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.

Ukuzaliseka kobuMesiya encwadini kaMateyu kubandakanya uphawu lwendlela lwexesha lesiphelo, uphawu lwendlela lomyalezo owenziwa ngokusesikweni, amangqina amabini ophawu lwendlela luka-9/11, elinye lingqina lomyalezo wangaphakathi oya eLawodike, kanti elinye lingqina lomyalezo wangaphandle wobunqolobi bamaSilamsi. Kufanelekile ukuba uphawu lwendlela luka-9/11 lumelwe zizibini kwezilishumi elinesibini zokuzaliseka kobuMesiya kuMateyu, kuba u-9/11 uquka umyalezo wengelosi yesibini, apho kusoloko kukho ukuphindwa kabini. Ukufa kwangoJulayi 18, 2020, kwakuluphawu lwendlela lwesihlanu esalucingayo, kwaza ke ilizwi entlango ngoJulayi 2023 laba lelwesithandathu, yaye uvuko luka-2024 lwaba lolwesixhenxe. Ukuzaliseka kobuMesiya kwesibhozo kukuKhalela Kwamaphakathi Ebusuku.

The Eighth Messianic Waymark is the Midnight Cry

Uphawu lwesiBhozo lobuMesiya sisikhalo sasezinzulwini zobusuku.

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.

Konke oku kwenziwa ukuze kuzaliseke oko kwathethwayo ngumprofeti, esithi, Xelelani intombi yaseZiyon, Nanko uKumkani wakho esiza kuwe, enobulali, ekhwele iesile, nethole, intshontsho lelesile. Mateyu 21:4, 5.

Prediction

Uqikelelo

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.

Chulumancani kakhulu, ntombi yaseZiyon; khwaza, ntombi yaseYerusalem: yabona, uKumkani wakho uza kuwe: ulilungisa, enosindiso; ethobekile, ekhwele e-esileni, nakwithole, ithole le-esile. Zekariya 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.

“Kwiminyaka engamakhulu amahlanu ngaphambili, iNkosi yayivakalise ngomprofeti uZekariya, ‘Vuya kakhulu, ntombi yaseZiyon; dumisa ngezwi elikhulu, ntombi yaseYerusalem. Yabona, uKumkani wakho uyeza kuwe. Ulilungisa, enosindiso; ethobekile, ekhwele phezu kwe-esile, naphezu kwethole, ithole le-esile.’ [Zekariya 9:9.] Ukuba abafundi babebeqondile ukuba uKristu wayesiya ekugwetyweni nasekufeni, ngebengenakuwuzalisekisa lo mprofeto.

“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.

“Ngendlela efanayo, uMiller namaqabane akhe bazalisekisa isiprofeto, baza banikela umyalezo lowo impembelelo ephefumlelweyo eyayixele kwangaphambili ukuba umele ukunikelwa ehlabathini, kodwa ababengazange bakwazi ukuwunikela ukuba babesiziqonde ngokupheleleyo iziprofeto ezazibonisa ukuphoxeka kwabo, zize ziveze omnye umyalezo oya kushunyayelwa kuzo zonke iintlanga ngaphambi kokuba iNkosi ize. Imiyalezo yengelosi yokuqala neyesibini yanikelwa ngexesha elifanelekileyo, yaza yawufeza umsebenzi uThixo awayejonge ukuwufeza ngayo.” 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.

Ukungaqondwa kakuhle kweLizwi likaThixo lesiprofeto kwakubandakanyekile kwimbali yokungena kukaKristu ngokoloyiso eYerusalem, kwanakwimbali ehambelanayo yokuvakaliswa komyalezo weSikhalo Sasebusuku ngowe-1844. Ikhulu elinamashumi amane anesine amawaka kufuneka liqonde “iziprofeto ezalatha ekudanisweni kwawo.” UYohane, kwisiTyhilelo seshumi, uxelelwa kwangaphambili ukuba umyalezo wencwadana encinane, owawuza kuba mnandi emlonyeni wakhe, wawuza kuba krakra.

“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.

“Asinanto yakoyika ngexesha elizayo, ngaphandle kokuba silibale indlela iNkosi esikhokele ngayo, nemfundiso yayo kwimbali yethu yangaphambili.” 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.

“Ukukhokela kweNkosi” kwixesha elidluleyo kumelwe, phakathi kwezinye izenzo zayo zobuBonelelo, njengesandla saYo esagubungela impazamo kumanani, kuba kwakungelona ilungileyo ukuba amaMillerite akuqonde kwangaphambili ukuphoxeka kwawo, njengokuba kwakungelolona ilungileyo kubafundi ukuba baqonde zonke iziqalelo zokuphoxeka kwabo emnqamlezweni. Kodwa imbali yokubhengezwa kweSikhalo Saphakathi Kwamabili ichongwa njengokona kukhanya kanye okukhokelela ezulwini, yaye oku kuphawulwa kumbono wokuqala kanye ka-Ellen White. Ikhulu elinamashumi amane anesine amawaka limele likuqonde ukuphoxeka kwabafundi nokwamaMillerite. Ukwala oko kukhanya kukuwela usuke endleleni.

“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.

“Babenokukhanya okuqaqambileyo kumiswe emva kwabo ekuqaleni kwendlela, nto leyo ingelosi eyandixelelayo ukuba yayikukuba ‘sisikhalo sasezinzulwini zobusuku.’ Oku kukhanya kwakukhanya kuyo yonke indlela, kwanika ukukhanya ezinyaweni zabo, ukuze bangakhubeki.

“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.

“Ukuba babegcina amehlo abo ejolise kuYesu, owayephambi kwabo kanye, ebakhokelela esixekweni, babekhuselekile. Kodwa kungekudala abanye badinwa, baza bathi isixeko sisekude kakhulu, yaye babelindele ukuba ngeli xesha sele bengenile kuso. Wandula ke uYesu ababakhuthaze ngokuphakamisa ingalo Yakhe yasekunene ezukileyo, yaye engalweni Yakhe kwaphuma ukukhanya okwakungcangcazela ngaphezu kweqela le-advent, baza badanduluka bathi, ‘Haleluya!’ Abanye, ngokungxama, bakukhanyela ukukhanya okwakusemva kwabo, baza bathi yayingengoThixo owayebabakhokelele kude kangako. Ukukhanya okwakusemva kwabo kwacima, kwashiya iinyawo zabo ebumnyameni obupheleleyo, baza bakhubeka baza balahlekelwa kukubona uphawu nakuYesu, baza bawa emendweni behla bangena kwihlabathi elimnyama nelikhohlakeleyo elingezantsi.” 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.

Umqondiso wesibhozo sisikhalo sasezinzulwini zobusuku, njengoko sifanekiselwa kukungena kukaKristu ngoloyiso eYerusalem.

“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.

“Isikhalo sasezinzulwini zobusuku asizange sithwalwe kakhulu yingxoxo, nangona ubungqina beZibhalo babucacile yaye bugqibelele. Sahamba kunye namandla anyanzelisayo ashukumisa umphefumlo. Kwakungekho kuthandabuza, kungekho kubuza imibuzo. Ngexesha lokungena kukaKristu ngoloyiso eYerusalem, abantu ababedibene bevela kuzo zonke iindawo zelizwe ukuze bagcine umthendeleko, bathontelana besiya eNtabeni yemiNquma; yaye bakuba bejoyine isihlwele esasikhapha uYesu, babanjwa ngumoya wokuphefumlelwa waloo yure, baza banceda ukwandisa ukukhwaza, ‘Makabongwe lowo uzayo egameni leNkosi!’ [Mateyu 21:9.] Ngokunjalo nabangakholwayo ababethontelana kwiintlanganiso zama-Adventist—abanye bevela kukufuna ukwazi, abanye nje ukuze bahlekise—beva amandla aqinisekisayo awayehamba nesi sigidimi, ‘Khangelani, uMyeni uyeza!’” Spirit of Prophecy, umqulu 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.

Ukuze umntu abe yintombi esisilumko ngemihla yokugqibela, bekuya kufuna ngokuyimfuneko kwesiprofeto ukuba ezo ntombi zisisilumko zive ukudana, nto leyo ke ethi yona ingenise ixesha lokulibazisa elikumzekeliso. Ngaphandle kwamava exesha lokulibazisa, awuyontombi isisilumko okanye esisidenge.

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

“Umzekeliso weentombi ezilishumi kuMateyu 25 ukwabonakalisa amava abantu bama-Adventist.” Imbambano Enkulu, 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.

