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# The Book of Daniel - Number Forty-Three

Incwadi kaDaniyeli — Inani lamashumi amane anesithathu

Unveiling the Symbolism of the Abomination of Desolation in Biblical Prophecy

Ukutyhilwa Komfuziselo Wezothe Lwentshabalalo Kwisiprofeto SeBhayibhile

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.

Ukuchongwa kukaPawulos kweRoma yobuhedeni njengamandla ayethintela ubupopu ukuba bungangeni embusweni ngonyaka ka-538, kwaba bubungqina awabubona uWilliam Miller obamisa “umnikelo wemihla ngemihla,” encwadini kaDaniyeli, njengomele ubuhedeni. Isakhelo sikaWilliam Miller sasisekelwe kumandla amabini enza incithakalo, awobuhedeni alandelwa ngawobupopu. Owona mfumano ubalulekileyo kaMiller wokuxhasa eso sakhelo yaba bubungqina bukaPawulos ku-2 Tesalonika, isahluko sesibini, apho uPawulos echaza ukuba isithintelo kubupopu, esaveliswa yiRoma yobuhedeni, sasiza kususwa, ukuze “indoda yesono” ibekwe etempileni kaThixo, izibonakalisa ukuba inguThixo.

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?

Encwadini kaDaniyeli, uphawu “lwemihla ngemihla” olumela ubuhedeni lusoloko lulandelwa luphawu lobupopu, nokuba lumelwe “sisono sencithakalo” okanye “lisikizi lencithakalo.” Kanti ke kwisilkiso sikaKristu kumaKristu ngokungqingwa nokutshatyalaliswa kweYerusalem okwenzeka ngexesha leminyaka emithathu nesiqingatha ukusuka ku-66 ukuya ku-70 AD, uKristu wabhekisa “kwisikizi lencithakalo, esathethwa ngaso nguDaniyeli umprofeti” njengophawu lwamaKristu ayeseYerusalem lokuba abaleke ngoko nangoko. Imbali ichaza ukuba olo phawu lwalungelulo uphawu lweRoma yobupopu, kodwa lwalulolweRoma yobuhedeni. Olo phawu kwakufuneka luqondwe ngabathembekileyo, ukuba babeza kusinda ekungqingweni nasekutshatyalalisweni. Ngaba “isikizi lencithakalo, esathethwa ngaso nguDaniyeli umprofeti,” luphawu lweRoma yobuhedeni, okanye lweRoma yobupopu?

> 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.

> Ngoko ke, xa nithe nabona isikizi lentshabalalo, elathethwa ngalo nguDaniyeli umprofeti, limi endaweni engcwele, (ofundayo makaqonde:) mababalekele ezintabeni abo bakwaYuda; lowo uphezu kophahla lwendlu makangehli, aye kuthabatha nto endlwini yakhe; nalowo usemasimini makangabuyeli emva, aye kuthabatha iingubo zakhe. Yeha ke kwabakhulelweyo, nakwabo bancancisayo ngaloo mihla! Ke kaloku thandazani, ukuze ukusaba kwenu kungabi sebusika, kungabi nangomhla wesabatha; kuba ngelo xesha kuya kubakho imbandezelo enkulu, engazange ibekho kwasekuqaleni kwehlabathi kude kube ngoku, ingayi kuze iphinde ibekho. Ke ukuba loo mihla ibingayi kucuthwa, bekungayi kusindiswa mntu; kodwa ngenxa yabanyuliweyo loo mihla iya kucuthwa. Mateyu 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?

USisi White uphawula ngendlela esi silumkiso sazaliseka ngayo kwimbali yokutshatyalaliswa kweYerusalem ukususela ngowama-66 ukuya kowama-70 AD, yaye uchaza ukuba iflegi, okanye umqondiso womkhosi wamaRoma, yayiluphawu kumaKristu ayeseseYerusalem lokuba asabe. Ngoko ke, “isinyanyiso sencithakalo, ekwathethwa ngaso nguDaniyeli umprofeti,” sasinguRoma wobuhedeni na, okanye sasinguRoma wobupopu, njengoko uMiller waseka phezu kwaso isakhelo sakhe?

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.

