Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.
Nebukadnezari anawakilisha mwanzo wa Uadventista, mwanzo wa Marekani, mwanzo wa pembe ya Kiprotestanti, na mwanzo wa pembe ya Kirepublican. Belshaza anawakilisha mwisho wa mistari hii yote.
Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.
Nebukadnezar dîroka peyamên ferişteyê yekem û duyem, ji 1798’an heta 1844’an, û destpêka dadweriya lêkolîner a Xwedê temsîl dike. Şehadeta wî bi Daniel beşa yekem re hevpar e. Belşezzar dîroka peyama ferişteyê sêyem, ji 1989’an heta qanûna Yekşemê, û destpêka dadweriya pêkanîner a Xwedê temsîl dike. Şehadeta wî bi Daniel beşên yekem heta sêyem re hevpar e.
Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.
Nebukadnezari anaashiria mwisho wa “nyakati saba” zilizoupata ufalme wa kaskazini wa Israeli mwaka 1798, wakati ufalme wake uliporejeshwa kwake baada ya kuishi akiwa na moyo wa mnyama. Ushuhuda wake unaendelea hadi kufunguliwa kwa hukumu ya uchunguzi mwishoni mwa “nyakati saba” zilizoupata ufalme wa kusini wa Yuda mwaka 1844. Katika ushuhuda wake neno “saa” linawakilisha ujumbe wa saa ya hukumu wa malaika wa kwanza, na kisha tena, linawakilisha kuwasili kwa ujumbe huo. “Saa” katika ushuhuda wake inaashiria mwaka 1798, na 1844, ambazo zote mbili zinawakilisha hitimisho la ghadhabu ya kwanza na ghadhabu ya mwisho mtawalia.
Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.
쿠ಷ्टा മൽകാൻ ബേൽശസ്സറിന്റെ അവസാനമെന്നത് രഹസ്യമായ കൈയെഴുത്താൽ അടയാളപ്പെടുത്തപ്പെട്ടിരിക്കുന്നു; അതിന്റെ തുല്യം ഇരുപത്തിയഞ്ചു നൂറും ഇരുപതും ആകുന്നു. “ഏഴ് കാലങ്ങൾ,” അത് “ഒരു മണിക്കൂർ,” “ഒരു ചിതറിക്കൽ,” അല്ലെങ്കിൽ “ഇരുപത്തിയഞ്ചു നൂറും ഇരുപതും” എന്ന രൂപത്തിൽ പ്രതിനിധീകരിക്കപ്പെട്ടാലും, ന്യായവിധിയുടെ ഒരു പ്രതീകമാണ്. നിമ്രോദിന്റെ ന്യായവിധി “ഒരു ചിതറിക്കൽ” ആയിരുന്നു; നെബൂഖദ്നേസറിന്റേത് “ഏഴ് കാലങ്ങൾ” ആയിരുന്നു; ബേൽശസ്സറിന്റേത് ഇരുപത്തിയഞ്ചു നൂറും ഇരുപതും ആയിരുന്നു. നെബൂഖദ്നേസർ ആ മൂന്ന് ശ്രേഷ്ഠന്മാരെ ന്യായം വിധിച്ചപ്പോൾ, അവൻ ചൂള സാധാരണത്തേക്കാൾ “ഏഴ് മടങ്ങ്” ചൂടാക്കിച്ചു.
The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.
Kiamuzi cha “nyakati saba” kinawekwa alama katika kuwasili kwa ujumbe wa kwanza, na kuwasili kwa ujumbe wa tatu. Mwisho wa Uadventista wa Milerite mwaka 1863 huanza kwa kukataliwa kwa fundisho la “nyakati saba,” na miaka mia moja ishirini na sita baadaye, mwaka 1989, “wakati wa mwisho” kwa historia ya malaika wa tatu ulifika. Mia moja ishirini na sita ni ishara ya “nyakati saba”; kwa hiyo mwisho wa vuguvugu la malaika wa kwanza mwaka 1863, hadi mwanzo wa vuguvugu la malaika wa tatu mwaka 1989, unaunganishwa pamoja na “nyakati saba” kupitia ile mia moja ishirini na sita ya kiishara.
Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.
