүүс ‘ойрхон болсон, үүдэн дээр ирсэн гэдгийг’ мэдэх ёстой. Матай 24:33. ‘Тиймээс сэрэмжлэгтүн’ хэмээн Тэр анхааруулсан. Марк 13:35. Анхааруулгыг анхааран дагсдыг тэр өдөр гэнэдүүлэн нөмрөхөөргүй, тэд харанхуйд орхигдохгүй. Харин сэрэмжлэхгүй хүмүүст ‘Эзэний өдөр шөнийн хулгайч мэт ирнэ.’ 1 Тесалоник 5:2–5.” Агуу тэмцэл, 36, 37.
When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.
Sister White a lekhakani satangtha, Jerusalem nangbu thugatpagi matam adu mahakna pumnamak manghanba khudingmak amadagi tougadabani. Aduga, thawai gi mapan tanthokpa matamda modern Rome (dragan, saram adu amasung amangba maichou) gi matam pumnamakta puthokpa phattaba achumba leiba chathokpa aduna thawai-gi Babylon gi aruba leplammi, adubu thawai-gi Babylon (papacy) adu 1798 ta amuk hantharakna leplammi. Jerusalem gi thugatpa aduna phibam thokpa church ama gi mathakta Iswar gi phattaba achumba leiba chathokpa adu phang-i.
The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.
66 AD से 70 AD तक के साढ़े तीन वर्षों में यरूशलेम का विनाश संसार के अंत में परमेश्वर के प्रतिशोधात्मक न्याय के उस विनाश का प्रतीक है, जो आधुनिक रोम (अजगर, पशु और झूठे भविष्यद्वक्ता) पर लाया जाएगा। यरूशलेम की घेराबंदी और विनाश, जो 66 AD से 70 AD तक अन्यजातीयता के द्वारा पूरा किया गया, ठीक साढ़े तीन वर्ष तक चला।
The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.
ڕۆمايە روحانی لەژێر گەمارۆ و وێرانکردنەوەیەکدا کە بە پاپایەتی ئەنجام درا، سێ ساڵ و نیوی پێشبینی خایاند، لە 538 هەتا 1798. ئەو دوو وێنەیە نمونەی گەمارۆ و وێرانکردنەوەی ئۆرشەلیمە لەو «کاتژمێر»ەی قەیرانی یاسای یەکشەممە کە بە ڕۆمای نوێ هاتووەتە ئاراوە. دواهەمین لە سێ وێرانکردنەوەکەی ئۆرشەلیم پاشگەز دەکرێتەوە، وەک لە کتێبی دانیالدا نیشان دراوە.
The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.
Kitab Daniel dimulai dengan penaklukan dan penghancuran Yerusalem oleh Babel, dan berakhir dengan kehancuran Babel serta kemenangan Yerusalem. Dalam masing-masing dari ketiga peperangan itu, diberikan suatu tanda kepada orang-orang Kristen yang memberitahukan mereka untuk melarikan diri dari peperangan yang akan datang. Pada tahun 66 M, tanda itu terjadi ketika tentara-tentara Roma kafir menempatkan panji-panji mereka (bendera-bendera perang mereka) di tanah suci tempat kudus. Pada tahun 538, tanda itu terjadi ketika “manusia durhaka” dinyatakan, duduk di dalam bait Allah (gereja Kristen), sambil menunjukkan dirinya seolah-olah ia adalah Allah, ketika ia memberlakukan suatu undang-undang hari Minggu pada Konsili Orléans pada tahun itu. Penegakan hari Minggu adalah apa yang kepausan identifikasikan sebagai bukti otoritas mereka atas dunia Kristen, sebab mereka berpendapat (dengan benar) bahwa tidak ada dukungan bagi ibadah hari Minggu di dalam Firman Allah, dan fakta bahwa mereka menetapkan hari Minggu sebagai hari ibadah dalam Kekristenan merupakan bukti bahwa otoritas tradisi dan adat kebiasaan kafir mereka berada di atas Alkitab.
In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.
Na mmerɛ afe 538 mu no, na ɛsɛ sɛ Kristofoɔ tete wɔn ho fi Roma asɔre no ho, ɛnyɛ efisɛ na ɛnyɛ Kristofoɔ asɔre ankasa nko, na mmom efisɛ na wɔde papacy tumi no agyiraehyɛde no asi Onyankopɔn asɔre kronkron tenabea no so. Ɔbaa White kyerɛkyerɛ saa abakɔsɛm no mu mpaapaemu yi a ɛhyɛɛ bere no ase, bere a Onyankopɔn asɔre guan kɔɔ sare so mfe apem ahanu ne aduosia no mu.
“But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.
