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

Bhuku ra Joere ne Kereke yeVaAdventist yeZuva reChinomwe yeRaodhikia — Nhamba Makumi Matatu

Number Thirty

លេខ សាមសិប

Author

Jeff Pippenger

Published

January 16, 2026

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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.

Zvazadzikiswa zveMesiya zviri mubhuku raMateu zvinosanganisira chiratidzo chenzira chenguva yokuguma, chiratidzo chenzira chokuti shoko riri kuiswa muchimiro chakarongeka, zvapupu zviviri zvechiratidzo chenzira cha9/11, chimwe chiri chapupu cheshoko remukati kuna Raodhikia uye chimwe chiri shoko rekunze reugandanga hweIslamu. Zvakafanira kuti chiratidzo chenzira cha9/11 chimiririrwe nezviviri zvezvazadzikiswa zveMesiya gumi nezviviri zviri muna Mateu, nokuti 9/11 inosanganisira shoko rengirozi yechipiri, umo munogara muine kupetwa kaviri. Rufu rwaChikunguru 18, 2020, ndirwo rwaiva chiratidzo chenzira chechishanu chatakafunga, uye ipapo inzwi riri murenje muna Chikunguru 2023, raiva rechitanhatu, uye kumuka kwa2024 kwaiva kwenhamba yechinomwe. Chazadzikiswa cheMesiya chechisere iKuchema kwaPakati pousiku.

## The Eighth Messianic Waymark is the Midnight Cry

Msarudzo Wechisere weMesiya Icho Chichemo chePakati Peusiku

> 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.

> Zvose izvi zvakaitwa kuti zvizadziswe zvakataurwa nomuporofita, achiti: Udzai mwanasikana weZiyoni, Tarira, Mambo wako anouya kwauri, munyoro, akatasva mbongoro, nepwere yembongoro, mwana wembongoro. Mateo 21:4, 5.

## Prediction

Utabiri

> 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.

> Farai kwazvo, iwe mwanasikana weZioni; danidzira nomufaro, iwe mwanasikana weJerusarema. Tarira, Mambo wako anouya kwauri; iye akarurama, uye ane ruponeso; akazvininipisa, akatasva dhongi, iro mwana wedhongi. Zekaria 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.

> “Makore mazana mashanu akanga apfuura, Ishe vakanga vataura nomuprofita Zekariya vachiti, ‘Fara zvikuru, iwe mwanasikana weZioni; danidzira nomufaro, iwe mwanasikana weJerusarema. Tarira, Mambo wako anouya kwauri. Iye akarurama, uye ane ruponeso; munyoro, akatasva mbongoro, iri mhuru, mwana wembongoro.’ [Zekariya 9:9.] Dai vadzidzi vakanga vaziva kuti Kristu akanga achienda kukutongwa nokurufu, vangadai vasina kukwanisa kuzadzisa chiprofita ichi.”

> “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.

> “Nenzira yakafanana, Miller navamwe vake vakazadzisa chiporofita, uye vakapa shoko rakanga rafanotaurwa nekufemerwa kuti raizopiwa kunyika, asi ravasingadai vakakwanisa kupa dai vainzwisisa zvizere zviporofita zvairatidza kuora mwoyo kwavo, uye zvichiratidza rimwe shoko rinofanira kuparidzirwa kumarudzi ose Ishe vasati vauya. Shoko romutumwa wokutanga neromutumwa wechipiri zvakapiwa panguva yakafanira, uye zvakazadzisa basa rakanga rarongwa naMwari kuti rizadzikiswe nazvo.” 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.

Kusanzwisisa zvisizvo kweShoko raMwari rechiporofita kwakabatanidzwa nenhoroondo yokupinda kwaKristu kwokukunda, uyewo nenhoroondo inofambirana nayo yokuziviswa kweshoko reKudanidzira kwePakati peUsiku muna 1844. Zviuru zana namakumi mana nezvina zvinotarisirwa kunzwisisa “zviporofita zvinoratidza kuodzwa mwoyo kwazvo.” Johane muna Zvakazarurwa gumi anoudzwa pachine nguva kuti shoko rekapumburu kaduku, raizova rinotapira mumuromo make, raizova rinovava.