Ane kuhe Belshazzar kuanguka kwake katika Danieli sura ya tano, hufundisha kwamba hakuna mtu awezaye kuuona hukumu ya “nyakati saba,” ijapokuwa imeandikwa juu ya “ukuta.” Kwa pembe ya Republican, hukumu imeandikwa juu ya “ukuta wa utengano wa kanisa na dola” wa Thomas Jefferson, ambao huondolewa katika sura ya tano ya Danieli. Kwa pembe ya kweli ya Kiprotestanti, hukumu imeandikwa juu ya chati mbili takatifu zilizoning’inizwa juu ya “ukuta” ili kwamba hao waisomao wapate kupiga mbio. Lakini katika upofu wa Laodikia maneno hayo hayatambuliki. Katika hali zote mbili, maneno ya hukumu huwakilisha kwamba pembe zote mbili, ya kweli ya Kiprotestanti na ya Republican, hupimwa katika mizani, na kuonekana kuwa zimepungukiwa. Kisa cha Belshazzar kina ujumbe kwa pembe ya Republican, inayowakilisha mataifa ya ulimwengu.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.
«Ndzi nhluvuko wa Nebukadnetsara na Belxatsara, Xikwembu xi vulavula ni matiko ya namuntlha.» Signs of the Times, July 20, 1891.
The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.
Akʉlʉ ka Belshazzar nako kali n’obubaka eri ehembegya y’Abaporotesitanti, emela abantu b’ensi.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.
“Nalolani ya Nebukadinezala ne Beleshazala, Nzambe azali koloba na bato ya lelo.” Bible Echo, 17 Septembre 1894.
The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.
벨사살의 죄는 땅의 짐승의 두 뿔의 죄를 상징한다. 그 두 뿔 가운데 어느 하나의 죄든지, 그들이 그 진리들을 온전히 알고 있으면서도 자기들의 기초적인 진리들을 거부하는 데서 발견된다. 공화당의 뿔은 헌법의 빛과, 그 신적 문서가 산출되었던 초기 역사에 대하여 책임이 있으나, 그 빛은 그 이후로 점진적으로 거부되어 왔다. 그 나라가 용처럼 말할 때에는, 교회와 국가의 분리를 상징하는 벽이 제거되어 있을 것이다. 참된 개신교의 뿔에 있어서도, 기초들이 세워졌던 때의 첫째 천사와 둘째 천사의 기별의 역사에서 온 빛이 점진적으로 거부되어 왔으며, 마침내 하나님의 율법의 “벽” 또한 궁극적으로 거부될 때까지 계속하여 더욱더 거부될 것이다.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
“Uprofeti apha uchaza abantu abathi, ngexesha lokuwexuka ngokubanzi enyanisweni nasebulungiseni, bafune ukubuyisela imigaqo eyisiseko sobukumkani bukaThixo. Bangabalungisi besikroxo esenziweyo emthethweni kaThixo—udonga awalumisela abangabakhethiweyo Bakhe ukuze bakhuselwe, nalapho ukuthobela imimiselo yalo yobulungisa, yenyaniso, nococeko, kuya kuba lukhuselo lwabo olungunaphakade.
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.
“무엇을 뜻하는지 조금도 오해할 수 없는 말씀으로 선지자는 성벽을 세우는 이 남은 백성의 특별한 사역을 지적한다. ‘만일 네가 안식일에 네 발을 금하여 나의 성일에 오락을 행하지 아니하고 안식일을 일컬어 즐거운 날이라, 여호와의 성일을 존귀한 날이라 하여 이를 존귀하게 지키고 네 길로 행하지 아니하며 네 오락을 구하지 아니하며 사사로운 말을 하지 아니하면 네가 여호와 안에서 즐거움을 얻을 것이라. 내가 너를 땅의 높은 곳에 올리고 네 조상 야곱의 기업으로 기르리라. 여호와의 입의 말씀이니라.’ 이사야 58:13, 14.” 선지자와 왕, 677, 678.
The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.