UWilliam Miller wakhokelwa ukuba aziqonde zombini izibonakaliso zeRoma (eyobuhedeni elandelwa yeyeyopopu), kodwa wanyanzeleka, yimbali awayephila kuyo, ukuba aziphathe zombini ezo zikumkani njengekumkani enye. Kanti ke, ngokwenene, ziyikumkani enye, kodwa zikwamele izikumkani ezimbini ezilandelelanayo. Enyanzelwe yimbali yesiprofeto ka-1798, uMiller kwakufuneka athethe ngeRoma ngokuyintloko njengekumkani enye. Ngo-1798, uMiller wayekholelwa ukuba ukuBuya kweSibini kukaKristu kwakumalunga neminyaka engamashumi amabini anesihlanu kwixesha elizayo. Wayesazi kakuhle ukuba iRoma yopopu yayifumene inxeba elibulalayo ngo-1798. KuMiller, kwakungekho zikumkani zisezhlabeni ezinye ezaziza kulandela iRoma yopopu, kuba uKristu wayeseza kubuya kungekudala.

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.

Kwimbali apho uMiller wayekho khona, waqonda ukuba umfanekiso wesahluko sesibini sikaDaniyeli wawumela izikumkani ezine zasemhlabeni, kuba yiloo nto uDaniyeli awayingqinayo.

> 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.

> Yaye ubukumkani besine buya kuba namandla njengentsimbi; kuba njengokuba intsimbi ityumza ibe luthuli, ize yoyise zonke izinto; kwaye njengentsimbi etyumza zonke ezi zinto, buya kutyumza bube luthuli, bugruzule. Ke ngenxa yokuba wawubona iinyawo neenzwane, inxalenye iludongwe lombumbi, nenxalenye iyintsimbi, ubukumkani buya kwahluleka phakathi; kodwa kuya kubakho kubo ubungakanani bamandla entsimbi, kuba wawuyibona intsimbi ixutywe nodongwe oluthambileyo. Daniyeli 2:40, 41.

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

UMiller wayeqonda ukuba zazikho izikumkani ezine kuphela, yaye ubukumkani besine nobokugqibela babuyiRoma, athe wayeyazi ngembali ukuba yayiyiRoma yobuhedeni elandelwa yiRoma yobupopu. Ubukumkani besine, ngokukaMiller, ngokuvumelana nelizwi likaDaniyeli, “babahlulelwene,” kodwa kuye uMiller olo lwahlulo lwalumela kuphela umahluko phakathi kwemiba yokoqobo neyomoya yobukumkani baseRoma. Wayenyanisile, kodwa ukuqonda kwakhe kwakulinganiselwe.

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.

UMiller akazange abone ukuba ukwahlulwa kweRoma yobuhedeni neRoma yobupapa kwakusekelwe kulwahlulo awaphakanyiselwa ukuluchonga uPawulos. UPawulos (kwakunye noYohane umBhaptizi), wachonga ukuba ngexesha lomnqamlezo okungokoqobo kwakumele kungene kutshintsho kube kokomoya. Ngaphandle kwalo mqondiso uMiller wanyanzeleka ukuba amkele ukuba iRoma yayiyibukumkani obunye ngokusisiseko obabunezigaba ezibini. Kwaye ke, wayechanile (kodwa enomda). Wayengakwazi ukubona ukuba iRoma yokomoya yayimelwe yiBhabheli engokoqobo, kuba iRoma yokomoya (ubupapa) ikwayiBhabheli yokomoya.

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.

IBhabhiloni yokoqobo, njengowokuqala kwizikumkani ezine kuDaniyeli isahluko sesibini, yayiza kufanekisa ubukumkani besine, kuba owokuqala usoloko efanekisa owokugqibela. IRoma yobuhedeni yayifanekiswe yiBhabhiloni, kodwa zombini iRoma yobuhedeni neBhabhiloni zafanekisa iRoma yokomoya (upopu). Ngoko ke upopu wayebubukumkani besihlanu, yaye wayemelwe yiBhabhiloni. Esi sisizathu esisiseko sokuba uDade White athelekise ukuthinjwa kukaSirayeli wokoqobo eBhabhiloni iminyaka engamashumi asixhenxe, nokuthinjwa kukaSirayeli wokomoya eBhabhiloni yokomoya iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu.

> “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.

