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.
لقد صارَ تحديدُ بولس لروما الوثنية بأنها القوة التي كفَّت البابوية عن الصعود إلى السلطة في سنة 538، الشهادةَ التي أدرك بها وليم ميلر أن «المستمر»، في سفر دانيال، يمثّل الوثنية. وكان الإطار التفسيري لوليم ميلر قائماً على قوتين مُخرِّبتين: الوثنية ثم البابوية. وكان أهمُّ اكتشافٍ توصّل إليه ميلر تأييداً لذلك الإطار هو شهادة بولس في 2 تسالونيكي، الأصحاح الثاني، حيث يبيّن بولس أن الكبحَ الواقع على البابوية، والناشئ عن روما الوثنية، لا بد أن يُرفَع لكي يُوضَع «إنسان الخطية» في هيكل الله، مظهراً نفسه أنه هو الله.
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?
Ny bokin’i Daniela, ny tandindon’ny “isan’andro” izay maneho ny fanompoan-tsampy dia arahina mandrakariva tandindon’ny fahefana papaly, na aseho ho fandikan-dalàna mahatonga fandravàna izany, na ho fahavetavetana mahatonga fandravàna. Kanefa ao amin’ny fampitandreman’i Kristy ho an’ny Kristianina mikasika ny fahirano sy ny fandravana an’i Jerosalema izay nitranga nandritra ny telo taona sy tapany, hatramin’ny taona 66 ka hatramin’ny 70 taor. J.K., dia nolazain’i Kristy fa “ny fahavetavetan’ny fandravana, izay nolazain’i Daniela mpaminany,” no famantarana ho an’ireo Kristianina tao Jerosalema mba handosirany avy hatrany. Ny tantara dia manamarina fa tsy ny tandindon’i Roma papaly no io famantarana io, fa ny an’i Roma mpanompo sampy. Tokony ho fantatry ny mahatoky io famantarana io, raha tiany ny hisoroka ny fahirano sy ny fandravana. Moa ve “ny fahavetavetan’ny fandravana, izay nolazain’i Daniela mpaminany,” tandindon’i Roma mpanompo sampy, sa an’i Roma papaly?
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.
Maka apabila kamu melihat pembinasa keji, yang difirmankan oleh nabi Daniel, berdiri di tempat yang kudus, (barangsiapa membacanya, hendaklah ia mengerti:) maka mereka yang di Yudea harus melarikan diri ke pegunungan: orang yang berada di atas sotoh janganlah turun untuk mengambil sesuatu dari dalam rumahnya: dan orang yang berada di ladang janganlah kembali untuk mengambil pakaiannya. Dan celakalah mereka yang sedang mengandung, dan mereka yang menyusui pada masa itu! Tetapi berdoalah, supaya pelarianmu jangan terjadi pada musim dingin, atau pada hari Sabat: karena pada waktu itu akan terjadi kesusahan besar, seperti yang belum pernah terjadi sejak permulaan dunia sampai sekarang, dan yang sekali-kali tidak akan terjadi lagi. Dan sekiranya masa itu tidak dipersingkat, tidak ada seorang pun yang akan selamat: tetapi oleh karena orang-orang pilihan, masa itu akan dipersingkat. Matius 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?
Sister White annote sur la manière dont cet avertissement s’accomplit dans l’histoire de la destruction de Jérusalem de l’an 66 à l’an 70 apr. J.-C., et elle indique que l’étendard, ou l’enseigne de l’armée romaine, était le signe donné aux chrétiens qui se trouvaient encore à Jérusalem pour prendre la fuite. Ainsi, « l’abomination de la désolation, dont a parlé Daniel, le prophète », était-elle la Rome païenne, ou bien la Rome papale, sur laquelle Miller fondait son cadre d’interprétation ?
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.
William Miller led to understand both manifestations of Rome (pagan followed by papal), but he was compelled 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. Compelled 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.
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.
Dans le contexte historique où se trouvait Miller, il comprit que la statue du chapitre deux de Daniel représentait quatre royaumes terrestres, car c’était là le témoignage de Daniel.
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.
