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# The Book of Daniel - Number Forty-Three

Igitabo cya Daniyeli - Umubare wa Mirongo Ine na Gatatu

Unveiling the Symbolism of the Abomination of Desolation in Biblical Prophecy

Guhishura Ibisobanuro by’Ikigereranyo cy’Igihumanya cy’Ubugaragare mu Buhanuzi bwa Bibiliya

Author

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.

Kumenya kwa Pawulo ko Roma ya gipagani ari yo mbaraga yabujije ubupapa kuzamuka bukagera ku butegetsi mu mwaka wa 538, byabaye ubuhamya William Miller yamenye ko bushyiraho “ibya buri munsi,” mu gitabo cya Daniyeli, nk’ibihagarariye ubupagani. Imiterere y’inyigisho ya William Miller yari ishingiye ku mbaraga ebyiri zisenya: ubupagani bukurikirwa n’ubupapa. Icyavumbuwe cya William Miller cy’ingenzi cyane gishyigikira iyo miterere ni ubuhamya bwa Pawulo buri mu 2 Abatesalonike, igice cya kabiri, aho Pawulo agaragaza ko inkomyi ku bupapa, yatewe na Roma ya gipagani, yari kuzakurwaho, kugira ngo “umuntu w’icyaha” ashyirwe mu rusengero rw’Imana, yiyerekane ko ari Imana.

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?

Mu gitabo cya Daniyeli, ikimenyetso cy’“ibya buri munsi” gishushanya ubupagani buri gihe gikurikirwa n’ikimenyetso cy’ubupapa, bwaba bugaragajwe nk’igicumuro giteza kurimbuka cyangwa nk’ikizira giteza kurimbuka. Nyamara mu muburo Kristo yahaye Abakristo werekeye ugoswe no kurimburwa kwa Yerusalemu byabaye mu gihe cy’imyaka itatu n’igice kuva mu wa 66 kugeza mu wa 70 nyuma ya Kristo, Kristo yavuze ko “ikizira giteza kurimbuka, cyavuzwe n’umuhanuzi Daniyeli” ari cyo kimenyetso ku Bakristo bari i Yerusalemu cyo guhita bahunga. Amateka agaragaza ko icyo kimenyetso kitari ikimenyetso cya Roma ya gipapa, ahubwo cyari icya Roma ya gipagani. Icyo kimenyetso cyagombaga kumenywa n’abizerwa, niba koko bari kwirinda ugoswe no kurimbuka. Mbese “ikizira giteza kurimbuka, cyavuzwe n’umuhanuzi Daniyeli,” ni ikimenyetso cya Roma ya gipagani, cyangwa cya Roma ya gipapa?

> 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.

> Nuko rero nimubona ikizira giteza kurimbuka, cyavuzwe n’umuhanuzi Daniyeli, gihagaze ahera, (usoma abyumve neza:) icyo gihe abari i Yudaya bahungire mu misozi; uri hejuru y’inzu ye ye kumanuka kugira ngo agire icyo avanamo mu nzu ye; kandi uri mu murima ye gusubirayo gufata imyambaro ye. Ariko bazabona ishyano abatwite n’abonsa muri iyo minsi! Nuko musenge ngo guhunga kwanyu bitazaba mu gihe cy’itumba cyangwa ku munsi w’isabato; kuko icyo gihe hazabaho umubabaro mwinshi, utigeze kubaho uhereye ku itangiriro ry’isi kugeza ubu, kandi ntuzongera kubaho ukundi. Kandi iyo iyo minsi itagabanywa, nta muntu n’umwe wakira; ariko ku bw’abatoranyijwe iyo minsi izagabanywa. Matayo 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?

Mushiki wera asobanura uburyo uwo muburo wasohoye mu mateka y’irimbuka rya Yerusalemu kuva mu mwaka wa 66 kugeza mu wa 70 nyuma ya Kristo, kandi agaragaza ko ibendera, cyangwa ikimenyetso cy’ingabo z’Abaroma, ari cyo cyari ikimenyetso ku Bakristo bari bakiri i Yerusalemu cyo guhunga. None se, “ikizira cy’ubugome gitera kurimbuka, cyavuzwe na Daniyeli umuhanuzi,” cyari Roma ya gipagani, cyangwa se cyari Roma ya gipapa, nk’uko Miller yashingiyeho urwego rw’ibisobanuro bye?

