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.
مەتتای کیتابیدەکی مەسیحی ئەنجامدانەکان کۆتایی زەمانەکەی نیشانەی ڕێگا، نیشانەی ڕێگای پەیامەکەی فەرمیکردن، و دوو شایەتی نیشانەی ڕێگای 9/11 ـەکەن، یەکێک شایەتی پەیامی ناوخۆیی بۆ لاودیکیا و ئەوی دیکە پەیامی دەرەکیی تیرۆری ئیسلامە. گونجاوە کە نیشانەی ڕێگای 9/11 بە دووان لەو دوازدە ئەنجامدانە مەسیحییانەی مەتتادا نێوەندراو بێت، چونکە 9/11 پەیامی فریشتەی دووەم لەخۆدەگرێت، لەوێدا هەمیشە دووبارەبوون هەیە. مردنی 18ی تەممووزی 2020 پێنجەمین نیشانەی ڕێگا بوو کە ئێمە لەبەرچاو گرت، پاشان دەنگی لە چۆڵەوانیدا لە تەممووزی 2023 شەشەم بوو و زیندووبوونەوەی 2024 ژمارەی حەوت بوو. هەشتەمین ئەنجامدانە مەسیحی بریتییە لە هاواری نیوەشەو.
The Eighth Messianic Waymark is the Midnight Cry
Kihande kya Umesiya kya Mwandamwitu ni Dîrî ya Kati ka Butuku
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.
ئەمە هەمووی کرا، تاکو ئەوەی لەلایەن پێغەمبەرەوە وتراوە تەواو بێت، کە دەڵێت: بە کچی سیۆن بڵێن، ئەوەتا، پاشاکەت بۆ لات دێت، نەرم و نیانە، و لەسەر گوێدرێژێک دانیشتووە، و لەسەر کرێکی، بچووکی گوێدرێژێک. مەتا 21:4، 5.
Prediction
Ubuhanuzi
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.
Bersukacitalah dengan sangat, hai puteri Sion; bersoraklah, hai puteri Yerusalem: lihatlah, Rajamu datang kepadamu: Ia adil, dan membawa keselamatan; rendah hati, dan mengendarai seekor keledai, yaitu seekor anak keledai, anak dari seekor keledai betina. Zakharia 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.
“Imyaka magana atanu mbere y’aho, Umwami yari yaratangaje abinyujije ku muhanuzi Zekariya ati: ‘Nezerwa cyane, wa mukobwa wa Siyoni we; rangurura amajwi, wa mukobwa wa Yerusalemu we. Dore, Umwami wawe araje agusanga. Arakiranuka, kandi azanye agakiza; yicishije bugufi, kandi ahetswe n’indogobe, ndetse n’icyana cyayo, ikimasa cy’indogobe.’ [Zekariya 9:9.] Iyo abigishwa baza kuba barasobanukiwe ko Kristo yajyaga ku rubanza no ku rupfu, ntibari kubasha gusohoza ubu buhanuzi.”
“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.
“Mu buryo nk’ubwo, Miller na bagenzi be basohoje ubuhanuzi, kandi batangaza ubutumwa uwo mwuka wahumetswe wari warahanuye ko bugomba guhabwa isi, ariko batari gushobora kubutanga iyaba barasobanukiwe mu buryo bwuzuye ubuhanuzi bwerekanaga ugutenguha kwabo, kandi bugashyira ahagaragara ubundi butumwa bugomba kubwirizwa amahanga yose mbere y’uko Umwami aza. Ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri bwatanzwe mu gihe gikwiriye, kandi busohoza umurimo Imana yari yaragambiriye kubukoresha.” 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.
Ukusoma nabiizi kwa Ijambo lya Mwenyezambi kitanga bwino kwavinjiri mu historia ya kuingira kwa ushindi kwa Kristo, kandi pamo ne mu historia ilingane ya kutangazwa kwa ujumbe wa Kilio cha Usiku wa Manane mu 1844. Mia moja na arubaini na nne elfu wanapaswa kusoma “unabii unaoonesha kukatishwa tamaa kwao.” Yohana, mu Ufunuo kumi, anaambiwa tangu mbele kwamba ujumbe wa kile kitabu kidogo, ambao ungekuwa mtamu mdomoni mwake, ungegeuka kuwa mchungu.
“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.
“Tuine i lalon ketad no nanem elta i aekure, kus men no tui maibaluyi no taengo el moruo i Akiro a rubei keda, ka ana kauean i bon am moan tataro.” *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.
Kũongania kwa “Mwathani” mũthenya ũrĩa mũthĩnĩ, gatagatĩ ka mawĩra mangĩ ma ũtungata wake, gũciarĩrwo ta guoko gwake kũhumbĩra kĩhĩĩtĩ kĩa mĩtaratara, nĩgũkorwo ti wega A-Millerite kumenya mbere ya tũhũthĩri wao, o ta ũrĩa kwatari wega arutwo kumenya wothe wa ũndũ wa gũtũũra kwao na mũcross. No hĩstoria ya kũhunjia kwa Kilio gĩa Gatagatĩ ga ĩtukũ nĩyo ĩmanyitwo ta ũtheri ũcio mwene ũtongoragia kũu igũrũ, na ũguo nĩwathondekĩtio na Ellen White moorotani-inĩ wake wa mbere. A-elfu igana na mirongo ĩna na ĩna magana mana na mirongo ĩna na ĩna no nginya mamenye gũtũũra kwa arutwo na kwa A-Millerite. Kũgana ũtheri ũcio nĩguo gũkũa njĩra-inĩ.
“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.
“Bakavingile ulumuli ulwaka panuma lyabo pa kutendeka kwa nshila, ulwa malaika amwebele ukuti lwalelii ‘ukubilikisha kwa pakati ka bushiku.’ Ulu lumuli lwalelolekesha mu nshila yonse, no kupela ulubuto ku makasa yabo, pakuti bengakuntula.”
“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.
“Kung bakaikaka da sidang magpahad laang sa mata nira kang Jesus, na yaon sana sa atubangan nira, na nagtutultol sa sainda paduman sa siyudad, ligtas sinda. Alagad dai nagluwas an saindang kapagodan, asin nagpoon an iba na mapagal, asin nagsabi na harayo pa giraray nang marhay an siyudad, asin inaasahan nira na sana nakaabot na sinda duman kan dati. Niyan pinalaom sinda ni Jesus paagi sa pagtataas kan Saiyang mahimayaon na toong kamot, asin hale sa Saiyang kamot nagluwas an sarong liwanag na nagwawasiwas sa ibabaw kan advent band, asin nagsinggit sinda, ‘Aleluya!’ An iba, sa kapadalus-dalos, itinanggi an liwanag na nasa luwas nira, asin nagsabi na bako an Dios an nagtultol sa sainda hali sa sagkod duman. An liwanag na nasa luwas nira nagkaparong, kaya an saindang mga tiil naiwan sa lubos na kadikloman, asin sinda nagkapadukdos asin nawaraan nin tanaw sa marka asin ki Jesus, asin nahulog hale sa dalan paibaba sa madiklom asin maraot na kinaban sa idalom.” 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.
Njia ya nane ya alama ni Kilio cha Usiku wa manane, kama kilivyofanishwa na kuingia kwa ushindi kwa Kristo katika Yerusalemu.
“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.
“Usiku wa manane hakika hiyo haikubebwa sana kwa hoja, ijapokuwa uthibitisho wa Maandiko ulikuwa wazi na wa kuthibitisha kabisa. Iliandamana nayo nguvu ya kusukuma iliyoiamsha nafsi. Hapakuwa na shaka, wala kuuliza-uliza. Wakati wa kuingia kwa ushindi kwa Kristo ndani ya Yerusalemu, watu waliokuwa wamekusanyika kutoka sehemu zote za nchi kuadhimisha sikukuu walimiminika kuelekea Mlima wa Mizeituni, na walipojiunga na umati uliokuwa ukimsindikiza Yesu, walishikwa na mvuto wa saa ile, nao wakasaidia kuikuza sauti ya kupaaza, ‘Amebarikiwa yeye ajaye kwa jina la Bwana!’ [Mathayo 21:9.] Vivyo hivyo, wasioamini waliomiminika kwenye mikutano ya Waadventista—baadhi kwa udadisi, na baadhi kwa kusudi la kudhihaki tu—waliisikia nguvu ya ushawishi iliyouandamana ujumbe huu, ‘Tazama, Bwana-arusi anakuja!’” Spirit of Prophecy, juzuu ya 4, 250, 251.
To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.
Mu minsi ya mayele na mikolo ya nsuka, na bosenga ya esakweli, ekosenga ete ba minsi wana ya mayele bákutana na kozanga kokokisama ya elikya, oyo na ngala na yango ekotisa ntango ya koumela ya lisese. Soki ozangi likambo ya ntango ya koumela, ozali te ata mosi ya mayele to mosi ya bozoba na kati ya baminsi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mfano wa wanawali kumi wa Mathayo 25 nao pia unaonyesha uzoefu wa watu wa Waadventista.” Pambano Kuu, 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.
