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# The Book of Daniel - Number Forty-Three

Kitab Daniel - Nomer Patang Puluh Telu

Unveiling the Symbolism of the Abomination of Desolation in Biblical Prophecy

Miwahake Simbolisme Kecemerlangan Sing Ngrusak ing Ramalan Alkitab

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Jeff Pippenger

Published

January 7, 2024

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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.

Panandhane Paulus ngenani Rum pagan minangka kakuwatan kang nahan kapapaan supaya ora munggah dadi kuwasa ing taun 538, dadi paseksi kang dingerteni déning William Miller, kang netepaké menawa “kang saben dinane,” ing kitab Daniel, nggambarake paganisme. Kerangka William Miller dhedhasar marang loro kakuwatan kang ndadekake karusakan, yaiku paganisme kang banjur diterusake déning kapapaan. Panemuan William Miller kang paling wigati kanggo ndhukung kerangka mau yaiku paseksene Paulus ing 2 Tesalonika, bab kaping loro, ing ngendi Paulus negesake manawa pepalang marang kapapaan, kang disebabake déning Rum pagan, bakal disingkirake, supaya “wong duraka” bisa dipasrahake ana ing padalemané Allah, kanthi nduduhake awake dhewe manawa dheweke iku Allah.

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?

Ing kitab Daniel, pralambang “kang saben dinane” sing makili kapercayan kapir tansah diterusake déning sawijining pralambang kapausan, manawa iku diwakili minangka panerak sing ndadèkaké sepi utawa nistha kang ndadèkaké sepi. Nanging ing pepèngeté Kristus marang para wong Kristen ngenani pengepungan lan karusakaning Yérusalèm sing kelakon sajroning telung setengah taun wiwit taun 66 nganti 70 Masehi, Kristus nyebut “nistha kang ndadèkaké sepi, kang wis kawedharaké déning nabi Daniel” minangka tandha tumrap para wong Kristen sing ana ing Yérusalèm supaya enggal mlayu. Sajarah negesaké yèn tandha iku dudu pralambang Roma kapausan, nanging Roma kapir. Tandha iku kudu dingertèni déning wong-wong setya, manawa padha arep nyingkiri pengepungan lan karusakan mau. Apa “nistha kang ndadèkaké sepi, kang wis kawedharaké déning nabi Daniel,” iku pralambang Roma kapir, utawa Roma kapausan?

> 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.

> Mulané, manawa kowé padha weruh panistaning karusakan, kaya kang wus kaandika déning nabi Dhaniel, ngadeg ana ing panggonan suci, (sing maca, muga mangertènana:) mula wong-wong kang ana ing Yudéa padha mlayua menyang ing pagunungan; sing ana ing payon aja mudhun kanggo njupuk apa-apa saka ing omahé; mengkono uga sing ana ing pategalan aja bali kanggo njupuk sandhangané. Nanging cilakané para wong wadon kang lagi meteng lan kang lagi nyusoni ing dina-dina iku! Nanging padha ndedongaa supaya anggonmu mlayu aja tumeka mangsa bedhidhing, lan aja tumiba ing dina Sabbat; awit nalika iku bakal ana kasangsaran gedhé, kang ora ana tandhingané wiwit saka wiwitaning jagad nganti saiki, lan ora bakal ana manèh. Lan saupama dina-dina iku ora disepetaké, mesthi ora ana siji daging waé kang bakal slamet; nanging marga saka para pinilih, dina-dina iku bakal disepetaké. 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?

Ibu White maringi katrangan ngenani kepriyé pepéling iki kaleksanan ing sajarah karusakan Yerusalem wiwit taun 66 nganti 70 M, lan panjenengané netepaké yèn gendera, utawa panji-panjiing wadya Roma, iku dadi pratandha tumrap para wong Kristen sing isih ana ing Yerusalem supaya padha mlayu. Mulané, apa “nistha kang njalari kasirnan, kang kapratelakaké déning nabi Daniel,” iku Roma kapir, utawa Roma kapausan, kaya dene Miller ngadegaké kerangka panemuné?