> “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.

> “Hatifaniri kutya remangwana, kunze kwekunge tikakanganwa nzira yatakatungamirirwa nayo naShe, nedzidziso Yake munhoroondo yedu yakapfuura.” 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.

“प्रभुको अगुवाइ” अतीतमा, अन्य प्रबन्धात्मक कार्यहरूमध्ये, उहाँको हातले गणनामा भएको एउटा त्रुटिलाई ढाकिदिएको रूपमा प्रस्तुत गरिएको छ; किनकि मिलेरवादीहरूका लागि आफ्नो निराशालाई अग्रिम रूपमा बुझ्नु उत्तम थिएन, जसरी क्रूसमा चेलाहरूका लागि आफ्नो निराशाका सबै तत्त्वहरू बुझ्नु उत्तम थिएन। तर मध्यरात्रिको पुकारको घोषणाको इतिहास स्वर्गतर्फ डोर्‍याउने त्यही प्रकाशको रूपमा परिचित गरिएको छ, र यो कुरा एलेन व्हाइटको सर्वप्रथम दर्शनमै उल्लेख गरिएको छ। एक लाख चवालीस हजारले चेलाहरू र मिलेरवादीहरूका निराशाहरू बुझ्नैपर्छ। त्यस प्रकाशलाई अस्वीकार गर्नु भनेको बाटोबाट खस्नु हो।

> “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.

> “Kutanga kwenzira, vakanga vaisirwa chiedza chinopenya shure kwavo, icho mutumwa akandiudza kuti chaiva ‘kuchema kweusiku hwapakati.’ Chiedza ichi chaivhenekera munzira yose, chikavapa chiedza chetsoka dzavo, kuti varege kugumburwa.

> “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.

> “Iwo ngo vakaramba vakatarisa meso avo kuna Jesu, uyo akanga ari mberi kwavo, achivatungamirira kuguta, vakanga vakachengeteka. Asi pasina nguva vamwe vakatanga kuneta, vakati guta rakanga richiri kure kwazvo, uye vakanga vatarisira kunge vakatopinda mariri kare. Ipapo Jesu aivakurudzira nokusimudza ruoko rwake rworudyi rwune kubwinya, uye kubva paruoko rwake pakabuda chiedza chakapeperera pamusoro peboka reAdventi, uye vakadanidzira vachiti, ‘Alleluia!’ Vamwe vakazvidza nechimbichimbi chiedza chakanga chiri shure kwavo, vakati akanga asiri Mwari akanga avatungamirira kusvika kure zvakadaro. Chiedza chaiva shure kwavo chikadzima, chikasiya tsoka dzavo dziri murima guru chairo, uye vakagumburwa vakasazocherechedza mucherechedzo naJesu, vakabva panzira vakawira pasi munyika yerima neyakaipa yakanga iri zasi.” 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.

பாதையடையாளங்களில் எட்டாவது, கிறிஸ்துவின் எருசலேமிற்கான மகிமையான பிரவேசத்தால் முன்மாதிரியாகக் காட்டப்பட்ட நடுநிசி கூக்குரலாகும்.

> “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.

