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.
Ny famantarana nataon’i Paoly an’i Roma jentilisa ho ilay hery nanakana ny fahefana papaly tsy hiakatra teo amin’ny fitondrana tamin’ny taona 538, no tonga vavolombelona izay nahafantaran’i William Miller fa nametraka ny hoe “ny isan’andro,” ao amin’ny bokin’i Daniela, ho manondro ny jentilisma. Ny rafitra napetrak’i William Miller dia niorina tamin’ireo hery roa mahavery an’i jentilisma, narahin’ny papalisma. Ny zava-dehibe indrindra hitan’i Miller ho fanohanana izany rafitra izany dia ny fijoroan’i Paoly ho vavolombelona ao amin’ny 2 Tesaloniana, toko faharoa, izay amaritan’i Paoly fa hesorina ilay fanakanana ny fahefana papaly, izay nateraky ny Roma jentilisa, mba hampitoerana ny “lehilahin’ny ota” ao amin’ny tempolin’Andriamanitra, ka mampiseho ny tenany ho Andriamanitra izy.
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?
Ao amin’ny bokin’i Daniela, ny tandindon’ny “fanatitra isan’andro” izay maneho ny fanompoan-tsampy dia arahina mandrakariva tandindon’ny fahefana papaly, na aseho ho fandikan-dalàna mampahavoa lao izany, na ho fahavetavetana mampahavoa lao. Kanefa ao amin’ny fampitandreman’i Kristy ho an’ny Kristiana momba 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 nilazan’i Kristy fa “ny fahavetavetana mampahavoa lao, izay nolazain’i Daniela mpaminany” no famantarana ho an’ireo Kristiana tao Jerosalema mba handosirany avy hatrany. Ny tantara dia manondro fa tsy ny tandindon’i Roma papaly no io famantarana io, fa ny an’i Roma jentilisa. Tokony ho fantatry ny mahatoky io famantarana io, raha tiany hialana ny fahirano sy ny fandravana. Moa ve “ny fahavetavetana mampahavoa lao, izay nolazain’i Daniela mpaminany,” dia tandindon’i Roma jentilisa, sa 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.
Koa rehefa hitanareo ny fahavetavetana mahavery, izay nolazain’i Daniela mpaminany, mitsangana eo amin’ny fitoerana masina, (izay mamaky, aoka hahafantatra izy,) dia aoka handositra ho any an-tendrombohitra izay any Jodia; izay eo an-tampon-trano aoka tsy hidina haka zavatra ao an-tranony; ary izay any an-tsaha aoka tsy hiverina haka ny fitafiany. Ary loza ho an’ny bevohoka sy ny mampinono amin’izany andro izany! Fa mivavaha ianareo mba tsy ho amin’ny ririnina na amin’ny andro sabata ny fandosiranareo; fa amin’izany dia hisy fahoriana lehibe, izay tsy mbola nisy tahaka azy hatramin’ny niandohan’izao tontolo izao ka mandraka ankehitriny, sady tsy hisy tahaka azy intsony mandrakizay. Ary raha tsy hohafohezina izany andro izany, dia tsy hisy nofo hovonjena; fa noho ny amin’ny olom-boafidy no hanafohezana izany andro izany. Matio 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?
Маназан Уайт энэ анхааруулга МЭ 66-аас 70 оны хооронд Иерусалимын сүйрлийн түүхэнд хэрхэн биелснийг тайлбарлаж, Ромын цэргийн туг буюу байлдааны тэмдэг нь Иерусалимд байсан Христэд итгэгчид зугтах ёстойг заасан тэмдэг байсан гэж тодорхойлдог. Тэгвэл эш үзүүлэгч Даниелаар айлдагдсан “сүйтгэгч жигшүүрт зүйл” нь харь Ром байсан уу, эсвэл Миллер өөрийн тайлбарын хүрээг үндэслэсэнчлэн папын Ром байсан уу?
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.
I William Miller dia nentina hahatakatra ireo fisehoan’i Roma roa tonta (ny mpanompo sampy narahin’ny papa), nefa noterena, noho ny tantara izay nonenany, hitondra ireo fanjakana roa tonta ho toy ny fanjakana iray. Ary mazava ho azy, fanjakana iray izy ireo, nefa koa maneho fanjakana roa mifandimby. Noteren’ny tantara ara-paminaniana tamin’ny 1798 i Miller ka tsy maintsy niresaka an’i Roma indrindra indrindra ho toy ny fanjakana iray. Tamin’ny 1798, nino i Miller fa tokony ho dimy amby roapolo taona eo ho eo sisa dia ho avy fanindroany Kristy. Fantany tsara fa naharay ratra mahafaty i Roma papa tamin’ny 1798. Ho an’i Miller, dia tsy nisy fanjakana hafa teto an-tany hanaraka an’i Roma papa, satria efa antomotra ny fiverenan’i Kristy.