> “Ibandla likaThixo emhlabeni lalinjengokuba ngokwenene lalisekuthinjweni ngeli xesha lide lentshutshiso engenalusini, kanye njengokuba abantwana bakwaSirayeli babebanjwe ekuthinjweni eBhabhiloni ngexesha lokuthinjwa.” 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.

Ngoko ke uMiller wayengenangxaki ukutshintshiselana ngokuzaliseka kweziprofeto ezazichonga ngokucace ngakumbi iRoma yobuhedeni, neRoma yobupopu. Siya kunika imizekelo yoku njengoko siqhubeka, kodwa ukuba siyaqonda ukuba uMiller wayeyibona iRoma yobuhedeni neRoma yobupopu njengobukumkani obunye, sinokuqonda ukuba kutheni uMiller wayengenangxaki noYesu ebhekisela “kulisikizi lentshabalalo, elathethwa nguDaniyeli umprofeti,” njengokuzaliseka kweRoma yobuhedeni, ngoxa esaqonda intetho ethi “ilisikizi lentshabalalo,” encwadini kaDaniyeli njengophawu lweRoma yobupopu. UMiller wayengakwazi ukubona amagunya amathathu achithayo, yaye ngenxa yesi sizathu isakhiwo sakhe sesiprofeto sasilinganiselwe, nangona sasichanekile.

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.

Kodwa ke sifanele sikuqonde njani ukungangqinelani kokuzaliseka kwembali ka-66 AD, xa iRoma yobuhedeni yabeka iimpawu zayo kwimida engcwele yetempile ekuzalisekeni kwesiprofeto sikaKristu? Ngaba “lisikizi lencithakalo, ekwathethwa ngalo nguDaniyeli umprofeti,” lingumqondiso weRoma yobuhedeni okanye weRoma yobupopu? Impendulo kuloo ngxaki ilula kakhulu xa uqonda amagunya amathathu azisa incithakalo, endaweni yamabini. Simele siqale ngengcaciso kaDade White ngokuzaliseka kwesiprofeto sikaKristu ngentshabalalo yeYerusalem.

> “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.

> “Ekubethelelweni kukaKristu emnqamlezweni ngamaYuda kwakubandakanyekile ukutshatyalaliswa kweYerusalem. Igazi elaphalazwayo eKalvari laba ngumthwalo owabazikisa ekonakaleni kweli hlabathi nakwihlabathi elizayo. Kunjalo ke okuya kuba njalo ngaloo mini inkulu yokugqibela, xa umgwebo uya kuwela phezu kwabazigatya ubabalo lukaThixo. UKristu, iliwa labo lesikhubekiso, uya kuthi ngoko abonakale kubo njengentaba yempindezelo. Uzuko lobuso baKhe, oluthi kwabangamalungisa lube bubomi, luya kuba kwabangendawo ngumlilo odlayo. Ngenxa yothando olwaliweyo, ubabalo oludeliweyo, umoni uya kutshatyalaliswa.”

> “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.

> “Ngezifaniso ezininzi nangezilumkiso eziphindaphindiweyo, uYesu wabonakalisa ukuba kuya kuba yintoni na isiphumo kumaYuda sokwala uNyana kaThixo. Kula mazwi Wayebhekisa kubo bonke, kuwo onke amaxesha, abala ukumamkela njengoMkhululi wabo. Sonke isilumkiso sesabo. Itempile ehlanjululweyo ngobungcwele bayo, unyana ongathobeliyo, abalimi bobuxoki, abakhi abagculelayo, banento efanayo namava omoni ngamnye. Ukuba akaguquki, isigwebo abasifuziselayo siya kuba sesakhe.” 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.

Xa uPawulos wayechaza utshintsho olusuka kweyokoqobo lusiya kweyokomoya, ubonisa ukuba lwenzeka ngexesha lomnqamlezo, yaye kufanele kuqatshelwe ukuba ukutshatyalaliswa kweYerusalem kunxulumene ngokuthe ngqo nomnqamlezo. Ukutshatyalaliswa kweYerusalem yokoqobo, okwathi kwaqala kwafezekiswa yiBhabheli yokoqobo, kwafezekiswa okokugqibela yiRoma yokoqobo, kuba uYesu usoloko emela isiphelo ngesiqalo. Ukunyhashwa kwengcwele nomkhosi, okwaqala ngamandla obuhedeni aseBhabheli, kwaphela ngamandla obuhedeni aseRoma.