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 katuntun kanggo mangertèni loro wujuding Roma (Roma pagan kang banjur diterusaké déning Roma kapapaan), nanging déning sajarah ing jaman kang dipanggoni, dhèwèké kapeksa nganggep loro karajan iku minangka siji karajan. Lan mesthi waé, loro-loroné pancèn siji karajan, nanging uga makili rong karajan kang silih nyusul. Amarga kapeksa déning sajarah kenabian taun 1798, Miller kudu mbahas Roma utamané minangka siji karajan. Ing taun 1798, Miller pracaya yèn Rawuhipun Kristus kaping Kalih kira-kira isih rong puluh lima taun ing mangsa ngarep. Panjenengané mangerténi kanthi temen yèn Roma kapapaan wis nampani tatu pati ing taun 1798. Kanggo Miller, ora ana karajan-karajan kadonyan liyané kang bakal nyusul Roma kapapaan, awit Kristus wus arep rawuh malih.

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.

Ing sajarah nalika Miller dumunung, piyambakipun mangertos bilih reca ing Daniel pasal kalih nggambaraken sekawan karajan kadonyan, awit mekaten punika ingkang dipunseksenaken déning 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.

> Lan karajan kang kaping papat bakal kuwat kaya wesi; awit wesi ngreremuk lan nelukaké sakehing prakara; lan kaya wesi kang ngreremuk kabèh iku, mangkono uga karajan iku bakal ngreremuk lan nglebur. Dene déné kowé weruh sikil lan driji-drijiné, sapérangan saka lemah liaté tukang grabah lan sapérangan saka wesi, karajan iku bakal kabagek; nanging ana ing sajroné bakal ana sapérangan saka kakuwatané wesi, marga kowé weruh wesi iku kacampur karo lemah liat kang teles. 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 mangertos bilih namung wonten sekawan karajan, lan karajan kaping sekawan tuwin pungkasan punika inggih Roma, ingkang miturut sejarah dipunmangertosi déning piyambakipun minangka Roma kapir lajeng dipunlajengaken déning Roma kapausan. Karajan kaping sekawan, miturut Miller lan selaras kaliyan pangandikanipun Daniel, punika “kapérang”; nanging tumrap Miller, pepérangan punika namung nggambaraken pambéda antawisipun aspek harfiah lan aspek rohani saking karajan Roma. Piyambakipun leres, nanging pangertosanipun taksih winates.

Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.

Miller ora mangertèni yèn pamérangan Roma kapir lan Roma kapausan iku dhasaré ana ing pamérangan sing Paulus kasurung déning Gusti kanggo mratelakaké. Paulus (lan Yohanes Pembaptis) mratelakaké yèn ing mangsa wektu salib, prakara literal kudu ngalih dadi rohani. Tanpa pangerten iku, Miller kapeksa nampa yèn Roma sajatiné iku siji karajan sing nduwèni rong tahap. Lan mesthiné, panemune bener (nanging winates). Panjenengané ora bisa ndeleng yèn Roma rohani dilambangaké déning Babul literal, amarga Roma rohani (kapausan) iku uga Babul rohani.

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.

Babel harfiah, minangka karajan pisanan saka patang karajan ing Daniel pasal loro, bakal dados pralambang tumrap karajan kaping papat, awit kang pisanan tansah dados pralambang tumrap kang pungkasan. Roma kapir sampun dipralambangaken déning Babel, nanging Roma kapir lan Babel kaloronipun sami dados pralambang tumrap Roma rohani (kapapahan). Mila kapapahan punika dados karajan kaping gangsal, lan punika dipunlambangaken déning Babel. Punika minangka salah satunggaling dhasar utama margi punapa Sister White mbandhingaken panangkaranipun Israèl harfiah ing Babel salebeting pitung dasa taun, kaliyan panangkaranipun Israèl rohani ing Babel rohani salebeting sewu kalih atus sawidak taun.

> “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.

> “Pasamuwaning Allah ing bumi sajatine padha ana ing panangkaran sajrone mangsa dawa panganiaya kang tanpa kendhat iki, kaya dene para putraning Israèl padha katangkar ing Babil nalika mangsa pembuangan.” 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.