Nokuba kunjalo nangayiphi na indlela, iintombi ezizizilumko zemihla yokugqibela zimele zive ukudana okwahambelana noAprili 19, 1844, kuba amava alo mzekeliso ngamava aloo likhulu elinamawaka alikhulu anamashumi amane anesine, awathi uYohane kwiSityhilelo wawachaza njengeentombi.

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.

Ngabo abo bangazange bazihlambulule ngabafazi; kuba baziintombi. Ngabo abo balandela iMvana naphi na apho iye khona. Aba bakhululwa phakathi kwabantu, bengamazibulo kuThixo nakwiMvana. ISityhilelo 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.

Mingaphi imizekeliso kaKristu echongwa ngokungqalileyo nangokukodwa njengeya kuzaliseka kanye ngokweleta yayo? Wonke umzekeliso uya kuzaliseka kanye ngokweleta yawo, kodwa umzekeliso weentombi ezilishumi ubekwe ngokukodwa njengozaliseke kwixesha elidlulileyo nakwixesha elizayo “kanye ngokweleta.” Ufaniswa nengelosi yesithathu emiselwe ukuba ihlale iyinyaniso ekhoyo ukususela ngowe-1844 ukuya phambili de uMikayeli eme, kuze kuvalwe ithuba lovavanyo loluntu.

“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.

“Ndihlala ndikhunjuzwa umzekeliso weentombi ezilishumi, ezintlanu zazo zazinezilumko, zaza ezintlanu zaba zizidenge. Lo mzekeliso uye wazaliseka yaye uya kuzaliseka kanye ngokobhalo lwawo, kuba unokusetyenziswa okukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uzalisekile yaye uya kuqhubeka uyinyaniso ekhoyo kude kube sekupheleni kwexesha.” Review and Herald, Agasti 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.

Kude kube sekupheleni kwexesha, umzekeliso weentombi ezilishumi uyinyaniso yangoku, yaye isiKhalo saphakathi kobusuku siya kuphinda sizaliseke kwawona mazwi awo kanye.

“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.

“Kukho ihlabathi elilele ebubini, ekukhohlisweni nasekulahlekisweni, kanye emthunzini wokufa,—lilele, lilele. Ngoobani abava intlungu yomphefumlo ukuze balivuse? Liliphi ilizwi elinokulifikelela? Ingqondo yam yasiwa kwixesha elizayo, xa umqondiso uya kunikwa. ‘Yabonani, uMyeni uyeza; phumani niye kumkhawulela.’ Kodwa abanye baya kuba belibazisile ukufumana ioli yokuzalisa izibane zabo kwakhona, yaye emva kwexesha baya kufumanisa ukuba isimilo, esimelwe yioli, asinakudluliselwa komnye.” Review and Herald, Februwari 11, 1896.

The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.

Isikhalo Saphakathi Kobunye Ubusuku sisimakisho esilandelayo esibonakala emnyango wokubona kwentshukumo yabaliwaka elinamakhulu alikhulu anamashumi amane anesine. Eso simakisho sihamba kunye nentshutshiso eqalisa ngokuchasene nabathembekileyo phambi komthetho weCawa. Loo ntshutshiso yeyangaphandle, neyanga­phakathi, yaye intshutshiso yangaphakathi iquka imifuziselo emibini eyahlukileyo. Omnye waloo mifuziselo nguYuda, omnye nguSanhedrin.

The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces

Uphawu lwesiThoba lobuMesiya kukuNgcatshwa ngenxa yeziqwengana zesilivere ezingama-30

Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.

Kwazaliseka ke oko okwabhengezwayo ngoYeremiya umprofeti, kusithiwa, Baza bathabatha amashumi amathathu eesilivere, ixabiso lalowo waxabiswayo, lowo abantwana bakwaSirayeli bamxabisayo; baza bazinika ngenxa yentsimi yombumbi, njengoko iNkosi yandimisayo. Mateyu 27:9, 10.

Prediction

Isiprofeto

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.

Ndaza ndathi kubo, Ukuba nibona kulungile, ndinikeni umvuzo wam; ukuba akunjalo, yiyekeni. Baza balinganisa njengomvuzo wam amaqhosha esilivere amashumi amathathu. Waza uYehova wathi kum, Waphose kummbumbi loo nto; lixabiso elihle endingaxatyiselwa ngalo ngabo. Ndaza ndawathabatha amaqhosha esilivere amashumi amathathu, ndawaphosa kummbumbi endlwini kaYehova. Zekariya 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.

Ukungcatshwa kukaYudas kumela ukungcatshwa kwababingeleli bomgunyathi, kuba inani lama-30 limela ubudala bababingeleli. Ababingeleli, abakwanguLevi nabo, bayahlanjululwa njengegolide nesilivere nguMthunywa woMnqophiso. Iziqwenga zesilivere ezingamashumi amathathu zikaYudas zimela ukucocwa kwababingeleli bobuxoki ngexesha lomthetho weCawa, nangona uYudas wafa kanye phambi komnqamlezo, kwakusenguloo mini inye. UYudas akasosimboli seSanhedrin; uyisimboli salowo kwakucingwa ukuba uphakathi kwabafundi bakaKristu.

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.

Njengomfundi kaKristu, wawungumfundi wokuthanjiswa kukaYesu. Ukuthanjiswa ekubhaptizweni kwaKhe kwaliguqula igama likaYesu laba nguYesu Kristu, kuba uKristu uthetha ukuthi—othanjisiweyo. Igama laKhe latsho laguquka ngoko, kuba ngelo xesha wayemelwe kukuqinisekisa umnqophiso nabaninzi iveki enye, yaye uphawu oluphambili lobudlelwane bomnqophiso ligama eliguquliweyo. UYesu wathanjiswa ngamandla ekubhaptizweni kwaKhe. Ukuba ngumfundi kaKristu, kwakuthetha ukuba ungumfundi wokubhaptizwa kwaKhe. Kwakusekubhaptizweni kwaKhe apho wathanjiswa ngamandla. Intetho kaPetros kuMateyu 16:18 yaziwa kwihlabathi lezemfundiso zobuKristu njenge “Isivumo sobuKristu.” Le yenye yezona mxholo zinkulu zengxoxo phakathi kweengcali zemfundiso nabaphengululi. Ngokubanzi, ingxoxo yabefundisi nabaphengululi ichaza into engenantsingiselo, okanye mhlawumbi ebaluleke kancinane, kodwa ingongoma isahleli injalo, yokuba ubuKristu buqonda ukuba xa uYesu wathanjiswayo, ngoko ke waba nguMesiya.

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.

Wathi kubo, Ke nina nithi ndingubani na? Waza uSimon Petros waphendula, wathi, Wena unguKristu, uNyana kaThixo ophilileyo. Mateyu 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.

Igama likaPetros lokuqala lalithwele kanye loo nyaniso, kuba uSimon Bharyona lithetha ukuthi “lowo uva isigidimi sehobe,” esasisiso isigidimi sobhaptizo lwaKhe. Ubhaptizo lwaKhe luhambelana no-9/11, yaye uYudas umele abo abathi ngaxa lithile bavuma ukuqonda u-9/11, kodwa balahleke endleleni. UYudas akalophawu lweSanhedrin, kuba bona bamele ibandla lama-Adventist oSuku lweSixhenxe laseLawodike. UYudas wanikela ubungqina ngenxa yeSanhedrin, kodwa uphawu lovukelo lweSanhedrin lwahlukile kunovukelo lukaYudas. Uvukelo lweSanhedrin lubonakaliswa kweli phupha lilandelayo.

“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!’