“འོན་ཀྱང་འོད་ཀྱི་རྒྱལ་པོ་དང་མུན་པའི་རྒྱལ་པོ་བར་མཉམ་འབྲེལ་མེད་ལ། དེ་གཉིས་ཀྱི་རྗེས་འབྲངས་པ་ཚོའི་བར་ལའང་མཉམ་འབྲེལ་ཡོད་མི་རུང་། ནམ་ཞིག་ཡེ་ཤུ་བའི་མི་རྣམས་ཀྱིས་ཕ་གན་ལས་ཕྱེད་ཙམ་བསྒྱུར་ཟིན་པ་ཞིག་ཡིན་པ་ཙམ་གྱི་མི་རྣམས་དང་མཉམ་དུ་སྦྲེལ་བར་འཐད་པ་བྱས་པ་ན། དེ་དག་གིས་བདེན་པ་ལས་ཇེ་རིང་ཇེ་རིང་དུ་འཁྲིད་པའི་ལམ་ཞིག་ཏུ་ཞུགས་པ་ཡིན། ས་ཏན་གྱིས་ཁོས་ཀྲིསྟོས་ཀྱི་རྗེས་འབྲངས་པ་གྲངས་མང་པོ་ཞིག་བསླུས་ཐུབ་པས་དགའ་སྐྱིད་ཆེན་པོས་འཕྱོ་བ་བྱས། དེ་ནས་ཁོས་རང་གི་དབང་ཤུགས་དེ་དག་ལ་ལྷག་པར་བཀོལ་ནས། དཀོན་མཆོག་ལ་དམ་བཅའ་བརྟན་པོར་གནས་མཁན་རྣམས་ལ་གནོད་པ་བྱ་བར་སྐུལ་བ་བྱས། བདེན་པའི་ཡེ་ཤུ་བའི་ཆོས་ལ་ཇི་ལྟར་འགལ་ཟླ་བྱེད་དགོས་པ་ནི། སྔོན་ཆད་དེའི་སྲུང་སྐྱོབ་པ་ཡིན་མྱོང་བ་དེ་ཚོ་ལས་ལྷག་པར་རྟོགས་པ་མེད། དེ་ལྟར་ལོག་པར་གྱུར་པའི་ཡེ་ཤུ་བ་དེ་ཚོས། རང་གི་ཕྱེད་ཕ་གན་གྱི་གྲོགས་པོ་རྣམས་དང་མཉམ་དུ་འབྲེལ་ནས། ཀྲིསྟོས་ཀྱི་བསྟན་པའི་ཆོས་དོན་གྱི་གཞི་རྩ་ཆེས་གལ་ཆེ་བ་རྣམས་ལ་འཐབ་འཛིང་གཏོང་བར་ཁ་ཕྱོགས་བསྒྱུར།”
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“Dogong anda sini yaa bu bana ma kyɛrɛ hɔ ga nyɛ hewalɛi bo nɛ ji nyɛ nyɛ yaa, ni nɛ baatsɛ akɛ amlii kɛ sumɔ lɛ ni ba shishi lɛi ni ba kɛ tsuii ni ba kɛko nɔ ni ba tsɔɔ lɛ ji shishi lɛi. Kɛkɛ ba he Biblia kɛ lɛ mlii bo nɛ ji hewalɛi ni sumɔi lɛ. Ba yɔɔ sumɔ hewalɛi kɛ shishi lɛ heresy, ni baatsɛ ba kɛ hewalɛi nɔ yitso mli lɛ, ba tswaa amɛ ni ba yi amɛ he.”
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
«Удаан бөгөөд ширүүн тэмцлийн дараа, үнэнч цөөнх нь хэрэв тэр урвагч сүм хуурамч сургаал ба шүтээн шүтлэгээсээ өөрийгөө чөлөөлөхөөс цаашид ч татгалзсаар байвал, түүнтэй байсан аливаа холбоогоо бүрмөсөн таслахаар шийджээ. Бурханы үгэнд дуулгавартай байхыг хүсвэл тусгаарлал нь туйлын зайлшгүй хэрэгтэйг тэд ойлгосон. Өөрсдийнх нь сүнсэнд үхлийн аюултай алдааг тэд тэвчиж үл зүрхэлсэн бөгөөд үр хүүхэд, ач зээ нарынхаа итгэлийг аюулд оруулах үлгэр жишээ тогтоохыг ч хүссэнгүй. Амар тайван ба эв нэгдлийг хангахын тулд тэд Бурханд үнэнч байдалтай нийцэх ямар ч буулт хийхэд бэлэн байсан; гэвч зарчмыг золиослон олдох амар тайван нь дэндүү өндөр үнээр худалдаж авсантай адил болно гэж тэд мэдэрч байв. Хэрэв эв нэгдлийг зөвхөн үнэн ба зөвт байдлыг буулт хийснээр л олж авч болох юм бол, тэгвэл ялгаа байг, тэр бүү хэл дайн ч байг.» The Great Controversy, 45.
We will continue these thoughts in the next article.
Na yá'át'ééhígíí dóó nihá ałtseʼígíí nitsáhákeesgo, tʼáá hólǫ́ǫgi łikanígíí tʼááłáʼígi nídeeshʼaah dooleeł.
