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.
Katekisamu nekwuzula kwa Mesiya mu kitabo kya Matayo mulimu akabonero ak’ekkubo ak’ebiro eby’enkomerero, akabonero ak’ekkubo ak’obubaka okufundikizibwa mu ngeri entongole, abajulirwa babiri ab’akabonero ak’ekkubo aka 9/11, omu nga mujulirwa w’obubaka obw’omunda eri Laodikea, ate omulala nga bubaka obw’ebweru obw’obutujju obw’Obusiraamu. Kisaanira akabonero ak’ekkubo aka 9/11 okukiikirirwa bibiri ku by’okutuukirizibwa kwa Mesiya kkumi na bibiri mu Matayo, kubanga 9/11 mulimu obubaka bwa malayika owokubiri, gye wabeerera bulijjo okuddibwamu emirundi ebiri. Okufa okw’nga Julaayi 18, 2020, kwe kwali akabonero ak’ekkubo ak’okutaano ke twalowoozaako, oluvannyuma eddoboozi eriweeru mu ddungu mu Julaayi 2023 ne liba ery’omukaaga, n’okuzuukira kwa 2024 ne kuba okw’omusanvu. Okutuukirizibwa kwa Mesiya okw’omunaana kwe Kukaaba kw’Ekiro eky’omu Ttumbi.
The Eighth Messianic Waymark is the Midnight Cry
Alama ya Nane ya Njia ya Kimasihi ni Kilio cha Usiku wa Manane
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.
Tout cela arriva afin que s’accomplît ce qui avait été annoncé par le prophète, en ces termes : Dites à la fille de Sion : Voici, ton Roi vient à toi, plein de douceur, et monté sur une ânesse, et sur un ânon, le petit de l’ânesse. Matthieu 21:4, 5.
Prediction
Prévision
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.
Exulte abondamment, ô fille de Sion; pousse des cris de joie, ô fille de Jérusalem : voici, ton Roi vient à toi ; il est juste, et porteur de salut ; humble, et monté sur un âne, sur un ânon, le petit d’une ânesse. Zacharie 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.
پانصد سال پیش از آن، خداوند بهوسیلهٔ نبی، زکریا، اعلام فرموده بود: «ای دختر صهیون، بهشدت شادی کن؛ و ای دختر اورشلیم، بانگ شادمانی برآور. اینک پادشاه تو نزد تو میآید. او عادل است و نجات با اوست؛ حلیم است و بر الاغی سوار، و بر کرهٔ الاغ.» [زکریا ۹:۹.] اگر شاگردان دریافته بودند که مسیح بهسوی داوری و مرگ میرود، نمیتوانستند این نبوت را به انجام رسانند.
“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.
«De la même manière, Miller et ses collaborateurs accomplirent la prophétie et proclamèrent un message dont l’Inspiration avait prédit qu’il serait adressé au monde, mais qu’ils n’auraient pu proclamer s’ils avaient pleinement compris les prophéties annonçant leur déception et présentant un autre message devant être prêché à toutes les nations avant la venue du Seigneur. Les messages du premier et du deuxième ange furent donnés au temps marqué et accomplirent l’œuvre que Dieu avait dessein d’accomplir par eux.» 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.
La méconnaissance de la Parole prophétique de Dieu était liée à l’histoire de l’entrée triomphale du Christ, ainsi qu’à l’histoire parallèle de la proclamation du message du Cri de Minuit en 1844. Les cent quarante-quatre mille doivent comprendre « les prophéties qui signalent leur déception ». Il est annoncé d’avance à Jean, dans Apocalypse dix, que le message du petit livre, qui devait être doux dans sa bouche, deviendrait amer.
“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.
« Nous n’avons rien à craindre pour l’avenir, sinon d’oublier le chemin par lequel le Seigneur nous a conduits, ainsi que son enseignement dans notre histoire passée. » 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.
Dans le passé, la « conduite du Seigneur » est représentée, parmi d’autres actes providentiels, par le fait que Sa main couvrit une erreur dans les chiffres; car il n’était pas préférable que les millérites comprennent d’avance leur déception, pas plus qu’il ne l’était pour les disciples de comprendre tous les éléments de leur déception à la croix. Mais l’histoire de la proclamation du Cri de Minuit est identifiée comme étant la lumière même qui conduit au ciel, et cela est signalé dans la toute première vision d’Ellen White. Les cent quarante-quatre mille doivent comprendre les déceptions des disciples et des millérites. Refuser cette lumière, c’est tomber du sentier.
“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.
«នៅដើមផ្លូវ ខាងក្រោយពួកគេ មានពន្លឺភ្លឺច្បាស់មួយត្រូវបានដាក់ឡើង ដែលទេវតាម្នាក់បានប្រាប់ខ្ញុំថា ជា “សម្រែកពាក់កណ្ដាលអធ្រាត្រ”។ ពន្លឺនេះបានបំភ្លឺតាមបណ្ដោយផ្លូវទាំងមូល ហើយបានផ្ដល់ពន្លឺដល់ជើងរបស់ពួកគេ ដើម្បីឲ្យពួកគេមិនជំពប់ដួល។»
“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.
“Եթե նրանք իրենց աչքերը սևեռած պահեին Հիսուսի վրա, Ով հենց իրենց առջև էր և առաջնորդում էր նրանց դեպի քաղաքը, նրանք ապահով էին։ Բայց շուտով ոմանք հոգնեցին և ասացին, թե քաղաքը շատ հեռու է, և իրենք ակնկալում էին, որ արդեն իսկ նախապես պետք է մուտք գործած լինեին այնտեղ։ Այդ ժամանակ Հիսուսը քաջալերում էր նրանց՝ բարձրացնելով Իր փառավոր աջ բազուկը, և Նրա բազկից մի լույս էր ելնում, որը ծածանվում էր ադվենտիստական խմբի վրա, և նրանք աղաղակում էին. «Ալելուիա՛»։ Մյուսները անխոհեմաբար ուրացան իրենց հետևում եղած լույսը և ասացին, թե մինչև այդքան հեռու նրանց դուրս բերողը Աստված չէր։ Նրանց հետևում եղած լույսը մարեց՝ նրանց ոտքերը թողնելով կատարյալ խավարի մեջ, և նրանք սայթաքեցին, կորցրին թե՛ նշանը, թե՛ Հիսուսին տեսադաշտից և ուղուց վայր ընկան դեպի ներքևում գտնվող խավար 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.
Le huitième repère est le Cri de Minuit, tel qu’il est préfiguré par l’entrée triomphale du Christ à Jérusalem.
“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.
「午夜的呼聲」的傳揚，與其說是藉著論證，不如說是伴隨著一種推動人心的能力，雖然聖經的證據原是清楚而確鑿的。那信息帶著一股催迫之力，震動人的心靈。沒有疑惑，沒有質疑。當基督凱旋進入耶路撒冷之時，那些從全地各處聚集來守節的人，蜂擁到橄欖山；及至他們加入那護送耶穌的群眾時，便感受了那時刻的感動，並一同使這呼喊更為高昂：「奉主名來的是應當稱頌的！」［馬太福音 21:9］照樣，那些湧到復臨信徒聚會中的不信的人——有些是出於好奇，有些只是為了譏誚——也感受到那伴隨著這信息而來、使人信服的能力：「看哪，新郎來了！」《預言之靈》，第四卷，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.
Om gedurende die laaste dae ’n wyse maagd te wees, sou dit uit profetiese noodsaak vereis dat daardie wyse maagde ’n teleurstelling beleef, wat op sy beurt die vertoeftyd van die gelykenis inlei. Sonder die ervaring van die vertoeftyd is jy nie ’n wyse of ’n dwase maagd nie.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
« La parabole des dix vierges de Matthieu 25 illustre également l’expérience du peuple adventiste. » The Great Controversy, 393.
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 tout état de cause, les vierges sages des derniers jours doivent faire l’expérience d’une déception parallèle à celle du 19 avril 1844, car l’expérience de la parabole est celle des cent quarante-quatre mille, que Jean, dans l’Apocalypse, identifie comme des vierges.
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.
Dat zijn zij die zich met vrouwen niet hebben verontreinigd, want zij zijn maagden. Dezen zijn het die het Lam volgen, waarheen Het ook gaat. Dezen zijn uit de mensen vrijgekocht als eerstelingen voor God en voor het Lam. Openbaring 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.
Mbụo ole n’ime ilu Kraịst ka a kọwara kpọmkwem ma n'ụzọ doro anya dị ka ndị mezuru ruo n’akwụkwọ ozi nke ọ bụla? Ilu ọ bụla ga-emezu ruo n’akwụkwọ ozi nke ọ bụla, ma ilu ụmụ agbọghọ iri ahụ ka e wepụtara kpọmkwem dị ka nke mezuru n’oge gara aga na n’ọdịnihu “ruo n’akwụkwọ ozi nke ọ bụla.” A na-atụnyere ya na mmụọ ozi nke atọ, nke ga-anọgide bụrụ eziokwu dị ugbu a site n’afọ 1844 gaa n’ihu ruo mgbe Maịkel ga-ebili ma oge amara mmadụ emechie.
