The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty

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.

Ka ho phethahala ha Bomesia bukeng ea Mattheu ho akarelletsa letšoao la tsela la nako ea bofelo, letšoao la tsela la molaetsa o etsoang semmuso, lipaki tse peli tsa letšoao la tsela la 9/11, e ’ngoe e le paki ea molaetsa oa kahare ho Laodisea ’me e ’ngoe e le molaetsa oa kantle oa bokhukhuni ba Boislamo. Ho loketse hore letšoao la tsela la 9/11 le emeloe ke tse peli ho tse leshome le metso e ’meli tsa ho phethahala ha Bomesia ho Mattheu, hobane 9/11 e akarelletsa molaetsa oa lengeloi la bobeli, moo kamehla ho nang le ho menahana habeli. Lefu la la 18 Phupu 2020 e ne e le letšoao la tsela la bohlano leo re ileng ra le ela hloko, ’me joale lentsoe le feelleng ka Phupu 2023 e ne e le la botšelela, ’me tsoho ea 2024 e ne e le ea bosupa. Ho phethahala ha Bomesia ha borobeli ke Mohoo oa Har’a Bosiu.

The Eighth Messianic Waymark is the Midnight Cry

Tanda Jalan Mesianik yang Kedelapan ialah Seruan Tengah Malam

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.

Baarummaan kun hundinuu akka wanti raajichaan dubbatame raawwatamuuf taʼe; akkana jedhamuunis, “Intala Xiyooniin akkana jedhaa: Kunoo, Mootiin kee garraamummaa qabu, harree irra taaʼee, ilmoo ishee ilmoo harree irra taaʼee gara kee dhufa.” Maatewos 21:4, 5.

Prediction

Kuwaridza

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.

Bergembiralah besar-besar, hai puteri Sion; bersoraklah, hai puteri Yerusalem: lihatlah, Rajamu datang kepadamu: Ia adil dan membawa keselamatan; rendah hati, dan mengendarai seekor keledai, yakni seekor keledai muda, anak 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.

“Lima ratus tahun sbelumny, Tuhan su menyatakn ngn perantaraan nabi Zakharia, ‘Basukacitalah sungguh-sungguh, hai putri Sion; bersoraklah, hai putri Yerusalem. Lihatlah, Rajamu datang kepadamu. Ia adil dan membawa keselamatan; rendah hati, dan menunggang seekor keledai, bahkan seekor keledai muda, anak keledai betina.’ [Zakharia 9:9.] Andai para murid menyadari bahwa Kristus sedang menuju penghakiman dan kematian, niscaya dong tra akan dapat menggenapi nubuat ini.

“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.

“Dengan cara yang sama, Miller dan rekan-rekannya menggenapi nubuatan, dan menyampaikan suatu pekabaran yang oleh ilham telah dinubuatkan akan diberikan kepada dunia, tetapi yang tidak mungkin dapat mereka sampaikan seandainya mereka sepenuhnya memahami nubuatan-nubuatan yang menunjuk kepada kekecewaan mereka, dan yang menyajikan suatu pekabaran lain untuk diberitakan kepada segala bangsa sebelum Tuhan datang. Pekabaran malaikat pertama dan kedua telah disampaikan pada waktu yang tepat, dan melaksanakan pekerjaan yang Allah rancang untuk dilaksanakan melalui pekabaran-pekabaran itu.” 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.

Kekeliruan dalam memahami Firman nubuat Allah terlibat dalam sejarah masuknya Kristus ke Yerusalem secara triumfal, dan juga dalam sejarah paralel pemberitaan pekabaran Seruan Tengah Malam pada tahun 1844. Seratus empat puluh empat ribu dituntut untuk memahami “nubuatan-nubuatan yang menunjukkan kekecewaan mereka.” Yohanes dalam Wahyu pasal sepuluh telah diberitahukan sebelumnya bahwa pekabaran dari kitab kecil itu, yang akan manis di dalam mulutnya, akan berubah menjadi pahit.

“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.

“Kita tiada apa-apa yang perlu ditakuti tentang masa hadapan, kecuali jika kita melupakan cara Tuhan telah memimpin kita, dan ajaran-Nya dalam sejarah masa lampau kita.” 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.

“దేవుని నడిపింపు” గతంలో జరిగిన ఇతర దైవసంకల్ప కార్యములతో పాటు, గణనలలో వచ్చిన ఒక పొరపాటును ఆయన తన హస్తముతో కప్పివేసిన కార్యముగా సూచించబడింది; ఎందుకంటే శిష్యులు సిలువయందలి తమ నిరాశకు సంబంధించిన సమస్త అంశాలను ముందుగానే గ్రహించుట వారికి మేలుకాకపోయినట్లే, మిల్లరైట్లు తమ నిరాశను ముందుగానే గ్రహించుట కూడ వారికి మేలుకాలేదు. అయితే అర్ధరాత్రి క్రందన ప్రకటన యొక్క చరిత్ర పరలోకమునకు నడిపించు యథార్థ జ్యోతిగా గుర్తించబడింది, మరియు ఇది ఎలెన్ వైట్ యొక్క అత్యంత ప్రథమ దర్శనములో సూచించబడింది. ఒక లక్ష నలభై నాలుగు వేలమంది శిష్యుల నిరాశలను మరియు మిల్లరైట్ల నిరాశలను అవగాహన చేయవలెను. ఆ వెలుగును తిరస్కరించుట అనగా మార్గమునుండి పడిపోవుటే.

“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.

“Mereka mempunyai suatu terang yang cemerlang didirikan di belakang mereka pada permulaan jalan itu, yang oleh seorang malaikat diberitahukan kepadaku sebagai ‘seruan tengah malam.’ Terang ini bersinar sepanjang jalan itu, dan memberikan terang bagi kaki mereka, supaya mereka jangan tersandung.

“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.

“Jika mereka tetap memusatkan pandangan mereka kepada Yesus, yang berada tepat di hadapan mereka, memimpin mereka ke kota itu, mereka selamat. Tetapi tidak lama kemudian sebagian menjadi letih, dan berkata bahwa kota itu masih sangat jauh, dan mereka mengharapkan telah memasukinya lebih dahulu. Lalu Yesus akan menguatkan mereka dengan mengangkat lengan kanan-Nya yang mulia, dan dari lengan-Nya memancar suatu terang yang berayun di atas rombongan Adven itu, dan mereka berseru, ‘Haleluya!’ Yang lain dengan gegabah menyangkal terang yang ada di belakang mereka, dan berkata bahwa bukan Allah yang telah memimpin mereka keluar sejauh itu. Terang di belakang mereka pun padam, sehingga kaki mereka berada dalam kegelapan yang sempurna, dan mereka tersandung serta kehilangan pandangan akan tanda itu dan akan Yesus, lalu jatuh dari jalan itu ke bawah, ke dalam dunia yang gelap dan jahat.” 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.

Tsela-kgetho ya borobedi ke Sello sa Bosigo-gare, jaaka se tshwantsheditswe ke go tsena ga phenyo ga ga Keresete mo Jerusalema.

“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.

“ꯃꯤꯡꯊꯤꯡ ꯈꯣꯡꯆꯠ ꯑꯗꯨ ꯑꯔꯒꯨꯝ ꯑꯥꯔꯒꯨꯃꯦꯟꯠꯅ ꯄꯨꯔꯛꯄ ꯑꯣꯏꯗꯦ, ꯑꯗꯨꯕꯨ ꯁ꯭ꯀ꯭ꯔꯤꯞꯆꯔꯒꯤ ꯄ꯭ꯔꯨꯞ ꯑꯗꯨ ꯁꯦꯡꯅꯥ ꯂꯥꯡꯊꯛꯄ ꯑꯃꯁꯨꯡ ꯑꯄꯨꯟꯕꯥ ꯑꯣꯏꯈꯤ। ꯑꯗꯨꯒ ꯂꯣꯏꯅꯥ ꯊꯃꯃꯣꯏ ꯍꯟꯅꯥ ꯊꯧꯔꯪ ꯑꯃ ꯂꯩꯈꯤ, ꯃꯁꯤꯅ ꯊꯃꯣꯏꯗꯨ ꯑꯩꯍꯥꯛꯄꯥ ꯃꯇꯝ ꯄꯤꯈꯤ। ꯃꯗꯨꯗꯥ ꯑꯥꯁꯪꯕ ꯂꯩꯇꯦ, ꯋꯥꯍꯪ ꯂꯩꯇꯦ। ꯈ꯭ꯔꯥꯏꯁꯠꯀꯤ ꯌꯦꯔꯨꯁꯂꯦꯝꯗꯥ ꯃꯥꯏꯐꯝꯒꯤ ꯅꯤꯡꯊꯧ ꯇꯥꯕꯥꯅ ꯆꯪꯂꯤꯕꯥ ꯑꯗꯨꯒꯤ ꯃꯇꯝꯗꯥ, ꯎꯒꯤ ꯑꯥꯏꯍꯧꯄꯒꯤ ꯅꯨꯝꯤꯠ ꯇꯝꯕꯥ ꯑꯗꯨ ꯊꯧꯕꯥ꯫ ꯂꯝ ꯄꯨꯝꯅꯃꯛꯇꯒꯤ ꯄꯨꯅꯥ ꯄꯨꯁꯤꯟꯂꯛꯄ ꯃꯤꯌꯥꯝ ꯑꯗꯨ ꯑꯣꯂꯤꯚ ꯆꯤꯡꯗꯥ ꯈꯣꯝꯈꯠꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏ ꯌꯦꯁꯨꯕꯨ ꯅꯪꯉꯦꯟꯍꯜꯂꯤꯕꯥ ꯃꯤꯌꯥꯝ ꯑꯗꯨꯗꯥ ꯌꯥꯎꯈꯤꯕꯥ ꯃꯇꯝꯗꯥ, ꯃꯈꯣꯏꯅ ꯃꯇꯝ ꯑꯗꯨꯒꯤ ꯄꯨꯔꯛ ꯑꯗꯨ ꯐꯪꯈꯤ, ꯑꯃꯁꯨꯡ ‘ꯄ꯭ꯔꯚꯨꯒꯤ ꯃꯤꯡꯗꯥ ꯂꯥꯛꯄ ꯃꯍꯥꯛ ꯑꯗꯨ ꯌꯥꯀꯥꯏꯕꯅꯤ!’ [Matthew 21:9.] ꯍꯥꯏꯕꯥ ꯏꯔꯥꯏꯕ ꯑꯗꯨ ꯍꯦꯟꯒꯠꯍꯜꯂꯛꯈꯤ। ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅꯥ, ꯑꯦꯗꯚꯦꯟꯇꯤꯁꯠ ꯃꯤꯇꯤꯡꯁꯤꯡꯗꯥ ꯊꯥꯀꯄꯥ ꯑꯃꯁꯨꯡ ꯊꯥꯈꯤꯕꯥ ꯂꯧꯕꯥ ꯑꯇꯣꯄꯥ ꯃꯤꯈꯥꯏꯗꯣꯡ—ꯈꯔ ꯑꯃꯥ ꯈꯪꯅꯕꯥ ꯑꯗꯒꯤ, ꯈꯔ ꯑꯃꯥ ꯑꯣꯏꯅꯃꯛ ꯐꯣꯡꯗꯣꯛꯅꯕꯥꯒꯤ—‘ꯌꯦꯡꯎ, ꯂꯨꯍꯣꯡꯕꯒꯤ ꯅꯨꯄ ꯂꯥꯛꯂꯦ!’ ꯍꯥꯏꯕꯥ ꯄꯥꯎ ꯑꯗꯨꯒꯥ ꯂꯣꯏꯅꯥ ꯂꯩꯔꯤꯕꯥ ꯊꯧꯔꯪ ꯑꯗꯨꯒꯤ ꯊꯃꯅꯥ ꯊꯧꯔꯪ ꯑꯗꯨ ꯐꯪꯈꯤ।” Spirit of Prophecy, volume 4, 250, 251.