Mula Miller ora nemoni kasusahan apa-apa nalika ijol-ijolan antarané panggenapan-panggenapan wangsit sing luwih cetha nuding marang Roma kapir, karo Roma kepausan. Kita bakal maringi tuladha-tuladha bab iki sajroning lampahing pawicantenan iki, nanging manawa kita mangertèni yèn Miller nyumurupi Roma kapir lan Roma kepausan minangka siji karajan, kita bisa mangertèni sebabé Miller ora nemoni alangan apa-apa nalika Gusti Yésus nyebut “nistha kang njalari karusakan, kang wis dipangandikakaké déning Nabi Daniel,” minangka panggenapan Roma kapir, déné isih mangertèni yèn ungkapan “nistha kang njalari karusakan” ing kitab Daniel iku minangka pralambang Roma kepausan. Miller ora bisa nyumurupi telung kakuwasan kang ngrusak, lan marga saka iku, kerangka wangsité winates, senadyan trep.

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.

Nanging, piyé anggoné kita kudu mangertèni bedané panggenapan sajarah taun 66 M, nalika Roma kapir ngadegaké panji-panji standaré ana ing plataran suci Pedalemané Allah minangka panggenapané ramalan Kristus? Apa “nistha kang ndadèkaké karusakan, kang kasabdakaké déning Nabi Daniel,” iku sawijining pralambang saka Roma kapir utawa Roma kepausan? Wangsulan tumrap pepeteng prakara iku satemené prasaja, manawa panjenengan ngakoni ana telung kakuwatan kang ndadèkaké karusakan, dudu mung loro. Kita kuduné miwiti saka katrangan Sister White ngenani panggenapané ramalan Kristus bab karusakané Yérusalèm.

> “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.

> Ing panyaliban Sang Kristus déning wong-wong Yahudi, kacakup karusakané Yerusalem. Getih kang kawutah ing Kalvari iku dadi bobot sing nglelebaké wong-wong mau menyang karusakan, kanggo donya iki lan kanggo donya kang bakal teka. Mangkono uga bakal kelakon ing dina pungkasan kang agung, nalika paukuman bakal tumiba marang wong-wong sing nampik sih-rahmaté Allah. Kristus, watu sandhungané wong-wong mau, ing wektu iku bakal katon marang wong-wong mau kaya gunung pambales. Kamulyaning pasuryané Panjenengané, kang tumrap wong mursid iku urip, tumrap wong duraka bakal dadi geni kang ngentekaké. Amarga katresnan kang ditampik, sih-rahmat kang diremehake, wong dosa bakal dirusak.

> “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.

> “Kanthi akèh pralambang lan pepéling kang bola-bali, Gusti Yésus nedahaké apa kang bakal dadi akibaté tumrap wong-wong Yahudi awit padha nampik Putraning Allah. Ing tembung-tembung iki Panjenengané lagi ngandikani kabèh wong ing saben jaman kang ora gelem nampani Panjenengané minangka Juru Slameté. Saben pepéling iku kanggo wong-wong mau. Padaleman Suci kang dinajisaké, anak lanang kang ora manut, para panggarap kebon anggur kang palsu, para tukang bangunan kang ngremehaké, kabèh iku nduwèni padanané ing pengalaman saben wong dosa. Kajaba yèn dhèwèké mratobat, paukuman kang wis dipralambangaké déning kabèh iku bakal dadi pandumané.” 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.

Nalika Paulus mratelakaké peralihan saka kang harfiah menyang kang rohani, panjenengané mratelakaké yèn iku dumadi sajrone mangsa salib, lan prelu kacathet yèn karusakan Yerusalem harfiah kagandhèng kanthi langsung karo salib. Karusakan Yerusalem harfiah, kang sapisan kapisan ditindakaké déning Babilon harfiah, katindakaké kanggo pungkasan kaliné déning Roma harfiah, awit Gusti Yesus tansah nggambarake pungkasan kanthi wiwitan. Pangidak-idakan papan suci lan wadya, kang diwiwiti déning kakuwatan kapir Babilon, dipungkasi déning kakuwatan kapir 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.