“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.
“अक्सर मुझे दस कुँवारियों के दृष्टान्त की ओर संकेत किया जाता है, जिनमें से पाँच बुद्धिमान थीं, और पाँच मूर्ख। यह दृष्टान्त अक्षरशः पूरा हुआ है और होता रहेगा, क्योंकि इसका विशेष अनुप्रयोग इसी समय के लिए है, और तीसरे स्वर्गदूत के सन्देश के समान, यह पूरा हुआ है और समय के अन्त तक वर्तमान सत्य बना रहेगा।” 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.
Jusqu’à la fin des temps, la parabole des dix vierges est la vérité présente, et le Cri de Minuit s’accomplira de nouveau jusque dans ses moindres détails.
“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.
« Il est un monde qui gît dans la méchanceté, dans la tromperie et l’illusion, dans l’ombre même de la mort, — endormi, endormi. Qui éprouve une angoisse d’âme pour les réveiller ? Quelle voix peut les atteindre ? Mon esprit fut transporté vers l’avenir, lorsque le signal sera donné. “Voici, l’Époux vient ; sortez à sa rencontre.” Mais certains auront tardé à se procurer l’huile nécessaire pour remplir de nouveau leurs lampes, et ils découvriront trop tard que le caractère, représenté par l’huile, n’est pas transmissible. » Review and Herald, 11 février 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.
Ukukhala kwaphakathi kobusuku kuwuphawu olulandelayo olubonakala emkhathizwe enhlanganweni yabayizinkulungwane eziyikhulu namashumi amane nane. Lolo phawu luhambisana nokuhlushwa okuqala ukumelana nabathembekileyo ngaphambi komthetho weSonto. Lokho kuhlushwa kungokwaphandle, futhi kungokwaphakathi, kanti ukuhlushwa kwangaphakathi kuhlanganisa izimpawu ezimbili ezihlukile. Olunye lwalezo zimpawu nguJuda, kanti olunye yiSanhedrini.
The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces
Faailoga lona Iva fa‘a-Mesia o le Fa‘alataga mo fasi siliva e 30
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.
А тæхуыдта Иеремийæ пророкæй æрдзырдтæ: «Æмæ скодтой фæзынг æртындзыг стырæн къæбæл, уый аргъ, йæ кæмæн аргъ кодтой Израилы фырттæ; æмæ сæ радтой гончары хъæды фæдыл, куыд Хуыцау мын фæдзæхста». Матфей 27:9, 10.
Prediction
Prédiction
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.
Na ka ce musu, In kuna gani ya dace, ku ba ni ladana; in kuwa ba haka ba, ku ƙyale. Sai suka auna mini azurfa guda talatin a matsayin ladana. Kuma Ubangiji ya ce mini, Ka jefa ta ga mai tukwane; farashi mai daraja da suka ƙiyasta mini da shi. Sai na ɗauki azurfa guda talatin ɗin, na jefa su ga mai tukwane a cikin gidan Ubangiji. Zakariya 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.
La trahison de Judas représente la trahison des prêtres contrefaits, car le nombre 30 représente l’âge des prêtres. Les prêtres, qui sont aussi des Lévites, sont purifiés comme l’or et l’argent par le Messager de l’Alliance. Les trente pièces d’argent de Judas représentent l’épuration des faux prêtres lors de la loi dominicale; bien que Judas soit mort juste avant la croix, c’était néanmoins le même jour. Judas n’est pas le symbole du sanhédrin; il est le symbole de quelqu’un que l’on croyait être parmi les disciples du Christ.
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.
រីឯអ្នក ក្នុងនាមជាសិស្សរបស់ព្រះគ្រីស្ទ អ្នកក៏ជាសិស្សនៃការចាក់ប្រេងតាំងរបស់ព្រះយេស៊ូវផងដែរ។ ការចាក់ប្រេងតាំងនៅពេលព្រះអង្គទទួលបុណ្យជ្រមុជទឹក បានផ្លាស់ប្ដូរព្រះនាមរបស់ព្រះយេស៊ូវទៅជា ព្រះយេស៊ូវគ្រីស្ទ ដ្បិត “គ្រីស្ទ” មានន័យថា «ព្រះអង្គដែលបានត្រូវចាក់ប្រេងតាំង»។ ដូច្នេះ ព្រះនាមរបស់ព្រះអង្គបានផ្លាស់ប្ដូរ ពីព្រោះនៅពេលនោះ ព្រះអង្គត្រូវតែបញ្ជាក់សេចក្ដីសញ្ញាជាមួយមនុស្សជាច្រើនអស់មួយសប្ដាហ៍ ហើយនិមិត្តសញ្ញាសំខាន់មួយនៃទំនាក់ទំនងតាមសេចក្ដីសញ្ញា គឺការផ្លាស់ប្ដូរឈ្មោះ។ ព្រះយេស៊ូវត្រូវបានចាក់ប្រេងតាំងដោយព្រះចេស្ដា នៅពេលព្រះអង្គទទួលបុណ្យជ្រមុជទឹក។ ការជាសិស្សរបស់ព្រះគ្រីស្ទ មានន័យថា អ្នកជាសិស្សនៃបុណ្យជ្រមុជទឹករបស់ព្រះអង្គ។ គឺនៅពេលព្រះអង្គទទួលបុណ្យជ្រមុជទឹកនោះហើយ ដែលព្រះអង្គត្រូវបានចាក់ប្រេងតាំងដោយព្រះចេស្ដា។ សេចក្ដីថ្លែងការណ៍របស់ពេត្រុសក្នុង ម៉ាថាយ 16:18 ត្រូវបានស្គាល់ក្នុងពិភពទេវវិទ្យាគ្រីស្ទានថាជា «ការសារភាពជំនឿគ្រីស្ទាន»។ នេះគឺជាប្រធានបទដ៏សំខាន់មួយក្នុងចំណោមប្រធានបទធំៗសម្រាប់ការពិភាក្សារវាងអ្នកទេវវិទ្យា និងអ្នកប្រាជ្ញ។ ជាទូទៅ ការពិភាក្សារបស់អ្នកទេវវិទ្យា និងអ្នកប្រាជ្ញ តែងកំណត់អត្តសញ្ញាណអ្វីមួយដែលគ្មានសារៈសំខាន់ ឬប្រហែលជាមានសារៈសំខាន់តិចតួច ប៉ុន្តែចំណុចនៅតែដដែល គឺថា សាសនាគ្រីស្ទយល់ថា នៅពេលព្រះយេស៊ូវត្រូវបានចាក់ប្រេងតាំង នោះព្រះអង្គបានក្លាយជា ព្រះមេស្ស៊ី។
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.
Il leur dit : Et vous, qui dites-vous que je suis ? Simon Pierre répondit : Tu es le Christ, le Fils du Dieu vivant. Matthieu 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.
Nom original Peterus itu menyampaikan kebenaran yang sama itu, karena Simon Barjona berarti “seorang yang mendengar pesan burung merpati,” yaitu pesan baptisan-Nya. Baptisan-Nya selaras dengan 9/11, dan Yudas melambangkan mereka yang pada suatu waktu mengaku memahami 9/11, tetapi tersesat di sepanjang jalan. Yudas bukanlah lambang Sanhedrin, sebab mereka melambangkan gereja Masehi Advent Hari Ketujuh Laodikia. Yudas memberikan suatu kesaksian bagi Sanhedrin, tetapi perlambangan pemberontakan Sanhedrin berbeda dari pemberontakan Yudas. Pemberontakan Sanhedrin dinyatakan dalam mimpi berikut.
“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!’
“Waxaan ururiyey qoraalladaydii, dabadeedna waxaan bilownay safarkayagii. Intii jidka lagu jiray waxaan ku qabannay laba kulan Orange, waxaana haysannay caddayn ah in kiniisaddu faa’iidday oo dhiirrigelisay. Innaguna qudheenna waxaa na cusboonaysiiyey Ruuxa Rabbiga. Habeenkaas waxaan ku riyooday inaan joogo Battle Creek, anigoo ka eegaya muraayadda dhinaca ee albaabka, markaasaan arkay koox u soo socota guriga iyagoo laba-laba u socda. Waxay u ekaayeen kuwo adag oo go’aansan. Si wanaagsan ayaan u aqaanay, markaasaan u jeestay inaan furo albaabka qolka martida si aan u soo dhoweeyo, laakiin waxaan is-idhi mar kale bal eeg. Muuqaalkii wuu is beddelay. Kooxdii hadda waxay lahayd muuqaalka socod-diimeed Katoolik ah. Mid ayaa gacantiisa ku watay iskutallaab, mid kalena cawsduur. Oo markay soo dhowaadeen, kii cawsduurkii siday wuxuu ku wareegay guriga goobo, isagoo saddex jeer leh: ‘Gurigan waa la mamnuucay. Hantida waa in lala wareegaa. Waxay ka hadleen si ka dhan ah amarkayaga quduuska ah.’ Argagax baa i qabtay, markaasaan guriga dhexdiisa ka orday, oo ka baxay albaabka woqooyi, waxaanan is arkay anigoo ku dhex jira koox, qaarkoodna waan aqaanay, laakiin kuma aanan dhicin inaan eray kula hadlo cabsi aan ka qabay in la i khiyaaneeyo. Waxaan isku dayay inaan raadsado meel cidlo ah oo aan ku ooyo oo ku tukado anigoon kula kulmayn indho degdeg ah oo wax-baadhaya meel kasta oo aan u jeesto. Marar badan ayaan ku celceliyey: ‘Haddaan tan fahmi kari lahaa! Haddii ay ii sheegi lahaayeen waxa aan idhi ama waxa aan sameeyey!’”