To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.

Untuk menjadi seorang dara yang bijaksana pada hari-hari terakhir, secara kenabian niscaya dituntut bahwa dara-dara yang bijaksana itu mengalami suatu kekecewaan, yang pada gilirannya mengantar masuk masa penangguhan dalam perumpamaan itu. Tanpa pengalaman masa penangguhan itu, engkau bukan dara yang bijaksana maupun dara yang bodoh.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Perumpamaan tentang sepuluh gadis dalam Matius 25 juga menggambarkan pengalaman umat Advent.” Alfa dan Omega, 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.

Walau apa pun keadaannya, gadis-gadis bijaksana pada akhir zaman harus mengalami suatu kekecewaan yang sejajar dengan 19 April 1844, kerana pengalaman dalam perumpamaan itu ialah pengalaman seratus empat puluh empat ribu, yang dikenal pasti oleh Yohanes dalam kitab Wahyu sebagai anak-anak dara.

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.

Mereka inilah orang-orang yang tidak menajiskan diri dengan perempuan-perempuan, karena mereka adalah perawan. Mereka inilah orang-orang yang mengikuti Anak Domba itu ke mana pun Ia pergi. Mereka inilah yang telah ditebus dari antara manusia sebagai buah sulung bagi Allah dan bagi Anak Domba itu. Wahyu 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.

Ke dikai tsa ga Keresete di le kae tse di supiwang ka tlhamalalo le ka tlhaolelo tsotlhe e le tse di diragaditsweng ka botlalo jo bo feletseng? Dikai tsotlhe di tla diragadiwa ka botlalo jo bo feletseng, mme setshwantsho sa makgarebe a le lesome se tlhagisiwa ka tlhaolelo e le se se diragaditsweng mo nakong e e fetileng le mo isagong “ka botlalo jo bo feletseng.” Se bapisiwa le moengele wa boraro yo o tshwanetseng go nna boammaaruri jwa jaanong go simolola ka 1844 go tswelela go fitlha Mikaele a ema, mme nako ya tekong ya motho e tswalwa.

“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 kombisiwa eka xifaniso xa vanhwanyana va khume, va ntlhanu va vona a va tlharihile, kutani va ntlhanu va ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta hetiseka hi ku landza rito rin’wana ni rin’wana, hikuva xi ni ku tirha ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela eku pfaleni 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.

पृथ्वीको समयको अन्त्यसम्म दस कन्याहरूको दृष्टान्त वर्तमान सत्य हो, र मध्यरातिको पुकारा फेरि अक्षरशः पूरा हुनेछ।

“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.

“Terdapat suatu dunia yang terletak dalam kejahatan, dalam penipuan dan kesesatan, dalam bayang-bayang maut itu sendiri,—tertidur, tertidur. Siapakah yang merasakan pergumulan jiwa untuk membangunkan mereka? Suara apakah yang dapat menjangkau mereka? Pikiranku dibawa kepada masa depan, ketika tanda itu akan diberikan. ‘Lihatlah, Mempelai laki-laki datang; keluarlah kamu menyongsong dia.’ Tetapi sebagian orang akan menunda untuk memperoleh minyak guna mengisi kembali pelita mereka, dan terlambat mereka akan mendapati bahwa tabiat, yang dilambangkan oleh minyak itu, tidak dapat dipindahkan.” Review and Herald, 11 Februari 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.

Tangis Tengah Malam ialah penanda jalan yang berikutnya di ufuk dalam pergerakan seratus empat puluh empat ribu. Penanda jalan itu disertai oleh penganiayaan yang mula menimpa orang-orang setia sebelum undang-undang Ahad. Penganiayaan itu bersifat luaran, dan dalaman, dan penganiayaan dalaman itu merangkumi dua lambang yang berbeza. Salah satu daripada lambang itu ialah Yudas, dan yang satu lagi ialah Sanhedrin.

The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces

Jalan Tanda Mesianik yang Kesembilan ialah Pengkhianatan demi 30 Keping Perak

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.

Maka genaplah firman yang telah disampaikan oleh nabi Yeremia, yang berkata, “Dan mereka mengambil tiga puluh keping perak, yaitu harga Dia yang telah ditaksir, yang oleh anak-anak Israel telah ditaksir harganya; dan mereka memberikannya untuk tanah tukang periuk, seperti yang telah ditetapkan Tuhan kepadaku.” Matius 27:9, 10.

Prediction

Profecía

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.

కాబట్టి నేను వారితో చెప్పితిని: మీకు అనుకూలమని తోచినయెడల నా కూలి నాకు ఇవ్వుడి; లేకపోతే మానుడి. అప్పుడు వారు నా కూలిగా ముప్పది వెండి నాణేలు తూచిరి. అప్పుడు యెహోవా నాతో చెప్పెను: దానిని కుమ్మరికి విసరుము; వారు నాకు నిర్ణయించిన ఆ గొప్ప ధర అదే. కాబట్టి నేను ఆ ముప్పది వెండి నాణేలను తీసికొని యెహోవా మందిరములో కుమ్మరికి విసిరితిని. జెకర్యా 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.

Judasnav miwatdik nain fakpri siampu ngahnuh law, aiziekin angka 30 chu puithiamte kumzat a entîr vângin. Puithiamte, Levite an ni bawk si, Thuthlung Tirhkohin rangkachak leh tangka anga tihthianghlim an ni. Judas-a tangka sawmthum chu Sunday law-ah puithiam diklo tihfai lehthâkna a entîr a; mahse Judas chu kraws hma deuhva a thi tawh nâin, ni khat chauh a la ni reng. Judas chu Sanhedrin entîrtu a ni lo; Krista zirtîrte zînga mi ni anga ngaih tawh pakhat entîrtu a ni.

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.

Ka mudingwa va Kristo, wa dyondzisiwa va ku totiwa ka Yesu. Ku totiwa eka ku khuvuriwa Kakwe ku cinte vito ra Yesu ri va Yesu Kristo, hikuva Kristo swi vula—La Totiweke. Kutani vito Rakwe ri hundzukile, hikuva hi nkarhi wolowo a a fanele ku tiyisisa ntwanano ni vo tala hi vhiki rin’we, naswona xikombiso lexikulu xa vuxaka bya ntwanano i ku cinciwa ka vito. Yesu u totiwile hi matimba eka ku khuvuriwa Kakwe. Ku va mudzingiswa wa Kristo, a swi vula leswaku a wu ri mudzingiswa wa ku khuvuriwa Kakwe. A ku ri eka ku khuvuriwa Kakwe laha a totiweke hi matimba. Xitatimende xa Petro eka Matewu 16:18 xi tiviwa emisaveni ya tidyondzo ta vukhongeri bya Vukriste tanihi “Ku Pfumela ka Vukriste.” I yin’wana ya timhaka letikulu ta mbulavurisano exikarhi ka va-theologian ni vatsundzuxi. Hi ntolovelo, mbulavurisano wa va-theologian ni vatsundzuxi wu kombisa nchumu lowu nga riki wa nkoka, kumbe kumbexana wa nkoka lowutsongo, kambe mhaka yi tshama yi ri kona, leswaku Vukriste byi twisisa leswaku loko Yesu a totiwile, hi kona a nga va Mesiya.

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.

A ba re ho bona: “Empa lona le re ke mang?” Mme Simone Petoro a araba a re: “Wena o Keresete, Mora wa Modimo o phelang.” Matheu 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.