> “Chivhitiko cha pakati pousiku hachina kutakurwa zvikuru nenharo, kunyange hazvo uchapupu hweMagwaro hwakanga hwakajeka uye hunogutsa chose. Pakanga paine simba rinokurudzira raienda nacho, iro raifambisa mweya. Pakanga pasina kukahadzika, pasina kubvunza. Panguva yokupinda kwaKristu nokukunda muJerusarema, vanhu vakanga vaungana vachibva kumativi ose enyika kuzopemberera mutambo, vakaungana kuGomo reMiorivhi, uye pavakabatana neboka guru rakanga richiperekedza Jesu, vakabatwa nokufemerwa kwenguva yacho, vakabatsira kukwidziridza kuchema vachiti, ‘Ngaarumbidzwe anouya muzita raIshe!’ [Mateo 21:9.] Nenzira yakafanana, vasingatendi vakaungana kumisangano yeAdventist—vamwe nokuda kwokuda kuziva, vamwe vachingoitira kuseka chete—vakanzwa simba rinogutsa rakanga richiperekedza shoko rokuti, ‘Tarirai, Mwenga unouya!’” Spirit of Prophecy, bhuku 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.

Kuva mhandara yakangwara mumazuva okupedzisira kwaizoda, maererano nokukosha kwechiporofita, kuti mhandara idzodzo dzakangwara dzitambure kuodzwa mwoyo, uko kunobva kwapinza nguva yokunonoka yomufananidzo. Pasina chiitiko chenguva yokunonoka, hausi mhandara yakangwara kana mhandara benzi.

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

> “Umzekeliso wezintombi ezilishumi okuMateyu 25 nawo ubonisa amava abantu bama-Adventist.” The Great Controversy, 393.

Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.

Chero zvazvingava, mhandara dzakangwara dzemazuva okupedzisira dzinofanira kusangana nokuodzwa mwoyo kunofananidzira kwaApril 19, 1844, nokuti ruzivo rwemufananidzo uyu ndirwo ruzivo rwevane zana namakumi mana nezvina zvuru, avo Johane mubhuku raZvakazarurwa anozivisa semhandara.

> 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.

> Ava ndivo vasina kusvibiswa navakadzi, nokuti imhandara. Ava ndivo vanotevera Gwayana kwose kwarinoenda. Ava vakadzikinurwa kubva pakati pavanhu, vari zvibereko zvokutanga kuna Mwari nokuna Gwayana. Zvakazarurwa 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.

Ndi mafanizo mangani a Kristu anonyatsozivikanwa zvakananga uye zvakajeka kuti achazadzikiswa chaizvoizvo sezvaakanyorwa? Mafanizo ose achazadzikiswa chaizvoizvo sezvaakanyorwa, asi fananidzo yemhandara gumi inonyatsoratidzwa pachena seyakazadzikiswa kare uye munguva inouya “chaizvoizvo sezvaakanyorwa.” Inofananidzwa nengirozi yechitatu, inofanira kuramba iri chokwadi chiripo kubva muna 1844 zvichienda mberi kusvikira Mikaeri asimuka uye nguva yomukana womunhu yapera.

> “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.

> “Aniga si lafoo sana mfano wa wanawali kumi, watano wao walikuwa wenye hekima, na watano wapumbavu. Mfano huu umetimizwa na utatimizwa kwa ukamilifu kabisa, kwa maana una matumizi maalumu kwa wakati huu, na, kama ujumbe wa malaika wa tatu, umetimizwa na utaendelea kuwa kweli ya wakati huu hata mwisho wa dunia.” Review and Herald, Agosti 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.

Mpaka mwisho wa wakati, mfano wa mabikira kumi ni ukweli wa wakati huu, na Kilio cha Usiku wa Manane kitatimizwa tena kwa kila neno kama kilivyoandikwa.

> “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.

> “Kune nyika iri muhuipi, mukunyengerwa nokunyengedzwa, iri mumumvuri worufu chaiwo,—yakavata, yakavata. Ndianiko vari kunzwa kurwadziwa kwomweya kuti vaimutse? Inzwi ripi ringavasvika? Pfungwa dzangu dzakatakurwa dzikaendeswa mberi kunguva inouya, apo chiratidzo chichapiwa. ‘Tarirai, Mukwasha auya; budai mumusangane naye.’ Asi vamwe vachange vanonoka kuwana mafuta okuzadzazve marambi avo, uye vachazoona, kwava kunyanyonoka, kuti hunhu, hunomiririrwa namafuta, hahutamisirwi.” Review and Herald, February 11, 1896.