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 yayobowe gusobanukirwa ibyo kugaragazwa byombi kwa Roma (iya gipagani yakurikiwe n’iya gipapa), ariko amateka yabagamo yamuhatiye gufata ubwo bwami bwombi nk’ubwami bumwe. Kandi koko ni ubwami bumwe, nyamara kandi bugereranya ubwami bubiri bukurikirana. Kubera amateka y’ubuhanuzi yo mu 1798, Miller yagombaga kuvuga kuri Roma cyane cyane nk’ubwami bumwe. Mu 1798, Miller yizeraga ko Ukuza kwa Kabiri kwa Kristo kwari hafi, nk’imyaka makumyabiri n’itanu imbere. Yari azi neza rwose ko Roma ya gipapa yari yakiriye igikomere cyica mu 1798. Kuri Miller, nta bundi bwami bwo ku isi bwari kuzakurikira Roma ya gipapa, kuko Kristo yari agiye kugaruka.

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.

Mu mateka Miller yari arimo, yasobanukiwe ko igishushanyo kivugwa mu gice cya kabiri cya Daniyeli cyagereranyaga ubwami bune bwo ku isi, kuko ari cyo Daniyeli ubwe yahamije.

> 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.

> Kandi ubwami bwa kane buzaba bukomeye nk’icyuma; kuko nk’uko icyuma kijanjagura kandi kigatsinda ibintu byose, kandi nk’uko icyuma kimena ibyo byose, ni ko na bwo buzajanjagura kandi bukamenagura. Kandi aho wabonye ibirenge n’amano byari igice cy’ibumba ry’umubumbyi, n’igice cy’icyuma, ubwo bwami buzacikamo ibice; ariko hazabamo imbaraga z’icyuma, kuko wabonye icyuma kivanze n’ibumba ryoroshye. 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 yasobanukiwe ko habayeho ubwami bune gusa, kandi ko ubwami bwa kane kandi bwa nyuma bwari Roma, ibyo yari azi mu mateka ko yari Roma ya gipagani yakurikiwe na Roma ya papacy. Kuri Miller, ubwami bwa kane, nk’uko bihuje n’ijambo rya Daniyeli, bwari “bugabanyijemo ibice,” ariko kuri we uko kugabanywamo kwerekanaga gusa itandukaniro riri hagati y’iby’umubiri n’iby’umwuka byaranze ubwami bwa Roma. Yari afite ukuri, ariko imyumvire ye yari igarukira aho.

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 ntiyabonye ko ugutandukanywa kwa Roma ya gipagani na Roma ya gipapa kwari gushingiye ku gutandukanywa Pawulo yahagurutswe kugira ngo agaragaze. Pawulo (na Yohana Umubatiza), bagaragaje ko mu gihe cy’umusaraba iby’ukuri byari bihagarariwe n’ibifatika byagombaga kwimukira mu by’umwuka. Kubura uko gusobanukirwa kwatumye Miller ahatirwa kwemera ko Roma mu by’ukuri yari ubwami bumwe bwari bufite ibyiciro bibiri. Kandi rwose yari afite ukuri (ariko mu rugero ruto). Ntiyashoboraga kubona ko Roma y’umwuka yashushanywaga na Babuloni ifatika, kuko Roma y’umwuka (ubupapa) na yo ari Babuloni y’umwuka.

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.

Babuloni nyakuri, nk’ubwami bwa mbere mu bwami bune buvugwa muri Daniyeli 2, bwagombaga kugereranya ubwami bwa kane, kuko ubwa mbere buri gihe bugereranya ubwa nyuma. Roma ya gipagani yari yaragereranyijwe na Babuloni, ariko Roma ya gipagani na Babuloni byombi byagereranyaga Roma yo mu buryo bw’umwuka (ubupapa). Bityo rero ubupapa bwari ubwami bwa gatanu, kandi bwagereranywaga na Babuloni. Iyi ni impamvu y’ibanze ituma Sister White agereranya ubunyage bwa Isirayeli nyakuri i Babuloni mu gihe cy’imyaka mirongo irindwi, n’ubunyage bwa Isirayeli yo mu buryo bw’umwuka muri Babuloni yo mu buryo bw’umwuka mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu.

> “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.

> “Itorero ry’Imana ryo ku isi na ryo rwose ryari mu bunyage muri iki gihe kirekire cy’itotezwa ridacogora, nk’uko abana ba Isirayeli bari barafatiwe mu bunyage i Babuloni mu gihe cy’ubujyanwa ho iminyago.” 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.