Rina tambi asli Peteri maingkhre anin gathar thajaba satyata adubu phongdok-i, maramdi Simon Barjona haibasi “ukhong gi pao taret toubadu taba mi” ni, aduga adusi Mahakki baptizma gi pao aduni. Mahakki baptizma asi 9/11 ga chap mann-i, aduga Judas-na makhoina matam ama-da 9/11-gi maru oiba khangba ama phongdokkhrabadi, adubu lambida lamchatna wayel loureba-sing adu matung inna mahakki thak adu thadok-i. Judas asi Sanhedrin-gi simbol natte, maramdi makhoina Laodicea-gi Seventh-day Adventist church adubu yumpham oina phang-i. Judas-na Sanhedrin-gi damak sakhi ama pibi, adubu Sanhedrin-gi yakhallakpa gi simbolism asi Judas-ki yakhallakpa-dagi tofauti oiba ni. Sanhedrin-gi yakhallakpa adu makha gi mangonda phongdok-i.

“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!’

“Ndzi hlengelete matsalwa ya mina, kutani hi sungula riendzo ra hina. Endleleni hi khomile minhlangano yimbirhi eOrange, naswona hi ve ni vumbhoni bya leswaku kereke yi pfuniwile yi tlhela yi khutaziwa. Na hina hi ntshunxiwile matimba hi Moya wa Hosi. Vusiku byebyo ndzi lorile leswaku a ndzi ri eBattle Creek, ndzi languta hi nghilazi ya le tlhelo enyangweni, kutani ndzi vona ntshungu wu ta wu kongoma endlwini, vambirhi-vambirhi. A va languteka va nonoha naswona va tiyimiserile. A ndzi va tiva swinene, kutani ndzi hundzuka leswaku ndzi pfula rivanti ra kamara ro amukela vaendzi leswaku ndzi va amukela, kambe ndzi ehleketa leswaku ndzi tlhela ndzi languta. Xikombiso xi cincile. Sweswi ntshungu a wu ri ni xivumbeko xa mfambiso wa Khatoliki. Un’wana a a khomile xihambano hi voko, un’wana a a khomile rihlanga. Kuteloko va tshinela, loyi a a rhwale rihlanga a endla xirhendzevutana ku rhendzela yindlu, a ku kanharhu: ‘Yindlu leyi yi tshikileriwile hi nawu. Thepa yi fanele ku tekiwa. Va vulavurile ku lwisana ni nhlengeletano ya hina yo kwetsima.’ Ku chava ku ndzi khomile, kutani ndzi tsutsuma ndzi tlula endlwini, ndzi huma hi rivanti ra le n’walungu, kutani ndzi tikuma ndzi ri exikarhi ka ntshungu, van’wana va vona ndzi va tivaka, kambe a ndzi nga ringeti ku vulavula na vona hambi ku ri rito rin’we, hi ku chava leswaku ndzi nga xavisiwa. Ndzi ringetile ku lava ndhawu yo tumbela leyi rhuleke, laha ndzi nga ta rila ni ku khongela kona ndzi nga hlangani ni mahlo lama hisekelaka, lama lavisisaka hinkwako laha ndzi hundzukaka kona. A ndzi tshamela ku phindha-phindha ndzi ku: ‘Loko ntsena ndzi nga swi twisisa leswi! Loko ntsena va nga ndzi byela leswi ndzi swi vuleke kumbe leswi ndzi swi endleke!’”

“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.

“Nangis ako at nanalangin nang lubha habang nakikita kong kinukumpiska ang aming mga ari-arian. Sinikap kong mabasa ang pakikiramay o habag para sa akin sa mga tingin ng mga nasa paligid ko, at pinagmasdan ko ang mga mukha ng ilan na inakala kong magsasalita sa akin at aaliw sa akin kung hindi lamang sila natatakot na mapansin ng iba. Minsang tinangka kong makatakas mula sa karamihan, ngunit nang makita kong ako’y binabantayan, ikinubli ko ang aking layunin. Nagsimula akong umiyak nang malakas, at nagsabi: ‘Kung sasabihin lamang nila sa akin kung ano ang aking ginawa o kung ano ang aking sinabi!’ Ang aking asawa, na natutulog sa isang higaan sa gayunding silid, ay narinig akong umiiyak nang malakas at ako’y ginising. Basa ng luha ang aking unan, at isang mabigat na lungkot ng diwa ang sumaakin.” 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.

Ku tiyingisela xiboho xa leswaku vaprofeta va vulavula ngopfu hi masiku ya makumu ku tlula masiku lawa va hanyeke eka wona, ku pfuxa xivutiso xa nkoka swinene eka varhangeri va kereke ya Seventh-day Adventist. Sister White u “hlengelete” “matsalwa” yakwe kutani a sungula riendzo ro vuya eBattle Creek. Hi nkarhi wolowo Battle Creek a ku ri yona mbilu ya ntirho, hilaha Tacoma Park yi nga xiswona namuntlha, kumbe Yerusalema emasikwini ya Kriste. U hlengelete matsalwa yakwe hikwalaho ka riendzo rero, endzhaku ka loko a andlale nyimpi leyi a a ri eku yi lweni malunghana ni matsalwa yakwe. Mongo wa norho wa yena wu vulavula hi matsalwa yakwe. Nyimpi yoleyo yi endleke emutini 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.

“Go le mo Wright re ne re rometse mongwalo wa me wa seatla wa No. 11 kwa ofising ya kgatiso, mme ke ne ke tokafala mo e ka nnang motsotsong mongwe le mongwe fa ke le kwa ntle ga dikopano ka go kwala ditaba tsa No. 12. Maatla a me, a mmele le a mogopolo, a ne a gateletswe thata fa ke ne ke direla kereke mo Wright. Ke ne ke ikutlwa gore ke tshwanetse go bona boikhutso, mme ke ne ke sa bone sebaka sepe sa go gololwa. Ke ne ke bua le batho ga mmalwa ka beke, mme ke kwala ditsebe tse dintsi tsa bosupi jwa botho. Morwalo wa mewa ya batho o ne o le mo go nna, mme maikarabelo a ke neng ke a utlwa a ne a le magolo thata mo ke neng ke kgona go bona fela diura di le mmalwa tsa boroko bosigo bongwe le bongwe.

“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.

"பேசுவதிலும் எழுதுவதிலும் இவ்வாறு உழைத்து வந்தபோது, Battle Creek இலிருந்து மனச்சோர்வை உண்டாக்கும் தன்மையுடைய கடிதங்கள் எனக்குக் கிடைத்தன. அவற்றைப் படித்தபோது, சொல்லிவிட முடியாத ஆவிக்குரிய ஒடுக்கம் என்மேல் வந்தது; அது மனவேதனையாக உயர்ந்து, சிறிது காலத்திற்கு என் உயிர்ச்சக்திகளை முடக்கிவிட்டதுபோல தோன்றியது. மூன்று இரவுகள் நான் கிட்டத்தட்ட உறங்கவே இல்லை. என் சிந்தனைகள் கலங்கியும் குழப்பமுமாயிருந்தன. என் கணவரிடமிருந்தும் நாங்கள் தங்கியிருந்த அனுதாபமுள்ள குடும்பத்தாரிடமிருந்தும் என் உணர்ச்சிகளை என்னால் இயன்றவரை மறைத்தேன். காலையிலும் மாலையிலும் குடும்ப ஆராதனையில் அவர்களுடன் சேர்ந்துகொண்டு, என் பாரத்தை மகா பாரஞ்சுமப்பவர்மேல் வைக்க முற்பட்டபோது, என் உழைப்பையும் மனபாரத்தையும் யாரும் அறிந்திருக்கவில்லை. ஆனால் என் விண்ணப்பங்கள் வேதனையால் நொறுங்கிய இருதயத்திலிருந்தே வந்தன; கட்டுப்படுத்த முடியாத துயரத்தினால் என் ஜெபங்கள் முறிந்தும் தொடர்பற்றதுமாயிருந்தன. இரத்தம் என் மூளைக்குத் திடீரென ஏறி, அடிக்கடி நான் தடுமாறவும் கிட்டத்தட்ட விழவும் காரணமானது. குறிப்பாக எழுத முயன்ற பின்பு எனக்கு அடிக்கடி மூக்கிரத்தம் வந்தது. ஆகையால் என் எழுதுதலை ஒதுக்கிவைக்க வேண்டியதாகி விட்டது; இருந்தபோதிலும், பிறருக்காக எனக்குக் கொடுக்கப்பட்டிருந்த சாட்சிகளை அவர்களுக்குமுன் வைக்க என்னால் இயலாதிருந்ததை உணர்ந்தபடியே, என்மேல் இருந்த கவலையும் பொறுப்பும் ஆன பாரத்தை நான் தள்ளிப்போட முடியவில்லை."

“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 amukele papila rin’wana nakambe, leri ndzi tiviseke leswaku a ku ehleketiwa leswaku swi nga va swinene ku yimisa ku kandziyisiwa ka Nomboro 11 ku fikela loko ndzi ta kota ku tsala leswi ndzi kombisiweke swona mayelana ni Health Institute, hikuva lava a va ri ni vutihlamuleri bya ntirho wolowo a va pfumala ngopfu mali naswona a va lava nkucetelo wa vumbhoni bya mina leswaku byi susumetela vamakwerhu. Kutani ndzi tsale xiphemu xa leswi ndzi kombisiweke swona mayelana ni Institute, kambe a ndzi nga swi kotanga ku humesa nhloko-mhaka hinkwayo hikwalaho ka ku tshikelela ka ngati ebyongweni. Loko a ndzi ehleketa leswaku Nomboro 12 a yi ta hlwela ku fika kwalaho, a ndzi nga ta va ndzi rhumele xiphemu xexo xa mhaka lexi nga eka Nomboro 11 hi ndlela yin’wana ni yin’wana. A ndzi ehleketa leswaku endzhaku ka ku wisisa masiku ma nga ri mangani ndzi ta tlhela ndzi sungula ku tsala. Kambe, hi ku vaviseka lokukulu ka mina, ndzi kumile leswaku xiyimo xa byongo bya mina a xi endla leswaku swi nga koteki leswaku ndzi tsala. Miehleketo ya ku tsala vumbhoni, hambi byi ri bya le rivaleni kumbe bya munhu hi munhu, yi tshikiwile, naswona a ndzi ri eku xanisekeni loku yaka emahlweni 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.