“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.
“Mi ploris e preĝadis multe dum mi vidis niajn havaĵojn konfiskataj. Mi klopodis legi simpation aŭ kompaton al mi en la rigardoj de tiuj ĉirkaŭ mi, kaj rimarkis la mienojn de kelkaj, pri kiuj mi pensis, ke ili parolus al mi kaj konsolus min, se ili ne timus, ke aliaj ilin observas. Mi faris unu provon eskapi el la homamaso, sed vidante, ke oni min observas, mi kaŝis miajn intencojn. Mi ekploris laŭte kaj diris: ‘Se ili nur dirus al mi, kion mi faris aŭ kion mi diris!’ Mia edzo, kiu dormis en lito en la sama ĉambro, aŭdis min laŭte plori kaj vekis min. Mia kuseno estis malseka de larmoj, kaj malĝoja deprimiteco de spirito estis sur mi.” 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.
Kù yí ìlànà náà sí ìṣe pé àwọn wòlíì máa ń sọ̀rọ̀ nípa ọjọ́ ìkẹyìn ju ọjọ́ tí wọ́n gbé ayé wọn nínú rẹ̀ lọ, ó gbé ìbéèrè kan tí ó ṣe pàtàkì gan-an kalẹ̀ fún àwọn olórí ìjọ Seventh-day Adventist. Sister White “kó” “àwọn ìwé rẹ̀” jọ, ó sì bẹ̀rẹ̀ ìrìn-àjò ìpadà sí Battle Creek. Battle Creek nígbà náà ni àárín iṣẹ́ náà, gẹ́gẹ́ bí Tacoma Park ṣe rí lónìí, tàbí Jerusalem ní ọjọ́ Kristi. Ó kó àwọn ìwé rẹ̀ jọ fún ìrìn-àjò náà, lẹ́yìn tí ó ti ṣàlàyé ìjàkadì kan tí ó ti ń ní nípa àwọn ìwé rẹ̀. Àyíká àlá rẹ̀ jẹ́ nípa àwọn ìwé rẹ̀. Ìjàkadì náà ṣẹlẹ̀ ní ìlú Wright.
“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.
「ライトに滞在していた間、私たちは『第11号』のための私の原稿を出版所へ送っており、私は集会に出ていないほとんどすべての時間を用いて『第12号』のための原稿を書き進め、絶えず快方に向かっていた。ライトの教会のために働いている間、私の力は、肉体的にも精神的にも、ひどく酷使されていた。私は休息が必要であると感じていたが、安らぎを得る機会は見いだせなかった。私は週に幾度も人々に語りかけ、また個人的なあかしを何ページも書いていた。魂に対する重荷が私の上にあり、自分が感じていた責任はあまりに大きかったので、私は毎夜わずか数時間の睡眠しかとることができなかった。」
“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.
«Ηνώ λοιπόν εκοπίαζα ούτω λαλούσα και γράφουσα, έλαβον επιστολάς αποθαρρυντικού χαρακτήρος από το Battle Creek. Καθώς τας ανέγινωσκον, ησθανόμην άρρητον κατάπτωσιν του πνεύματος, φθάνουσαν εις αγωνίαν ψυχής, ήτις εφαίνετο, δι’ ολίγον διάστημα, να παραλύη τας ζωτικάς μου δυνάμεις. Επί τρεις νύκτας μόλις εκοιμήθην καθόλου. Οι λογισμοί μου ήσαν τεταραγμένοι και συγκεχυμένοι. Απέκρυπτον, όσον ηδυνάμην, τα αισθήματά μου από τον σύζυγόν μου και από την συμπονούσαν οικογένειαν μεθ’ ης διέμενον. Ουδείς εγνώριζε τον αγώνα μου ή το βάρος της διανοίας μου, ενώ συνενούμην μετά της οικογενείας εις την πρωινήν και εσπερινήν λατρείαν και εζήτουν να εναποθέσω το φορτίον μου επί του μεγάλου Φορτίου Βαστάζοντος. Αλλ’ αι δεήσεις μου εξήρχοντο εκ καρδίας συντετριμμένης υπό οδύνης, και αι προσευχαί μου ήσαν αποσπασματικαί και ασύνδετοι εξ αιτίας ανεξελέγκτου θλίψεως. Το αίμα συνέρρεεν εις τον εγκέφαλόν μου, προκαλούν συχνά ώστε να παραπατώ και σχεδόν να πίπτω. Συχνά είχον ρινορραγίαν, ιδίως αφού κατέβαλλον προσπάθειαν να γράψω. Ηναγκαζόμην να παύσω το γράψιμον, αλλ’ δεν ηδυνάμην να αποτινάξω το βάρος της αγωνίας και της ευθύνης που εκέιτο επ’ εμέ, καθόσον αντελαμβανόμην ότι είχον μαρτυρίας δι’ άλλους, τας οποίας δεν ήμην εις θέσιν να τους παρουσιάσω.»
“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.
“Na recevoir encore une autre lettre, pour m’informer qu’on jugeait préférable de différer la publication du No. 11 jusqu’à ce que na puisse mettre par écrit ce qui m’avait été montré au sujet du Health Institute, attendu que ceux qui avaient la direction de cette entreprise manquaient grandement de ressources et avaient besoin de l’influence de mon témoignage pour émouvoir les frères. Na écrivis alors une partie de ce qui m’avait été montré concernant l’Institute, mais na ne pus exposer le sujet tout entier à cause d’un afflux de sang au cerveau. Si na avais pensé que le No. 12 serait ainsi retardé, na n’aurais en aucun cas envoyé cette partie de la matière contenue dans le No. 11. Na supposais qu’après m’être reposée quelques jours, na pourrais reprendre de nouveau mon travail d’écriture. Mais, à ma profonde douleur, na constatai que l’état de mon cerveau me rendait impossible d’écrire. L’idée de rédiger des témoignages, soit généraux, soit personnels, fut abandonnée, et na étais dans une détresse continuelle parce que na ne pouvais les écrire.”
“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.
«Dans cet état de choses, il fut décidé que nous retournerions à Battle Creek et y demeurerions tant que les routes seraient dans un état boueux et défoncé, et que j’y achèverais le n° 12. Mon mari désirait ardemment voir ses frères à Battle Creek, leur parler et se réjouir avec eux de l’œuvre que Dieu accomplissait pour lui. Je rassemblai mes écrits, et nous nous mîmes en route. …» Testimonies, volume 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 últimos 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 transformó 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” en 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.
ပို၍ တိုက်ရိုက်ဆိုရလျှင် မေးခွန်းမှာ “ကက်သလစ်ဘာသာ၏ မည်သည့်အော်ဒါက အင်ကွီဇီရှင်ကို ဦးဆောင်ခဲ့သနည်း” ဟူ၍ ဖြစ်နိုင်သည်။ အင်ကွီဇီရှင်သည် ယေဇူးအဖွဲ့ဝင်များ သမိုင်းပေါ်သို့ မပေါ်လာမီ ဒိုမီနီကန်အော်ဒါဖြင့် စတင်ခဲ့သော်လည်း၊ တစ်ကြိမ် ပါဝင်လာပြီးနောက်တွင်မူ ရက်စက်ကြမ်းကြုတ်မှုနှင့် သွေးထွက်သံယိုမှုတို့ကို အားပေးထောက်ခံ အဓိကဦးဆောင်သော အော်ဒါဖြစ်လာကြသည်။
“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.
