The Messianic fulfillment's in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillment's in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.
تەواوبوونی مەسیحییەکان لە کتێبی مەتا دا هەموویان ئەمانەن: نیشانەی ڕێگای کاتی کۆتایی، نیشانەی ڕێگای ئەو پەیامەی کە فەرمی دەکرێت، دوو شایەتی نیشانەی ڕێگای 9/11، یەکێکیان شایەتی پەیامی ناوخۆیی بۆ لاودیکیا و ئەوی تر پەیامی دەرەکیی تیرۆری ئیسلام. گونجاوە کە نیشانەی ڕێگای 9/11 بە دوو دانە لە دوازدە تەواوبوونی مەسیحییەکان لە مەتا نیشان بدرێت، چونکە 9/11 پەیامی فریشتەی دووەم لەخۆدەگرێت، لەوێدا هەمیشە دووبارەبوونەوە هەیە. مردنی 18ی تەممووزی 2020 پێنجەمین نیشانەی ڕێگا بوو کە ئێمە لێی ڕاگەیشتین، پاشان دەنگی لە چۆڵەوانی لە تەممووزی 2023 شەشەم بوو، و زیندووبوونەوەی 2024 ژمارە حەوت بوو. هەشتەمین تەواوبوونی مەسیحیی، بانگی نیوەشەوەیە.
The Eighth Messianic Waymark is the Midnight Cry
La Huitième Balise Messianique est le Cri de Minuit
All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.
Lahat ng ito ay ginawa upang matupad ang sinalita ng propeta, na nagsasabi, Sabihin ninyo sa anak na babae ng Sion, Narito, ang iyong Hari ay dumarating sa iyo, maamo, at nakasakay sa isang asno, at sa isang bisiro, na anak ng isang asno. Mateo 21:4, 5.
Prediction
نبوءة
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Guxxisa guddaan, yaa intala Xiyoon; iyya, yaa intala Yerusaalem: kunoo, Mootiin kee gara keetti dhufa; inni qajeelaa dha, fayyinaas of keessaa qaba; gad of qabuudhaanis harree irra, jechuunis ilmoo harree keessaa isa korojoo irra taa’ee dhufa. Zakariyaas 9:9.
“Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.
«پێنج سەد ساڵ پێشتر، یەزدان لە ڕێگەی پێغەمبەر زەکەریا ڕاگەیاندبوو: “زۆر شادبە، ئەی کچی سییۆن؛ هاوار بکە، ئەی کچی ئۆرشەلیم. ئاگاداربە، پاشاکەت بۆ لات دێت. ئەو ڕاستودروستە و ڕزگاریکەرە؛ نەرم و نزمە، سوار لەسەر گوێدرێژێک، و لەسەر کولانێکی بچووک، بچووی گوێدرێژێک.” [Zechariah 9:9.] ئەگەر قوتابییەکان تێگەیشتبانایە کە مەسیح بەرەو دادگایی و بەرەو مردن دەچوو، نەیاندەتوانی ئەم پێشبینییە بەجێبهێنن.»
“In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.
«Համանման կերպով Միլլերը և նրա գործակիցները կատարեցին մարգարեությունը և տվեցին մի լուր, որի մասին ներշնչումը նախապես հայտնել էր, որ այն պետք է տրվի աշխարհին, սակայն նրանք չէին կարող այն տալ, եթե լիովին հասկանային իրենց հիասթափությունը մատնանշող և Տիրոջ գալուստից առաջ բոլոր ազգերին քարոզվելու ենթակա մեկ այլ լուր ներկայացնող մարգարեությունները։ Առաջին և երկրորդ հրեշտակների լուրերը տրվեցին ճիշտ ժամանակին և կատարեցին այն գործը, որ Աստված նախատեսել էր կատարել դրանց միջոցով»։ The Great Controversy, 405.
The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.
Tubûrrîya peyva pêxemberî ya Xwedê di dîroka ketina serkeftî ya Mesîh de heye, û her weha di dîroka hevpeyvî ya ragihandina peyama Qîrîna Nîvê Şevê de di sala 1844-an de. Ji sed û çil û çar hezar kesan tê xwestin ku “pêxemberiyên ku bêhêvîbûna wan nîşan didin” fam bikin. Ji Yûhenna re di Vahiyê de, beşa dehê de, pêşve tê gotin ku peyama pirtûka biçûk, ya ku di devê wî de şîrîn bibe, wê tal bibê.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
«Бізниң кәлгүсидин қорқидиған һеч нәрсимиз йоқ, пәқәт Пәрвәрдигарниң бизни қандақ йетәклигәнлигини вә өтмүш тарихимиздики Униң тәлимитини унтуп қалмисақла.» Life Sketches, 196.
The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.
Өнгөрсөн үеийн “Эзэний удирдлага” нь, Түүний тусламжийн бусад үйлүүдийн дунд, тооцоон дахь алдааг Өөрийн мутраар халхалсан явдлаар илэрхийлэгддэг; учир нь Миллерийн хөдөлгөөнийхөн өөрсдийн урам хугарлыг урьдаас ойлгох нь тэдэнд хамгийн сайн зүйл байгаагүй, яг л шавь нарт загалмай дээрх өөрсдийн урам хугарлын бүх бүрэлдэхүүнийг урьдаас ойлгох нь хамгийн сайн зүйл байгаагүйтэй адил юм. Харин Шөнө дундын Хашхирааны тунхаглалын түүх нь тэнгэр өөд хөтөлдөг яг тэр гэрэл мөн хэмээн тодорхойлогддог бөгөөд энэ нь Эллен Уайтын хамгийн анхны үзэгдэлд тэмдэглэгдсэн байдаг. Нэг зуун дөчин дөрвөн мянган хүн шавь нар болон Миллерийн хөдөлгөөнийхний урам хугарлуудыг ойлгох ёстой. Тэрхүү гэрлийг няцаана гэдэг бол жимээс унах явдал мөн.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
«Adan tinaw set upyir it l’ginga iti likudda idi rugi ti dalan, nga imbagan kaniak ti maysa nga anghel a daytoy ket ti “tangnga ti rabii a panagikkis.” Daytoy a lawag ket nagsilsilnag iti intero a dalan, ket nangited lawag kadagiti sakada, tapno saanda a maitibkol.»
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
«Տէր Յիսուսի վրայ, որ իրենց առջեւն էր եւ զիրենք դէպի քաղաքը կը առաջնորդէր, եթէ անոնք իրենց աչքերը սեւեռած պահէին, ապահով էին։ Բայց շուտով ոմանք յոգնեցան եւ ըսին, թէ քաղաքը շատ հեռու է, եւ իրենք կ’ակնկալէին՝ մինչ այդ արդէն մտած ըլլալ այնտեղ։ Այն ատեն Յիսուս զանոնք կը քաջալերէր՝ վեր բարձրացնելով Իր փառաւոր աջ բազուկը, եւ Իր բազուկէն լոյս մը կու գար, որ կը ծածանէր գալստեան խմբակի վրայ, եւ անոնք կը գոչէին՝ «Ալէլուիա՛»։ Ուրիշներ անխոհեմաբար ուրացան իրենց ետեւի լոյսը եւ ըսին, թէ զիրենք այսքան հեռու առաջնորդողը Աստուած չէր։ Իրենց ետեւի լոյսը մարեցաւ՝ իրենց ոտքերը ձգելով կատարեալ խաւարի մէջ, եւ անոնք սայթաքեցան, կորսնցուցին նշանը եւ Յիսուսը տեսնելը, եւ շաւիղէն վար ինկան՝ ներքեւի խաւար եւ ամբարիշտ աշխարհը»։ Christian Experience and Teachings of Ellen G. White, 57.
The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.
ᎦᎵᏉᎩᏁ ᎤᏍᏗᎬ ᎡᏃᏌᏛ ᎤᏍᏗᎬ ᎤᏍᏗᏱ ᎠᏓᏅᏙ ᎤᏁᎷᎯᏍᏗ ᏤᎷᏏᎵᎻ ᎠᎴ ᎾᏍᎩ ᎤᏤᎵᎦ ᏚᏟᎶᏍᏔᏅ ᎾᏍᎩ ᎤᏣᏘ ᎠᏓᏯᏔᎲ ᎤᏍᏗᎬ ᎠᏰᎵ ᎠᏴᏫ ᎤᏪᏴᎢ ᎠᏍᏚᎢᏍᏗ ᎤᏃᏴᎯᏍᏗ ᎨᏒᎢ។
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.
«Сурати нимашабӣ на он қадар бо далел оварда мешуд, ҳарчанд исботи Навиштаҳо равшан ва қатъӣ буд. Бо он қувваи маҷбуркунандае ҳамроҳ буд, ки ҷонро ба ҳаракат меовард. Шубҳае набуд, пурсише набуд. Ҳангоми вуруди тантанавии Масеҳ ба Ерусалим, мардумоне ки аз ҳамаи гӯшаҳои замин барои нигоҳ доштани ид гирд омада буданд, ба Кӯҳи Зайтун шитофтанд, ва чун ба издиҳоме, ки Исоро ҳамроҳӣ мекард, ҳамроҳ шуданд, илҳоми он соатро дарёфтанд ва ба афзудани нидо ёрӣ расониданд: “Муборак аст Он ки ба исми Худованд меояд!” [Matthew 21:9.] Ҳамин тавр, беимонон низ, ки ба маҷлисҳои адвентистӣ мешитофтанд — баъзе аз рӯи кунҷковӣ, баъзе танҳо барои масхара кардан — қувваи қонеъкунандаеро, ки бо паём ҳамроҳ буд, эҳсос мекарданд: “Инак, Домод меояд!”» Spirit of Prophecy, volume 4, 250, 251.
To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.
لە ڕۆژانی دواوەدا، بۆ ئەوەی کچێکی پاکیزەی دانا بیت، بە پێویستییەکی پێشبینیی، دەبێت ئەو کچە پاکیزە دانایانە تووشی دڵشکاندنێک ببن، کە بە نۆرەی خۆی کاتی دواکەوتنەکەی چیرۆکی نموونەییەکە دەهێنێتە ئاراوە. بەبێ ئەزموونی کاتی دواکەوتن، نە کچێکی پاکیزەی داناییت و نە کچێکی پاکیزەی نەدان.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«امثال ده دوشیزه در متی ۲۵ نیز تجربهٔ قوم ادونتیست را به تصویر میکشد.» کشمکش عظیم، ۳۹۳.
Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.
En cualquier caso, las vírgenes prudentes de los últimos días deben experimentar un chasco paralelo al del 19 de abril de 1844, pues la experiencia de la parábola es la experiencia de los ciento cuarenta y cuatro mil, a quienes Juan en el Apocalipsis identifica como vírgenes.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
“Wan ireo dia izay tsy voaloton’ny vehivavy; fa virijiny izy. Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana hiala avy amin’ny olona, ho santatra ho an’Andriamanitra sy ho an’ny Zanak’ondry.” Apokalypsy 14:4.
How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.
