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# The Book of Daniel - Number Forty-Three

Kitab Daniel - Nombor Empat Puluh Tiga

Unveiling the Symbolism of the Abomination of Desolation in Biblical Prophecy

Membuka Simbolisme Kekejian yang Membinasakan dalam Nubuatan Alkitab

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.

Pengidentifikasian Paulus terhadap Roma kafir sebagai kuasa yang menahan kepausan daripada bangkit berkuasa pada tahun 538, menjadi kesaksian yang diakui oleh William Miller sebagai penetapan bahawa “yang berterusan,” dalam kitab Daniel, melambangkan paganisme. Kerangka William Miller didasarkan pada dua kuasa pembinasa, iaitu paganisme yang diikuti oleh kepausan. Penemuan William Miller yang paling penting bagi menyokong kerangka tersebut ialah kesaksian Paulus dalam 2 Tesalonika, fasal dua, di mana Paulus mengenal pasti bahawa penahanan terhadap kepausan, yang dihasilkan oleh Roma kafir, akan disingkirkan, supaya “manusia durhaka” itu dapat ditempatkan di dalam bait Allah, sambil menunjukkan dirinya bahawa dia adalah 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?

Dalam kitab Daniel, lambang “yang sehari-hari” yang melambangkan kekafiran senantiasa diikuti oleh suatu lambang kepausan, baik itu digambarkan sebagai pelanggaran yang membinasakan maupun sebagai kekejian yang membinasakan. Namun, dalam amaran Kristus kepada orang-orang Kristian berkenaan dengan pengepungan dan kebinasaan Yerusalem yang berlaku selama tiga tahun setengah dari 66 hingga 70 M, Kristus merujuk kepada “kekejian yang membinasakan, yang disebut oleh nabi Daniel” sebagai tanda bagi orang-orang Kristian yang berada di Yerusalem supaya segera melarikan diri. Sejarah mengenal pasti bahawa tanda itu bukan lambang Rom kepausan, melainkan Rom kekafiran. Tanda itu harus dikenali oleh orang-orang setia, jika mereka hendak menghindari pengepungan dan kebinasaan tersebut. Adakah “kekejian yang membinasakan, yang disebut oleh nabi Daniel,” suatu lambang Rom kekafiran, atau Rom kepausan?

> 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.

> Oleo, ifa nge nsima mu kubona kyabunyansi ikija omwamo, kikwoomwidwa ni Danieli nabi, kyemire omu kifo ekitukuvu, (asoma, amanye:) awo abali omu Buyudaaya badukire omu nsozi: ali aha nju ahaiguru ataranduka kugira ekintu kyona omu nju ye: kandi n’ali omu musiri atagaruka enyima kutwara emyendo ye. Kandi baganyire abo abaine enda, n’abo abonsya omu biro ebyo! Kureka musabe okugenda kwanyu kutaba omu biro by’embeho, n’obu kuri Sabato: ahabw’okuba obwo nirwo haryabaho ennaku nyingi, ezitarabaho kasooka ensi etandikire okuhitsya hati, kandi tezirituura kubaho bundi. Kandi singa ebyo biro bitarikukendeezibwa, tihaine mubiri n’omwe ogwakurokoka: kwonka ahabw’abarikwetwa ebyo biro birikukendeezibwa. 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?

Udadewethu uWhite uphawula ngendlela lesi sixwayiso esagcwaliseka ngayo emlandweni wokubhujiswa kweJerusalema kusukela ngonyaka ka-66 kuya ku-70 AD, futhi ukhomba ukuthi ifulegi, noma ibhanela lebutho lamaRoma, laliyisibonakaliso sokuthi amaKristu ayesesekhona eJerusalema abaleke. Ngakho-ke, ingabe “isinengiso sokuchithwa, okukhulunywe ngaso nguDaniyeli umprofethi,” kwakuyiRoma lobuhedeni, noma kwakuyiRoma lobupapa, njengoba uMiller akha uhlaka lwakhe phezu kwakho?