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.
Tamin’ny vanim-potoana nisy an’i Miller, dia azony fa ilay sariolona ao amin’ny Daniela toko faha-2 dia naneho fanjakana efatra teto an-tany, fa izany no nambaran’i Daniela.
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.
Ary ny fanjakana fahefatra dia ho mafy tahaka ny vy; fa araka ny famakivakin’ny vy sy ny fampandreseny ny zavatra rehetra, ary tahaka ny vy izay mamaky ireo rehetra ireo, dia hamakivaky sy hanorotoro izy. Ary satria hitanao ny tongotra sy ny rantsan-tongony, ny ampahany tamin’ny tanimanga fanaon’ny mpanefy vilany, ary ny ampahany tamin’ny vy, dia hisara-bazana ny fanjakana; kanefa hisy ao aminy ny herin’ny vy, satria hitanao ny vy mifangaro amin’ny tanimanga mando. Daniela 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.
Takatr’i Miller fa fanjakana efatra monja no nisy, ary ny fanjakana fahefatra sy farany dia Roma, izay fantany avy amin’ny tantara fa Roma jentilisa no nialoha azy ary narahin’i Roma papa. Ho an’i Miller, mifanaraka amin’ny tenin’i Daniela, ilay fanjakana fahefatra dia “mizara,” saingy ho an’i Miller io fizarana io dia tsy nisolo tena afa-tsy ny fanavahana eo amin’ny lafiny ara-bakiteny sy ara-panahy amin’ny fanjakan’i Roma. Marina izy, kanefa voafetra ny fahatakarany.
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.
Tsy hitan’i Miller fa ny fizarana an’i Roma jentilisa sy Roma papaly dia niorina teo ambonin’ilay fizarana izay natsangana i Paoly mba hamantarana azy. Paoly (ary Jaona Mpanao-batisa) dia nanondro fa tamin’ny vanim-potoanan’ny hazo fijaliana dia tsy maintsy nifindra ho amin’ny ara-panahy ny ara-bakiteny. Raha tsy nisy izany fahatakarana izany, dia voatery nanaiky i Miller fa i Roma dia fanjakana iray ihany amin’ny ankapobeny, nefa manana dingana roa. Ary mazava ho azy fa marina izy (saingy voafetra). Tsy hitany fa i Roma ara-panahy dia nasehon’i Babylona ara-bakiteny, satria i Roma ara-panahy (ny papasy) dia Babylona ara-panahy koa.
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.
I Babylona ara-bakiteny, amin’ny maha-fanjakana voalohany amin’ireo fanjakana efatra ao amin’i Daniela toko faha-2 azy, dia mampiseho mialoha ny fanjakana fahefatra, satria ny voalohany mandrakariva no tandindon’ny farany. Roma jentilisa dia efa nanehoan’i Babylona mialoha, nefa na Roma jentilisa na Babylona dia samy naneho mialoha an’i Roma ara-panahy (ny papazy). Koa ny papazy àry no fanjakana fahadimy, ary Babylona no nisolo tena azy. Antony fototra iray izany mahatonga an’i Sister White hampitaha ny fahababoan’ny Isiraely ara-bakiteny tany Babylona nandritra ny fitopolo taona amin’ny fahababoan’ny Isiraely ara-panahy tao amin’i Babylona ara-panahy nandritra ny eninjato amby arivo sy roanjato sy enimpolo taona.
“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.
“Ny fiangonan’Andriamanitra teto an-tany dia tena babo tokoa nandritra io vanim-potoana lava nisian’ny fanenjehana tsy nitsahatra io, tahaka ny tena naha-babo ny zanak’Isiraely tany Babylona nandritra ny fotoana naha sesitany azy.” 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.
