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# The Book of Daniel - Number Forty-Three

Bhuku ra Danieri - Nomboro Makumi Mana Nezvitatu

Unveiling the Symbolism of the Abomination of Desolation in Biblical Prophecy

Kuvumbura Ubusobanuro bw’Ikigereranyo cy’Ikizira cy’Ubupfukiro 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.

Kuzivikanwa kwaPauro kweRoma yechihedheni sesimba rakadzivisa upapa kusimuka kutonga mugore ra538, kwakava uchapupu hwakaita kuti William Miller azive kuti “zvezuva nezuva,” mubhuku raDanieri, zvinomirira chihedheni. Chimiro chaWilliam Miller chakanga chakavakirwa pamasimba maviri anoparadza, okutanga ari echihedheni achiteverwa neupapa. Kuwanikwa kwaMiller kwakanyanya kukosha mukutsigira chimiro ichocho kwaiva uchapupu hwaPauro muna 2 VaTesaronika, chitsauko chechipiri, apo Pauro anoratidza kuti kudziviswa kweupapa, kwakakonzerwa neRoma yechihedheni, kwaizobviswa, kuti “munhu wechivi” agadzwe mutemberi yaMwari, achizviratidza kuti ndiye Mwari.

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?

Mubhuku raDanieri, chiratidzo che“zvezuva nezuva” chinomirira chihedheni chinogara chichiteverwa nechiratidzo cheupapa, kungava kuchimiririrwa se“kudarika kunoparadza” kana kuti “chinonyangadza chinoparadza.” Asi mukuyambira kwaKristu kuvaKristu pamusoro pokukombwa nokuparadzwa kweJerusarema kwakaitika mukati memakore matatu nehafu kubva muna 66 kusvika muna 70 AD, Kristu akataura nezve“chinonyangadza chinoparadza, chakataurwa naDanieri muporofita” sechiratidzo kuvaKristu vakanga vari muJerusarema chokuti vatize pakarepo. Nhoroondo inoratidza kuti chiratidzo ichocho chakanga chisiri chiratidzo cheRoma yeupapa, asi cheRoma yechihedheni. Chiratidzo chacho chaifanira kuzivikanwa navakatendeka, kana vaida kudzivisa kukombwa nokuparadzwa. Ko “chinonyangadza chinoparadza, chakataurwa naDanieri muporofita,” chiratidzo cheRoma yechihedheni here, kana kuti cheRoma yeupapa?

> 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.

> Zvino kana muchiona chinonyangadza chinoparadza, chakataurwa naDhanieri muporofita, chakamira panzvimbo tsvene, (anoverenga, ngaanzwisise:) ipapo avo vari muJudhea ngavatizire kumakomo; ari pamusoro pemba ngaarege kuburuka kuzotora chinhu chipi nechipi chiri mumba make; uye ari kusango ngaarege kudzokera shure kunotora nguvo dzake. Asi vane nhumbu nevavanoyamwisa mumazuva iwayo vane nhamo! Asi nyengeterai kuti kutiza kwenyu kurege kuva muchando, kana nezuva reSabata; nokuti ipapo kuchava nokutambudzika kukuru, kwakadaro kusina kumbovapo kubva pakutanga kwenyika kusvikira zvino, uye hakuzombovipozve. Uye dai mazuva iwayo asina kupfupikiswa, hakuna munhu angadai akaponeswa; asi nokuda kwavasanangurwa, mazuva iwayo achapfupikiswa. Mateo 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?

Sisi White vanotsinhira pamusoro pokuti yambiro iyi yakazadzikiswa sei munhoroondo yokuparadzwa kweJerusarema kubva mugore ra66 kusvikira ra70 AD, uye vanoratidza kuti mureza, kana kuti chiratidzo cheuto reRoma, ndicho chaiva chiratidzo kuvaKristu vakanga vachiri muJerusarema kuti vatize. Saka, “chinyangadzo chinoparadza, chakataurwa nomuporofita Dhanieri,” chaiva Roma yechihedheni here, kana kuti Roma yepapa, sezvakanga zvakavakirwa pairi nehurongwa hwaMiller?

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.