Cristyanihrong luiahin, Protestantism chu melh zual tak takte’n a hlauhawm ṭhin. Siamṭhatna hnehna hmasa zâwkte chu an lo liam tawh avângin, Rome-in a tihhlum theih nân beiseina nên chakna thar a ko khâwm a. He hun laia hian Jesuit tih order chu din a ni a, chu chu popery lama ṭangtu zawng zawng zinga hmêlma ber, rilru ṭha lo ber leh chak ber a ni. Lei lama inzawmna leh mihring nunah ṭangkaihna hrang hrang lakah an inṭan bo va, pianhmang hmangaih avângte chu an thihsan vek a, chhia leh ṭha hriatna leh rilru dik tihngaihna chu an tihnghilh vek a; an order piah lamah dân an hre lo va, inzawmna dang an nei lo, a chakna tizual tûr lo chu tih tûr dang an hre lo. Krista Chanchin Ṭha chuan amah zuitute chu hlauhna hmachhawn tûrin leh tawrhna tuar tûrin a tichak a; vur, rilṭâmna, thawhrimna leh retheihna pawh tihbuai lovin, tihrehawmna khawl, inhringna in leh mei-a hâlna hmachhawn chungin thutak bandera chu an phur ta ṭhîn. Hêng thiltihtheihna hmachhawn tûr hian Jesuitism chuan a zuitute rilruah fanatical thinlung a thlâk a, chutiang hlauhna angte chu an tuar theih nân, leh thutak thiltihtheihna kalh tûrin bumna hmanraw hrang hrang zawng zawng hmangin an do theih nân. An tih theih loh khawpa sual lian a awm lo va, an tih theih loh khawpa inbumna hniam tak a awm lo va, an inthuam theih loh khawpa danglamna harsa tak a awm hek lo. Kumkhua retheihna leh inngaitlâwmna ti tûra tiam chungin, an tum ruat sa tak chu hausakna leh thuneihna neih a ni a; Protestantism tihchhiat leh pope lalna chungnungna dinthar lehna atân an inpêk ta hle.
“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.
“Როდესაც ისინი თავიანთი ორდენის წევრთა სახით ჩნდებოდნენ, სიწმინდის სამოსელს ატარებდნენ, აკითხავდნენ საპყრობილეებსა და საავადმყოფოებს, ემსახურებოდნენ სნეულთ და ღარიბთ, აცხადებდნენ, რომ სოფელს უარყვეს, და ატარებდნენ იესოს წმიდა სახელს, რომელიც მიმოდიოდა და კეთილს იქმოდა. მაგრამ ამ უმწიკვლო გარეგნობის ქვეშ ხშირად იფარებოდა ყველაზე დანაშაულებრივი და მომაკვდინებელი განზრახვები. ორდენის ერთ-ერთი ფუნდამენტური პრინციპი იყო, რომ მიზანი ამართლებს საშუალებას. ამ კოდექსის მიხედვით სიცრუე, ქურდობა, ცრუფიცი, მკვლელობა არა მხოლოდ საპატიებელი, არამედ საქებარიც იყო, როდესაც ისინი ეკლესიის ინტერესებს ემსახურებოდა. სხვადასხვა შენიღბვის ქვეშ იეზუიტები იკვლევდნენ გზას სახელმწიფო თანამდებობებამდე, ადიოდნენ მეფეთა მრჩევლების მდგომარეობამდე და წარმართავდნენ ერთა პოლიტიკას. ისინი მსახურებადაც კი ხდებოდნენ, რათა თავიანთ ბატონებზე ეჯაშუშათ. მათ დააარსეს სასწავლებლები მთავართა და დიდებულთა ვაჟებისთვის და სკოლები უბრალო ხალხისთვის; და პროტესტანტ მშობელთა შვილები პაპისტური წეს-ჩვეულებების დაცვაში იქნენ ჩათრეულნი. რომისეული თაყვანისმცემლობის მთელი გარეგნული ბრწყინვალება და საზეიმო ჩვენება გამოყენებულ იქნა იმისათვის, რომ გონება აერიათ, წარმოსახვა მოეხიბლათ და დაეპყროთ; და ამგვარად თავისუფლება, რომლისთვისაც მამებმა იშრომეს და სისხლი დაღვარეს, ძეთა მიერ იქნა გაცემული. იეზუიტები სწრაფად გავრცელდნენ მთელ ევროპაში, და სადაც კი მივიდოდნენ, იქ პაპიზმის აღორძინება მოჰყვებოდა.”
“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.
“De umane-le o putere mai mare, a fost emisă o bulă prin care Inchiziția era restabilită. În pofida aversiunii generale cu care era privită, chiar și în țările catolice, acest tribunal înfricoșător a fost din nou instituit de conducători papistași, iar atrocități prea cumplite pentru a suporta lumina zilei au fost repetate în temnițele sale secrete. În multe țări, mii și iarăși mii dintre cei mai aleși fii ai națiunii, cei mai curați și mai nobili, cei mai inteligenți și mai înalt educați, păstori evlavioși și devotați, cetățeni harnici și patrioți, savanți străluciți, artiști talentați, meșteșugari iscusiți, au fost uciși sau siliți să fugă în alte țări.
“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.
"එවැනි මාර්ගයන්ය රෝමය ප්රතිසංස්කරණයේ ආලෝකය නිවා දැමීමටත්, මනුෂ්යයන්ගෙන් බයිබලය ඉවතට ගන්නා ලෙසත්, අඳුරු යුගවල අජ්ඣානත්වය හා අන්ධවිශ්වාසය නැවත ස්ථාපිත කිරීමටත් කැඳවා ගත්තේය. එහෙත් දෙවියන්වහන්සේගේ ආශීර්වාදය යටතේද, ලූතර්ට අනුව උන්වහන්සේ උත්ථාන කළ ඒ උතුම් පුරුෂයන්ගේ කර්මය මඟින්ද, ප්රොටස්තන්ත්වය පරාජය කරනු නොලැබීය. එහි බලය ලැබිය යුත්තේ රාජකුමාරයන්ගේ අනුග්රහයෙන් හෝ ඔවුන්ගේ ආයුධබලයෙන් නොවේ. ඉතා කුඩා රටවල්ද, අතිනම්ර හා අඩු බලවත් ජාතීන්ද, එහි බලකොටු බවට පත්විය. ඇයගේ විනාශය සැලසුම් කරමින් සිටි බලවත් සතුරන් මැද තිබූ කුඩා ජිනීවාය එය; උතුරු මුහුද අසල ඇගේ වැලි තීරයන් මත සිටි හොලන්තයයි එය, එදා සියලු රාජ්යයන් අතරින් ශ්රේෂ්ඨතමත් අතිශය සම්පන්නතමත් වූ ස්පාඤ්ඤයේ අධිපීඩනයට එරෙහිව පොරබදමින් සිටියාය; ප්රතිසංස්කරණය සඳහා ජයග්රහණ අත්කර දුන්නේ, එය, ශීතල, නිර්ජන ස්වීඩනයයි." 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.
Kanisa Katoliki lilifanya yote wawezayo kuificha Biblia kwa wanadamu, kwa kudai kwamba mapokeo na desturi zao za kipagani ziko juu ya Neno la Mungu. Viongozi wa Uadventista wa Laodikia hawatawapeleka mahakamani wanaopinga kwa sababu ya maandishi ya Ellen White, lakini Wakatoliki wanaojidai kuwa viongozi wa Battle Creek watafanya hivyo. Kiini hasa cha mnyama wa Ukatoliki ni kutumia mamlaka ya kidunia ili kutimiza makusudi ya kidini. Uadventista ulipotafuta nguvu ya kisheria ya kidunia ili kusimamia taasisi zake, matunda ya “utaratibu wao mtakatifu” yanaweza kuonekana.
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.
W kontekście ceremonii auto-da-fé („aktu wiary”) hiszpańskiej inkwizycji trzcina i krzyż pojawiają się jako elementy symboliczne związane z ukrzyżowaniem Chrystusa. Trzcina odnosi się do pozornego berła włożonego w dłoń Jezusa podczas ukoronowania cierniem, którym rzymscy żołnierze bili Go, co symbolizuje szyderstwo, cierpienie i wzgardę.
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.
Nkɔmhyɛmu no da adi kɛse wɔ auto-da-fé nantew ahorow mu. Dua a wɔde yɛn nkwagye no ho mfonini a ɛyɛ ahabammono (a mpɛn pii wɔde ntama tuntum a wɔfrɛ no crepe kata so) yɛɛ Asɛmmisa Kɛse no agyiraehyɛde; wɔsoaa no wɔ nantew soronko bi a ɛdi kan da a edi adeyɛ no anim no, na wɔde no too gua bere a na adeyɛ no rekɔ so no mu. Ɛyɛɛ atemmuadwumakuw no tumi ho sɛnkyerɛnne.
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.
La proscription des biens désigne la confiscation (séquestre ou proscription) des biens d’une personne condamnée, peine courante de l’Inquisition destinée à financer le tribunal et à châtier l’hérésie. Celle-ci était publiquement annoncée dans les sentences de l’auto-da-fé, afin de souligner l’humiliation publique et de servir d’exemple dissuasif.
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.”
Les écrits d’Ellen G. White condamnent clairement et de manière concluante la direction qui proscrira ses écrits dans une tentative de faire taire le chant de la vigne qui est entonné ; mais cet acte constitue la dernière action d’un ordre impie, juste avant qu’ils ne manifestent ouvertement leur caractère lors de la loi dominicale. Une « procession catholique » s’aligne avec les vingt-cinq anciens hommes se prosternant devant le soleil. Dans les quatre paragraphes suivants, le premier paragraphe présente le « peuple professé de Dieu » dans les « derniers jours ». Le passage enseigne clairement que, dans les derniers jours, des ministres adventistes du septième jour, « dans les églises et dans de grands rassemblements en plein air », « presseront le peuple de reconnaître la nécessité d’observer le premier jour de la semaine ».