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 a tumi ase nte ase sɛ Roma no nnamfo baanu no nyinaa (amanamanmufo Roma a edi kan ne Papafo Roma a edi hɔ) yɛ adwuma, nanso abakɔsɛm a na ɔte mu no hyɛɛ no ma ɔfaa ahenni abien no nyinaa sɛ ahenni baako. Na nokwarem no, wɔyɛ ahenni baako, nanso bio nso wɔgyina hɔ ma ahenni abien a ɛdi hɔ nnidiso nnidiso. Esiane nkɔmhyɛ abakɔsɛm a ɛfa 1798 ho nti, na ɛsɛ sɛ Miller ka Roma ho asɛm titiriw sɛ ahenni baako. Wɔ 1798 mu no, Miller gye dii sɛ Kristo Mmae a Ɛto so Abien no bɛba bɛyɛ mfe aduonu anum akyi. Ná onim yiye paa sɛ Papafo Roma no anya owu apirakuru bi wɔ 1798 mu. Wɔ Miller fam no, na asase so ahenni foforo biara nni hɔ a ɛbɛdi Papafo Roma akyi, efisɛ na Kristo rebɛsan aba ntɛm ara.

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.

Mo le tiragalo ya hisetori e Miller a neng a le mo go yone, o ne a tlhaloganya gore setshwantsho sa kgaolo ya bobedi ya Daniele se ne se emela mebuso e le mene ya lefatshe, gonne seo e ne e le se Daniele a neng a se supa.

> 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.

> Nembuswe ya mine niha mbara bga cyuma: kukera ko cyuma kimena ibice kandi kiganza ibintu byose; kandi nk’uko cyuma kimena ibi byose, ni ko iyo nembuswe izamena ibice kandi ikomeretse. Kandi ubwo wabonye ibirenge n’amano, igice cyabyo ari ibumba ry’umubumbyi, ikindi gice ari icyuma, ubwo bwami buzacikamo ibice; ariko hazabamo imbaraga z’icyuma, kuko wabonye icyuma kivanzwe n’ibumba ryoroshye. Daniyeli 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 o ne a utloisisa hore ho ne ho e-na le mebuso e mene feela, ’me ’muso oa bone le oa ho qetela e ne e le Roma, eo a neng a tseba historing hore e ne e le Roma ea bohetene e lateloang ke Roma ea bopapa. ’Muso oa bone ho ea ka Miller, tumellanong le lentsoe la Daniele, o ne o “arohane,” empa ho Miller karohano eo e ne e emela feela phapang pakeng tsa mahlakore a sebele le a moea a ’muso oa Roma. O ne a nepile, empa kutloisiso ea hae e ne e lekanyelitsoe.

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 i lo luksave olsem dipisen bilong Rome bilong haiden na Rome bilong popa i bin stap antap long dipisen em Pol i bin kirapim bilong makim. Pol (na Jon Baptais tu) i bin makim olsem long taim bilong diwai kros, samting bilong literal i mas senis i go long spiritual. Taim em i no gat dispela save, Miller i bin no inap long mekim narapela, na em i mas kisim olsem Rome long as bilong en em wanpela kingdom tasol i gat tupela hap o tupela fase. Na tru tumas, em i stret (tasol save bilong em i gat mak). Em i no inap luksave olsem spiritual Rome i bin stap mak long literal Babylon, long wanem, spiritual Rome (papacy) em tu spiritual Babylon.

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 secara harfiah, sebagai kerajaan pertama daripada empat kerajaan dalam Daniel dua, melambangkan kerajaan yang keempat, kerana yang pertama sentiasa melambangkan yang terakhir. Rom kafir telah dilambangkan oleh Babel, tetapi kedua-dua Rom kafir dan Babel melambangkan Rom rohani (kepausan). Oleh itu, kepausan ialah kerajaan yang kelima, dan ia diwakili oleh Babel. Inilah sebab asas mengapa Sister White membandingkan penawanan Israel harfiah di Babel selama tujuh puluh tahun dengan penawanan Israel rohani di Babel rohani selama seribu dua ratus enam puluh tahun.

> “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.

> “Tempele ya Xikwembu emisaveni a yi ri evukhumbini hi ntiyiso tanihi leswi vana va Israyele a va ri evukhumbini eBabilona enkarhini wa ku hlongoriwa, hi nkarhi lowu wo leha wa nxaniso lowa tihanyi.” 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.