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.

Ukutyunyuzwa ngokwasemoyeni kweYerusalem yokwasemoyeni kwafezekiswa yiRoma yobupopu, yaye omabini la maxesha okutyunyuzwa phantsi kweenyawo (okoqobo nokwasemoyeni) abonakalisa ngokomfuziselo ukutyunyuzwa kwabantu bakaThixo ligunya lesithathu elenza inkangala, elibizwa, ngokwemeko yeRoma, ngokuba yiRoma yanamhlanje.

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

Kukho amagunya amathathu achithachithayo, ngalinye litshutshisa abantu bakaThixo. Inamba yobuhetheni, ilandelwe lirhamncwa laselwandle lobuKatolika, elandelwa lirhamncwa lasemhlabeni lase-United States (umprofeti wobuxoki). Ubuhedeni babumelwe ngamandla ahlukeneyo obuhetheni awanyathela phantsi uSirayeli wokwenyama. Emva koko ubuPapal babunyathela phantsi uSirayeli wokomoya iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, ukusuka ku-538 ukuya ku-1798. Umanyano oluphindwe kathathu lwenamba, irhamncwa, nomprofeti wobuxoki yiRoma yanamhlanje, yaye nalo luyabanyathela phantsi abantu bakaThixo ngexesha “leyure” yengxaki yomthetho weCawa. La magunya mathathu achithachithayo enamba, irhamncwa, nomprofeti wobuxoki nawo amelwe njengeRoma yobuhetheni, iRoma yobupapa, neRoma yanamhlanje.

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.

NgokwesiBhalo seSityhilelo isahluko seshumi elinesixhenxe, ubuhedeni ngookumkani bokuqala abane; ukumkani wesihlanu bubupopu; yaye ookumkani besithandathu, besixhenxe, nabesibhozo ngumanyano oluphindwe kathathu lweRoma yanamhlanje.

> 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.

> Kwaye kukho ookumkani abasixhenxe: abahlanu bawile, omnye ukho, yaye omnye akakafiki; yaye xa efika, kufuneka ahlale ixesha elifutshane. Kwaye irhamncwa elalikho, elingasekhoyo, lona ngokwalo lingowesibhozo, yaye livela kwabasixhenxe, yaye liya entshabalalweni. ISityhilelo 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).

Ngokwecandelo lesibini lencwadi kaDaniyeli, ubuhedeni bububukumkani obo bonke obune, buqala ngeBhabheli yokoqobo buye kutsho eRoma yokoqobo. IBhabheli yomoya bubupopu (intloko yegolide), yaye umanyano oluphindwe kathathu lwenamba, irhamncwa, nomprofeti wobuxoki (iRoma yale mihla), lumelwa ngumanyano oluphindwe kathathu lweMedi namaPersi bomoya, iGrike yomoya, neRoma yomoya (enenxeba layo elibulalayo eliphilisiwe).

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.

Xa uYesu wabhekisela “kwisikizi lentshabalalo, ekwakhulunywa ngalo nguDaniyeli umprofeti,” wayechonga “umqondiso” othile amaKristu amele ukuwuqonda kuzo zontathu iiRoma. IRoma yobuhedeni, iRoma yobupapa, neRoma yale mihla zonke ziyatshutshisa abantu bakaThixo. Olo tshutshiso lumeleke ngokwesiprofeto njengokunyhashwa phantsi kwengcwele nomkhosi. UYesu wanikela isilumkiso sokusondela kolo tshutshiso ngexesha ngalinye kula maxesha mathathu entshutshiso. Xa “umqondiso” wegunya leRoma wabekwa phakathi kwengcwele, lalifikile ixesha lokusaba eYerusalem. UYesu wayengasebenzisi intetho kaDaniyeli ethi “isikizi lentshabalalo” njengophawu lwamandla asemhlabeni, kodwa njengophawu lomqondiso amaKristu awayefanele ukuwuqonda.

> “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.