“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.”
« En ces derniers jours, le Seigneur a un différend avec son peuple de profession. Dans ce différend, des hommes occupant des postes de responsabilité suivront une conduite directement opposée à celle qu’adopta Néhémie. Non seulement ils ignoreront et mépriseront eux-mêmes le sabbat, mais ils chercheront à en priver les autres en l’ensevelissant sous les décombres de la coutume et de la tradition. Dans les églises et dans de grandes assemblées en plein air, des ministres insisteront auprès du peuple sur la nécessité d’observer le premier jour de la semaine. Il y a des calamités sur mer et sur terre ; et ces calamités iront en augmentant, un désastre suivant de près un autre ; et le petit groupe de ceux qui gardent consciencieusement le sabbat sera désigné comme étant celui qui attire sur le monde la colère de Dieu par son mépris du dimanche. »
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.
यह स्पष्ट रूप से सातवें-दिन के एडवेंटिस्टों को “परमेश्वर की कथित प्रजा” के रूप में चिन्हित करता है, जो रविवार-पालन को प्रोत्साहित करेंगे, और यह भी कि वे “विवेकनिष्ठ सब्त-पालकों की छोटी-सी मंडली” को भी “चिह्नित” करेंगे। अगले अनुच्छेद में वह इस बात पर बल देती हैं कि बीते युगों का उत्पीड़न फिर दोहराया जाएगा। पूर्ववर्ती अनुच्छेद का समापन इस प्रकार हुआ कि उन्होंने परमेश्वर की कथित प्रजा की पहचान उन लोगों के विपरीत करते हुए की, जिन्हें वह विवेकनिष्ठ सब्त-पालक कहती हैं। फिर वह अतीत के इतिहासों का परिचय देती हैं, और चेतावनी देती हैं कि वे इतिहास अंतिम दिनों में पुनः दोहराए जाएंगे। वह अत्यन्त स्पष्ट हैं।
“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.
“Satana o hlohleletsa leshano lena e le hore a ka isa lefatše botlamuoeng. Ke leano la hae ho qobella batho ho amohela liphoso. O nka karolo ka mafolofolo phatlalatsong ea malumeli ’ohle a bohata, ’me a ke ke a emisoa ke letho boitekong ba hae ba ho tiisa lithuto tse fosahetseng. Tlas’a sekoahelo sa cheseho ea bolumeli, batho, ba susumelitsoeng ke moea oa hae, ba iqapetse mahloriso a sehlōhō ka ho fetisisa bakeng sa batho-’moho le bona, ’me ba ba tliselitse mahlomola a tšabehang ka ho fetisisa. Satana le baemeli ba hae ba sa ntse ba e-na le moea o tšoanang; ’me nalane ea mehleng e fetileng e tla phetoa matsatsing a rōna.”
“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.
«Գոյություն ունեն մարդիկ, որոնք իրենց միտքն ու կամքը դրել են չարիք գործադրելու վրա. իրենց սրտերի խավար խորքերում նրանք վճռել են, թե ինչ հանցանքներ պիտի գործեն։ Այս մարդիկ ինքնախաբված են։ Նրանք մերժել են Աստծո արդարության մեծ օրենքը, և դրա փոխարեն կանգնեցրել են իրենց սեփական չափանիշը, և, իրենց այդ չափանիշի հետ համեմատելով, իրենց սուրբ են հռչակում։ Տերը թույլ կտա նրանց բացահայտել այն, ինչ իրենց սրտերում է, գործի դնել այն տիրոջ ոգին, որ իշխում է նրանց վրա։ Նա թույլ կտա նրանց իրենց վերաբերմունքով դեպի նրանք, որոնք հավատարիմ են նրա պահանջներին, ցույց տալ իրենց ատելությունը նրա օրենքի հանդեպ։ Նրանց մղելու է նույն կրոնական մոլեգնության ոգին, որ առաջ էր քշում այն ամբոխին, որը խաչեց Քրիստոսին. եկեղեցին և պետությունը կմիավորվեն նույն ապականված ներդաշնակության մեջ։»
“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.
چرچِ امروز در جایِ قدمهای یهودیانِ قدیم گام نهاده است؛ همانان که احکامِ خدا را به خاطرِ سنّتهای خود کنار گذاشتند. او فریضه را دگرگون ساخته، عهدِ جاودانی را شکسته است، و اکنون، چنانکه در آن زمان نیز بود، نتیجهاش تکبّر، بیایمانی، و بیوفایی است. حالتِ حقیقیِ او در این کلمات از سرودِ موسی بیان شده است: «خویشتن را فاسد ساختهاند؛ داغِ ایشان، داغِ فرزندانِ او نیست؛ ایشان نسلی کجرو و منحرفاند. ای قومِ جاهل و نادان، آیا بدینسان به خداوند جزا میدهید؟ آیا او پدرِ تو نیست که تو را خریده است؟ آیا او تو را نساخته و استوار نگردانیده است؟» 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.
Có hết đoạn này đến đoạn khác trong Thần Khí Tiên Tri xác định cuộc bách hại dân trung tín của Đức Chúa Trời trong thời kỳ cuối cùng; và “hội thánh ngày nay” mà bà đang chỉ đến không phải là Cơ Đốc giáo nói chung, mà là hội thánh mà bà nhiều lần xác định là được hình bóng bởi hội thánh Do Thái. Những đoạn rõ ràng ấy trong các trước tác của bà là động lực khiến Hội Thánh Cơ Đốc Phục Lâm tìm cách áp đặt những sự hạn chế trên các trước tác của Chị White, đúng như giấc mơ của bà đã xác định một cách thích đáng. Những hành động của họ chống lại các trước tác của bà—là những tài sản hiển nhiên trong nhà bà sẽ bị các nhà lãnh đạo tại Battle Creek, những kẻ đã biến thành một hệ thống thánh theo Công giáo, cấm đoán—. Sự tấn công của họ vào các trước tác của bà cũng được tượng trưng bởi cuộc tấn công vào các trước tác của Giê-rê-mi. Giấc mơ của Ellen White là một nhân chứng thứ hai cho việc các trước tác của Giê-rê-mi đã bị đốt cháy.
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.
لاوديڪيائي ايڊوينٽزم جي ٽئين نسل ۾ سمجهوتو غالب موضوع هو. ٽئين نسل جي نمائندگي پرگامس جي ڪليسيا ڪري ٿي. 1919ع ۾ W. W. Prescott جي ڪتاب The Doctrine of Christ جي اشاعت کان وٺي 1957ع ۾ Questions on Doctrine جي اشاعت تائين، هڪ اهڙو دور نمايان ٿئي ٿو جيڪو هڪ الفا اشاعت سان ظاهر ڪيو ويو ۽ هڪ اوميگا اشاعت تي ختم ٿيو. پهريون ڪتاب W. W. Prescott جي يهوداه جي قبيلي جي شير کي رد ڪرڻ جي نمائندگي ڪري ٿو، ۽ ان جي بدلي مسيح بابت مرتد پروٽيسٽنٽ نظرئي کي قبول ڪري ٿو. Prescott جو ڪتاب، جيڪو مناسب طور تي The Doctrine of Christ سڏيو ويو، ملرائيٽ نبوتي پيغام کي اندر کان خالي ڪري ڇڏيو، ۽ يسوع جي فقط اها خالي تعريف ڇڏي، جنهن جي پرستش ڪيٿولڪ ازم ۽ مرتد پروٽيسٽنٽ ازم ڪندا آهن. ان نسل جو آخري ڪتاب اهڙي تقديس ۽ راستبازيءَ جي تعريف پيش ڪري ٿو جيڪا خدا جي شريعت، سندس انصاف ۽ سندس رحم کي تباهه ڪري ٿي. قديم اسرائيل کي خدا جي شريعت جا امين بڻجڻ جي ذميواري ڏني وئي هئي، ۽ ايڊوينٽزم کي نه رڳو خدا جي شريعت، پر سندس نبوتي ڪلام جا پڻ امين بڻجڻو هو. 1919ع ۾ هڪ اهڙو ڪتاب شايع ٿيو جنهن خدا جي نبوتي ڪلام جي دفاع کي رد ڪيو، ۽ اهڙيءَ طرح لاوديڪيائي ايڊوينٽزم جي ٽئين نسل جي شروعات نشان لڳائي، جيڪا آخرڪار هڪ اهڙي ڪتاب تي ختم ٿي جنهن خدا جي شريعت کي رد ڪيو.
“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.
