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# The Book of Daniel - Number Forty-Three

Danyýel kitaby — kyrk üçünji

Unveiling the Symbolism of the Abomination of Desolation in Biblical Prophecy

Mukaddes Kitap pygamberliginde Harapçylygyň Ýigrenji Zadynyň nyşanyny aýan etmek

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Jeff Pippenger

Published

January 7, 2024

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Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.

Pawlusyň butparaz Rimini, papalygyň 538-nji ýylda häkimiýete göterilmegini saklap duran güýç hökmünde kesgitlemegi, Daniel kitabynda “gündelik” diýen düşünjäniň butparazlygy aňladýandygyny tassyklaýan şaýatlyk bolup, William Miller tarapyndan tanaldy. William Milleriň düşünje gurluşy butparazlygyň iki weýran ediji güýjüne, ondan soň bolsa papalyga esaslanýardy. Şol gurluşy goldaýan Milleriň iň möhüm açyşy Pawlusyň 2 Selaniklilere ýazylan hatynyň ikinji babyndaky şaýatlygy boldy; ol ýerde Pawlus papalygy saklap duran böwediň, ýagny butparaz Rim tarapyndan döredilen saklamanyň, “günä adamy” özüni Hudaý diýip görkezmek üçin Hudaýyň ybadathanasynda ýerleşdirilmegi maksady bilen aýryljakdygyny görkezýär.

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?

Danyýl kitabynda butparazlygy aňladýan “gündelik” nyşanynyň yzyndan hemişe papalygyň bir nyşany gelýär, ol bolsun harabaçylygyň günäsi görnüşinde bolsun ýa-da harabaçylygyň nejisligi görnüşinde bolsun. Şeýle-de bolsa, Mesihiň miladydan soňky 66-dan 70-nji ýyllaryň aralygyndaky üç ýarym ýylyň dowamynda bolup geçen Iýerusalimiň gabalşy we weýran edilişi barada mesihilere eden duýduryşynda, Mesih Iýerusalimdäki mesihiler üçin dessine gaçmagyň alamaty hökmünde “Danyýl pygamber tarapyndan aýdylan harabaçylygyň nejisligine” salgylanypdy. Taryh bu alamatyň papalyk Rimiň nyşany däl-de, butparaz Rimiň nyşany bolandygyny görkezýär. Eger olar gabalşy we weýrançylygyndan gutulmakçy bolsalar, bu alamat wepalylar tarapyndan tanalmalydy. “Danyýl pygamber tarapyndan aýdylan harabaçylygyň nejisligi” butparaz Rimiň nyşanymy, ýa-da papalyk Rimiňkemi?

> 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.

> Şonuň üçin-de, Daniel pygamber tarapyndan aýdylan weýrançylygyň ýigrenji zadynyň mukaddes ýerde durandygyny göreniňizde, (okaýan muny düşünsine:) onda Ýahudyýada bolanlar daglara gaçsynlar. Tamyň üstünde bolan öýünden bir zady almaga aşak düşmesin. Meýdanda bolan hem öz eşigini almaga yzyna dolanmasyn. Ol günlerde göwreli bolanlara we emdirýänlere waý! Emma gaçyşyňyzyň gyşda-da, şenbe gününde-de bolmazlygy üçin doga ediň. Çünki şonda dünýäniň başlangyjyndan şu wagta çenli bolmadyk, mundan beýläk-de hiç haçan bolmajak beýik muşakgat bolar. Eger şol günler gysgaldylmadyk bolsa, hiç bir ten halas bolmazdy; emma saýlananlaryň hatyrasyna şol günler gysgaldylar. Matta 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?

Uýam Waýt bu duýduryşyň b.e. 66-dan 70-nji ýyllara çenli Iýerusalimiň weýran edilmeginiň taryhynda nähili berjaý edilendigi barada belläp geçýär we ol baýdagyň, ýagny Rim goşunynyň nyşanynyň, heniz Iýerusalimde bolan mesihiler üçin gaçyp gutulmagyň alamaty bolandygyny görkezýär. Şeýlelikde, “Danyýel pygamber tarapyndan aýdylan weýrançylygyň ýigrenji zady” butparaz Rim idimi, ýa-da Milleriň öz gurluşyny onuň üstünde esaslandyryşy ýaly, papalyk Rimmi?