Pangidak-idakan rohani marang Yérusalèm rohani kasampurnakaké déning Roma kapapan, lan kaloro mangsa pangidak-idakan iku (harfiah lan rohani) padha nggambaraké pangidak-idakan marang umaté Allah déning kakuwatan katelu kang ndadèkaké kasirnan, kang sajroning tegesé Roma sinebut Roma modhèren.

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.

Ana telung kakuwasan kang ndadèkaké karusakan lan siji-sijiné nganiaya umaté Allah. Naga paganisme, banjur kéwan saka segara yaiku Katulikisme, lan sawisé iku kéwan saka bumi yaiku Amérika Sarékat (nabi palsu). Paganisme dilambangaké déning manéka kakuwasan pagan kang nginjak-injak Israèl harfiah. Papalisme banjur nginjak-injak Israèl rohani sajroning sèwu rong atus suwidak taun wiwit taun 538 nganti 1798. Uni telu-lapis saka naga, kéwan, lan nabi palsu iku yaiku Roma modhèren lan iku uga nginjak-injak umaté Allah sajroning “jam” krisis hukum Minggu. Telung kakuwasan kang ndadèkaké karusakan, yaiku naga, kéwan, lan nabi palsu, uga dilambangaké minangka Roma pagan, Roma kapausan, lan Roma modhèren.

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.

Miturut Wahyu pitulas, paganisme iku papat ratu kang kapisan; ratu kang kalima iku kapausan; lan ratu kang kaping nem, kaping pitu, lan kaping wolu iku pasamuwan telu-lapis saka Roma modern.

> 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.

> Lan ana pitu ratu: lima wus tiba, lan siji isih ana, lan sijiné durung teka; lan manawa panjenengané teka, panjenengané kudu tetep mung sedhéla. Lan kéwan galak kang biyèn ana, lan saiki ora ana, iya panjenengané iku kang kawolu, lan asalé saka kang pitu, lan lumebu ing karusakan. Wahyu 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).

Miturut Daniel pasal loro, paganisme iku nyakup kabèh papat karajan, wiwit saka Babilon harfiah nganti Roma harfiah. Babilon rohani yaiku kapausan (sirah emas), lan persatuan rangkap telu saka naga, kéwan iku, lan nabi palsu (Roma modern), kaéwujud déning persatuan rangkap telu saka Medo-Pèrsia rohani, Yunani rohani, lan Roma rohani (kang tatuné kang matèni wis waras).

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.

Nalika Gusti Yésus nyebut “nisthaning karusakan, kang kaandika déning nabi Daniel,” Panjenenganipun lagi nemtokaké sawijining “tandha” tartamtu sing kudu dimangertèni déning umat Kristen ing saben telung Roma kuwi. Roma kapir, Roma kapausan, lan Roma modhèren kabèh padha nganiaya umaté Allah. Panganiaya iku sacara profetik dilambangaké minangka ngidak-idak pasucèn lan wadya. Gusti Yésus maringi pepéling bab nyedhaké panganiaya mau kanggo saben telung mangsa panganiaya kasebut. Nalika “tandha” saka wewenangé Roma dipasang ana ing sajroning pasucèn, wektu kanggo mlayu saka Yérusalèm wis tekan. Gusti Yésus ora nggunakaké ungkapan Daniel bab “nisthaning karusakan” minangka pralambang saka sawijining kakuwasan kadonyan, nanging minangka pralambang saka tandha sing kudu dimangertèni déning umat Kristen.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.