Ni yo mpamvu Miller atagize ikibazo cyo gusimburanya isohozwa ry’ubuhanuzi ryagaragazaga by’umwihariko Roma ya gipagani, n’iya Roma ya gipapa. Tuzatanga ingero z’ibi uko dukomeza, ariko niba dusobanukiwe ko Miller yabonaga Roma ya gipagani na Roma ya gipapa nk’ubwami bumwe, dushobora kumva impamvu Miller atabonaga ikibazo mu kuba Yesu yaravuze iby’“ikizira giteye umusaka, cyavuzwe n’umuhanuzi Daniyeli,” nk’isohozwa ryerekeye Roma ya gipagani, ari na ko yakomezaga gusobanukirwa ko imvugo y’“ikizira giteye umusaka,” mu gitabo cya Daniyeli, ari ikimenyetso cya Roma ya gipapa. Miller ntiyashoboye kubona izo mbaraga eshatu ziteza umusaka, kandi kubera iyo mpamvu urwego rw’imyumvire ye y’ubuhanuzi rwari rufite aho rugarukira, nubwo rwari nyarwo.

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.

Ariko se twasobanukirwa dute ukutahura kudahuje kw’isohozwa ryo mu mateka ryo mu mwaka wa 66 nyuma ya Kristo, igihe Roma y’abapagani yashyiraga amabendera yayo ahantu hera h’urusengero, bityo igasohoza ubuhanuzi bwa Kristo? Mbese “ikizira cy’ubutayu, cyavuzwe n’umuhanuzi Daniyeli,” ni ikimenyetso cya Roma y’abapagani cyangwa Roma ya gipapa? Igisubizo cy’icyo kibazo kiroroshye rwose igihe umuntu amenye ko hariho imbaraga eshatu zizanisha ubutayu, aho kuba ebyiri. Dukwiriye gutangirira ku bisobanuro bya Mushiki wa White ku isohozwa ry’ubuhanuzi bwa Kristo bwerekeye kurimbuka kwa Yerusalemu.

> “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.

> Mu kubamba Kristo ku musaraba kw’Abayuda, harimo no kurimbuka kwa Yerusalemu. Amaraso yamenekeye i Kaluvari ni yo buremere bwabatamije mu kurimbuka muri ubu bugingo no mu bugingo buzaza. Uko ni ko bizagenda no ku munsi ukomeye wa nyuma, ubwo urubanza ruzagwa ku banze ubuntu bw’Imana. Kristo, we Gitare kibabera igisitaza, ni bwo azabonekeraho nk’umusozi uhorera. Ubwiza bwo mu maso he, ku bakiranutsi bubabera ubugingo, ku banyabyaha buzababera umuriro ukongora. Kubera urukundo banze, n’ubuntu basuzuguye, umunyabyaha azarimbuka.

> “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.

> “Binyuze mu ngero nyinshi no mu miburo yasubiwemo kenshi, Yesu yagaragaje ingaruka zari kuzagera ku Bayuda bo kwanga Umwana w’Imana. Muri ayo magambo yavuganiraga abantu bose bo mu bihe byose banga kumwemera nk’Umucunguzi wabo. Umuburo wose ubareba. Urusengero rwandujwe, umwana utumvira, abahinzi b’abinyoma, abubatsi b’abasuzuguzi, bifite icyo bihwanye na cyo mu mibereho ya buri munyabyaha. Keretse niyihana, urubanza byashushanyaga ni rwo ruzamubaho.” 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.

Igihe Pawulo yagaragazaga ihinduka riva ku by’umubiri rikorwa rikajya ku by’umwuka, yerekanye ko ryabereye mu gihe cy’umusaraba, kandi ni ngombwa kumenya ko kurimbuka kwa Yerusalemu guhuzwa mu buryo butaziguye n’umusaraba. Kurimbuka kwa Yerusalemu yo ku buryo busanzwe kwabanje gukorwa na Babuloni nyakuri, byongera gukorwa ku nshuro ya nyuma na Roma nyakuri, kuko Yesu buri gihe agaragaza iherezo ahujije n’intangiriro. Guhonyorwa kw’urusengero n’ingabo byatangiranye n’ubutegetsi bwa gipagani bwa Babuloni, byarangiranye n’ubutegetsi bwa gipagani bwa 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.