دەقی چەند مەثەلی مەسیحە کە ڕاستەوخۆ و بە تایبەتی وەک ئەوە ناسێنراون کە بە تەواوی و «بە پیتی خۆی» جێبەجێ بوون؟ هەموو مەثەلێک «بە پیتی خۆی» جێبەجێ دەبێت، بەڵام مەثەلی دە کچە پاکیزەکان بە تایبەتی وەها پیشان دراوە کە لە ڕابردوو و داهاتوودا «بە پیتی خۆی» جێبەجێ بووە و دەبێت. ئەوە بە فریشتەی سێیەمەوە هاوشێوە کراوە، کە دەبێت لە ساڵی 1844 ـەوە بەدوایەوە هەتا کاتێک مایکل هەڵدەستێت و ماوەی تاقیکردنەوەی مرۆڤ کۆتایی دێت، ڕاستیی ئێستا بمێنێتەوە.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
«Сæ уæдтæ мæ нæсæй рæстæг кæнындæн дæс дзуары æмбисонмæ, кæцытæй фондз сты зондджын, æмæ фондз — æгъдау нæй. Ацы æмбисон æххæстгонд уыд æмæ уыдзæн йæ иу ныхасмæ дæр, уымæн æмæ йын ис ахсджиаг хæснагæй ацы рæстæгмæ, æмæ, æрцыд æртæ ангелы хъусынгæнинаг хабарау, æххæстгонд уыд æмæ уыдзæн дарддæр ирон рæстдзинад рæстæгты кæронмæ.» Review and Herald, August 19, 1890.
Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.
Kun toq’ancha, chunka virgenkunapa rikch’ayninqa kunan pacha cheqaq yachachiy kashan, chaymanta Chawpi Tuta Qapariyqa yapamanta hunt’asqa kanqa nisqa simikama.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“ꦲꦤ ꦢꦸꦤꦾ ꦲꦏꦺꦃ ꦲꦔ꧀ꦒꦸꦭꦶꦁ ꦲꦶꦁ ꦏꦫꦶꦏꦤ꧀, ꦲꦶꦁ ꦥꦶꦤꦶꦥꦸ ꦭꦤ꧀ ꦥꦱꦺꦱꦠ꧀, ꦲꦶꦁ ꦲꦚ꧀ꦕꦱ꧀ ꦥꦺꦥꦺꦠꦼꦁ,—ꦠꦸꦫꦸ, ꦠꦸꦫꦸ. ꦱꦶꦲꦥ ꦲꦶꦏꦸ ꦲꦔꦫꦱꦏ꧀ꦏꦺ ꦥꦼꦫꦶꦃ ꦲꦶꦁ ꦫꦒꦤꦺ, ꦱꦸꦥꦪ ꦩꦔꦸꦤ꧀ꦏꦤ꧀ ꦮꦺꦏꦺ? ꦱꦸꦫ ꦱꦥ ꦏꦁ ꦥꦼꦴꦒꦶ ꦲꦚꦺꦥꦏꦶ ꦮꦺꦏꦺ? ꦥꦶꦏꦶꦫꦤ꧀ꦏꦸ ꦏꦺꦒꦮ ꦩꦫꦁ ꦩꦱ ꦲꦝꦺꦥꦤ꧀, ꦠꦏ꧀ꦏꦭ ꦠꦼꦠꦁꦒꦫ ꦲꦶꦏꦸ ꦮꦸꦱ꧀ ꦏꦿꦶꦤꦺꦏ. ‘ꦧꦺꦴꦏ꧀, ꦥꦼꦔꦤ꧀ꦠꦺꦤ꧀ ꦏꦏꦸꦁ ꦲꦶꦏꦸ ꦠꦼꦏ, ꦩꦫꦶꦪ ꦏꦁꦒꦺ ꦩꦼꦠꦸ ꦩꦼꦥꦼꦠꦸꦏ꧀ꦏꦺ ꦥꦤꦼꦔꦤ꧀ꦤꦺ.’ ꦲꦤꦶꦁꦒ ꦱꦼꦥꦫꦺꦏ꧀ ꦮꦺꦏꦺ ꦲꦏꦤ꧀ ꦏꦺꦭꦩ꧀ꦧꦠꦼꦤ꧀ ꦲꦶꦁ ꦥꦿꦶꦃ ꦩꦼꦫꦺꦴꦭꦺꦃ ꦩꦶꦚꦏ꧀ ꦏꦁꦒꦺ ꦔꦶꦱꦶ ꦥꦗꦁꦒꦭ꧀ꦭꦩ꧀ꦥꦸꦤꦺ, ꦭꦤ꧀ ꦏꦲꦺꦴꦫꦼꦤ꧀ ꦮꦺꦏꦺ ꦲꦏꦤ꧀ ꦔꦼꦠꦼꦩꦸꦏ꧀ꦏꦺ ꦪꦺꦤ꧀ ꦮꦠꦏ꧀, ꦏꦁ ꦏꦓꦩ꧀ꦧꦫꦏ꧀ꦏꦺ ꦩꦁꦏꦺ ꦩꦶꦚꦏ꧀, ꦲꦺꦴꦫ ꦧꦶꦱ ꦥꦶꦤ꧀ꦝꦃꦏꦤ꧀.” Review and Herald, February 11, 1896.
The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.
Доҥуз түніҥ қышқырығы — жүз қырық төрт мыңның қозғалысындағы көкжиектегі келесі жолбелгі. Бұл жолбелгі жексенбі заңының алдында адалдарға қарсы басталатын қудалаумен қатар жүреді. Ол қудалау сыртқы да, ішкі де болады, ал ішкі қудалау өз ішінде екі бөлек рәмізді қамтиды. Сол рәміздердің бірі — Яһуда, екіншісі — Синедрион.
The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces
အန်တီခရစ်တော်ဆိုင်ရာ လမ်းမှတ်ကိုးခုမြောက်မှာ ငွေသုံးဆယ်ဖြင့် သစ္စာဖောက်အပ်နှံခြင်း ဖြစ်သည်
Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.
Joala oñekumpli upérõ pe oñe’ẽ vaʼekue proféta Jeremías rupive, heʼívo: Haʼekuéra ojagarra pe mbohapypa pehẽngue pláta, pe hepykue pe ojevalora vaʼekue rehegua, pe Israel raʼykuéra ojevalora vaʼekue; ha omeʼẽ umíva ñandejárra rembiapoukapyháicha chéve, pe ñaiʼũ apohára kokuerã. Mateo 27:9, 10.
Prediction
Nabûetî
And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.
Ара дийӣсурэ: “Әгәр сез моны дөрөҫ тип иҫәпләһәгеҙ, хаҡымды бирегеҙ; әгәр юҡ икән, тыйылып тороғоҙ”. Шунда улар минең хаҡым өсөн утыҙ көмөш тәңкә үлсәп бирҙеләр. Һәм Раббы миңә әйтте: “Быны көршәксегә ташла; улар Мине баһалаған шундай яҡшы хаҡ!” Һәм мин утыҙ көмөш тәңкәне алып, Раббы йорто эсендә көршәксегә ташланым. Зәкәриә 11:12, 13.
The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.
ᎫᏓᏏ ᎤᏓᎶᏄᎮᏍᏗ ᎤᏤᎸᎯ ᏗᎦᏠᎾᏍᏗ ᏧᎾᏤᎵᏍᎩ ᎤᏂᏠᏱᎵᏙᗗ ᎤᏓᏠᏲᎯᎯ ᎤᏚᏟᏛ ᎠᏂᎦᏔᎾᎥᎢ, ᏦᏍᎪᎯ 30 ᎠᎩᏍᏗ ᎤᏙᎯᏳᎯ ᏗᎦᏠᎾᏍᏗ ᎤᏂᎩᏴᏫᏍᏗ ᎠᏂᎦᏔᎾᎥᎢ. ᏗᎦᏠᎾᏍᏗ, ᎾᏍᎩ ᎾᏍᏉ ᎵᏫᏓᏍᏗ ᎨᏒᎢ, ᏕᎨᏥᏅᏩᏁᎭ ᎠᏕᎸ ᎠᏓᏅᏙ ᎠᎴ ᎠᏕᎸ ᎤᎩᎶᏛ ᎤᏤᎵ ᎨᏒ ᏗᏓᎸᏫᏍᎩ ᎪᏪᎸᎢ ᏧᏓᏁᎶᏗ. ᎫᏓᏏ ᏦᏍᎪᎯ 30 ᎠᏕᎸ ᎤᎩᎶᏛ ᎤᏤᎵ ᎤᏙᎯᏳᎯ ᏗᎨᏥᏅᏩᏁᏗ ᎤᏓᏠᏲᎯᎯ ᏗᎦᏠᎾᏍᏗ ᏓᏂᎧᎿᎭᏩᏛ ᏗᏓᏁᎵᏛ ᎢᎦ ᎠᎴᏂ, ᎾᏍᎩᏃ ᎫᏓᏏ ᎤᏲᎱᏎ ᎤᏂᎩᏛ ᏧᏓᎿᎭᏩᏛ ᏧᎾᏛᏁᎲ ᎤᎵᏍᏆᏗᎢ, ᎠᏎᏃ ᎠᏏ ᎾᏍᎩ ᎯᎠ ᎢᎦ ᎨᏎᎢ. ᎫᏓᏏ ᏌᏂᎮᏟᏂ ᎤᏂᏯᎥ ᎤᏙᎯᏳᎯ ᎠᏰᎸ ᎤᏁᎬ ᎠᏓᏟᎶᏍᏔᏅᎯ ᎥᏝ ᎨᏎᎢ; ᎤᏙᎯᏳᎯ ᎠᏓᏟᎶᏍᏔᏅᎯ ᎩᎶ ᎤᏁᎵᏍᎨ ᎦᏰᎵ ᎦᎶᏁᏛ ᏧᏁᏣᎢ ᎠᏁᎳᏗᏙᎯ ᎨᏎ ᎠᏰᎸ ᏣᎩᏍᏗ ᎨᏎᎢ.
As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.
Ağa Məsihin şagirdi olaraq, sən İsanın məshininin şagirdi idin. Onun vəftizi zamanı olan məsh, İsanın adını İsa Məsihə çevirdi, çünki “Məsih” — məsh olunmuş deməkdir. O zaman Onun adı dəyişdi, çünki O, bir həftə üçün çoxları ilə əhdi təsdiq etməli idi və əhd münasibətinin başlıca rəmzlərindən biri dəyişmiş addır. İsa vəftizi zamanı qüdrətlə məsh olundu. Məsihin şagirdi olmaq, Onun vəftizinin şagirdi olmaq demək idi. O, məhz vəftizi zamanı qüdrətlə məsh olundu. Peterin Matta 16:18-dəki bəyanatı xristian teoloji dünyasında “Xristian Etirafı” kimi tanınır. Bu, ilahiyyatçılar və alimlər arasında müzakirə üçün böyük mövzulardan biridir. Adətən, ilahiyyatçıların və alimlərin müzakirəsi heç bir, yaxud bəlkə də cüzi əhəmiyyəti olan bir şeyi müəyyən edir, lakin məsələ bundadır ki, xristianlıq anlayır ki, İsa məsh olunduqda, O zaman Məsih oldu.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.