> “Gusti Yesus nyatakaké marang para murid sing padha ngrungokaké paukuman-paukuman sing bakal tumiba marang Israèl sing murtad, lan mligi paukuman pambalesan sing bakal nekani wong-wong mau marga saka panampik lan panyalibané marang Sang Mesias. Tandha-tandha sing cetha tanpa kasamaran bakal ndhisiki klimaks kang nggegirisi iku. Wektu sing ngedab-edabi bakal rawuh kanthi ndadak lan cepet. Lan Sang Juruwilujeng ngélingaké para pandhèrèké: ‘Mulané, manawa kowé padha weruh barang nistha kang njalari karusakan, kang wus diandika déning Nabi Dhaniel, ngadeg ana ing panggonan suci, (sing maca, mangertia:) muga wong-wong sing ana ing Yudéa padha mlayua menyang pagunungan.’ Matius 24:15, 16; Lukas 21:20, 21. Nalika panji-panji brahala kagungané wong Rum bakal dipasang ana ing lemah suci, kang ngluwihi sawetara stadia ing sanjabaning témbok kutha, mula para pandhèrèk Kristus kudu ngupaya kaslametan kanthi lumayu. Nalika tandha pepéling iku katon, wong-wong sing arep uwal aja nganti ngundha babar pisan. Ing saindhenging tanah Yudéa, uga ing Yérusalèm dhéwé, pratandha kanggo mlayu kudu enggal-enggal diturut. Sapa waé sing kebeneran ana ing payon omah aja mudhun menyang njero omahé, sanadyan mung kanggo nylametaké bandha-bandha sing paling aji. Wong-wong sing lagi nyambut gawé ana ing pategalan utawa kebon anggur aja nganggo wektu kanggo bali njupuk klambi njaba sing ditanggulaké nalika lagi makarya ana ing panasé awan. Wong-wong mau aja nganti kendhat sanajan mung sedhéla, supaya aja kasangkut ing karusakan umum iku.” 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.

Ing pethikan punika, Sister White ngenali “abomination of desolation” minangka “tandha sing ora bisa kliru,” kang dipratandhakaké déning “panji-panji brahala wong Rum,” kang diadegaké déning wong-wong mau “ing lemah suci” saka papan suci. Gusti Yesus boten migunakaké “abomination of desolation” kanggé makili salah siji kakuwatan Rum pagan utawi Rum kepausan, nanging minangka sawijining “tandha.” Nalika “tandha” punika dipasang ing lemah suci saka Padaleman Suci, para tiyang pitados ing Sang Kristus kedah mlayu saking Yerusalem “supados aja kalibet ing karusakan umum.” Sister White lajeng nerusaké luwih tebih manèh ing pérangan pethikan ingkang sami lan ngenali bilih wangsit Sang Kristus ingkang nandhani karusakan punika gadhah luwih saking satunggal panggenapan.

> “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.

> “Ramalané Sang Juru Slamet ngenani panindakane paukuman marang Yérusalèm bakal nduwèni kaleksanan manèh, kang karusakan kang nggegirisi mau mung dadi wewayangan samar waé. Ing nasibé kutha pilihan iku kita bisa nyumurupi paukumaning sawijining jagad kang wis nampik sih-rahmate Gusti Allah lan ngidak-idak angger-anggeré. Peteng banget cathetan kasangsaran manungsa kang wis diseksèni bumi sajroning abad-abad dawa kebak kaluputan. Ati dadi lara, lan budi dadi sayah nalika nimbang-nimbang iku. Nggegirisi tenan akibaté nampik panguwasaing Swarga. Nanging ana sawijining pemandhangan kang luwih peteng manèh kang kaandharaké ana ing wahyu bab mangsa ngarep. Cathetan jaman biyèn,—iring-iringan dawa saka geger, pasulayan, lan révolusi, ‘perangé wong perang … kanthi swara kang gegap-gempita, lan sandhangan kang kagulung ing getih’ (Yesaya 9:5),—apa tegesé kabèh iku manawa dibandhingaké karo kaélokan nggegirisi ing dina iku nalika Rohing Allah kang nahan bakal dijabel kabèh saka wong duraka, ora manèh nyegah bledhosané nepsu manungsa lan bebenduné Iblis! Jagad banjur bakal nyumurupi, kaya durung tau sadurungé, asil saka pamaréntahané Iblis.”

> “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.