Et le quatrième royaume sera fort comme le fer; car, de même que le fer brise et soumet toutes choses, ainsi, comme le fer qui met en pièces toutes ces choses, il les brisera et les écrasera. Et comme tu as vu les pieds et les orteils, en partie d’argile de potier et en partie de fer, le royaume sera divisé; mais il y aura en lui quelque chose de la force du fer, puisque tu as vu le fer mêlé à l’argile fangeuse. 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 comprenait qu’il n’y avait que quatre royaumes, et que le quatrième et dernier royaume était Rome, dont il savait par l’histoire qu’elle était d’abord la Rome païenne, puis la Rome papale. Pour Miller, le quatrième royaume, conformément à la parole de Daniel, était « divisé », mais, pour lui, cette division ne représentait qu’une distinction entre les aspects littéral et spirituel du royaume de Rome. Il avait raison, mais sa compréhension était limitée.
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.
Միլլերը չտեսավ, որ հեթանոսական և պապական Հռոմի բաժանումը հիմնված էր այն բաժանման վրա, որը Պողոսը բարձրացվեց նույնացնելու համար։ Պողոսը (և Հովհաննես Մկրտիչը) ցույց տվեցին, որ խաչի ժամանակաշրջանում բառացին պետք է անցում կատարեր դեպի հոգևորը։ Առանց այդ ըմբռնման Միլլերը հարկադրված էր ընդունել, որ Հռոմը, ըստ էության, մեկ թագավորություն էր, որն ուներ երկու փուլ։ Եվ, իհարկե, նա ճիշտ էր (սակայն սահմանափակ կերպով)։ Նա չէր կարող տեսնել, որ հոգևոր Հռոմը ներկայացված էր բառացի Բաբելոնով, որովհետև հոգևոր Հռոմը (պապականությունը) նաև հոգևոր Բաբելոն է։
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.
IKhabhiloni engokoqobo, njengombuso wokuqala kwemine kuDaniyeli isahluko sesibili, yayizoba ngumfanekiso wombuso wesine, ngokuba owokuqala ngaso sonke isikhathi ufanekisa owokugcina. IRoma yobuqaba yayifanekiswe yiBhabhiloni, kodwa kokubili iRoma yobuqaba neBhabhiloni kwakufanekisa iRoma yomoya (upapa). Ngakho-ke upapa wayengumbuso wesihlanu, futhi wawumelwe yiBhabhiloni. Lesi yisizathu esiyisisekelo esenza uDadewethu White aqhathanise ukuthunjwa kuka-Israyeli ongokoqobo eBhabhiloni iminyaka engamashumi ayisikhombisa, nokuthunjwa kuka-Israyeli womoya eBhabhiloni yomoya iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha.
“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.
«Kaniisni Waaqayyoo lafa irratti jirtu yeroo dheeraa kana keessatti ari’atama hamaa dhaabbataa kana jalatti akkuma dhuguma booji’amtee turte, ilmaan Israa’el yeroo boojuu isaanii keessatti Baabilon keessatti booji’amanii turan sanaa wajjin walqixa turte.» 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.
ด้วยเหตุนี้ มิลเลอร์จึงไม่มีปัญหาในการใช้คำพยากรณ์ที่สำเร็จสัมฤทธิ์ซึ่งระบุถึงโรมนอกศาสนาโดยเฉพาะ สลับกับโรมสันตะปาปา เราจะยกตัวอย่างเรื่องนี้ต่อไปภายหน้า แต่หากเราเข้าใจว่ามิลเลอร์มองว่าโรมนอกศาสนาและโรมสันตะปาปาเป็นราชอาณาจักรเดียวกัน เราก็จะเข้าใจได้ว่าเหตุใดมิลเลอร์จึงไม่มีปัญหากับการที่พระเยซูทรงอ้างถึง “สิ่งน่าสะอิดสะเอียนซึ่งก่อให้เกิดความรกร้างว่างเปล่า อันดาเนียลผู้เผยพระวจนะได้กล่าวไว้” ว่าเป็นความสำเร็จสัมฤทธิ์ของโรมนอกศาสนา ขณะเดียวกันก็ยังเข้าใจว่าถ้อยคำ “สิ่งน่าสะอิดสะเอียนซึ่งก่อให้เกิดความรกร้างว่างเปล่า” ในพระธรรมดาเนียลเป็นสัญลักษณ์ของโรมสันตะปาปา มิลเลอร์ไม่อาจมองเห็นอำนาจสามประการที่ก่อให้เกิดความรกร้างได้ และด้วยเหตุนี้ กรอบความเข้าใจเชิงพยากรณ์ของเขาจึงมีขอบเขตจำกัด แม้จะถูกต้องก็ตาม
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.