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 Rimiň iki görnüşine-de (butparazdan soň papalyk görnüşine) düşünmäge ugrukdyryldy, emma ýaşan taryhy döwrüniň täsiri astynda ol bu iki patyşalygy bir patyşalyk hökmünde garamaga mejbur boldy. Elbetde, olar bir patyşalykdyr, ýöne şol bir wagtda yzly-yzyna gelen iki patyşalygy hem aňladýarlar. 1798-nji ýylyň pygamberlik taryhynyň mejbur etmegi bilen, Miller esasan Rime bir patyşalyk hökmünde ýüzlenmeli boldy. 1798-nji ýylda Miller Mesihiň Ikinji Gelişiniň takmynan ýigrimi bäş ýyl soň boljakdygyna ynanýardy. Ol 1798-nji ýylda papalyk Rimiň ölüm howply ýara alandygyny doly bilýärdi. Miller üçin papalyk Rimiň yzyndan geljek başga ýer ýüzüniň patyşalyklary ýokdy, çünki Mesih basym dolanyp geljekdi.

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.

Milleriň ýaşaýan taryhy döwründe ol Danyýalyň ikinji babyndaky heýkeliň dört ýer ýüzüniň patyşalygyny aňladýandygyna düşünýärdi, çünki Danyýal hem hut şoňa şaýatlyk edýärdi.

> 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.

> Dördünji patyşalyk demir ýaly kuwwatly bolar; çünki demir ähli zatlary parçalap, boýun egdirýär; hem-de ähli zady döwüp-parçalaýan demir ýaly, ol hem parçalap ezer. Aýaklary we aýak barmaklaryny bolsa, bir bölegi küýzegäriň palçygyndan, bir bölegi demirden görşüň ýaly, bu patyşalyk bölünen bolar; emma onda demiriň kuwwatyndan bir paý bolar, sebäbi sen demiriň çyg palçyk bilen garyşandygyny gördüň. Daniel 2:40, 41.

Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.

Miller bary-ýogy dört şalygyň bardygyna düşünýärdi we dördünji hem-de iň soňky şalyk taryhdan bilşi ýaly butparaz Rimden soň papalyk Rim gelen Rimdi. Miller üçin, Daniýeliň sözi bilen ylalaşykda, dördünji şalyk “bölünendi”, ýöne onuň pikirine görä bu bölünişik diňe Rim şalygynyň göni manydaky hem-de ruhy taraplarynyň arasyndaky tapawudy aňladýardy. Ol dogrydy, ýöne onuň düşünjesi çäklidi.

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 butparaz we papalyk Rimiň bölünmeginiň Pawlusyň kesgitlemek üçin saýlanyp göterilen şol bölünmegine esaslanýandygyny görmedi. Pawlus (hem-de Çömdüriji Ýahýa) haç döwründe gönümel manydaky zadyň ruhy manylyga geçmelidigini kesgitledi. Şol düşüniş bolmazdan, Miller Rim esasan iki tapgyry bolan bir patyşalykdyr diýip kabul etmäge mejbur boldy. Elbetde, ol dogrydy (emma çäklidi). Ol ruhy Rimiň gönümel Wawilon arkaly görkezilýändigini görüp bilmedi, çünki ruhy Rim (papalyk) şol bir wagtyň özünde ruhy Wawilondyr.

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.

Göni Wawilon, Danyýel iki babyndaky dört patyşalygyň ilkinjisi hökmünde, dördünji patyşalygyň nusgasy bolardy, çünki ilki hemişe ahyryň nusgasydyr. Butparaz Rim Wawilon arkaly nusgalaşdyrylypdy, emma butparaz Rim bilen Wawilonyň ikisi-de ruhy Rimiň (papalygyň) nusgasy bolupdy. Şonuň üçin papalyk bäşinji patyşalyk boldy we ol Wawilon arkaly görkezildi. Ine, Şonuň üçin Waýt uýa göni Ysraýylyň Wawilonda ýetmiş ýyllyk ýesirligini, ruhy Ysraýylyň ruhy Wawilondaky bir müň iki ýüz altmyş ýyllyk ýesirligi bilen deňeşdirýär diýen esasy sebäbiň biri hem şudur.

> “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.

> “Ýerdäki Hudaýyň ybadathanasy, bu rehimsiz yzarlamanyň uzak döwründe, sürgün döwründe Wawilonda ýesirlikde saklanan Ysraýyl ogullary ýaly, hakykatdan-da ýesirlikde bolupdy.” 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.