“Mbɛtɛ wɔ yi nkyɛn no, wosii gyinae sɛ yɛbɛsan akɔ Battle Creek na yɛatena hɔ bere a akwan no ayɛ atɛkyɛ, asɛe, na ɛho ayɛ fĩ no, na me nso mewie No. 12 wɔ hɔ. Me kunu pɛɛ paa sɛ obehu ne nuanom wɔ Battle Creek, na wakasa akyerɛ wɔn, na ɔne wɔn anya anigye wɔ adwuma a Onyankopɔn reyɛ ama no no mu. Meboaboaa me nkyerɛwee ano, na yɛhyɛɛ yɛn akwantu no ase. …” 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?”

Pada akhir zaman, kepimpinan gereja Seventh-day Adventist, yang dilambangkan sebagai Battle Creek dan mereka yang “dikenalinya dengan baik,” telah berubah menjadi suatu perarakan Katolik. Kepimpinan gereja Seventh-day Adventist telah berubah menjadi suatu perarakan Katolik. Dalam mimpi itu mereka datang “berdua-dua,” seorang dengan sebatang buluh, seorang lagi dengan sebuah salib. Mereka melukis suatu lingkaran mengelilingi rumah itu dan memaklumkan tiga kali, “Rumah ini diharamkan. Harta benda itu mesti dirampas. Mereka telah berkata-kata menentang aturan suci kami.” Apakah “harta benda” di dalam “rumah” itu yang telah “dirampas” oleh para pemimpin Katolik Battle Creek? “Aturan suci” apakah dari gereja Katolik yang telah “diperkatakan menentang?”

More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.

ပို၍ တိုက်ရိုက်မေးရလျှင်၊ “ကက်သလစ်ဘာသာအတွင်း မည်သည့်ဂိုဏ်းသည် စုံစမ်းစစ်ဆေးရေးကို ဦးဆောင်ခဲ့သနည်း” ဟူ၍ ဖြစ်နိုင်သည်။ စုံစမ်းစစ်ဆေးရေးသည် ယေဇူးအသင်းတော်ဝင်များ သမိုင်းပေါ်တွင် ပေါ်ထွန်းမလာမီ ဒိုမီနီကန်ဂိုဏ်းမှ စတင်ခဲ့သော်လည်း၊ သူတို့ ပါဝင်လာကြသည်နှင့်တစ်ပြိုင်နက် ရက်စက်ကြမ်းကြုတ်မှုနှင့် သွေးထွက်သံယိုမှုကို အားပေးထောက်ခံသော ဂိုဏ်းအဖြစ် ဖြစ်လာခဲ့ကြသည်။

“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.

“Sa moabot nga Kakristiyanohan, ang Protestantismo gihulga sa mga makalilisang nga kaaway. Sa milabay na ang unang mga kadaugan sa Repormasyon, ang Roma nagtigom ug bag-ong mga pwersa, nga naglaum sa paghingpit sa pagkalaglag niini. Niining panahona natukod ang orden sa mga Heswita, ang labing mabangis, walay prinsipyo, ug labing gamhanan sa tanang mga kampeon sa kapapahan. Gilain gikan sa yutan-ong mga bugkos ug tawhanong mga kapuslanan, patay sa mga pag-angkon sa kinaiyanhong pagbati, ug ang pangatarungan ug konsensya hingpit nga gipahilom, wala silay giilang lagda, wala silay giilang bugkos, gawas sa sa ilang orden, ug wala silay laing katungdanan kondili ang pagpalapad sa gahum niini. Ang ebanghelyo ni Cristo nakapahimo sa mga sumusunod niini sa pag-atubang sa kapeligrohan ug sa pag-antus sa kasakit, nga dili mahadlok sa katugnaw, kagutom, paghago, ug kakabos, aron ituboy ang bandila sa kamatuoran atubangan sa torture rack, sa bilanggoan, ug sa tukon sa pagsunog. Aron pakigbatokan kining mga pwersaha, ang Heswitismo nagdasig sa iyang mga sumusunod pinaagi sa usa ka panatikong kadasig nga nakapahimo kanila sa pag-antus sa susamang mga kapeligrohan, ug sa pagsukol batok sa gahum sa kamatuoran pinaagi sa tanang mga hinagiban sa limbong. Walay krimen nga hilabihan kadako alang kanila nga dili buhaton, walay limbong nga hilabihan kabuang ug kaubos nga dili nila praktison, ug walay dagway nga hilabihan kalisod alang kanila nga dili nila suoton. Bisan nanumpa sila sa walay katapusang kakabos ug pagkamapaubsanon, ang ilang tinuyo ug tinun-an nga tumong mao ang pag-angkon sa bahandi ug gahum, sa paghalad sa ilang kaugalingon ngadto sa pagpukan sa Protestantismo, ug sa pagpahiuli sa kamandoan sa kapapahan.”

“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.

“Bila tampil sebagai anggota ordonya, mereka mengenakan pakaian kesalehan, mengunjungi penjara dan rumah sakit, melayani orang sakit dan orang miskin, mengaku telah meninggalkan dunia, serta menyandang nama suci Yesus, yang berkeliling sambil berbuat baik. Tetapi di balik lahiriah yang tanpa cela ini sering tersembunyi maksud-maksud yang paling jahat dan mematikan. Merupakan suatu asas mendasar ordonya bahwa tujuan membenarkan cara. Menurut kaidah ini, dusta, pencurian, sumpah palsu, pembunuhan, bukan saja dapat dimaafkan melainkan juga patut dipuji, bila hal-hal itu melayani kepentingan gereja. Dengan berbagai samaran para Yesuit menyusup ke dalam jabatan-jabatan negara, naik hingga menjadi penasihat raja-raja, dan membentuk kebijakan bangsa-bangsa. Mereka menjadi pelayan untuk bertindak sebagai mata-mata atas tuan-tuan mereka. Mereka mendirikan kolese bagi putra-putra para pangeran dan bangsawan, serta sekolah-sekolah bagi rakyat biasa; dan anak-anak dari orang tua Protestan ditarik untuk menaati ritus-ritus kepausan. Segala kemegahan dan pertunjukan lahiriah dari ibadah Romawi dikerahkan untuk mengacaukan pikiran dan menyilaukan serta memikat khayalan, dan dengan demikian kebebasan yang untuknya para bapa telah berjerih lelah dan mencurahkan darah dikhianati oleh para putra. Para Yesuit dengan cepat menyebarkan diri ke seluruh Eropa, dan ke mana pun mereka pergi, di sana menyusul suatu kebangkitan kembali kepausan.”

“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.

“Pansemna kena lapyáwa, ka soplat na toro a manalíbe otra na inquisición. Maskin general ya aborrecé conéle, hasta na maga país católico, éste terrible tribunal ya queda otra vez establisé por maga gobernante papista, y maga atrocidad demasiado terrible para aguantá el luz del día ya repití na sus secreto maga mazmorra. Na mucho país, miles y miles del mismísimo flor del nación, el más puro y el más noble, el más intelectual y bien educado, piadoso y dedicado maga pastor, industrioso y patriótico maga ciudadano, brillante maga erudito, talentoso maga artista, habilidoso maga artesano, ya matá o ya forzá huyí na otro maga tierra.”

“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.

“Begitulah sarana-sarana yang telah digunakan oleh Roma untuk memadamkan terang Reformasi, untuk menjauhkan Alkitab dari manusia, dan untuk memulihkan kembali kebodohan serta takhayul Abad Kegelapan. Tetapi di bawah berkat Allah dan melalui jerih lelah orang-orang mulia yang telah dibangkitkan-Nya untuk melanjutkan Luther, Protestanisme tidak ditumbangkan. Bukan kepada kemurahan hati ataupun kekuatan senjata para pangeran ia harus berutang kekuatannya. Negeri-negeri yang paling kecil, bangsa-bangsa yang paling rendah dan paling lemah, menjadi benteng-bentengnya. Itulah Jenewa yang kecil di tengah-tengah musuh-musuh perkasa yang merencanakan kehancurannya; itulah Belanda di atas gosong-gosong pasirnya di tepi laut utara, bergumul melawan tirani Spanyol, yang pada waktu itu merupakan kerajaan yang paling besar dan paling makmur; itulah Swedia yang suram dan tandus, yang memenangkan kemenangan-kemenangan bagi Reformasi.” 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.

Iglesia Católica eikholnanu rang∙sanasanirko manderangoniko donnaha gita pilak dakaha, maina uamang indake aganaha je, uamangni pagan dakbewalrang aro niamrang, Isolni Kattaoni batanggipa ong∙a. Laodicean Adventismni dilgiparang Ellen Whiteni serikanirangni gimin ra∙chakgijagiparangko bichalona rimangjawa, indiba Battle Creekni dilgipa ong∙a ine ku∙rachakgipa Catholicrangde rimanggen. Catholicismni beastni ka∙tongtangara iano ong∙a je, toromni kamrangko chu∙sokatna a∙gilsakni sason ka∙ani bilko jakkalani. Adventism an∙tangni songdonganirangko nokkol dakna bichalni a∙gilsakni bilko am∙anahaon, uamangni “rongtalgipa niam”ni biteko nikna man∙a.