Koa tsy nanana olana i Miller tamin’ny fampifandimbiasana ireo fahatanterahan’ny faminaniana izay namaritra manokana kokoa an’i Roma jentilisa amin’i Roma pápaly. Hanome ohatra momba izany isika eo am-pandrosoana, nefa raha takatsika fa noheverin’i Miller ho fanjakana iray ihany i Roma jentilisa sy i Roma pápaly, dia ho azontsika ny antony tsy nananan’i Miller olana tamin’ny firesahan’i Jesosy ny amin’ny “fahavetavetana mahadesola, izay nambaran’i Daniela mpaminany,” ho fahatanterahan’i Roma jentilisa, nefa mbola nahatakatra ihany koa ny fisehoan’ny “fahavetavetana mahadesola” ao amin’ny bokin’i Daniela ho tandindon’i Roma pápaly. Tsy hitan’i Miller ireo hery telo mpandringana sy mpandresy lahatra amin’ny fandravana, ary noho izany antony izany dia voafetra ny rafitra faminaniany, na dia marina aza.
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.
Fa ahoana no tokony hahatakarantsika ny tsy fitovian’ny fahatanterahana ara-tantara tamin’ny taona 66 taor. J.K., raha nametraka ny saina famantarany teo amin’ny kianja masina tao amin’ny tempoly i Roma jentilisa ho fahatanterahan’ny faminanian’i Kristy? Moa va “ny fahavetavetana mahatonga fandravana, izay nolazain’i Daniela mpaminany,” dia tandindon’i Roma jentilisa sa i Roma papaly? Tsotra ihany ny valin’izany olana izany rehefa fantatrao fa misy hery telo mahatonga fandravana, fa tsy roa. Tokony hanomboka amin’ny fanazavan’i Rahavavy White momba ny fahatanterahan’ny faminanian’i Kristy ny amin’ny fandravana an’i Jerosalema isika.
“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.
“Tamin’ny nanomboan’ny Jiosy an’i Kristy no nisian’ny faharavan’i Jerosalema. Ny ra nalatsaka teo Kalvary no vesatra nampilentika azy ho amin’ny fandringanana amin’izao fiainana izao sy amin’ny fiainana ho avy. Toy izany koa no hitranga amin’ilay andro lehibe farany, rehefa hihatra amin’izay nandà ny fahasoavan’Andriamanitra ny fitsarana. Kristy, ilay vatolampin’ny fahatafintohinany, dia hiseho aminy amin’izany fotoana izany ho toy ny tendrombohitra mpamaly faty. Ny voninahitry ny tavany, izay fiainana ho an’ny marina, dia ho afo mandevona ho an’ny ratsy fanahy. Noho ny fitiavana nolavina sy ny fahasoavana nohamavoina dia ho levona ny mpanota.”
“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.
“Tamin’ny alalan’ny fanoharana maro sy fampitandremana naverimberina no nanehoan’i Jesosy izay ho vokatry ny fandavan’ny Jiosy ny Zanak’Andriamanitra. Tamin’ireo teny ireo dia niresaka tamin’ny olona rehetra amin’ny vanim-potoana rehetra izay mandà tsy handray Azy ho Mpanavotra azy Izy. Ho azy ireo ny fampitandremana rehetra. Ny tempoly nohamavoina, ny zanaka tsy mankatò, ny mpiasa mpamboly mpamitaka, ny mpanao trano manambany, dia samy manana ny tandrify azy eo amin’ny fanandraman’ny mpanota tsirairay. Raha tsy mibebaka izy, dia ho azy ny loza izay nanehoan’ireny mialoha.” 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.
Rehefa nofaritan’i Paoly ny fifindrana avy amin’ny ara-bakiteny ho amin’ny ara-panahy, dia asehony fa nandritra ny vanim-potoanan’ny hazo fijaliana no nitrangan’izany, ary tokony ho marihina fa ny fandravana an’i Jerosalema dia mifandray mivantana amin’ny hazo fijaliana. Ny fandravana an’i Jerosalema ara-bakiteny, izay notanterahin’i Babylona ara-bakiteny voalohany, dia notanterahin’i Roma ara-bakiteny farany, satria i Jesosy dia mandrakariva maneho ny farany miaraka amin’ny fiandohana. Ny fanitsakitsahana ny fitoerana masina sy ny tafika, izay nanomboka tamin’ny herin’ny mpanompo sampy tao Babylona, dia nifarana tamin’ny herin’ny mpanompo sampy tao Roma.
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.
Ny fanosihosena ara-panahy an’i Jerosalema ara-panahy dia notanterahin’i Roma papaly; ary samy manondro mialoha ny fanosihosena ny vahoakan’Andriamanitra ataon’ilay hery fahatelo mpandrava ireo vanim-potoana roa ireo amin’ny fanosihosena (ara-bakiteny sy ara-panahy), izay, eo amin’ny lafiny an’i Roma, dia antsoina hoe Roma maoderina.
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.