Ongbalaninganina, si Miller dia tsy nanana olana tamin’ny fanoloana ny fahatanterahan’ny faminaniana izay namaritra manokana kokoa an’i Roma jentilisa amin’i Roma papaly. Hanome ohatra momba izany isika eo am-pandrosoana, nefa raha takatsika fa noheverin’i Miller ho fanjakana iray ihany i Roma jentilisa sy i Roma papaly, dia azontsika tsara ny antony tsy nahitan’i Miller olana tamin’ny filazan’i Jesosy ny amin’ny “fahavetavetana mahatonga fandravana, izay voalazan’i Daniela mpaminany,” ho fahatanterahan’i Roma jentilisa, kanefa mbola nahafantarany ihany koa ny fanehoana ny “fahavetavetana mahatonga fandravana,” ao amin’ny bokin’i Daniela ho tandindon’i Roma papaly. Tsy hitan’i Miller ireo fahefana telo mpandrava, ary noho izany antony izany dia voafetra ny rafitra faminaniany, na dia marina aza.

But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.

Taingkah keadaan kitak deka ngertika perida entara pengamat sejarah taun 66 AD, lebuh Rome kapir nempatka piawai sida dalam kawasan kudus Rumah Sembiang nyempurnaka jaku nubuatan Kristus? Kati “pengelala ti ngujungka pengeringkai, ti disebut ulih Daniel nabi,” nya lambang Rome kapir tauka Rome paus? Jawab ngagai penanggul nya cukup mudah enti kitak ngelala tiga kuasa ti ngujungka pengeringkai, ukai dua aja. Kitak patut berengkah ngena ulasan Sister White pasal penyempurnaan jaku nubuatan Kristus senentang pemusnah Jerusalem.

> “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.

> “Ba go bapola ga Kriste, go ne go akarediwa tshenyo ya Jerusalema. Madi a a tsholotsweng kwa Golegotha e ne e le bokete jo bo neng jwa ba nwetsa mo tshenyegong ya lefatshe leno le ya lefatshe le le tlang. Go tla nna jalo le mo letsatsing le legolo la bofelo, fa katlholo e tla wela ba ba ganang tsotlhe tsa bopelotlhomogi jwa Modimo. Ka nako eo Kriste, lefika la kgopiso ya bone, o tla bonala mo go bone jaaka thaba e e ipusolosang. Kgalalelo ya sefatlhego sa Gagwe, e mo go ba ba siameng e leng botshelo, e tla nna mo go baikepi molelo o o fisang. Ka ntlha ya lorato lo lo gannweng, bopelotlhomogi jo bo nyaditsweng, moleofi o tla senngwa.

> “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.

> “Ka ditshwantsho tse dintsi le ditemoso tse di boelediwang, Jesu o ne a bontsha gore go gana ga Bajuta Morwa wa Modimo go ne go tla ba tlisetsa eng. Mo mafokong ano O ne a bua le botlhe mo pakeng tsotlhe ba ba ganang go Mo amogela e le Morekolodi wa bone. Temoso nngwe le nngwe ke ya bone. Tempele e e leswafaditsweng, morwa yo o sa utlweng, balemi ba ba maaka, baagi ba ba nyedang, tsotlhe di na le tshwano ya tsone mo maitemogelong a mongwe le mongwe yo o leng moleofi. Fa a sa ikwatlhaye, katlholo e ba neng ba e supa pele e tla nna ya gagwe.” 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.

Ketika Paulus mengenal pasti peralihan daripada yang harfiah kepada yang rohani, dia menunjukkan bahawa hal itu berlaku dalam jangka waktu salib, dan perlu diperhatikan bahawa kebinasaan Yerusalem berhubung secara langsung dengan salib. Kebinasaan Yerusalem yang harfiah, yang mula-mula dilaksanakan oleh Babel yang harfiah, dilaksanakan untuk kali terakhir oleh Roma yang harfiah, kerana Yesus sentiasa menggambarkan pengakhiran melalui permulaan. Pemijakan atas tempat kudus dan bala tentera yang bermula dengan kuasa kafir Babel, berakhir dengan kuasa kafir 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.

Ukunyathelwa phantsi ngokwasemoyeni kweYerusalem yokomoya kwenziwa yiRoma yobupapa, yaye zombini ezo maxesha zokunyathelwa phantsi (okoqobo nokwasemoyeni) zifanekisela ukunyathelwa phantsi kwabantu bakaThixo ngamandla esithathu ayinkangala, athi ngokubhekiselele eRoma, abizwe ngokuba yiRoma yanamhlanje.

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.