«Ha o inehela bothateng ba pelo, ’me ka boikakaso le ka boikokobetso bo iqapetsoeng u sa ipolele liphoso tsa hao, u tla sala u le tlas’a liteko tsa Satane. Ha Morena a senola liphoso tsa hao, ’me u sa bake kapa ua ipolela, tataiso ea Hae ea tlhokomelo e tla u khutlisetsa holim’a mobu oo khafetsa. U tla tloheloa hore u etse liphoso tsa semelo se tšoanang, u tla tsoela pele ho hloka bohlale, ’me u tla bitsa sebe ho loka, le ho loka sebe. Bongata ba thetso bo tlang ho rena matsatsing ana a bofelo bo tla u lika-liketsa, ’me u tla fetola baetapele, u sa tsebe hore u entse joalo.» 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.
Pergame, la troisième Église, conduisit à Thyatire, l’Église papale, qui est la quatrième génération, lorsque les vingt-cinq hommes se prosternent devant le symbole de l’autorité de Thyatire.
“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.
“Awɔnseɛ a wɔn a wɔdii kan kɔtenaa hɔ no de sii hɔ, sɛ wɔmma wɔn a wɔyɛ asɔre no mufo nko ara ntow aba anaa wɔnnya dibea wɔ aban mu no, de baa nsunsuanso bɔne paa. Wogyee saa ɔkwan yi toom sɛ ɛbɛboa ama ɔman no kronkronyɛ akɔ so atew, nanso ɛkɔfaa asɔre no sɛe mu. Esiane sɛ na nyamesom pa ho ka a obi bɛka no ne ɔhaw a ɛma ɔnya hokwan tow aba ne adwuma wɔ aban mu nti, bebree a wiase nhyehyɛe nkutoo na ɛkanyan wɔn no, kɔkaa wɔn ho wɔ asɔre no ho a koma nsakrae biara nni wɔn mu. Enti asɔre ahorow no mu, ɔfa kɛse bi no, na wɔn a wonnuu wɔn koma nnan mmrae; na mpo asomfo mu no na ebinom wɔ hɔ a ɛnyɛ sɛ na wɔkura nkyerɛkyerɛ mfomso nko, na mmom na wonnim Honhom Kronkron no tumi a ɛyɛ onipa foforo no. Saa kwan yi so bio na wɔdaa no adi sɛ bɔne kɛse na efi mu ba, deɛ wɔahu no mpɛn pii wɔ asɔre abakɔsɛm mu fi Constantine nna so de besi nnɛ, bere a wɔbɔ mmɔden sɛ wɔde ɔman boa asɔre no, na wɔfrɛ wiase tumi sɛ ɛmmoa Asɛmpa no mu de ama Deɛ ɔkae sɛ, ‘M’ahenni nyɛ wiase yi mu de’ no. Yohane 18:36. Sɛnea asɔre ne ɔman bɛka abom, ɔkwan no ntɛmntɛm yɛ ketewa ara mpo a, bere a ebia ɛbɛyɛ sɛ ɛde wiase no rebɛn asɔre no no, nokware mu de, ɛde asɔre no na ɛrebɛn wiase no.” 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.
कलीसिया और राज्य का “संघ, चाहे वह मात्रा में कितना ही अल्प क्यों न हो, यद्यपि वह संसार को कलीसिया के अधिक निकट लाता हुआ प्रतीत हो, पर वास्तव में वह केवल कलीसिया को संसार के अधिक निकट ले आता है।” 18 मई, 1977 को, बर्ट बी. बीच (जो कलीसिया के Northern Europe-West Africa Division में एक निदेशक थे और अंतर्कलीसियाई संबंधों में संलग्न थे) ने रोम में एक समूह-भेंट के दौरान मसीह-विरोधी, पोप पॉल षष्ठम को स्वर्ण-आवृत पदक भेंट किया। यह World Confessional Families के Conference of Secretaries की एक बैठक का भाग था। इस घटना का वृत्तांत Adventist Review (11 अगस्त, 1977) में प्रकाशित हुआ और Religious News Service ने इसे इस रूप में उल्लेखित किया कि यह पहली बार था जब किसी आधिकारिक SDA प्रतिनिधि ने किसी Pontiff से भेंट की।
“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.
“Bwana ametamka laana juu ya wale wanaopunguza katika Maandiko au kuongeza juu yake. Mimi Mkuu wa milele ameamua ni nini kitakachokuwa kanuni ya imani na mafundisho, naye amekusudia kwamba Biblia iwe kitabu cha nyumbani. Kanisa linaloshikamana na neno la Mungu limetengwa na Rumi kwa namna isiyoweza kupatanishwa. Waprotestanti hapo zamani walikuwa wametengwa hivyo na kanisa hili kubwa la uasi, lakini wamekaribia zaidi kwake, na bado wako katika njia ya kupatanishwa na Kanisa la Rumi. Rumi habadiliki kamwe. Kanuni zake hazijabadilika hata kidogo. Yeye hajapunguza ufa kati yake na Waprotestanti; wao ndio wamekuwa wakisonga mbele kwa upande huo. Lakini jambo hili linaashiria nini kwa Uprotestanti wa siku hizi? Ni kuikataa kweli ya Biblia kunakowafanya watu wakaribie ukafiri. Ni kanisa lililorudi nyuma ndilo linalopunguza umbali kati yake na Upapa.”
“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?
«Այնպիսի հոգիներն, ինչպիսիք էին Լյութերը, Քրենմերը, Ռիդլին, Հուպերը և այն հազարավոր ազնիվ մարդիկ, որոնք ճշմարտության համար նահատակներ եղան, հենց նրանք են իսկական բողոքականները։ Նրանք կանգնեցին որպես ճշմարտության հավատարիմ պահապաններ՝ հռչակելով, որ բողոքականությունը անկարող է միության մեջ մտնելու հռոմեականության հետ, այլ պետք է պապականության սկզբունքներից բաժանված լինի այնքան հեռու, որքան արևելքը՝ արևմուտքից։ Ճշմարտության այդպիսի պաշտպանները չէին կարող ավելի ներդաշնակ լինել «մեղքի մարդու» հետ, քան Քրիստոսն ու Նրա առաքյալները։ Ավելի վաղ դարերում արդարները զգում էին, որ անհնար է հարել Հռոմին, և թեև նրանց հակադրությունն այս մոլորության համակարգին պահպանվում էր ունեցվածքի և կյանքի կորստի վտանգի տակ, այնուամենայնիվ նրանք քաջություն ունեին պահելու իրենց առանձնացումը և արիաբար պայքարում էին ճշմարտության համար։ Աստվածաշնչյան ճշմարտությունը նրանց համար առավել թանկ էր, քան հարստությունը, պատիվը կամ նույնիսկ կյանքը։ Նրանք չէին կարող հանդուրժել, որ ճշմարտությունը թաղվի սնահավատության և կեղծ ճարտասության մի կույտի տակ։ Նրանք Աստծո խոսքը վերցրին իրենց ձեռքերը և ժողովրդի առաջ բարձրացրին ճշմարտության դրոշը՝ համարձակորեն հռչակելով այն, ինչ Աստված հայտնել էր իրենց Աստվածաշնչի ջանադիր քննության միջոցով։ Նրանք մահացան ամենադաժան մահով՝ Աստծո հանդեպ իրենց հավատարմության համար, բայց իրենց արյամբ նրանք մեզ համար գնեցին այն ազատություններն ու արտոնությունները, որոնք շատերը, որ իրենց բողոքական են կոչում, հեշտությամբ զիջում են չարի զորությանը։ Բայց մի՞թե մենք պիտի զիջենք այս թանկ գնով ձեռք բերված արտոնությունները։ Մի՞թե պիտի վիրավորանք մատուցենք երկնքի Աստծուն և, այն բանից հետո, երբ Նա մեզ ազատել է հռոմեական լծից, դարձյալ ինքներս մեզ դնենք այս հակաքրիստոնեական իշխանության ստրկության տակ։ Մի՞թե պիտի ապացուցենք մեր ապականվածությունը՝ հրաժարվելով մեր կրոնական ազատությունից, Աստծուն մեր սեփական խղճի թելադրանքով պաշտելու մեր իրավունքից»։
“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.’