彼が彼らに言われる、「それでは、あなたがたは、わたしをだれであると言うのか。」すると、シモン・ペテロが答えて言った、「あなたはキリスト、生ける神の御子です。」マタイ 16:15, 16.
Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.
پطرس کا اصل نام اسی حقیقت کو ظاہر کرتا تھا، کیونکہ سمعان بار یونا کا معنی ہے “وہ جو کبوتر کے پیغام کو سنتا ہے”، اور یہی اُس کے بپتسمہ کا پیغام تھا۔ اُس کا بپتسمہ 9/11 کے ساتھ ہم آہنگ ہے، اور یہوداہ اُن لوگوں کی نمائندگی کرتا ہے جنہوں نے کسی موقع پر 9/11 کی سمجھ کا اقرار کیا، لیکن راستے میں اپنی راہ کھو بیٹھتے ہیں۔ یہوداہ سنہدرین کی علامت نہیں ہے، کیونکہ وہ لاؤدیقیہ کی سیونتھ ڈے ایڈونٹسٹ کلیسیا کی نمائندگی کرتے ہیں۔ یہوداہ نے سنہدرین کے لیے ایک گواہی فراہم کی، لیکن سنہدرین کی بغاوت کی علامت یہوداہ کی بغاوت سے مختلف ہے۔ سنہدرین کی بغاوت مندرجہ ذیل خواب میں ظاہر کی گئی ہے۔
“I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’
«Номзодҳоямро ҷамъ овардам, ва мо ба сафари худ оғоз кардем. Дар роҳ мо дар Orange ду ҷамъомад баргузор намудем ва далеле доштем, ки калисо манфиат ёфт ва рӯҳбаланд гардид. Худамон низ аз Рӯҳи Худованд тароват ёфтем. Он шаб ман хоб дидам, ки дар Battle Creek будам, аз шишаи паҳлӯии назди дар менигаристам ва гурӯҳе дидам, ки ду-ду ба сӯи хона мерафтанд. Онҳо сахтҷидд ва қатъӣ менамуданд. Ман онҳоро хуб мешинохтам ва рӯй гардондам, то дари меҳмонхонаро боз карда, онҳоро қабул намоям, аммо андешидам, ки бори дигар назар афканам. Манзара дигар шуда буд. Он гурӯҳ акнун намуди як роҳпаймоии католикиро дошт. Яке дар дасташ салиб дошт, дигаре найе. Ва чун наздик шуданд, он касе ки най дар даст дошт, гирди хонаро доира кашида, се бор гуфт: “Ин хона мамнӯъ эълон шудааст. Амвол бояд мусодира гардад. Онҳо бар зидди ордени муқаддаси мо сухан гуфтаанд.” Ваҳшат маро фаро гирифт, ва ман аз миёни хона давида, аз дари шимолӣ берун шудам ва худро дар миёни гурӯҳе ёфтам, ки баъзе аз онҳоро мешинохтам, аммо ҷуръат намекардам, ки бо онҳо як калима ҳам бигӯям, мабодо фош гардам. Кӯшиш мекардам, ки ҷои хилвате биҷӯям, ки дар он ҷо битавонам гиря кунам ва дуо гӯям, бе он ки ба ҳар тарафе рӯй гардонам, ба чашмони пуриштиёқу кунҷков дучор шавам. Ман зуд-зуд такрор мекардам: “Кош фақат метавонистам инро бифаҳмам! Кош онҳо ба ман мегуфтанд, ки чӣ гуфтаам ё чӣ кардаам!”»
“I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.
«كان شغا سُبئ وُصلّي بعيندا، سوغ مبّاراليه گُزُفا كورا آگره. ننا نِنا دابالته إندا نگرسّولايا دهبينا قابي بُويّهال عَساليه، كَلهَ متّا بيقيه ياقه مَطيه سِدقي ديسوا، إيسي دبوتا يَتئه دوكو هَرانده هاتته، مَوودي باتّا ياقه هَسَسقيتينا، هِنقُو آيّانا مَللاتّو دوكونا عَتتينا، يِنيه اووه دِشّي دِشّي إيينّا آمه. شِدقُورا كِسّي كيسا إِشلّو ووتارا ووتي، إينا آكّه ننا إيهاتو كُمّه ووتينده، ننا هَساوا يَتّيرا گوفايه. ننا قَرا باعّا إيكّا شَشِّي إيسي: “إِيتّي نِنيه مالّا أودو يِرغو، وُوينّي مالّا عُدو إِسّو نِنيه بُويّانا!” ياقه هَسّو، وودا قُفي إِسّي كِفله مَنّا إيسي راّفيهالّا جِرُو، نِنيه شَشّا ناغايا دَمه. بُركو كِيّيا إيمِبّا بُويّيه، إينا گَمّاتشي آدّانا قَلبي تِسّا نَرّاتي.» Testimonies, volume 1, 577, 578.
Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.
ଏହି ସିଦ୍ଧାନ୍ତକୁ ଲାଗୁ କଲେ ଯେ ଭବିଷ୍ୟଦ୍ଦର୍ଶୀମାନେ ସେମାନେ ଯେ ଦିନରେ ବାସ କରୁଥିଲେ ତାହାଠାରୁ ଅଧିକ ଶେଷ ଦିନଗୁଡ଼ିକ ବିଷୟରେ କହନ୍ତି, ସେଭେନ୍ଥ-ଡେ ଆଡଭେଣ୍ଟିଷ୍ଟ ଚର୍ଚ୍ଚର ନେତାମାନଙ୍କ ପାଇଁ ଏକ ଅତ୍ୟନ୍ତ ଗମ୍ଭୀର ପ୍ରଶ୍ନ ଉଠେ। ସିଷ୍ଟର ହ୍ୱାଇଟ୍ ନିଜ “writings” “gathered up” କଲେ ଏବଂ Battle Creekକୁ ଫେରା ଯାତ୍ରା ଆରମ୍ଭ କଲେ। ସେତେବେଳେ Battle Creek କାର୍ଯ୍ୟର ହୃଦୟକେନ୍ଦ୍ର ଥିଲା, ଯେପରି Tacoma Park ଆଜି ଅଛି, କିମ୍ବା ଖ୍ରୀଷ୍ଟଙ୍କ ଦିନରେ Jerusalem ଥିଲା। ସେ ନିଜ ଲେଖାଗୁଡ଼ିକ ସମ୍ବନ୍ଧରେ ଯେ ସଂଘର୍ଷର ଉଲ୍ଲେଖ କରିଥିଲେ, ତାହା ପ୍ରସ୍ତୁତ କରିସାରିବା ପରେ, ଯାତ୍ରା ପାଇଁ ନିଜ ଲେଖାଗୁଡ଼ିକ ସଂଗ୍ରହ କଲେ। ତାଙ୍କ ସ୍ୱପ୍ନର ପରିପ୍ରେକ୍ଷ୍ୟ ତାଙ୍କ ଲେଖାଗୁଡ଼ିକ ସମ୍ବନ୍ଧରେ ଅଟେ। ସେହି ସଂଘର୍ଷ Wright ନଗରରେ ଘଟିଥିଲା।
“While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.
«Нимае ки дар Wright будем, мо дастнависи маро барои No. 11 ба идораи нашр фиристода будем, ва ман қариб ҳар лаҳзае, ки берун аз маҷлис будам, бо навиштани мавод барои No. 12 беҳбуд меёфтам. Қувваҳои ман, ҳам ҷисмонӣ ва ҳам зеҳнӣ, ҳангоми меҳнат кардан барои калисо дар Wright сахт фарсоиш ёфта буданд. Ман ҳис мекардам, ки бояд истироҳат дошта бошам, аммо ҳеҷ фурсати осоишро дида наметавонистам. Ман ҳар ҳафта чанд бор ба мардум сухан мегуфтам ва саҳифаҳои бисёре аз шаҳодатҳои шахсӣ менавиштам. Бори ҷонҳо бар дӯши ман буд, ва масъулиятҳое, ки ҳис мекардам, чунон бузург буданд, ки ҳар шаб ҷуз чанд соати хоб ба даст оварда наметавонистам.»
“While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.
«لدې ډول په وینا او لیکنه کې د کار کولو پر مهال، ما له بټل کریک څخه داسې لیکونه تر لاسه کړل چې ناهیلوونکی رنګ یې درلود. کله چې مې ولوستل، ما د روحونو داسې نهویونکې ژور خپګان احساس کړ چې د ذهن تر عذاب پورې رسېده، او داسې برېښېده چې د لږ وخت لپاره یې زما حیاتي ځواکونه فلج کړل. درې شپې مې نږدې هېڅ خوب ونه کړ. زما فکرونه اندېښمن او مغشوش وو. ما خپل احساسات تر خپلې وسې پورې له خپل مېړه او له هغې خواخوږې کورنۍ څخه چې موږ ورسره اوسېدو، پټ ساتل. هېچا زما د زحمت او د ذهن د بار څخه خبر نه درلود، په داسې حال کې چې زه به له کورنۍ سره د سهار او ماښام په عبادت کې یو ځای کېدم او هڅه مې کوله چې خپل بار د ستر باروړونکي پر اوږو کېږدم. خو زما عریضې له هغه زړه څخه راوتلې چې په کړاو کې مچوړل شوی و، او زما دعاوې د نهقابل مهار غم له امله شلېدلې او ناپیوستې وې. وینه به زما دماغ ته په تېزۍ سره ختله، او ډېری وخت به یې زه داسې لړزوله چې نږدې به ولوېدم. له پزې به مې ډېر ځل وینه راتله، په تېره بیا وروسته له هغې چې د لیکلو هڅه مې کړې وه. زه اړ شوم چې لیکل یوې خوا ته کېږدم، خو ونه توانېدم هغه د اندېښنې او مسؤلیت بار چې پر ما و، له ځانه وغورځوم، ځکه ما درک کوله چې زما سره د نورو لپاره شهادتونه شته، خو زه نه توانېدم هغوی ته یې وړاندې کړم.»
“I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.
“Надад дахин нэгэн захидал ирж, тэнд № 11-ийг хэвлүүлэхийг түр хойшлуулах нь зүйтэй гэж үзсэнийг мэдэгдсэн бөгөөд, учир нь Эрүүл мэндийн хүрээлэнгийн талаар надад үзүүлэгдсэн зүйлийг би бичиж гаргах хүртэл тийнхүү хүлээх хэрэгтэй байжээ. Учир нь тэр ажлыг хариуцагсад хөрөнгө мөнгөөр туйлын гачигдаж байсан бөгөөд ахан дүүсийг хөдөлгөхөд миний гэрчлэлийн нөлөө тэдэнд ихэд хэрэгтэй байв. Тэгээд би Хүрээлэнгийн талаар надад үзүүлэгдсэн зүйлийн нэг хэсгийг бичиж гаргасан боловч тархинд цус хэт шавсан тул бүх сэдвийг бүрэн гаргаж чадсангүй. Хэрэв № 12 ийнхүү удаан саатна гэж би бодсонсон бол, ямар ч тохиолдолд № 11-д орсон тэр хэсгийг илгээхгүй байх байсан. Хэдэн өдөр амарсны дараа дахин бичгээ үргэлжлүүлж чадна гэж би бодож байлаа. Гэвч ихэд гашуудмаар нь, тархины минь байдал надад бичихийг боломжгүй болгосныг олж мэдэв. Ерөнхий ч бай, хувь хүнд хандсан ч бай, гэрчлэлүүд бичих бодлыг орхисон бөгөөд тэдгээрийг бичиж чадахгүй байснаасаа болж би тасралтгүй шаналж байв.