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

Kuchema koUsiku ndicho kigezo kinachofuata kwenye upeo wa macho katika mwendo wa wale mia moja arobaini na nne elfu. Kigezo hicho huambatana na mateso yanayoanza dhidi ya waaminifu kabla ya sheria ya Jumapili. Mateso hayo ni ya nje, na ya ndani, na yale ya ndani yanajumuisha alama mbili tofauti. Moja ya alama hizo ni Yuda, na nyingine ni Sanhedrini.

## The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces

IPhawu Lesi-9 LoMesiya KukuKhashelwa Ngezinhlamvu Zesiliva Ezingu-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.

> Ipapo ndipo pakakwaniritsidwa zomwe zinalankhulidwa ndi Yeremiya mneneri, kuti, Ndipo anatenga ndalama zasiliva makumi atatu, mtengo wa iye amene anayesedwa mtengo, amene ana a Israyeli anamuyezera mtengo; ndipo anazipereka pa munda wa woumba mbiya, monga Ambuye anandilamulira. Mateyu 27:9, 10.

## Prediction

Utabiri

> And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.

> Ndzi ku eka vona ndzi ku: “Loko swi vonaka swi ri swinene eka n’wina, ndzi nyikeni hakelo ya mina; kambe loko swi nga ri tano, tshikani.” Kutani va kala hakelo ya mina, va va masagwadi ya silivhere ya makume manharhu. Yehovha a ku eka mina: “Ma hoxe eka muvumbi wa swibya”—i ntsengo wo xonga lowu ndzi ringanyetiweke ha wona hi vona. Kutani ndzi teka masagwadi ya silivhere ya makume manharhu, ndzi ma hoxa eka muvumbi wa swibya endlwini ya Yehovha. Zakariya 11:12, 13.

The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.

Kupandukirwa kwaJudhasi kunomiririra kupandukirwa kwevaprista vekunyepera, nokuti nhamba 30 inomiririra zera revaprista. Vaprista, avo variwo vaRevhi, vanocheneswa segoridhe nesirivha neMutumwa weSungano. Zvimedu zvesirivha makumi matatu zvaJudhasi zvinomiririra kusefwa kana kubviswa kwevaprista venhema panguva yomutemo weSvondo; kunyange hazvo Judhasi akafa nguva pfupi pamberi pomuchinjikwa, rakanga richiri zuva rimwe chetero. Judhasi haasi chiratidzo cheSanihedrini; iye chiratidzo chomunhu aifungidzirwa kuti ari pakati pevadzidzi vaKristu.

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.

Sa mudzidzi wa Kristu, waiva mudzidzi wokuzodzwa kwaJesu. Kuzodzwa pakubhabhatidzwa kwake kwakashandura zita raJesu rikava Jesu Kristu, nokuti Kristu zvinoreva—uyo akazodzwa. Zita rake rakabva rashanduka, nokuti panguva iyoyo aifanira kusimbisa sungano navazhinji kwevhiki rimwe, uye chiratidzo chikuru cheukama hwesungano izita rakashandurwa. Jesu akazodzwa nesimba pakubhabhatidzwa kwake. Kuva mudzidzi waKristu, kwaireva kuti waiva mudzidzi wokubhabhatidzwa kwake. Pakubhabhatidzwa kwake ndipo paakazodzwa nesimba. Chirevo chakataurwa naPetro muna Mateo 16:18 chinozivikanwa munyika yedzidziso yechiKristu se“Christian Confession.” Icho chimwe chezvinyorwa zvikuru zvinokurukurwa navadzidzisi vezvouMwari navadzidzi. Kazhinji, kukurukurirana kunoitwa navadzidzisi vezvouMwari navadzidzi kunoratidza chinhu chisina, kana kuti zvimwe chine kukosha kuduku, asi pfungwa yacho inoramba yakadaro, yokuti chiKristu chinonzwisisa kuti Jesu paakazodzwa, ndipo paakazova Mesia.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.