لهرێگایەکی دیکەدا، پاکیزە باخچەوانە ژیرەکانی دوایی ڕۆژان پێویستە ناڕەزایەتییەک تاقی بکەن کە هاوشێوەی ١٩ی نیسانی ١٨٤٤ بێت، چونکە ئەزموونی ئەو مێثلە ئەزموونی ئەو یەک سەد و چل و چوار هەزارە، کە یۆحەنا لە ئاشکرابووندا وەک پاکیزە باخچەوانە ناساندوونیان دەکات.
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.
Aba ni bo batandu, kano bo bo ba ya na bakento nansha; pantu bo ba ba nsangwa. Aba ni bo bakonka Mwana wa Mpanga konse ko aleya. Aba bo ba kululwa pakati ka bantu, ku ba mabele a ntanshi kuli Lesa ne ku Mwana wa Mpanga. Kusokolola 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.
Kriston mingthang milikmipa miphadakna alanggopgeni neng∙nikso, tikka tikka pangchake chu∙sokaha ine mingsinggipa minggipa chasongara angna maikai? Pilak mingthang milikmipa miphadakrang tikka tikka chu∙sokgen, indiba chikkung me∙chik salegipa mingthang milikmipa miphadakde atchongmotan skanggipao aro mikkangchioba “tikka tikka” chu∙sokengaha ine dingtangmancha talataniko man∙aha. Iako gisik ong∙e minggipa gitchamgipa sa∙gre gitamgipa salgio donggipa sakgipin sa∙gre baksa tosusaaniko dakaha; una 1844 oni Michael chakchakatna aro mandeni dakna gita on∙gimin somoi bon∙kamna kingking “da∙alo ong∙enggipa bebe” ine dongna nanga.
“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.
“Ndzi tala ku kongomisiwa eka xifaniso xa vanhwana va khume, lava ntlhanu va vona a va tlharihile, kasi lava ntlhanu a va ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta tlhela xi hetiseka hi ku helela ka marito ya xona, hikuva xi na ku tirhisiwa ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi ri ntiyiso wa nkarhi wa sweswi ku fikela emakumu ka nkarhi.” 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.
Kufika mwisho wa wakati, mfano wa mabikira kumi ni ukweli wa wakati huu, na Kilio cha Usiku wa Manane kitatimizwa tena kwa herufi yake yenyewe.
“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.
“Mu nsi muli ensi eri mu bubi, mu bulimba ne mu kusendebwa, mu ddala ekisiikirize eky’okufa,—yeebase, yeebase. Baani abawulira obulumi obw’omwoyo okubazuukusa? Ddoboozi ki eriyinza okubatuukako? Endowooza yange yatwalibwa mu biseera eby’omu maaso, akabonero bwe kaliba kamuweereddwa. ‘Laba, Omugole ajja; mufulume mumusisinkane.’ Naye abamu baliba baludde okufuna amafuta ag’okuddamu okujjuzza ettaala zaabwe, era nga kiwedde nnyo balizuula nti empisa, ezikiikirizibwa amafuta, tezisobola kutwalibwa okuva ku omu okudda ku mulala.” Review and Herald, February 11, 1896.
The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.
Igürgwe rya Mu Gicuku ni ikimenyetso gikurikira kigaragara ku murongo w’amaso mu rugendo rw’abo ibihumbi ijana na mirongo ine na bine. Icyo kimenyetso kijyanirana n’itotezwa ritangira kurwanya abizerwa mbere y’itegeko ryo ku Cyumweru. Iryo totezwa riba iry’inyuma kandi n’iry’imbere, kandi iry’imbere rikubiyemo ibimenyetso bibiri bitandukanye. Kimwe muri ibyo bimenyetso ni Yuda, ikindi ni Sanhedirini.
The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces
របាំងសម្គាល់មេស៊ីទីប្រាំបួន គឺជាការក្បត់ដោយប្រាក់ប្រាំសិបបំណែក
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.
Mbe apo kweza okuwombeka eci capoweleko no Yeremia kapolofita, wati, Kandi batoloka ebitundu makumi asatu bya feza, omuwendo wa oyo eyabalilako omuwendo, oyo abo ba bana ba Isalela bebalilako omuwendo; kandi babiheereza olw’ennimiro y’omubumbi, nga Mukama bwe yandagiire. Matayo 27:9, 10.
Prediction
Utabiri
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.
Ndzi ku ka vona ndzi ku: Loko swi mi vonaka swi lulamile, ndzi nyikeni hakelo ya mina; kambe loko swi nga ri tano, tshikani. Kutani va kala hakelo ya mina, mali ya silivhere ya makume manharhu. Yehovha a ku eka mina: Yi hoxe eka muvumbi—ntsengo lowunene lowu ndzi ringanyetiweke ha wona hi vona. Kutani ndzi teka mali ya silivhere ya makume manharhu, ndzi yi hoxela muvumbi endlwini ya Yehovha. 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.
Yuda’ın ihaneti, sahte kâhinlerin ihanetini temsil eder; çünkü 30 sayısı kâhinlerin yaşını temsil eder. Leviler de olan kâhinler, Ahit’in Habercisi tarafından altın ve gümüş gibi arıtılır. Yuda’nın otuz gümüş parçası, Pazar yasasında sahte kâhinlerin ayıklanmasını temsil eder; Yuda çarmıhtan hemen önce ölmüş olsa da, yine de aynı gündü. Yuda, Sanhedrin’in simgesi değildir; o, Mesih’in öğrencileri arasında olduğu sanılan birinin simgesidir.
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.
Kristoren ikasle gisa, Jesusen gantzuduraren ikasle zinen. Haren bataioan izandako gantzudurak Jesusen izena Jesus Kristo bihurtu zuen; izan ere, Kristok esan nahi du—gantzutua dena. Orduan, haren izena aldatu zen, zeren askorekin ituna aste batez berrestera baitzegoen, eta itun-harremanaren ikur nagusietako bat izen-aldaketa da. Jesus boterez gantzutua izan zen bere bataioan. Kristoren ikasle izateak esan nahi zuen haren bataioaren ikasle zinela. Bere bataioan izan baitzen boterez gantzutua. Pedrok Mateo 16:18-n egindako adierazpena kristau teologiaren munduan “Kristau Aitorpena” izenez ezagutzen da. Teologoen eta jakintsuen artean eztabaidarako gai handietako bat da. Oro har, teologoen eta jakintsuen eztabaidak garrantzirik ez duen zerbait, edo agian garrantzi txikikoa den zerbait, identifikatzen du; baina kontuak bere horretan dirau: kristautasunak ulertzen du Jesus gantzutua izan zenean, orduan bihurtu zela Mesias.
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.
ئەو پێیان دەفرموێت: بەڵام ئێوە دەڵێن من کێم؟ شیمۆن پەترۆس وەڵامی دا و گوتی: تۆ مەسیحی، کوڕی خودای زیندوویت. مەتی 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.
Ibara lya asili lya Petro lilileta ukweli huohuo, kwa maana Simoni Bar-yona humaanisha “yeye aisikiaye ujumbe wa hua,” nao ndio uliokuwa ujumbe wa ubatizo Wake. Ubatizo Wake waafikiana na 9/11, naye Yuda huwakilisha wale ambao wakati fulani walikiri kuwa na ufahamu wa 9/11, lakini hupotea njia wakiendelea katika mwendo. Yuda si ishara ya Sanhedrini, kwa maana wao huwakilisha kanisa la Waadventista Wasabato wa Laodikia. Yuda aliutoa ushahidi kwa ajili ya Sanhedrini, lakini ishara ya uasi wa Sanhedrini ni tofauti na uasi wa Yuda. Uasi wa Sanhedrini waelezwa katika ndoto ifuatayo.
“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!’
Nakusanya maandiko yangu, nasi tukaanza safari yetu. Njiani tulifanya mikutano miwili huko Orange, na tulipata ushahidi kwamba kanisa lilikuwa limenufaika na kutiwa moyo. Sisi wenyewe tuliburutishwa upya na Roho wa Bwana. Usiku huo nikaota kwamba nilikuwa Battle Creek, nikitazama kupitia kioo cha pembeni mlangoni, nami nikaona kundi likipanda kuja nyumbani, wawili wawili. Walionekana wakali na wenye azimio. Niliwajua vema, nami nikageuka ili kufungua mlango wa sebule niwapokee, lakini nikawaza ningetazama tena. Mandhari ikabadilika. Kundi hilo sasa likawa na sura ya msafara wa Kikatoliki. Mmoja alikuwa ameshika msalaba mkononi, mwingine mwanzi. Nao walipokuwa wakikaribia, yule aliyebeba mwanzi akazunguka nyumba, akisema mara tatu: ‘Nyumba hii imepigwa marufuku. Mali lazima zitaifishwe. Wamenena dhidi ya utaratibu wetu mtakatifu.’ Hofu ikanipata, nami nikakimbia kupitia ndani ya nyumba, nikatoka kwa mlango wa kaskazini, nikajikuta katikati ya kundi ambalo baadhi yao niliwajua, lakini sikuthubutu kusema neno kwao kwa hofu ya kusalitiwa. Nikajaribu kutafuta mahali pa faragha ambapo ningeweza kulia na kuomba bila kukutana na macho yenye shauku na ya kuuliza-uliza kila nilikogeuka. Nikarudia mara kwa mara: ‘Laiti ningaliweza kuelewa jambo hili! Laiti wangeniambia nimesema nini au nimetenda nini!’