> “Nanging ing dina iku, kaya ing mangsa karusakane Yerusalem, umaté Allah bakal kapitulungan, saben wong kang katemu katulis ana ing antarané wong urip. Yesaya 4:3. Kristus wis mratelakaké manawa Panjenengané bakal rawuh kaping pindho kanggo nglumpukaké para setya kagungané marang Sarirané piyambak: ‘Tumuli kabèh taler ing bumi bakal nangis, lan bakal padha weruh Putraning Manungsa rawuh ana ing méga-méga langit kalawan pangwasa lan kamulyan kang ageng. Lan Panjenengané bakal ngutus para malaékaté kalawan swara kalasangka kang sora banget, lan para malaékat iku bakal nglumpukaké umat pilihané saka sakabèhé angin, saka pungkasane langit siji tekan pungkasane langit sijiné.’ Matius 24:30, 31. Sawisé iku wong-wong kang ora manut marang Injil bakal katumpes déning ambeganing tutuké lan bakal dirusak déning padhanging rawuhipun. 2 Tesalonika 2:8. Kaya Israèl jaman biyèn, wong duraka numpes awaké dhéwé; padha rubuh marga saka pialané dhéwé. Lumantar urip ing dosa, wong-wong iku wis ndadèkaké awaké dhéwé manggon adoh banget saka kasalarasan karo Allah, wataké wis saya rusak banget déning piala, satemah panyatane kamulyaning Panjenengané tumrap wong-wong iku dadi geni kang ngobong.”

> “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.

> “Manungsa padha ngati-ati supaya aja nganti nglirwakake piwulang kang katuduhake marang wong-wong mau ana ing pangandikane Kristus. Kaya dene Panjenengane ngélingake para sakabate bab karusakane Yérusalèm, mènèhi pratandha bab karusakan kang wis nyedhaki, supaya wong-wong mau bisa nylametake awaké; mangkono uga Panjenengane wis ngélingake jagad iki bab dinaning karusakan pungkasan lan wis mènèhi pratandha-pratandha tekane, supaya saben wong kang gelem bisa ngungsi saka bebendune kang bakal rawuh. Gusti Yésus ngandika: ‘Bakal ana pratandha-pratandha ana ing srengéngé, lan ing rembulan, lan ing lintang-lintang; lan ana ing bumi kasusahaning bangsa-bangsa.’ Lukas 21:25; Matius 24:29; Markus 13:24–26; Wahyu 6:12–17. Wong-wong kang nyumurupi pratandha-pratandha kang ndhisiki rawuhe Panjenengane iku kudu ‘ngerti manawa wis cedhak, wis ana ing ngarep lawang.’ Matius 24:33. ‘Mulane padha ngawasana,’ mangkono pangandikane pepéling Panjenengane. Markus 13:35. Wong-wong kang nggatekake pepéling iku ora bakal katilar ana ing pepeteng, nganti dina iku nyandhak wong-wong mau tanpa kasadharan. Nanging tumrap wong-wong kang ora gelem ngawasana, ‘dinane Pangéran iku teka kaya maling ing wayah bengi.’ 1 Tesalonika 5:2–5.” The Great Controversy, 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.

Nalika Suster White nulis tembung-tembung iki, isih ana panggenapan ing mangsa ngarep tumrap karusakan Yerusalem. Pengadilan pambalesan sing kaleksanakake marang Roma modhèrn (naga, kéwan galak, lan nabi palsu), ing pungkasaning jagad, nggambarake tiba pungkasané Babul kasukman, nanging Babul kasukman (kapapaan) wis tau tiba sepisan ing taun 1798. Karusakan Yerusalem nggambarake pengadilan pambalesané Allah marang gréja sing murtad.

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.

Karusakané Yérusalèm sajroning telung taun setengah, wiwit taun 66 M nganti taun 70 M, minangka pralambang karusakan paukuman piwalesing Allah ing pungkasaning jagad, kang katibakaké marang Roma jaman modhèren (naga, kéwan galak, lan nabi palsu). Pengepungan lan karusakané Yérusalèm, kang kalaksanakké déning paganisme wiwit taun 66 M nganti taun 70 M, lumaku pas telung taun setengah.

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.

Pangepungan lan karusakan Yerusalem kasukman kang katindakake déning papalisme lumaku sajroning telung taun setengah miturut wektu kenabian, wiwit taun 538 nganti 1798. Kaloro gambaran mau nglambangaké pangepungan lan karusakan Yerusalem ing “jam” krisis hukum Minggu kang digawa déning Roma modhèrn. Karusakan Yerusalem kang pungkasan saka telu karusakan iku dibalik, kaya kang kawakili ana ing kitab 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.