Nziramwo gwa Bibiliya kwahishuriwe William Miller n’abamarayika, bigereranya amategeko y’ubuhanuzi y’Imana; kandi, bitandukanye na Isirayeli ya kera, Isirayeli ya none yari igenewe kuba abashinzwe kubitsa no kurinda atari amategeko y’Amategeko Cumi gusa, ahubwo n’ubuhanuzi.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“युम्बा इसि कालमा जिमी गिरजाले पेर लिगिपा प्राचीन इस्राएलले पेरआ, पृथ्वीमा ज्योति आमा थाम्ना घोवला सेन्हालेआ। सत्यआ शक्तिशाली खण्डाछाँटने हतियारले—पहिलो, दोस्रो, आर तेस्रो स्वर्गदूतआ सन्देशले—उनाले जिमीले गिरजाहरुसी आर संसारसी अलग केरके, जिमीले आफानासे पवित्र निकटतामा लाबोआ। उनाले जिमीले आफाना व्यवस्था आ भण्डार-सम्हाल्ने बनाहोआ आर इसि समयआ भविष्यवाणीआ महान सत्यहरु जिमी जिम्मा देहोआ। जेन प्राचीन इस्राएल जिम्मा देगिपा पवित्र ईश्वरीय वचनहरु थिन, तेनआँ, यी पनि संसारसी सुनाओनाआ पवित्र भरोसा हिक। प्रकाश 14 आ तीन स्वर्गदूत जिमी मान्छेले प्रतिनिधित्व केरकि, जिमीले युम्बाआ सन्देशआ ज्योति ग्रहण केर्के आर पृथ्वीआ लम्बाइ-चौडाइभर चेतावनीआ ध्वनि सुनाओनासे आफाना प्रतिनिधि आमा बहर निस्कि। ख्रीष्ट आफाना अनुयायीले घोषना केरआ: ‘तिमी संसारआ ज्योति हिकी।’ जेन-तेन प्राणले येशू स्वीकार केर्कि, कलवरीआ क्रूस तेसले आमा एना बोली: ‘प्राणआ मूल्य हेर्ना: “तिमी समस्त संसारमा जाका, आर सब सृष्टिले सुसमाचार प्रचार केरा।”’ इसि कामले रोक्नासे कुनो कुरा अनुमति देनोमा। इसि समयखातिर सबसे महत्वआ काम हिक; इसि अनन्तकालजेसो दूरगामी होनाघोर। येशूले मान्छेआ प्राणहरु खातिर, जिमी मुक्ति खाँति उनाले देगिपा बलिदानमा जे प्रेम प्रकट केरआ, वही प्रेमले आफाना सब अनुयायीले चलावोआ।” Testimonies, volume 5, 455.
The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.
“Ubukorane bukomeye bw’ubuhanuzi,” bwatanzwe n’abamarayika kandi bugashingwa binyuze mu murimo wa William Miller, ni “icyizere cyera kigomba kumenyeshwa isi.” Amategeko y’Amategeko Cumi, amategeko ya kamere, amategeko y’ubuzima, n’amategeko yo kwiga ubuhanuzi byatanzwe n’Umushingamategeko Mukuru umwe, kandi kwanga itegeko rimwe ni ukubyanga byose. Kwangwa k’uburyo bw’imyigire bwahawe William Miller byatangije ubugome bw’ubwigomeke bwagiye bwiyongera, amaherezo bukazageza ku kuba Abadiventisiti banga Isabato y’umunsi wa karindwi.
“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.
“Bwana ana shauri na watu wake wanaokiri kuwa wake katika siku hizi za mwisho. Katika shauri hili watu walio katika vyeo vya wajibu watafuata mwenendo ulio kinyume kabisa na ule wa Nehemia. Hawatapuuza na kuidharau Sabato wao wenyewe tu, bali watajaribu pia kuwazuia wengine wasiishike kwa kuizika chini ya kifusi cha desturi na mapokeo. Katika makanisa na katika mikusanyiko mikubwa ya wazi, wahudumu watawahimiza watu juu ya ulazima wa kuishika siku ya kwanza ya juma. Kuna misiba baharini na nchi kavu; na misiba hii itaongezeka, janga moja likifuatia jingine kwa karibu; na kile kikundi kidogo cha washika-Sabato wenye dhamiri kitaonyeshwa kuwa ndicho kinachoiletea dunia ghadhabu ya Mungu kwa kupuuza kwao Jumapili.
“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.
“셰이탄은 세상을 사로잡기 위하여 이 거짓을 부추긴다. 사람들로 하여금 오류를 받아들이도록 강요하는 것이 그의 계획이다. 그는 모든 거짓 종교의 유포에 적극적으로 관여하며, 그릇된 교리를 강제로 시행하려는 그의 노력에 있어서 어떠한 일도 마다하지 않을 것이다. 종교적 열심이라는 가면 아래, 그의 영의 영향을 받은 사람들이 자기 동료 인간들을 위하여 가장 잔혹한 고문들을 고안하였고, 그들에게 가장 참혹한 고통을 가하였다. 셰이탄과 그의 대리자들은 지금도 동일한 정신을 지니고 있으며, 과거의 역사는 우리 시대에 다시 반복될 것이다.
“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.