> A ri amba kòl adùn, “Dëë kä̱ ye cï gän ke yen ë?” Na Simon Peter aa wël bï nyuɔth acï tënë ë, “Yïn acie Kritho, Wën Nhial mac ë pïu.” Matthew 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.

Izina ra mbere rya Petero ryari ritanga uko kuri nyakuri, kuko Simoni Barjona bisobanura “umwe wumva ubutumwa bw’inuma,” ari bwo butumwa bw’umubatizo We. Umubatizo We uhuye na 9/11, kandi Yuda agereranya abigeze, mu gihe runaka, bavuga ko basobanukiwe 9/11, ariko bakayoba mu nzira. Yuda si ikimenyetso cy’Urukiko rw’Ikirenga rw’Abayahudi, kuko rwo rugereranya itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya. Yuda yahaye Urukiko rw’Ikirenga rw’Abayahudi ubuhamya, ariko ikigereranyo cy’ubwigomeke bw’Urukiko rw’Ikirenga rw’Abayahudi gitandukanye n’ubwigomeke bwa Yuda. Ubugomeke bw’Urukiko rw’Ikirenga rw’Abayahudi bugaragarizwa mu nzozi zikurikira.

> “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!’

> “Ndakaunganidza zvandakanga ndanyora, tikatanga rwendo rwedu. Munzira takaita misangano miviri muOrange, uye takava neuchapupu hwokuti kereke yakabatsirwa nokukurudzirwa. Isuwo takazorodzwa noMweya waShe. Usiku ihwohwo ndakarota kuti ndakanga ndiri muBattle Creek, ndakatarira nepahwindo repadivi pamusuo, ndikaona boka richifamba richiuya kumba, vaviri vaviri. Vaiita sevakakomba uye vakatsunga. Ndakavaziva kwazvo, ndikacheuka kuti ndinovhura musuo weimba yokutandarira kuti ndigovagamuchira, asi ndakafunga kuti ndingatarisazve. Chiono chakabva chashanduka. Boka racho zvino rakanga rava kuratidza kufanana nofambiro yechiKatorike. Mumwe akanga akabata muchinjikwa muruoko rwake, mumwewo rutsanga. Uye pavakanga vachiswedera, uya akanga akatakura rutsanga akaita denderedzwa achipoteredza imba, achiti katatu: ‘Imba ino yarambidzwa. Zvinhu zvayo zvinofanira kutorerwa. Vakataura vachipikisa sangano redu dzvene.’ Kutya kukuru kwakandibata, ndikamhanya nomumba, ndokubuda nomusuo wokumusoro, ndikazviwana ndiri pakati peboka, vamwe vandakanga ndichiziva, asi handina kushinga kutaura shoko kwavari nokutya kuti ndingazopandukirwa. Ndakaedza kutsvaka nzvimbo yakanyarara kwandingachema nokunyengetera ndisingasanganiswi nameso anoda kuziva, anobvunzisisa, pose pandaicheuka. Ndairamba ndichidzokorora kazhinji kuti: ‘Dai chete ndaigona kunzwisisa izvi! Dai vakangondiudza zvandakataura kana zvandakaita!’”

> “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.

> “Nililia na kuomba sana nilipoona mali yetu ikitaifishwa. Nilijaribu kusoma huruma au kuonewa kwangu katika nyuso za wale waliokuwa karibu nami, nami nikatazama sura za kadhaa ambao nilidhani wangenisemeza na kunifariji kama wasingeogopa kwamba wangeonekana na wengine. Nilifanya jaribio moja la kutoroka kutoka katika umati, lakini nilipoona kwamba nilikuwa nachunguzwa, nilificha nia yangu. Nalianza kulia kwa sauti, na kusema: ‘Laiti wangenieleza tu nilichofanya au nilichosema!’ Mume wangu, aliyekuwa amelala kitandani katika chumba kilekile, alinisikia nikilia kwa sauti, akaniamsha. Mto wangu ulikuwa umelowa kwa machozi, na huzuni nzito ya rohoni ilikuwa juu yangu.” 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.