Misy hery telo mpandrava izay samy manenjika ny vahoakan’Andriamanitra. Ny dragona, dia ny fanompoan-tsampy, arahin’ilay bibidia avy any an-dranomasina, dia ny Katôlisima, ary avy eo dia ilay bibidia avy amin’ny tany, dia i Etazonia (ilay mpaminany sandoka). Ny fanompoan-tsampy dia nasehon’ireo fahefana mpanompo sampy isan-karazany izay nanitsakitsaka an’i Isiraely ara-bakiteny. Avy eo ny fahefana papaly dia nanitsakitsaka an’i Isiraely ara-panahy nandritra ny roa ambin’ny folo amby enimpolo amby zato taona, hatramin’ny 538 ka hatramin’ny 1798. Ny firaisana telo sosona an’ny dragona sy ny bibidia ary ny mpaminany sandoka dia i Roma maoderina, ary izy koa dia manitsakitsaka ny vahoakan’Andriamanitra mandritra ny “ora” amin’ny krizin’ny lalàna Alahady. Ireo hery telo mpandrava, dia ny dragona sy ny bibidia ary ny mpaminany sandoka, dia aseho koa ho i Roma mpanompo sampy sy i Roma papaly ary i Roma maoderina.
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.
Araka ny fanambaran’ny Apokalypsy toko fahafito ambin’ny folo, ny fanompoan-tsampy no mpanjaka efatra voalohany; ny mpanjaka fahadimy dia ny fahefam-papa; ary ny mpanjaka fahenina, fahafito ary fahavalo dia ny firaisana telo sosona an’i Roma maoderina.
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.
Ary misy mpanjaka fito: lavo ny dimy, ary ny iray eo ihany, ary ny iray hafa mbola tsy tonga; ary rehefa tonga izy, dia tsy maintsy haharitra vetivety. Ary ilay bibidia izay teo, nefa tsy eo, dia izy ihany no fahavalo, sady avy amin’ny fito, ary mandeha ho amin’ny fahaverezana. Apokalypsy 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).
Araka ny Daniela toko faharoa, ny fivavahana jentilisa dia ireo fanjakana efatra manontolo hatramin’i Babylona ara-bakiteny ka hatramin’i Roma ara-bakiteny. Babylona ara-panahy dia ny fahefana papa (ilay loha volamena), ary ny firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka (Roma ankehitriny) dia asehon’ny firaisana telo sosona misy ny Media sy Persia ara-panahy, ny Grisia ara-panahy, ary ny Roma ara-panahy (izay sitrana ny feriny mahafaty).
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.
Rehefa nampiasa ny teny hoe “fahavetavetana mahatratry ny fandravana, izay nolazain’i Daniela mpaminany” Jesosy, dia tondroiny amin’izany ny “famantarana” manokana izay tsy maintsy fantatry ny Kristianina ao amin’ireo Roma telo tsirairay avy. Roma jentilisa, Roma papaly ary Roma maoderina dia samy manenjika ny olon’Andriamanitra avokoa. Izany fanenjehana izany dia aseho ara-paminaniana ho toy ny fanitsakitsahana ny fitoerana masina sy ny tafika. Jesosy dia nanome fampitandremana momba ny fanatonan’izany fanenjehana izany ho an’ny vanim-potoana telo samy hafa amin’ny fanenjehana. Rehefa napetraka tao anatin’ny fitoerana masina ny “famantarana” ny fahefan’i Roma, dia tonga ny fotoana handosirana an’i Jerosalema. Tsy ny fampiasan’i Jesosy ny fitenin’i Daniela hoe “fahavetavetana mahatratry ny fandravana” no nataony ho tandindon’ny fahefana etỳ an-tany, fa ho tandindon’ilay famantarana izay nila fantarin’ny Kristianina.
“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.