Kitab Daniel diwiwiti kanthi Babil nelukake lan ngrusak Yerusalem, lan dipungkasi kanthi karusakan Babil lan kamenangan Yerusalem. Ing saben telu peperangan mau, ana pratandha kang kaparingake marang umat Kristen kanggo ngandhani supaya padha mlayu saka peperangan kang bakal teka. Ing taun 66 M, pratandha iku dumadi nalika bala tentara Roma kapir masang standar-standaré (gendéra perangé) ana ing lemah suci pasucèn. Ing taun 538, pratandha iku dumadi nalika “wong dosa” kaandharake, lenggah ing padalemané Allah (gréja Kristen), ngetokaké awaké dhéwé yèn dhèwèké iku Allah, nalika dhèwèké netepaké hukum Minggu ing Konsili Orléans ing taun iku. Penegakan pangibadah dina Minggu iku sing diidentifikasi déning kapausan minangka bukti panguwasané marang jagad Kristen, awit wong-wong mau mbantahaké—lan pancèn bener—yèn ora ana dhasar kanggo pangibadah dina Minggu ing Sabdané Allah, lan kasunyatan yèn wong-wong mau netepaké dina Minggu minangka dina pangibadah ing Kekristenan iku dadi bukti yèn panguwasa tradhisi lan adat pakulinan kapiré wong-wong mau luwih dhuwur tinimbang Kitab Suci.

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.

Ing taun 538, umat Kristen kudu misah saka gréja Roma, dudu mung amarga gréja iku sajatiné dudu gréja Kristen kang sejati, nanging uga amarga pratandha wewenang kepausan wis katetepaké ana ing papan suci kagungané gréjané Gusti Allah. Sister White nedahaké proses pamisahan ing sajarah iku sing miwiti mangsa nalika gréjané Gusti Allah mlayu menyang ara-ara samun sajroning sèwu rong atus suwidak taun.

> “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.

> “Nanging ora ana pepadan antarane Sang Pangeran pepadhang lan pangeran pepeteng, lan ora bisa ana pepadan antarane para pandhereké. Nalika wong-wong Kristen sarujuk manunggal karo wong-wong sing mung setengah mratobat saka kapir, wong-wong mau mlebu ing dalan kang nuntun saya adoh lan saya adoh saka kayekten. Iblis bungah banget amarga dhèwèké wis kasil ngapusi wong akèh banget saka para pandhèrèk Kristus. Sawisé iku banjur ngginakaké kakuwatané kanthi luwih temenan marang wong-wong iki, lan nuwuhaké panyaruwe supaya wong-wong mau nganiaya wong-wong sing tetep setya marang Allah. Ora ana sing mangerti kanthi becik carané nglawan iman Kristen sejati kejaba wong-wong sing biyèn tau dadi para pambéla iman iku; lan wong-wong Kristen murtad iki, manunggal karo kanca-kancané sing setengah kapir, ngarahaké peperangané marang ciri-ciri kang paling pokok saka piwulang-piwulang Kristus.”

> “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.

> “Mbutuhake perjuangan kang banget nggegirisi tumrap wong-wong sing arep tetep setya supaya ngadeg jejeg nglawan panipuan lan pangawuran ala kang disamar nganggo busana kasucèn imam lan dilebokaké menyang pasamuwan. Kitab Suci ora ditampani minangka patokaning pracaya. Piwulang bab kamardikaning agama diarani sesat, lan wong-wong sing nyengkuyung iku disengiti lan dikucilaké.

> “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.

> “Sawisé ana pasulayan kang dawa lan abot, sawetara wong setya mutusaké kanggo mbubaraké sakehing pasamuwané karo gréja kang murtad iku manawa gréja iku isih ora gelem mbébasaké dhiriné saka kasalahan lan panyembahan brahala. Wong-wong mau weruh yèn pepisahan iku dadi kabutuhan kang mutlak manawa padha arep manut marang pangandikané Allah. Padha ora wani nyarujuki kasalahan-kasalahan kang nggawa karusakan tumrap nyawané dhéwé, lan maringi tuladha kang bakal mbebayani iman anak-anaké lan turuné anak-anaké. Kanggo njaga katentreman lan kasawijèn, padha siyap gawé pangalembana apa waé kang cocog karo kasetyan marang Allah; nanging padha ngrasa yèn malah katentreman pisan bakal katuku banget larang manawa kudu ngurbanaké asas. Manawa kasawijèn mung bisa kaolehaké lumantar ngalah marang bebener lan kabeneran, mula supaya ana béda panemu, malah sanadyan nganti perang.” The Great Controversy, 45.