“Ndaqokelela imibhalo yam, saza saqalisa uhambo lwethu. Endleleni sabamba iintlanganiso ezimbini eOrange, yaye saba nobungqina bokuba ibandla lazuza lukhuthazeka. Nathi ngokwethu sahlaziywa nguMoya weNkosi. Ngaloo busuku ndaphupha ukuba ndandiseBattle Creek, ndikhangela ngeglasi esecaleni komnyango, ndabona iqela linyuka lisiya endlwini, lihamba ngababini ngabibini. Babekhangeleka benobungqongqo yaye bezimisele. Ndandibazi kakuhle, ndaza ndajika ukuba ndivule umnyango wegumbi lokwamkela iindwendwe ukuze ndibamkele, kodwa ndacinga ukuba mandiphinde ndikhangele. Isimo satshintsha. Iqela ngoku lalibonakala ngathi ngumngcelele wamaKatolika. Omnye wayephethe umnqamlezo esandleni, omnye ephethe ingcongolo. Kwaye njengoko babesondela, lowo wayephethe ingcongolo wenza isangqa ejikeleza indlu, esithi kathathu: ‘Le ndlu ithintelweyo. Iimpahla mazihluthwe. Bathethe ngokuchasene nocwangco lwethu olungcwele.’ Uloyiko lwandibamba, ndaza ndabaleka ndagqitha endlwini, ndaphuma ngomnyango wasentla, ndaza ndazifumana ndiphakathi kweqela, abanye babo ndandibazi, kodwa andazanga ndanesibindi sokuthetha ilizwi kubo ngenxa yokoyika ukungcatshwa. Ndazama ukufuna indawo efihlakeleyo apho ndandinokulila ndithandaze khona, ndingadibani namehlo anomdla, aphandayo, naphi na apho ndandijika khona. Ndaphinda-phinda kaninzi ndathi: ‘Akwaba bendingakuqonda nje oku! Akwaba bangandixelela into endiyithethileyo okanye into endiyenzileyo!’”

“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.

“Ndalila ndaza ndathandaza kakhulu njengoko ndandibona impahla yethu ithathwa ngamandla. Ndazama ukufunda uvelwano okanye inceba ngakum ebusweni babo babendingqongile, ndaza ndaqaphela imbonakalo yobuso yabathile endandicinga ukuba babeza kuthetha nam bandithuthuzele ukuba babengoyiki ukuba baya kubonwa ngabanye. Ndenza inzame enye yokubaleka kwisihlwele, kodwa ndathi ndakubona ukuba ndigadiwe, ndazifihla iinjongo zam. Ndaqalisa ukulila ngokuvakalayo, ndisithi: ‘Akwaba bebengandixelela nje into endiyenzileyo okanye into endiyithethileyo!’ Umyeni wam, owayelele ebhedini kwakwelo gumbi linye, wandiva ndilila ngokuvakalayo waza wandivusa. Umqamelo wam wawumanzi ziinyembezi, yaye umoya wokudakumba okulusizi wawuphezu kwam.” 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.

Ukusebenzisa umgaqo wokuba abaprofeti bathetha ngakumbi ngemihla yokugqibela kunangeemihla ababephila kuzo, kuphakamisa umbuzo onzulu kakhulu kwiinkokeli zebandla lamaSeventh-day Adventist. USister White “waqokelela” “imibhalo” yakhe waza waqalisa uhambo lokubuyela eBattle Creek. Ngelo xesha iBattle Creek yayisisazulu somsebenzi, njengoko iTacoma Park injalo namhlanje, okanye iYerusalem ngemihla kaKristu. Waqokelela imibhalo yakhe ngenxa yolo hambo, emva kokuba echaze umzabalazo awayenawo ngokubhekisele kwimibhalo yakhe. Umongo wephupha lakhe ungemibhalo yakhe. Lo mzabalazo wenzeka kwidolophu yaseWright.

“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.

“Ngoxa sasiseseWright sasisele sithumele umbhalo wam weNombolo 11 kwi-ofisi yopapasho, yaye ndandisomelela phantse ngawo onke amaxesha xa ndingekho entlanganisweni ngokubhala izinto zeNombolo 12. Amandla am, omzimba nawengqondo, ayecinezelwe kakhulu ngelixa ndandisebenzela ibandla laseWright. Ndavakalelwa kukuba ndifanele ukuphumla, kodwa ndandingaboni thuba lakufumana ukuphumla. Ndandithetha ebantwini amatyeli aliqela ngeveki, yaye ndibhala amaphepha amaninzi obungqina bobuqu. Umthwalo wemiphefumlo wawuphezu kwam, yaye uxanduva endandiluvakalelwa lukhulu kangangokuba ndandikwazi ukufumana kuphela iiyure ezimbalwa zokulala ubusuku ngabunye.”

“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.

“Ngoxa ndandisenza umsebenzi onjalo wokuthetha nokubhala, ndafumana iileta ezazinesimo esidimazayo ezivela eBattle Creek. Njengoko ndandizifunda ndaziva ndicinezeleke emoyeni ngendlela engenakuchazwa, okwakufikelela kwintlungu yengqondo, nto leyo eyabonakala ngathi okwethutyana iyazenza buthathaka iintshukumo zam zobomi. Kangangeentsuku ezintathu zobusuku andazange ndiphantse ndalala kwaphela. Iingcinga zam zazingxamile yaye zididekile. Ndazifihla iimvakalelo zam kangangoko ndinako kumyeni wam nakwintsapho enovelwano esasihlala nayo. Akukho namnye owaziyo umsebenzi wam okanye umthwalo wengqondo yam njengoko ndandihlanganisana nosapho kunqulo lwakusasa nolwangokuhlwa, ndaza ndafuna ukubeka umthwalo wam phezu koMthwali omkhulu wemithwalo. Kodwa izibongozo zam zaziphuma entliziyweni eyayijijekile yintlungu, yaye imithandazo yam yayiqhawukile, ingadibananga, ngenxa yosizi olwalungenakulawulwa. Igazi lalisoloko ligxalathela engqondweni yam, nto leyo eyayisoloko indibangela ndixengaxenge ndize ndiphantse ndiwe. Ndandisoloko ndisopha impumlo, ngakumbi emva kokwenza umgudu wokubhala. Ndanyanzeleka ukuba ndiyeke ukubhala, kodwa andazange ndikwazi ukulahla umthwalo wokuxhalaba nowoxanduva owawuphezu kwam, njengoko ndandiqonda ukuba ndandinobungqina babanye endandingakwazi ukubunikezela kubo.”

“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.

“Ndafumana enye kwakhona ileta, indazisa ukuba kwakucingwa kulunge ngakumbi ukulibazisa ukupapashwa kukaNomb. 11 de ndibe ndibhale oko ndandikubonisiwe ngokubhekisele kwiZiko leMpilo, kuba abo babephethe elo shishini babeswele kakhulu iindlela, yaye babedinga impembelelo yobungqina bam ukuze kushukunyiswe abazalwana. Ndaza ke ndabhala inxalenye yoko endandikubonisiwe ngokubhekisele kwiZiko, kodwa andinakukwazi ukukhupha umxholo wonke ngenxa yoxinzelelo lwegazi ebuchotsheni. Ukuba ndandicinge ukuba uNomb. 12 uya kulibaziseka kangako, bendingayi, phantsi kwazo naziphi na iimeko, ndithumele loo nxalenye yalo mba iqulethwe kuNomb. 11. Ndandicinga ukuba emveni kokuphumla iintsuku ezimbalwa ndingabuya ndiphinde ndiqalise ukubhala kwam. Kodwa kwaba lusizi olukhulu kum ukufumanisa ukuba imeko yobuchopho bam yandenza akunakwenzeka ukuba ndibhale. Ingcinga yokubhala ubungqina, nokuba bubanzi okanye bobobuqu, yayekwa, yaye ndandisoloko ndinentlungu ngenxa yokuba ndandingakwazi ukububhala.”

“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.

“Kule meko yezinto kwagqitywa kwelokuba sibuyele eBattle Creek size sihlale khona ngoxa iindlela zazikwimeko yodaka, zidilikile, yaye mna ndiza kugqibezela khona uNombolo 12. Umyeni wam wayelangazelela kakhulu ukubona abazalwana bakhe eBattle Creek, athethe nabo, aze avuye kunye nabo ngomsebenzi uThixo awayemenzela wona. Ndaqokelela imibhalo yam, saza saqalisa uhambo lwethu. …” 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?”

Ngemihla yokugqibela, ubunkokeli bebandla lamaSeventh-day Adventist, obumelw’ yiBattle Creek nabo “elalibazi kakuhle,” batshintsha baba luludwe lwamaKatolika. Ubunkokeli bebandla lamaSeventh-day Adventist batshintsha baba luludwe lwamaKatolika. Ephupheni beza “ngababini ngababini,” omnye ephethe ingcongolo, omnye ephethe umnqamlezo. Barhuqa isangqa bejikeleza indlu baza bavakalisa kathathu besithi, “Le ndlu iyaleliswa. Iimpahla zayo mazihluthwe. Bathethe ngokuchasene nommiselo wethu ongcwele.” Ziziphi na ezo “mpahla” ezazikule “ndlu” ezahluthwa ziinkokeli zamaKatolika zaseBattle Creek? Nguwuphi na “ummiselo ongcwele” webandla lamaKatolika “abathetha ngokuchasene nawo?”