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.

Dalam konteks upacara auto-da-fé (tindakan iman) dalam Inkuisisi Sepanyol, buluh dan salib muncul sebagai unsur simbolik yang berkaitan dengan penyaliban Kristus. Buluh itu merujuk kepada tongkat olok-olok yang diletakkan di tangan Yesus semasa pemahkotaan-Nya dengan duri, yang digunakan oleh askar-askar Rom untuk memukul-Nya, melambangkan ejekan, penderitaan, dan penghinaan.

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.

Санчир нь auto-da-fé ёслолын жагсаалуудад тод томруунаар хэрэглэгддэг. Ногоон санчир (ихэвчлэн хар крепээр бүтээсэн) нь Инквизицийн бэлгэ тэмдэг болж, өмнөх өдөр тусгай бэлтгэл жагсаалаар авч яван, ёслолын үеэр дэлгэн тавигддаг байв. Энэ нь шүүхийн эрх мэдлийг бэлгэддэг байлаа.

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.

Pengharaman harta merujuk kepada penyitaan (sekuestrasi atau pengharaman) harta milik seseorang yang telah disabitkan kesalahan, suatu hukuman Inkuisisi yang lazim untuk membiayai tribunal dan menghukum ajaran sesat. Hal ini diumumkan secara terbuka dalam hukuman-hukuman auto-da-fé, dengan menekankan penghinaan di hadapan umum dan pencegahan.

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.”

레와이트의 저술은, 포도원의 노래가 불려지는 것을 잠재우려는 시도로 그녀의 저술을 금지하게 될 지도부를 분명하고도 결정적으로 정죄한다. 그러나 그것은 거룩하지 못한 질서가 취하는 마지막 행동으로서, 그들이 일요일 법에서 자신들의 성품을 공개적으로 드러내기 바로 직전의 일이다. “가톨릭 행렬”은 태양에게 절하는 스물다섯 옛 사람과 일치한다. 다음의 네 문단에서, 첫 번째 문단은 “마지막 날들”에 있는 “하나님을 믿노라고 공언하는 백성”을 제시한다. 그 구절은 마지막 날들에 제칠일안식일예수재림교 목사들이 “교회들에서와 넓은 옥외 집회들에서” “백성에게 한 주의 첫째 날을 지켜야 할 필요성을 강권할 것”을 분명히 가르친다.

“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.”

“Nkosi inempikiswano nabantu bayo abazibiza ngokuthi bangabayo kulezi zinsuku zokugcina. Kule mpikiswano, abantu abasezikhundleni zomthwalo wemfanelo bayothatha inkambo ephambene ngqo naleyo eyalandelwa nguNehemiya. Ngeke bagcine nje ngokungalinaki nangokulidelela iSabatha bona uqobo, kodwa bayozama nokulivimbela kwabanye ngokuligqiba ngaphansi kwemfucumfucu yesiko nesintu. Emasontweni nasezibuthanweni ezinkulu ezibanjelwa obala, abefundisi bayonxusa abantu ngesidingo sokugcina usuku lokuqala lwesonto. Kukhona izinhlekelele olwandle nasemhlabeni; futhi lezi zinhlekelele ziyokwanda, inhlekelele ilandelana nenye ngokusondelana okukhulu; futhi iqembu elincane labagcini beSabatha ngenxa kanembeza liyokhonjwa njengabantu abaletha ulaka lukaNkulunkulu phezu komhlaba ngokungalinaki kwabo iSonto.”

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.

Ini dengan jelas mengenal pasti Seventh-day Adventists sebagai “umat Allah yang mengaku” yang akan menggalakkan pemeliharaan hari Ahad, dan bahawa mereka juga akan menunjuk “kepada” “kelompok kecil pemelihara Sabat yang berhati nurani.” Dalam perenggan berikutnya, beliau menegaskan bahawa penganiayaan pada zaman-zaman lampau akan berulang. Perenggan sebelumnya berakhir dengan beliau mengenal pasti umat Allah yang mengaku itu berbeza dengan mereka yang dikatakannya sebagai pemelihara Sabat yang berhati nurani. Kemudian beliau memperkenalkan sejarah-sejarah lampau, dan memberi amaran bahawa sejarah-sejarah itu akan berulang pada hari-hari terakhir. Beliau sangat jelas.

“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.

“Sejtan em ya bɔ́lɔl mɛ́nɛ́ kɔ́kɔ́, nde a yíli ndɔ wɔ́rɔ ká kpáŋá. A kɔ́kɔ́ kɛ́lɛ́ nɛ́, a tóli mɛ́nɛ́ bá bɔ́lɔl maŋgɛ́lɛ́. A yíli ngbɔ́ngɔ́ kpá na bɔ́ndɛ́lɛ́ yɛ́nɛ́ bɔ́lɔl ná diní nyonso ya lokuta, mpe akɛ́ sí pɛ́ na elɔ́kɔ moko te na milála mya ye mya kotíka mateya ma libúngá. Na se ya elámbá ya molende ma diní, mɛ́nɛ́, bato ba lɛmbisamá na molimo mwa ye, basálá minyoko mileki mabe mpo na baninga ba bango, mpe batyáká likoló na bango mpasi mileki nsɔ́mɔ. Sejtan ná ba ntóma ba ye bazali naino na molimo mɔ́mɔ́; mpe lisoló lia kala likozónga na mikolo mia biso.”

“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.

“Tɨte munti a basheshe minda na mapenzi ao pa kutendekia uovu; mo muinuka ya moyo wao, bameazimia ni uhalifu gani watautenda. Bantu aba bikudanganya bene. Baleza ubuntungwa bunene bwa Mungu bwa haki, na pa kaalo kao bemezesya kiwango kyabo bene, kabenaikwelinga bene na kiwango eki, bakilongela bene ati ba bɨsweele. Mwami akaabalekela kumanyikisya ichili mo muoyo wao, kutenda mupepo gwa mukulu uubaubamba. Akaabalekela kulanga lwango lwabo pa sheria yakwe mo mutendele wao ku balya babɨkala ba lwilile ku mikumbilo yakwe. Bakalangikwa na mupepo gumogwene gwa kiswailo kya kidini kyakalemya ichixuku ekyatankila pa kubamba Kristo pa msalaba; kanisa na Leta bikɨsangana mu bwisungu bumoobwene obwaponene.”

“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.

“Gereja pada masa kini telah mengikut jejak orang Yahudi zaman dahulu, yang mengenepikan perintah-perintah Tuhan demi tradisi mereka sendiri. Ia telah mengubah ketetapan, melanggar perjanjian yang kekal, dan sekarang, seperti pada waktu itu, kesombongan, ketidakpercayaan, dan kekafiran menjadi hasilnya. Keadaannya yang sebenar dinyatakan dalam kata-kata dari nyanyian Musa ini: ‘Mereka telah merosakkan diri mereka sendiri, noda mereka bukanlah noda anak-anak-Nya; mereka ialah generasi yang bengkok dan sesat. Demikiankah kamu membalas Tuhan, hai bangsa yang bodoh dan tidak bijaksana? Bukankah Dia Bapamu yang telah membeli engkau? Bukankah Dia yang telah menjadikan engkau, dan meneguhkan engkau?’” Review and Herald, 18 Mac 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.

Ada perikop demi perikop dalam Roh Nubuat yang mengenal pasti penganiayaan akhir zaman terhadap umat Allah yang setia; dan “gereja masa kini” yang sedang beliau kenal pasti itu bukanlah agama Kristian secara umum, melainkan gereja yang berulang kali beliau nyatakan sebagai dilambangkan oleh gereja Yahudi. Perikop-perikop yang jelas dalam tulisan-tulisan beliau itulah yang menjadi dorongan bagi gereja Masehi Advent Hari Ketujuh untuk berusaha mengenakan sekatan ke atas tulisan-tulisan Sister White, sebagaimana mimpinya dengan sangat tepat mengenal pastikannya. Tindakan mereka terhadap tulisan-tulisan beliau, yang jelas merupakan barang-barang rumahnya yang harus dilarang oleh para pemimpin Battle Creek yang telah berubah menjadi suatu tata suci Katolik. Serangan mereka terhadap tulisan-tulisan beliau juga digambarkan oleh serangan terhadap tulisan-tulisan Yeremia. Mimpi Ellen White merupakan saksi kedua kepada dibakarnya tulisan-tulisan 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.