Şonuň üçin Miller bütparaz Rimi has anyk görkezýän pygamberlik amala aşmalaryny papalyk Rimi bilen özara çalşyp ulanmakda hiç hili kynçylyk görmedi. Biz dowam etdikçe munuň mysallaryny bereris, ýöne eger Milleriň bütparaz Rim bilen papalyk Rimi bir patyşalyk hökmünde görendigine düşünsek, onda näme üçin Milleriň Isanyň “Danyýel pygamber tarapyndan aýdylan weýrançylygyň ýigrenji zady” sözlerine bütparaz Rimiň amala aşmasy hökmünde salgylanmagynda, şol bir wagtyň özünde Danyýel kitabyndaky “weýrançylygyň ýigrenji zady” diýen aňlatma papalyk Rimiň nyşanydyr diýip düşünmeginde hiç hili mesele görmändigine düşünip bileris. Miller weýran ediji üç güýji görüp bilmedi, şonuň üçin onuň pygamberlik çarçuwasy çäklidi, emma dogrydy.

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.

Emma 66-njy ýylda bolan taryhy ýerine ýetirişdäki tapawudy nädip düşünmelidiris, ýagny butparaz Rim Mesihe degişli öňünden aýdylan sözi ýerine ýetirip, öz baýdaklaryny ybadathananyň mukaddes çäklerinde dikip goýanda? “Danyýel pygamber arkaly aýdylyp geçilen weýrançylykly nejislik” butparaz Rimiňmi ýa-da papalyk Rimiň nyşanymy? Bu kynçylygyň jogaby, ikiniň deregine üç sany weýran ediji güýji ykrar edeniňde, örän ýönekeý bolýar. Ilki bilen, Jerusalemiň ýok edilmegi baradaky Mesihiň öňünden aýdylan sözüniň ýerine ýetirilşi hakynda Uayt uýanyň düşündirişinden başlamaly.

> “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.

> Ýahudylaryň Mesihi haça çüýlemeginiň içinde Iýerusalimiň weýran edilmegi bardy. Kalwariýada dökülen gan olary bu dünýä üçin hem, geljek dünýä üçin hem heläklige çümdüren agram boldy. Şeýlelikde, Hudaýyň merhemetini ret edenleriň üstüne höküm inende, beýik ahyrky günde-de şeýle bolar. Olar üçin büdremek daşy bolan Mesih şonda olaryň öňünde ar alyjy dag hökmünde peýda bolar. Onuň ýüzüniň şöhraty, dogrular üçin ýaşaýyş bolsa, erbetler üçin ýok ediji ot bolar. Söýginiň ret edilendigi, merhemetiň äsgerilmezligi sebäpli, günäkär ýok ediler.

> “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.

> “Isa köp mysallar we gaýtalanyp berlen duýduryşlar arkaly, Hudaýyň Ogluny ret etmegiň ýehudylara nähili netije getirjekdigini görkezdi. Bu sözlerde Ol her döwürde Özüni Halasgäri hökmünde kabul etmekden ýüz öwürýänleriň hemmesine ýüzlenýärdi. Her bir duýduryş olar üçindir. Haramlanan ybadathana, boýun egmeýän ogul, galp daýhanlar, äsgermezlik edýän gurluşykçylar — bularyň hersiniň her bir günäkäriň durmuşynda öz meňzeşi bardyr. Eger ol toba etmese, olaryň öňünden habarly eden hökümi onuňamki bolar.” 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.

Pawlus göni manydan ruhy manya geçişi kesgitlände, munuň haç döwründe bolup geçendigini görkezýär, we Iýerusalimiň weýran edilmeginiň haç bilen gönüden-göni baglanyşyklydygyny bellemek gerek. Ilki gönüden-göni Wawilon tarapyndan amala aşyrylan sözme-söz Iýerusalimiň weýran edilmegi soňky gezek gönüden-göni Rim tarapyndan amala aşyryldy, çünki Isa ahyry hemişe başlangyç bilen görkezýär. Wawilonyň butparaz güýji bilen başlanan mukaddes ýeriň we goşunyň depelenmegi, Rimiň butparaz güýji bilen tamamlandy.

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.