“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.
“Ndzi rilile ndzi tlhela ndzi khongela ngopfu loko ndzi vona swilo swa hina swi tekiwa. Ndzi ringetile ku hlaya ku twela vusiwana kumbe ku ndzi twela vusiwana eka swivono swa lava a va ri ekusuhi na mina, kutani ndzi xiyile swikandza swa van’wana lava a ndzi ehleketa leswaku a va ta vulavula na mina va tlhela va ndzi chavelela loko a va nga chavi leswaku van’wana va ta va vona. Ndzi endle ku ringeta kun’we ku huma exikarhi ka ntshungu, kambe loko ndzi vona leswaku a ndzi langutiwile, ndzi fihlele makungu ya mina. Ndzi sungurile ku rila hi rito lerikulu, ndzi ku: ‘Loko ntsena vo ndzi byela leswi ndzi swi endleke kumbe leswi ndzi swi vuleke!’ Nuna wa mina, loyi a etlele embhedeni ekamareni rero rero, u twe ndzi rila hi rito lerikulu kutani a ndzi pfuxa. Museve wa mina a wu tsakamile hi mihloti, naswona gome ro tika emoyeni a ri le henhla ka mina.” 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.
Kutaumia kanuni kwamba manabii hunena zaidi juu ya siku za mwisho kuliko juu ya siku walizoishi ndani yake, huibua swali zito sana kwa viongozi wa kanisa la Waadventista Wasabato. Dada White “alikusanya” “maandishi” yake na kuanza safari ya kurudi Battle Creek. Battle Creek wakati huo ulikuwa moyo wa kazi, kama ilivyo Tacoma Park leo, au Yerusalemu katika siku za Kristo. Alikusanya maandishi yake kwa ajili ya safari, baada ya kuweka wazi pambano ambalo alikuwa amelipitia kuhusu maandishi yake. Muktadha wa ndoto yake ni juu ya maandishi yake. Pambano hilo lilitukia katika mji wa 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.
“Ndzi li eWright hi ri ni nkarhi lowu a hi rhumele matsalwa ya mina ya No. 11 ehofisini ya ku kandziyisa, naswona a ndzi ri karhi ndzi antswa ku nga ri na ku yima, ndzi tirhisa kwalomu ka nkarhi wun’wana ni wun’wana lowu a ndzi humile eminhlanganweni ndzi tsala swilo swa No. 12. Matimba ya mina, ya miri ni ya miehleketo, a ma tshikileriwe swinene loko ndzi ri karhi ndzi tirhela kereke eWright. A ndzi twa leswaku a ndzi fanele ndzi kuma ku wisa, kambe a ndzi nga voni nkarhi ni wun’we wa ku ntshunxeka. A ndzi vulavula ni vanhu minkarhi yo hlayanyana hi vhiki, naswona a ndzi tsala mapheji yo tala ya vumbhoni bya munhu hi xiyexe. Ndzilo wa mimoya a wu le henhla ka mina, naswona vutihlamuleri lebyi a ndzi byi twa a byi ri byikulu swinene lerova a ndzi kota ku kuma ntsena tiawara ti nga ri tingani ta vurhongo vusiku byin’wana ni byin’wana.”
“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.
«Böylece konuşmakta ve yazmakta emek verirken, Battle Creek’ten yüreklendirici olmayan nitelikte mektuplar aldım. Onları okurken, tarif edilmez bir ruh çöküntüsü hissettim; bu, zihinsel bir ıstırap derecesine varıyor ve kısa bir süre için yaşamsal güçlerimi felce uğratıyor gibiydi. Üç gece boyunca neredeyse hiç uyumadım. Düşüncelerim sıkıntılı ve şaşkındı. Duygularımı, yanımda bulunan eşimden ve anlayış gösteren aileden elimden geldiğince gizledim. Sabah ve akşam aile ibadetinde onlarla birleşip yükümü büyük Yük Taşıyıcısı’nın üzerine bırakmaya çalışırken, çektiğim emeği ve zihnimin yükünü hiç kimse bilmiyordu. Fakat yakarışlarım, elemle burkulmuş bir yürekten yükseliyordu; dualarım ise denetlenemez keder yüzünden kesik kesik ve kopuktu. Kan beynime hücum ediyor, sık sık sendelememe ve neredeyse düşmeme yol açıyordu. Özellikle yazmak için çaba gösterdikten sonra, sık sık burnum kanıyordu. Yazmayı bir yana bırakmak zorunda kaldım; fakat üzerimdeki kaygı ve sorumluluk yükünü üzerimden atamadım, çünkü başkaları için tanıklıklarım olduğunu ve bunları onlara sunamadığımı biliyordum.»
“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.
“Ndzi amukerile rin’wana papila, leri a ri ndzi tivisa leswaku a swi ehleketiwa leswaku swi antswa ku yimisa ku kandziyisiwa ka No. 11 ku fikela loko ndzi ta kota ku tsala leswi ndzi kombisiweke swona mayelana na Health Institute, hikuva lava a va ri eku lawuleni ka bindzu rero a va ri eku pfumalekeni lokukulu ka mali naswona a va lava swinene matimba ya nkucetelo wa vumbhoni bya mina leswaku byi susumetela vamakwerhu. Kutani ndzi tsarile xiphemu xa leswi ndzi kombisiweke swona mayelana na Institute, kambe a ndzi nga kotanga ku humesa nhlokomhaka hinkwayo hikwalaho ka ntshikelelo wa ngati ebongweni. Loko a ndzi ehleketile leswaku No. 12 a yi ta hlwela nkarhi wo leha swonghasi, a ndzi nga ta va ndzi rhumile xiphemu xexo xa mhaka lexi nga eka No. 11 hi ndlela yin’wana ni yin’wana. A ndzi anakanya leswaku endzhaku ka ku wisa masiku ma nga ri mangani, a ndzi ta tlhela ndzi sungula ku tsala. Kambe hi gome lerikulu eka mina ndzi kumile leswaku xiyimo xa bongo bya mina a xi ndzi endlaka ndzi nga koti ku tsala. Mhaka yo tsala vumbhoni, byi nga va bya mani na mani kumbe bya munhu hi yexe, yi tshikiwile, naswona a ndzi ri eku xanisekeni loku nga heriki hikuva a ndzi nga swi koti ku byi tsala.”
“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.
“ಈ ಪರಿಸ್ಥಿತಿಯಲ್ಲಿ, ನಾವು ಬ್ಯಾಟಲ್ ಕ್ರೀಕ್ಗೆ ಹಿಂತಿರುಗಿ, ರಸ್ತೆಗಳು ಕೆಸರಿನಿಂದ ತುಂಬಿ ಹಾಳಾಗಿದ್ದ ಸ್ಥಿತಿಯಲ್ಲಿ ಇರುವವರೆಗೆ ಅಲ್ಲಿ ತಂಗಿರಲು, ಮತ್ತು ನಾನು ಅಲ್ಲಿ ಸಂಖ್ಯೆ 12 ಅನ್ನು ಪೂರ್ಣಗೊಳಿಸಲು ತೀರ್ಮಾನಿಸಲಾಯಿತು. ನನ್ನ ಗಂಡನು ಬ್ಯಾಟಲ್ ಕ್ರೀಕ್ನಲ್ಲಿರುವ ತನ್ನ ಸಹೋದರರನ್ನು ನೋಡಿ ಅವರೊಡನೆ ಮಾತಾಡಿ, ದೇವರು ತನ್ನಿಗಾಗಿ ಮಾಡುತ್ತಿದ್ದ ಕಾರ್ಯದಲ್ಲಿ ಅವರೊಡನೆ ಸಂತೋಷಪಡುವುದಕ್ಕೆ ಅತ್ಯಂತ ಆತುರದಿಂದಿದ್ದನು. ನಾನು ನನ್ನ ಬರಹಗಳನ್ನು ಕೂಡಿಸಿಕೊಂಡೆ, ಮತ್ತು ನಾವು ನಮ್ಮ ಪ್ರಯಾಣವನ್ನು ಆರಂಭಿಸಿದೆವು. …” 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?”