“Abantfu bakhona lababeke tinhlitiyo tabo nentsandvo yabo ekufezeni bubi; ekujuleni lokumnyama kwetinhlitiyo tabo batimisele kutsi ngutiphi tono labatawutenta. Labantfu bayatikhohlisa bona. Bayalile umtsetfo lomkhulu waNkulunkulu wekutsi lokulungile kuyini, futsi esikhundleni sawo bamise lizinga labo, bese, nabatilinganisa nalelo zinga, batibita ngekutsi bangcwele. INkhosi itawubavumela kutsi bembule lokuse tinhlitiyweni tabo, bente ngendlela umoya wenkhosi lebabusako loyifunako. Itawubayekela babonakalise inzondo yabo emtsetfweni wayo ngendlela labatawuphatsa ngayo labo labetsembekile etimfanelweni tawo. Batawuchutjwa ngulowo moya lofanako wekuphambana kwenkholo lowakhutsata sicuku lesabethela Khristu esiphambanweni; libandla neMbuso kutawuhlangana ekuvumelaneni lokufanako lokonakele.”
“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.
“ꯂꯩꯔꯥꯡ ꯑꯁꯤꯒꯤ ꯀꯂꯤꯁꯤꯌꯥꯅ ꯍꯧꯖꯤꯛꯀꯤ ꯌꯍꯨꯗꯤ ꯃꯤꯁꯤꯡꯒꯤ ꯈꯣꯡꯁꯥꯡꯗ ꯆꯠꯂꯛꯈ꯭ꯔꯦ, ꯃꯈꯣꯏꯅ ꯑꯍꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯒꯤ ꯑꯣꯏꯕ ꯊꯧꯔꯥꯡꯒꯤ ꯃꯌꯨꯝꯗ ꯏꯁꯤꯡ ꯂꯧꯊꯣꯛꯄꯥꯒ ꯂꯣꯏꯅꯅꯥ ꯑꯇꯩ ꯊꯥꯗꯣꯛꯈꯤꯕ ꯂꯩꯔꯛꯄꯅꯤ। ꯃꯍꯥꯛꯅꯥ ꯌꯥꯝꯅ ꯁꯤꯅꯥ ꯂꯣꯜꯂꯝ, ꯃꯊꯥꯡ ꯂꯩꯇꯅꯕ ꯀꯤꯌꯥꯝ ꯊꯨꯒꯥꯏꯗꯕ ꯏꯣꯝ ꯊꯨꯝꯈ꯭ꯔꯦ, ꯑꯃꯁꯨꯡ ꯍꯧꯖꯤꯛ, ꯃꯃꯥꯡ ꯑꯗꯨꯒꯨꯝ, ꯆꯥꯎꯍꯠꯄ, ꯊꯥꯖꯗꯦꯕ, ꯑꯃꯁꯨꯡ ꯂꯩꯅꯤꯡꯇꯣꯛꯄ ꯑꯗꯨꯅ ꯃꯐꯝ ꯑꯣꯏꯔꯦ। ꯃꯍꯥꯛꯀꯤ ꯑꯁꯦꯡꯕ ꯐꯤꯕꯝ ꯃꯣꯏꯁꯦꯁꯀꯤ ꯏꯁꯩꯒꯤ ꯋꯥꯁꯤꯡ ꯑꯁꯤꯗ ꯄꯨꯊꯣꯛꯂꯤ: ‘ꯃꯈꯣꯏꯅ ꯃꯈꯣꯏ ꯃꯁꯥ ꯃꯁꯦꯡ ꯃꯍꯨꯠꯁꯤꯜꯈ꯭ꯔꯦ, ꯃꯈꯣꯏꯒꯤ ꯆꯥꯞ ꯑꯗꯨ ꯃꯍꯥꯛꯀꯤ ꯃꯆꯥꯁꯤꯡꯒꯤ ꯆꯥꯞ ꯅꯠꯇꯦ; ꯃꯈꯣꯏ ꯂꯥꯟꯅ ꯁꯤꯡꯅꯕ ꯑꯃꯁꯨꯡ ꯈꯣꯡꯖꯟꯕ ꯄꯨꯟꯁꯤꯅꯤ। ꯑꯣ ꯃꯣꯡꯐꯝ ꯑꯃꯁꯨꯡ ꯋꯥꯔꯤ ꯈꯪꯗꯕ ꯃꯤꯌꯥꯝ, ꯅꯍꯥꯛꯈꯣꯏ ꯑꯁꯨꯝꯅꯥ ꯑꯗꯨꯒꯨꯝ ꯑꯣꯏꯅ ꯄ꯭ꯔꯚꯨꯗ ꯃꯊꯣꯡ ꯍꯜꯂꯤꯕ꯭ꯔꯥ? ꯅꯍꯥꯛꯄꯨ ꯂꯩꯂꯤꯕ ꯑꯃꯁꯨꯡ ꯅꯍꯥꯛꯄꯨ ꯊꯝꯂꯤꯕ ꯅꯍꯥꯛꯀꯤ ꯏꯄꯥ ꯃꯍꯥꯛ ꯅꯠꯇ꯭ꯔꯥ? ꯃꯍꯥꯛꯅ ꯅꯍꯥꯛꯄꯨ ꯁꯦꯝꯂꯤꯕ ꯑꯃꯁꯨꯡ ꯅꯍꯥꯛꯄꯨ ꯆꯥꯎꯊꯣꯛꯂꯤꯕ ꯅꯠꯇ꯭ꯔꯥ?’” Review and Herald, March 18, 1884.