«خىتابچى لۇتېرنىڭ ئاۋازى، تاغلار ۋە جىلغىلاردا ياڭرىغان، ياۋروپانى خۇددى يەر تەۋرىشىدەك سىلكىگەن ئۇ ئاۋاز، ئەيسا مەسىھنىڭ شەرەپلىك ئەلچىلىرىدىن بىر قوشۇننى سەپكە چاقىردى؛ ئۇلار قوغدىغان ھەقىقەت بولسا، ئوتۇن دۆۋىلىرى، قىيناقلار، زىندانلار ياكى ئۆلۈم ئارقىلىق سۈكۈت قىلدۇرۇلالمىدى. ۋە ھازىرمۇ شۇ شەرەپلىك شەھىتلەر قوشۇنىنىڭ ئاۋازلىرى بىزگە شۇنى بىلدۈرۈپ تۇرماقتاكى، رىم ھاكىمىيىتى ئاخىرقى كۈنلەر ھەققىدە ئالدىن ئېيتىلغان دىننى تاشلاش، پاۋلۇس ئۆز دەۋرىدىلا ئىشقا كىرىشىنى كۆرگەن ئاشۇ قانۇنسىزلىق سىرىدۇر. رىم كاتولىك دىنى تېز سۈرئەتتە كۈچەيىپ بارماقتا. پوپچىلىق ئېشىپ بارماقتا، ھەقىقەتنى ئاڭلاشتىن قۇلاقلىرىنى بۇرىۋەتكەنلەر بولسا، ئۇنىڭ ئالدامچى ئەپسانىلىرىگە قۇلاق سالماقتا. پاپالىق چاپىللىرى، پاپالىق كوللېجلىرى، راھىبەلەر ماكانلىرى ۋە موناستىرلار كۆپىيىپ بارماقتا، پروتېستانت دۇنياسى بولسا خۇددى ئۇيقۇدا قالغاندەك كۆرۈنمەكتە. پروتېستانتلارنى دۇنيادىن پەرقلىق قىلىپ تۇرغان ئالاھىدە بەلگە يوقىلىپ بارماقتا، ۋە ئۇلار ئۆزلىرى بىلەن رىم ھاكىمىيىتى ئارىسىدىكى مەسافىنى قىسقارتىۋاتىدۇ. ئۇلار ھەقىقەتنى ئاڭلاشتىن قۇلاقلىرىنى بۇرىۋەتتى؛ خۇدا ئۇلارنىڭ يولىغا چاچقان نۇرنى قوبۇل قىلىشنى خالىمىدى، شۇنىڭ ئۈچۈن قاراڭغۇلۇققا كىرىپ بارماقتا. ئۇلار رىمچىلار ۋە ئۇلار بىلەن ھەمكارلاشقۇچىلار تەرىپىدىن ئۆتكەن زامانلاردىكى ۋەھشىي زىيانكەشلىكنىڭ يەنە بىر قېتىم تىرىلىشى مۇمكىنلىكى دېگەن پىكىرنى مەنسىتمەسلىك بىلەن تىلغا ئالىدۇ. ئۇلار خۇدانىڭ سۆزىنىڭ بۇنداق بىر تىرىلىشنى تولۇق ئالدىن بىلدۈرىدىغانلىقىنى تونۇمايدۇ، ۋە گەرچە مۇقەددەس كىتابتا: «ئەجدەر ئايالغا غەزەپلەندى، ئاندىن خۇدانىڭ ئەمرلىرىنى ساقلايدىغان ۋە ئەيسا مەسىھنىڭ گۇۋاھلىقىغا ئىگە بولغان ئۇنىڭ نەسلىنىڭ قالدۇقى بىلەن جەڭ قىلغىلى كەتتى» دېيىلگەن بولسىمۇ، ئاخىرقى كۈنلەردە خۇدانىڭ خەلقى زىيانكەشلىككە ئۇچرايدىغانلىقىنى ئېتىراپ قىلمايدۇ.»
“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.
«Попство есть религия человеческой природы, и большинство человечества любит такое учение, которое позволяет им совершать грех и вместе с тем освобождает их от его последствий. Людям необходима какая-либо форма религии, и эта религия, созданная человеческим измышлением, но при этом притязающая на божественный авторитет, соответствует плотскому уму. Люди, считающие себя мудрыми и разумными, в гордыне отворачиваются от мерила праведности — Десяти заповедей — и не полагают, что исследовать пути Божии согласно их достоинству. Поэтому они вступают на ложные пути, на запрещённые стези, становятся самодовольными, надменными, по образцу папы, а не по образцу Иисуса Христа. Им нужна такая форма религии, которая требует наименьшей духовности и самоотречения; и поскольку неосвящённая человеческая мудрость не приводит их к отвращению к попству, они естественно тяготеют к его установлениям и учениям. Они не желают ходить путями Господними. Они слишком просвещены в собственных глазах, чтобы молитвенно и смиренно искать Бога с разумным познанием Его слова. Не заботясь о том, чтобы познать пути Господни, они всем своим умом открыты для обольщений, вполне готовы принять и поверить лжи. Они готовы допустить, чтобы самые неразумные, самые противоречивые ложные утверждения были навязаны им как истина. »
“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.
«L’œuvre maîtresse de séduction de Satan, c’est la papauté; et, de même qu’il a été démontré qu’une époque de grande ténèbre intellectuelle fut favorable au romanisme, il sera aussi démontré qu’une époque de grande lumière intellectuelle est également favorable à sa puissance; car l’esprit des hommes se concentre sur leur propre supériorité et n’aime pas conserver Dieu dans sa connaissance. Rome revendique l’infaillibilité, et les protestants suivent la même voie. Ils ne désirent pas rechercher la vérité et avancer de lumière en une plus grande lumière. Ils s’entourent d’un mur de préjugés et paraissent disposés à être séduits et à séduire les autres. »
“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.
«მაგრამ თუმცა ეკლესიათა მდგომარეობა გულდასაწყვეტია, მაინც არ არის საჭირო სულით დაცემა; რადგან ღმერთს ჰყავს ხალხი, რომელიც შეინარჩუნებს ერთგულებას მისი ჭეშმარიტების მიმართ, რომელიც ბიბლიას, და მხოლოდ ბიბლიას, გახდის თავისი რწმენისა და მოძღვრების წესად, რომელიც აამაღლებს სტანდარტს და მაღლა აღიმართავს იმ დროშას, რომელზეც აწერია: „ღვთის მცნებები და იესოს რწმენა“. ისინი დააფასებენ წმინდა სახარებას და ბიბლიას თავიანთი რწმენისა და მოძღვრების საფუძვლად აქცევენ.»
“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.
“Kwa wakati kama huu, watu wanapoiacha kando sheria ya Bwana wa majeshi, ombi la Daudi lafaa,—‘Ni wakati wako, Ee Bwana, kutenda; kwa maana wameibatilisha sheria yako.’ Tunakaribia wakati ambapo karibu dharau ya ulimwengu wote itamiminwa juu ya sheria ya Mungu, na watu wa Mungu washikao amri zake watajaribiwa sana; lakini je, watapoteza heshima yao kwa sheria ya Yehova kwa sababu wengine hawaioni wala kuitambua madai yake yanayowafunga? Watu wa Mungu washikao amri zake na waistahi sheria ya Mungu, kama Daudi, kadiri watu waivyoiweka kando na kuimiminia kutoheshimu na dharau.” 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.
Հակաքրիստոսին Լաոդիկեական Յոթերորդ օրվա ադվենտիստական եկեղեցու մի առաջնորդի կողմից ոսկե մեդալ շնորհվելուց երկու տարի առաջ՝ 1975 թվականին, դատական հայց ներկայացվեց Յոթերորդ օրվա ադվենտիստական եկեղեցու դեմ՝ EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), որի շրջանակում Հավասար զբաղվածության հնարավորությունների հանձնաժողովը դատի տվեց եկեղեցու հրատարակչությանը երկու կին աշխատակցուհիների՝ Մերիկեյ Սիլվերի (նախկին խմբագիր, որը հայցի ներկայացման պահին արդեն հեռացել էր) և Լոռնա Տոբլերի անունից՝ պնդելով, որ նրանց աշխատավարձի և նպաստների հարցում կիրառվել է սեռի հիմքով խտրականություն։ Եկեղեցին իր գործելակերպի պաշտպանությունը մասամբ հիմնավորում էր կրոնական բացառությունների վկայակոչմամբ և իր կառավարման կառուցվածքի քննարկմամբ։
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.”
在一份日期为1976年2月6日的宣誓声明中（作为提交法院的一份答辩状的一部分），Neal C. Wilson（当时为该会北美分会会长，后于1979年至1990年担任总会会长）谈及本会在历史上对罗马天主教的看法。该声明是在反驳将本会描述为具有与教皇体制相似之“等级制度”的语境中作出的。完整相关引文如下：“虽然确实如此，基督复临安息日会在其历史上曾有一个时期，对罗马天主教采取了鲜明的反对立场，并且‘hierarchy’一词曾以贬义使用，用以指称教皇式的教会治理形式，但教会方面的那种态度，不过是本世纪初期及上个世纪后期保守派新教各宗派中普遍反教皇主义的一种表现；就基督复临安息日会而言，这种态度如今已经被弃置于历史的垃圾堆中了。”
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.”
Ceci reflète un éloignement de l’interprétation prophétique traditionnelle de l’Église, laquelle identifiait la papauté comme la « bête » ou l’antichrist dans l’Apocalypse. Des critiques, tant au sein de l’Église qu’à l’extérieur, y ont vu une atténuation ou un abandon de cette position anticatholique, afin de s’accorder avec l’œcuménisme moderne ou avec des stratégies de défense juridique. Wilson, en 1985, a désigné les présidents des diverses Divisions de l’Église comme des « cardinaux », lorsqu’il a déclaré : « … il n’y a pas de “cardinal” de l’ensemble des pays de l’Extrême-Orient, alors qu’il y aura probablement deux “cardinaux” d’Afrique. »
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.