විලියම් මිලර් රෝමයේ ප්‍රකාශන දෙකම—අපවිත්‍ර රෝමය, එය අනුගමනය කළ පාප්මය රෝමය—අවබෝධ කරගැනීමට මෙහෙයවනු ලැබීය. එහෙත් ඔහු ජීවත් වූ ඉතිහාසික පසුබිම නිසා, රාජධානී දෙකම එක් රාජධානියක් ලෙස සැලකීමට ඔහු බලකෙරුණේය. ඇත්තෙන්ම, ඒවා එක් රාජධානියක් වේ; එසේ වුවද, ඒවා අනුපිළිවෙළින් පැමිණෙන රාජධානී දෙකක්ද නිරූපණය කරයි. 1798 වර්ෂයේ අනාගතවාණි ඉතිහාසය නිසා මිලර්ට රෝමය ප්‍රධාන වශයෙන් එක් රාජධානියක් ලෙස සලකා බැලීමට සිදු විය. 1798 දී, මිලර් විශ්වාස කළේ ක්‍රිස්තුස්වහන්සේගේ දෙවන පැමිණීම අනාගතයේ ආසන්නයෙන් වසර විසිපහකට පමණ දුරින් ඇති බවය. 1798 දී පාප්මය රෝමය මාරාන්තික තුවාලයක් ලැබූ බව ඔහු පූර්ණයෙන්ම දැන සිටියේය. මිලර්ගේ දෘෂ්ටියෙන්, පාප්මය රෝමයට පසුව පැමිණීමට වෙනත් භූමික රාජධානී නොතිබුණි; මක්නිසාද ක්‍රිස්තුස්වහන්සේ ආපසු පැමිණීමට ආසන්නව සිටියහ.

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 nhoroondo yaigara Miller, akanzwisisa kuti chifananidzo chechitsauko chechipiri chaDanieri chaimiririra umambo hwenyika huna, nokuti ndizvo zvakapupurwa naDanieri.

> 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.

> Zvino umambo hwechina huchava nesimba sesimbi; nokuti simbi inopwanya- pwanya uye inokunda zvinhu zvose; uye sezvinoita simbi inopwanya izvi zvose, saizvozvo ihwo huchapwanya- pwanya nokupwanya. Uye zvawaona tsoka nezvigunwe zvadzo, chimwe chikamu chiri ivhu romuumbi, chimwe chikamu chiri simbi, umambo hwacho huchava hwakakamukana; asi mariri muchava nechimwe chesimba resimbi, nokuti wakaona simbi yakavhengana nevhu rine dope. Danieri 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.

UMiller waqonda leswaku a ku ri ni mimfumo ya mune ntsena, naswona mfumo wa vumune ni wa makumu a ku ri Rhoma; leswi a swi tiveke hi matimu leswaku a ku ri Rhoma ya vupfukeri, yi landzeriwa hi Rhoma ya vapapa. Eka Miller, hi ku pfumelelana ni rito ra Daniyele, mfumo wa vumune a wu “avanile,” kambe eka yena ku avana koloko a ku yimela ntsena ku hambana exikarhi ka swiyenge swa xiviri ni swa moya swa mfumo wa Rhoma. A a ri ntiyiso, kambe ku twisisa kakwe a ku ringaneleka.

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 haana kuona kuti kugoverwa kweRoma yechihedheni neRoma yapapa kwakanga kwakavakirwa pakugoverwa uko Pauro akasimudzirwa kuti azivise. Pauro (naJohani Mubhabhatidzi), akazivisa kuti panguva yemuchinjikwa, zvaiitika chaizvo zvaifanira kushanduka zvive zvemweya. Pasina kunzwisisa ikoko, Miller akamanikidzwa kugamuchira kuti Roma yaingova umambo humwe chete hwaiva nezvikamu zviviri. Uye chokwadi, akanga akarurama (asi aine muganhu). Haana kukwanisa kuona kuti Roma yemweya yaimiririrwa neBhabhironi chaiyo, nokuti Roma yemweya (upapa) iBhabhironi remweya zvakare.

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.