The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “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.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.
Kunyimwa kwa mwisho kwa kweli na Uadventista kunatokea wakati wa sheria ya Jumapili, Uadventista unapoirudia historia ya Israeli ya kale, wakati ambapo “wakichochewa na roho ileile ya kichaa cha kidini iliyolisukuma kundi lililomsulibisha Kristo; kanisa na Serikali vitaunganishwa katika upatano uleule ulioharibika.” Uasi wa hatua kwa hatua wa Uadventista unaonyeshwa katika Ezekieli sura ya nane, ukiwa na machukizo manne yanayoongezeka, ambayo kwa unabii yanaweka alama ya vizazi vinne vya Uadventista vilivyoanza mwaka 1863. Chukizo la mwisho ni pale viongozi wa Yerusalemu wanapoinamia jua.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Y él me llevó al atrio interior de la casa de Jehová; y he aquí, a la entrada del templo de Jehová, entre el pórtico y el altar, había como veinticinco hombres, con sus espaldas vueltas al templo de Jehová y sus rostros hacia el oriente; y adoraban al sol, postrándose hacia el oriente. Entonces me dijo: ¿Has visto esto, hijo de hombre? ¿Es poca cosa para la casa de Judá cometer las abominaciones que cometen aquí? Porque han llenado la tierra de violencia, y se han vuelto para provocarme a ira; y he aquí, aplican el ramo a sus narices. Por tanto, yo también procederé con furor: mi ojo no perdonará, ni tendré misericordia; y aunque clamen a mis oídos con gran voz, no los oiré. Ezequiel 8:16–18.
The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.
Urubanza ruzazanwa muri icyo gihe rugaragazwa mu “isaha” y’urubanza rwa Belushazari.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.
Belshatsari, mfalme, aliwafanyia wakuu wake elfu karamu kubwa, naye akanywa divai mbele ya hao elfu. Belshatsari, alipokuwa akiionja ile divai, akaamuru vilete vyombo vya dhahabu na vya fedha ambavyo baba yake Nebukadneza alikuwa amevitoa katika hekalu lililokuwa Yerusalemu; ili mfalme, na wakuu wake, na wake zake, na masuria wake, wanywee humo. Ndipo wakavileta vile vyombo vya dhahabu vilivyotwaliwa katika hekalu la nyumba ya Mungu lililokuwa Yerusalemu; na mfalme, na wakuu wake, na wake zake, na masuria wake, wakanywa katika hivyo. Wakanywa divai, wakaisifu miungu ya dhahabu, na ya fedha, na ya shaba, na ya chuma, na ya miti, na ya mawe. Saa iyo hiyo zikatokea vidole vya mkono wa mtu, vikaandika mbele ya kinara cha taa juu ya chokaa ya ukuta wa jumba la mfalme; naye mfalme akaiona sehemu ya mkono ule ulioandika. Ndipo uso wa mfalme ukabadilika, na mawazo yake yakamfadhaisha, hata viungo vya viuno vyake vikalegea, na magoti yake yakagongana yenyewe kwa yenyewe. Mfalme akalia kwa sauti kuu waletwe wanajimu, na Wakaldayo, na wabashiri. Mfalme akasema, akiwaambia wenye hekima wa Babeli, Yeyote atakayesoma maandishi haya, na kunionyesha tafsiri yake, atavikwa nguo ya zambarau, na kuwa na mkufu wa dhahabu shingoni mwake, naye atakuwa mtawala wa tatu katika ufalme. Ndipo wakaingia wenye hekima wote wa mfalme; lakini hawakuweza kuyasoma yale maandishi, wala kumjulisha mfalme tafsiri yake. Ndipo mfalme Belshatsari akafadhaika sana, na uso wake ukabadilika ndani yake, na wakuu wake wakastaajabu. Danieli 5:1–9.