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.

Ngokungqalileyo ngakumbi, umbuzo unokuba ngulo, “yeyiphi i-odolo yobuKatolika eyakhokelayo kwiNkundla Yophando?” INkundla Yophando yaqala nge-odolo yamaDominican, ngaphambi kokuba amaJesuit avele embalini, kodwa akuba ebandakanyekile aba yi-odolo eyayikhuthaza ngenkuthalo inkohlakalo nokuchithwa kwegazi.

“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.

“Kulo lonke ihlabathi lamaKristu, ubuProtestanti babusongelwa ziintshaba ezoyikekayo. Zakuba zigqithile iimpumelelo zokuqala zoHlaziyo, iRoma yabiza imikhosi emitsha, inethemba lokuphumeza ukutshatyalaliswa kwabo. Ngelo xesha kwasekwa umanyano lwamaJesuit, olwalulolona lunkwantyo, olungenazazela, nolunamandla kunabo bonke abameli bobupopu. Benqunyulwe kuwo onke amaqhina asemhlabeni nakwizinto abanomdla kuzo abantu, befile kwizibango zothando lwendalo, ingqiqo nesazela kuthuliswe ngokupheleleyo, babengazi mthetho, bengazi qhina, ngaphandle kwalowo womanyano lwabo, yaye bengazi msebenzi ngaphandle kokwandisa amandla alo. Ivangeli likaKristu lalibaxhobisile abalandeli balo ukuba bahlangabezane nengozi baze banyamezele ukubandezeleka, bengoyikiswa yingqele, yindlala, ngumsebenzi onzima, nangobuhlwempu, ukuze baphakamise ibhanile yenyaniso phambi kwesixhobo sokuthuthumbisa, intolongo, nesibonda sokutshisa. Ukuze kulwelwe la mandla, ubuJesuit baphenjelela abalandeli babo ngentandabuzo yenkolo eyabenza bakwazi ukunyamezela iingozi ezinjalo, nokuphikisa amandla enyaniso ngazo zonke izixhobo zenkohliso. Kwakungekho lwaphulo-mthetho lukhulu gqitha ukuba bangalwenza, kwakungekho nkohliso iphantsi gqitha ukuba bangayisebenzisa, kwakungekho sizimbo sokuzifihla sinzima gqitha ukuba bangasithwala. Nangona babefunge ubuhlwempu obungunaphakade nokuthobeka, injongo yabo eyayilungiselelwe ngobuqili yayikukuzuza ubutyebi namandla, ukuzinikela ekubhukuqeni ubuProtestanti, nasekubuyiseleni ubukhosi obuphezulu bopopu.”

“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.

“Xa bezibonakalisa njengamalungu ombutho wazo, babesinxiba isambatho sobungcwele, betyelela iintolongo nezibhedlele, belungiselela abagulayo nabasweleyo, bevuma ukuba balahlile ihlabathi, bethwele igama elingcwele likaYesu, lowo wahamba esenza okulungileyo. Kodwa phantsi kwalo mbonakalo ungenasiphako kwakusoloko kufihlwe ezona njongo zobugwenxa nezibulalayo. Yayiyintsika-siseko yomgaqo wombutho ukuba isiphelo siyazithethelela iindlela. Phantsi kwalo mgaqo, ukuxoka, ubusela, ukufunga ubuxoki, ukubulala ngenkohlakalo, kwakungekuphela nje ukuba kuyaxoleleka, kodwa kwakunconywa, xa kwakukhonza iimfuno zecawa. Ngaphantsi kweentlobo ngeentlobo zokuzifihla amaJesuit angena ngokwawo kwizikhundla zikarhulumente, enyuka ade abe ngabacebisi beekumkani, elolonga umgaqo-nkqubo weentlanga. Aba ngabakhonzi ukuze basebenze njengeentlola phezu kweenkosi zabo. Baseka iikholeji zoonyana beekumkani nezidwangube, nezikolo zabantu abaqhelekileyo; yaye abantwana babazali abangamaProtestanti batsalelwa ekugcinweni kwezithethe zobupopu. Bonke ubukhazikhazi bangaphandle nomboniso wonqulo lwaseRoma basetyenziswa ukuze kudideke ingqondo, kuqaqambiswe kuze kuthinjwe intelekelelo, yaye ngaloo ndlela inkululeko awayeyisebelela aza agalela igazi ngayo oobawo yangcatshwa ngoonyana. AmaJesuit asasazeka ngokukhawuleza kulo lonke elaseYurophu, yaye naphi na apho aya khona, kwalandela ukuvuseleleka kobupopu.”

“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.

“Ukuze banikwe igunya elingakumbi, kwakhutshwa ibhula ephinda imise iNkundla yokuNcathisa. Phezu kwako nje ukucaphuka ngokubanzi eyayijongwe ngako, kwanakwimimandla yamaKatolika, le nkundla yoyikekayo yaphinda yamiswa ngabalawuli bobupopu, kwaza kwaphindwa inkohlakalo embi gqitha engenakunyamezela ukukhanya kwemini kwizisele zayo ezifihlakeleyo. Kumazwe amaninzi, amawaka ngamawaka kanye elona qela libalaseleyo lesizwe, awona anyulu nawabekekileyo, awona anengqondo kakhulu nafundiswe phezulu, abefundisi abanyanisekileyo nabazinikeleyo, abemi abakhutheleyo nabathanda ilizwe labo, izifundiswa eziqaqambileyo, amagcisa anesiphiwo, iingcibi ezinobuchule, babulawa okanye banyanzeleka ukuba basabele kwamanye amazwe.

“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.

“Ezi yayizizo iindlela iRoma eyazibizelayo ukuze icime ukukhanya koHlaziyo, ibuyisele iBhayibhile kude ebantwini, ize ibuyisele ukungazi neenkolelo zobuxoki zamaXesha Obumnyama. Kodwa phantsi kwentsikelelo kaThixo nangemisebenzi yaloo madoda abalaseleyo awawavusayo ukuze alandele uLuther, ubuProtestanti abuzange boyiswe. Amandla abo ayengayi kuvela kwinkxaso okanye kwizikhali zeenkosana. Awona mazwe mancinane, ezona zizwe zithobekileyo nezingenamandla, aba ziinqaba zabo. YayiyiGeneva encinane phakathi kweentshaba ezinamandla ezaziceba ukutshatyalaliswa kwayo; yayiyiHolland phezu kweenduli zayo zesanti ngaselwandle olungasentla, isilwa nobuzwilakhe baseSpain, ngelo xesha obabubobona bukumkani bukhulu nobutyebileyo; yayiyiSweden engqongqo, engenabutyebi, eyazuza uloyiso loHlaziyo.” 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.

ICawa lamaKatolika lenza konke elalinako ukufihla iBhayibhile ebantwini, ngokubanga ukuba izithethe namasiko abo obuhedeni angaphezulu kweLizwi likaThixo. Iinkokeli zoBu-Adventist baseLawodike aziyi kubasa abaphikisayo enkundleni ngenxa yemibhalo kaEllen White, kodwa amaKatolika athi aziinkokeli zaseBattle Creek aya kukwenza oko. Oyena mongo kanye werhamncwa lobuKatolika kukusebenzisa amandla ezwe ukuze kufezekiswe iinjongo zonqulo. Xa ubu-Adventist bafuna amandla asemthethweni ehlabathi okulawula amaziko abo, iziqhamo “zocwangco lwabo olungcwele” zinokubonwa.

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.

Kwimeko yemibhiyozo ye-auto-da-fé (isenzo sokholo) yeNkundla YokuNcina Kwamakholwa yaseSpeyin, ingcongolo nomnqamlezo kubonakala njengezinto ezingumfuziselo ezinxulumene nokubethelelwa kukaKristu emnqamlezweni. Ingcongolo ibhekisa kwintonga yobukhosi ehlekisayo eyabekwa esandleni sikaYesu ngexesha lokwaliswa kwakhe isithsaba sameva, eyasetyenziswa ngamajoni aseRoma ukumxabela, ifuzisela ukugculelwa, ukubandezeleka, nokudelelwa.

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.