Babhironi chaiyo, seyokunge humambo hwekutanga pahumambo huna huri muna Danieri 2, hwaizova mufananidzo woumambo hwechina, nokuti chokutanga chinogarova chichifananidzira chokupedzisira. Roma yechihedheni yakanga yafananidzirwa neBabhironi, asi zvose Roma yechihedheni neBabhironi zvaifananidzira Roma yomweya (upapa). Naizvozvo upapa hwaiva humambo hwechishanu, uye hwakamiririrwa neBabhironi. Ichi ndicho chikonzero chikuru nei Hanzvadzi White ichienzanisa kutapwa kwaIsraeri chaiye muBabhironi kwamakore makumi manomwe, nokutapwa kwaIsraeri womweya muBabhironi romweya kwamakore ane chiuru chimwe namazana maviri namakumi matanhatu.

> “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.

> “Kereke ya Xikwembu emisaveni a yi ri evukhumbini hi ntiyiso hi nkarhi lowu wo leha wa nxaniso lowu nga heriki, hilaha vana va Israele a va ri evukhumbini eBabilona hi nkarhi wa ku hlongoriwa hakona.” 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.

Nokudaro Miller akanga asina dambudziko rekutsinhanisa kuzadzikiswa kweuporofita kwaizonyatsoratidza Roma yechihedheni, neRoma yeupapa. Tichapa mienzaniso yeizvi sezvatinoenderera mberi, asi kana tichinzwisisa kuti Miller aiona Roma yechihedheni neRoma yeupapa soushe humwe chete, tinogona kunzwisisa kuti sei Miller aisazoona sechinhu chinonetsa kuti Jesu ataure nezve “chinyangadzo chinoparadza, chakarehwa naDanieri muporofita,” sekuzadzikiswa kweRoma yechihedheni, asi panguva imwe chete achiri kunzwisisa kuti chirevo chokuti “chinyangadzo chinoparadza,” mubhuku raDanieri, chiratidzo cheRoma yeupapa. Miller aisagona kuona masimba matatu anoparadza, uye nokuda kwechikonzero ichi hwaro hwake hweuporofita hwakanga hwakaganhurirwa, kunyange zvakadaro hwakarurama.

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.

Asi tinofanira kunzwisisa sei kusawirirana kuri pakuzadzikiswa kwenhoroondo kwa66 AD, apo Roma yechihedheni yakamisa mireza yayo munzvimbo tsvene dzetembere mukuzadzikisa kufanotaura kwaKristu? Ko “chinonyangadza chinoparadza, chakataurwa naDanieri muporofita,” chiratidzo cheRoma yechihedheni here kana kuti cheRoma yapapa? Mhinduro kudambudziko iroro iri nyore zvikuru kana muchiziva masimba matatu anoparadza, panzvimbo pemaviri. Tinofanira kutanga netsananguro yaSister White pamusoro pokuzadzikiswa kwekufanotaura kwaKristu pamusoro pokuparadzwa kweJerusarema.

> “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.

> “Pakupayikwa kwaKristu nevaJudha kwakabatanidzwa nokuparadzwa kweJerusarema. Ropa rakateurwa paKarivhari ndiro rakava mutoro wakavakandira mukuparara munyika ino uye munyika ichauya. Saizvozvowo zvichava pazuva guru rokupedzisira, apo kutongwa kuchawira pamusoro pevanoramba nyasha dzaMwari. Kristu, dombo ravo rokugumbura, ipapo achaonekwa kwavari segomo rinotsiva. Kubwinya kwechiso Chake, uko kune vakarurama kuri upenyu, kuchava kumakaipa moto unoparadza. Nokuda korudo rwakarambwa, nyasha dzakashorwa, mutadzi achaparadzwa.”

> “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 ngoor ndimbal yu bare ak artu yu ñu di faral di déglóo, Yeesu won na li mu waroon a nekk ci Yawut ya bu ñu bañee Doomu Yàlla ji. Ci wax yi, mooy wax ak ñépp ci bépp jamono ñi di bañ a nangu ko muy seen Musalkat. Bépp artu ñeel na leen. Kër Yàlla ga ñu sosaloon, doom ji déggadi, beykat yu fenn yi, tabaxkat yu xaste yi, am nañu seen melokaan ci dundug bépp bàkkaarkat. Su tuubul, àtte bu ñu doon misaal ci moom mooy nekk.” 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.