We will continue these thoughts in the next article.

Kita badhé nglajengaken pamanggih-pamanggih punika wonten ing artikel salajengipun.

> “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?

> “Kalanggengan mbentang ana ing ngarsanira. Tirai wis meh kabukak. Kita, kang manggoni kalungguhan kang khidmat lan kebak tanggung jawab iki, apa kang kita tindakake, apa kang kita pikirake, nganti kita tetep nyekeli katresnan egois marang rasa kepenak, nalika jiwa-jiwa padha tiwas ana ing saubengé kita? Apa atiné kita wus dadi temen-temen atos tanpa rasa? Apa kita ora bisa ngrasa utawa mangertèni yèn kita nduwèni sawijining pakaryan kang kudu katindakake kanggo karahayoné wong liya? Para sadulur, apa kowé kalebu golongan wong kang duwé mripat nanging ora ndeleng, lan duwé kuping nanging ora krungu? Apa sia-sia Gusti Allah wus maringi kowé kawruh bab karsané? Apa sia-sia Panjenengané wus ngutus pepéling sapepéling marang kowé? Apa kowé pracaya marang pawartosing kayektèn langgeng bab apa kang bakal tumeka ing bumi iki, apa kowé pracaya yèn paukumané Gusti Allah lagi nglayang ana ing sadhuwuring para bangsa, lan apa kowé isih bisa lungguh kanthi ayem, keset, sembrana, lan seneng ngoyak kasenengan?”

> “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.

> “Saiki dudu wektune umat Allah ngiket katresnané utawa numpuk bandhané ana ing donya. Wektuné wis ora suwé manèh, nalika, kaya para sakabat wiwitan, kita bakal kapeksa ngupaya pangungsèn ing panggonan-panggonan sing sepi lan nyendhiri. Kaya déné pengepungan Yerusalem déning bala tentara Romawi dadi pratandha kanggo mlayuné wong-wong Kristen Yudea, mangkono uga panguwasa sing dijupuk déning bangsa kita lumantar pranatan sing ngetrapaké sabat kapausan bakal dadi pepeling tumrap kita. Nalika iku bakal tekan wektuné ninggal kutha-kutha gedhé, minangka ancang-ancang kanggo ninggal kutha-kutha cilik tumuju omah-omah sing sumingkir ana ing papan-papan kang sepi ing antarané pagunungan. Lan saiki, tinimbang ngupaya papan padunungan sing larang ing kéné, kita kuduné nyawisaké dhiri kanggo pindhah menyang nagara sing luwih becik, yaiku nagara swarga. Tinimbang ngentèkaké sarana kita kanggo nyukupi kasenengan dhiri, kita kuduné sinau ngirit. Saben talenta sing dipinjemaké déning Allah kudu digunakaké kanggo kamulyané Panjenengané kanthi maringi pepeling marang donya. Allah kagungan pakaryan sing kudu ditindakaké déning para kancanipun nyambut-gawé ana ing kutha-kutha. Misi-misi kita kudu disengkuyung; misi-misi anyar kudu dibukak. Kanggo nerusaké pakaryan iki kanthi kasil, bakal mbutuhaké pangeluaran sing ora sithik. Omah-omah pangibadah dibutuhaké, supaya wong-wong bisa diundang ngrungokaké kayektèn kanggo jaman iki. Kanggo ancas iki piyambak, Allah wis masrahaké modal marang para pandumané. Aja nganti bandha paduka kaiket ing usahaning donya, nganti pakaryan iki kasandhet. Jupuk sarana panjenengan ana ing panggonan sing bisa panjenengan tata kanggo mupangaté pakaryané Allah. Kirimna bandha-bandhamu ndhisiki kowé menyang swarga.” Testimonies, jilid 5, 464.

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