Ruhy Iýerusalimiň ruhy taýdan depelenip basylmagy papalyk Rimi tarapyndan ýerine ýetirildi, hem-de depelenip basylmagyň şol iki döwri (göni manydaky we ruhy) weýran ediji üçünji güýjüň Hudaýyň halkyny depeläp basmagynyň nusgasydyr; bu güýç Rim bilen baglanyşykda häzirki zaman Rimi diýlip atlandyrylýar.

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.

Hudaýyň halkyny yzarlýan üç weýran ediji güýç bar. Butparazlygyň aždarhasy, onuň yzysüre katolitsizmiň deňizden çykan ýyrtyjysy, ondan soň bolsa Birleşen Ştatlaryň ýerden çykan ýyrtyjysy (ýalan pygamber) gelýär. Butparazlyk göni Ysraýyly depelän dürli butparaz güýçler arkaly şekillendirildi. Ondan soň papalyk 538-nji ýyldan 1798-nji ýyla çenli bir müň iki ýüz altmyş ýyl dowamynda ruhy Ysraýyly depeläp basdy. Aždarhanyň, ýyrtyjynyň we ýalan pygamberiň üç taraply birleşigi häzirki zaman Rimidir we ol hem Ýekşenbe kanuny krizisiniň “sagady” döwründe Hudaýyň halkyny depeläp basýar. Aždarhanyň, ýyrtyjynyň we ýalan pygamberiň şol üç weýran ediji güýji butparaz Rim, papalyk Rim we häzirki zaman Rimi hökmünde hem şekillendirilýär.

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.

Ylham aýan bolan on ýedinji baba görä, butparazlyk ilkinji dört patyşadyr; bäşinji patyşa papalykdyr, altynjy, ýedinji we sekizinji patyşalar bolsa häzirki Rimiň üç esse birleşmesidir.

> 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.

> Ýedi patyşa hem bardyr: olaryň bäşi ýykylypdyr, biri bardyr, beýlekisi entek gelmändir; ol gelende bolsa, az wagt durmalydyr. Bar bolan, soň ýok bolan ýyrtyjy bolsa — şol sekizinjidir, ol şol ýedidendir we heläklige gidýändir. Ylham 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).

Danyýlyň ikinji bapyna görä, butparazlyk hakyky Wawilondan hakyky Rime çenli bolan dört patyşalygyň hemmesini öz içine alýar. Ruhy Wawilon papalykdyr (altyn baş), ejdarhanyň, haýwanyň we ýalan pygamberiň üç taraplaýyn birleşigi bolsa (häzirki zaman Rim), ruhy Müsür-Parsynyň, ruhy Ýewanystanyň we ruhy Rimiň üç taraplaýyn birleşigi bilen görkezilýär (onuň ölümli ýarasy sagaldyldy).

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.

Isa pygamber Danyýeliň aýdan “weýrançylykly ýigrençli zady” barada aýdanda, ol mesihçileriň Rimiň şol üç görnüşiniň her birinde-de tanamalydygy bolan anyk bir “alamaty” görkezýärdi. Butparaz Rim, papalyk Rimi we häzirki zaman Rimi — olaryň hemmesi Hudaýyň halkyny yzarlap ezýär. Şol yzarlama pygamberlik taýdan mukaddes ýeri we goşuny aýak astyna almak hökmünde beýan edilýär. Isa şol yzarlamanyň golaýlaşýandygy baradaky duýduryşy yzarlamalaryň şol üç döwrüniň her biri üçin berdi. Rimiň häkimiýetiniň “alamaty” mukaddes ýeriň içine ýerleşdirilende, Iýerusalimden gaçmagyň wagty gelipdi. Isa Danyýeliň “weýrançylykly ýigrençli zat” diýen aňlatmasyny ýer ýüzündäki bir güýjüň nyşany hökmünde däl-de, eýsem mesihçileriň tanamalydygy bolan alamatyň nyşany hökmünde ulanýardy.

> “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.