In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.
Omu “nhikhathi yoye” Belshatsari aphikelwa ngaso, uShadirakhi, uMeshakhi lo-Abhediniggo baphoselwa esithandweni somlilo esasifudunyeziwe “kakhombisa” okwedlula okujwayelekileyo.
Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.
ئەگەر ئێوە ئامادەن کاتێک دەنگی کەرنات، فلوت، هارپ، ساکبەت، پسالتێری، و دولسیمەر، و هەموو جۆرەکانی میوزیک دەبیستن، بەرەو خوار بکەون و وێنەکەی ئەوە بپەرستن کە من دروستم کردووە، باشە؛ بەڵام ئەگەر نەپەرستن، هەمان کات فڕێدەدرێنە ناوەڕاستی تەنوورێکی ئاگرینی سووتێنەر؛ و کێیە ئەو خودایەی کە دەتوانێت لە دەستم ئازادتان بکات؟ شەدرەخ، مەشەخ، و عەبدنێگۆ وەڵامیان دایەوە و بە پاشا گوتیان: ئەی نەبوخەدنەسەر، لەم بابەتەدا پێویستیمان بە وەڵامدانەوەی تۆ نییە. ئەگەر وابێت، خودای ئێمە کە خزمەتی دەکەین توانای هەیە لەو تەنوورە ئاگرینی سووتێنەرە ڕزگارمان بکات، و ئەی پاشا، لە دەستی تۆش ڕزگارمان دەکات. بەڵام ئەگەر نا، با بۆت زانیاری بێت، ئەی پاشا، کە ئێمە خوداکانی تۆ خزمەت ناکەین، و ئەو وێنەی زێڕینەش ناپەرستین کە تۆ هەڵتۆزیوە. ئەوسا نەبوخەدنەسەر پڕ بوو لە تووڕەیی، و شێوەی ڕووخساریی لە دژی شەدرەخ، مەشەخ، و عەبدنێگۆ گۆڕا؛ بۆیە فەرمانی دا کە تەنوورەکە حەوت هێندە زیاتر لەوەی عادەت بوو گەرم بکرێت. دانیال 3:15–19.
The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”
Beleshazari gwa kuthingĩrwo “ithaa” nĩ ĩyo “ithaa” ya gucirwo ya Shadiraka, Meshaka, na Abedinego, na mĩrongo ĩyo yothe ĩĩrĩ “hinda mũgwanja” ciũngiĩtwo ta kĩmenyithia gĩa gucirwo kũu. Arĩa atatũ a gĩtĩĩo nĩmarĩrĩria ath witness erĩ meherere marĩ na matu ma igũrũ nginya igũrũ-inĩ ta mũraba-inĩ wa “ithaa” ya gũgũrũka gukũrũ kwa thĩ-inĩ rĩrĩa Mũthĩri wa Kiumia wa Dominika wooka, na Beleshazari nĩwe ũrĩrĩria gucirwo kwa gũthũkũka kwa matũũra marĩa gũkũrehwo igongona-inĩ rĩa thĩ rĩrĩa-inĩ rĩrĩa rĩmwe.
We will continue our study of Belshazzar’s judgment in the next article.
Tushaendelela ulongeso wetu wa hukumu ya Belshazari katika makala inayofuata.
“I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?
“Ndzi karhatiwile swinene emiehleketweni mayelana ni mpimo wa le hansi wa ku chava Xikwembu exikarhi ka vanhu va hina. Kutani loko ndzi ehleketa hi maxangu lama boxiweke eKapernawume, ndzi ehleketa leswaku ku avanyisiwa ka lava va tivaka ntiyiso kambe va nga fambangiki hi ku ya hi ntiyiso, va ri karhi va famba hi tinhlantsi ta ku tshwa ka vona hi voxe, ku ta va ku tika ngopfu ku tlula. Emasikwini ya vusiku ndzi vulavula ni vanhu hi ndlela ya nkoka swinene, ndzi va khongotela leswaku va vutisa ripfalo ra vona hi voxe va ku: Ndzi yini? Xana ndzi Mukriste, kumbe a ndzi yena? Xana mbilu ya mina yi pfuxetiwile? Xana tintswalo ta Xikwembu leti hundzuluxaka ti vumbile mahanyelo ya mina? Xana swidyoho swa mina swi hundzukeriwile? Xana swi tivisiwile? Xana swi rivaleriwile? Xana ndzi un’we na Kreste hilaha yena a nga un’we hakona ni Tatana? Xana ndzi venga leswi ndzi tshameke ndzi swi rhandza? Xana sweswi ndzi rhandza leswi ndzi tshameke ndzi swi venga? Xana ndzi teka swilo hinkwaswo ku ri ku lahlekeriwa hikwalaho ka ku hlawuleka ka vutivi bya Kreste Yesu? Xana ndzi titwa leswaku ndzi nhundzu leyi xaviweke ya Yesu Kreste, naswona leswaku awara yin’wana ni yin’wana ndzi fanele ku tinyiketela entirhweni wa yena?”