Nambaran’i Jesosy tamin’ireo mpianatra nihaino Azy ny fitsarana izay hihatra amin’i Isiraely nihemotra, ary indrindra ny valifaty mamaly izay ho tonga aminy noho ny nandavany sy nanomboany ny Mesia tamin’ny hazo fijaliana. Famantarana tsy azo lavina no hialoha io fara tampony mampihoron-koditra io. Ho tonga tampoka sy haingana ilay ora mahatahotra. Ary ny Mpamonjy dia nampitandrina ny mpanaraka Azy hoe: “Koa amin’izany, rehefa hitanareo mitsangana eo amin’ny fitoerana masina ny fahavetavetana mahatonga fandravana, izay nolazain’i Daniela mpaminany, (izay mamaky, aoka izy hahafantatra:) dia aoka izay any Jodia handositra ho any an-tendrombohitra.” Matio 24:15, 16; Lioka 21:20, 21. Rehefa hatsangana eo amin’ny tany masina, izay niitatra kilaometatra vitsivitsy tany ivelan’ny mandan’ny tanàna, ny saina mpanompo sampin’ny Romana, dia tsy maintsy hitady fiarovana amin’ny fandosirana ny mpanaraka an’i Kristy. Rehefa hita ilay famantarana fampitandremana, izay rehetra te-ho afa-mandositra dia tsy mahazo mangataka andro. Manerana ny tanin’i Jodia, ary ao Jerosalema koa, dia tsy maintsy ankatoavina avy hatrany ilay famantarana handosirana. Izay sendra eo an-tampon-trano dia tsy mahazo midina ao an-tranony, na dia hamonjy ny fananany sarobidy indrindra aza. Ary izay niasa tany an-tsaha na tany an-tanim-boaloboka dia tsy mahazo maka fotoana hiverenana haka ny akanjo ivelany izay nesoriny teo am-piasana tao anatin’ny hafanan’ny andro. Tsy tokony hisalasala na dia indray mipi-maso aza izy ireo, fandrao ho tratran’ilay fandringanana iombonana. 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.
Ao amin’io andalan-teny io dia i Sister White no mamantatra ny “fahavetavetana mahatonga fandravana” ho “famantarana tsy azo afangaro,” izay nasehon’ny “saina mpanompo sampin’ny Romanina,” izay najorony “teo amin’ny tany masina” an’ny fitoerana masina. Tsy nampiasa ny “fahavetavetana mahatonga fandravana” i Jesosy mba hanehoana na ny fahefan’i Roma jentilisa na ny an’i Roma papa, fa ho “famantarana” izany. Rehefa napetraka teo amin’ny tany masina tao amin’ny tempoly ilay “famantarana,” dia tsy maintsy nandositra niala tao Jerosalema ny Kristiana, “fandrao ho tafiditra amin’ilay fandringanana faobe” izy ireo. Mbola mandroso kokoa i Sister White any aoriana ao amin’io andalan-teny io ihany ka mamantatra fa ny faminanian’i Kristy izay nanondro ilay fandravana dia nanana fahatanterahana mihoatra ny iray.
“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.
“Ny faminanian’ny Mpamonjy momba ny fitsidihan’ny fitsarana an’i Jerosalema dia mbola hanana fahatanterahana hafa indray, izay aloka manjavozavo ihany no nisehoan’izany fandravana mahatsiravina izany. Ao amin’ny anjaran’ilay tanàna voafidy no ahafahantsika mahita ny didim-pitsaran’izao tontolo izao izay nandà ny famindram-pon’Andriamanitra sy nanitsakitsaka ny lalàny. Maizina ny firaketana ny fahorian’ny olombelona izay efa hitan’ny tany nandritra ireo taonjato lava nisian’ny heloka. Marary ny fo, ary reraka ny saina raha mandinika izany. Mahatsiravina ny vokatr’izay fandavana ny fahefan’ny Lanitra. Nefa sehatra mbola maizina lavitra no asehon’ny fanambarana momba ny hoavy. Ny firaketana ny lasa,—ilay filaharan’ny korontana sy fifandirana ary revolisiona lava, ny “ady ataon’ny mpiady … amin’ny fikotrokotroka sy fitafiana mihosin-dra” (Isaia 9:5),—inona moa izany, raha oharina amin’ny horohoron’izany andro izany, rehefa hesorina tanteraka amin’ny ratsy fanahy ny Fanahin’Andriamanitra izay manohana sy misakana, ka tsy hihazona intsony ny fipoahan’ny filan’ny olombelona sy ny fahatezeran’i Satana! Amin’izany ny izao tontolo izao dia hahita, tahaka ny tsy mbola nahitany azy hatrizay, ny vokatry ny fanapahan’i Satana.”
“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.