Mais comment devons-nous comprendre la divergence que présente l’accomplissement historique de l’an 66 apr. J.-C., lorsque la Rome païenne plaça ses enseignes dans les enceintes sacrées du temple, accomplissant ainsi la prédiction du Christ? « L’abomination de la désolation, dont a parlé Daniel le prophète », est-elle un symbole de la Rome païenne ou de la Rome papale? La réponse à ce dilemme est assez simple, dès lors que l’on reconnaît trois puissances dévastatrices au lieu de deux. Nous devrions commencer par le commentaire de sœur White sur l’accomplissement de la prédiction du Christ concernant la destruction de Jérusalem.
“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.
« Dans la crucifixion du Christ par les Juifs était impliquée la destruction de Jérusalem. Le sang répandu au Calvaire fut le poids qui les fit sombrer dans la ruine pour ce monde et pour le monde à venir. Ainsi en sera-t-il au grand jour final, lorsque le jugement tombera sur ceux qui auront rejeté la grâce de Dieu. Le Christ, leur pierre d’achoppement, leur apparaîtra alors comme une montagne vengeresse. La gloire de sa face, qui est vie pour les justes, sera pour les méchants un feu consumant. À cause de l’amour rejeté, de la grâce méprisée, le pécheur sera détruit. »
“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.
“Ɓe misaliiji ɗuɗɗi e cappanɗe ndeeɓeeti, Yesu hollii ko waɗata Yahuudiyankooɓe si ɓe calii Ɓiɗɗo Alla. Nder haaɓre ɗee, O waɗii nderedeele makko e yimɓe fuu nder kala jaamanu waɗɓe tanyiɗi heɓde mo ɗum Redeemer maɓɓe. Kala cappannde ɗon ko ndeeɓeeteeɗo ɗee yimɓe. Suudu ceniinde ndee laaɓtaama, ɓiɗɗo mooyɗo, remooɓe fewre ɓe ngalaa goonga, e maɓɓe joɓɓe ɗii waɗɓe hoynaade, fuu ɗi ngoodi nanndiral mum nder dawrugol kala waɗɗo hakke. Si o tuubaaɗaa, kiita ndu ɓe ngol ciftinnoo laatoto ɗum makko.” 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.
Павел, указывая на переход от буквального к духовному, показывает, что он произошёл в период Креста; и надлежит отметить, что разрушение Иерусалима непосредственно связано с Крестом. Разрушение буквального Иерусалима, впервые совершённое буквальным Вавилоном, было в последний раз совершено буквальным Римом, ибо Иисус всегда представляет конец вместе с началом. Попрание святилища и воинства, начавшееся с языческой власти Вавилона, завершилось языческой властью Рима.
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.
Kupokonywa kwa kiroho kwa Yerusalemu wa kiroho kulitekelezwa na Roma ya kipapa, na vipindi vyote hivyo viwili vya kukanyagwa chini (halisi na kiroho) vinafananisha kukanyagwa chini kwa watu wa Mungu na nguvu ya tatu iharibuyo, ambayo kwa upande wa Roma huitwa Roma ya kisasa.
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.
Има три опустошителни сили, всяка от които преследва Божия народ: змейят на езичеството, следван от морския звяр на католицизма, а след него — земният звяр на Съединените щати (лъжепророкът). Езичеството беше представено чрез различни езически сили, които потъпкваха буквалния Израил. След това папството потъпкваше духовния Израил в продължение на хиляда двеста и шестдесет години — от 538 до 1798 г. Тройният съюз на змея, звяра и лъжепророка е съвременният Рим и той също потъпква Божия народ по време на „часа“ на кризата, свързана със закона за неделята. Трите опустошителни сили — змейят, звярът и лъжепророкът — са представени още и като езически Рим, папски Рим и съвременен Рим.
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.
Nk’uko Ibyahishuwe igice cya cumi na karindwi kibivuga, ubupagani ni bo bami bane ba mbere; umwami wa gatanu ni ubupapa, kandi abami ba gatandatu, uwa karindwi, n’uwa munani ni ubumwe bw’inshuro eshatu bwa Roma ya none.