Ho na le matla a mararo a senyang, ao e mong le e mong oa ’ona o hlorisang batho ba Molimo. Drakone ea bohetene, e lateloang ke sebata sa leoatle sa Bok’hatholike, se lateloang ke sebata sa lefatše sa United States (moporofeta oa bohata). Bohetene bo ne bo emetsoe ke mebuso e fapaneng ea bohetene e ileng ea hatakela Iseraele oa sebele. Bopapa joale bo ile ba hatakela Iseraele oa moea ka lilemo tse sekete le makholo a mabeli le mashome a tšeletseng ho tloha ka 538 ho isa ho 1798. Kopano eo e meraro ea drakone, sebata le moporofeta oa bohata ke Roma ea mehleng ea kajeno, ’me le eona e hatakela batho ba Molimo nakong ea “hora” ea qaka ea molao oa Sontaha. Matla ao a mararo a senyang a drakone, sebata le moporofeta oa bohata a boetse a emeloa e le Roma ea bohetene, Roma ea bopapa le Roma ea mehleng ea kajeno.

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.

Go ya ka Tshenolo kgaolo ya lesome le bosupa, boheitane ke dikgosi tse nne tsa ntlha; kgosi ya botlhano ke bopapa, mme dikgosi tsa borataro, bosupa, le borobedi ke kopano e e nang le dikarolo tse tharo ya Roma ya segompieno.

> 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.

> “আর সেখানে সাতজন রাজা আছে: পাঁচজন পতিত হয়েছে, এবং একজন আছে, আর অন্যজন এখনও আসে নি; আর যখন সে আসে, তখন তাকে অল্পকাল স্থায়ী হতে হবে। আর যে পশুটি ছিল, এবং নেই, সেই-ই অষ্টম; এবং সে ওই সাতজনেরই অন্তর্ভুক্ত, এবং সে বিনাশে যায়।” প্রকাশিত বাক্য ১৭:১০, ১১।

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).

Menurut Daniel pasal dua, paganisme ialah keempat-empat kerajaan, dari Babilon literal hingga Rom literal. Babilon rohani ialah kepausan (kepala emas), dan kesatuan tiga serangkai antara naga, binatang itu, dan nabi palsu (Rom moden) dilambangkan oleh kesatuan tiga serangkai antara Media-Persia rohani, Yunani rohani, dan Rom rohani (yang luka parahnya telah sembuh).

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.

Nna Jesu a re bua ka “manyala a tshenyego, a boletšwego ke moporofeta Daniele,” o be a šupa “seka” se se itšego seo Bakriste ba swanetšego go se lemoga go Roma e nngwe le e nngwe ya tše tharo. Roma ya boheitene, Roma ya bopapa le Roma ya mehleng yeno ka moka di hlomaretša batho ba Modimo. Tlhomaretšo yeo e emelwa ka boporofeta bjalo ka go gatakela fase sehalalelo le mašaba. Jesu o file temošo ya go batamela ga tlhomaretšo yeo bakeng sa ye nngwe le ye nngwe ya dinako tše tharo tša ditlhomaretšo. Ge “seka” sa maatla a Roma se bewa ka gare ga sehalalelo, nako ya go tšhaba Jerusalema e be e fihlile. Jesu o be a sa diriše polelo ya Daniele ya “manyala a tshenyego” bjalo ka leswao la maatla a lefaseng, eupša bjalo ka leswao la seka seo Bakriste ba bego ba swanetše go se lemoga.

> “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 angisixelela kubafundi ababelalele izahlulelo ezazizakwehlela u-Israyeli ohlubukileyo, ikakhulu impindiselo yokwahlulela eyayizabafikela ngenxa yokwala kwabo kanye lokubethelwa kwabo koMesiya. Izibonakaliso ezingacacanga zingedluli zazizakwandulela umvuthwandaba owesabekayo. Ihola elesabekayo lalizafika ngokuzumayo langokuphuthuma. UMsindisi wase exwayisa abalandeli Bakhe wathi: ‘Ngakho-ke nxa selibona isinengiso sencithakalo, esakhulunywa ngumprofethi uDanyeli, simi endaweni engcwele, (ofundayo, kaqedisise:) khona abaseJudiya kababalekele ezintabeni.’ UMathewu 24:15, 16; ULukha 21:20, 21. Nxa izifanekiselo zamabutho amaRoma ezokukhonza izithombe sezimisiwe emhlabathini ongcwele, owawusabalala amastadiya amalutshwana ngaphandle kwemiduli yomuzi, khona abalandeli bakaKristu kwakumele bathole ukuphepha ngokubaleka. Nxa isibonakaliso sesixwayiso sesibonakele, labo ababezaphepha kwakungamelanga baphuze lakancane. Kuwo wonke umhlaba weJudiya, kanye laseJerusalema uqobo, uphawu lokubaleka kwakumele lulalelwe masinyane. Lowo owayengaze atholakale ephezu kophahla lwendlu kwakungamelanga ehlele endlini yakhe, lanxa kungokosindisa impahla yakhe eligugu kakhulu. Labo ababekade besebenza emasimini loba ezivini kwakungamelanga bathathe isikhathi sokubuyela ukuyathatha isembatho sangaphandle esasibekwe eceleni ngesikhathi besebenza ekutshiseni kwelanga emini. Kwakungamelanga bathandabuze lakancane, funa babandakanyeke ekubhujisweni okuvamileyo.” 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.