> Isa diňleýän şägirtlere imandan çykan Ysraýylyň üstüne inmeli hökümleri, aýratyn-da olaryň Mesihi ret edip haça çüýlänlikleri üçin öz üstlerine gelmeli ar alyjy jezany yglan etdi. Şol elhenç soňy aç-açan alamatlar öňünden habar bererdi. Gorkuly sagat duýdansyz we çalt gelerdi. Halasgär Öz yzyna eýerijilerine şeýle duýdurdy: «Şonuň üçin-de siz pygamber Daniýel tarapyndan aýdylan haraplaýjy ýigrenji zady mukaddes ýerde duran görseňiz, (okaýan düşünsin:) onda Ýahudyýada bolanlar daglara gaçsynlar». Matta 24:15, 16; Luka 21:20, 21. Rimlileriň butparazlyk nyşanlary şäher diwarlarynyň daşyna birnäçe furlong çenli uzalýan mukaddes meýdanda dikilende, Mesihiň yzyna eýerijileri gaçyp gutulmakda howpsuzlyk tapmalydylar. Duýduryş alamaty görünende, gutulmak isleýänler hiç hili gijä galmaly däldiler. Ýahudyýa ýurdunyň hemme ýerinde, şeýle hem Iýerusalimiň özünde-de, gaçmagyň yşaraty dessine ýerine ýetirilmelidi. Tötänden üçegiň üstünde bolan adam, iň gymmatly zatlaryny halas etmek üçin hem öýüne aşak düşmeli däldi. Meýdanlarda ýa-da üzüm baglarynda işleýänler, günüň yssysynda zähmet çekýän mahaly çykaryp goýan daşky lybaslaryny almak üçin yzyna dolanmaga wagt sarp etmeli däldiler. Olar umumy heläklige duçar bolmazlyk üçin bir pursat hem ikirjiňlenmeli däldiler». Beýik göreş, 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.

Şol parçatda Uayt uýekeji “weýrançylygyň ýigrenji zadyny” mukaddes ýerdäki ybadathananyň içinde rimlileriň “butparaz baýdaklary” arkaly görkezilen “şübhesiz alamat” hökmünde kesgitleýär. Isa “weýrançylygyň ýigrenji zadyny” butparaz ýa-da papalyk Rimiň haýsydyr bir güýjüni aňlatmak üçin däl-de, eýsem “alamat” hökmünde ulanýardy. Haçan-da şol “alamat” ybadathananyň mukaddes ýerinde goýlanda, mesihçiler “umumy weýrançylyga goşulmazlyk üçin” Iýerusalimden gaçmalydylar. Uayt uýekeji şol bir parçanyň soňrakky böleginde has-da öňe gidip, ýok edilişi görkezýän Mesihiň pygamberliginiň birden köp ýerine ýetmesini bolandygyny kesgitleýär.

> “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.

> Halasgäriň Iýerusalime höküm jezasynyň inmegi baradaky pygamberligi ýene-de bir ýerine ýetmesini tapar; şol gorkunç weýrançylyk bolsa munuň diňe örän gowşak bir kölegesi boldy. Saýlanan şäheriň ykbalynda biz Hudaýyň merhemetini ret eden we Onuň kanunyny aýak astyna salan dünýäniň höküm edilen soňuny görüp bileris. Ýer ýüzüniň jenaýat bilen geçen uzak asyrlarynda şaýat bolan ynsan betbagtçylygynyň ýazgylary garaňky bolup durýar. Muňa seredilende ýürek keselleýär, akyl bolsa ejizleýär. Asman häkimiýetini ret etmegiň netijeleri gorkunç boldy. Emma geljegiň ylham edilen aýanlyklarynda mundan hem has garaňky bir sahna görkezilýär. Geçmişiň ýazgylary — tolgunyşyklaryň, çaknyşyklaryň we rewolýusiýalaryň uzak ýörişi, «söweşijiniň söweşi … bulaşyk sesler bilen we gan bilen bulaşan eşikler» (Işaýa 9:5) — Hudaýyň saklaýjy Ruhy erbet adamlardan bütinleý çekilip alnanda, ynsan höwesleriniň we şeýtanyň gazabynyň joşup çykmagyny mundan beýläk saklamajak şol günüň elhençlikleri bilen deňeşdirilende, näme bolup biler! Şonda dünýä, hiç wagt öň görşi ýaly däl, Şeýtanyň hökümranlygynyň netijelerini görer.

> “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.