Pauro paakatsanangura kushanduka kubva kune chaiko kuenda kune zvomweya, anoratidza kuti kwakaitika munguva yomuchinjikwa, uye zvinofanira kucherechedzwa kuti kuparadzwa kweJerusarema kwakabatana zvakananga nomuchinjikwa. Kuparadzwa kweJerusarema chaihwo, kwakaitwa pakutanga neBhabhironi chaihwo, kwakazopedzisira kwaitwazve neRoma chaihwo, nokuti Jesu nguva dzose anomiririra magumo pamwe chete nokutanga. Kutsikwa-tsikwa kwenzvimbo tsvene nehondo, kwakavamba nesimba rechihedheni reBhabhironi, kwakaguma nesimba rechihedheni reRoma.

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.

Kupondwa kiroho kwa Yerusalemu wa kiroho kulitekelezwa na Rumi ya kipapa, na vipindi hivyo vyote viwili vya kupondwa chini kwa miguu (halisi na kiroho) vinafananisha kupondwa chini kwa miguu kwa watu wa Mungu na nguvu ya tatu iharibuyo, ambayo kwa upande wa Rumi huitwa Rumi ya kisasa.

There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.

Paive nemasimba matatu anoparadza, rimwe nerimwe richitambudza vanhu vaMwari. Dhiragoni rechihedheni, rinoteverwa nechikara chinobva mugungwa chechiKaturike, iro rinoteverwazve nechikara chinobva panyika cheUnited States (muporofita wenhema). Chihedheni chaimiririrwa nemasimba akasiyana-siyana echihedheni akatsika-tsika Israeri chaiyo. Upapa ndokuzotsika-tsika Israeri yomweya kwamakore ane chiuru chimwe namazana maviri namakumi matanhatu kubva muna 538 kusvika muna 1798. Kubatana kwakapetwa katatu kwedhiragoni, nechikara, uye kwemuporofita wenhema iRoma yemazuva ano, uye kunotsikawo-tsika vanhu vaMwari panguva ye“awa” yedambudziko remurayiro weSvondo. Masimba matatu anoparadza, anoti dhiragoni, chikara, nomuporofita wenhema, anomiririrwawo seRoma yechihedheni, Roma yeupapa, neRoma yemazuva ano.

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.

Maererano neZvakazarurwa chitsauko 17, chihedheni ndivo madzimambo mana okutanga; mambo wechishanu ndihwo hupapa, uye madzimambo echitanhatu, echinomwe, neechisere mubatanidzwa wakapetwa katatu weRoma yemazuva ano.

> 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.

> Uye kune madzimambo manomwe: vashanu vakawa, mumwe aripo, uye mumwe haasati auya; zvino kana achinge auya, anofanira kugara nguva pfupi. Uye chikara chakanga chiripo, asi chisisipo, ndichochiye wechisere, uye chinobva pane vaya vanomwe, uye chinoenda mukuparadzwa. Zvakazarurwa 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).

Kubva pana Danieri chitsauko chechipiri, upagani ndihwo humambo hwose huna kubva kuBhabhironi chaihwo kusvika kuRoma chaiyo. Bhabhironi remweya ndihwo hupapa (musoro wendarama), uye mubatanidzwa wakapetwa katatu weshato, chikara, nomuporofita wenhema (Roma yemazuva ano), unomiririrwa nemubatanidzwa wakapetwa katatu weMedhia nePeresia zvemweya, Girisi remweya, neRoma remweya (rine ronda raro rinouraya raporeswa).

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.

Apo Yesu paakataura nezve “chinyangadzo chinoparadza, chakataurwa naDanieri muporofita,” akanga achitsanangura “chiratidzo” chakati kuti icho vaKristu vanofanira kuziva muRoma imwe neimwe pamatatu. Roma yechihedheni, Roma yeupapa, neRoma yemazuva ano, zvose zvinotambudza vanhu vaMwari. Kutambudzwa ikoko kunomiririrwa muchiporofita sekutsikwa pasi kwenzvimbo tsvene neuto. Yesu akapa yambiro yokuswedera kwekutambudzwa ikoko panguva imwe neimwe yenguva nhatu idzodzo dzekutambudzwa. Apo “chiratidzo” chesimba reRoma chakaiswa mukati menzvimbo tsvene, nguva yokutiza muJerusarema yakanga yasvika. Yesu akanga asingashandisi mashoko aDanieri okuti “chinyangadzo chinoparadza” sechiratidzo chesimba repanyika, asi sechiratidzo chechiratidzo icho vaKristu vaifanira kuziva.