Dina petikan itu, Sister White mengenal pasti “kekejian yang membinasakan” sebagai suatu “tanda yang tidak mungkin disalahertikan,” yang dilambangkan oleh “panji-panji berhala orang Rom,” yang mereka dirikan “di tanah suci” tempat kudus itu. Yesus tidak menggunakan “kekejian yang membinasakan” untuk melambangkan salah satu kuasa Rom kafir ataupun Rom kepausan, melainkan sebagai suatu “tanda.” Apabila “tanda” itu ditempatkan di tanah suci bait itu, orang Kristian harus melarikan diri dari Yerusalem “supaya mereka jangan terlibat dalam kebinasaan umum.” Sister White selanjutnya, kemudian dalam petikan yang sama, mengenal pasti bahawa nubuatan Kristus yang menunjukkan kebinasaan itu mempunyai lebih daripada satu penggenapan.

> “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.

> “मेसीह की यरूशलेम पर आने वाले दण्डों के विषय की भविष्यवाणी की एक और भी पूर्ति होनी है, जिसकी तुलना में वह भयानक उजाड़पन केवल एक क्षीण छाया था। चुनी हुई नगरी की दशा में हम उस संसार के विनाश को देख सकते हैं जिसने परमेश्वर की दया को अस्वीकार किया है और उसकी व्यवस्था को पैरों तले रौंद डाला है। मनुष्य की दुर्दशा के वे अभिलेख, जिनका पृथ्वी ने अपने अपराध के दीर्घ शताब्दियों के दौरान साक्षी दिया है, अत्यन्त अन्धकारमय हैं। उनका विचार करते-करते हृदय व्याकुल हो उठता है और मन शिथिल पड़ जाता है। स्वर्ग के अधिकार को अस्वीकार करने के परिणाम भयानक रहे हैं। परन्तु भविष्य के प्रकाशनों में इससे भी अधिक अन्धकारमय दृश्य प्रस्तुत किया गया है। अतीत के अभिलेख—कोलाहलों, संघर्षों और क्रान्तियों की वह लम्बी शृंखला, ‘योद्धा की लड़ाई … घमासान शब्द के साथ, और लहू में लथड़े हुए वस्त्र’ (यशायाह 9:5)—उस दिन के आतंकों की तुलना में क्या हैं, जब परमेश्वर का संयम रखने वाला आत्मा दुष्टों से सर्वथा हटा लिया जाएगा, और तब वह मानवीय वासना तथा शैतानी क्रोध के प्रकोप को रोकने के लिये फिर न रहेगा! तब संसार, जैसा उसने पहले कभी नहीं देखा, शैतान के शासन के परिणामों को देखेगा।”

> “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.

> “Namun pada hari itu, seperti pada waktu kebinasaan Yerusalem, umat Allah akan dilepaskan, setiap orang yang didapati tertulis di antara orang-orang hidup. Yesaya 4:3. Kristus telah menyatakan bahawa Dia akan datang kali yang kedua untuk mengumpulkan orang-orang-Nya yang setia kepada-Nya: ‘Kemudian semua suku di bumi akan berkabung, dan mereka akan melihat Anak Manusia datang di atas awan-awan langit dengan kuasa dan kemuliaan yang besar. Dan Dia akan mengutus malaikat-malaikat-Nya dengan bunyi sangkakala yang dahsyat, dan mereka akan mengumpulkan orang-orang pilihan-Nya dari keempat penjuru angin, dari hujung langit yang satu ke hujung yang lain.’ Matius 24:30, 31. Kemudian mereka yang tidak taat kepada Injil akan dibinasakan oleh nafas mulut-Nya dan dimusnahkan oleh cahaya kedatangan-Nya. 2 Tesalonika 2:8. Seperti Israel pada zaman dahulu, orang fasik membinasakan diri mereka sendiri; mereka rebah oleh sebab kedurhakaan mereka. Oleh kehidupan yang berdosa, mereka telah menempatkan diri mereka begitu jauh daripada keselarasan dengan Allah, tabiat mereka telah menjadi begitu direndahkan oleh kejahatan, sehingga penyataan kemuliaan-Nya bagi mereka adalah api yang menghanguskan.”