“In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.
“Ukax akhamanakanx amtasïnawa jiwasax Battle Creek ukar kuttʼañäni, ukat uka chiqan qhiparañäni thakhinakax ñeqʼe, tʼaqsuta ukhamäpkäna ukkama, ukat nayax ukan No. 12 tukuyä. Chachajax wali munasïnwa Battle Creek uksankir jilatanakapar uñjañataki, jupanakamp parlañataki, ukat Diosax jupatak luraskäna uka luräwimp kusisiñataki. Nayax qillqatanakaj tantachtʼasïyätwa, ukat saräwisaru qalltawayapxta. …” Testimonies, volumen 1, 576, 577.
In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”
En los postreros días, la dirigencia de la Iglesia Adventista del Séptimo Día, representada como Battle Creek y aquellos a quienes ella «conocía bien», se transformó en una procesión católica. La dirigencia de la Iglesia Adventista del Séptimo Día se convirtió en una procesión católica. En el sueño venían «de dos en dos», uno con una caña, otro con una cruz. Trazaron un círculo alrededor de la casa y proclamaron tres veces: «Esta casa está proscrita. Los bienes deben ser confiscados. Han hablado contra nuestra santa orden». ¿Cuáles son los «bienes» de la «casa» que los dirigentes católicos de Battle Creek «confiscaron»? ¿Qué «santa orden» de la Iglesia católica fue aquella contra la cual «se habló»?
More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.
Daha doğrudan sorulacak soru şu olabilir: “Engizisyon’da hangi Katoliklik tarikatı öncülük etti?” Engizisyon, Cizvitler tarihte ortaya çıkmadan önce Dominikenler tarikatıyla başladı; ancak bir kez işe karıştıklarında, zulmü ve kan dökülmesini bayraklaştıran tarikat onlar oldu.
“Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.
«Кристосон итæгæдон дзылты æхсæн протестантизм бафтыд фæззæг лæггæдты хъахъхъæнæгæй. Реформацийы æууæндон фæстаг фæндагтæ уыдæу, Рим æрæмбырдта ног тыхтæ, йæ хъуыды кæнынæй йæй ныххæрдзын кæнын. Уый рæстæгæн иезуитты орден сфæлдыст æрцыд — папизмæн хъæздыгæй, æнæфæрстæй æмæ тыхджындæр фæлладæгты æппæты хуыздæр. Æрдзы бастдзинадтæй æмæ адæймаджы æнтыстдзинæдтæй хай уæвгæй, æрдзы хъæбулдзинады домæнтæй мæрдтæй, æмбарынад æмæ намыс æнæмгъуыд кæнгæй, сын нæ уыд æнæдæр æххæстдзинад, æнæдæр бастдзинад, фæлæ сæ ордены уый æххæстдзинад; æмæ нæ уыд сын æндæр хæс, фæлæ йæ тых фæуæлахиз кæнын. Кристосы Евангели йæ фæстагæрттæн лæвæрдта тых, цæмæй æрлæууой хъизæмар æмæ æнцондзинад, æмæ æнæтæрсонæй фæцæрой салд, æфснайд, зæххæст æмæ мæгуырдзинад, растдзинады тырыса уæлахиз кæнгæй фæллад, хъæдзары æмæ артæй æфсæддуг къордты размæ. Уыцы тыхтæм ныхмæ тохы фæдыл иезуитизм йæ фæстагæртты зæрдæты баппæрста ахастдзинад, кæцый сын радта уавæр уый хуызæн хъизæмартæ æрлæууынæн, æмæ растдзинады тыхмæ ныхмæ æвæрын алцы хуызон алдардзинады фæрæзтæ. Нæ уыд æндæр цæстæнгас гæнæн хуызыст æфхуырд, кæцый сæм стырдæр уыд; нæ уыд æндæр алдар, кæцый тымбылдæр уыд, æй практикæ кæнынæн; нæ уыд æндæр æвзæрст, кæцый æй хæссынæн уæззаудæр уыд. Æнæфæдисон мæгуырдзинад æмæ смирениæм арæзтæнтæй фæдыл, сæ хъуыды уыд бацæттæ кæнын хъæздыгдзинад æмæ тых, уынын протестантизмы ныххæрдзын кæнынмæ æмæ папайы уæлдæрдзинады ногæй æрлæууынмæ.»
“When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.
«Երբ հանդես էին գալիս իբրև իրենց միաբանության անդամներ, նրանք կրում էին սրբակյացության զգեստ, այցելում էին բանտեր և հիվանդանոցներ, ծառայում էին հիվանդներին և աղքատներին, հայտարարում էին, թե հրաժարվել են աշխարհից, և կրում էին Հիսուսի սուրբ անունը, որ շրջում էր՝ բարիք գործելով։ Բայց այս անբասիր արտաքինի տակ հաճախ թաքցված էին ամենահանցավոր և մահաբեր նպատակները։ Միաբանության հիմնարար սկզբունքն այն էր, որ նպատակը արդարացնում է միջոցները։ Այս կանոնակարգով ստությունը, գողությունը, սուտ երդումը, սպանությունը ոչ միայն ներելի էին, այլև գովելի, երբ ծառայում էին եկեղեցու շահերին։ Տարբեր քողարկումների ներքո ճիզվիտները ճանապարհ էին հարթում դեպի պետական պաշտոններ, բարձրանում էին մինչև թագավորների խորհրդական դառնալը և ձևավորում էին ազգերի քաղաքականությունը։ Նրանք դառնում էին ծառաներ, որպեսզի լրտեսեն իրենց տերերին։ Նրանք հիմնեցին քոլեջներ իշխանների և ազնվականների որդիների համար, և դպրոցներ՝ հասարակ ժողովրդի համար. և բողոքական ծնողների երեխաները ներգրավվում էին պապական ծեսերի պահման մեջ։ Հռոմեական պաշտամունքի ամբողջ արտաքին շքեղությունն ու ցուցադրականությունը գործի էին դրվում՝ միտքը շփոթեցնելու և երևակայությունը շլացնելու ու գերելու համար, և այսպիսով այն ազատությունը, որի համար հայրերը չարչարվել և արյուն էին թափել, մատնվեց որդիների կողմից։ Ճիզվիտները արագորեն տարածվեցին ամբողջ Եվրոպայով, և ուր էլ որ գնում էին, այնտեղ հետևում էր պապականության վերածնունդը»։
“To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.
«Դրանց առավել մեծ իշխանություն տալու համար հրապարակվեց մի կոնդակ՝ վերահաստատելով ինկվիզիցիան։ Չնայած այն ընդհանուր զզվանքին, որով այն ընդունվում էր նույնիսկ կաթոլիկ երկրներում, այս սարսափելի ատյանը կրկին հաստատվեց պապական իշխանավորների կողմից, և նրա գաղտնի բանտախցերում կրկնվեցին այնպիսի վայրագություններ, որոնք չափազանց սոսկալի էին՝ դիմանալու ցերեկվա լույսին։ Շատ երկրներում հազարների վրա հազարներ՝ հենց ազգի ծաղիկը, ամենամաքուրն ու ամենաազնիվը, ամենախոհն ու բարձր կրթություն ստացածները, աստվածապաշտ և նվիրված հովիվները, աշխատասեր և հայրենասեր քաղաքացիները, փայլուն գիտնականները, տաղանդավոր արվեստագետները, հմուտ արհեստավորները, սպանվեցին կամ հարկադրվեցին փախչել այլ երկրներ։
“Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.
«رومه د اصلاح د رڼا د مړه کولو، له خلکو څخه د انجيل د ايسته کولو، او د تيارو زمانو ناپوهي او خرافات د بېرته راګرځولو لپاره همداسې وسيلې کارولې وې. خو د خدای په برکت او د هغو نوميالو سړيو په زيار، چې هغه د لوتر د ځايناستو په توګه راپورته کړي وو، پروټسټانتيزم له منځه ولاړ نه شو. ده ته خپله ځواکمنتيا نه د شهزادهګانو له پېرزوينې او نه د هغوی له وسلو څخه رسېده. تر ټولو واړه هېوادونه، تر ټولو عاجز او لږ ځواکمن قومونه، د هغه ټينګ سنګرونه وګرځېدل. هغه واړه جنيوا وه، د سترو دښمنانو په منځ کې چې د هغې د تباهۍ دسيسې يې جوړولې؛ هغه هالېنډ و، د شمالي سمندر پر شګلنو غاړو، چې د هسپانيا د ظلم پر وړاندې يې مبارزه کوله، هغه هيواد چې هغه مهال تر ټولو ستر او شتمن سلطنت و؛ هغه سوړ، شنډ سوېډن و، چې د اصلاح لپاره يې برياوې وګټلې.» The Great Controversy, 234, 235.
The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.
كاتوولیکو كليسيا، ݢه سڠت سدايا اوڠون تو منيوڽيكن الكتاب دريڤد مأنيسيا، دڠن مندعوى بهاوا تراديسي دان عادَت كفر مريكا لبيه تيڠݢي درڤد فرمان الله. ڤمڤين-ڤمڤين أدفينتيسم لاوديكيا تيدق اكن مباوا ڤيهق يڠ برلاينن ڤنداپت ك ماحكمه بربركن تيوليسن-تيوليسن إيلين وايت، اكن تتاڤي كاتووليك يڠ منڬاكو ديري سباݢاي ڤمڤين-ڤمڤين باتل كريك اكن بربوات دميكيان. حقيقت يڠ ڤاليڠ داسر باݢي بياتڠ كاتووليكسم اياله ڤڠݢوناان كواس سكيولر اونتوق منچاپاي مقصد-مقصد اݢام. اڤابيلا أدفينتيسم منچاري كواس سكيولر يڠ برسيفت ڤروندڠن اونتوق منڬوروس اينستيتوسي-اينستيتوسي مريكا، حاصيل درڤد “تاتاترتيب سوجي” مريكا دافت دليهات.
In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.
En el contexto de las ceremonias de auto de fe de la Inquisición española, la caña y la cruz aparecen como elementos simbólicos vinculados a la crucifixión de Cristo. La caña alude al cetro de burla puesto en la mano de Jesús durante su coronación de espinas, que los soldados romanos usaron para golpearlo, simbolizando la mofa, el sufrimiento y el desprecio.
The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.