“We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.
“Tukemííka pa kizingiti kya matukio makuu na ya kutisha. Dunia yote itatiwa nuru kwa utukufu wa Bwana kama vile maji yafunikavyo mifereji ya vilindi vikuu. Unabii unatimizwa, na nyakati za dhoruba ziko mbele yetu. Mabishano ya kale ambayo yaonekana kana kwamba yamenyamazishwa kwa muda mrefu yatafufuliwa, na mabishano mapya yatazuka; mapya na ya kale yatachangamana, na jambo hili litatukia upesi kabisa. Malaika wanazuia pepo nne, zisivume, hata kazi iliyowekwa ya onyo itakapotolewa kwa ulimwengu; lakini tufani inakusanyika, mawingu yanajaa, tayari kupasuka juu ya ulimwengu, na kwa wengi itakuwa kama mwivi usiku.
“Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.
“Bengi bamwemwene ne kabaya kufwilila apo twabambile kubabula, imyaka makumi yabili na makumi asatu yapita, ukuti Sande akakoseleshiwa pa calo conse, ne mfumu ya malango ikapangwa ukuti abantu bakoseleshiwe ukulingilila, no kukaka umutima wa muntu. Tulemona ifi fili mukufikilishiwa. Fyonse ifyo Lesa asosele pa bya ku ntanshi fileisafikilishiwa cine; tapali nangu cimo icakafyalwa pa fyonse ifyo asosele. Ubu Buporotesitanti bulefika amaboko yabo ukubuka pa mwela ukuti babombe amaboko na bupaapa, kabili kulapangwa ubungano bwakupwililisha ukunyanta no kufumya pa menso Isabata ya cipingo ca cine ca kane; kabili umuntu wa membu, uwashikile, pa kusunkanishiwa kwa Satana, Isabata ya bufi, uyu mwana wa bupaapa, akasansamushiwa ukuti asende icifulo ca Lesa.”
“All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.
“Kila mbingu imeonyeshwa kwangu kana kwamba inatazama kufunuliwa kwa matukio. Mgogoro utafunuliwa katika pambano kuu na la muda mrefu kuhusu utawala wa Mungu duniani. Jambo fulani kubwa na la kuamua linakaribia kutokea, nalo mapema sana. Iwapo kutakuwa na ucheleweshaji wowote, tabia ya Mungu na kiti chake cha enzi vitawekwa katika hatari ya kudharauliwa. Ghala la silaha la mbinguni liko wazi; ulimwengu wote wa Mungu na vifaa vyake viko tayari. Neno moja tu ndilo haki inalo la kusema, ndipo kutakuwa na madhihirisho ya kutisha juu ya dunia, ya ghadhabu ya Mungu. Kutakuwa na sauti na ngurumo na umeme na matetemeko ya nchi na uharibifu wa ulimwengu mzima. Kila mwendo katika ulimwengu wa mbinguni ni kwa ajili ya kuutayarisha ulimwengu kwa mgogoro mkuu.”
“Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.