Gukandagirwa mu buryo bw’umwuka kwa Yerusalemu yo mu buryo bw’umwuka kwakozwe na Roma ya gikipapa, kandi ibyo bihe byombi byo gukandagirwa (uko byabaye mu buryo bugaragara no mu buryo bw’umwuka) bishushanya ugukandagirwa kw’ubwoko bw’Imana n’ubutegetsi bwa gatatu burimbura, ari bwo ku byerekeye Roma bwitwa Roma ya none.

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.

Hariho ububasha butatu buteza ubutayu, buri bumwe bukarenganya ubwoko bw’Imana. Ikiyoka cy’ubupagani, kigakurikirwa n’inyamaswa yo mu nyanja y’Ubukatolika, na yo igakurikirwa n’inyamaswa yo mu isi ya Leta Zunze Ubumwe za Amerika (umuhanuzi w’ibinyoma). Ubupagani bwagereranyijwe n’ububasha bunyuranye bw’abapagani bwakandagiraga Isirayeli ya busanzwe. Hanyuma Ubupapa bukandagiraga Isirayeli y’umwuka mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu, kuva mu 538 kugeza mu 1798. Ubumwe bw’impande eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma ni Roma ya none, kandi na bwo bukandagiriza ubwoko bw’Imana mu gihe cy’“isaha” y’amage y’itegeko ryo ku cyumweru. Ububasha butatu buteza ubutayu, ari bwo kiyoka, inyamaswa n’umuhanuzi w’ibinyoma, na bwo bugaragazwa kandi nka Roma y’abapagani, Roma ya gipapa, na Roma ya none.

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.

Mu bivugwa n’Ibyahishuwe 17, ubupagani ni bwo bami bane ba mbere; umwami wa gatanu ni ubupapa; naho abami ba gatandatu, uwa karindwi n’uwa munani ni ubumwe bw’impande eshatu bwa Roma y’iki gihe.

> 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.

> Kandi hariho abami barindwi: batanu baguye, umwe niho ari, undi ntaraza; kandi namara kuza, akwiriye kumara igihe gito. Kandi ya nyamaswa yariho, ariko ubu ntikiriho, ni yo ya munani, kandi ikomoka muri ba barindwi, kandi ijya mu kurimbuka. Ibyahishuwe 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).

Dukurikije Danieli igice cya kabiri, ubupagani ni ubwo bwami bune bwose uhereye kuri Babuloni nyakuri ukageza i Roma nyakuri. Babuloni yo mu mwuka ni ubupapa (umutwe wa zahabu), kandi ubumwe bw’inyabutatu bw’ikiyoka, inyamaswa, n’umuhanuzi w’ibinyoma (Roma y’iki gihe), bugereranywa n’ubumwe bw’inyabutatu bwa Medo-Persiya yo mu mwuka, Ubugiriki bwo mu mwuka, na Roma yo mu mwuka (igikomere cyayo cyica kikaba cyarakize).

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.

Igihe Yesu yavugaga iby’“ikizira giteza kurimbuka, cyavuzwe na Daniyeli umuhanuzi,” yerekanaga “ikimenyetso” cyihariye Abakristo bagomba kumenya muri buri Rumwe muri ayo Roma eshatu. Roma ya gipagani, Roma ya gipapa, na Roma ya none byose birenganya ubwoko bw’Imana. Mu buryo bw’ubuhanuzi, iryo yicarubozo ryerekanwa nko gukandagira Ahera n’ingabo. Yesu yatanze umuburo w’ukwegera kw’iryo yicarubozo kuri buri kimwe muri ibyo bihe bitatu by’itotezwa. Igihe “ikimenyetso” cy’ubutegetsi bwa Roma cyashyirwaga mu Buturo Bwera, igihe cyo guhunga i Yerusalemu cyari kigeze. Yesu ntiyakoreshaga imvugo ya Daniyeli y’“ikizira giteza kurimbuka” nk’ikimenyetso cy’ubutegetsi bwo ku isi, ahubwo yayikoreshaga nk’ikimenyetso cy’icyo Abakristo bagombaga kumenya.

> “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.