> “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.

> “Jesu akazivisa kuvadzidzi vakanga vachiteerera kutonga kwaizowira vaIsraeri vakatsauka pakutenda, uye zvikurukuru kutsiva kwakarurama kwaizouya pamusoro pavo nokuda kwokuramba kwavo Mesiya nokumuroverera pamuchinjikwa. Zviratidzo zvisingakanganisiki zvaizotangira magumo anotyisa iwayo. Nguva yaityiwa yaizouya pakarepo uye nokukurumidza. Uye Muponesi akayambira vateveri Vake achiti: ‘Naizvozvo kana muchiona chinyangadzo chinoparadza, chakataurwa naDhanyeri muporofita, chimire panzvimbo tsvene, (anoverenga, ngaanzwisise:) ipapo vari muJudhea ngavatizire kumakomo.’ Mateo 24:15, 16; Ruka 21:20, 21. Apo mireza yevaRoma yokunamata zvifananidzo yaizomiswa panyika tsvene, yaitambanuka mafurlongi mashomanana kunze kwamasvingo eguta, ipapo vateveri vaKristu vaifanira kuwana kuchengeteka mukutiza. Kana chiratidzo chenyevero chaonekwa, avo vaida kupunyuka vaisafanira kunonoka zvachose. Munyika yose yeJudhea, uyewo muJerusarema chaimo, chiratidzo chokutiza chaifanira kuteererwa pakarepo. Uyo aizowanikwa ari pamusoro pedenga reimba haafaniri kuburuka achipinda mumba make, kunyange kuti aponese pfuma yake inokosha zvikuru. Avo vaishanda muminda kana muminda yemizambiringa vaisafanira kutora nguva yokudzokera kunotora nguo yokunze yakanga yaiswa parutivi pavaishanda mukupisa kwezuva. Vaisafanira kuzengurira kunyange kwechinguvana, kuti varege kubatanidzwa mukuparadzwa kukuru ikoko.” 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.

Mundima iyi, Sista White vanodoma “chinyangadzo chokupambwa” sechiri “chiratidzo chisingakanganisiki,” chakafananidzirwa ne“mireza yokunamata zvifananidzo yavaRoma,” iyo yavakamisa “panyika tsvene” pepatemberi. Jesu akanga asiri kushandisa “chinyangadzo chokupambwa” kumirira rimwe remasimba eRoma yechihedheni kana yeRoma yapapa, asi sechiri “chiratidzo.” Apo “chiratidzo” chacho chakaiswa panyika tsvene petemberi, vaKristu vaifanira kutiza kubva muJerusarema “kuti varege kubatanidzwa mukuparadzwa kwose.” Sista White anoenderera mberi gare gare mundima imwe cheteyo uye anodoma kuti uporofita hwaKristu hwakanga huchiratidza kuparadzwa ihwohwo hwaiva nokuzadzikiswa kunopfuura kumwe.

> “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.

> “Muponesi uprofita hwaJehovha pamusoro pokushanyirwa kweJerusarema nokutongwa huchazova nokuzadzikiswa kumwe, uko kuparadzwa kunotyisa ikoko kwaingova mumvuri usina kusimba chete. Mumatambudziko akawira guta rakasanangurwa tinogona kuona kutongwa kwenyika yakaramba ngoni dzaMwari uye yakatsika-tsika mutemo Wake. Zvinyorwa zvokusuwa kwavanhu izvo nyika yakaona mumazana ayo mazhinji amakore ouipi zvakasviba. Mwoyo unorwara, uye pfungwa dzinopera simba pakuzvifungisisa. Zvakaipa zvikuru zvave migumisiro yokuramba simba roUtongi hweKudenga. Asi muchizaruro chezvinhu zvenguva iri kuuya panoratidzwa chiitiko chinotonyanya kusviba. Zvinyorwa zvekare,—mutsetse murefu wemhirizhonga, kurwisana, nokumukira, “nokurwa kwomurwi … nokurira kwakavhiringidzika, nenguvo dzakakungurutswa muropa” (Isaya 9:5),—izvi chii zvazvo kana zvichienzaniswa nokutyisa kwezuva iro apo Mweya waMwari unodzora uchabviswa chose kubva kuna vakaipa, usingachavatadzisi kubudisa pachena chido chomunhu nehasha dzaSatani! Panguva iyoyo nyika ichaona, kupfuura zvayakamboona kare, migumisiro yokutonga kwaSatani.”