> “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.

> “Bi‑angmi mipa-sing-na Christ-ki kattarangko nikna man∙gipa skiani-ko ga∙akna gitan namen simsakna nanggen. Uni sninggiparangna Jerusalem-ni jringjrotna nosto ong∙aniko, uamang naljokna man∙na gita, re∙banaenggipa nosto ong∙anini chinrangko on∙e maikai mikrakataniko dakaha, indaken Ua a∙gilsakko bon∙kamgipa nosto ong∙anini salni gimin mikrakataha aro uni re∙banaenggipa chinrangko on∙aha, jedakode pilak chanchigiparang re∙bagenchim ong∙ode re∙banaenggipa ka∙onangoniko gital ong∙na man∙gen. Jisu indine agana: ‘Sal-o, ja∙sako, aro salrango chinrang ong∙gen; aro a∙gilsak-o jat-rangni duk ong∙gen.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Uni re∙baani salrangni ia skang songgigrikgiparangko nikgiparang ‘seng∙bo je, ian sepangaha, do∙gachakrangona sokbaaha’ ine u∙ina nanggen. Matthew 24:33. ‘Uni gimin neng∙takbo,’ ine Uni mikrakatanirang ong∙a. Mark 13:35. Mikrakataniko manigiparang andalani-o watgaljawa, jedakode ua sal uamangko u∙ijagrikani-o sokgatjawa. Indiba neng∙tangjagiparangna, ‘Gitelni sal an∙tangba ratni somoio korera maikai re∙baha, indaken re∙bagen.’ 1 Thessalonians 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.

Ketika Sister White menuliskan kata-kata ini, penggenapan kehancuran Yerusalem masih berada di masa depan. Penghakiman pembalasan yang dilaksanakan terhadap Roma modern (naga, binatang, dan nabi palsu), pada akhir dunia, melambangkan kejatuhan terakhir Babel rohani, tetapi Babel rohani (kepausan) telah pernah jatuh satu kali pada tahun 1798. Kehancuran Yerusalem melambangkan penghakiman pembalasan Allah atas gereja yang 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.

Kebinasaan Yerusalem dalam tiga setengah tahun, dari tahun 66 M hingga 70 M, melambangkan kebinasaan oleh penghakiman pembalasan Allah pada akhir dunia yang didatangkan ke atas Roma modern (naga, binatang itu, dan nabi palsu). Pengepungan dan kebinasaan Yerusalem, yang dilaksanakan oleh kekafiran dari tahun 66 M hingga 70 M, berlangsung tepat tiga setengah tahun.

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.

Pengepungan dan kehancuran Yerusalem rohani yang dilaksanakan oleh kepausan berlangsung selama tiga setengah tahun nubuatan, dari 538 sampai 1798. Kedua ilustrasi itu melambangkan pengepungan dan kehancuran Yerusalem pada “jam” krisis undang-undang hari Minggu yang ditimbulkan oleh Roma modern. Yang terakhir dari ketiga kehancuran Yerusalem itu dibalikkan, sebagaimana digambarkan dalam 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.

Buka ea Daniele e qala ka Babilona e hapa le ho timetsa Jerusalema, ’me e fela ka timetso ea Babilona le tlhōlo ea Jerusalema. Ntoeng ka ’ngoe ho tse tharo, ho ile ha fanoa ka pontšo ho Bakreste e ba tsebisang hore ba balehe ntoa e tlang. Ka AD 66, e ne e le ha mabotho a Roma ea bohetene a beha lifolakha tsa ’ona tsa sesole (lifolakha tsa ntoa) sebakeng se halalelang sa sehalalelo. Ka selemo sa 538, e ne e le ha “motho oa sebe” a senoloa, a lutse tempeleng ea Molimo (kereke ea Bokreste), a iponahatsa hore ke Molimo, ha a ne a fetisa molao oa Sontaha Kopanong ea Orleans ka selemo seo. Ho qobelloa ha Sontaha ke hona hoo bopapa bo ho supang e le bopaki ba matla a bona holim’a lefatše la Bokreste, hobane ba pheha khang (ka nepo) ea hore ha ho tšehetso bakeng sa khumamelo ea Sontaha Lentsoeng la Molimo, ’me taba ea hore ba thehile Sontaha e le letsatsi la khumamelo Bokresteng ke bopaki ba hore matla a meetlo le litloaelo tsa bona tsa bohetene a phahametse Bibele.