Umnqamlezo ubonakaliswa ngokucacileyo kwimibhiyozo ye-auto-da-fé. Umnqamlezo oluhlaza (amaxesha amaninzi ugqunywe ngekhrêpu emnyama) wawusetyenziswa njengomfuziselo weNkundla yamaNcinquisitor, uthwalwe kumngcelele owahlukileyo wokulungiselela ngosuku olungaphambi koko waza waboniswa ngexesha lesiganeko. Wawufuzisela igunya lenkundla.

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.

Ukuthinjwa kweempahla kubhekisela ekuthathweni ngenkani kwempahla yomntu ogwetyiweyo (ukuhluthwa okanye ukumiselwa phantsi kwesithintelo), nto leyo eyayisisohlwayo esiqhelekileyo soPhando Lweenkolo ukuze kuxhaswe inkundla nokohlwaywa uwexuko. Oku kwakubhengezwa esidlangalaleni kwizigwebo ze-auto-da-fé, kugxininiswa ukuhlaziswa phambi koluntu nokuthintela abanye.

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.”

Imibhalo kaEllen G. White icacile yaye igqibelele ekugxekeni ubunkokeli obuya kuthintela imibhalo yakhe ngenjongo yokuzama ukuthulisa ingoma yesidiliya eculwayo, kodwa oko kusisenzo sokugqibela sobume obungengcwele, kanye phambi kokuba babonakalalise iimpawu zabo ngokuphandle kumthetho weCawa. “Umdwebo wenkqubo yamaKatolika,” uhambelana namadoda angamashumi amabini anesihlanu amandulo aqubuda elangeni. Kwezi ziqendu zine zilandelayo, isiqendu sokuqala sibeka phambili “abantu bakaThixo abavumayo,” “ngemihla yokugqibela.” Esi sicatshulwa sifundisa ngokucacileyo ukuba ngemihla yokugqibela, abalungiseleli bamaSeventh-day Adventist baya kuthi “ezicaweni nakwiindibano ezinkulu ezisendaweni evulekileyo,” “banyanzelise ebantwini imfuneko yokugcina usuku lokuqala lweveki.”

“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.”

“INkosi inembambano nabantu bayo abavuma ukuba ngabayo kwezi ntsuku zokugqibela. Kule mbambano amadoda akwizikhundla zoxanduva aya kuthabatha ikhondo elichasene ngqo nelo lathatyathwa nguNehemiya. Abayi kuphela kukungawuhoyi nokuwudelela bona ngokwabo uMgqibelo, kodwa baya kuzama nokuwuthintela kwabanye ngokuwungcwabela phantsi kwengqushu yesiko nesithethe. Ezicaweni nasezindibanweni ezinkulu zasemoyeni ovulekileyo, abalungiseleli baya kunyanzelisa phezu kwabantu imfuneko yokugcina usuku lokuqala lweveki. Kukho iintlekele elwandle nasemhlabeni; yaye ezi ntlekele ziya kwanda, intshabalalo ilandela ngokusondelelene emva kwenye; yaye iqela elincinane labagcini boMgqibelo abanesazela liya kuboniswa njengabo bazisa ingqumbo kaThixo phezu kwehlabathi ngokungahoyi kwabo iCawa.”

This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.

Oku kubachaza ngokucacileyo amaSeventh-day Adventists njengabo “bazibiza ngokuba bangabantu bakaThixo” abaya kukhuthaza ukugcinwa kweCawa, kwanokuba nabo baya “kukhombe” “elo qela lincinane labagcini beSabatha abanesazela.” Kumhlathi olandelayo ugxininisa ukuba intshutshiso yamaxesha adlulileyo iya kuphindwa. Umhlathi ongaphambili waphela ngokuba ebachaza abo bazibiza ngokuba bangabantu bakaThixo ngokuchaseneyo nabo athi bangabagcini beSabatha abanesazela. Emva koko ungenisa iimbali zangaphambili, aze alumkise ukuba ezo mbali ziya kuphindwa ngemihla yokugqibela. Ucacile kakhulu.

“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.

“USathana ukhuthaza obu buxoki ukuze athimbe ihlabathi. Sisicwangciso sakhe ukunyanzela abantu ukuba bamkele iimpazamo. Uthabatha inxaxheba ebonakalayo ekusasazweni kwazo zonke iinkolo zobuxoki, kwaye akanakusikelwa mda kuyo nantoni na kwimizamo yakhe yokunyanzelisa iimfundiso ezigwenxa. Phantsi kwesigqubuthelo senkuthalo yenkolo, abantu, bephenjelelwa ngumoya wakhe, baqulunqe ezona ntuthumbo zikhohlakeleyo ngokugqithisileyo kubanye abantu, baza babafaka kwezona ntlungu zoyikekayo. USathana nabameli bakhe basenomoya ofanayo nangoku; kwaye imbali yexesha elidlulileyo iya kuphindwa ngemihla yethu.”

“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.

“Kukho amadoda amisele iingcinga nentando yawo ekufezekiseni ububi; ezimfihlakalweni zobumnyama beentliziyo zawo agqibe ukuba ngawaphi amatyala aza kuwenzayo. La madoda ayazikhohlisa. Awulahlile umthetho omkhulu kaThixo wobulungisa, aza endaweni yawo amisa umgangatho wawo, aze xa ezithelekisa nalo mgangatho azibhengeze engcwele. INkosi iya kuwavumela ukuba atyhile oko kusezintliziyweni zawo, enze ngokomoya wenkosi owawalawulayo. Iya kuwavumela abonakalise intiyo yawo ngomthetho wayo ngendlela aya kubaphatha ngayo abo banyanisekileyo kwiimfuno zawo. Aya kuqhutywa ngulo kwalo moya mnye wobuhlanya benkolo owatyhalela phambili isihlwele esambulala emnqamlezweni uKristu; ibandla noRhulumente baya kudityaniswa ngemvumelwano enye efanayo eyonakeleyo.

“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.

“Ibandla lanamhlanje lilandele emanyathelweni amaYuda amandulo, awabeka ecaleni imithetho kaThixo ngenxa yezithethe zawo. Litshintshe ummiselo, layaphula umnqophiso ongunaphakade, yaye ngoku, njengangoko, ikratshi, ukungakholwa, nokungathembeki ziziphumo. Imeko yalo yokwenene ibekwe ngokucacileyo kula mazwi avela kwingoma kaMoses: ‘Bazenzakalalisile; ibala labo asililo ibala labantwana bakhe; basisizukulwana esigwenxa nesijijekileyo. Nimbuyekeza na uYehova ngale ndlela, nina bantu bazizidenge nabangenabulumko? Akanguye na uyihlo owakuthengayo? Akakwenzanga na, wakumisa?’” Review and Herald, Matshi 18, 1884.

There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.

Kukho isiqendu emva kwesiqendu kuMoya weSiprofeto esichaza intshutshiso yemihla yokugqibela ejoliswe kwabathembekileyo bakaThixo, yaye “icawe yanamhlanje” ayichazayo asiyobobuKristu ngokubanzi, koko yicawe ayichaza ngokuphindaphindiweyo njengaleyo eyayimelwe yicawe yamaYuda. Ezo ndima zicacileyo kwimibhalo yakhe zizo ezikhuthaza iBandla lamaSeventh-day Adventist ukuba lizame ukubeka izithintelo phezu kwemibhalo kaDade White, njengoko iphupha lakhe liyichaza ngokufanelekileyo. Izenzo zabo ezichasene nemibhalo yakhe, eziyimpahla ezicacileyo zendlu yakhe ekufuneka zithintelwe ziinkokeli zaseBattle Creek ezaguqukayo zaba luludwe olungcwele lobuKatolika. Uhlaselo lwabo kwimibhalo yakhe lukwamelwe luhlaselo olwenziwa kwimibhalo kaYeremiya. Iphupha likaEllen White lingqina lesibini lokuba imibhalo kaYeremiya yatshiswa.

In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1957, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.