> “Ýöne şol günde, Iýerusalimiň weýran edilen döwründäki ýaly, Hudaýyň halky halas ediler — diri galanlaryň arasynda ýazylan her kim. Işaýa 4:3. Mesih Öz sadyk bendelerini Öz ýanyna ýygnamak üçin ikinji gezek geljekdigini yglan etdi: ‘Şonda ýeriň ähli taýpalary aglaşarlar, ynsan Oglunyň asmanyň bulutlarynda gudrat we beýik şöhrat bilen gelýändigini görerler. Ol Öz perişdelerini surnaýyň beýik sesi bilen iberer, olar hem Onuň saýlanlaryny dört ýelden, asmanyň bir ujundan beýleki ujuna çenli ýygnarlar.’ Matta 24:30, 31. Şonda Hoş Habara boýun bolmadyklar Onuň agzynyň demi bilen ýok ediler we Onuň gelişiniň şöhle-şaragy bilen heläk bolarlar. 2 Selanikliler 2:8. Gadymy Ysraýyl ýaly, erbetler özlerini özleri ýok edýärler; olar öz pislikleri sebäpli ýykylyp heläk bolýarlar. Günäli durmuş arkaly olar özlerini Hudaý bilen sazlaşykdan şeýle bir daşlaşdyrdylar, olaryň tebigaty ýamanlyk bilen şeýle bir bozuldy welin, Onuň şöhratynyň aýan bolmagy olar üçin ýakyp ýok edýän ot bolýar.”

> “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.

> “Adamlar Mesihe degişli sözlerde özlerine berlen sapagy äsgermezlik etmezlikleri üçin seresap bolsunlar. Ol Öz şägirtlerine Iýerusalimiň weýran bolşy barada duýduryş berip, olaryň gutulyp çykyp bilmekleri üçin golaýlaşýan heläkçiligiň alamatyny görkezşi ýaly, Ol dünýäni hem ahyrky ýok ediliş güni barada duýdurdy we onuň golaýlaýşynyň nyşanlaryny berdi, şonuň bilen gelen gazapdan gutulmak isleýänleriň hemmesi gaçyp bilsin. Isa şeýle diýýär: ‘Günde, aýda we ýyldyzlarda alamatlar bolar; ýer ýüzünde bolsa halklaryň jebri-jepasy bolar’. Luka 21:25; Matta 24:29; Markus 13:24–26; Ylham 6:12–17. Onuň gelyşiniň bu buşlukçylaryny görýänler ‘onuň golaýdygyny, hatda gapylaryň agzyndadygyny’ bilmeli. Matta 24:33. ‘Şonuň üçin oýa boluň’ diýip, Ol duýdurýar. Markus 13:35. Duýduryşa gulak asanlar garaňkylykda galdyrylmaz, şeýdip şol gün olary duýdansyz gapylamaz. Emma oýa bolmak islemeýänler üçin, ‘Rebbiň güni gije gelýän ogrusyňky ýaly geler’. 1 Selanikliler 5:2–5.” Uly göreş, 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.

Uýam Waýt bu sözleri ýazanda, Ýerusalimiň weýran edilmeginiň geljekde heniz amala aşmaly bir berjaý edilişi bardy. Zamanyň ahyrynda häzirki Rime (ajdarha, haýwan we ýalançy pygamber) garşy ýerine ýetirilýän jeza hökmi ruhy Wawilonyň soňky ýykylşyny aňladýar, emma ruhy Wawilon (papalyk) eýýäm bir gezek, 1798-nji ýylda ýykylypdy. Ýerusalimiň weýran edilmegi ýüz dönderen ybadathananyň üstüne Hudaýyň jeza beriji hökmini aňladýar.

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.

Miladydan soňky 66-njy ýyldan 70-nji ýyla çenli dowam eden üç ýarym ýylyň içinde Ýerusalimiň weýran edilmegi, döwrümiziň ahyrynda häzirki Rime (aždarha, wagşy haýwan we ýalan pygamber) garşy getirilen Hudaýyň ar alyjy hökümindäki heläkçiligiň bir nusgasy bolup durýar. Butparazlyk tarapyndan miladydan soňky 66-njy ýyldan 70-nji ýyla çenli amala aşyrylan Ýerusalimiň gabawy we weýrançylygy takyk üç ýarym ýyl dowam etdi.

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.

Papalyk tarapyndan amala aşyrylan ruhy Iýerusalimiň gabawy we weýran edilmegi 538-nji ýyldan 1798-nji ýyla çenli, pygamberlik manyndaky üç ýarym ýyl dowam etdi. Şol iki mysal häzirki Rimiň sebäp bolýan Ýekşenbe güni baradaky kanun çökgünliginiň “sagatynda” Iýerusalimiň gabalşyny we weýran edilşini şekillendirýär. Danyýel kitabynda görkezilişi ýaly, Iýerusalimiň üç weýran edilişiniň iň soňkusy yzyna öwrülýär.