គ្រប់ជំនាន់ទីបីនៃអាដវេនទីសម៍ឡាវឌីសេ ការសម្របសម្រួលគឺជាប្រធានបទលេចធ្លោជាងគេ។ ជំនាន់ទីបីនេះត្រូវបានតំណាងដោយក្រុមជំនុំពើរកាម៉ុស។ ចាប់ពីការបោះពុម្ពសៀវភៅរបស់ W. W. Prescott ដែលមានចំណងជើងថា The Doctrine of Christ នៅឆ្នាំ 1919 រហូតដល់ការបោះពុម្ព Questions on Doctrine នៅឆ្នាំ 1957 គឺសម្គាល់អំឡុងពេលនៃការផ្លាស់ប្តូរមួយ ដែលត្រូវបានតំណាងដោយការបោះពុម្ពអាល់ហ្វា ហើយបញ្ចប់ដោយការបោះពុម្ពអូមេហ្គា។ សៀវភៅទីមួយតំណាងឲ្យការបដិសេធរបស់ W. W. Prescott ចំពោះសិង្ហនៃពូជយូដា ដើម្បីទទួលយកទស្សនៈអំពីព្រះគ្រីស្ទរបស់ព្រូតេស្តង់ក្បត់ជំនឿ។ សៀវភៅរបស់ Prescott ដែលមានចំណងជើងសមគួរថា The Doctrine of Christ បានបំផ្លាញសារព្យាករណ៍របស់មីល្លើរីត ដោយទុកសេចក្តីនិយមន័យទទេអំពីព្រះយេស៊ូវ ដែលកាតូលិក និងព្រូតេស្តង់ក្បត់ជំនឿថ្វាយបង្គំ។ សៀវភៅចុងក្រោយក្នុងជំនាន់នោះកំណត់នូវការញែកជាបរិសុទ្ធ និងការរាប់ជាសុចរិតមួយ ដែលបំផ្លាញក្រឹត្យវិន័យរបស់ព្រះ សេចក្តីយុត្តិធម៌ និងសេចក្តីមេត្តាករុណារបស់ទ្រង់។ អ៊ីស្រាអែលបុរាណត្រូវបានប្រគល់ការទទួលខុសត្រូវឲ្យធ្វើជាអ្នករក្សាទុកក្រឹត្យវិន័យរបស់ព្រះ ហើយអាដវេនទីសម៍ក៏ត្រូវធ្វើជាអ្នករក្សាទុក មិនត្រឹមតែក្រឹត្យវិន័យរបស់ព្រះប៉ុណ្ណោះទេ ប៉ុន្តែក៏ព្រះបន្ទូលព្យាករណ៍របស់ទ្រង់ផងដែរ។ នៅឆ្នាំ 1919 សៀវភៅមួយដែលបានបដិសេធការការពារព្រះបន្ទូលព្យាករណ៍របស់ព្រះ បានសម្គាល់ការចាប់ផ្ដើមនៃជំនាន់ទីបីនៃអាដវេនទីសម៍ឡាវឌីសេ ដែលបានបញ្ចប់ដោយសៀវភៅមួយដែលបដិសេធក្រឹត្យវិន័យរបស់ព្រះ។

“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.

“Sa ntwa okwimo mitema, ne, mpo na lolendo mpe komimonisa sembo, ondimi te koyambola mabunga na yo, okotikala na se ya komekama ya Satana. Soki, ntango Nkolo azali komonisa mabunga na yo, obongoli motema te to oyamboli te, bokambi na ye ekomema yo koleka lisusu mpe lisusu na esika yango moko. Okotikala kotika mabunga ya lolenge moko ezonga, okokoba kozanga bwanya, mpe okobenga lisumu boyengebene, mpe boyengebene lisumu. Ebele ya bokosi oyo ekopalangana na mikolo oyo ya nsuka ekizingela yo, mpe okobongola bakambi, nzokande okoyeba te ete osili kosala bongo.” Review and Herald, 16 Décembre 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.

Pergamos, ekeleesia etato no de Thyatira, ekeleesia ya bopapa, oyo ezali nkola ya minei, tango mibali 25 bafukami liboso ya elembo ya bokonzi ya Thyatira.

“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.

“Peraturan yang diambil oleh para penjajah awal, iaitu dengan membenarkan hanya anggota gereja sahaja untuk mengundi atau memegang jawatan dalam pemerintahan awam, telah membawa kepada akibat yang paling merosakkan. Langkah ini telah diterima sebagai suatu cara untuk memelihara kemurnian negara, tetapi akhirnya mengakibatkan kerosakan gereja. Oleh sebab pengakuan beragama dijadikan syarat untuk hak mengundi dan pemegangan jawatan, banyak orang, yang didorong semata-mata oleh motif dasar duniawi, menyertai gereja tanpa perubahan hati. Dengan demikian, gereja-gereja itu, pada tahap yang besar, terdiri daripada orang-orang yang belum bertobat; dan bahkan dalam kalangan pelayanan pun terdapat mereka yang bukan sahaja berpegang pada kesalahan doktrin, tetapi juga jahil tentang kuasa pembaharuan Roh Kudus. Dengan demikian sekali lagi telah dibuktikan akibat-akibat jahat, yang begitu sering disaksikan dalam sejarah gereja sejak zaman Constantine hingga sekarang, daripada usaha membangunkan gereja dengan bantuan negara, daripada meminta sokongan kuasa sekular bagi Injil Dia yang telah menyatakan: ‘Kerajaan-Ku bukan dari dunia ini.’ Yohanes 18:36. Penyatuan gereja dengan negara, walau sekecil mana pun darjahnya, meskipun kelihatan membawa dunia lebih dekat kepada gereja, pada hakikatnya hanya membawa gereja lebih dekat kepada dunia.” 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.

“Kereja dan negara yang bersatu, walaupun pada tahap yang paling kecil sekalipun, sekalipun tampaknya membawa dunia lebih dekat kepada gereja, pada hakikatnya hanya membawa gereja lebih dekat kepada dunia.” Pada 18 Mei 1977, Bert B. Beach (seorang pengarah dalam Divisyen Eropah Utara-Afrika Barat gereja itu dan terlibat dalam hubungan antara gereja) telah mempersembahkan sebuah pingat bersalut emas kepada antikristus, Pope Paul VI, semasa satu audiens berkumpulan di Rome. Hal itu merupakan sebahagian daripada satu pertemuan Conference of Secretaries of World Confessional Families. Peristiwa itu telah dilaporkan dalam Adventist Review (11 Ogos 1977) dan dicatat oleh Religious News Service sebagai kali pertama seorang wakil rasmi SDA bertemu dengan seorang Pontiff.

“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.

“Tuhan telah mengucapkan kutuk atas mereka yang mengambil dari atau menambahkan kepada Kitab Suci. AKU YANG MAHABESAR telah menetapkan apa yang akan menjadi kaidah iman dan doktrin, dan Ia telah menetapkan bahwa Alkitab harus menjadi kitab rumah tangga. Gereja yang berpegang pada firman Allah terpisah secara tak terdamaikan dari Roma. Kaum Protestan dahulu demikian terpisah dari gereja besar kemurtadan ini, tetapi mereka telah semakin mendekatinya, dan masih berada di jalan pendamaian dengan Gereja Roma. Roma tidak pernah berubah. Prinsip-prinsipnya sama sekali tidak berubah. Ia tidak mengurangi jurang pemisah antara dirinya dan kaum Protestan; merekalah yang telah melakukan seluruh langkah mendekat. Tetapi apakah arti semua ini bagi Protestanisme dewasa ini? Inilah penolakan terhadap kebenaran Alkitab yang membuat manusia mendekati ketidakpercayaan. Gereja yang murtadlah yang memperkecil jarak antara dirinya dan Kepausan.”

“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, dengan ribuan lelaki mulia yang telah menjadi martir demi kebenaran, ialah jiwa-jiwa yang merupakan Protestan yang sejati. Mereka berdiri sebagai pengawal kebenaran yang setia, menyatakan bahawa Protestanisme sama sekali tidak dapat bersatu dengan Romanisme, melainkan mesti dipisahkan sejauh timur dari barat daripada prinsip-prinsip Kepausan. Para pembela kebenaran yang demikian tidak mungkin dapat berdamai dengan ‘manusia durhaka’ sebagaimana Kristus dan para rasul-Nya pun tidak mungkin berharmoni dengannya. Pada zaman-zaman dahulu, orang-orang benar merasakan bahawa adalah mustahil untuk bersekutu dengan Roma, dan walaupun pertentangan mereka terhadap sistem kesesatan ini dipertahankan dengan risiko harta benda dan nyawa, namun mereka mempunyai keberanian untuk mempertahankan pemisahan mereka, dan dengan gagah berjuang demi kebenaran. Kebenaran Alkitab lebih berharga bagi mereka daripada kekayaan, kehormatan, bahkan nyawa mereka sendiri. Mereka tidak sanggup melihat kebenaran ditimbun di bawah timbunan takhayul dan sofistri dusta. Mereka mengambil firman Tuhan ke dalam tangan mereka, lalu mengangkat panji kebenaran di hadapan umat, dengan berani mengisytiharkan apa yang telah dinyatakan Allah kepada mereka melalui penyelidikan Alkitab yang tekun. Mereka mati dengan kematian yang paling kejam kerana kesetiaan mereka kepada Allah, tetapi dengan darah mereka, mereka telah memperoleh bagi kita kebebasan dan hak-hak istimewa yang kini dengan mudah diserahkan oleh ramai orang yang mengaku sebagai Protestan kepada kuasa kejahatan. Tetapi adakah kita akan menyerahkan hak-hak istimewa yang dibeli dengan harga yang begitu mahal ini? Adakah kita akan menghina Allah di syurga, dan, setelah Dia membebaskan kita daripada kuk Romawi, sekali lagi menempatkan diri kita ke dalam perhambaan kepada kuasa antikristian ini? Adakah kita akan membuktikan kemerosotan kita dengan menandatangani penyerahan kebebasan beragama kita, hak kita untuk menyembah Allah menurut tuntutan hati nurani kita sendiri?

“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.’