Kwisizukulwana sesithathu se-Adventism yaseLawodike, ukulalanisa kwakuyeyona mxholo ulawulayo. Isizukulwana sesithathu simelwe libandla lasePergamo. Ukuqala ngokupapashwa kwencwadi kaW. W. Prescott enesihloko esithi *The Doctrine of Christ* ngowe-1919, kuse kuthi ga ekupapashweni kwe-*Questions on Doctrine* ngowe-1957, kuphawula ixesha lotshintsho elimelwe lupapasho lwe-alpha neluphela ngopapasho lwe-omega. Incwadi yokuqala yayimele ukwala kukaW. W. Prescott iNgonyama yesizwe sakwaYuda, ngenxa yembono yobuProtestanti obuwexukileyo ngoKristu. Incwadi kaPrescott, enesihloko esifaneleke kakuhle esithi *The Doctrine of Christ*, yakhupha umongo womyalezo wesiprofeto wamaMillerite, ishiya inkcazelo engenanto ngoYesu enqulwa ngobuKatolika nangobuProtestanti obuwexukileyo. Incwadi yokugqibela kweso sizukulwana ichaza ukungcwaliswa nokugwetyelwa okutshabalalisa umthetho kaThixo, ubulungisa baKhe nenceba yaKhe. USirayeli wamandulo wanikwa uxanduva lokuba ngababekiwe abagcina umthetho kaThixo, yaye iAdventism yayimele ukuba ngababekiwe abagcina kungekuphela nje umthetho kaThixo, kodwa neLizwi laKhe lesiprofeto. Ngowe-1919 kwapapashwa incwadi eyawala ukukhuselwa kweLizwi lesiprofeto likaThixo, nto leyo ephawula ukuqala kwesizukulwana sesithathu se-Adventism yaseLawodike, esaphela ngencwadi eyala umthetho kaThixo.

“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.

“Ukuba uyanyamekela inkani yentliziyo, yaye ngenxa yekratshi nokuzigwebela ubulungisa ungazivumi iziphoso zakho, uya kushiywa uphantsi kwezilingo zikaSathana. Ukuba, xa iNkosi ityhila iimpazamo zakho, ungaguquki okanye uvume, ulungiselelo lwaYo luya kukubuyisela kwaloo mhlaba kwakhona nakwakhona. Uya kushiywa wenze iimpazamo zohlobo olufanayo, uya kuqhubeka uswele ubulumko, yaye uya kubiza isono ngokuba bubulungisa, nobulungisa ngokuba sisono. Inkitha yeenkohliso eya kuba negunya kule mihla yokugqibela iya kukungqinga, yaye uya kutshintsha iinkokeli, ungazi nokuba wenze njalo.” Review and Herald, December 16, 1890.

Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.

IPergamo, ibandla lesithathu, lakhokelela eTiyatira, ibandla lopopu, elisisizukulwana sesine, xa amadoda angama-25 equbuda kumqondiso wegunya laseTiyatira.

“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.

“Umgaqo owamkelwa ngabakoloni bokuqala, wokuvumela amalungu ecawa kuphela ukuba avote okanye abambe izikhundla kurhulumente woluntu, wakhokelela kwiziphumo ezibi kakhulu. Lo mlinganiselo wawamkelwe njengendlela yokugcina ubunyulu borhulumente, kodwa waphumela ekonakaleni kwecawa. Kuba ukubanga inkolo kwakuyimeko yokufumana ilungelo lokuvota nokubamba isikhundla, abaninzi, beqhutywa kuphela zizizathu zomgaqo-nkqubo wehlabathi, bazimanya necawa bengatshintshanga entliziyweni. Ngaloo ndlela iicawa zade zaba, ngomlinganiselo omkhulu, ngabantu abangaguqukanga; yaye naphakathi kwabefundisi kwakukho abo babengabambeleli nje kuphela kwiimpazamo zemfundiso, kodwa ababengazi namandla okuhlaziya kaMoya oyiNgcwele. Ngaloo ndlela kwaphinda kwabonakaliswa iziphumo ezibi, ebezisoloko zibonwa kwimbali yecawa ukususela kwimihla kaConstantine kuse kude kube ngoku, zokuzama ukwakha icawa ngoncedo lorhulumente, zokubhenela kumandla ezwe ukuxhasa ivangeli laLowo owathi: ‘Ubukumkani bam asibobeli hlabathi.’ Yohane 18:36. Umanyano lwecawa norhulumente, nokuba luncinane kangakanani na, nangona lunokubonakala luzisa ihlabathi kufuphi necawa, enyanisweni lwenza icawa isondele ngakumbi ehlabathini.” Imbambano Enkulu, 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.

“umanyano lwebandla norhulumente, nokuba umgangatho wawo mncinane kangakanani na, nangona usenokubonakala usondeza ihlabathi ebandleni, enyanisweni usondeza ibandla ehlabathini.” Ngomhla we-18 kuMeyi 1977, uBert B. Beach (umlawuli kwiCandelo leBandla laseMntla Yurophu–Ntshona Afrika nowayebandakanyeka kubudlelane phakathi kwamabandla) wanikela ngemedali egqunywe ngegolide kumchasi-Kristu, uPope Paul VI, ngexesha lokwamkelwa kweqela eRoma. Oku kwakuyinxalenye yentlanganiso yeConference of Secretaries of World Confessional Families. Esi siganeko saxelwa kwi-Adventist Review (Agasti 11, 1977) yaye saphawulwa yi-Religious News Service njengokuba yayilixesha lokuqala apho ummeli osemthethweni we-SDA wadibana noPontiff.

“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.

“INkosi ivakalise isiqalekiso phezu kwabo bathabatha kwiZibhalo okanye bongeze kuzo. Lowo unguNDINGUYE omkhulu ugqibe oko kuya kuba ngumgaqo wokholo nemfundiso, yaye umisele ukuba iBhayibhile ibe yincwadi yekhaya. Ibandla elibambelele elizwini likaThixo lahlulwe neRoma ngokungenakuxolelaniswa. AmaProtestanti ayekhe ahlukaniswa ngaloo ndlela kule bandla inkulu yokuwexuka, kodwa asondele ngakumbi kuyo, yaye asesendleleni yokuxolelaniswa neBandla laseRoma. IRoma ayitshintshi naphakade. Imigaqo yayo ayikatshintshi nokuncinane. Ayinciphisanga umsantsa phakathi kwayo namaProtestanti; ngawo enze konke ukusondela. Kodwa oku kubonisa ntoni ngobuprotestanti bale mihla? Kukwala inyaniso yeBhayibhile okwenza abantu basondele ekungakholweni. Libandla elibuyele umva elinciphisa umgama phakathi kwalo nobuPopu.”

“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?

“Ngabantu abanjengoLuther, uCranmer, uRidley, uHooper, namawakawaka amadoda ahloniphekileyo awayengabafeli-nkolo ngenxa yenyaniso, abangamaProtestanti bokwenene. Bema njengabalindi abanyanisekileyo benyaniso, bevakalisa ukuba ubuProtestanti abunako ukudibana nobuRoma, koko bumele bohlulwe kude kwimigaqo yobupopu njengokuba impuma ikude nentshona. Abameli abanjalo benyaniso babengenako ukuvumelana ‘nomntu wesono’ njengokuba uKristu nabapostile bakhe babengenako. Kumaxesha angaphambili amalungisa ayesiva ukuba akunakwenzeka ukunxulumana neRoma, yaye, nangona ukuchasana kwawo nale nkqubo yempazamo kwakugcinwa kusengozini yobutyebi nobomi, abe nesibindi sokugcina ukwahlukana kwawo, aza alwela inyaniso ngobudoda. Inyaniso yeBhayibhile yayixabiseke ngakumbi kubo kunobutyebi, imbeko, kwanobomi ngokwabo. Babengenakunyamezela ukubona inyaniso ingcwatywa phantsi kwesixa esikhulu seenkolelo zobuxoki nobuqhetseba bobuxoki. Bathabatha ilizwi likaThixo ngezandla zabo, baza baphakamisa umgangatho wenyaniso phambi kwabantu, bevakalisa ngesibindi oko uThixo wayekutyhilile kubo ngokuphengulula iBhayibhile ngenkuthalo. Bafa ezona ntlobo zokufa zikhohlakeleyo ngenxa yokunyaniseka kwabo kuThixo, kodwa ngegazi labo basithengela inkululeko namalungelo abaninzi abathi bangamaProtestanti ngoku abawancamisa ngokulula emandleni obubi. Kodwa ke siya kuwanikela na la malungelo axatyiswe kangaka? Siya kumthuka na uThixo wasezulwini, size, emveni kokuba esikhulule kwidyokhwe yobuRoma, sizibeke kwakhona ebukhobokeni phantsi kwala mandla achasene noKristu? Siya kungqina na ukonakala kwethu ngokutyikitya ukunikelwa kwenkululeko yethu yonqulo, ilungelo lethu lokunqula uThixo ngokwemiyalelo yesazela sethu?”