Mu siku za nyuma za mwisho, uongozi wa kanisa la Waadventista Wasabato, uliowakilishwa kama Battle Creek na wale aliowajua vema, ulibadilika ukawa msafara wa Kikatoliki. Uongozi wa kanisa la Waadventista Wasabato ulibadilika ukawa msafara wa Kikatoliki. Katika ndoto walikuja “wawili wawili,” mmoja akiwa na mwanzi, mwingine akiwa na msalaba. Wakachora duara kuzunguka nyumba na kutangaza mara tatu, “Nyumba hii imepigwa marufuku. Mali lazima zitwaliwe. Wamenena dhidi ya utaratibu wetu mtakatifu.” “Mali” zilizo katika “nyumba” ambazo viongozi Wakatoliki wa Battle Creek “walitwaa” ni nini? Ni “utaratibu mtakatifu” upi wa kanisa la Kikatoliki ambao “ulineniwa dhidi yake?”
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.
ଅଧିକ ପ୍ରତ୍ୟକ୍ଷ ଭାବରେ ପ୍ରଶ୍ନଟି ଏପରି ହୋଇପାରେ, “କାଥୋଲିକ ଧର୍ମର କେଉଁ ସଂଘ ଇନକୁଇଜିସନରେ ଅଗ୍ରଣୀ ହୋଇଥିଲା?” ଇନକୁଇଜିସନ ଯେଶୁଇଟମାନେ ଇତିହାସରେ ପ୍ରବେଶ କରିବା ପୂର୍ବରୁ ଡୋମିନିକାନ ସଂଘ ସହ ଆରମ୍ଭ ହୋଇଥିଲା, କିନ୍ତୁ ସେମାନେ ଯେତେବେଳେ ଏଥିରେ ଜଡିତ ହେଲେ, ସେତେବେଳେ ସେମାନେ ନିଷ୍ଠୁରତା ଓ ରକ୍ତପାତର ପକ୍ଷସମର୍ଥନ କରୁଥିବା ସଂଘ ହେଇଉଠିଲେ।
“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.
Mu Ukristo yose, Uprotestanti wari ugeramiwe n’abanzi bakomeye cyane. Intsinzi za mbere z’Ubugorozi zimaze kurenga, Roma yahamagaje imbaraga nshya, yiringiye gusohoza kurimbuka kwabwo. Muri icyo gihe ni ho hashinzwe umutwe w’Abayezuwiti, wari uw’ubugome buruta ubundi, utagira ikimwubuza, kandi ufite imbaraga kurusha abandi bose mu barwanashyaka b’ubupapa. Batandukanijwe n’imigereka yo ku isi n’inyungu za kimuntu, bapfuye ku byo urukundo kamere rwabashakagaho, ubwenge n’umutimanama byacecekeshejwe rwose, nta tegeko bari bazi, nta sano bari bazi, keretse iry’umutwe wabo, kandi nta nshingano bari bazi uretse iyo kwagura ububasha bwawo. Ubutumwa bwiza bwa Kristo bwari bwarashoboje ababukurikizaga guhangana n’akaga no kwihanganira imibabaro, badacogowe n’ubukonje, inzara, imiruho n’ubukene, kugira ngo bahagarare ku ibendera ry’ukuri imbere y’igikoresho cy’iyicarubozo, gereza, n’inkingi yo gutererwaho. Kugira ngo Abayezuwiti barwanye izo mbaraga, bashyizemo abayoboke babo ubuyobe bw’ishyaka bukabashoboza kwihanganira akaga nk’ako, no guhanganya n’imbaraga z’ukuri intwaro zose z’uburiganya. Nta cyaha na kimwe cyari gikabije ku buryo batagikora, nta buriganya na bumwe bwari bubi cyane ku buryo batabukoresha, kandi nta bwiyoberanye na bumwe bwari bukomeye cyane ku buryo batabwambara. Nubwo bari bararahiriye ubukene buhoraho no kwicisha bugufi, umugambi wabo wari warigishijwe neza wo kwigwizaho ubutunzi n’ububasha, bakitangira guhirika Uprotestanti no kongera gushyiraho ubutegetsi bw’ikirenga bwa papa.
“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.
“Bango mingi ntangu bazalaki komonana lokola basangani ya molongo na bango, bazalaki kolata elamba ya bosantu, kotala boloko mpe bandako ya babeli, kosalela babeli mpe babola, koloba ete basundoli mokili, mpe komema nkombo mosantu ya Yesu, oyo azalaki kotambola kosala bolamu. Kasi na nse ya komonana wana oyo ezangi pamela, mbala mingi mabongisi ya mabe koleka mpe ya koboma ezalaki kobombama. Ezalaki mobeko ya ntina ya molongo wana ete suka elongisaka banzela. Na mobeko yango, lokuta, moyibi, ndayi ya lokuta, koboma moto, ezalaki kaka te makambo oyo ekoki kolimbisama kasi mpe makambo ya kokumisama, ntango ezalaki kosalela matomba ya lingomba. Na nzela ya bilamba ndenge na ndenge ya komibomba, ba-Jésuite bazalaki kokota malembe malembe na bisika ya bokonzi ya leta, komata kino kokoma bapesi-toli ya bakonzi, mpe kobongisa politiki ya bikolo. Bakómaki basaleli mpo na kosala lokola banɔngi likoló ya bankolo na bango. Batongaki biteyelo ya minene mpo na bana mibali ya bakonzi mpe ya bato minene, mpe biteyelo mpo na bato ya mpamba; mpe bana ya baboti ba-Protestant babendamaki na kotosa milulu ya bopapa. Nkembo nyonso ya libándá mpe bomonisi nyonso ya losambo ya Roma ememamaki mpo na kobulunganisa makanisi mpe kongɛngisa mpe kobenda makanisi ya kati; mpe bongo bonsomi oyo batata basalaki mosala makasi mpo na yango mpe basopaki makila mpo na yango etekamaki na bana. Ba-Jésuite bapanzanaki nokinoki na Mpoto mobimba, mpe epai nyonso bazalaki kokende, ezalaki kolandana na bozongeli ya bopapa.”
“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.
“Kuvahelesia mphamvu zikulu, bulla yikaperekeka yakuti Inquisition yikhazikiskikeso. Nangauli yikawonekanga na kusesa kukulu chomene na ŵanthu, nanga nkhu vyaru vya Ŵakatolika wuwo, bwalo ili lakofya likakhazikiskikaso na ŵalamuliri ŵa upapa, ndipo viheni vya nkhalwe ivyo vikofya chomene mwakuti vingazizipizga yayi kuŵikika pa ungweru wa dazi, vikachitikaso mu ndende zake za chibisibisi. Mu vyaru vinandi, masauzandi ghanandi chomene gha awo ŵakaŵa luŵa leneco la mtundu, ŵatuŵa chomene na ŵakuzirwa chomene, ŵamahara chomene na ŵakusambizgika chomene, ŵaliska ŵakopa Chiuta na ŵakujipereka, ŵanthu ŵakhama pa ntchito na ŵakutemwa charu chawo, ŵasambiri ŵakumanyikwa chomene, ŵaluso ŵa vya luso, ŵakugwira ntchito mwaluso, ŵakakomeka panji kukakamizgika kuchimbilira ku vyaru vinyake.”
“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.
“Roma manamo lipa upulupile ukumutunta ulubuto lwa Mpinduko, ukuwupoka ku bantu u Bibilia, no kuwuulushya bwiila ubumayi no lulwelelo lwa nkulo sha Nguva sha Mfifi. Lelo ku lupalo lwa Leza na ku milimo ya bhalya bantu abashindikwe abo aabhashiitile ukuti bhalandele Luther, uBupulotesti tabwapwishiwe. Amaani yakwe tayali ga kwasendama ku nkumbu nangu ku mikondo ya batwaashi. Iviiko ivinini sana, na mashi ayoo ya kwipetamika no kuba na maka manandi, ni vyo vyabhile amafingo gaabwo. Yali ni Geneva umunini pakati pa balwani abamaka abo baapangaga amano ga kumona ukonaulwa kwakwe; yali ni Holland pa mitondo yakwe ya musenshi ku bemba wa ku kabanga, uyo waalwanaga no bukali bwa Spain, ilyo lyene iyali ingoma ikulu sana kandi iyafumile mu bwingi bwa fyuma; yali ni Sweden uwakusama, ushali no buseke, uyo waapokelele ukuponya kwa Mpinduko.” 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.
Ekklesia Katolika ti arbis todas a puder para skonde e Biblia for di hendenan, pa medio di alega ku nan tradishonnan i kustumbernan pagano ta mas haltu ku e Palavra di Dios. E lidernan di Adventismo Laodiseano lo no trese esnan ku ta disentí na tribunal pa motibu di e eskrituranan di Ellen White, pero e Katólikonan ku ta profesá di ta e lidernan di Battle Creek sí lo hasi esaki. E mesun esensia di e bestia di Katolisismo ta e emplegamentu di poder sekular pa logra propósitonan relijioso. Ora Adventismo a buska e poder sekular legal pa manehá su institushonnan, por mira e frutunan di nan “órden santu”.
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.