> “UYesu wabhengeza kubafundi ababemamele izigwebo ezaziza kwehlela uSirayeli owawexukile, ingakumbi impindezelo yesohlwayo eyayiza kubafikela ngenxa yokwala kwabo no kubethelela kwabo uMesiya emnqamlezweni. Iimpawu ezicacileyo nezingaphikisekiyo zaziza kwandulela loo ncopho yoyikekayo. Iyure eyoyikwayo yayiza kufika ngesiquphe nangokukhawuleza. Kwaye uMsindisi walumkisa abalandeli baKhe esithi: ‘Xa ngoko nithe nalibona isikizi sokuphanzisa, ekwathethwa ngaso nguDaniyeli umprofeti, simi endaweni engcwele, (ofundayo make aqonde:) makuthi ke abo bakwaYuda basabele ezintabeni.’ Mateyu 24:15, 16; Luka 21:20, 21. Xa imiqondiso yamaRoma yonqulo-zithixo yayiya kumiswa emhlabeni ongcwele, owawunabela iifarlongi ezimbalwa ngaphandle kweendonga zesixeko, ngoko abalandeli bakaKristu babemele bafumane ukhuseleko ngokusaba. Xa uphawu lwesilumkiso lwalubonakala, abo babeya kusinda babengamele balibazise konke konke. Kulo lonke ilizwe lakwaYuda, kwakunye naseYerusalem ngokwayo, umqondiso wokusaba wawumele ukuthotyelwa kwangoko. Lowo wayethe ngengozi abe phezu kophahla lwendlu wayengamele ehle aye endlwini yakhe, nokuba kukusindisa obona butyebi bakhe buxabisekileyo. Abo babesebenza emasimini okanye kwizidiliya babengamele bathabathe xesha lokubuyela kwisambatho sangaphandle esasibekwe bucala ngoxa babesebenza kubushushu bemini. Babengamele bathandabuze nangelixa elinye, hleze babandakanywe kwintshabalalo ngokubanzi.” Imbambano Enkulu, 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.

Kule ndawo uDade White uchaza “inyala yentshabalalo” njenge “mqondiso ongenakuphazanyiswa,” owawumelwe “ziimpawu ezinqulayo izithixo zamaRoma,” abazimisayo “emhlabeni ongcwele” wengcwele. UYesu wayengasebenzisi “inyala yentshabalalo” ukumela naliphi na igunya leRoma yobuhedeni okanye elamaRoma lobupapa, kodwa njeng “mqondiso.” Xa lo “mqondiso” wawumisiwe emhlabeni ongcwele wetempile, amaKristu kwakufuneka asabe eYerusalem “hleze abandakanywe entshabalalweni ngokubanzi.” UDade White uqhubela phambili kamva kwakweso sicatshulwa aze achaze ukuba isiprofeto sikaKristu esasichaza intshabalalo sasinezaliseko ezingaphezu kwesinye.

> “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.

> “Isiprofeto soMsindisi ngokuphathelele ekutyeleleni kwemigwebo phezu kweYerusalem siya kuba nokuzaliseka kwakhona, apho olo tshabalalo loyikekayo lwalusisithunzi esibuthathaka kuphela. Kwisiphumo sesixeko esinyuliweyo sinokubona umgwebo wehlabathi eliye layikhaba inceba kaThixo laza lanyathela umthetho waKhe. Zimnyama iingxelo zentsizi yoluntu athe umhlaba wayibona ngazo zonke iinkulungwane zawo ezide zolwaphulo-mthetho. Intliziyo iyagula, nengqondo idakumbe ekucamngceni ngako. Zoyikeka iziphumo zokwala igunya laseZulwini. Kodwa umfanekiso omnyama ngakumbi usandlalwa kwizityhilelo zekamva. Iingxelo zexesha elidlulileyo,—uluhlu olude lwezidubedube, iingxabano, neenguquko, ‘imfazwe yegorha … enengxolo edidekileyo, neengubo eziqengqelwe egazini’ (Isaya 9:5),—ziyintoni na ezi, xa zithelekiswa nezothuso zaloo mini xa uMoya kaThixo othintelayo uya kurhoxiswa ngokupheleleyo kwabakhohlakeleyo, angabi sabamba phantsi ukuqhambuka kweenkanuko zoluntu nomsindo kaSathana? Ihlabathi liya kuthi ke ngoko libone, ngendlela elingazange layibona ngaphambili, iziphumo zolawulo lukaSathana.”

> “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.