“Kanefa amin’izany andro izany, tahaka ny tamin’ny andro nandravana an’i Jerosalema, dia hovonjena ny olon’Andriamanitra, dia izay rehetra ho hita voasoratra eo amin’ny isan’ny velona. Isaia 4:3. Efa nanambara Kristy fa ho avy fanindroany Izy mba hanangona ho eo Aminy ireo mahatoky Azy: ‘Ary amin’izany dia hitomany ny firenena rehetra ambonin’ny tany, ary hahita ny Zanak’olona avy eo amin’ny rahon’ny lanitra amin-kery sy voninahitra lehibe izy. Ary Izy haniraka ny anjeliny amin’ny fanenoam-baventy mafy dia mafy, ary hangonin’ireo ny olom-boafidiny avy amin’ny vazan-tany efatra, hatramin’ny faran’ny lanitra iray ka hatramin’ny faran’ny iray koa.’ Matio 24:30, 31. Ary amin’izany kosa dia ho levon’ny fofonain’ny vavany izay tsy manaiky ny filazantsara, sady ho levon’ny famirapiratan’ny fihaviany. 2 Tesalonianina 2:8. Tahaka ny Isiraely fahiny dia ny ratsy fanahy ihany no mandringana ny tenany; lavo amin’ny helony izy. Noho ny fiainam-pahotana niainany dia nametraka ny tenany ho tena tsy mifanaraka amin’Andriamanitra izy, ary ny toetrany efa simba fatratra tamin’ny ratsy, ka ny fanehoana ny voninahiny dia tonga afo mandevona ho azy.”
“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.
“Aoka ny olona hitandrina fandrao tsy hohamaivaniny ny lesona ampitaina aminy ao amin’ny tenin’i Kristy. Tahaka ny nampitandremany ny mpianany ny amin’ny fandravana an’i Jerosalema ka nanomezany famantarana ny amin’ny faharavana mananontanona, mba hahafahany mandositra; dia tahaka izany koa no nampitandremany izao tontolo izao ny amin’ny andro fandringanana farany sady nomeny famantarana ny amin’ny hanatonany, mba hahafahan’izay rehetra maniry handositra ny fahatezerana ho avy. Hoy i Jesosy: ‘Ary hisy famantarana eo amin’ny masoandro sy ny volana ary ny kintana; ary etỳ an-tany dia hisy fahorian’ny firenena.’ Lioka 21:25; Matio 24:29; Marka 13:24–26; Apokalypsy 6:12–17. Izay mahita ireo famantarana mialoha ny fihaviany dia tokony ‘hahafantatra fa efa akaiky Izy, eo am-baravarana mihitsy.’ Matio 24:33. ‘Koa miambena hianareo,’ no teniny fampitandremana. Marka 13:35. Izay mankatò izany fampitandremana izany dia tsy havela ao amin’ny maizina, mba tsy hahatratra azy tampoka izany andro izany. Fa ho an’izay tsy hiambina kosa, ‘ny andron’ny Tompo dia ho avy tahaka ny mpangalatra amin’ny alina.’ 1 Tesaloniana 5:2–5.” Hery Mifanandrina, 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.
Rehefa nanoratra ireo teny ireo i Ranabavy White, dia mbola hisy ihany ny fahatanterahana amin’ny ho avy ny fandravana an’i Jerosalema. Ny fitsarana famaliana izay tanterahina amin’i Roma maoderina (ny dragona sy ny bibidia ary ny mpaminany sandoka), amin’ny faran’izao tontolo izao, dia maneho ny fahalavoana farany an’i Babylona ara-panahy; nefa i Babylona ara-panahy (ny fahefana papaly) dia efa lavo indray mandeha sahady tamin’ny 1798. Ny fandravana an’i Jerosalema dia maneho ny fitsarana famalian’Andriamanitra amin’ny fiangonana nihemotra tamin’ny finoana.
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.
Ny fandravana an’i Jerosalema tao anatin’ny telo taona sy tapany, hatramin’ny taona 66 taor. J.K. ka hatramin’ny taona 70 taor. J.K., dia tandindon’ny fandringanana amin’ny fitsarana famaliana ataon’Andriamanitra amin’ny faran’izao tontolo izao, izay hihatra amin’i Roma maoderina (ilay dragona sy ilay bibidia ary ilay mpaminany sandoka). Ny fahirano sy ny fandravana an’i Jerosalema, izay notanterahin’ny fanompoan-tsampy hatramin’ny taona 66 taor. J.K. ka hatramin’ny taona 70 taor. J.K., dia naharitra telo taona sy tapany marina tokoa.
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.
Ny fahiranoana sy fandravana an’i Jerosalema ara-panahy, izay notanterahin’ny fahefana papaly, dia naharitra telo taona sy tapany ara-paminaniana, hatramin’ny 538 ka hatramin’ny 1798. Ireo fanoharana roa ireo dia tandindon’ny fahiranoana sy fandravana an’i Jerosalema ao anatin’ilay “ora” amin’ny krizin’ny lalàna alahady, izay entin’i Roma maoderina. Ny farany amin’ireo fandravana telo an’i Jerosalema dia avadika, araka izay aseho ao amin’ny bokin’i Daniela.