“សំឡេងរបស់ Luther ដែលបានឆ្លើយតបកងរំពងតាមភ្នំ និងជ្រលងភ្នំ ដែលបានរញ្ជួយអឺរ៉ុបដូចជាការរញ្ជួយដី បានហៅចេញមកនូវកងទ័ពមួយនៃសាវកដ៏ថ្លៃថ្នូនៃព្រះយេស៊ូវ ហើយសេចក្តីពិតដែលពួកគេបានគាំទ្រនោះ មិនអាចត្រូវបានបំបិទដោយគំនរអុសសម្រាប់ដុតមនុស្ស ដោយទារុណកម្ម ដោយគុកងងឹត ឬដោយសេចក្តីស្លាប់ឡើយ; ហើយសូម្បីតែឥឡូវនេះ សំឡេងរបស់កងទ័ពដ៏ថ្លៃថ្នូនៃពួកសាក្សីស្លាប់ដើម្បីជំនឿ កំពុងប្រាប់យើងថា អំណាចរ៉ូមគឺជាការក្បត់ជំនឿដែលបានទាយទុកជាមុនសម្រាប់ថ្ងៃចុងក្រោយ គឺជាអាថ៌កំបាំងនៃអំពើទុច្ចរិត ដែលប៉ុលបានឃើញថាកំពុងចាប់ផ្តើមប្រតិបត្តិការតាំងតែសម័យរបស់លោកផ្ទាល់។ សាសនាកាតូលិករ៉ូមកំពុងតែពង្រីកឥទ្ធិពលយ៉ាងឆាប់រហ័ស។ អំណាចសម្តេចប៉ាបកំពុងតែកើនឡើង ហើយអស់អ្នកដែលបានបង្វែរត្រចៀករបស់ខ្លួនចេញពីការស្តាប់សេចក្តីពិត កំពុងស្តាប់រឿងនិទានបំភាន់របស់នាង។ វិហាររបស់សម្តេចប៉ាប មហាវិទ្យាល័យរបស់សម្តេចប៉ាប វត្តស្ត្រី និងវត្តសង្ឃ កំពុងតែកើនឡើង ហើយពិភពប្រូតេស្តង់ហាក់ដូចជាកំពុងដេកលក់។ ពួកប្រូតេស្តង់កំពុងបាត់បង់សញ្ញាសម្គាល់នៃភាពខុសប្លែក ដែលបានធ្វើឲ្យពួកគេខុសពីលោកិយ ហើយពួកគេកំពុងបង្រួមចម្ងាយរវាងខ្លួនគេ និងអំណាចរ៉ូម។ ពួកគេបានបង្វែរត្រចៀករបស់ខ្លួនចេញពីការស្តាប់សេចក្តីពិត; ពួកគេមិនមានឆន្ទៈទទួលយកពន្លឺដែលព្រះបានបញ្ចេញលើផ្លូវរបស់ពួកគេ ដូច្នេះហើយពួកគេកំពុងចូលទៅក្នុងសេចក្តីងងឹត។ ពួកគេនិយាយដោយការមើលងាយអំពីគំនិតដែលថា នឹងមានការរស់ឡើងវិញនៃការបៀតបៀនដ៏ឃោរឃៅកាលពីអតីតកាល ពីសំណាក់ពួករ៉ូម៉ាំងកាតូលិក និងអស់អ្នកដែលភ្ជាប់ខ្លួនជាមួយពួកគេ។ ពួកគេមិនទទួលស្គាល់សេចក្តីពិតថា ព្រះបន្ទូលរបស់ព្រះបានទាយទុកជាមុនយ៉ាងពេញលេញអំពីការរស់ឡើងវិញបែបនេះឡើយ ហើយក៏មិនព្រមទទួលស្គាល់ថា ប្រជារាស្ត្ររបស់ព្រះនៅថ្ងៃចុងក្រោយនឹងទទួលរងការបៀតបៀន ទោះបីព្រះគម្ពីរបានចែងថា ‘នាគបានខឹងនឹងស្ត្រីនោះ ហើយបានចេញទៅធ្វើសង្គ្រាមនឹងសំណល់ពូជរបស់នាង ដែលកាន់តាមព្រះបញ្ញត្តិរបស់ព្រះ និងមានទីបន្ទាល់របស់ព្រះយេស៊ូវគ្រីស្ទ។’”

“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.

“Popery ialah agama tabii manusia, dan kebanyakan umat manusia menyukai suatu doktrin yang membenarkan mereka melakukan dosa, namun membebaskan mereka daripada akibatnya. Manusia mesti mempunyai suatu bentuk agama, dan agama ini, yang dibentuk oleh reka cipta manusia, namun mendakwa kewibawaan ilahi, sesuai dengan fikiran duniawi. Orang yang menganggap diri mereka bijaksana dan berakal berpaling dengan kesombongan daripada piawaian kebenaran, iaitu Sepuluh Hukum, dan tidak menganggap bahawa adalah selaras dengan martabat mereka untuk menyelidiki jalan-jalan Tuhan. Oleh itu mereka menempuh jalan-jalan palsu, ke lorong-lorong yang terlarang, menjadi serba cukup pada diri sendiri, membesarkan diri, menurut pola paus, bukan menurut pola Yesus Kristus. Mereka mesti mempunyai bentuk agama yang paling sedikit menuntut kerohanian dan penyangkalan diri, dan oleh sebab hikmat manusia yang tidak disucikan tidak akan memimpin mereka untuk membenci popery, maka mereka secara semula jadi tertarik kepada ketetapan-ketetapan dan doktrin-doktrinnya. Mereka tidak mahu berjalan di jalan-jalan Tuhan. Mereka sama sekali terlalu tercerahkan untuk mencari Tuhan dengan doa dan kerendahan hati, dengan pengetahuan yang cerdas tentang firman-Nya. Oleh sebab tidak peduli untuk mengetahui jalan-jalan Tuhan, fikiran mereka terbuka sepenuhnya kepada tipu daya, sepenuhnya sedia menerima dan mempercayai dusta. Mereka rela membiarkan kepalsuan-kepalsuan yang paling tidak masuk akal, paling tidak konsisten, dipaksakan ke atas mereka sebagai kebenaran.”

“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.

“Satana eng sap thuhiltu chu popery a ni a; tin, rilru lam thimna nasa tak hunin Romanism tan a ṭha tawh tih a lo lang tawh ang bawkin, rilru fimna êng nasa tak hun pawhin a thuneihna tan a ṭha bawk tih a lo lang leh ang; a chhan chu mihringte rilru chu anmahni chungnungna lamah an hriatna a khâwm a, Pathian chu an hriatnaah vawn reng an duh loh vâng a ni. Rome chuan thil dik lo thei lohna a nei tih a sawi a, Protestants pawhin chumi lam tho chu an zui ve mek a ni. Thutak zawnin êng atanga êng lian zâwk lam pan chho zêl an duh lo. Rilru hriat lohna leh hmuhsak lohna-in anmahni an inkhâr veng a, bum tûra an awm mai ni bawkse, mi dangte pawh bum tûra an inpeih bawk ni angin an lang.”

“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.

“Namun sekalipun sikap gereja-gereja itu mengecewakan, tidak ada alasan untuk menjadi tawar hati; sebab Allah mempunyai suatu umat yang akan mempertahankan kesetiaan mereka kepada kebenaran-Nya, yang akan menjadikan Alkitab, dan hanya Alkitab, sebagai kaidah iman dan ajaran mereka, yang akan meninggikan panji standar dan mengibarkan tinggi-tinggi panji yang padanya tertulis, “Perintah-perintah Allah dan iman kepada Yesus.” Mereka akan menghargai Injil yang murni, dan menjadikan Alkitab dasar iman dan ajaran mereka.

“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.

“Untuk masa seperti ini, ketika manusia sedang menyingkirkan hukum Tuhan semesta alam, doa Daud patut diterapkan,—‘Inilah waktu bagi-Mu, ya Tuhan, untuk bertindak; sebab mereka telah membatalkan hukum-Mu.’ Kita sedang mendekati suatu masa ketika cemoohan yang hampir bersifat universal akan ditimpakan ke atas hukum Allah, dan umat Allah yang memelihara perintah-perintah-Nya akan diuji dengan berat; tetapi akankah mereka kehilangan penghormatan mereka terhadap hukum Yehova karena orang lain tidak melihat dan menyadari tuntutan-tuntutannya yang mengikat? Biarlah umat Allah yang memelihara perintah-perintah-Nya, seperti Daud, menghormati hukum Allah sebanding dengan tindakan manusia menyingkirkannya serta menimpakan kepadanya ketidakhormatan dan penghinaan.” Signs of the Times, 19 Februari 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.

Dua tahun sebelum antikristus dianugerahi sebuah medali emas oleh seorang pemimpin gereja Masehi Advent Hari Ketujuh Laodikia, pada tahun 1975, sebuah gugatan diajukan terhadap gereja Masehi Advent Hari Ketujuh; EEOC v. Pacific Press Publishing Association (Perkara No. C-74-2025 CBR di Pengadilan Distrik Amerika Serikat untuk Distrik Utara California), di mana Equal Employment Opportunity Commission menggugat rumah penerbitan gereja itu atas nama dua karyawan perempuan—Merikay Silver (seorang mantan editor yang telah pergi pada saat gugatan itu diajukan) dan Lorna Tobler—dengan tuduhan diskriminasi berdasarkan jenis kelamin dalam upah dan tunjangan. Gereja itu membela praktik-praktiknya antara lain dengan mengajukan pengecualian keagamaan dan membahas struktur tata kelolanya.

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.”

Dalam suatu pernyataan bersumpah bertarikh 6 Februari 1976 (sebahagian daripada hujahan pembelaan yang dikemukakan kepada mahkamah), Neal C. Wilson (ketika itu presiden Divisyen Amerika Utara gereja tersebut, dan kemudian presiden General Conference dari 1979–1990) telah menyentuh pandangan sejarah gereja itu terhadap Roman Catholicism. Pernyataan itu dibuat dalam konteks berhujah menentang pencirian gereja tersebut sebagai mempunyai suatu “hierarchy” yang serupa dengan sistem kepausan. Petikan penuh yang berkaitan ialah: “Walaupun benar bahawa pernah ada suatu tempoh dalam kehidupan Seventh-day Adventist Church apabila denominasi itu mengambil pendirian yang nyata anti-Roman Catholic, dan istilah ‘hierarchy’ digunakan dalam erti yang menghina untuk merujuk kepada bentuk pemerintahan gereja kepausan, sikap pihak Gereja itu tidak lebih daripada suatu manifestasi anti-popery yang meluas dalam kalangan denominasi-denominasi Protestant konservatif pada bahagian awal abad ini dan bahagian akhir abad yang lalu, dan yang kini telah dibuang ke timbunan sampah sejarah sejauh yang menyangkut Seventh-day Adventist Church.”