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.
Et il y a sept rois : cinq sont tombés, un est, et l’autre n’est pas encore venu ; et, lorsqu’il sera venu, il doit demeurer peu de temps. Et la bête qui était, et qui n’est plus, est elle-même un huitième roi, et elle est du nombre des sept, et elle va à la perdition. Apocalypse 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).
Yn nhermau Daniel pennod dau, paganiaeth yw’r bedair teyrnas i gyd, o Fabilon llythrennol hyd at Rufain lythrennol. Babilon ysbrydol yw’r babaeth (y pen aur), ac y mae undeb triphlyg y ddraig, y bwystfil, a’r gau broffwyd (Rhufain fodern), yn cael ei gynrychioli gan undeb triphlyg Media-Persia ysbrydol, Gwlad Groeg ysbrydol, a Rhufain ysbrydol (y mae ei glwyf marwol wedi ei iacháu).
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.
Lorsque Jésus se référa à « l’abomination de la désolation, dont a parlé Daniel le prophète », il désignait un « signe » précis que les chrétiens doivent reconnaître dans chacune des trois Romes. La Rome païenne, la Rome papale et la Rome moderne persécutent toutes le peuple de Dieu. Cette persécution est représentée prophétiquement comme le fait de fouler aux pieds le sanctuaire et l’armée. Jésus donna un avertissement de l’approche de cette persécution pour chacune des trois périodes de persécution. Lorsque le « signe » de l’autorité de Rome fut placé dans le sanctuaire, le moment de fuir Jérusalem était arrivé. Jésus n’employait pas l’expression de Daniel, « l’abomination de la désolation », comme symbole d’une puissance terrestre, mais comme symbole du signe que les chrétiens devaient reconnaître.
“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.
यीशु ने सुनने वाले चेलों से उन न्यायों की घोषणा की जो धर्मत्यागी इस्राएल पर आने वाले थे, और विशेषकर उस प्रतिशोधात्मक दण्ड की, जो मसीह को अस्वीकार करने और क्रूस पर चढ़ाने के कारण उन पर आने वाला था। उस भयानक पराकाष्ठा से पहले स्पष्ट और असंदिग्ध चिन्ह प्रकट होने वाले थे। वह भयावह घड़ी अचानक और शीघ्र आ पहुँचेगी। और उद्धारकर्ता ने अपने अनुयायियों को चेतावनी दी: ‘इसलिये जब तुम उस उजाड़नेवाली घृणित वस्तु को, जिसकी चर्चा दानिय्येल भविष्यद्वक्ता के द्वारा की गई है, पवित्र स्थान में खड़ी हुई देखो, (जो पढ़े, वह समझे:) तब जो यहूदिया में हों वे पहाड़ों पर भाग जाएँ।’ Matthew 24:15, 16; Luke 21:20, 21. जब रोमियों के मूर्तिपूजक ध्वज उस पवित्र भूमि में स्थापित किए जाते, जो नगर की दीवारों के बाहर कुछ फर्लांग तक फैली हुई थी, तब मसीह के अनुयायियों को भागकर ही सुरक्षा प्राप्त करनी थी। जब यह चेतावनी का चिन्ह दिखाई दे, तब जो बच निकलना चाहते हों, वे तनिक भी देर न करें। समस्त यहूदिया देश में, और स्वयं यरूशलेम में भी, पलायन के संकेत का तत्काल पालन किया जाना था। जो कोई संयोगवश छत पर हो, वह अपने घर में नीचे न उतरे, यहाँ तक कि अपनी सबसे मूल्यवान वस्तुओं को बचाने के लिये भी नहीं। जो लोग खेतों या दाख की बारियों में काम कर रहे हों, वे उस बाहरी वस्त्र को लेने लौटने का समय न लें, जिसे उन्होंने दिन की गर्मी में परिश्रम करते समय उतार रखा हो। उन्हें एक क्षण के लिये भी हिचकिचाना नहीं था, ऐसा न हो कि वे उस सार्वत्रिक विनाश में सम्मिलित हो जाएँ।” 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.