> “Kodwa ngaloo mini, njengakwixesha lokutshatyalaliswa kweYerusalem, abantu bakaThixo baya kusindiswa, wonke umntu oya kufunyanwa ebhaliwe phakathi kwabaphilayo. Isaya 4:3. UKristu uvakalise ukuba uya kuza okwesibini ukuze ahlanganisele abathembekileyo baKhe kuye ngokwaKhe: ‘Ziya kwandula ke zonke iintlanga zehlabathi zikhale, zibone noNyana woMntu esiza emafini ezulu enamandla nozuko olukhulu. Wothuma izithunywa zaKhe ngesandi esikhulu sexilongo, zize zihlanganisele abanyulwa baKhe bevela kwimimoya yomine, besuka esiphelweni esinye sezulu, besa kwesinye.’ Mateyu 24:30, 31. Ngoko ke abo bangayithobeliyo iindaba ezilungileyo baya kudliwa ngumoya womlomo waKhe, batshatyalaliswe kukuqaqamba kokuza kwaKhe. 2 Tesalonika 2:8. NjengoSirayeli wamandulo abangendawo bayazitshabalalisa; bawa ngobugwenxa babo. Ngobomi besono, bazibeke kude kangako ekungavisisaneni noThixo, indalo yabo yonakaliswe kangaka bububi, kangangokuba ukubonakaliswa kozuko lwaKhe kubo kuba ngumlilo obadlayo.”

> “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.

> “Mabadede abantu bangayityesheli imfundiso abayidluliselwayo ngamazwi kaKristu. Njengoko walumkisa abafundi Bakhe ngokutshatyalaliswa kweYerusalem, ebanika umqondiso wentshabalalo esondelayo, ukuze bakwazi ukusaba; ngokunjalo ulumkisile ihlabathi ngemini yentshabalalo yokugqibela yaye ubanike imiqondiso yokusondela kwayo, ukuze bonke abathandayo bakwazi ukubaleka ingqumbo ezayo. UYesu uthi: ‘Kuya kubakho imiqondiso elangeni, nasenyangeni, nasezinkwenkwezini; emhlabeni ke kube kukubandezeleka kweentlanga.’ Luka 21:25; Mateyu 24:29; Marko 13:24–26; ISityhilelo 6:12–17. Abo babona ezi zibonakaliso zokufika Kwakhe mabazi ‘ukuba kusondele, kusemnyango.’ Mateyu 24:33. ‘Ngoko ke lindani,’ ngamazwi Akhe okululeka. Marko 13:35. Abo bayithobelayo isilumkiso abayi kushiywa ebumnyameni, ukuze loo mini ibafikele bengalindelanga. Kodwa kwabo bangayi kulinda, ‘imini yeNkosi iza kanye njengesela ebusuku.’ 1 Tesalonika 5:2–5.” Imbambano Enkulu, 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.

Xa uDade White wayebhala la mazwi kwakusekho ukuzalisekiswa kwexesha elizayo kwentshabalalo yaseYerusalem. Umgwebo wokubuyekeza owenziwa nxamnye neRoma yale mihla (inamba, irhamncwa, nomprofeti wobuxoki), ekupheleni kwehlabathi, umele ukuwa kokugqibela kweBhabheli yokomoya, kodwa iBhabheli yokomoya (ubupopu) sele yawayo kanye ngowe-1798. Intshabalalo yaseYerusalem imele umgwebo wokubuyekeza kaThixo phezu kwebandla eliwexukileyo.

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.

Ukutshatyalaliswa kweYerusalem kwiminyaka emithathu enesiqingatha ukusuka ku-66 AD ukuya ku-70 AD kufuzisela ukutshatyalaliswa okuziswa ngumgwebo kaThixo wokuphindisela ekupheleni kwehlabathi phezu kweRoma yanamhlanje (inamba, irhamncwa nomprofeti wobuxoki). Ukurhangqwa nokutshatyalaliswa kweYerusalem, okwaphunyezwa bubuhedeni ukusuka ku-66 AD kwada kwaya ku-70 AD, kwathabatha kanye iminyaka emithathu enesiqingatha.

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.

Ukurhangqwa nokutshatyalaliswa kweYerusalem yokomoya okwafezekiswa bubupopu kwaqhubeka iminyaka emithathu enesiqingatha yesiprofeto, ukususela ngowama-538 ukuya kowe-1798. Le mizekeliso mibini ibonakalisa ukurhangqwa nokutshatyalaliswa kweYerusalem “ngomzuzu” wentlekele yomthetho weCawa owenziwa yiRoma yale mihla. Okokugqibela kwezo ntshabalalo zintathu zeYerusalem kuyabuyiselwa umva, njengoko kubonisiwe encwadini kaDaniyeli.