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.”

Ini mencerminkan suatu pergeseran menjauh dari penafsiran profetik tradisional gereja, yang mengidentifikasi kepausan sebagai “binatang” atau antikristus dalam Wahyu. Para pengkritik, baik di dalam maupun di luar gereja, telah menafsirkannya sebagai suatu pengecilan atau pengabaian terhadap pendirian anti-Katolik itu demi menyesuaikan diri dengan ekumenisme modern atau pembelaan hukum. Wilson, pada tahun 1985, mengidentifikasi para Presiden dari berbagai Divisi gereja sebagai “kardinal,” ketika ia menyatakan, “… tidak ada satu pun ‘kardinal’ dari semua negeri-negeri Timur Jauh, sedangkan barangkali akan ada dua ‘kardinal’ dari Afrika.”

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.

Sr. White min cĩa kawlram a, pope leh amah inkār a tih tlem a nih chuan, chu kohhran kal bo tawh a ni a, a ti. Thlah thar pathumna inremna chu Ezekiel bu 8-na ah Tammuz tâna ṭap anga a entîr a, Pergamos inremna hmang pawhin a entîr bawk. 1863 atanga 1888 thleng khân thlah hmasa ber chu Ephesi kohhran aiawhin a awm a, chu kohhran chuan a hmangaihna hmasa ber a chân tawh a ni; tin, Millerite hmovelna hmangaihna hmasa ber chu hrilhlâwk thuchah a ni a, chu hrilhlâwk thuchah bung hmasa ber chu 1863-ah an hnutchhiah tawh “seven times” tih kha a ni.

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.

အမှန်တရား၏သက်သေကို ပြည့်စုံစေရန် ၁၈၈၈ ခုနှစ်မှ ၁၉၁၉ ခုနှစ်တိုင်အောင်၊ စမုရနာနှင့် ယေဇကျေလ၏ လျှို့ဝှက်အခန်းများဖြင့် ကိုယ်စားပြုထားသော ဒုတိယမျိုးဆက်သည်၊ ၁၉၁၅ ခုနှစ်တွင် Sister White အား သင်္ဂြိုဟ်အနားယူစေခြင်းနှင့်အတူ၊ ပရောဖက်ပြုခြင်း၏ ဝိညာဉ်တော်၏ သေဆုံးမှုကို မြင်တွေ့ခဲ့ရသည်။ မျိုးဆက်လေးဆက်အကြောင်း အသေးစိတ်များကို သက်သေတော်ကို ပြည့်စုံစေရန် ထပ်မံလိုအပ်သော်လည်း၊ တိုးတက်လျက်ရှိသော ပုန်ကန်မှုကို အပြည့်အဝ နားလည်ရမည် ဖြစ်သည်။ သို့မှသာ ဖောက်ပြန်သွားသော လူမျိုးတစ်မျိုးက Ellen White ၏ ရေးသားချက်များကို “တားမြစ်” နိုင်ပုံ၊ သို့မဟုတ် အပတ်၏ ပထမနေ့ကို လက်ခံနိုင်ဖွယ်ရာအဖြစ် မြှင့်တင်နိုင်ပုံကို အပြည့်အဝ သဘောပေါက်နိုင်မည် ဖြစ်သည်။ ယုဒသည် ယေရုရှလင်မြို့၌ “ဤလူမျိုးကို အုပ်စိုးသော” “ဧဖရိမ်၏ မူးယစ်သူများ” နှင့်အတူ လုပ်ဆောင်၏။ ယေရုရှလင်ကို အုပ်စိုး၍ နေကို ဦးညွှတ်ကိုးကွယ်သော သူတို့ကိုမူ ဆန်ဟက်ဒရင်ဖြင့် ကိုယ်စားပြုထားသည်။

We will continue this study in the next article.

Re tla tswelela ka thuto eno mo setlhogong se se latelang.

“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.’

“Antara anak-anak Allah yang mengaku percaya, betapa sedikit kesabaran telah dinyatakan, betapa banyak perkataan pahit telah diucapkan, betapa banyak kecaman telah dilontarkan terhadap mereka yang bukan dari iman kita. Banyak orang telah memandang mereka yang termasuk dalam gereja-gereja lain sebagai orang berdosa besar, padahal Tuhan tidak memandang mereka demikian. Mereka yang memandang anggota-anggota gereja lain dengan cara demikian perlu merendahkan diri di bawah tangan Allah yang kuat. Mereka yang mereka hukum itu mungkin hanya memiliki sedikit terang, sedikit kesempatan dan hak istimewa. Seandainya mereka telah memiliki terang yang telah dimiliki banyak anggota gereja-gereja kita, mereka mungkin telah maju jauh lebih pesat, dan telah mewakili iman mereka kepada dunia dengan lebih baik. Tentang mereka yang memegahkan terang mereka, namun gagal berjalan di dalamnya, Kristus berkata, ‘Tetapi Aku berkata kepadamu: Pada hari penghakiman, Tirus dan Sidon akan lebih tertanggung daripada kamu. Dan engkau, Kapernaum [umat Masehi Advent Hari Ketujuh, yang telah menerima terang besar], yang ditinggikan sampai ke langit [dalam hal hak istimewa], akan diturunkan sampai ke dalam neraka: karena jikalau perbuatan-perbuatan ajaib yang telah dilakukan di tengah-tengahmu itu dilakukan di Sodom, niscaya kota itu masih tetap berdiri sampai hari ini. Tetapi Aku berkata kepadamu: Pada hari penghakiman, tanah Sodom akan lebih tertanggung daripada engkau.’ Pada waktu itu Yesus menjawab dan berkata, ‘Aku bersyukur kepada-Mu, ya Bapa, Tuhan langit dan bumi, karena semuanya itu Engkau sembunyikan bagi orang bijak dan orang pandai [menurut anggapan mereka sendiri], tetapi Engkau nyatakan kepada orang kecil.’”

“‘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.’

“‘Okwu a nile unu mere ugbu a ka Onyenwe-anyị kwuru, ma ekwuru m unu okwu, na-ebili n’isi-ututu ma na-ekwu, ma unu anụghị; akpọrọ m unu, ma unu azaghị; ya mere, ụlọ a nke a kpọrọ aha m n’elu ya, nke unu tụkwasịrị obi na ya, na ebe ahụ nke m nyere unu na nna unu ha, ka m ga-emere dị ka m mere Shilo. Aga m achụpụkwa unu n’ihu m, dịka m chụpụrụ ụmụnne unu niile, ya bụ mkpụrụ nile nke Ifrem.’”

“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 husimamiwa, bali kwa utaratibu wa Mungu. Zapasa kusimamiwa kwa jicho lililoelekezwa kwake peke yake kwa utukufu wake, ili kwa njia zote nafsi zinazopotea zipate kuokolewa. Kwa watu wa Mungu ushuhuda wa Roho umewajia, hata hivyo wengi hawakuziangalia karipio, maonyo, na mashauri.”

“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

“‘Dengarlah sekarang ini, hai bangsa yang bodoh dan tidak berpengertian; yang mempunyai mata, tetapi tidak melihat; yang mempunyai telinga, tetapi tidak mendengar: tidakkah kamu takut kepada-Ku, firman TUHAN: tidakkah kamu gentar di hadapan-Ku, yang telah menaruh pasir sebagai batas laut dengan ketetapan yang kekal, sehingga laut itu tidak dapat melampauinya; dan sekalipun gelombangnya mengamuk, namun tidak dapat mengatasinya; sekalipun menderu, namun tidak dapat melintasinya? Tetapi bangsa ini mempunyai hati yang murtad dan memberontak; mereka telah menyimpang dan pergi. Juga mereka tidak berkata dalam hati mereka: Marilah sekarang kita takut akan TUHAN, Allah kita, yang memberi hujan, baik hujan awal maupun hujan akhir, pada waktunya; yang memelihara bagi kita minggu-minggu panen yang telah ditetapkan. Kejahatanmu telah menjauhkan semuanya ini, dan dosa-dosamu telah menahan yang baik darimu.... Mereka tidak membela perkara, yakni perkara anak yatim, namun mereka berhasil; dan hak orang miskin tidak mereka tegakkan. Tidakkah Aku akan menghukum karena semuanya ini? firman TUHAN; tidakkah jiwa-Ku akan menuntut pembalasan atas bangsa yang seperti ini?’”

“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.

“താൻ പറയേണ്ടിവരികയോ: ‘ഈ ജനത്തിന്നുവേണ്ടി നീ പ്രാർത്ഥിക്കരുതു; അവർക്കുവേണ്ടി നിലവിളിയും പ്രാർത്ഥനയും ഉയർത്തരുതു; എനിക്കു മദ്ധ്യസ്ഥതയും ചെയ്യരുതു; ഞാൻ നിന്നെ കേൾക്കുകയില്ല’ എന്നു? ‘അതുകൊണ്ടു മഴകൾ തടഞ്ഞുവെക്കപ്പെട്ടു; പിന്നാലെ പെയ്യുന്ന മഴ ഉണ്ടായില്ല.... ഇനി മുതൽ നീ എന്നോടു നിലവിളിക്കയില്ലയോ: എന്റെ പിതാവേ, നീ എന്റെ യൗവനത്തിന്റെ വഴികാട്ടി ആകുന്നു എന്നു?’” Review and Herald, August 1, 1893.