In der betreffenden Passage bezeichnet Schwester White den „Gräuel der Verwüstung“ als ein „untrügliches Zeichen“, das durch die „götzenbildlichen Feldzeichen der Römer“ dargestellt wurde, die sie „auf dem heiligen Boden“ des Heiligtums aufrichteten. Jesus gebrauchte den „Gräuel der Verwüstung“ nicht, um irgendeine Macht des heidnischen oder päpstlichen Rom darzustellen, sondern als ein „Zeichen“. Als das „Zeichen“ auf dem heiligen Boden des Tempels aufgerichtet wurde, sollten die Christen aus Jerusalem fliehen, „damit sie nicht in die allgemeine Zerstörung verwickelt würden“. Schwester White geht später in derselben Passage noch weiter und macht deutlich, dass die Weissagung Christi, welche die Zerstörung bezeichnete, mehr als eine Erfüllung hatte.
“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.
“သခင်ကယ်တင်ရှင်၏ ယေရုရှလင်မြို့အပေါ် တရားစီရင်ခြင်းများ လာရောက်ကျရောက်မည်ဟု ဟောကြားခဲ့သော ပရောဖက်ပြုချက်သည် နောက်တစ်ကြိမ် ပြည့်စုံခြင်းကို ရရှိမည်ဖြစ်သည်။ ထိုကြောက်မက်ဖွယ် ပျက်စီးဆင်းရဲခြင်းသည် ထိုအနာဂတ်ပြည့်စုံခြင်း၏ မှိန်ဖျော့သော အရိပ်မျှသာ ဖြစ်ခဲ့သည်။ ရွေးချယ်ခံမြို့၏ ကံကြမ္မာ၌ ဘုရားသခင်၏ ကရုဏာတော်ကို ငြင်းပယ်၍ ကိုယ်တော်၏ ပညတ်တရားကို ခြေဖဝါးအောက်တွင် နင်းချေခဲ့သော လောကတစ်ခုလုံး၏ အဆုံးသတ်ဒုက္ခကို ကျွန်ုပ်တို့ မြင်တွေ့နိုင်သည်။ ရာဇဝတ်မှုများဖြင့် ပြည့်နှက်ခဲ့သော ရာစုနှစ်ရှည်လျားသော ကာလတစ်လျှောက် မြေကြီးသည် မြင်တွေ့ခဲ့ရသော လူသားဒုက္ခဆင်းရဲ၏ မှတ်တမ်းများမှာ မှောင်မိုက်လှသည်။ ထိုအရာများကို ဆင်ခြင်ကြည့်ရှုရာ၌ နှလုံးသည် နာကျင်ညှိုးနွမ်းလာ၍ စိတ်သည် အားလျော့မောပန်းသွားသည်။ ကောင်းကင်ဘုံ၏ အာဏာကို ငြင်းပယ်ခြင်း၏ အကျိုးဆက်များသည် ကြောက်မက်ဖွယ် ဖြစ်ခဲ့သည်။ သို့ရာတွင် အနာဂတ်၏ ဗျာဒိတ်တော်များတွင် ထိုထက်ပင် ပို၍ မှောင်မိုက်သော မြင်ကွင်းတစ်ခုကို ဖော်ပြထားသည်။ အတိတ်၏ မှတ်တမ်းများ—ဆူပူမှုများ၊ ပဋိပက္ခများ၊ တော်လှန်ပြောင်းလဲမှုများ၏ ရှည်လျားသော အစဉ်အလာ၊ ‘စစ်သူရဲ၏ စစ်ပွဲတိုင်းသည် ဆူညံသောအသံနှင့်၎င်း၊ သွေး၌ လိမ့်လျက်ရှိသော ဝတ်ရုံများနှင့်၎င်း ဖြစ်၏’ (Isaiah 9:5)—တို့သည် လူ့စိတ်ဆန္ဒ၏ ပေါက်ကွဲထွက်မှုနှင့် စာတန်၏ အမျက်ဒေါသကို ထိန်းချုပ်တားဆီးမထားတော့ဘဲ၊ ဘုရားသခင်၏ ထိန်းသိမ်းကာကွယ်သော ဝိညာဉ်တော်သည် မတရားသောသူတို့ထံမှ လုံးဝ ရုပ်သိမ်းခံရမည့် ထိုနေ့၏ ကြောက်မက်ဖွယ်ရာများနှင့် နှိုင်းယှဉ်လျှင် ဘာမျှ မဟုတ်ပေ။ ထိုအခါ လောကသည် ယခင်က မည်သည့်အခါမျှ မမြင်ဖူးသကဲ့သို့ စာတန်၏ အုပ်စိုးမှု၏ အကျိုးဆက်များကို မြင်တွေ့ရလိမ့်မည်။”
“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.