Auto-da-fé တန်းလှည့်ပွဲများတွင် လက်ဝါးကပ်တိုင်ကို ထင်ရှားစွာ ထည့်သွင်းပြသကြသည်။ အစိမ်းရောင် လက်ဝါးကပ်တိုင်တစ်ခုကို (မကြာခဏ အနက်ရောင် crepe ဖြင့် ဖုံးအုပ်ထားလျက်) Inquisition ၏ အမှတ်အသားအဖြစ် အသုံးပြုကြပြီး၊ ၎င်းကို ပွဲမတိုင်မီ တစ်ရက်အလိုတွင် သီးခြားပြင်ဆင်ရေး တန်းလှည့်ပွဲ၌ သယ်ဆောင်ကာ ပွဲအတွင်းတွင်လည်း ပြသထားသည်။ ယင်းသည် တရားရုံး၏ အာဏာကို သင်္ကေတပြုသည်။
Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.
Ашамҭақәа рыԥырхраара ҳәа ироуҳәоит ахара зықәҵоу ауаҩы имал-мүлк абгараны аҟаҵара (иҭарцәра ма ақәиҭымра ақәҵара), Инквизициаҿы излеиуаз шьҭрала иуадаҩу ахараԥса ируак, атрибунал ахарџь ацхраареи иреицәоу арҭхра аԥҟарамырҵаразы. Ари ахараԥса auto-da-fé аҿы иҳаиҭаз ахарадҵа ҳәамҭақәа рҟны амилаҭ иргәарҭахарцала ирыларҳәон, уи иалан ауаажәларратә лацҟәыршьаареи егьырҭ рзы аларҟәра аԥырхагарагьы.
The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”
ایلن جی. وایت کے نوشتے نہایت واضح اور قطعی طور پر اُس قیادت کی مذمت کرتے ہیں جو اُس کی تحریروں کو ممنوع قرار دے کر تاکستان کے گیت کی اُس آواز کو خاموش کرنے کی کوشش کرے گی جو گائی جا رہی ہے؛ لیکن یہ ایک ناپاک نظام کی آخری کارروائی ہے، عین اُس سے پہلے کہ وہ اتوار کے قانون کے وقت کھلے طور پر اپنے کردار ظاہر کریں۔ ایک “Catholic procession” اُن پچیس قدیم مردوں کے ساتھ مطابقت رکھتی ہے جو سورج کو سجدہ کرتے تھے۔ ذیل کے چار پیراگرافوں میں، پہلا پیراگراف “آخری دنوں” میں “خدا کے اقراری لوگوں” کو پیش کرتا ہے۔ یہ عبارت واضح طور پر تعلیم دیتی ہے کہ آخری دنوں میں، سیونتھ ڈے ایڈونٹسٹ خادم “گِرجاؤں میں اور کھلی فضا میں بڑے اجتماعات میں” “لوگوں پر ہفتہ کے پہلے دن کو ماننے کی ضرورت پر زور دیں گے۔”
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”
“Qañchiq p’unchawkunaq kay qhepa p’unchaykunapi, Señorqa sutichasqa llaqtanwan huk ch’aqwayniyuqmi. Kay ch’aqwaypiqa, kamachikuq chiqankunapi kaq runakunaqa Nehemíaspa purisqanman chiqan contrapi huk ñanmanmi purinqaku. Mana paykuna kikillankuchu samana p’unchayta mana yupaychaspa, aswanpas wakinkunamantapas hark’asaqkanku, costumbrekunapaq hinallataq tradición nisqakunapa q’upa q’allallawan pampachispa. Iglesiakunapi hinallataq hatun huñunakuykunapi wayra hawapi, ministrokunaqa runakunaman willakuyta qallarinqaku semanapa ñawpaq kaq p’unchaynin waqaychasqa kananpaq. Lamar qochapipas hallp’apipas llaquykuna kashan; chay llaquykunaqa astawanmi yapakunku, huk ñak’ariy hukmanta qhepanta chayamusaq; hinaspan allin yuyayniyuq aslla sábado waqaychaqkunaqa sut’inchasqa kankaq, paykunas Diospa phiñasqan kay pachaman apamushanman hina, domingo p’unchayta mana kasukusqankurayku.”
This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.
Akɔntɔm yi rekyerɛ pefee sɛ Seventh-day Adventists ne “Nyankopɔn man a wɔka sɛ wɔyɛ ne dea” a wɔbɛhyɛ Kwasida di ho nkuran, na wɔn nso bɛkyerɛ “akyerɛ” “Sabbath-adi sofo kakraa bi a ahonim wɔ wɔn mu no.” Nkyekyɛm a edi hɔ no mu no, ɔsi so dua sɛ amanehunu a ɛbaa mmere a atwam no mu no bɛsan aba bio. Nkyekyɛm a edi kan no de ɔbaa awiei bere a ɔde Nyankopɔn man a wɔka sɛ wɔyɛ ne dea no toto wɔn a ɔka sɛ wɔyɛ Sabbath-adi sofo a ahonim wɔ wɔn mu no ho. Afei ɔde abakɔsɛm a atwam no ba mu, na ɔbɔ wɔn kɔkɔ sɛ saa abakɔsɛm no bɛsan ayɛ bio wɔ nna a edi akyiri no mu. Ɔda no adi pefee.
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
«Шайтан дүйнөнү туткунга алышы үчүн ушул жалганды түртөт. Анын планы — адамдарды жаңылыштыктарды кабыл алууга мажбурлоо. Ал бардык жалган диндердин жайылышына жигердүү катышат жана жаңылыш окууларды таңуулоо аракетинде эч нерседен кайра тартпайт. Диний кызуулуктун көшөгөсү астында, анын рухунун таасирине берилген адамдар өз боордоштору үчүн эң ырайымсыз кыйноолорду ойлоп табышкан жана алардын үстүнө эң коркунучтуу азаптарды түшүрүшкөн. Шайтан менен анын өкүлдөрүндө азыр да ошол эле рух бар; өткөндүн тарыхы биздин күндөрдө да кайталанат.
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
«Кылмысты иш кылмақ үчүн пикир вә ирадисини шу йолға бағлиған адәмләр бар; қәлблириниң қараңғу бүрүк җайлирида улар қандақ җинайәтләрни садир қилидиғанлиғини қарар қилған. Бу адәмләр өзлирини өзлири алдап жүриду. Улар Худаниң улуқ һәқ-һуқуқ өлчимини рәт қилди, униң орниға өзлириниң бир өлчимини тиклиди; вә өзлирини шу өлчим билән селиштуруп, өзлирини муқәддәс дәп елан қилиду. Рәб уларға қәлблиридә немә бар екәнлигини ашкарә қилишқа, өзлирини башқуриватқан хоҗиниң роһини әмәлдә көрситишкә йол қояду. Уларни Өз қануниға болған нәпритини, униң тәләплиригә садақәтлик билән бойсунғучиларға болған муамилисидә көрситишкә қоюп бериду. Улар Мәсиһни крестқа қаққузған топни қутритип қозғиғлиған шу бир хил диний деливанилиқ роһи билән һәрикәтләндүрүлиду; чиркав вә дөләт шуниңдәк бузуқ бир уйғунлуқта бирлишиду.»
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“ꦒꦼꦫꦺꦗ ꦗꦩꦤ ꦲꦶꦏꦸ ꦲꦏꦶꦁ ꦭꦩ꧀ꦥꦲ꧀ ꦲꦶꦁ ꦠꦼꦭꦴꦁꦏꦃꦤꦶꦥꦸꦤ꧀ ꦮꦺꦴꦁ ꦪꦲꦸꦢꦶ ꦗꦩꦤ ꦥꦸꦫ꧀ꦮ, ꦏꦁ ꦩꦶꦥꦶꦱ꧀ꦲꦏꦺ ꦥꦫꦶꦤꦠꦃꦶꦥꦸꦤ꧀ ꦲꦭ꧀ꦭꦃ ꦏꦫꦺꦤ ꦲꦼꦔꦒꦺꦤ꧀ ꦥꦫꦩ꧀ꦥꦶꦭꦤ꧀ꦤꦶꦥꦸꦤ꧀ ꦢꦺꦮꦺ. ꦒꦼꦫꦺꦗ ꦲꦶꦏꦸ ꦮꦸꦱ꧀ ꦔꦸꦧꦃ ꦠꦠꦤꦤ꧀ꦤꦶꦥꦸꦤ꧀, ꦔꦭꦁꦒꦂ prajanjian langgeng, ꦭꦤ꧀ ꦱꦏꦶꦤꦶ, ꦏꦺꦪꦺꦴꦱ꧀ ꦧꦶꦪꦺꦤ꧀, ꦏꦺꦩ꧀ꦧꦸꦫꦶ, ꦏꦲꦶꦭꦁꦔꦤ꧀ ꦥꦿꦕꦪ, ꦭꦤ꧀ ꦏꦥꦶꦏꦿꦺꦣꦤ꧀ ꦩꦼꦚ꧀ꦗꦢꦶ ꦲꦱꦶꦭ꧀ꦤꦶꦥꦸꦤ꧀. ꦏꦲꦤ꧀ꦲꦤ꧀ ꦱꦼꦗꦠꦶꦤꦶꦥꦸꦤ꧀ ꦏꦺꦠꦼꦫꦁꦏꦤ꧀ ꦲꦶꦁ ꦗꦼꦫꦺꦴ ꦗꦼꦫꦺꦴ ꦥꦁꦭꦸꦏꦶꦱꦤ꧀ ꦲꦶꦏꦶ ꦱꦏꦶꦁ kidungipun Musa: ‘ꦮꦺꦴꦁꦏꦺꦲꦶꦁ ꦮꦸꦱ꧀ ꦩꦿꦸꦱꦏ꧀ ꦲꦮꦏꦺ ꦢꦺꦮꦺ; ꦕꦕꦢ꧀ꦤꦺ dudu cacading para putranipun; ꦮꦺꦴꦁꦏꦺꦲꦶꦁ iku sawijining turunan kang bengkong lan minger. Punapa kados mekaten anggenira mbales dhateng Pangeran, hé para bangsa bodho lan boten wicaksana? Punapa Panjenenganipun punika dudu Ramamu kang wus nebus sira? Punapa Panjenenganipun boten nitahaken sira lan netepaken sira?’” Review and Herald, March 18, 1884.
There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.
Ubhalwe ngumbhalo ngumbhalo kwiMoya yoBuprofeti echaza intshutshiso yemihla yokugqibela ejoliswe kubathembekileyo bakaThixo, yaye “ibandla lanamhlanje” alichazayo asiyiyo inkolo yobuKristu ngokubanzi, koko libandla alisoloko elichaza njengelamfanekiselwa libandla lamaYuda. Ezo ndinyana zicacileyo kwimibhalo yakhe ziyiyo inkuthazo yokuba ibandla lamaSeventh-day Adventist lizame ukubeka izithintelo phezu kwemibhalo kaDade White, njengoko iphupha lakhe likuchaza ngokufanelekileyo. Izenzo zabo ngokuchasene nemibhalo yakhe, eyayizezona zinto zilungileyo zendlu yakhe ezimele ukuthintelwa ziinkokeli zaseBattle Creek ezaguqukayo zaba ngumyalelo ongcwele wobuKatolika. Uhlaselo lwabo kwimibhalo yakhe lukwamelwe luhlaselo olwenziwa kwimibhalo kaYeremiya. Iphupha likaEllen White lingqina lesibini lokuba imibhalo kaYeremiya yatshiswa.