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.

Dalam tahun 538, orang-orang Kristen harus memisahkan diri daripada gereja Rom, bukan semata-mata kerana ia bukan benar-benar sebuah gereja Kristian, tetapi juga kerana tanda kuasa kepausan telah ditempatkan di atas kawasan suci gereja Tuhan. Sister White mengenal pasti proses pemisahan dalam sejarah itu yang memulakan tempoh apabila gereja Tuhan melarikan diri ke padang gurun selama seribu dua ratus enam puluh tahun.

> “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.

> “তথাপি আলোর অধিপতি ও অন্ধকারের অধিপতির মধ্যে কোনো ঐক্য নেই, এবং তাঁদের অনুসারীদের মধ্যেও কোনো ঐক্য থাকতে পারে না। যখন খ্রিষ্টানরা তাদের সঙ্গে একত্রিত হতে সম্মত হল, যারা কেবলমাত্র পৌত্তলিকতা থেকে অর্ধেক মাত্র রূপান্তরিত হয়েছিল, তখন তারা এমন এক পথে প্রবেশ করল, যা তাদের সত্য থেকে ক্রমেই আরও দূরে নিয়ে গেল। শয়তান উল্লসিত হল যে, সে খ্রিষ্টের অনুসারীদের এত বৃহৎ সংখ্যক মানুষকে প্রতারিত করতে সফল হয়েছে। এরপর সে এদের ওপর তার ক্ষমতা আরও সম্পূর্ণভাবে প্রয়োগ করল, এবং যারা ঈশ্বরের প্রতি বিশ্বস্ত রয়ে গিয়েছিল, তাদের ওপর অত্যাচার করতে এদের প্ররোচিত করল। যারা একসময় সত্য খ্রিষ্টীয় বিশ্বাসের রক্ষক ছিল, তাদের মতো করে সত্য খ্রিষ্টীয় বিশ্বাসের বিরুদ্ধে কীভাবে বিরোধিতা করতে হয়, তা আর কেউ এত ভালো বুঝত না; এবং এই ধর্মত্যাগী খ্রিষ্টানরা, তাদের অর্ধ-পৌত্তলিক সঙ্গীদের সঙ্গে একত্রিত হয়ে, খ্রিষ্টের মতবাদের সর্বাধিক মৌলিক বৈশিষ্ট্যগুলোর বিরুদ্ধে তাদের যুদ্ধ পরিচালিত করল।”

> “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.

> “Gikeneretše ntwa ye bohloko kudu gore bao ba bego ba tla dula ba botega ba eme ba tiile kgahlanong le bofora le makgapha ao a bego a khupeditšwe ka diaparo tša boperisita gomme a tlišwa ka kerekeng. Beibele e be e sa amogelwe bjalo ka tekanyo ya tumelo. Thuto ya tokologo ya bodumedi e be e bitšwa bohlanogi, gomme bao ba e thekgago ba be ba hloilwe le go thibelwa.

> “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.

> “Selepas suatu pertentangan yang panjang dan sengit, segelintir yang setia memutuskan untuk memutuskan segala kesatuan dengan gereja yang murtad itu jika gereja tersebut masih enggan membebaskan dirinya daripada kepalsuan dan penyembahan berhala. Mereka melihat bahawa perpisahan itu merupakan suatu keperluan yang mutlak sekiranya mereka hendak mentaati firman Tuhan. Mereka tidak berani bertolak ansur dengan kesalahan-kesalahan yang membawa kebinasaan kepada jiwa mereka sendiri, serta memberikan suatu teladan yang akan membahayakan iman anak-anak mereka dan anak cucu mereka. Demi menjamin damai dan kesatuan mereka bersedia membuat apa jua penyerahan yang selaras dengan kesetiaan kepada Tuhan; namun mereka merasakan bahawa damai sekalipun akan dibayar dengan harga yang terlalu mahal jika diperoleh dengan pengorbanan prinsip. Jika kesatuan hanya dapat dicapai melalui kompromi terhadap kebenaran dan kebenaran, maka biarlah ada perbezaan, bahkan peperangan.” The Great Controversy, 45.