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
«Безконечність простягається перед нами. Завіса ось-ось буде піднята. Ми, що займаємо це урочисте, відповідальне становище, — що ми робимо, про що ми думаємо, що тримаємося за свою себелюбну любов до вигоди, тоді як довкола нас гинуть душі? Невже наші серця стали зовсім зачерствілими? Невже ми не можемо відчувати або розуміти, що маємо звершити працю задля спасіння інших? Браття, чи не належите ви до тих, що, маючи очі, не бачать, і, маючи вуха, не чують? Чи даремно Бог дав вам пізнання Своєї волі? Чи даремно Він посилав вам застереження за застереженням? Чи вірите ви в свідчення вічної істини про те, що має незабаром прийти на землю, чи вірите ви, що Божі суди нависли над людьми, — і чи можете ви й далі сидіти в бездіяльності, ліниві, недбалі, любителі насолод?»
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.
«ئېندى ئەمدى خۇدانىڭ خەلقى ئۈچۈن ئۆز مېھىر-مۇھەببىتىنى دۇنياغا باغلاشنىڭ ياكى ئۆز خەزىنىسىنى دۇنيادا توپلاشنىڭ ۋاقتى ئەمەس. ۋاقىت ئۇنچە يىراق ئەمەسكى، دەسلەپكى شاگىرتلارغا ئوخشاش، بىز ۋەيرانە ۋە يالغۇز جايلاردا پاناھ ئىزدەشكە مەجبۇر بولىمىز. رىم قوشۇنلىرىنىڭ يېرۇسالېمنى قورشاپ ئالىشى يەھۇدىيەدىكى مەسىھىيلەر ئۈچۈن قېچىشنىڭ بەلگىسى بولغاندەك، شۇنىڭدەك، بىزنىڭ مىللىتىمىز تەرىپىدىن پاپالىق شەنبىنى ئىجرا قىلىدىغان پەرمان ئارقىلىق ھۆكۈمرانلىق كۈچىنىڭ قولغا ئېلىنىشى بىز ئۈچۈن ئاگاھلاندۇرۇش بولىدۇ. شۇ چاغدا چوڭ شەھەرلەرنى تەرك ئېتىپ، كىچىك شەھەرلەرنىمۇ تاشلاپ، تاغلار ئارىسىدىكى يوشۇرۇن جايلاردىكى ئايرىم-يېگانە ماكانلارغا كۆچۈش ئۈچۈن ئالدىن تەييارلىق كۆرۈش ۋاقتى بولىدۇ. ھازىر بولسا، بۇ يەردە قىممەت تۇرالغۇلارنى ئىزدەشنىڭ ئورنىغا، تېخىمۇ ياخشى بىر يۇرتقا، يەنى ئاسمانىي يۇرتقا كۆچۈش ئۈچۈن تەييارلىق قىلىشىمىز كېرەك. ۋاسىتە-مابلىغىمىزنى ئۆز-ئۆزىمىزنى رازى قىلىشقا سەرپ قىلىشنىڭ ئورنىغا، تېجەشنى ئۆگىنىشىمىز كېرەك. خۇدا تەرىپىدىن ئارىيەتكە بېرىلگەن ھەر بىر ئىقتىدار دۇنياغا ئاگاھلاندۇرۇش يەتكۈزۈشتە، ئۇنىڭ شان-شەرىپى ئۈچۈن ئىشلىتىلىشى كېرەك. خۇدانىڭ ئۆز بىلەن ھەمكارلاشقۇچىلىرى ئۈچۈن شەھەرلەردە قىلىدىغان بىر خىزمىتى بار. بىزنىڭ مىسسىيىلىرىمىز قوللاپ-قۇۋۋەتلىنىشى كېرەك؛ يېڭى مىسسىيىلەر ئېچىلىشى كېرەك. بۇ ئىشنى مۇۋەپپەقىيەت بىلەن ئىلگىرى سۈرۈش ئاز چىقىم تەلەپ قىلمايدۇ. ئىبادەت ئۆيلىرى زۆرۈردۇر، شۇ يەرلەرگە كىشىلەر بۇ زامان ئۈچۈن بولغان ھەقىقەتلەرنى ئاڭلاشقا تەكلىپ قىلىنىشى مۇمكىن. دەل مۇشۇ مەقسەت ئۈچۈن، خۇدا ئۆز ۋەكىللىرىگە مەبلەغ تاپشۇرۇپ قويغان. مال-مۈلكىڭلار دۇنياۋى كارخانىلارغا باغلىنىپ قالمىسۇن، بۇنداق بولغاندا بۇ خىزمەت توسىلىپ قالىدۇ. ۋەسىتىلىرىڭلارنى خۇدانىڭ ئىش-قازاسىنىڭ مەنپەئىتى ئۈچۈن ئۆز قولۇڭلاردا باشقۇرالايدىغان جايدىن تۇتۇڭلار. خەزىنىلىرىڭلارنى ئۆزۈڭلاردىن بۇرۇن ئاسمانغا ئەۋەتىڭلار.» Testimonies, volume 5, 464.