In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1957, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.
Лаодикеийн Адвентизмийн гурав дахь үеийн гол шинж нь буулт байв. Гурав дахь үе нь Пергамын чуулганаар төлөөлөгдөнө. 1919 онд В. В. Прескоттын The Doctrine of Christ нэртэй ном хэвлэгдсэнээс эхлээд 1957 онд Questions on Doctrine хэвлэгдэх хүртэлх хугацаа нь альфа хэвлэлээр эхэлж, омега хэвлэлээр төгссөн шилжилтийн үеийг тэмдэглэдэг. Эхний ном нь В. В. Прескотт Иуда овгийн Арсланг үгүйсгэн, Христийн тухай урвасан протестант үзлийг хүлээн авсныг илэрхийлсэн. The Doctrine of Christ хэмээн оновчтой нэрлэгдсэн Прескоттын ном нь Миллерийн эш үзүүллэгийн мэдээг дотроос нь хоосолж, Католик шашин болон урвасан протестантизмын шүтдэг Есүсийн хоосон тодорхойлолтыг л үлдээсэн. Тэр үеийн сүүлчийн ном нь Бурханы хуулийг, Түүний шударга ёс болон нигүүлслийг нураадаг ариусал ба зөвтгөлийн ойлголтыг тодорхойлдог. Эртний Израильд Бурханы хуулийн хадгаламж эзэмшигчид байх хариуцлага өгөгдсөн бөгөөд Адвентизм нь зөвхөн Бурханы хуулийн төдийгүй, мөн Түүний эш үзүүллэгийн Үгийн хадгаламж эзэмшигчид байх ёстой байсан. 1919 онд Бурханы эш үзүүллэгийн Үгийг хамгаалахыг үгүйсгэсэн нэгэн ном хэвлэгдсэн нь Лаодикеийн Адвентизмийн гурав дахь үеийн эхлэлийг тэмдэглэсэн бөгөөд тэр үе нь Бурханы хуулийг үгүйсгэдэг нэгэн номоор төгссөн юм.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
«እንተ ብጽንዓት ልቢ ትጸንሑ፣ ብትዕቢትን ብርእሰ-ጽድቅን ጌርኩም ከኣ ጌጋታትኩም ኣይትእመኑን፣ ንፈተናታት ሰይጣን ትተርፉ ክትግዝኡ ኢኹም። ጐይታ ጌጋታትኩም ምስ ዚገልጸልኩም እንተ ዘይትንስሑ ወይ እንተ ዘይትእመኑ፣ ምሕደራኡ ደጊሙ ደጋጊሙ ኣብቲ መሬት ከም ትሓልፉ ክገብረኩም እዩ። ብተመሳሳሊ ባህርይ ዘለዎም ጌጋታት ክትገብሩ ክትተሓደጉ ኢኹም፣ ጥበብ ክትጎድሉ ትቕጽሉ ኢኹም፣ ሓጢኣት ከኣ ጽድቂ፣ ጽድቂውን ሓጢኣት ክትብሉ ኢኹም። እቲ ብዙሕ ምትላል ኣብዘን ዳሕረዎት መዓልትታት ኪሰፍን ዘለዎ ክኸብበኩም እዩ፣ መራሒ እውን ክትቅይሩ ኢኹም፣ ከም ዝቐየርኩም ከኣ ኣይትፈልጡን።» Review and Herald, December 16, 1890.
Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.
پەرگامۆس، سێیەمین کڵێسا، بۆ سەیاتیرا، کڵێسای پاپایی، ڕێنمایی کرد، کە ئەو چوارەمین نەوەیە؛ کاتێک بیست و پێنج پیاو کڕنووش بۆ نیشانەی دەسەڵاتی سەیاتیرا دەبەن.
“The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.
“Ñe’ẽme’ẽ ojejapóva umi tenondegua colono-kuéra rehegua, ohejávo iglesia-pegua añónte ikatu hag̃uáicha ovota térã oguereko tembiapo mburuvicha hag̃ua gobierno civil-pe, ogueru ñemondýiva vaietereíva. Ko medida oñemoneĩ kuri peteĩ tape ramo oñeñongatu hag̃ua estado potĩ, péro ipahápe ogueru iglesia ñembyai. Oĩgui jerovia rehegua jehechauka ramo condición sufragio ha cargo público rehegua, heta tapicha, omýi hag̃uáicha añoite yvypóra rembipota ha politika ko yvy arigua rehe, ojoaju iglesia ndive py’a ñemoambue’ỹ reheve. Péicha umi iglesia oñembyaty heta hendápe umi ndojehekovéiva reheguánte; ha ministerio-pe jepe oĩ va’ekue umi ndaha’éi añónte oguerekóva doctrina jejavy, síno ndoikuaáiva Espíritu Santo pu’aka omoheñóiva pyahu. Péicha jey ojehechauka umi mba’e vai rova’ẽ, heta jey ojehechava’ekue iglesia rembiasakue pukukue jave Constantino ára guive ko’ág̃a peve, oñeha’ãvo oñemopu’ã iglesia estado pytyvõ rupive, ojerurérõ poder secular toñemoĩ evangelio ykére Pe he’íva: ‘Che Rréino ndaha’éi ko yvygua.’ Juan 18:36. Iglesia ha estado joaju, taha’e michĩeterei jepe pe grado, jepe ikatu hag̃uáicha ojehecha oguerúva ko yvy arigua hi’aguĩve iglesia rehe, añetehápe ndaipóri ambue mba’e ojapóva ndaha’éirõ ogueru iglesia hi’aguĩve ko yvy arigua rehe.” The Great Controversy, 297.
The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.
ଚର୍ଚ୍ଚ ଓ ରାଜ୍ୟର “ଏକତା, ତାହାର ମାତ୍ରା କେବେ ଯେତେ ସାନା ହେଉନାହିଁ, ଯଦିଓ ଏହା ଦେଖାଯାଇପାରେ ଯେ ଏହା ଜଗତକୁ ଚର୍ଚ୍ଚର ଅଧିକ ନିକଟକୁ ଆଣୁଛି, ବାସ୍ତବରେ ତଥାପି ଏହା କେବଳ ଚର୍ଚ୍ଚକୁ ଜଗତର ଅଧିକ ନିକଟକୁ ଆଣେ।” ୧୮ ମେ, ୧୯୭୭ ତାରିଖରେ, ବର୍ଟ ବି. ବିଚ୍ (ଚର୍ଚ୍ଚର Northern Europe-West Africa Division-ର ଜଣେ ନିର୍ଦ୍ଦେଶକ ଏବଂ ଆନ୍ତର୍ଚର୍ଚ୍ଚ ସମ୍ପର୍କରେ ସଂଲଗ୍ନ) ରୋମରେ ଏକ ଗୋଷ୍ଠୀ ସାକ୍ଷାତକାର ସମୟରେ ଖ୍ରୀଷ୍ଟବିରୋଧୀ Pope Paul VIଙ୍କୁ ସୁଣାରେ ଆବୃତ ଏକ ପଦକ ପ୍ରଦାନ କରିଥିଲେ। ଏହା Conference of Secretaries of World Confessional Families-ର ଏକ ସଭାର ଅଂଶ ଥିଲା। ଏହି ଘଟଣା Adventist Review (August 11, 1977)-ରେ ପ୍ରକାଶିତ ହୋଇଥିଲା ଏବଂ Religious News Service ଦ୍ୱାରା ଏହାକୁ ଏପରି ଭାବେ ଉଲ୍ଲେଖ କରାଯାଇଥିଲା ଯେ, ଏହା ହେଉଛି ପ୍ରଥମ ଥର ଯେତେବେଳେ ଜଣେ ଆଧିକାରିକ SDA ପ୍ରତିନିଧି ଜଣେ Pontiffଙ୍କ ସହିତ ସାକ୍ଷାତ କରିଥିଲେ।
“The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.
“Rabbiin warra Caaffata Qulqullaa’oorratti irraa hir’isan yookaan itti dabalan irratti abaarsa dubbateera. Ani Isa Guddaan maal akka seera amantii fi barsiisa ta’u murteesseera; akkasumas Macaafni Qulqulluun kitaaba maatii akka ta’u qopheesseera. Waldaan dubbii Waaqayyoo cimsittee qabattu Roomaa irraa addaan baafamuu hin araaramne keessaa dhaabbattee jirti. Pirootestaantonni yeroo tokko akkasitti waldaa gantummaa guddaa kana irraa fagaatanii turan; amma garuu ishee caalaatti dhihaatanii jiru, amma illee karaa araaramuu Waldaa Roomaatiin irra jiru. Roomaan gonkumaa hin jijjiiramtu. Qajeeltoowwan ishee xiqqoo illee hin geeddaramne. Isheen ofii ishee fi Pirootestaantota gidduu addaan fageenya jiru hin hir’isin; isaan garuu gara isheetti tarkaanfii hunda fudhataniiru. Garuu kun Pirootestaantummaa bara kanaaf maal falma? Inni namoonni gara amantii dhabuutti akka dhihaatan kan godhu dhugaa Macaafa Qulqulluu diduudha. Waldaan irraa duubatti deebi’te fageenya ofii ishee fi Phaaphaasummaa gidduu jiru ni xiqqeessiti.”
“It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?
«Лютер, Кранмер, Ридли, Гупер һәм хаҡлыҡ хаҡына шаһит булып йәнен биргән меңләгән затлы ир-аттар кеүек йәндәр — ана шулар ысын протестанттар. Улар, протестантизм римселек менән берләшә алмай, ә папалыҡ принциптарынан көнсығыш көнбайыштан ни тиклем алыҫ булһа, шул тиклем алыҫ айырылырға тейеш, тип иғлан итеп, хаҡлыҡтың тоғро ҡарауылсылары булып торҙолар. Хәҡиҡәттең бындай яҡлаусылары «гөнаһ кешеһе» менән, Мәсих менән Уның илселәре нисек яраша алмаған булһа, шулай уҡ яраша алмаған булыр ине. Элекке дәүерҙәрҙә тәҡүә кешеләр Рим менән бәйләнешкә инеүҙең мөмкин түгеллеген тойҙо, һәм, был яңылышлыҡ системаһына ҡаршылыҡтары мал-мөлкәтен дә, ғүмерен дә хәүеф аҫтына ҡуйып һаҡланһа ла, улар айырылыуҙарын һаҡларға батырлыҡ тапты һәм ирҙәрсә хаҡлыҡ өсөн көрәште. Изге Яҙманың хәҡиҡәте улар өсөн байлыҡтан да, хөрмәттән дә, хатта ғүмерҙең үҙенән дә ҡәҙерлерәк ине. Улар хәҡиҡәттең хорафаттар һәм ялған сафсата өйөмө аҫтында күмелеп ятыуын түҙә алманы. Улар Алла Һүҙен ҡулдарына алды һәм халыҡ алдында хәҡиҡәт байрағын күтәрҙе, Изге Яҙманы тырышып өйрәнеү аша Алла үҙҙәренә асҡан нәмәне ҡыйыулыҡ менән иғлан итте. Улар Аллаға тоғролоҡтары өсөн иң аяуһыҙ үлемдәр менән үлде, ләкин үҙ ҡандары менән улар беҙгә, үҙен протестант тип атаған күптәрҙең яуызлыҡ көсөнә еңел генә биреп барған, иректәрҙе һәм өҫтөнлөктәрҙе һатып алды. Әммә беҙ был ҡиммәт хаҡҡа алынған өҫтөнлөктәрҙе биреп ҡуйырбыҙмы? Күктәр Аллаһын мыҫҡыл итербеҙме һәм, Ул беҙҙе рим ҡамытынан азат иткәс, яңынан үҙебеҙҙе был антихристиан ҡөҙрәттең ҡоллоғона ҡуйырбыҙмы? Үҙебеҙҙең дини азатлығыбыҙҙан, Аллаға үҙ вөжданыбыҙ ҡушыуы буйынса табыныу хоҡуғыбыҙҙан баш тартып, боҙолоуыбыҙҙы иҫбат итербеҙме?»