ਸਿਸਟਰ ਵ੍ਹਾਈਟ ਨੇ ਕਿਹਾ ਕਿ ਉਹ ਪਿੱਛੇ ਹਟ ਚੁੱਕੀ ਕਲੀਸਿਆ ਹੈ ਜੋ ਆਪਣੇ ਅਤੇ ਪੋਪ ਦੇ ਵਿਚਕਾਰਲੇ ਫਾਸਲੇ ਨੂੰ ਘਟਾਉਂਦੀ ਹੈ! ਤੀਜੀ ਪੀੜ੍ਹੀ ਦਾ ਸਮਝੌਤਾ ਹਿਜ਼ਕੀਏਲ ਅੱਠ ਵਿੱਚ ਤੱਮੂਜ਼ ਲਈ ਰੋਣ ਦੇ ਰੂਪ ਵਿੱਚ, ਅਤੇ ਪਰਗਾਮੁਸ ਦੇ ਸਮਝੌਤੇ ਰਾਹੀਂ ਦਰਸਾਇਆ ਗਿਆ ਹੈ। 1863 ਤੋਂ 1888 ਤੱਕ ਦੀ ਪਹਿਲੀ ਪੀੜ੍ਹੀ ਅਫ਼ਿਸੁਸ ਦੀ ਕਲੀਸਿਆ ਦਾ ਪ੍ਰਤੀਕ ਸੀ, ਅਜਿਹੀ ਕਲੀਸਿਆ ਜਿਸ ਨੇ ਆਪਣਾ ਪਹਿਲਾ ਪ੍ਰੇਮ ਖੋ ਦਿੱਤਾ ਸੀ; ਅਤੇ ਮਿਲਰਾਈਟ ਆੰਦੋਲਨ ਦਾ ਪਹਿਲਾ ਪ੍ਰੇਮ ਭਵਿੱਖਬਾਣੀ ਦਾ ਸੰਦੇਸ਼ ਸੀ, ਅਤੇ ਉਸ ਭਵਿੱਖਬਾਣੀ ਸੰਦੇਸ਼ ਦਾ ਪਹਿਲਾ ਅਧਿਆਇ “ਸੱਤ ਸਮੇਂ” ਸਨ, ਜਿਨ੍ਹਾਂ ਨੂੰ 1863 ਵਿੱਚ ਪਾਸੇ ਰੱਖ ਦਿੱਤਾ ਗਿਆ ਸੀ।
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.
من عام 1888 إلى عام 1919، شهد الجيل الثاني، الممثَّل بسميرنا وبالمخادع السرية في حزقيال، موتَ روح النبوة، إذ وُورِيَت الأخت وايت الثرى سنة 1915. ولا بدّ من مزيدٍ من التفاصيل عن الأجيال الأربعة لإكمال الشهادة، غير أنّ التمرّد المتدرّج يجب أن يُفهَم فهماً كاملاً حتى يُدرَك تمام الإدراك كيف استطاع شعبٌ مرتدّ أن «يحظر» كتابات إلن وايت، أو كيف أمكنه أن يروّج لليوم الأول من الأسبوع بوصفه أمراً مقبولاً. إن يهوذا يعمل مع «سكارى أفرايم» الذين «يحكمون هذا الشعب» في أورشليم، والذين يحكمون أورشليم ويسجدون للشمس يمثّلهم السنهدريم.
We will continue this study in the next article.
Ngayon ipagpapatuloy natin ang pag-aaral na ito sa susunod na artikulo.
“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.’
“Amadodana kaNkulunkulu ngokuvuma, kukhonakaliswe ukubekezela okuncane kangakanani, kukhulunywe amazwi amaningi ababayo kangakanani, kumenyezelwe ukulahlwa okungakanani kulabo abangewenkolo yethu. Abaningi bababheke njengaboni abakhulu labo abangamalungu amanye amabandla, kanti iNkosi ayibabheki ngaleyo ndlela. Labo ababheka ngaleyo ndlela amalungu amanye amabandla, badinga ukuzithoba ngaphansi kwesandla esinamandla sikaNkulunkulu. Labo ababalahla bangase babe nokukhanya okuncane kuphela, amathuba ambalwa namalungelo ambalwa. Ukube babenakho ukukhanya abaningi bamalungu amabandla ethu abebenakho, kungenzeka babe bathuthuke ngesilinganiso esikhulu kakhulu, futhi bamele ukholo lwabo kangcono phambi kwezwe. Ngalabo abaziqhayisa ngokukhanya kwabo, kodwa bahluleke ukuhamba kukho, uKristu uthi, ‘Kepha ngithi kini, Kuyakuba ngcono eTire naseSidoni ngosuku lokwahlulelwa kunakini. Nawe Kapernawume [amaSeventh-day Adventist, aye abe nokukhanya okukhulu], ophakanyiselwe ezulwini [ngokwamalungelo], uyakwehliselwa esihogweni; ngokuba ukuba imisebenzi yamandla eyenziwe kuwe yenziwe eSodoma, ngabe lisaqhubeka kuze kube namuhla. Kepha ngithi kini, Kuyakuba ngcono ezweni laseSodoma ngosuku lokwahlulelwa kunakuwe.’ Ngaleso sikhathi uJesu waphendula wathi, ‘Ngiyakubonga, Baba, Nkosi yezulu nomhlaba, ngokuba uzifihlile lezi zinto kwabahlakaniphileyo nabaqondayo [ekuzibongeni kwabo], wazembulela izingane.’”
“‘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.’
“‘Na sasa, kwa kuwa mmefanya matendo haya yote, asema Bwana, nami nalisema nanyi, nikiamka mapema na kunena, lakini hamkusikia; nami naliwaita, lakini hamkuitika; kwa hiyo nitatenda kwa nyumba hii, inayoitwa kwa jina langu, mnayoitumainia, na kwa mahali hapa nilipowapa ninyi na baba zenu, kama nilivyotenda kwa Shilo. Nami nitawatupa mtoke mbele za uso wangu, kama nilivyowatupa ndugu zenu wote, yaani, uzao wote wa Efraimu.’”
“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.
“Bwana ameanzisha miongoni mwetu taasisi zenye umuhimu mkubwa, nazo zinapaswa kuendeshwa, si kama taasisi za ulimwengu zinavyoendeshwa, bali kulingana na utaratibu wa Mungu. Zinapaswa kuendeshwa kwa jicho lililoelekezwa kwa utukufu wake peke yake, ili kwa kila njia nafsi zinazopotea ziweze kuokolewa. Kwa watu wa Mungu ushuhuda wa Roho umewajia, na hata hivyo wengi hawajatia maanani maonyo ya karipio, maonyo, na mashauri.”
“‘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?’
“‘Hör nun dies, du törichtes Volk und ohne Verstand, die ihr Augen habt und nicht seht, die ihr Ohren habt und nicht hört: Fürchtet ihr mich nicht? spricht der HERR. Wollt ihr nicht erzittern vor meinem Angesicht, der ich dem Meer den Sand zur Grenze gesetzt habe, als ewige Schranke, die es nicht überschreiten kann? Und obgleich seine Wogen toben, vermögen sie doch nichts; obgleich sie brausen, können sie sie doch nicht überschreiten. Aber dieses Volk hat ein abtrünniges und widerspenstiges Herz; sie sind abgewichen und davongegangen. Und sie sprechen nicht in ihrem Herzen: Lasst uns nun den HERRN, unsern Gott, fürchten, der Regen gibt, den Frühregen wie den Spätregen, zu seiner Zeit; der uns die festgesetzten Wochen der Ernte bewahrt. Eure Ungerechtigkeiten haben dies alles abgewandt, und eure Sünden haben das Gute von euch zurückgehalten.... Sie verschaffen der Sache, der Sache der Waisen, kein Recht, und doch gedeihen sie; und das Recht der Armen sprechen sie nicht. Sollte ich dies nicht heimsuchen? spricht der HERR; sollte meine Seele sich nicht rächen an einer Nation wie dieser?’”
“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.
“बन्चाहा पर्नेको हो र, कि परमप्रभुले यसो भन्नुपरोस्, ‘तैंले यी मानिसहरूका निम्ति प्रार्थना नगर्, न तिनीहरूका लागि पुकारा वा बिन्ती चढा, न मेरो सामु तिनीहरूको पक्षमा बिन्ती गर्; किनकि म तँलाई सुन्नेछैनँ’? ‘यसकारण वर्षा रोकिएको छ, र पछिल्लो वर्षा भएको छैन.... के अबदेखि तैंले मलाई यसो भनेर पुकार्नेछैनस्, हे मेरा पिता, तपाईं मेरो युवावस्थाका मार्गदर्शक हुनुहुन्छ?’” Review and Herald, August 1, 1893.