> “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.

> “Kasi siku hiyo, kama ilivyokuwa wakati wa kuangamizwa kwa Yerusalemu, watu wa Mungu wataokolewa, kila mmoja atakayepatikana ameandikwa miongoni mwa walio hai. Isaya 4:3. Kristo ametangaza kwamba atakuja mara ya pili awakusanye waaminifu Wake kwake Mwenyewe: ‘Ndipo kabila zote za dunia zitaomboleza, nao watamwona Mwana wa Adamu akija juu ya mawingu ya mbinguni pamoja na uweza na utukufu mwingi. Naye atawatuma malaika Wake pamoja na sauti kuu ya tarumbeta, nao watawakusanya wateule Wake kutoka pepo nne za dunia, toka mwisho huu wa mbingu hata mwisho huu mwingine.’ Mathayo 24:30, 31. Ndipo wale wasioitii injili watateketezwa kwa pumzi ya kinywa Chake na kuangamizwa kwa ufunuo wa kuja Kwake. 2 Wathesalonike 2:8. Kama Israeli wa zamani, waovu hujiangamiza wenyewe; huanguka kwa uovu wao. Kwa maisha ya dhambi, wamejiweka mbali sana na upatano na Mungu, asili zao zimeharibika sana kwa uovu, hata udhihirisho wa utukufu Wake kwao huwa moto ulao.”

> “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.

> “Vanhu ngavangwarire kuti varege kuregeredza chidzidzo chavari kupiwa mumashoko aKristu. Sezvaakayambira vadzidzi vake pamusoro pekuparadzwa kweJerusarema, achivapa chiratidzo chokuparara kwakanga kwava kuswedera, kuti vagone kutiza; saizvozvowo akayambira nyika pamusoro pezuva rokuparadzwa kwokupedzisira uye akaipa zviratidzo zvokuuya kwaro, kuti vose vanoda vagone kutiza hasha dzichauya. Jesu anoti: ‘Uye kuchava nezviratidzo muzuva, nomumwedzi, nomunyeredzi; uye panyika kuchava nokutambudzika kwamarudzi.’ Ruka 21:25; Mateo 24:29; Mako 13:24–26; Zvakazarurwa 6:12–17. Avo vanoona zviratidzo izvi zvinotangira kuuya kwake vanofanira ‘kuziva kuti kwava pedyo, kuri pamasuo chaiwo.’ Mateo 24:33. ‘Naizvozvo rindai,’ ndiwo mashoko ake okuyambira. Mako 13:35. Avo vanoteerera yambiro havangasiywi murima, kuti zuva iro rivawane vasingafungiri. Asi kuna avo vasingadi kurinda, ‘zuva raShe rinouya sembavha usiku.’ 1 VaTesaronika 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.

Hanzvadzi White pavakanyora mashoko aya, kwaiva kuchine kuzadzikiswa kuri kuuya mberi kwekuparadzwa kweJerusarema. Kutonga kwekutsiva kunoitwa pamusoro peRoma yemazuva ano (shato, chikara, uye muporofita wenhema), pakuguma kwenyika, kunomirira kuwa kwekupedzisira kweBhabhironi romweya; asi Bhabhironi romweya (upapa) rakatodonha kare kamwe muna 1798. Kuparadzwa kweJerusarema kunomirira kutonga kwaMwari kwekutsiva pamusoro pekereke yakatsauka pakutenda.

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.

Kuparadzwa kweJerusarema mumakore matatu nehafu kubva muna AD 66 kusvika muna AD 70 kunomiririra kuparadzwa kunoitwa nokutonga kwaMwari kwokutsiva pakuguma kwenyika, uko kuchauyiswa pamusoro peRoma yazvino uno (dhiragoni, chikara, nomuporofita wenhema). Kukombwa nokuparadzwa kweJerusarema, kwakaitwa nechihedheni kubva muna AD 66 kusvikira muna AD 70, kwakatora makore matatu nehafu chaiwo.