“लेकिन उस दिन, जैसा यरूशलेम के विनाश के समय हुआ था, परमेश्वर की प्रजा छुड़ाई जाएगी, अर्थात् हर एक जो जीवितों में लिखा हुआ पाया जाएगा। यशायाह 4:3। मसीह ने घोषित किया है कि वह दूसरी बार आएगा, ताकि अपने विश्वासयोग्य जनों को अपने पास इकट्ठा कर ले: ‘तब पृथ्वी के सब गोत्र विलाप करेंगे, और वे मनुष्य के पुत्र को स्वर्ग के बादलों पर सामर्थ्य और बड़ी महिमा के साथ आते देखेंगे। और वह अपने दूतों को नरसिंगे के बड़े शब्द के साथ भेजेगा, और वे उसके चुने हुओं को चारों दिशाओं से, आकाश के एक छोर से दूसरे छोर तक इकट्ठा करेंगे।’ मत्ती 24:30, 31। तब जो सुसमाचार को नहीं मानते, वे उसके मुंह की श्वास से भस्म किए जाएंगे और उसके आगमन के तेज से नाश किए जाएंगे। 2 थिस्सलुनीकियों 2:8। प्राचीन इस्राएल के समान दुष्ट अपने ही को नष्ट करते हैं; वे अपने अधर्म के कारण गिर पड़ते हैं। पापमय जीवन के द्वारा उन्होंने अपने आप को परमेश्वर के साथ सामंजस्य से इतना दूर कर लिया है, उनकी प्रकृतियाँ बुराई से इतनी भ्रष्ट हो गई हैं, कि उसकी महिमा का प्रकट होना उनके लिए भस्म कर देने वाली आग ठहरता है।”
“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.
“Lalaki watu wajihadhari wasije wakapuuza fundisho walilopewa katika maneno ya Kristo. Kama vile alivyowaonya wanafunzi Wake juu ya kuangamizwa kwa Yerusalemu, akiwapa ishara ya uharibifu unaokaribia, ili wapate kufanya kimbilio lao; vivyo hivyo ameonya ulimwengu juu ya siku ya uangamivu wa mwisho, naye amewapa dalili za kukaribia kwake, ili wote watakaotaka wapate kuukimbia ghadhabu ijayo. Yesu asema: ‘Kutakuwa na ishara katika jua, na katika mwezi, na katika nyota; na juu ya nchi fadhaa ya mataifa.’ Luka 21:25; Mathayo 24:29; Marko 13:24–26; Ufunuo 6:12–17. Wale wanaoziona ishara hizi za kutangulia kuja Kwake wanapaswa ‘kujua ya kwamba kumekaribia, mlangoni kabisa.’ Mathayo 24:33. ‘Basi kesheni,’ hayo ndiyo maneno Yake ya maonyo. Marko 13:35. Wale wanaoitii onyo hilo hawataachwa gizani, hata siku hiyo iwafikie bila kutarajiwa. Bali kwa wale wasiotaka kukesha, ‘siku ya Bwana huja kama mwivi usiku.’ 1 Wathesalonike 5:2–5.” Pambano Kuu, 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.
Nde Eriyabo White yabhandikaga ayo magambo, hari hakiri kuzabaho gusohozwa kwa nyuma kw’irimbuka rya Yerusalemu. Urubanza rwo guhora rwashyizwe mu bikorwa ku Roma ya none (ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma), ku iherezo ry’isi, rugaragaza uguhanuka kwa nyuma kwa Babuloni yo mu buryo bw’umwuka; ariko Babuloni yo mu buryo bw’umwuka (ubupapa) yamaze guhanuka rimwe mu mwaka wa 1798. Irimbuka rya Yerusalemu rihagararira urubanza rwo guhora rw’Imana ku itorero ryagomeye Imana.
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.
La destruction de Jérusalem au cours des trois ans et demi allant de l’an 66 apr. J.-C. à l’an 70 apr. J.-C. est une figure de la destruction opérée par le jugement rétributif de Dieu à la fin du monde, jugement qui s’abat sur la Rome moderne (le dragon, la bête et le faux prophète). Le siège et la destruction de Jérusalem, accomplis par le paganisme de l’an 66 apr. J.-C. jusqu’à l’an 70 apr. J.-C., durèrent exactement trois ans et demi.