Ku muktadha wa sherehe za auto-da-fé (tendo la imani) za Baraza la Kuhukumu Wazushi la Hispania, mwanzi na msalaba hujitokeza kama vipengele vya kiishara vinavyohusishwa na kusulubiwa kwa Kristo. Mwanzi humrejelea fimbo ya kifalme ya dhihaka iliyowekwa mkononi mwa Yesu wakati wa kuvishwa taji ya miiba, ambayo askari wa Kirumi waliitumia kumpiga, ukiashiria dhihaka, mateso, na dharau.
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.
خاچ دی ئۆتۆ-دا-فێ پرۆسێسیۆنەکاندا بە شێوەیەکی دیار بەرجەستە دەکرێت. خاچێکی سەوز (زۆرجار بە کرێپی ڕەش داپۆشراو) وەک نیشانی ئینکویزیشنی بەکاردەهات، کە لە پرۆسێسیۆنێکی ئامادەکاریی جیاوازدا لە ڕۆژی پێشوو هەڵدەگیرا و لە ماوەی ڕووداوەکەدا پیشان دەدرا. ئەوە هێمای دەسەڵاتی ئەو دادگایە بوو.
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.
Ukuta kw'emitungo kwerekeye kunyagwa kw'umutungo w'uwahamwe n'icyaha (gufatira cyangwa gutangaza ko utemewe n'amategeko), bikaba byari igihano gisanzwe cy'Urukiko rwa Kiliziya rwacaga imanza z'ubuhakanyi, kugira ngo hafashwe gutera inkunga urwo rukiko no guhana ubuhakanyi. Ibi byatangazwaga ku mugaragaro mu byemezo byasomerwaga muri auto-da-fé, bigashimangira isuzugurwa ryakorewaga imbere ya bose no gukumira abandi.
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.”
Ellen G. White ahiandike vinahanjika na vinakunywa bila shaka uongozi ambao utapiga marufuku maandishi yake katika jaribio la kunyamazisha wimbo wa shamba la mizabibu unaoimbwa; lakini hilo ndilo tendo la mwisho la utaratibu usio mtakatifu, kabla tu hawajadhihirisha wazi tabia zao katika sheria ya Jumapili. “Msafara wa Kikatoliki” waafikiana na wale wazee ishirini na watano wa kale wanaolisujudia jua. Katika aya nne zifuatazo, aya ya kwanza yaweka mbele “watu wanaodai kuwa watu wa Mungu,” katika “siku za mwisho.” Kifungu hicho hufundisha waziwazi kwamba katika siku za mwisho, wahudumu wa Waadventista Wasabato watakuwa katika “makanisa na katika mikutano mikubwa ya hadhara,” “wakiwasisitizia watu ulazima wa kuitunza siku ya kwanza ya juma.”
“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 mashindano na watu wake wanaojidai kuwa wake katika siku hizi za mwisho. Katika mashindano haya, watu walio katika nyadhifa za uwajibikaji watafuata mwendo ulio kinyume kabisa na ule alioufuata Nehemia. Hawataipuuzia na kuidharau Sabato wenyewe tu, bali watajaribu kuwazuia wengine wasiishike kwa kuizika chini ya kifusi cha desturi na mapokeo. Katika makanisa na katika mikusanyiko mikubwa ya wazi, wahudumu watawasisitizia watu ulazima wa kuitunza siku ya kwanza ya juma. Yapata maafa baharini na nchi kavu; nayo maafa haya yataongezeka, msiba mmoja ukifuatana kwa ukaribu na mwingine; na kile kikundi kidogo cha washika-Sabato wenye dhamiri kitaonyeshwa kuwa ndicho kinachoiletea dunia ghadhabu ya Mungu kwa kupuuza kwao Jumapili.”
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.
Oku kulangisa bwino kuti a Seventh-day Adventists ni bo “abantu ba Lesa abeshibika” abo bakakoselesha ukusunga Sonto, kabili ukuti nabo bakalangisha “kunse” “akabumba akanono aka basunga Isabata mu mutima wa bufi.” Mu ndime ya konkapo, aleumfya amaka pakusosa ukuti ukupakaswa kwa imyaka yakale kukabwelelapo. Indime ya kulya yakweleleko yapwile no kumwesha abantu ba Lesa abeshibika mu kupusana na abo asosa ukuti basunga Isabata mu mutima wa bufi. Elyo aleleta amalyashi ya kale, no kweba impapulo ukuti ayo malyashi yakabwelelapo mu nshiku sha kulekelesha. Alebomba bwino sana.
“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 apuuk la dakut ta awan nu kuyaw nu kinaptivuwan ing mundu. Iti plano na a pilitan na dagiti tattao a mangawat kadagiti biddut. Naregta a makipaspaset isuna iti panangipakaammo iti amin a palsipalsu a relihion, ket awan ti saanna nga aramiden iti pannakabalinna a mangipilit kadagiti saan a pudno a doktrina. Iti babaen ti maysa a abbong ti narelihiosoan a kinaregta, dagiti tattao, a naimpluwensiaan iti espirituna, ket nangaramid kadagiti kangrunaan a naalas a panagrigrigat a maibusor kadagiti padada a tattao, ket impadasda kadakuada dagiti nakaam-amak a panagsagsagaba. Ni Satana ken dagiti ahentena ket adda latta kadakuada ti isu met laeng nga espiritu; ket ti pakasaritaan ti napalabas ket maulitto iti panawentayo.”
“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.
“Harɛŋsa mi ni biɛri be yeli ki ba san daani ni ba suŋo ka ba tumi baala; ba suŋa ŋmɔri mii ni kuogo la ni, ba yɛli ka ba na tum suɔma ŋan la. Miŋa ŋan naŋi ba meŋa. Ba kɛli Wina’am la tɔŋa kpaŋa ni sɔŋrɛ la, ka li yɔɔrɛ la ba yiki sɔŋrɛ maali ba meŋa, ka ba daani ba meŋa ni sɔŋrɛ kan la, ba boodi ba meŋa ka ba yɛlima. Zu-soaba la na basi ba ka ba pahi lii la be ba suŋa ni, ka ba tumi yel-sum la ni soaba ŋan yidigi ba la. O na basi ba ka ba wɛlɛ ba nunyiiri ni o sariya la, ba tumi ba yeli ni miŋa ŋan puga o boori la. Ba na tumi ni yel-sum kan la meŋa, dini yɛlgu ni yidigi niisa la ka ba kpi Kristo la; ba sɔŋrɛ la ni Tɛŋa la na taaba yɛndi ni yel-zuorɔgɔ su-mɔrɔgɔ kan la meŋa.”
“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.
“Ekklesia ya leo imefuata katika nyayo za Wayahudi wa zamani, ambao waliyaweka kando maagizo ya Mungu kwa ajili ya mapokeo yao wenyewe. Yeye amebadilisha amri, ameivunja agano la milele, na sasa, kama ilivyokuwa wakati ule, majivuno, kutokuamini, na ukafiri ndivyo matokeo yake. Hali yake ya kweli imewekwa wazi katika maneno haya kutoka katika wimbo wa Musa: ‘Wamejiharibu nafsi zao, waa yao si waa ya watoto wake; wao ni kizazi kipotovu na kilichopotoka. Je! Ndivyo mnavyomlipa Bwana, enyi watu wapumbavu wasio na hekima? Je! Yeye si Baba yako aliyekununua? Je! Yeye hakukufanya, akakuimarisha?’” 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.
Muḥon’o wa Muŋeni wa Uanabii muna vifungu baada ya vifungu vinavyotambua mateso ya siku za mwisho yatakayowapata waaminifu wa Mungu, na “kanisa la leo” analolitambua si Ukristo kwa jumla, bali ni kanisa analolitambua mara kwa mara kuwa limewakilishwa kwa mfano na kanisa la Kiyahudi. Vifungu vile vya wazi katika maandishi yake ndivyo vinavyolisukuma Kanisa la Waadventista Wasabato kujaribu kuweka vizuizi juu ya maandishi ya Dada White, kama vile ndoto yake inavyotambulisha kwa ufaafu mkubwa. Matendo yao dhidi ya maandishi yake, ambayo yalikuwa kwa dhahiri ndiyo vitu vizuri vya nyumba yake vinavyopaswa kupigwa marufuku na viongozi wa Battle Creek waliobadilika na kuwa utaratibu mtakatifu wa Ukatoliki. Shambulio lao juu ya maandishi yake pia limewakilishwa na shambulio juu ya maandishi ya Yeremia. Ndoto ya Ellen White ni shahidi wa pili kwa kuchomwa kwa maandishi ya Yeremia.
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.