> “Yesu yabwiye abigishwa bamwumviraga imanza zari zigiye kugwira Isirayeli yateye umugongo ukwizera, kandi by’umwihariko ihōra ryo guhana ryari kubageraho kubera kwanga no kubamba Mesiya. Ibimenyetso bitabeshya byari kuzabanza uwo musozo uteye ubwoba. Iryo saha ryari riteye ubwoba ryari kuzaza gitunguranye kandi vuba. Kandi Umukiza yaburiye abayoboke Be ati: ‘Nuko rero nimubona ikizira giteza umusaka, cyavuzwe na Daniyeli umuhanuzi, gihagaze ahera, (usoma abyitondere:) icyo gihe abazaba bari i Yudaya bazahungire ku misozi.’ Matayo 24:15, 16; Luka 21:20, 21. Igihe amabendera y’Abaroma y’ibigirwamana yari kuzamurirwa ahantu hera, haherera ku ntera y’udufaransa duke inyuma y’inkuta z’umurwa, ni bwo abayoboke ba Kristo bagombaga gushakira umutekano mu guhunga. Igihe ikimenyetso cy’imbuzi cyari kuzaba kibonetse, abashakaga kurokoka ntibagombaga gutinda na gato. Mu gihugu cyose cy’u Buyuda, kimwe no muri Yerusalemu ubwayo, ikimenyetso cyo guhunga cyagombaga kumvirwa ako kanya. Uwari kugira amahirwe yo kuba ari hejuru ku gisenge ntiyari akwiriye kumanuka ngo yinjire mu nzu ye, kabone n’iyo yaba agiye gukiza ubutunzi bwe bw’agaciro kenshi kurusha ubundi. Abari bakora mu mirima cyangwa mu mizabibu ntibagombaga gufata umwanya wo gusubira inyuma gufata umwambaro wo hejuru bari babitseho igihe bakoraga mu zuba ry’amanywa. Ntibagombaga gutindiganya n’umwanya muto, kugira ngo batagwa mu kurimbuka rusange.” Intambara Ikomeye, 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.

Muri uwo murongo, Sister White agaragaza ko “igiteye ishozi cy’umusaka” ari “ikimenyetso kitabeshya,” cyashushanywaga n’“ibendera by’Abaroma byasengwaga ibigirwamana,” ibyo bashyizeho “ahera h’ubuturo bwera” bw’urusengero. Yesu ntiyakoresheje “igiteye ishozi cy’umusaka” ashaka kugereranya ubutegetsi ubwo ari bwo bwose bwa Roma ya gipagani cyangwa iya gipapa, ahubwo yakoresheje nk’“ikimenyetso.” Igihe icyo “kimenyetso” cyashyirwaga ahantu hera h’urusengero, Abakristo bagombaga guhunga i Yerusalemu “kugira ngo batagwirwa n’irimbuka rusange.” Sister White arakomeza, nyuma muri uwo murongo nyine, akagaragaza ko ubuhanuzi bwa Kristo bwerekanaga irimbuka bwagize isohozwa rirenze rimwe.

> “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.

> “Ubuhanuzi bw’Umukiza bwerekeye ku kuza kw’imanza kuri Yerusalemu bugomba kuzagira ikindi gisohora, kandi uko kurimbuka guteye ubwoba kwari igicucu cyoroheje gusa cyabwo. Mu iherezo ry’umudugudu watoranyijwe dushobora kubona urubanza rw’isi yanze imbabazi z’Imana kandi ikandagira amategeko yayo. Biteye umwijima ni ibyanditswe by’umubabaro wa mwene muntu isi yiboneye mu binyejana byayo birebire by’ibyaha. Umutima urarwara, kandi ibitekerezo bigacogora iyo umuntu abyitegereje. Biteye ubwoba ni ingaruka zo kwanga ubutware bw’Ijuru. Ariko hari indi shusho irushaho kuba umwijima igaragazwa mu byahishuwe by’igihe kizaza. Ibyanditswe by’ahashize,—urukurikirane rurerure rw’imidugararo, intambara n’impinduramatwara, “n’urugamba rw’umurwanyi … rufite urusaku ruvanze n’imyambaro yinitswe mu maraso” (Yesaya 9:5),—ni iki ibyo, ubigereranyije n’ibiteye ubwoba by’uwo munsi ubwo Mwuka w’Imana ukumira ibibi azavanwaho rwose ku banyabyaha, ntabe akibabuza kuruka k’irari rya kimuntu n’uburakari bwa Satani! Ubwo ni bwo isi izabona, kurusha mbere hose, ingaruka z’ubutegetsi bwa Satani.”

> “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.