“The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’
«Хөндий уулсаар цуурайтан, Европыг газар хөдлөлт мэт донсолгосон Лютерийн дуу хоолой нь Есүсийн эрхэм элч нарын нэгэн их цэргийг урагш дуудан гаргасан бөгөөд тэдний өмгөөлөн тунхагласан үнэнийг түлээ мод, эрүү шүүлт, гяндан, үхэл ч таглан дийлж чадаагүй; мөн өнөө хэр нь алагдсан гэрч нарын тэрхүү эрхэм цэргийн дуу хоолой бидэнд Ромын эрх мэдэл бол эцсийн өдрүүдэд гарах тухай зөгнөгдсөн тэр урвалт, Паул бүр өөрийн цаг үедээ эхлэн үйлчилж байгааг харсан хууль бусын нууц мөн гэдгийг хэлсээр байна. Ромын католик шашин маш хурдтайгаар хүчээ тэлж байна. Папын ёс улам бүр өсөн нэмэгдэж байгаа бөгөөд үнэнийг сонсохоос чихээ буруулсан хүмүүс түүний мэхлэгч үлгэр домгийг сонсож байна. Папын мөргөлийн сүмүүд, папын коллежууд, гэлэнмаа нарын хийдүүд, лам нарын хийдүүд олширч байгаа бөгөөд протестант ертөнц унтсан мэт байна. Протестантууд өөрсдийг нь ертөнцөөс ялган тодруулж байсан онцлог тэмдгээ алдаж, өөрсдөдөө болон Ромын эрх мэдлийн хоорондох зайг багасгаж байна. Тэд үнэнийг сонсохоос чихээ буруулсан; Бурхан тэдний зам дээр гэрлээ тусгасан атал тэд түүнийг хүлээн авахыг хүсээгүй тул харанхуй руу орж байна. Ромын шашинтнууд болон тэдэнтэй нэгдэгчдийн зүгээс өнгөрсөн үеийн харгис хавчлага дахин сэргэнэ гэсэн санааг тэд үл тоомсорлон ярьдаг. Тэд Бурханы үг тийм сэргэлтийг бүрэн дүүрэн зөгнөдөг бодит үнэнийг хүлээн зөвшөөрдөггүй, мөн сүүлчийн өдрүүдэд Бурханы ард түмэн хавчлага амсана гэдгийг зөвшөөрөхийг хүсдэггүй, хэдий тийм боловч Библид, “Луу тэр эмэгтэйд хилэгнэж, Бурханы тушаалуудыг сахиж, Есүс Христийн гэрчлэлийг агуулсан түүний үр удмын үлдэгсэдтэй дайтахаар явлаа” гэж хэлсэн байдаг.»
“Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.
«Попери — ай адæмы æгъдауæн дини, æмæ адæмты бæрзонд массæ уарзой ахæм ахуыргæнæн, кæцы сын рæхсæдæй гуынах æмбарын, æвæдта сæ фидгæндтæй дæр сæттын кæны. Адæмæн хъæуы динион фæткæ, æмæ ай дини, адæймаджы æмбæрзтæй сæвзæрд, фæлæ нырдæр дæлбар кæнынц йæ божественный авторитет, ба цæст у æхсызгонд зæрдæйæ. Лæгтæ, кæцытæ хъуыдыйы кæнынц, имæ фæзминаг æмæ зондджын сты, сæ уæззауæй фæрæзтынц рæстдзинадæн стандартæй — æвдисæн дæс фарстатæй, æмæ нæ хъуыдыйы кæнынц, æйдæр сæ намысимæ æмхицæн у Хуыцауы фæндтыл бафæрсын. Уымæ гæсгæ сæ уайынц æрмæст фæндтæм, нывæнд фæндагтæм, уæдта сæхиуыл ышанæй фæцæуынц, сæхи хъæздыг кæнынц, папæйы фæлгонцæй, фæлæ не Иисус Христосы фæлгонцæй. Сын хъæуы динион уагыл кæй фæткæ, кæцыимæ спиритуалон цард æмæ сæхи инкар кæнынæн иу дæр хъæдæгдæр талап ис; æмæ уымæй кæд æнæсвятгонд адæймаджы зонд сын нæ разындзæн, поперийæ фæндтæм æмæ ахуыргæнæнтæм æй дургæй кæнын, уæд сын сæ æгъдауæй æрцæуынц йæ амонындзинадтæм æмæ догматæм. Се ’нæ уарзынц Хуцауы фæндтыл цæуын. Се ’ппæтæй дæр хорз уæлдæр æхсæнадæй рухс сты, æмæмæ Хуыцауæн кувын æмæ фæлладдæр æмæ сæрмагондæй Йæ ныхас æмбæрстауæйдæр балæвæрд кæнын нæ фæнды. Хуцауы фæндтæ базонын нæ хъуыдыйы кæнынцгæ, уымæ гæсгæ сæ зонд æппæтæй дæр æргом у алджындзинæдтæм, æппæтæй дæр разæй у алыгад æмбарын æмæ уый йæ бæрæг кæнын. Се ’нæм бар у æппæтæй дæр æнæхъæн, æппæтæй дæр æнæцæст æрыгон алыгадтæ сæ фæдыл уадзын кæнын, цыма уыдон растдзинад сты.»
“Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.
“Шайтанның алдау ісіндегі ең ұлы туындысы — папалық; әрі ұлы зияткерлік қараңғылық дәуірі римшілдікке қолайлы болғаны дәлелденгендей, ұлы зияткерлік жарық дәуірінің де оның билігіне қолайлы болатыны дәлелденеді; өйткені адамдардың ақыл-ойы өз артықшылығына шоғырланып, Құдайды өз танымында сақтағысы келмейді. Рим жаңылмайтындықты талап етеді, ал протестанттар сол жолмен келе жатыр. Олар ақиқатты іздеуді және жарықтан одан да зор жарыққа қарай ілгерілеуді қаламайды. Олар өздерін теріс пікірмен қоршап алып, алдануға да, өзгелерді алдауға да әзір сияқты.”
“But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.
“پر اگرچه رویۀ کلیساها مایوسکننده است، با این همه هیچ نیازی به دلسرد شدن نیست؛ زیرا خدا قومی دارد که وفاداری خود را به حقیقت او محفوظ خواهند داشت، که کتابمقدس، و تنها کتابمقدس را، قانون ایمان و عقیدۀ خویش خواهند ساخت، که معیار را برافراشته خواهند کرد و آن بیرقی را افراشته نگاه خواهند داشت که بر آن این عبارت نگاشته شده است: «احکام خدا و ایمانِ عیسی.» آنان برای انجیلِ پاک ارزش قائل خواهند شد و کتابمقدس را بنیاد ایمان و عقیدۀ خود خواهند ساخت.
“For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.
«اینجا وقت همانچنان است، هنگامی که آدمیان شریعتِ خداوندِ لشکرها را کنار میافکنند، دعای داود قابلِ تطبیق است: “ای خداوند، وقت آن است که تو عمل کنی؛ زیرا ایشان شریعت تو را باطل ساختهاند.” ما به زمانی نزدیک میشویم که تقریباً تحقیرِ همگانی بر شریعتِ خدا فرو خواهد ریخت، و قومِ فرماننگهدارِ خدا بهسختی آزموده خواهند شد؛ اما آیا ایشان حرمتِ خود را نسبت به شریعتِ یهوه از دست خواهند داد، زیرا دیگران دعاوی الزامآورِ آن را نه میبینند و نه درمییابند؟ بگذارید قومِ فرماننگهدارِ خدا، همچون داود، شریعتِ خدا را به همان نسبت حرمت نهند که آدمیان آن را کنار میافکنند و بر آن بیحرمتی و خواری انباشته میسازند.» Signs of the Times, February 19, 1894.
Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.
Антихристын Лаодикейн Долоо дахь өдрийн Адвентист сүмийн нэгэн удирдагч алтан медалиар шагнахаас хоёр жилийн өмнө, 1975 онд Долоо дахь өдрийн Адвентист сүмийн эсрэг нэгэн нэхэмжлэл гарсан; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California). Уг хэрэгт Тэгш хөдөлмөр эрхлэлтийн боломжийн комисс сүмийн хэвлэлийн байгууллагыг хоёр эмэгтэй ажилтны—Merikay Silver (нэхэмжлэл гаргах үед ажлаасаа гарсан байсан хуучин редактор) болон Lorna Tobler—өмнөөс шүүхэд өгч, цалин хөлс болон хангамжид хүйсээр ялгаварлан гадуурхсан хэмээн буруутгасан. Сүм өөрийн үйл ажиллагааг хэсэгчлэн шашны хөнгөлөлтүүдийг эш татан, мөн өөрийн удирдлагын бүтцийн талаар тайлбарлан хамгаалсан.
In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”
6 de febrero de 1976-jo qillqatasin juramentompi arsuta willakuypi (tribunalman churasqa defensa qillqapa huknin chiqnin), Neal C. Wilson (chay p’unchawkuna iglesiapa Norteamérica Divisiónpa presidenten karqa, hinaspata 1979–1990 watakunapi Conferencia Generalpa presidenten) iglesiapa Roma Católicawan tupaq ñawpa qhawariyninkunamanta rimarqa. Chay willakuyqa rurasqa karqa iglesiata “jerarquía” nisqawan sutichaykunamanta hark’anapaq, papa sistema hina kasqanta nispa qhawachiykunapa contra. Hunt’asqa, kay hina allin tupaq citaqa kachkan: “Sichus chiqapmi Séptimo Día Adventista Iglesiapa kawsayninpi huk pacha karqa maypi denominación nisqa sutiyuq ayllu Roma Católica contra sut’i anti-Romano Católico qhawariyta hap’iq, hinaspa ‘jerarquía’ nisqa simiqa mana allinpaq, pisipaq qhawasqa hina llamk’achisqa karqa iglesiapa kamachiy papal formata sutichanapaq, chay yuyaychasqa iglesiapa chiqninmanta mana imapas karqachu aswanqa ñawpaq kay pachapi, kay sigloq qallariyninpi chaymanta qayna sigloq qhipa t’aqanpi, conservador protestante denominaciónkunapi mast’arasqa anti-popery nisqa yuyaychasqapa rikch’ayninlla, chaymi kunanqa Séptimo Día Adventista Iglesiapa nisqanmantaqa historiaq q’upa q’ipinman wikch’usqaña kachkan.”