“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.’

“Izwi likaLuther, elalivakala ezintabeni nasezintlanjeni, elalinyikimisa iYurophu ngokungathi yinyikima, labizela phambili umkhosi wabapostile abahloniphekileyo bakaYesu, yaye inyaniso abayimelayo ayizange ikwazi ukuthuliswa zizikhuni zokutshisa, ziintuthumbo, zizisele, kukufa; yaye nangoku amazwi alo mkhosi ubekekileyo wabafeli-nkolo asixelela ukuba amandla aseRoma kukuwexuka okwaprofetwayo kwemihla yokugqibela, imfihlelo yobugwenxa awabona uPawulos ukuba sele iqalile ukusebenza kwanangeemihla yakhe. UbuKatolika baseRoma bukhula ngokukhawuleza. UbuPapa buyanda, yaye abo baye bazivala iindlebe zabo ekuliveni inyaniso baliphulaphule ibali lalo lokulukuhla. Iicawe zobuPapa, iikholeji zobuPapa, izindlu zoonongendi, neemonastiri ziyanda, yaye ihlabathi lamaProtestanti libonakala ngathi lilele. AmaProtestanti alahlekelwa luphawu lokwahluka olwaluwahlula ehlabathini, yaye anciphisa umgama phakathi kwawo namandla aseRoma. Azijikisile iindlebe zawo ekuliveni inyaniso; abe engathandanga ukwamkela ukukhanya uThixo akuthulule endleleni yawo, ngoko ke aya ebumnyameni. Athetha ngokudelela ngengcinga yokuba kuya kubakho ukuvuseleleka kwentshutshiso ekhohlakeleyo yakudala eyenziwa ngamaRoma Katolika nangabo bazimanya nawo. Awaqapheli inyaniso yokuba ilizwi likaThixo lixela ngokupheleleyo ukuvuseleleka okunjalo, yaye awavumi ukuba abantu bakaThixo ngemihla yokugqibela baya kusiva intshutshiso, nangona iBhayibhile isithi, ‘Inamba yamqumbela umfazi, yemka yaya kulwa nentsalela yenzala yakhe, abagcina imiyalelo kaThixo, yaye abanobungqina bukaYesu Kristu.’”

“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.

“UbuPopu yinkolo yemvelo yobuntu, yaye uninzi lwesintu luyayithanda imfundiso ebavumela ukuba benze isono, kanti noko ibakhulule kwimiphumo yaso. Abantu bamele babe nohlobo oluthile lwenkolo, yaye le nkolo, eyilwe ngamacebo omntu, kanti ibanga igunya elivela kuThixo, ifanele ingqondo yenyama. Abantu abazicingela ukuba balumkile yaye banengqondo bayaphambuka ngekratshi kumlinganiselo wobulungisa, imithetho elishumi, yaye abacingi ukuba kuyahambelana nesidima sabo ukuphengulula iindlela zikaThixo. Ngenxa yoko bangena ezindleleni zobuxoki, ezindleleni ezingavumelekanga, bazanelise ngokwabo, bazikhukhumeze, ngokomfuziselo kapopu, kungekhona ngokomfuziselo kaYesu Kristu. Bamele babe nohlobo lwenkolo oluneyona mfuno incinane yobumoya nokuzincama, yaye njengoko ubulumko bomntu obungangcwaliswanga bungayi kubakhokelela ekubeni balucekise ubuPopu, ngokwemvelo batsalwa ngamalungiselelo neemfundiso zalo. Abafuni ukuhamba ezindleleni zeNkosi. Bazicingela ukuba bakhanyiselwe kakhulu kangangokuba bangamfuna uThixo ngomthandazo nangokuthobeka, benolwazi oluqondayo lwelizwi lakhe. Njengoko bengakhathali ukwazi iindlela zeNkosi, iingqondo zabo zivuleleke ngokupheleleyo ekulukuhleni, zikulungele ngokupheleleyo ukwamkela nokukholwa bubuxoki. Bakulungele ukuba obona buxoki bungenangqiqo kakhulu, obungangqinelaniyo kakhulu, babutyhalelwe kubo ngokungathi buyinyaniso.

“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.

“Umsebenzi wobugcisa kaSathana wobuqhophololo bubupopu; yaye njengoko kubonakalisiwe ukuba ixesha lobumnyama obukhulu bengqiqo laliluncedo kubuRoma, kuya kuphinda kubonakaliswe nokuba ixesha lokukhanya okukhulu kwengqondo nalo liluncedo kumandla alo; kuba iingqondo zabantu zigxininiswe ekuphakameni kwazo ngokwazo, yaye azikuthandi ukumgcina uThixo ekwazini kwazo. IRoma ibanga ukungaphazami, yaye amaProtestanti alandela kwalo mgca mnye. Awafuni ukufuna inyaniso nokuhamba ukusuka ekukhanyeni ukuya ekukhanyeni okukhulu ngakumbi. Azingqinga ngodonga lobandlululo, yaye abonakala ekulungele ukukhohliswa nokukhohlisa abanye.

“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.

“Kodwa nangona isimo sengqondo samabandla sidandathekisa, akukho sidingo sokutyhafa; kuba uThixo unabantu abaya kugcina ukunyaniseka kwabo enyanisweni yakhe, abaya kwenza iBhayibhile, kwaye iBhayibhile yodwa, ibe ngumgaqo wabo wokholo nemfundiso, abaya kuphakamisa umgangatho, baze babambe phezulu iflegi ebhalwe la mazwi, “Imithetho kaThixo nokholo lukaYesu.” Baya kuyixabisa iindaba ezilungileyo ezinyulu, baze bayenze iBhayibhile isiseko sokholo lwabo nemfundiso yabo.

“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.

“Ngenxa yeli xesha linje, xa abantu belahla umthetho weNkosi yemikhosi, umthandazo kaDavide uyasebenza,—‘Lixesha lokuba wena, Yehova, usebenze; kuba bawuchithile umthetho wakho.’ Sisondela kwixesha apho phantse ihlabathi lonke liya kuthulula indelelo phezu komthetho kaThixo, yaye abantu bakaThixo abagcina imithetho yaKhe baya kuvavanywa kabukhali; kodwa ngaba baya kuphulukana nentlonelo yabo ngomthetho kaYehova ngenxa yokuba abanye bengawuboni, bengawaqondi namandla amabango awo ababophelelayo? Mabathi abantu bakaThixo abagcina imithetho yaKhe, njengoDavide, bawuhloniphe umthetho kaThixo ngomlinganiselo ofanayo nalowo abantu bewulahla ngawo, bewuthululela ukungahloneli nokuwudelela.” Signs of the Times, February 19, 1894.

Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.

Kwiminyaka emibini phambi kokuba umchasi-kristu anikwe imbasa yegolide yinkokeli yebandla lamaSeventh-day Adventist laseLawodike, ngowe-1975, kwangeniswa isimangalo ngokuchasene nebandla lamaSeventh-day Adventist; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR kwiNkundla yeSithili yaseUnited States yeSithili saseMntla seCalifornia), apho iKomishoni yoLingano lwaMathuba eMisebenzi yamangalela indlu yopapasho yebandla egameni labasebenzi ababini abangabafazi—uMerikay Silver (owayesakuba ngumhleli nowayesele emkile ngexesha lesimangalo) noLorna Tobler—ityhola ucalucalulo olusekelwe kwisini kwimivuzo nasezibonelelweni. Ibandla lakhusela izenzo zalo ngokuyinxenye ngokubhenela kwizikhululo zokuxolelwa kwezenkolo nangokuxoxa ngolwakhiwo lolawulo lwalo.

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.”