> “Ariko kuri uwo munsi, nk’uko byari bimeze mu gihe cyo kurimbuka kwa Yerusalemu, ubwoko bw’Imana buzarokorwa, umuntu wese uzasangwa yanditswe mu banditswe mu bazima. Yesaya 4:3. Kristo yatangaje ko azaza ubwa kabiri kugira ngo akoranyirize abe b’indahemuka kuri We: ‘Ni bwo amoko yose yo mu isi azarira, kandi bazabona Umwana w’umuntu aje ku bicu byo mu ijuru afite imbaraga n’ubwiza bwinshi. Kandi azatumira abamarayika be bafite ijwi rikomeye ry’impanda, na bo bakoranye intore ze bazivanye mu muyaga ine, uhereye ku mpera imwe y’ijuru ukageza ku yindi.’ Matayo 24:30, 31. Ni bwo abatumvira ubutumwa bwiza bazakongorwa n’umwuka wo mu kanwa Kwe kandi bazarimburwa n’urumuri rwiza rwo kuza Kwe. 2 Abatesalonike 2:8. Nk’uko byagendekeye Isirayeli ya kera, abanyabyaha birimbuza ubwabo; bagwa ku bw’ibicumuro byabo. Kubera imibereho y’icyaha, bishyize kure cyane y’ubwumvikane n’Imana, kamere yabo yononeshejwe cyane n’ikibi, ku buryo ukwihishura kw’ubwiza Bwayo kuri bo kuba umuriro ukongora.”

> “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.

> “Abantu birinde kugira ngo batazirengagiza isomo bagezwaho n’amagambo ya Kristo. Nk’uko yaburiye abigishwa be ku irimbuka rya Yerusalemu, akabaha ikimenyetso cy’iryo kurimbuka ryari ryegereje, kugira ngo babashe guhunga; ni ko yanaburiye isi iby’umunsi wo kurimbuka kwa nyuma kandi ayiha ibimenyetso by’uko uri hafi, kugira ngo abashaka bose babashe guhunga umujinya uzaza. Yesu aravuga ati: ‘Kandi hazabaho ibimenyetso ku zuba no ku kwezi no ku nyenyeri; no mu isi amahanga azababara cyane.’ Luka 21:25; Matayo 24:29; Mariko 13:24–26; Ibyahishuwe 6:12–17. Ababona ibyo bimenyetso bibanziriza ukuza kwe bagomba ‘kumenya yuko biri hafi, ndetse ko biri ku rugi.’ Matayo 24:33. ‘Nuko rero mube maso,’ ayo ni amagambo ye yo kubaburira. Mariko 13:35. Abitondera uwo muburo ntibazasigara mu mwijima, ngo uwo munsi uzabatungure. Ariko ku batifuza kuba maso, ‘umunsi w’Umwami uzaza nk’umujura nijoro.’ 1 Abatesalonike 5:2–5.” Intambara Ikomeye, 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.

Igihe Mushiki wa White yandikaga ayo magambo, haracyari kuzabaho isohora ryo mu gihe kizaza ry’irimbuka rya Yerusalemu. Urubanza rwo guhana rwashyizwe mu bikorwa ku Roma y’iki gihe (ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma), ku mperuka y’isi, rugereranya ukugwa kwa nyuma kwa Babuloni yo mu buryo bw’umwuka; ariko Babuloni yo mu buryo bw’umwuka (ubupapa) yamaze kugwa rimwe mu mwaka wa 1798. Irimbuka rya Yerusalemu rigereranya urubanza rw’Imana rwo guhana itorero ryahakanye ukwizera.

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.

Kurimbuka kwa Yerusalemu mu myaka itatu n’igice kuva mu wa 66 Nyuma ya Kristo kugeza mu wa 70 Nyuma ya Kristo gushushanya kurimbuka kuzazanwa n’urubanza rw’Imana rwo guhana ku iherezo ry’isi, ruzagwira Roma ya none (ikiyoka, ya nyamaswa n’umuhanuzi w’ibinyoma). Kugotwa no kurimburwa kwa Yerusalemu, byakozwe n’ubupagani kuva mu wa 66 Nyuma ya Kristo kugeza mu wa 70 Nyuma ya Kristo, byamaze neza imyaka itatu n’igice.

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.