“Umakhathaza ukungena nokuthatha zonke izinto zomhlaba; futhi njengabantu abaye baba nokukhanya okukhulu nolwazi olumangalisayo, abaningi babo bamelwe yizintombi ezinhlanu ezileleyo ezinezibani zazo, kodwa zingenawo amafutha ezitsheni zazo; zibandayo, zinganamuzwa, zinokukhonza okubuthakathaka nokufiphazayo. Ngesikhathi ukuphila okusha kusatshalaliswa futhi kuhluma kusuka ngaphansi, kubambe ngokuqinile wonke amathuluzi kaSathane, kulungiselelwa ukungqubuzana nokulwa okukhulu kokugcina, ukukhanya okusha nokuphila namandla kwehla kuvela phezulu, kuthathe abantu bakaNkulunkulu abangafanga, njengoba abaningi manje befile eziphambekweni nasezonweni. Abantu abayobona manje, ngalokho okwenzekayo phambi kwethu, lokho okuzosehlela maduze, abasayikuthemba amasu abantu, kodwa bayozwa ukuthi uMoya oNgcwele kumelwe uqashelwe, wamukelwe, wethulwe phambi kwabantu, ukuze balwele inkazimulo kaNkulunkulu, basebenze yonke indawo emizileni nasemigwaqweni yokuphila, ukuze kusindiswe imiphefumulo yabanye abantu. Idwala elilodwa kuphela eliqinisekileyo nelingenakunyakaziswa yiDwala Laphakade. Yilabo kuphela abakha phezu kwaleli Dwala abalondekile.”
“Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.
«ئەوانەی ئێستا بە بیرکردنەوەی جەستەیی دەژین، بە هەرچەندە ئاگادارکردنەوەکانی خودا لە وشەی خۆیدا و لە ڕێگەی شایەتییەکانی ڕۆحی خۆی پێدراون، هەرگیز لەگەڵ خێزانی پیرۆزی ڕزگارکراوان یەک ناگەن. ئەوانە حەسەندن، لە بیرکردنەوەدا نزم و خراپن، و لە چاوی خودادا قێزەون. هەرگیز بە ڕاستییەوە پیرۆز نەکراون. بەشداری سرووشتی خودایی نین، و هەرگیز سەرکەوتوو نەبوون بەسەر خۆیان و جیهانەوە بە خۆشەویستییەکان و ئارەزووەکانییەوە. ئەم جۆرە کەسایەتییانە لە ناو هەموو کڵێساکانماندان، و ئەنجامەکەی ئەوەیە کڵێساکان لاوازن و نەخۆشن و ئامادەن بۆ مردن. ئێستا نابێت هیچ شایەتییەکی بێجیاوازی بدرێت، بەڵکو شایەتییەکی قاطع و ڕوون و تیژ دەبێت بدرێت، کە هەموو پیسییەک سەرزەنشت بکات و عیسا بەرز بکاتەوە. ئێمە وەک گەلێک دەبێت لە هەڵوێستی چاوەڕوانی دابین، کار بکەین و چاوەڕێ بین و چاودێری بکەین و نوێژ بکەین.»
“This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.
“Kristo no kuhonekana kwake kwa pili, okuletaya omwoyo gw’omugisa, kushemelwa kuburwa kensiku kensiku eri abantu, hamwe n’ebintu byakwo eby’obutiinisa; okulindirira okuhika amangu okw’Omukama waitu Yesu Kristo kwija omu kitiinisa kye, nikyoreka omuntu kureeba ebintu by’ensi nk’obusaasa n’obutali kintu. Ekitiinisa kyona eky’ensi nari okwawukanisibwa kwona okw’ensi tikiriho mugasho gwona, ahabw’okuba omwikiriza ow’amazima abaho haiguru y’ensi; ebigere bye nibigumizamu nibigya omu iguru. Ni musingye kandi munyamahanga. Obutuuze bwe buri haiguru. Arikuhondera emisana y’eizoba ey’obuhikiirire bwa Kristo akagita omu mutima gwe, kugira ngu abe ekyererezi ekirikwaka kandi ekirikumurinkana omu mwirima gw’obuntu ogwabundikire ensi. Mbwenu ni kwikiriza kwa maani ki, ni matsiko againe amagara ki, ni rukundo erikutuntumura ki, ni kugira omwoyo ogutukuzibwe kandi ogwehereireyo ahari Ruhanga okurabikamu, kandi ni kwawukana okuhamire kuta okuhuri hagati ye n’ensi! ‘N’ahabw’ekyo murinde, kandi musabe obutoosha, kugira ngu mubalirwe okusemererwa kuhonoka ebyo byona ebiriba byenda kubaho, n’okwemera kuhagarara omu maisho g’Omwana w’Omuntu.’ ‘N’ahabw’ekyo murinde, ahakuba timurikumanya saaha ei Mukama wanyu araijeho.’ ‘N’ahabw’ekyo naimwe mwetekanize; ahakuba omu saaha ei mutarateekateekyemu niho Omwana w’Omuntu araizira.” “Reeba, ninyija nk’omushuma. Alikwahirwa niwe orinda, kandi akuma ebyambaro bye.’” Pamphlets, 38–40.