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.

Danyýl kitaby Wawilonyň Iýerusalimi basyp alyp, weýran etmegi bilen başlanýar, hem-de Wawilonyň heläkçiligi we Iýerusalimiň ýeňşi bilen tamamlanýar. Üç söweşiň her birinde mesihilere geljek uruşdan gaçyp gutulmaklary üçin bir alamat berildi. Biziň eýýamymyzyň 66-njy ýylynda bu alamat butparaz Rimiň goşunlary öz nyşanlaryny (söweş baýdaklaryny) mukaddes ybadathananyň ýerinde dikende ýüze çykdy. 538-nji ýylda bolsa bu alamat “günä adamy” aýan bolanda, ýagny ol özüni Hudaý diýip görkezip, Hudaýyň ybadathanasynda (mesihi ýygnagynda) oturanda, şol ýylda Orlean Geňeşinde ýekşenbe kanunyny kabul etdirende ýüze çykdy. Ýekşenbe gününi mejbury berjaý etdirmek papalygyň öz ygtyýaryny tutuş mesihi dünýäniň üstünden subut edýän alamaty diýip hasaplaýan zadydyr; çünki olar (dogrylykda) Hudaýyň Sözüniň içinde ýekşenbe güni ybadat etmek üçin hiç hili goldawyň ýokdugyny öňe sürýärler, hem-de mesihilikde ybadat güni hökmünde ýekşenbäni olaryň ornaşdyrandygynyň özi olaryň butparaz däp-dessurlarynyň we adatlarynyň ygtyýarynyň Mukaddes Kitapdan ýokarda durýandygynyň subutnamasydyr.

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.

538-nji ýylda mesihçiler Rim ybadathanasyndan aýrylmaly boldular; munuň sebäbi diňe onuň hakykatdan hem mesihi ybadathana däldigi bilen çäklenmän, eýsem papalyk häkimiýetiniň alamatynyň Hudaýyň ybadathanasynyň mukaddes ýerlerine goýlupdy. Uýam Waýt şol taryhdaky aýrylyşmak işini, ýagny Hudaýyň ybadathanasynyň müň iki ýüz altmyş ýyl çöl-beýewana gaçyp giden döwrüni başlan şol prosesi kesgitleýär.

> “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.

> “Emma Nuryň Şazadasy bilen garaňkylygyň şazadasynyň arasynda hiç hili bileleşik ýokdur, olaryň yzyna eýerijileriniň arasynda hem hiç hili bileleşik bolup bilmez. Hristianlar heniz butparazçylykdan diňe ýarym öwrülenler bilen birleşmäge razy bolanlarynda, olar hakykatdan barha daşlaşdyrýan ýola girdiler. Şeýtan Mesihiň yzyna eýerijileriniň şeýle köp sanlysyny aldamagy başaryp bilendigine guwandy. Soňra ol öz güýjüni bulara has doly täsir etdirdi we olary Hudaýa wepaly galanlary yzarlamaga ruhlandyrdy. Hakyky hristian imanyna nähili garşy durmalydygyny, bir wagtlar onuň goragçylary bolanlar ýaly, hiç kim beýle gowy düşünmändi; we bu imandan dänen hristianlar, özleriniň ýarym butparaz ýoldaşlary bilen birleşip, söweşlerini Mesihiň taglymatlarynyň iň düýpli aýratynlyklaryna garşy gönükdirdiler.

> “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.

> Ybadat eşiklerine geýdirilip, ybadathana içine girizilen aldawlara we ýigrenji zatlara garşy wepaly boljaklaryň berk durup bilmegi üçin gazaply göreş zerur boldy. Mukaddes Kitap imanyň ölçegi hökmünde kabul edilmedi. Dini azatlyk taglymaty bidgat diýlip atlandyryldy, ony goldaýanlar bolsa ýigrenildi we gadagan edildi.

> “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.