Igoteshwa n’isenywa rya Yerusalemu yo mu buryo bw’umwuka byakozwe n’ubupapa byamaze imyaka itatu n’igice ya gihanuzi, kuva mu wa 538 kugeza mu wa 1798. Ibyo bigereranyo byombi bishushanya igoteshwa n’isenywa rya Yerusalemu mu “isaha” y’ikibazo cy’itegeko ryo ku Cyumweru gitejwe n’i Roma yo muri iki gihe. Irya nyuma mu kurimburwa gatatu kwa Yerusalemu rihindurwa ukundi, nk’uko bishushanyijwe mu gitabo cya Daniyeli.

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.

Igitabo cya Daniyeli gitangirana na Babuloni itsinda kandi irimbura Yerusalemu, kandi kikarangira no kurimbuka kwa Babuloni no kunesha kwa Yerusalemu. Muri buri rugamba muri ayo atatu, Abakristo bahawe ikimenyetso cyabamenyeshaga guhunga intambara yari igiye kuza. Mu mwaka wa 66 nyuma ya Kristo, icyo kimenyetso cyari igihe ingabo z’i Roma ya gipagani zashyiraga ibimenyetso byazo (amabendera yazo y’intambara) ahantu hera h’ubuturo bwera. Mu mwaka wa 538, icyo kimenyetso cyari igihe “umuntu w’icyaha” yahishurwaga, yicaye mu rusengero rw’Imana (ari rwo itorero rya Gikristo), yiyerekana ko ari Imana, ubwo yashyiragaho itegeko ryo kuziririza ku Cyumweru mu Nama ya Orléans muri uwo mwaka. Gushyiraho no guhatira kuziririza ku Cyumweru ni byo ubupapa bugaragaza nk’ikimenyetso cy’ububasha bwabwo ku isi ya Gikristo, kuko buvuga (kandi koko ari byo) ko mu Ijambo ry’Imana nta shingiro rihari ryo kuramya ku Cyumweru, kandi ko kuba barashyizeho ku Cyumweru nk’umunsi wo gusenga mu Bukristo ari igihamya cy’uko ububasha bw’imigenzo n’imihango byabo bya gipagani buruta Bibiliya.

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.

Mu mwaka wa 538, Abakristo bagombaga kwitandukanya n’itorero ry’i Roma, atari gusa kubera ko ritari itorero rya Gikristo by’ukuri, ahubwo nanone kubera ko ikimenyetso cy’ubutware bwa papa cyari cyarashyizwe ahantu hera h’itorero ry’Imana. Mushiki wa White agaragaza uburyo bwo kwitandukanya muri ayo mateka bwatangije igihe itorero ry’Imana ryahungiye mu butayu mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu.

> “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.

> “Ariko nta bumwe bushobora kubaho hagati y’Umwami w’umucyo n’umwami w’umwijima, kandi nta bumwe na bwo bushobora kubaho hagati y’abamukurikira n’abamukurikira. Igihe Abakristo bemeraga kwifatanya n’abari bahindutse bava mu bapagani igice gusa, binjiye mu nzira yabajyanaga kure y’ukuri, kandi bakarushaho kuhava. Satani yishimiye cyane ko yari yarashoboye kuyobya umubare munini cyane w’abayoboke ba Kristo. Hanyuma ashyira imbaraga ze kuri bo mu buryo burushijeho gukomeye, maze abashishikariza gutoteza abagumye ari abizerwa ku Mana. Nta n’umwe wari uzi neza uko yarwanya ukwizera nyakuri kwa Gikristo nk’abari barigeze kuba abarwaniraga; kandi abo Bakristo bateshutse, bifatanyije na bagenzi babo b’abapagani bahindutse igice gusa, bayoboraga urugamba rwabo barurwanya ingingo z’ingenzi cyane z’inyigisho za Kristo.

> “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.

> Byasabye urugamba rukomeye kandi rwari urwo kwiheba kugira ngo abashakaga kuba indahemuka bashobore gushikama barwanya ubuyobe n’ibizira byari byihishe mu myambaro y’ubusaseridoti kandi byinjizwa mu itorero. Bibiliya ntiyemerewe nk’urugero rw’ukwizera. Inyigisho y’ubwisanzure mu by’idini yitwaga ubuyobe, kandi abayishyigikiraga barwangwaga kandi bagatotezwa.

> “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.