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.

Incwadi kaDaniyeli iqala ngokuba iBhabheli yoyise yaza yatshabalalisa iYerusalem, yaye iphela ngokutshatyalaliswa kweBhabheli nangoloyiso lweYerusalem. Kuyo nganye kwezi mfazwe zintathu, kwanikelwa umqondiso kumaKristu owawabikela ukuba asabe emfazweni owawusiza. Ngo-AD 66, kwaba kuxa imikhosi yeRoma yobuhedeni yabeka imiqondiso yayo (iiflegi zayo zemfazwe) emhlabeni ongcwele wengcwele. Ngonyaka ka-538, kwaba kuxa “umntu wesono” watyhilwayo, ehleli etempileni kaThixo (ibandla lobuKristu), ezibonakalisa ngokwakhe ukuba unguThixo, xa wawisa umthetho weCawa kwiBhunga lase-Orleans ngaloo nyaka. Ukunyanzeliswa kokugcinwa kweCawa koko ubupopu abakuchonga njengobungqina begunya labo phezu kwehlabathi lobuKristu, kuba baphikisa (ngokuchanekileyo) ukuba akukho nkxaso yokunqula ngeCawa eLizwini likaThixo, yaye into yokuba bona bamisa iCawa njengosuku lonqulo kubuKristu ibubungqina bokuba igunya lezithethe namasiko abo obuhedeni lingaphezu kweBhayibhile.

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.

Ngomnyaka ka-538, amaKristu kwakufuneka ahlukane nebandla laseRoma, kungekuphela nje ngenxa yokuba lalingeyilo ngokwenene ibandla lobuKristu, kodwa nangenxa yokuba umqondiso wegunya lobupopu wawubekwe kwiindawo ezingcwele zebandla likaThixo. USister White uchaza inkqubo yokwahlukana yaloo mbali eyathi yaqalisa ixesha apho ibandla likaThixo labalekela entlango iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu.

> “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.

> “Kodwa akukho manyano phakathi kweNkosana yokukhanya nenkosana yobumnyama, yaye akunakubakho manyano phakathi kwabalandeli bazo. Xa amaKristu avumayo ukumanyana nabo babeguquke ngokuyinxenye kuphela bephuma kubuhedeni, angena endleleni eyabakhokelela kude ngakumbi nangakumbi nenyaniso. USathana wagcoba kuba wayephumelele ekulukuhleni inani elikhulu kangaka labalandeli bakaKristu. Wandula ke wasebenzisa amandla akhe ngokupheleleyo ngakumbi phezu kwaba, waza wabakhuthaza ukuba batshutshise abo bahlala benyanisekile kuThixo. Akukho namnye owayeqonda kakuhle kangako indlela yokuchasa ukholo lokwenyaniso lobuKristu njengabo babekhe baba ngabakhuseli balo; yaye la maKristu awexukileyo, emanyene namaqabane awo angamahedeni ngokuyinxenye, alujolisa uluhlu lwawo lweemfazwe kwezo mpawu zibalulekileyo kakhulu zeemfundiso zikaKristu.

> “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.

> “Kwakufuna umzabalazo onzima nowokuphelelwa lithemba kwabo babeya kuthembeka ukuze beme bengenakushukunyiswa nxamnye neenkohliso namasikizi awayefihlwe phantsi kweengubo zobupristi aza angeniswa ecaweni. IBhayibhile ayizange yamkelwe njengomgangatho wokholo. Imfundiso yenkululeko yonqulo yabizwa ngokuba luwexuko, yaye abo babeyixhasa bathiywa baza bagxothwa.

> “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.