This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”
Atjilïk iti, nawutchï wut tïkäÿelëk pinydu ku luɔɔi tɔ̈k ë cïn ë luɔɔi ya pinyduöth wäräläkäyic, cïïn katholikic aacïïk, ëbɛ̈n cïïn ye pɛ̈th nyuɔth bï keek ke “thöök” ka antichrist në Revelation. Këkë looi bï piny ë piny ku cïïn kɔc ke luɔɔi mɛnh acïïk yen ye raan tɛ̈në kɛ̈k yic ago tɔ̈u nëm cïïn katholikic aacïïk tɔ̈u ku piny tïït, ka cïïn bï keek cïïr ayuɔɔr ku keec tënë ecumenism nyuɔthic kɔc ën legal defenses. Wilson, në 1985, acïïk nyuɔth Presidentë këkë Divisions luɔɔi ke “cardinals,” ka ye cïïn yel, “… cïïn ë cardinals tɔ̈u pinydu käkë ci Far East, ku bï lëu bïï thok ‘cardinals’ rou ku Africa.”
Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.
أخت وايت صرّحت بأن الكنيسة المرتدّة هي التي تُقلِّل المسافة بينها وبين البابا! ويُمثَّل تهاون الجيل الثالث بأنه بكاء على تمّوز في حزقيال الثامن، وكذلك بتهاون برغامس. أمّا الجيل الأول من سنة 1863 إلى سنة 1888 فقد مثّل كنيسة أفسس، وهي كنيسة فقدت محبتها الأولى، وكانت المحبة الأولى للحركة الميلرية هي الرسالة النبوية، وكان الفصل الأول من تلك الرسالة النبوية هو «السبعة الأزمنة» التي وُضعت جانبًا في سنة 1863.
From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.
1888-ئىلدىن 1919-ئىلغىچە، سمىرنا ۋە ھەزقىيالنىڭ مەخپىي ھۇجرىلىرى بىلەن ئىپادىلەنگەن ئىككىنچى ئەۋلاد، روھىي نەبىيلىكنىڭ ۋاپاتىنى كۆردى؛ چۈنكى 1915-يىلى سىستېر ۋايت دەپنە قىلىندى. گۇۋاھلىقنى تاماملاش ئۈچۈن تۆت ئەۋلاد ھەققىدە تېخىمۇ كۆپ تەپسىلات زۆرۈر، ئەمما ئېللېن ۋايتنىڭ يازمىلىرىنى ئاسىي بولغان بىر خەلقنىڭ قانداق «چەكلەپ تاشلىيالايدىغانلىقى»نى، ياكى ھەپتىنىڭ بىرىنچى كۈنىنى قانداق قوبۇل قىلىشقا بولىدىغان نەرسە سۈپитидә ئىلگىرى سۈرەلەيدىغانلىقىنى تولۇق چۈشىنىش ئۈچۈن، تەدرىجىي ئاسىيلىقنى چۈشىنىش لازىم. يەھۇدا ئېرۇسالېمدە «بۇ خەلق ئۈستىدىن ھۆكۈم سۈرىدىغان» «ئەفرائىمنىڭ مەستلىرى» بىلەن بىللە ئىشلەيدۇ، ۋە ئېرۇسالېم ئۈستىدىن ھۆكۈم سۈرۈپ، قۇياشقا باش ئېگىدىغانلار سانھىدرىن بىلەن ئىپادىلەنگەن.
We will continue this study in the next article.
Yatiñäni aka yatxäwxa jutïr qillqatan sarantayaskakiñäni.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
«خۇدانىڭ ئۆزىنى ئېتىراپ قىلغان بالىلىرى ئارىسىدا، قانچىلىك ئاز سەۋر-تاقەت نامايان قىلىنغان، قانچىلىك كۆپ ئاچچىق سۆزلەر ئېيتىلغان، بىزنىڭ ئىمانىمىزدا بولمىغانلارغا قارىتا قانچىلىك كۆپ ئەيىبلەش ۋە مەھكۇم قىلىش سۆزلىرى بايان قىلىنغان. كۆپلىگەنلەر باشقا چېركاۋلارغا مەنسۇپ بولغانلارغا ناھايىتى چوڭ گۇناھكارلار دەپ قارىغان، ھالبۇكى رەب ئۇلارغا بۇنداق قارىمايدۇ. باشقا چېركاۋ ئەزالىرىغا شۇنداق قارىيدىغانلار خۇدانىڭ قۇدرەتلىك قولى ئاستىدا ئۆزلىرىنى تۆۋەن تۇتۇشقا موھتاجدۇر. ئۇلار ھۆكۈم قىلغان كىشىلەر بەلكىم ناھايىتى ئاز نۇرغا، ناھايىتى چەكلىك پۇرسەت ۋە ئىمتىيازلارغا ئىگە بولغان بولۇشى مۇمكىن. ئەگەر ئۇلار بىزنىڭ چېركاۋلىرىمىزدىكى كۆپ ئەزالارغا بېرىلگەن نۇرغا ئىگە بولغان بولسا، بەلكىم ناھايىتى تېزرەك ئىلگىرىلىگەن ۋە ئۆز ئىمانىنى دۇنياغا تېخىمۇ ياخشى ئىپادىلەپ بەرگەن بولاتتى. ئۆزلىرىگە بېرىلگەن نۇر بىلەن ماختىنىپ تۇرۇپ، شۇ نۇر بويىچە ماڭمايدىغانلار ھەققىدە مەسىھ مۇنداق دەيدۇ: «لېكىن مەن سىلەرگە دەيمەنكى، قىيامەت كۈنىدە سىلەرگە قارىغاندا تىر بىلەن سىدونغا تېخىمۇ چىداشلىق بولىدۇ. ۋە سەن، كاپېرناھۇم [زور نۇرغا ئىگە بولغان يەتتىنچى كۈنلۈك ئادۋېنتىستلار]، ئاسمانغىچە كۆتۈرۈلگەن [ئىمتياز جەھەتتە] سەن، دوزاخقىچە چۈشۈرۈلىسەن؛ چۈنكى سەندە قىلىنغان قۇدرەتلىك ئەمەللەر سودومدا قىلىنغان بولسا، ئۇ بۇ كۈنگىچە ساقلىنىپ قالغان بولاتتى. لېكىن مەن ساڭا دەيمەنكى، قىيامەت كۈنىدە سودوم زېمىنىغا ساڭا قارىغاندا تېخىمۇ چىداشلىق بولىدۇ.» شۇ ۋاقىتتا ئەيسا جاۋاب بېرىپ مۇنداق دېدى: «ئى ئاتا، ئاسمان بىلەن زېمىننىڭ رەبى، ساڭا شۈكۈر ئېيتىمەنكى، چۈنكى سەن بۇ نەرسىلەرنى دانا ۋە پەمىدەرلەردىن [ئۆز قارىشىچە] يوشۇرۇپ، ئۇلارنى بوۋاقلارغا ئاشكارا قىلدىڭ.»
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘कुलि-ए, नांगा नहाङ्ना हौजिक्तक मखोयना मसी पुम्नमक तौरबसी मपुना है, अदुगा ऐना नहाक्खोयदा अयाम्बा नुंशा खङdaba matamda houjik houjik hairaga wari loubirabadi, अदुबु नहाङ्ना तारे; अदुगा ऐना नहाक्खोयबु कौribadi, अदुबु नहाङ्ना खुम्द्रे; मরম असीना, मिंगना ऐगी मिंग कौना कौyaba yum asi, maduda नहाङ्ना थाजaba, अदुगा ऐना नहाक्खोयदा अमसुंग नहाक्खोयगी ipa ipuna pibraba mapham aduda, ऐना Shiloh-da touriba gumna tougani. अदुगा ऐना nangi mamangdagi nahak-khoi pumnamak louthokgani, eina nahak-khoigi macha-macha pumnamak, Ephraim-gi apumba mi-hao asi louthokkhibraba gumna.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Rabbi nuw ur ñu samp ay kurum yu am solo lool, te war nañu leen di doxal, du ni ñuy doxale kurumi àddina, waaye ni Yàlla tëral. War nañu leen di doxal ak xel bu jëm benn ci ndamam, ngir ci bépp anam ñaay yu bëgg a réer man a mucc. Ci askanu Yàlla, seede yi jóge ci Xelu mi ñëw nañu, waaye ñu bare jàppuñu ci yedd yi, artu yi, ak ndigël yi.
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“«Үүнийг одоо сонсогтун, мунхаг бөгөөд ухаангүй ард түмэн ээ; нүдтэй атлаа хардаггүй, чихтэй атлаа сонсдоггүй та нар аа. ЭЗЭН айлдаж байна: Та нар Надаас эмээхгүй гэж үү? Миний оршихуйн өмнө чичрэхгүй гэж үү? Би тэнгисийн хязгаарт элсийг мөнхийн тогтоолоор тавьсан бөгөөд тэр нь түүнийг давж чадахгүй. Долгион нь хэдий цалгилж, өөрсдийгөө шидлэвч дийлж эс чадна; хэдий архиравч түүнийг даван өнгөрч эс чадна. Харин энэ ард түмэн тэрслүү, бослогоч зүрхтэй; тэд тэрсэлж, холдон оджээ. Тэд зүрхэндээ ч: Одоо бид улиралд нь эрт ба хожуу бороог өгдөг, ургацын тогтоосон долоо хоногуудыг бидэнд хадгалдаг ЭЗЭН Бурханаасаа эмээцгээе, гэж хэлдэггүй. Та нарын гэм буруу эдгээрийг зайлуулж, нүгэл хилэнц чинь сайн сайхан зүйлсийг та нараас саатуулжээ.... Тэд өнчин хүний хэргийг, өнчний хэргийг шүүн тасалдаггүй, гэвч өөрсдөө цэцэглэн тэнэгэр байна; гачигдагсдын эрхийг ч тэд шүүн тасалдаггүй. ЭЗЭН айлдаж байна: Би эдгээрийн төлөө шийтгэхгүй гэж үү? Ийм үндэстнээс Миний сэтгэл өшөө авахгүй гэж үү?”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
«Ari Uta apuqa niykichispa ninan kanmanchu: “Ama kay llaqtapaq mañakuychu, amataq paykunapaq waqyaspa ni mañakuspa oqarichiychu, amataq noqaman mañapayayta ruraychu; mana uyarisqaykichu”? “Chayrayku paraykuna hark’asqa karqan, qhipa paraqa mana karqanchu.... Manachu kay p’unchawmanta noqaman waqyaspa ninki: Taytáy, qammi wayna kasqaymanta pusariqniy?”» Review and Herald, August 1, 1893.