> “Nyuma y’intambara ndende kandi ikaze, ba bake bizerwa bafashe umwanzuro wo guca burundu umubano wose bari bafitanye n’itorero ryahindukiye, niba ryakomeje kwanga kwibohoza ibinyoma n’ugusenga ibigirwamana. Babonye ko kwitandukanya byari ngombwa rwose niba bashakaga kumvira ijambo ry’Imana. Ntibashoboraga kwihanganira amakosa yica ubugingo bwabo ubwabo, kandi agatanga urugero rwashyira mu kaga ukwizera kw’abana babo n’abazabakomokaho. Kugira ngo babone amahoro n’ubumwe, bari biteguye kwemera ikintu cyose gishoboka cyahuzwa no kuba indahemuka ku Mana; ariko bumvaga ko ndetse n’amahoro yaba ahenziwe cyane iyo aguzwe igitambo cy’amahame. Niba ubumwe bwashoboraga kuboneka gusa binyuze mu guteshuka ku kuri no ku gukiranuka, noneho habeho gutandukana, ndetse n’intambara.” The Great Controversy, 45.

We will continue these thoughts in the next article.

Tuzakomeza ibi bitekerezo mu ngingo ikurikira.

> “Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?

> “Iteka riri imbere yacu. Umwenda ugiye gukurwaho. Mwebwe dufite uyu mwanya ukomeye kandi uremereye inshingano, ni iki dukora, ni iki dutekerezaho, ku buryo twizirika ku rukundo rwacu rw’ubwikunde rwo gukunda kworoherwa, mu gihe ubugingo buri kurimbukira impande zose zitureba? Mbese imitima yacu yahindutse ikonje rwose, itagira impuhwe? Ntidushobora se kumva cyangwa gusobanukirwa yuko dufite umurimo wo gukorera agakiza k’abandi? Bene Data, mbese muri abo bafite amaso ntibabone, kandi bafite amatwi ntibumve? Mbese ni ubusa ko Imana yabahaye kumenya ubushake bwayo? Mbese ni ubusa ko yabohereje umuburo ukurikira undi? Mwizera amagambo y’ukuri guhoraho yerekeye ibigiye kuza ku isi, mwizera ko imanza z’Imana zimanitse hejuru y’abantu, maze mukaba mukiri kwicara mworohewe, munyabute, mutitayeho, mukunda ibibanezeza?”

> “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.

> “Ubu si igihe ubu abantu b’Imana bagomba kwizirika imitima yabo ku by’isi cyangwa kwibikira ubutunzi mu isi. Igihe ntikiri kure, ubwo, nk’abigishwa ba mbere, tuzahatirwa gushaka ubuhungiro ahantu h’amatongo kandi hitaruye. Nk’uko igotwa rya Yerusalemu n’ingabo z’Abaroma ryabaye ikimenyetso cyo guhunga ku Bakristo b’i Yudaya, ni ko no kwiyegurira ububasha kw’ishyanga ryacu mu itegeko rishyiraho Isabato ya papa bizatubera umuburo. Icyo gihe ni bwo hazaba ari igihe cyo kuva mu migi minini, mu kwitegura kuva no mu mito tukajya gutura ahantu hiherereye kandi hitaruye mu misozi. Kandi ubu, aho gushaka amazu ahenze hano, dukwiriye kuba twitegura kwimukira mu gihugu kirushijeho kuba cyiza, ni ukuvuga icyo mu ijuru. Aho gukoresha ubutunzi bwacu mu kwinezeza, dukwiriye kuba twigira kuzigama. Impano yose Imana yatije umuntu ikwiriye gukoreshwa ku bw’ikuzo ryayo, mu gutanga umuburo ku isi. Imana ifitiye abo bakorana umurimo bagomba gukora mu migi. Inshingano zacu z’ivugabutumwa zigomba gushyigikirwa; kandi hagomba gufungurwa izindi nshingano nshya. Guteza imbere uyu murimo neza bizasaba igishoro kitari gito. Harakenewe amazu yo gusengeramo, aho abantu bashobora gutumirirwa kumva ukuri kw’iki gihe. Kandi ni ku bw’iyo mpamvu nyine Imana yahaye ibisonga byayo umutungo. Ntimukemere ko imitungo yanyu ihambirizwa mu mishinga y’isi, ku buryo uyu murimo uzabuzwa gukomeza. Mukure umutungo wanyu aho mushobora kuwucunga kugira ngo ugirire umumaro umurimo w’Imana. Mwohereze ubutunzi bwanyu imbere yanyu mu ijuru.” Testimonies, volume 5, 464.

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