We will continue these thoughts in the next article.

Kita akan melanjutkan pemikiran-pemikiran ini dalam artikel yang berikutnya.

> “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?

> “Phakade i le mai hmaihna. Puanzak chu hawn dawn a ni ta. Keimahni, he hna ropui leh mawhphurhna nasa tak kan neihna hmun hi kan luah a, eng nge kan tih, eng nge kan ngaihtuah, kan hmunthlipna ngaina mahni-indaih hmangaih kan vuan nghet lai hian, kan bul velah thlarau-te an bo ta reng a ni si? Kan thinlungte hi an changkang tawh tak em? Mi dangte chhandamna tura thawh tur kan neih tih hi kan hre thei lo maw, kan hriat thiam lo maw? Unau-te u, mit nei chungin hmuh lo, beng nei chungin hriat lo mi pawl i ni em? Pathianin A duh zawng hriatna a lo pek che u hi engmah lo a ni mai em? Vaukhanna zawh zawh a lo thawn che u hi engmah lo a ni mai em? Lei chunga lo thleng tur chungchang khawvel kumkhua thutak thu puan chhuahte hi i ring em, Pathian rorêlna chu mite chunga awm reng a ni tih i ring em, chutichuan nuam taka thuamthiam lo, thawkhat lo, ngaihsakna nei lo, hlimna ngaina taka i la ṭhu thei reng em?”

> “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.

> “यहोवाकी प्रजाले अहिले आफ्नो स्नेह संसारमा बाँध्ने वा आफ्नो धन-सम्पत्ति संसारमै थुपार्ने समय होइन। त्यो समय धेरै टाढा छैन, जब प्रारम्भिक चेलाहरूझैँ हामी पनि उजाड र एकान्त स्थानहरूमा शरण खोज्न बाध्य हुनेछौँ। जसरी रोमी सेनाद्वारा यरूशलेमको घेराबन्दी यहूदियाका ख्रीष्टियनहरूका लागि भाग्ने सङ्केत थियो, त्यसैगरी पोपीय विश्राम-दिनलाई लागू गर्ने आदेशमा हाम्रो राष्ट्रले अधिकार ग्रहण गर्नु हाम्रो लागि चेतावनी हुनेछ। त्यसपछि ठूला सहरहरू छोड्ने, र त्यसको तयारीस्वरूप साना सहरहरू पनि त्यागेर पहाडहरूका बीच एकान्त स्थानहरूमा अवस्थित निवृत्त घरहरूतिर जाने समय हुनेछ। र अहिले, यहाँ महँगा बासस्थान खोज्नुको सट्टा, हामी अझ उत्तम देश, अर्थात् स्वर्गीय देशतर्फ सर्न तयारी गरिरहेका हुनुपर्छ। आत्मसन्तुष्टिमा आफ्ना साधन खर्च गर्नुको सट्टा, हामी मितव्ययी हुन सिकिरहेका हुनुपर्छ। परमेश्वरले सुम्पनुभएको प्रत्येक प्रतिभा संसारलाई चेतावनी दिने कार्यमा उहाँको महिमाका लागि प्रयोग गरिनुपर्छ। सहरहरूमा परमेश्वरका सहकर्मीहरूले गर्नुपर्ने एउटा काम उहाँसँग छ। हाम्रा मिसनहरूलाई कायम राखिनुपर्छ; नयाँ मिसनहरू खोलिनुपर्छ। यस कार्यलाई सफलतापूर्वक अघि बढाउन थोरै खर्चले पुग्दैन। आराधनागृहहरू आवश्यक छन्, जहाँ मानिसहरूलाई यस समयका सत्यहरू सुन्न निमन्त्रणा गर्न सकियोस्। यही उद्देश्यका लागि परमेश्वरले आफ्ना भण्डारीहरूलाई पूँजी सुम्पनुभएको छ। तपाईंको सम्पत्ति सांसारिक उद्यमहरूमा यसरी बाँधिएर नरहोस् कि यस कार्यमा बाधा पुगोस्। आफ्नो साधन त्यहीँबाट निकाल्नुहोस् जहाँबाट तपाईंले त्यसलाई परमेश्वरको कार्यको हितका लागि चलाउन सक्नुहुन्छ। आफ्ना धन-सम्पत्ति तपाईंभन्दा अघि स्वर्गमा पठाइदिनुहोस्।” Testimonies, volume 5, 464.

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