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.
Le siège et la destruction de la Jérusalem spirituelle, accomplis par la papauté, durèrent trois ans et demi prophétiques, de 538 à 1798. Ces deux illustrations préfigurent le siège et la destruction de Jérusalem durant l’« heure » de la crise de la loi dominicale provoquée par la Rome moderne. La dernière des trois destructions de Jérusalem est renversée, comme elle est représentée dans le livre de Daniel.
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.
ספר דניאל פותח בכך שבבל כובשת ומחריבה את ירושלים, והוא מסתיים בחורבנה של בבל ובניצחונה של ירושלים. בכל אחת משלוש המלחמות ניתנה למאמינים המשיחיים אות, להודיעם לנוס מפני המלחמה הקרבה. בשנת 66 לספירה היה זה כאשר צבאות רומי האלילית הציבו את נסיהם (דגלי מלחמתם) על אדמת הקודש של המקדש. בשנת 538 היה זה כאשר “איש החטא” נתגלה, יושב בהיכל האלוהים (הכנסייה המשיחית), ומראה את עצמו כאילו הוא אלוהים, כאשר העביר חוק יום ראשון במועצת אורליאן באותה שנה. אכיפת שמירת יום ראשון היא מה שהאפיפיורות מזהה כהוכחה לסמכותה על העולם המשיחי, שכן הם טוענים (ובצדק) שאין כל תמיכה לעבודת יום ראשון בדבר אלוהים, והעובדה שהם הנהיגו את יום ראשון כיום הפולחן בנצרות היא הוכחה לכך שסמכותן של מסורותיהם ומנהגיהם האליליים נעלה מן המקרא.
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.
ឆ្នាំ ៥៣៨ គ្រិស្តបរិស័ទត្រូវបំបែកខ្លួនចេញពីសាសនាចក្ររ៉ូម៉ាំង មិនមែនតែដោយសារវាមិនមែនជាសាសនាចក្រគ្រិស្តពិតប្រាកដប៉ុណ្ណោះទេ ប៉ុន្តែថែមទាំងដោយសារសញ្ញានៃអំណាចសម្តេចប៉ាបត្រូវបានដាក់នៅក្នុងបរិវេណបរិសុទ្ធរបស់សាសនាចក្ររបស់ព្រះផងដែរ។ បងស្រី វ៉ៃត៍ កំណត់សម្គាល់អំពីដំណើរការនៃការបំបែកខ្លួនក្នុងប្រវត្តិសាស្ត្រនោះ ដែលបានចាប់ផ្ដើមសម័យកាលដែលសាសនាចក្ររបស់ព្រះបានភៀសខ្លួនចូលទៅក្នុងទីរហោស្ថានអស់រយៈពេលមួយពាន់ពីររយហុកសិបឆ្នាំ។
“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.
“Amaa ifaa fi mootii dukkanaa gidduutti tokkummaan hin jiru, hordoftoota isaanii gidduuttis tokkummaan jiraachuu hin danda’u. Yommuu Kiristaanonni warra amantii waaqeffannaa waaqolii irraa garagalfamaniis garuu guutummaatti hin jijjiiramne wajjin tokkummaatti makamuu irratti walii galan, karaa dhugaadhaa irraa isa dheeraa fi dheeraa isaan fageessu irra seenan. Seexanni hordoftoota Kiristoos keessaa baay’ee guddaa ta’an akka dogoggorsuu danda’eef gammade. Sana booddee humna isaa isaan irratti caalaatti hojiirra oolche, warra Waaqayyoof amanamoo ta’anii hafan akka ari’atanis isaan kakaase. Warri yeroo tokko amantii Kiristaanaa dhugaa ittisaa turan, amantii sana akkamitti mormuun danda’amu akka isaanitti hubatan eenyullee hin turre; Kiristaanonni gantoonni kunis, michoota isaanii warra walakkaa qofa waaqeffannaa waaqolii irraa ba’an wajjin tokkummaa uumuudhaan, bu’uura barumsa Kiristoos keessaa isa hundumaa caalaa barbaachisaa ta’e irratti waraana isaanii qajeelchan.”