Kwingxelo efungelweyo enomhla we-6 kaFebruwari 1976 (eyinxalenye yengxoxo yokuzithethelela eyangeniswa enkundleni), uNeal C. Wilson (owayesakuba engumongameli weCandelo laseMntla Merika lecawa, waza kamva waba ngumongameli weNkomfa Jikelele ukususela ngowe-1979 ukuya kowe-1990) wathetha ngeembono zembali zecawa malunga nobuKatolika baseRoma. Le ngxelo yenziwa kumxholo wokuphikisa ukuchazwa kwecawa njengenenkqubo “yobudlelwane bolawulo” efana nenkqubo yobupopu. Isicatshulwa esipheleleyo esifanelekileyo sesi: “Nangona kuyinyaniso ukuba kwakukho ixesha ebomini beCawa yama-Adventist oSuku lweSixhenxe apho olo hlelo lwathabatha imbono echasene ngokucacileyo nobuKatolika baseRoma, yaye igama elithi ‘ubudlelwane bolawulo’ lalisetyenziswa ngentsingiselo ethobayo ukubhekisa kwimo yobupopu yolawulo lwecawa, eso simo sengqondo ngakwicala leCawa sasingeyonto ingaphaya kokuba sisibonakaliso sokuchasa ubupopu esasixhaphake ngokubanzi phakathi kwamahlelo amaProtestanti alondolozayo ekuqaleni kwale nkulungwane nakwinxalenye yokugqibela yenkulungwane ephelileyo, kwaye ngoku, ngokokubhekiselele kwiCawa yama-Adventist oSuku lweSixhenxe, siye saphoswa kwimfumba yenkunkuma yembali.”

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.”

Oku kubonisa ukujika ukusuka kutoliko lwesiprofeto lwesithethe secawa, olwaluchonga upopu njenge “rhamncwa” okanye umchasi-Kristu kwiSityhilelo. Abagxeki ngaphakathi nangaphandle kwecawa bakutolike oku njengokunciphisa okanye ukushiya eso simo sokuchasa ubuKatolika ukuze kuhambelaniswe ne-ecumenism yale mihla okanye nokhuselo lomthetho. UWilson, ngowe-1985, wabachonga ooMongameli beeCandelo ezahlukeneyo zecawa “njengookhadinali,” xa wathi, “… akukho ‘khadinali’ kuzo zonke iindawo zeMpuma Ekude, ngoxa kusenokwenzeka ukuba kuya kubakho ‘ookhadinali’ ababini abavela eAfrika.”

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.

USista White wathi yicawa ekreqileyo emqolo eyehlisa umgama phakathi kwayo nopopu! Ukuvumelana kwesizukulwana sesithathu kumelwe kukhala ngoTamusi kuHezekile isahluko sesibhozo, kwanangekuvumelaneni kwePergamo. Isizukulwana sokuqala, ukususela ngowe-1863 kude kube ngowe-1888, sasimela ibandla lase-Efese, ibandla elaliphulukene nothando lwalo lokuqala; yaye uthando lokuqala lwemibutho kaMiller lwalungumyalezo wesiprofeto, kwaye isahluko sokuqala saloo myalezo wesiprofeto sasingo-“maxesha asixhenxe” awabekwa ecaleni ngowe-1863.

From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.

Ukususela ngowe-1888 kuse kwangowe-1919, isizukulwana sesibini esimelwe yiSmirna nangamagumbi afihlakeleyo kaHezekile, sabona ukufa koMoya Wokuprofeta, njengoko uDade White walaliswa ekuphumleni ngowe-1915. Iinkcukacha ezingakumbi ngezizukulwana ezine ziyimfuneko ukuze ubungqina buzaliseke, kodwa imvukelo eqhubekekayo imele iqondwe ukuze kuqondwe ngokupheleleyo indlela abantu abawileyo ekukholweni ababenako ngayo “ukuthintela” imibhalo kaEllen White, okanye indlela ababekwazi ngayo ukukhuthaza usuku lokuqala lweveki njengolwamkelekileyo. UYuda usebenza kunye “namanxila akwaEfrayim” “awalawula aba bantu” eYerusalem, yaye abo balawula iYerusalem baze baqubude elangeni, bamelwe yiSanhedrin.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

“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.’

“Phakathi kwabantwana bakaThixo abazibiza ngabalowo, kungakanani na ukunyamezela okuncinane okubonakalisiweyo, mangaphi na amazwi akrakra athe athethwa, kungakanani na ukugxeka okukhutshiweyo nxamnye nabo bangengabenkolo yethu. Abaninzi baye bajonga abo bangamalungu ezinye iicawa njengaboni abakhulu, kanti iNkosi ayibajongi ngaloo ndlela. Abo bajonga ngolo hlobo amalungu ezinye iicawa, bamele ukuzithoba phantsi kwesandla esinamandla sikaThixo. Abo babagwebayo basenokuba babenokukhanya okuncinane kuphela, amathuba ambalwa namalungelo ambalwa. Ukuba babenokukhanya amalungu amaninzi eecawa zethu abe nako, basenokuba baqhubela phambili ngesantya esikhulu ngakumbi, baze bayimele ngcono inkolo yabo phambi kwehlabathi. Ngabo baqhayisa ngokukhanya kwabo, ukanti basilela ukuhamba kuko, uKristu uthi, ‘Ke mna ndithi kuni, Kothi ngemini yomgwebo kunyamezeleke ngakumbi eTire naseSidon kunani. Nawe, Kapernahum [ama-Adventist aGcina iSabatha yoMhla weSixhenxe, athe aba nokukhanya okukhulu], ophakanyiselwe emazulwini [ngokubhekisele kwilungelo], uya kuthotywa uye esihogweni; kuba ukuba imisebenzi yamandla, eyenziwe kuwe, yayenziwe eSodom, ngesaba sisekhona unanamhla. Ke mna ndithi kuni, Kothi ngemini yomgwebo kunyamezeleke ngakumbi ezweni laseSodom kunawe.’ Ngelo xesha uYesu waphendula wathi, ‘Ndiyabulela kuwe, Bawo, Nkosi yezulu nomhlaba, ngokuba uzifihlile ezi zinto kwizilumko neengqondi [ngokokuzicingela kwazo], wazityhilela iintsana.’”

“‘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.’

“‘Ke kaloku ngoku, ngenxa enokuba nenzile yonke le misebenzi, utsho uYehova, ndathetha kuni, ndivuka kusasa ndithetha, kodwa anivanga; ndanibiza, kodwa anaphendula; ngoko ke ndiya kwenza kule ndlu, ebizwa ngegama lam, enikholose ngayo, nakule ndawo endayinika nina nooyihlo, njengoko ndenzayo eShilo. Kanjalo ndiya kunigxotha emehlweni am, njengoko ndabagxothayo bonke abazalwana benu, yonke imbewu kaEfrayim.’”

“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.

“INkosi imisele phakathi kwethu amaziko abaluleke kakhulu, yaye kufuneka alawulwe, kungekhona ngendlela amaziko ehlabathi alawulwa ngayo, kodwa ngokolungelelwano lukaThixo. Kufuneka alawulwe ngeliso elijonge kuphela uzuko lwaKhe, ukuze nangaziphi na iindlela imiphefumlo etshabalalayo isindiswe. Kubantu bakaThixo ubungqina boMoya bufikile, kanti ke abaninzi abawathabathanga ngqalelo amacebo okululeka, izilumkiso, neengcebiso.”

“‘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?’

“‘Yivani ngoku oku, nina bantu bazizidenge, ningenakuqonda; ninamehlo, kodwa aniboni; nineendlebe, kodwa anive: anindoyiki na mna, utsho uYehova? aniyi kungcangcazela na phambi kobukho bam, endimisele isanti ukuba ibe ngumda wolwandle ngommiselo ongunaphakade, ukuze lungawugqithi? Kwaye nangona amaza alo eziphosa-phosa, akanakoyisa; nangona egquma, akanakuwuwela. Kodwa aba bantu banentliziyo ekreqileyo nenemvukelo; bakreqile, bemka. Kanjalo abathethi entliziyweni yabo ukuthi, Masimoyike ngoku uYehova uThixo wethu, onika imvula, eyokuqala neyokugqibela, ngexesha layo; osigcinela iiveki ezimisiweyo zokuvuna. Ubugwenxa benu buziphambukisile ezi zinto, nezono zenu zinibambele izinto ezilungileyo.... Abaligwebi ityala, ityala lenkedama, kanti bayaphumelela; nelungelo losweleyo abalikhathaleli. Andiyi kuzivelela na ngenxa yezi zinto? utsho uYehova; umphefumlo wam awuyi kuziziphindezela na kwisizwe esinjengesi?’”

“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.

“Ngaba iNkosi iya kunyanzelwa ukuba ithi, ‘Musa ukubathandazela aba bantu, ungabaphakamiseli sikhalo nokuthandaza, ungandenzeli nokundibongoza: kuba andiyi kukuphulaphula’? ‘Ngenxa yoko imvula iye yabanjwa, akwabakho mvula yamva.... Akuyi na ukususela ngoku ukhale kum, uthi, Bawo wam, wena ungumkhokeli wobutsha bam?’” Review and Herald, August 1, 1893.