لە نسڵی سێهەمی ئەدوێنتیزمی لاودیکیا، سازش بابەتی سەرەکی بوو. نسڵی سێهەم بە کڵێسای پەرگامۆس نیشان دەدرێت. دەستپێکردن لە بڵاوکردنەوەی کتێبی W. W. Prescott بە ناونیشانی The Doctrine of Christ لە ساڵی 1919، هەتا گەیشتن بە بڵاوکردنەوەی Questions on Doctrine لە ساڵی 1957، ماوەیەکی گواستنەوە نیشان دەدات کە بە بڵاوکراوەیەکی ئەلفا دەست پێ دەکات و بە بڵاوکراوەیەکی ئۆمێگا کۆتایی دێت. یەکەم کتێبەکە نیشانەی ڕەتکردنەوەی W. W. Prescott بوو بۆ شێری هۆزی یەهودا، بەجای ئەوە بۆ بۆچوونی مەسیحی پرۆتستانتی شێواو. کتێبی Prescott، بە گونجاوی بە ناوی The Doctrine of Christ، نامەی پێغەمبەری میلەریتی پووچەڵ کرد، پێناسەیەکی بەتاڵ لە عیسا بەجێهێشت کە کاتۆلیکەکان و پرۆتستانتە شێواوەکان دەپەرستن. دوایین کتێب لەو نسڵەدا پیرۆزبوون و ڕاستودروستکردنێک پێناسە دەکات کە یاسای خودا، دادپەروەری و بەزەیی ئەویش وێران دەکات. بە ئیسرائیلی کۆن ئەرکی ئەوە درا بوو کە ئەمانەتدارانی یاسای خودا بن، و ئەدوێنتیزمیش دەبوو ئەمانەتدارانی نەک تەنها یاسای خودا، بەڵکو هەروەها وشەی پێغەمبەری ئەو بێت. لە ساڵی 1919 کتێبێک بڵاوکرایەوە کە بەرگری لە وشەی پێغەمبەری خودا ڕەت دەکردەوە، وەک نیشانەی دەستپێکی نسڵی سێهەمی ئەدوێنتیزمی لاودیکیا کە بە کتێبێک کۆتایی هات کە یاسای خودا ڕەت دەکات.
“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.
“Nangenda ukakomeye umutima, kandi kubwo ubwibone no kwigira umukiranutsi ntureme kwemera amakosa yawe, uzasigaranwa no kugengwa n’ibishuko bya Satani. Niba, igihe Uwiteka akwereka amakosa yawe, utihana cyangwa ngo uyature, ubuyobozi bwe buzagutambutsa kuri iyo nzira incuro nyinshi, kenshi na kenshi. Uzasigaranwa no gukora amakosa asa n’ayo, uzakomeza kubura ubwenge, kandi uzita icyaha gukiranuka, no gukiranuka ukacyita icyaha. Ubusambiri bw’ibishukisho buzaganza muri iyi minsi y’imperuka buzagukikiza, kandi uzahindura abayobozi, utanamenya ko wabikoze.” 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.
Peregamo, cîhê sêyemîn, ber bi Tiyatîrayê ve bû, dêra papayî, ku nifşa çaremîn e, dema ku wan 25 mêr li ber nîşana desthilatdariya Tiyatîrayê tewandin.
“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.
“Ekaaloni ya mbu vaa vasungwile moondjila oyo ya pitikwa kutya aantu va li pamwe po keongalo aveke va tsakaneke okutoola po ile va kwate iikalo momupangelo goukwatya, ya eta omihumo iimbi i vule sha. Omutemo oo wa tambulwa nga omukalo gwokulinda ouyuki wombuto yomupangelo, ndele wa xuuninwa mokunyona kweongalo. Molwaashi okuholola kutya omundu omukriste kwa ningwa ekondisyo lokutoolwa po nokukwata iikalo, aantu vahapu, va pumbwa ashike komatompelo goupolotika younyuni, va lunduluka pamwe neongalo ihe inapa ningwa ehandu lomhango momitima davo. Onghee nee omaongalo oga hovela okuumbwa, mokule kwa kula, kaantu inava handululwa; ndele nokuli mokahongi mwa li ovalumenhu ava ihava kwata ashike oipupulu yedidiliko lomhango, ndele yo vehe na ouyelele kombinga yaamandla gokuhandulula gaMhepo Iyapuki. Onghee nee kwa ulike natango omihumo iimbi, da monika kanini moshilando shehistoli yeongalo okufuma mefimbo la Konstantine fiyo opaife, yokulinga okuhakula po eongalo pauxungi wombuto, yokupandula komahangano goukwatya a xupifwe evangeli laYe a ti: ‘Ouhamba Wange kau fi wopounyuni ou.’ Johannes 18:36. Ekwatakanifo leongalo nombuto, nande omutindo gwalo u li munini nga shike, nande li monike kutya tali eta ounyuni popepi neongalo, momhito yoshi li tya ngaho tali eta eongalo popepi nounyuni.” 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.
“kilise nê dewletê re yekbûn, her çend asta wê pir biçûk jî be, her çend xuya bike ku cîhanê nêzîktirî kiliseyê dike, di rastiyê de tenê kiliseyê nêzîktirî cîhanê dike.” Di 18ê Gulanê 1977-an de, Bert B. Beach (yek ji rêvebirên Beşa Ewropaya Bakur–Afrîqaya Rojava ya kiliseyê û di têkiliyên nav-kiliseyî de beşdar) di Romayê de, di demek pejirandina komî de, medalyonek bi zêr ve pêçayî pêşkêşî dijminê Mesîh, Papa Paul VI kir. Ev beşek bû ji civîna Conference of Secretaries of World Confessional Families. Ev bûyer di Adventist Review (11ê Tebaxa 1977-an) de hate ragihandin û ji aliyê Religious News Service ve wek cara yekem ku nûnerê fermî yê SDA-yê bi Pontifekî re hevdîtin kir, hate qeyd kirin.
“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.
“ربّ لعنةا وەسەران ئەوانەی کە لە نووسراوە پیرۆزەکان دەستنیشان دەکەن یان زیاد دەکەن، داوە. ئەو «منم» ـە گەورەیە بڕیاری داوە چی ببێتە یاسای باوەڕ و عەقیدە، و خواستی ئەوەی کردووە کە کتێبی پیرۆز کتێبێکی ماڵانە بێت. ئەو کڵێسایەی بە وشەی خوا دەگرێت، بە تەواوی و بە ئاشتینەهاتن لە ڕۆما جیاکراوەتەوە. پڕۆتستانتان جارێک بەو شێوەیە لەم کڵێسایە مەزنەی هەڵگەڕانەوە دوور بوون، بەڵام ئێستا زیاتر لێی نزیک بوونەتەوە، و هێشتا لە ڕێگای ئاشتیکردنەوەدان لەگەڵ کڵێسای ڕۆما. ڕۆما هەرگیز ناگۆڕێت. بنەماکانی بە هیچ جۆرێک نەگۆڕاون. ئەو کەمترین کەلێنی نێوان خۆی و پڕۆتستانتان کەم نەکردووەتەوە؛ ئەوان هەموو هەنگاوەکانی پێشچوون هەڵگرتووە. بەڵام ئەمە بۆ پڕۆتستانتیزمی ئەم ڕۆژگارە چی دەسەلمێنێت؟ ئەوە ڕەتکردنەوەی ڕاستیی کتێبی پیرۆزە کە مرۆڤ لە بێباوەڕی نزیک دەکاتەوە. ئەو کڵێسایەی دوواکەوتووە کە دووریی نێوان خۆی و پاپایەتی کەم دەکاتەوە.”
“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?
“Luther, Cranmer, Ridley, Hooper, na maelfu ya watu mashujaa waliokuwa mashahidi kwa ajili ya kweli, hao ndio Waprotestanti wa kweli. Walisimama kama walinzi waaminifu wa kweli, wakitangaza kwamba Uprotestanti hauwezi kamwe kuungana na Ukatoliki wa Kirumi, bali sharti utengwe na kanuni za Upapa kwa umbali ulio sawa na mashariki ilivyo mbali na magharibi. Watetezi kama hao wa kweli wasingeweza kupatana na ‘mtu wa dhambi’ zaidi ya vile Kristo na mitume wake wangeweza kupatana naye. Katika nyakati za kale wenye haki walihisi kwamba haikuwezekana kushirikiana na Roma, na ijapokuwa upinzani wao dhidi ya mfumo huu wa upotovu uliendelezwa kwa hatari ya mali na uhai, hata hivyo walikuwa na ujasiri wa kudumisha utengano wao, nao walipigania kweli kwa ushujaa. Kweli ya Biblia ilikuwa ya thamani kuu kwao kuliko utajiri, heshima, au hata uhai wenyewe. Hawakuweza kuvumilia kuona kweli ikizikwa chini ya lundo la ushirikina na hoja za uongo zenye hila. Waliichukua neno la Mungu mikononi mwao, wakainua bendera ya kweli mbele ya watu, wakitangaza kwa ujasiri yale ambayo Mungu alikuwa amewafunulia kwa njia ya kuchunguza Biblia kwa bidii. Walikufa vifo vya kikatili sana kwa sababu ya uaminifu wao kwa Mungu, lakini kwa damu yao walitununulia uhuru na mapendeleo ambayo wengi wanaodai kuwa Waprotestanti wanayaachilia kwa urahisi kwa nguvu ya uovu. Lakini je, tutayaachilia mapendeleo haya yaliyonunuliwa kwa gharama kubwa namna hii? Je, tutamfanyia dharau Mungu wa mbinguni, na, baada ya yeye kutuweka huru kutoka chini ya nira ya Kirumi, tujiweke tena utumwani chini ya mamlaka hii ya mpinga-Kristo? Je, tutathibitisha uovu wa kuharibika kwetu kwa kutia sahihi hati ya kuacha uhuru wetu wa dini, haki yetu ya kumwabudu Mungu kulingana na maagizo ya dhamiri zetu wenyewe?”