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.
Ny bokin’i Daniela dia manomboka amin’i Babylona mandresy sy mandrava an’i Jerosalema, ary mifarana amin’ny fandravana an’i Babylona sy ny fandresen’i Jerosalema. Tao anatin’ireo ady telo ireo, dia nisy famantarana nomena ny Kristiana izay nampahafantatra azy ireo handositra ny ady ho avy. Tamin’ny taona 66 taor. J.K., izany dia rehefa napetraky ny tafik’i Roma jentilisa tao amin’ny tany masina amin’ny fitoerana masina ny fanevany (izany hoe ny saina enti-miady). Tamin’ny taona 538, izany dia rehefa naseho ilay “lehilahin’ny ota”, nipetraka tao amin’ny tempolin’Andriamanitra (dia ny fiangonana Kristiana), ka naneho ny tenany ho Andriamanitra, tamin’ny namoahany lalàna momba ny Alahady tao amin’ny Konsilin’i Orléans tamin’izany taona izany. Ny fampiharana an-tery ny Alahady no ambaran’ny fahefana papaly ho porofon’ny fahefany ambonin’ny tontolo Kristiana, satria izy ireo dia milaza—ary marina izany—fa tsy misy fanohanana ny fanompoam-pivavahana amin’ny Alahady ao amin’ny Tenin’Andriamanitra, ary ny zava-misy fa izy ireo no nametraka ny Alahady ho andro fanompoam-pivavahana ao amin’ny Kristianisma dia porofo fa ny fahefan’ny lovantsofiny sy ny fomba amam-panaony jentilisa dia ambonin’ny Baiboly.
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.
Tamin’ny taona 538, ny Kristiana dia tokony hisaraka tamin’ny fiangonana romana, tsy noho izy tsy tena fiangonana kristiana fotsiny ihany, fa koa noho ny famantarana ny fahefan’ny papa efa napetraka teo amin’ny tany masina an’ny fiangonan’Andriamanitra. Sister White dia manondro ny fizotry ny fisarahana tamin’izany tantara izany izay nanomboka ny vanim-potoana nandosiran’ny fiangonan’Andriamanitra ho any an-efitra nandritra ny arivo sy roanjato sy enim-polo taona.
“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.
“Kanefa tsy misy firaisana eo amin’ny Andrianan’ny mazava sy ny andrianan’ny maizina, ary tsy mety hisy firaisana koa eo amin’ireo mpanaraka azy. Raha nanaiky hihavana amin’ireo izay niova fo tamin’ny fanompoan-tsampy nefa antsasany ihany ny Kristiana, dia niditra tamin’ny lalana izay nitondra azy hihataka hatrany hatrany amin’ny fahamarinana izy. Faly aoka izany Satana fa nahomby izy tamin’ny famitahana mpanaraka an’i Kristy maro dia maro toy izany. Ary avy eo dia nampihariny tamin’ireo bebe kokoa ny heriny, ka nanosika azy hanenjika ireo izay nitoetra ho mahatoky tamin’Andriamanitra. Tsy nisy nahalala tsara toy ireo izay fahiny mpiaro azy ny fomba hanoherana ny finoana kristiana marina; ary ireo Kristiana nihemotra ireo, raha niray hina tamin’ireo namany antsasaky ny mpanompo sampy, dia nitodika nanao ady tamin’ireo singa tena iankinan’ny fampianaran’i Kristy.”
“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.
“Nitaky tolona mafy sy maika ho an’izay te ho mahatoky ny hijoro tsy hihambahamba manohitra ny famitahana sy ny fahavetavetana izay nafenina tao ambanin’ny fitafiana fisoronana ka nampidirina tao amin’ny fiangonana. Tsy nekena ho fenitry ny finoana ny Baiboly. Ny fampianarana momba ny fahafahana ara-pivavahana dia nantsoina hoe hevi-diso, ary izay niaro izany dia nankahalaina sady nenjehina.”
“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.