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.

Kukombwa nokuparadzwa kweJerusarema remweya kwakaitwa neupapa kwakagara makore matatu nehafu echiporofita, kubva muna 538 kusvikira muna 1798. Mifananidzo miviri iyoyo inomiririra kukombwa nokuparadzwa kweJerusarema mu“awa” yenhamo yemutemo weSvondo inouyiswa neRoma yemazuva ano. Kwekupedzisira kwemaparadzirwo matatu eJerusarema kunodzorwa shure, sezvakaratidzwa mubhuku raDanieri.

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.

Bhuku raDanieri rinotanga neBhabhironi richikunda nekuparadza Jerusarema, uye rinopera nekuparadzwa kweBhabhironi pamwe nokukunda kweJerusarema. Muhondo imwe neimwe pamitatu iyi, pakapiwa chiratidzo kuvaKristu chaiva ziviso kwavari chokuti vatize hondo yakanga ichiuya. Muna AD 66, chakanga chiri panguva iyo mauto eRoma yechihedheni akaisa mireza yawo (mireza yehondo yawo) panzvimbo tsvene yesanctuary. Mugore ra538, chakanga chiri apo “munhu wechivi” akazarurwa, agere mutembere yaMwari (kereke yechiKristu), achizviratidza kuti ndiye Mwari, paakadzika mutemo weSvondo paCounsel of Orleans mugore iroro. Kumanikidzirwa kwekuchengeta Svondo ndiko kunozivikanwa neupapa sechiratidzo chinoratidza humbowo hwesimba raro pamusoro penyika yechiKristu, nokuti vanopikisa (zvakarurama) kuti hapana tsigiro yokunamata neSvondo muShoko raMwari, uye chokwadi chokuti vakagadza Svondo sezuva rokushumira muChiKristu humbowo hwokuti simba retsika nemagariro avo echihedheni riri pamusoro peBhaibheri.

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.

Mugore ra 538, Abakristo bari bakwiriye kwitandukanya n’Itorero ry’i Roma, atari gusa kuko ritari Itorero rya Gikristo by’ukuri, ahubwo nanone kuko ikimenyetso cy’ubutware bwa papa cyari cyarashyizwe ahantu hera h’Itorero ry’Imana. Mushiki wa White agaragaza uburyo bwo kwitandukanya muri ayo mateka bwatangiye icyo gihe cyatumye Itorero ry’Imana rihungira mu butayu 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.

> “Asi hakuna umoja kati ya Mkuu wa nuru na mkuu wa giza, wala haiwezekani kuwapo umoja kati ya wafuasi wao. Wakristo walipokubali kuungana na wale waliokuwa wameongoka nusu tu kutoka katika upagani, waliingia katika njia iliyowaongoza mbali zaidi na zaidi kutoka katika kweli. Shetani alishangilia kwa kuwa alikuwa amefaulu kuwadanganya idadi kubwa sana ya wafuasi wa Kristo. Kisha akautumia uwezo wake kwa ukamilifu zaidi juu yao, na akawachochea kuwatesa wale waliobaki waaminifu kwa Mungu. Hakuna walioelewa vema jinsi ya kuipinga imani ya kweli ya Kikristo kama wale waliokuwa wamewahi kuwa watetezi wake; na hawa Wakristo waasi, wakiungana na wenzao waliokuwa nusu wapagani, walielekeza vita yao dhidi ya sifa za msingi kabisa za mafundisho ya 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.

> “Kwa wale waliotaka kuwa waaminifu, ilihitaji mapambano makali ya kukata tamaa ili kusimama imara dhidi ya udanganyifu na machukizo yaliyofichwa chini ya mavazi ya ukuhani na kuingizwa kanisani. Biblia haikukubaliwa kuwa ndicho kipimo cha imani. Mafundisho ya uhuru wa dini yaliitwa uzushi, na wale waliounga mkono mafundisho hayo walichukiwa na kutengwa.

> “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.