“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.
“Il fallut une lutte désespérée pour que ceux qui voulaient demeurer fidèles tiennent ferme contre les séductions et les abominations déguisées sous des vêtements sacerdotaux et introduites dans l’Église. La Bible n’était pas acceptée comme la norme de la foi. La doctrine de la liberté religieuse était qualifiée d’hérésie, et ses défenseurs étaient haïs et proscrits.
“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.
«Tirs ar ur c’hrogad hir ha kriz, e tivizas ar nebeud re feal bezañ distroet eus pep unvaniezh gant an iliz apostat, ma ne fellfe ket dezhi c’hoazh en em ziskoulmañ diouzh ar gaou hag an idolerezh. Gwelet o devoa e oa an disparti ur reted diamodis ma fellje dezho sentiñ ouzh Ger Doue. Ne daredont ket gouzañv fazioù maroel evit o eneoù o-unan, nag reiñ ur skouer a lakafe en arvar feiz o bugale hag o bugale-vihan. Evit bezañ sur a beoc’h hag unvaniezh e oant prest da ober kement gouestlad a c’halle bezañ kenglotaus gant fealded da Zoue; met santout a raent e vefe zoken ar peoc’h prenet re ger pa vije da aberzhiñ ar bennaenn. Ma c’halled bezañ suraet an unvaniezh hepken dre gejañ gant ar wirionez hag ar reizhder, neuze ra vo disheñvelder, ha zoken brezel.» The Great Controversy, 45.
We will continue these thoughts in the next article.
Tugomba gukomeza ibi bitekerezo mu ngingo ikurikira.
“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?
«∞telïta s'étend devant nus. Le rideau est sur le point d'être levé. Nus qui occupons cette position solennelle et responsable, que faisons-nus, à quoi pensons-nus, pour nous attacher à notre égoïste amour de l'aisance, tandis que des âmes périssent autour de nus? Nos cœurs sont-ils devenus entièrement insensibles? Ne pouvons-nus sentir ni comprendre que nus avons une œuvre à accomplir pour le salut des autres? Frères, êtes-vous de cette classe qui, ayant des yeux, ne voient point, et qui, ayant des oreilles, n'entendent point? Est-ce en vain que Dieu vous a donné la connaissance de sa volonté? Est-ce en vain qu'il vous a envoyé avertissement sur avertissement? Croyez-vous aux déclarations de la vérité éternelle concernant ce qui est sur le point de fondre sur la terre, croyez-vous que les jugements de Dieu sont suspendus au-dessus du peuple, et pouvez-vous encore demeurer à votre aise, indolents, insouciants, amis des plaisirs?»
“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.
“Agora não é tempo para o povo de Deus estar fixando as suas afeições nem ajuntando o seu tesouro no mundo. Não está longe o tempo em que, como os primeiros discípulos, seremos forçados a buscar refúgio em lugares desertos e solitários. Assim como o cerco de Jerusalém pelos exércitos romanos foi o sinal para a fuga dos cristãos da Judeia, assim a assunção de poder por parte de nossa nação no decreto que impõe o sábado papal será para nós uma advertência. Então será tempo de deixar as grandes cidades, em preparação para deixar as menores em busca de lares retirados em lugares isolados entre as montanhas. E agora, em vez de buscarmos aqui moradias dispendiosas, devemos estar-nos preparando para mudar-nos para uma pátria melhor, isto é, a celestial. Em vez de gastar nossos recursos na satisfação própria, devemos estudar a maneira de economizar. Todo talento emprestado por Deus deve ser usado para Sua glória ao dar-se a advertência ao mundo. Deus tem uma obra para Seus cooperadores realizarem nas cidades. Nossas missões devem ser mantidas; novas missões devem ser abertas. Levar avante esta obra com êxito exigirá dispêndio não pequeno. Necessitam-se casas de adoração, onde o povo possa ser convidado a ouvir as verdades para este tempo. Foi precisamente para este fim que Deus confiou um capital aos Seus mordomos. Não permitais que vossa propriedade fique presa em empreendimentos mundanos, de modo que esta obra seja impedida. Colocai vossos recursos onde possais dispor deles para o benefício da causa de Deus. Enviai adiante para o Céu os vossos tesouros.” Testimonies, volume 5, 464.