“Taorian’ny fifanandrinana lava sy mafy dia nanapa-kevitra ireo vitsy mahatoky fa handrava ny firaisana rehetra tamin’ilay fiangonana nihemotra, raha mbola mandà hatrany tsy hanafaka ny tenany amin’ny lainga sy ny fanompoan-tsampy izy. Hitany fa tena tsy azo ialàna ny fisarahana raha te hankatò ny tenin’Andriamanitra izy ireo. Tsy sahiny ny handefitra amin’ireo fahadisoana mahafaty ny fanahiny, na hanome ohatra izay hampidi-doza ny finoan’ny zanany sy ny taranany any aoriana. Mba hiantohana ny fiadanana sy ny firaisankina dia vonona hanao izay fanekena rehetra mifanaraka amin’ny fahatokiana an’Andriamanitra izy ireo; nefa tsapany fa na dia ny fiadanana aza dia ho lafo loatra raha vidina amin’ny fanaovana sorona ny foto-kevitra. Raha ny firaisankina no tsy azo antoka raha tsy amin’ny alalan’ny fampandefitra ny fahamarinana sy ny rariny, dia aoka hisy ny tsy fitoviana, ary na dia ny ady aza.” The Great Controversy, 45.
We will continue these thoughts in the next article.
Hohalalintsika ao amin’ny lahatsoratra manaraka ireo hevitra ireo.
“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?
“Ny mandrakizay dia mivelatra eo anoloantsika. Efa hiala tsy ho ela ny efitra lamba. Isika izay mitoetra amin’izao toerana manetriketrika sady mitondra andraikitra izao, inona no ataontsika, inona no saintsainintsika, no mahatonga antsika hifikitra amin’ny fitiavantsika tena tia filaminana, raha mbola levona manodidina antsika ny fanahy? Moa va ny fontsika efa tonga mafy fo tanteraka? Tsy mahatsapa na mahatakatra va isika fa manana asa hatao ho amin’ny famonjena ny hafa? Ry rahalahy, isan’ireo sokajy izay manana maso nefa tsy mahita, ary manana sofina nefa tsy mandre va ianareo? Zava-poana va ny nanomezan’Andriamanitra anareo fahalalana ny sitrapony? Zava-poana va ny nandefasany fampitandremana misesy ho anareo? Mino ny fanambaran’ny fahamarinana mandrakizay mikasika izay efa hihatra amin’ny tany va ianareo, mino va ianareo fa mihantona eo ambonin’ny olona ny fitsaran’Andriamanitra, nefa mbola afaka mipetraka am-pilaminana ihany ianareo, kamo, tsy miraharaha, tia fahafinaretana?”
“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.
“Izao no fotoana tokony hampiraiketan’ny vahoakan’Andriamanitra ny fitiavany amin’izao tontolo izao na hanangonany ny harenany eto. Tsy lavitra intsony ny fotoana izay, tahaka ny mpianatra tany am-boalohany, hanerena antsika hitady fialofana any amin’ny toerana lao sy mitokana. Tahaka ny nanaovan’ny fahirano an’i Jerosalema tamin’ny tafika romana ho famantarana ny handosiran’ny Kristiana tany Jodia, dia toy izany koa ny fandraisan’ny firenentsika fahefana amin’ny famoahana didy manery ny sabata papaly no ho fampitandremana ho antsika. Amin’izay dia ho fotoana tokony hialana amin’ny tanàn-dehibe, ho fiomanana amin’ny fialana amin’ny tanàna madinika mba hankanesana any amin’ny fonenana mitokana any amin’ny toerana mangingina eny an-tendrombohitra. Ary ankehitriny, fa tsy hitady trano lafo vidy eto, dia tokony hiomana hifindra any amin’ny tany tsara kokoa isika, dia tany any an-danitra. Fa tsy handany ny fananantsika amin’ny fahafaham-po ho an’ny tena, dia tokony hianatra hitsitsy isika. Ny talenta rehetra nampindramin’Andriamanitra dia tokony hampiasaina ho amin’ny voninahiny amin’ny fanomezana ny fampitandremana ho an’izao tontolo izao. Manana asa hataon’ireo mpiara-miasa aminy Andriamanitra ao amin’ny tanàna. Tsy maintsy tohanana ny iraka ataontsika; tsy maintsy sokafana ny iraka vaovao. Mba hampandrosoana amim-pahombiazana izany asa izany dia tsy maintsy hisy fandaniana lehibe. Ilaina ny trano fivavahana, izay ahafahana manasa ny olona hihaino ny fahamarinana ho an’izao andro izao. Ho amin’izany tanjona izany indrindra no nanankinan’Andriamanitra renivola tamin’ireo mpitandrina ny fananany. Aoka ny fanananareo tsy ho voafatotra amin’ny raharaham-pirenena eto an-tany, ka ho voasakana izany asa izany. Alaharo eo am-pelatananareo ny fanananareo, any amin’izay ahafahanareo mitantana azy ho tombontsoan’ny asan’Andriamanitra. Alefaso mialoha ho any an-danitra ny harenareo.” Testimonies, volume 5, 464.