> “Mushure mehondo refu uye yakanga yakaoma zvikuru, vashoma vakatendeka vakafunga kuputsa kubatana kwose nechechi yakatsauka kana yakaramba ichiramba kuzvisunungura kubva kunhema nekunamata zvidhori. Vakaona kuti kupatsanuka kwaiva kudikanwa kusingadzivisiki kana vaida kuteerera shoko raMwari. Havana kuzoshinga kushivirira dzidziso dzokukanganisa dzaizova nenjodzi inouraya kumweya yavo, kana kupa muenzaniso waizoisa kutenda kwavana vavo navazukuru vavo pangozi. Kuti vachengetedze rugare nokubatana vakanga vakagadzirira kuita kubvuma kupi nokupi kwaipindirana nokuvimbika kuna Mwari; asi vakanzwa kuti kunyange rugare rwacho rwaizotengwa nomutengo wakanyanyisa kana rwawanikwa nokubayira nheyo. Kana kubatana kwaigona kuwanikwa chete nokukanganisa chokwadi nokururama, zvino ngakuve nokusawirirana, kunyange nehondo.” The Great Controversy, 45.

We will continue these thoughts in the next article.

Titaenderera mberi nepfungwa idzi munyaya inotevera.

> “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?

> “Uro hwatambanuka pamberi pedu. Chidzitiro chava pedyo kusimudzwa. Isu tinogara pachinzvimbo ichi chinotyisa, chine mutoro mukuru, tiri kuitei, tiri kufungei, zvokuti tinonamatira kurudo rwedu rwoudyire rwokuda kugara takasununguka, apo mweya iri kuparara yakatikomberedza? Mwoyo yedu yava yakaoma chose here? Hatigoni here kunzwa kana kunzwisisa kuti tine basa rokuitira ruponeso rwevamwe? Hama, muri pakati peboka iro rinoti rine meso asi harioni, uye rine nzeve asi harinzwi here? Mwari akakupai zivo yokuda Kwavo pasina here? Vakakutumirai yambiro pamusoro peyambiro pasina here? Munotenda here zviziviso zvechokwadi chisingaperi pamusoro pezvava kuda kuuya pamusoro penyika, munotenda here kuti kutonga kwaMwari kwakarembera pamusoro pavanhu, uye muchiri kugona kugara makasununguka, mune usimbe, musina hanya, muchida zvinofadza here?”

> “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.

> “Zvino haisi nguva yokuti vanhu vaMwari vasunge mwoyo yavo kana kuunganidzira fuma yavo munyika. Nguva haisi kure, apo, sezvakaitika kuvadzidzi vokutanga, tichamanikidzwa kutsvaka utiziro munzvimbo dzakaparadzana, dzisina vanhu. Sezvo kukombwa kweJerusarema namauto eRoma kwakanga kuri chiratidzo chokuti vaKristu vokuJudhiya vatize, saizvozvowo kutorwa kwesimba nerudzi rwedu mumutemo unosimbisa sabata rapapa kuchava yambiro kwatiri. Ipapo ichava nguva yokubva mumaguta makuru, tichigadzirira kubva mumaduku tichienda kudzimba dziri kure nevanhu, munzvimbo dzakavanzika pakati pamakomo. Uye zvino, panzvimbo pokutsvaka dzimba dzinodhura pano, tinofanira kunge tichigadzirira kutamira kunyika iri nani, iyo yokudenga. Panzvimbo pokushandisa pfuma yedu mukuzvifadza, tinofanira kudzidza kuchengetedza nokungwarira. Tarenda rimwe nerimwe ratakwereteswa naMwari rinofanira kushandiswa kukudzwa Kwake mukupa yambiro kunyika. Mwari ane basa rokuti vashandi vake pamwe Naye vaite mumaguta. Basa redu remamishinari rinofanira kutsigirwa; mamishinari matsva anofanira kuvhurwa. Kuti basa iri rifambiswe mberi zvinobudirira, zvichada mari zhinji. Dzimba dzokunamatira dzinodikanwa, umo vanhu vangakokwa kuti vanzwe zvokwadi dzenguva ino. Nokuda kwechinangwa ichochi, Mwari akapa vatariri vake fuma yokuchengetwa. Musasunga pfuma yenyu muzvirongwa zvenyika, kuti basa iri rirege kudzivirirwa. Isai mari yenyu panzvimbo yamunogona kuiwana nokuiitisa kubatsira basa raMwari. Tumirai fuma yenyu mberi kwamuri kudenga.” Testimonies, vhoriyamu 5, 464.

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