“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.’
“루터의 음성은 산과 골짜기에 메아리쳐 유럽을 지진으로 뒤흔들 듯 흔들었고, 예수의 고귀한 사도들의 군대를 불러일으켰으며, 그들이 옹호한 진리는 장작더미로도, 고문으로도, 감옥으로도, 죽음으로도 잠잠하게 할 수 없었다. 그리고 지금도 순교자들의 그 고귀한 군대의 음성은 우리에게, 로마의 세력이 마지막 날들에 예언된 배도이며, 바울이 자기 시대에도 이미 역사하기 시작하는 것을 본 불법의 비밀이라고 말하고 있다. 로마 가톨릭주의는 급속히 세력을 넓혀 가고 있다. 교황주의는 증가하고 있으며, 진리를 듣는 데서 귀를 돌린 자들은 그 여자의 미혹하는 우화들에 귀를 기울이고 있다. 교황의 예배당들, 교황의 대학들, 수녀원들과 수도원들은 증가하고 있으며, 개신교 세계는 잠들어 있는 듯하다. 개신교도들은 그들을 세상과 구별되게 하던 구별의 표를 잃어 가고 있으며, 자신들과 로마의 세력 사이의 거리를 좁히고 있다. 그들은 진리를 듣는 데서 귀를 돌렸고, 하나님께서 그들의 길에 비추어 주신 빛을 받아들이기를 원하지 않았으므로, 그 결과 어둠 속으로 들어가고 있다. 그들은 로마 가톨릭 신자들과 그들과 제휴하는 자들의 편에서 과거의 잔혹한 박해가 다시 일어날 것이라는 사상을 경멸로 말한다. 그들은 하나님의 말씀이 그러한 부흥을 분명히 예언하고 있다는 사실을 인정하지 않으며, 비록 성경이 ‘용이 여자에게 분노하여 돌아가서 하나님의 계명들을 지키며 예수 그리스도의 증거를 가진 그 여자의 남은 자손과 더불어 싸우려고 하더라’고 말할지라도, 마지막 날들에 하나님의 백성이 박해를 받게 될 것임을 용납하려 하지 않는다.”
“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.
“Upapa ni dini ya asili ya kibinadamu, na umati mkubwa wa wanadamu huipenda mafundisho inayowaruhusu kutenda dhambi, na hata hivyo kuwaweka huru na matokeo yake. Watu hawana budi kuwa na namna fulani ya dini, na dini hii, iliyobuniwa kwa hila za kibinadamu, na hata hivyo ikidai mamlaka ya kimungu, yafaa nia ya mwili. Watu wanaojidhania kuwa wenye hekima na akili hugeuka kwa kiburi kutoka kwa kiwango cha haki, yaani amri kumi, wala hawaoni kuwa ni sawasawa na heshima yao kuchunguza njia za Mungu. Kwa hiyo huingia katika njia za uongo, katika mapito yaliyokatazwa, wakijitosheleza nafsi zao, wakijivuna, kwa mfano wa papa, wala si kwa mfano wa Yesu Kristo. Hawana budi kuwa na namna ya dini iliyo na matakwa machache zaidi ya rohoni na ya kujikana nafsi, na kwa kuwa hekima ya kibinadamu isiyotakaswa haitawaongoza kuchukia upapa, kwa asili huvutwa kuelekea masharti na mafundisho yake. Hawataki kutembea katika njia za Bwana. Wameelimishwa mno kabisa hata wasimtafute Mungu kwa maombi na kwa unyenyekevu, wakiwa na ujuzi wa akili wa neno lake. Kwa kuwa hawajali kujua njia za Bwana, akili zao zimefunguliwa kabisa kwa upotevu, zikiwa tayari kabisa kuukubali na kuuamini uongo. Wako radhi kudanganywa kwa uongo wa upuuzi mwingi sana na usio na upatano kabisa, wakiletetewa kana kwamba ni kweli.
“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.
«کاری شاهەدەستی شەیتان لە فریوداندا پاپایەتییە؛ و هەروەها وەک ئەوە سەلمێندرابوو کە سەردەمێکی تاریکیی مەزنِ هزری بۆ ڕۆمانیزم بەسوود بوو، هەر ئەوەش سەلمێندرێت کە سەردەمێکی ڕووناکیی مەزنِ هزریش بۆ هێزی ئەو بەسوودە؛ چونکە مێشکی مرۆڤ لەسەر برتریی خۆیان تمرکزیان کردووە، و حەز ناکەن خوایەتی لە زانیاریی خۆیاندا بهێڵنەوە. ڕۆم بانگەشەی بێهەڵەیی دەکات، و پڕۆتستانتەکانیش لە هەمان هێڵدا بەدوایدا دەڕۆن. ئەوان ئارەزووی ئەوە ناکەن کە بەدوای ڕاستی بگەڕێن و لە ڕووناکییەکەوە بڕۆن بۆ ڕووناکییەکی گەورەتر. بە پێشداگرتووەکان خۆیان بە دیوار دادەپۆشن، و وا دیارە ئامادەن فریو بدرێن و خەڵکی دیکەش فریو بدەن.»
“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.
“Lekin yadyapi kalīsiyāon kī manovṛtti nirutsāhit karne vālī hai, tathaapi nirāś hone kī koī āvaśyaktā nahīṅ; kyonki Parmeshvar ke pās ek aisī prajā hai jo uske satya ke prati apanī viśvāsyogyaṭā banāe rakhegī, jo Bāibal ko, aur keval Bāibal ko hī, apane viśvās aur siddhānt kā niyam banāegī, jo mānḍaṇḍ ko ūṅchā uṭhāegī, aur us dhvaj ko ūṅchā thāme rahegī jis par yah likhā hai, “Parmeshvar kī ājñāeṅ aur Yīśu kā viśvās.” Ve śuddh susamācār ko mūlya dengi, aur Bāibal ko apane viśvās aur siddhānt kī nīv banāengī.”
“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.
“Ji bo demekê wek vê, gava mirov qanûna Xudanê artêşan ji xwe dûr diavêjin, duaya Dawid li ser cih e,—‘Ya Xudan, dema te ye ku tu bixebitî; çimkî wan qanûna te betal kiriye.’ Em nêzîkî demekê dibin ku tê de hema hema nefretkirinek giştî li ser qanûna Xwedê were barkirin, û gelê Xwedê yê fermanan didin cih bi tundî bêne ceribandin; lê gelo ew ê hurmeta xwe ji bo qanûna Yehowa winda bikin ji ber ku yên din daxwaz û girêdaniyên wê yên mecbûrî nabînin û hest pê nakin? Bila gelê Xwedê yê fermanan didin cih, mîna Dawid, qanûna Xwedê bi wê pîvanê rehurmet bikin ku mirov ew ji xwe dûr diavêjin û bêhurmetî û biçûkxistin li ser wê dibarkirin.” Signs of the Times, 19ê Sibatê, 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.
Ekyaaka ibiri antikristo ahabwa omudaali ogwa zaabu omukulembeze w’ekkanisa ya Abaadiventi b’Olunaku olw’Omusanvu ey’e Laodikiya, mu 1975, omusango gwaleetebwa ku Kkanisa y’Abaadiventi b’Olunaku olw’Omusanvu; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR mu U.S. District Court for the Northern District of California), gye Kakiiko akalondoola emikisa egy’enkanankana mu mulimu (Equal Employment Opportunity Commission) kaaloopeereza enyumba y’okufulumya ebitabo ey’ekkanisa ku lw’abakazi babiri abaali bakozi—Merikay Silver (eyali omuwandiisi omukulu, era ng’aba amaze okuva mu mulimu mu kiseera omusango lwe gwatandikibwawo) ne Lorna Tobler—nga kagamba nti waaliwo okusosola okwesigamiziddwa ku butonde bw’obulamu mu musaala n’emigaso gy’emirimu. Ekkanisa yeewolereza empisa zaayo mu kitundu nga yesigama ku busuubizi obw’enjawulo obw’eddiini era nga eyogera ku nteekateeka y’obukulembeze bwayo.
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.”