> “Emva kongquzulwano olude nolunzima, abambalwa abathembekileyo bagqiba kwelokuba baqhawule lonke umanyano necawa ewileyo ekukreqeni ukuba ibingasafuni ukuzikhulula kubuxoki nasekunquleni izithixo. Babona ukuba ukwahlukana kwakuyimfuneko engenakuphepheka ukuba babeza kuthobela ilizwi likaThixo. Babengenabuganga bakunyamezela iimpazamo eziyingozi emphefumlweni wabo, baze bamise umzekelo onokubeka emngciphekweni ukholo lwabantwana babo nolwabantwana babantwana babo. Ukuze kuqinisekiswe uxolo nomanyano babekulungele ukwenza nasiphi na isivumelwano esingangqubani nokuthembeka kuThixo; kodwa babesiva ukuba kwanoxolo lwalunokuthengwa ngexabiso elibiza gqitha ukuba lufunyanwa ngokuncama umgaqo. Ukuba umanyano lwalunokuqinisekiswa kuphela ngokulalanisa inyaniso nobulungisa, makubekho ke ukungavisisani, kwanemfazwe.” Imbambano Enkulu, 45.

We will continue these thoughts in the next article.

Siya kuqhubekeka nezi ngcinga kwinqaku elilandelayo.

> “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?

> “Unaphakade wolula phambi kwethu. Ikhuselo sele liza kususwa. Thina bahlala kwesi sikhundla sinzulu, sinoxanduva olukhulu, senza ntoni na, sicinga ngantoni na, ukuze sibambelele kuthando lwethu lokuzingca lokuzonwabisa ngokukhululeka, ngoxa imiphefumlo itshabalala isingqongile? Iintliziyo zethu sele zaba lukhuni kwaphela na? Asinako na ukuva okanye ukuqonda ukuba sinomsebenzi wokuwenza ngenxa yosindiso lwabanye? Bazalwana, ningabodidi na oluthi, lunehlo kodwa lungaboni, luneendlebe kodwa lungavi? Kungenxa yelize na ukuba uThixo uninike ukwazi intando yaKhe? Kungenxa yelize na ukuba Enithumele isilumkiso phezu kwesilumkiso? Niyakholwa na zizibhengezo zenyaniso engunaphakade ngokuphathelele oko kuza kwehlela ihlabathi, niyakholwa na ukuba izigwebo zikaThixo zijingile phezu kwabantu, nize nihlale nje nikhululekile, nivila, ningakhathali, nithanda iziyolo?”

> “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.

> “Akuselo xesha ngoku lokuba abantu bakaThixo babophelele iintliziyo zabo okanye bazibekele ubutyebi babo ehlabathini. Ixesha alisekude, apho, njengabafundi bokuqala, siya kunyanzelwa ukuba sikhangele indawo yokusabela kwiindawo ezishiyekileyo nezikude nabantu. Njengokuba ukurhangqwa kweYerusalem yimikhosi yamaRoma kwakungumqondiso wokusaba kumaKristu aseYudea, kwangokunjalo ukuthabatha igunya kwesizwe sethu ngommiselo onyanzelisa isabatha yobupopu kuya kuba sisilumkiso kuthi. Ngelo xesha kuya kuba lixesha lokushiya izixeko ezikhulu, silungiselela ukushiya ezincinane, siye kumakhaya athuleyo kwiindawo ezifihlakeleyo phakathi kweentaba. Kanti ngoku, endaweni yokufuna izindlu ezixabisa kakhulu apha, sifanele ukuba silungiselela ukufudukela kwilizwe elingcono, elilezulu. Endaweni yokuchitha ubuncwane bethu ekuzonwabiseni thina, sifanele ukuba sifunda ukonga. Sonke isiphiwo esibolekwe nguThixo sifanele ukusetyenziswa kuzuko lwaKhe ekunikezeleni isilumkiso ehlabathini. UThixo unomsebenzi wokuba abasebenzi abasebenzisana naYe bawenze ezixekweni. Iimishini zethu zimele zixhaswe; kufuneka kuvulwe iimishini ezintsha. Ukuqhubela phambili lo msebenzi ngempumelelo kuya kufuna inkcitho eninzi. Kuyafuneka izindlu zonqulo, apho abantu banokumenywa khona ukuba beve iinyaniso zeli xesha. Ngenxa kanye yale njongo, uThixo ubeke inkunzi ezandleni zamagosa aKhe. Impahla yenu mayingabotshelelwa kumashishini ehlabathi, ukuze lo msebenzi ungathintelwa. Bekani ubuncwane benu apho ninokubulawula khona ukuze bube yinzuzo kwinjongo kaThixo. Thumelani ubutyebi benu ngaphambi kwenu ezulwini.” Testimonies, volume 5, 464.

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