> “Uzak we juda agyr göreşden soň, wepaly azlyk, eger-de ol henizem ýalançylykdan we butparazlykdan azat bolmakdan ýüz öwürse, dinden çykan ybadathana bilen ähli birleşigi bes etmek kararyna geldi. Olar Hudaýyň sözüne boýun boljak bolsalar, aýrylyşmagyň mutlak zerurlykdygyny gördüler. Olar öz janlary üçin heläk ediji ýalňyşlyklara çydap bilmezdiler we öz çagalarynyň hem-de agtyk-çowluklarynyň imanyny howp astyna goýjak nusga görkezip bilmezdiler. Parahatçylygy we agzybirligi üpjün etmek üçin, Hudaýa wepalylyga laýyk gelýän islendik ylalaşyga taýýardylar; ýöne olar parahatçylygyň hem ýörelgäni gurban etmegiň hasabyna juda gymmat satyn alynjakdygyny duýýardylar. Eger agzybirlik diňe hakykatyň we dogrulygyň hasabyna ylalaşyk arkaly üpjün edilip bilinýän bolsa, onda tapawut bolsun, hatda uruş hem bolsun.” The Great Controversy, 45.

We will continue these thoughts in the next article.

Bu pikirleri indiki makalada dowam etdireris.

> “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?

> “Bakylyk biziň öňümizde uzalyp gidýär. Perde az wagt içinde göteriler. Şeýle agras, jogapkärli orny eýeleýän biz näme edýäris, näme hakda oýlanýarys, näme üçin daş-töweregimizde janlar heläk bolup barýarka, öz bähbitçi rahatlyk söýgimize ýapyşyp galýarys? Ýüreklerimiz bütinleý gatapmy? Başgalaryň halas bolmagy üçin etmeli işimiziň bardygyny duýup ýa-da düşünip bilemzokmy? Doganlar, siz gözi bolup görmeýänleriň, gulagy bolup eşitmeýänleriň hataryna degişlimi? Hudaýyň Öz islegini size bildirendigi biderekmi? Ol size duýduryş üstüne duýduryş iberendigi biderekmi? Ýere geljek zatlar hakyndaky baky hakykatyň beýannamalaryna ynanýarsyňyzmy, Hudaýyň hökümleriniň halkyň üstünde sallanyp durandygyna ynanýarsyňyzmy, şonda hem henizem rahatlykda, ýalta, biperwaý, lezzet söýüji bolup oturyp bilýärsiňizmi?”

> “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.

> “Indi Hudaýyň halky üçin öz söýgüsini dünýä baglap, hazynasyny onda toplamagyň wagty däldir. Irki şägirtler ýaly, biz hem çol we ýalňyz ýerlerde pena gözlemäge mejbur ediljek wagtymyz uzakda däl. Rim goşunlarynyň Iýerusalimi gabawa alşy Ýahudadaky hristianlar üçin gaçmagyň alamaty bolşy ýaly, papalyk sabadyny mejbury edýän kararda biziň milletimiziň häkimiýeti öz eline almagy hem bize duýduryş bolar. Şonda uly şäherleri terk etmegiň, soňra bolsa kiçi şäherleri hem taşlap, daglaryň arasynda ýekelenen ýerlerdäki çetki öýlere göçmäge taýýarlanmagyň wagty bolar. Şeýlelikde, häzirki wagtda bu ýerde gymmat ýaşaýyş jaýlaryny gözlemegiň ýerine, has gowy bir ýurda, ýagny asman ýurduna göçmäge taýýarlanmalydyrys. Öz serişdelerimizi nebis islegleri kanagatlandyrmaga sarp etmegiň ýerine, tygşyt etmegi öwrenmelidiris. Hudaý tarapyndan ynanylyp berlen her bir talant, dünýä duýduryşy bermek arkaly Onuň şöhraty üçin ulanylmalydyr. Hudaýyň şäherlerde ýerine ýetirilmeli bir işi Öz bilen işleşýänleri üçin bar. Biziň missiýalarymyz goldanylmalydyr; täze missiýalar açylmalydyr. Bu işi üstünlikli öňe sürmek az bolmadyk çykdajylary talap eder. Ybadat jaýlary zerurdyr, şonuň ýaly ýerlerde adamlar şu wagt üçin bolan hakykatlary diňlemäge çagyrylyp bilnerler. Hut şu maksat üçin Hudaý Öz dolandyryjylaryna maýa ynandy. Goý, bu iş bökdençlige uçramaz ýaly, siziň emlägiňiz dünýewi kärhanalara baglanyp galmasyn. Öz serişdeleriňizi Hudaýyň işiniň peýdasy üçin dolandyryp biljek ýagdaýyňyzda saklaň. Hazynalaryňyzy öňüňizden asmana iberiň.” Testimonies, 5-nji jilt, 464.

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