Mnamo tarehe 6 Februari 1976 (ikiwa sehemu ya hoja ya utetezi iliyowasilishwa mahakamani), Neal C. Wilson (aliyekuwa wakati huo rais wa Divisheni ya Amerika Kaskazini ya kanisa, na baadaye rais wa Konferensi Kuu kuanzia 1979–1990) alizungumzia mitazamo ya kihistoria ya kanisa kuhusu Ukatoliki wa Kirumi. Tamko hilo lilitolewa katika muktadha wa kupinga maelezo yaliyolitaja kanisa kuwa na “uongozi wa ngazi za juu” unaofanana na mfumo wa upapa. Nukuu kamili inayohusika ni hii: “Ijapokuwa ni kweli kwamba kulikuwapo kipindi katika maisha ya Kanisa la Waadventista Wasabato ambapo dhehebu hilo lilichukua msimamo ulio wazi wa kupinga Ukatoliki wa Kirumi, na neno ‘uongozi wa ngazi za juu’ lilitumiwa kwa maana ya kudhalilisha kurejelea mfumo wa kipapa wa utawala wa kanisa, mtazamo huo kwa upande wa Kanisa haukuwa kitu kingine ila udhihirisho wa upinzani mpana dhidi ya upapa miongoni mwa madhehebu ya Kiprotestanti ya kihafidhina katika sehemu ya kwanza ya karne hii na sehemu ya mwisho ya ile iliyotangulia, na ambao sasa umetupiliwa mbali katika dampo la taka la kihistoria kwa kadiri Kanisa la Waadventista Wasabato linavyohusika.”
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.”
Kino kihno kiba kikatle kin kioñ ainguanip ya chalan o melongel, e tatar kauwe kakilel mokta ni kioñ in “beast” ak antichrist ilo Revelation. Ro rej kaonaan, iumin im ilikin melongel eo, rej kilang e bwe ej kadiklok ak ej likut men in kajjitōk ko aorōk in jab Kakōlik, bwe en errā in jonan ibben ecumenism in jenañ kein jemlok im ak kojbarok ko an kien. Wilson, ilo 1985, ear kōmṃan an kile jikin President ro an Division ko joñan melongel eo ta “cardinals,” ien eo ear ba, “… ejjelok juon ‘cardinal’ jen aolep bwidej ko an Far East, ilo ke eban kwōj maron in lo bwe enaaj emmanlok ruo ‘cardinals’ jen Africa.”
Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.
Munnāśi White avugaaga ekkalesiyā eri okudda ennyuma mu by’omwoyo eryo erikendeeza ebbanga eri wakati waalyo ne paapa! Okukkiriza okw’omulembe ogw’okusatu kulagiddwa ng’okukaabira Tammuz mu Ezeekyeri essuula munaana, era ne mu kukkiriza kwa Perugamo. Omulembe ogusooka okuva mu 1863 okutuuka mu 1888 gwakiikirira ekkalesiyā ya Efeso, ekkalesiyā eyafiirwa okwagala kwayo okw’olubereberye; era okwagala okw’olubereberye okw’emikutu gya Millerite kwali bubaka bwa nnabbi, era essuula esooka ey’obubaka obwo obwa nnabbi yali “ebiro musanvu” ebyateekebwa ku mabbali mu 1863.
From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.
Kufuma mu mwaka wa 1888 mpaka 1919, kizazi cha pili, kilichowakilishwa na Smirna na vyumba vya siri vya Ezekieli, kilishuhudia kufa kwa Roho ya Unabii, wakati Dada White alipolazwa kaburini mwaka wa 1915. Maelezo zaidi kuhusu vizazi vinne yanahitajika ili kukamilisha ushuhuda, lakini uasi wa hatua kwa hatua ni lazima ueleweke ili kuthamini kikamilifu jinsi watu waasi wangeweza “kupiga marufuku” maandishi ya Ellen White, au jinsi wangeweza kuikuza siku ya kwanza ya juma kuwa jambo linalokubalika. Yuda anafanya kazi pamoja na “walevi wa Efraimu” wanao “watawala watu hawa” katika Yerusalemu, na wale wanaoitawala Yerusalemu na kuuinamia jua wanawakilishwa na Sanhedrini.
We will continue this study in the next article.
Twakiza okwohyiga kunu omu kihandiiko ekirikukurataho.
“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.’
"머시 살라 감싸 쉬는 하난님의 자녀들 가운데서, 얼마나 적은 인내가 나타났으며, 우리의 믿음에 속하지 아니한 자들을 대하여 얼마나 많은 쓰라린 말이 말하여졌고, 얼마나 많은 정죄의 말이 선포되었는가. 많은 이들이 다른 교회들에 속한 자들을 큰 죄인들로 여겨 왔으나, 주께서는 그들을 이같이 여기지 아니하신다. 다른 교회들의 교인들을 이같이 바라보는 자들은 하나님의 능하신 손 아래에서 자신을 낮출 필요가 있다. 그들이 정죄하는 자들은 다만 적은 빛과 적은 기회와 특권만을 가졌을 수도 있다. 만일 그들이 우리 교회들의 많은 교인들이 받아 온 그 빛을 받았더라면, 그들은 훨씬 더 크게 진보하였을 것이며, 세상 앞에서 자기들의 믿음을 더 잘 나타내었을 것이다. 자기들의 빛을 자랑하면서도 그 가운데 행하지 아니하는 자들에 대하여 그리스도께서는 말씀하신다. ‘내가 너희에게 이르노니, 심판 날에 두로와 시돈이 너희보다 견디기 쉬우리라. 가버나움아 [큰 빛을 받아 온 제칠일안식일예수재림교인들이여], 하늘에까지 높아지겠느냐 [특권의 점에서]? 음부에까지 낮아지리라. 네게서 행한 권능 있는 일들이 소돔에서 행하여졌더라면 그 성이 오늘까지 있었으리라. 그러나 내가 너희에게 이르노니, 심판 날에 소돔 땅이 너보다 견디기 쉬우리라.’ 그 때에 예수께서 대답하여 이르시되, ‘천지의 주재이신 아버지여, 이것을 지혜롭고 슬기 있는 자들[그들 자신의 평가로는]에게는 숨기시고 어린아이들에게는 나타내심을 감사하나이다.’"
“‘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 mbɨrĩria-inĩ, nĩ ũndũ wa kũrĩa mwĩkĩte wĩra ũyũ wothe, ũguo nĩguo Mwathani ekuuga, na Nĩ ndamwaragia, ngĩambĩrĩria rũciinĩ o mũthenya ngĩaria, no inyui mũtiiguire; na Ngĩmĩtire, no inyui mũtiitĩkĩrie. Nĩ ũndũ ũcio ngũeka nyũmba ici, ĩrĩa yĩtwo na rĩĩtwa rĩakwa, ĩrĩa mwĩhokete, o hamwe na kũrĩa handũ rĩrĩa ndamĩheire inyui na maithe manyu, ta ũrĩa ndeekire Shilo. Nage ngũmĩinga kuuma mbere yakwa, o ta ũrĩa ndĩingire ariũ a nyu nyothe, ariũ othe a mbari ya Efiraimu.’”
“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 ameweka miongoni mwetu taasisi zenye umuhimu mkuu, nazo zapasa kusimamiwa, si kama taasisi za ulimwengu zisimamishwavyo, bali kwa utaratibu wa Mungu. Zapasa kusimamiwa kwa jicho lililoelekezwa kwa utukufu wake peke yake, ili kwa njia zote nafsi zinazopotea ziweze kuokolewa. Kwa watu wa Mungu ushuhuda wa Roho umekuja, walakini wengi hawakuzingatia maonyo, makaripio, 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?’
“‘Mwaanoonywa lino eki, inywe bantu abasirusiru era abatali na kutegeera; abalina amaaso ne batalaba; abalina amatu ne batawulira: temuntiya, bw’ayogera Mukama? temukankana mu maaso gange, nze eyateekawo omusenyu okuba ensalo y’ennyanja olw’etteeka ery’emirembe gyonna, eritasobola kugusukka: era newaakubadde amayengo gaayo geefukuula, naye tegayinza kuwangula; newaakubadde gawuuma, naye tegayinza kugisomoka? Naye abantu bano balina omutima omujeemu era omuwakanyi; bajeemye ne bagenda. So teboogera mu mitima gyabwe nti, Kaakano tutye Mukama Katonda waffe, atuwa enkuba, ey’olubereberye era n’ey’oluvannyuma, mu biseera byayo: atuterekera ssabbiiti ezalagirwa ez’amakungula. Obutali butuukirivu bwammwe bubuuseewo ebintu bino, era ebibi byammwe bibammye ebirungi okuva gye muli.... Tebasalawo musango, gwe musango gwa baatalina bakitaabwe, naye ne basuubirira; era tebasalira baavu musango gwabwe. Siribabonereza olw’ebintu bino? bw’ayogera Mukama; emmeeme yange teriwalana ku ggwanga erifaanana bwe lityo?’”
“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.
“Bwana atalazimika kusema, ‘Usiombee watu hawa, wala usipaze sauti ya kilio wala ya maombi kwa ajili yao, wala usiniombee kwa kuwa sitakusikia’? ‘Kwa hiyo manyunyu yamezuiliwa, wala hapajakuwa na mvua ya vuli.... Je, tangu wakati huu hutaniita, Baba yangu, wewe ndiwe kiongozi wa ujana wangu?’” Review and Herald, Agosti 1, 1893.