Kushandisa musimboti wokuti vaprofita vanotaura zvikuru pamusoro pamazuva okupedzisira kupfuura mazuva avakararama maari, kunomutsa mubvunzo wakakomba zvikuru kuvatungamiri vechechi yeSeventh-day Adventist. Hanzvadzi White “akaunganidza” “zvinyorwa” zvake ndokutanga rwendo rwokudzokera kuBattle Creek. Panguva iyoyo Battle Creek ndiyo yakanga iri mwoyo webasa, sezvakaita Tacoma Park nhasi, kana Jerusarema mumazuva aKristu. Akaunganidza zvinyorwa zvake nokuda korwendo, mushure mokunge aisa pachena kurwisana kwaakanga ave nako pamusoro pezvinyorwa zvake. Mamiriro ezvinhu echiroto chake ane chekuita nezvinyorwa zvake. Kurwisana uku kwakaitika mutaundi reWright.

> “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.

> “Tapulira tikhali ku Wright tinatuma zolemba zanga za No. 11 ku ofesi yosindikizira, ndipo ndinkagwiritsa ntchito pafupifupi nthawi iliyonse imene sindinali pa msonkhano polemba nkhani za No. 12. Mphamvu zanga, za thupi ndi za maganizo omwe, zinali zitaponderezedwa kwambiri pamene ndinali kugwira ntchito chifukwa cha mpingo ku Wright. Ndinamva kuti ndinafunikira kupuma, koma sindinaone mpata uliwonse wa mpumulo. Ndinkalankhula kwa anthu kangapo pa sabata, ndipo ndinkalemba masamba ambiri a maumboni a paokha. Katundu wa miyoyo unali pa ine, ndipo maudindo amene ndinkawamva anali aakulu kwambiri moti usiku uliwonse ndinkangopeza maola ochepa okha a tulo.”

> “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.

> “Nga koia nei ahau e whakapau kaha ana ki te kōrero, ki te tuhituhi hoki, ka tae mai ki ahau ētahi reta nō Battle Creek, he tino whakakōhuru te āhua. I taku pānui i aua reta, ka pā mai ki ahau tētahi pōuritanga wairua e kore e taea te whakapuaki, ā, ka tae ki te mamae kino o te hinengaro, me te mea nei i ngā wā poto ka whakakorea rawatia ōku kaha ora. E toru ngā pō i tata kore rawa ahau e moe. I whakararuraru, i whakapoapoa hoki ōku whakaaro. I huna e ahau ōku kare ā-roto, i te kaha e taea ana, i taku tāne me te whānau aroha i noho ai māua. Kāore tētahi i mōhio ki taku uaua, ki te taumahatanga rānei o taku hinengaro, i a au e hono ana ki te whānau i ngā karakia o te ata, o te ahiahi hoki, me te whai kia whakatakotoria taku pikaunga ki runga ki te Kaiwaha Pikaunga nui. Engari i puta aku inoi i roto i tētahi ngākau kua kōriporipoa e te mamae nui, ā, ka whatiwhatingia, ka momotu hoki āku karakia i te kaha rawa o te pōuri e kore e taea te pehi. Ka pupū te toto ki toku roro, ā, he maha ngā wā i whakahurihuri ai ahau, tata tonu ahau ki te hinga. He maha hoki aku putanga toto i te ihu, otirā i muri tonu i taku whakapau kaha ki te tuhituhi. Nā reira i herea ahau kia whakarerea taku tuhituhi; heoi anō, kīhai i taea e ahau te whakarere atu i te taumahatanga o te māharahara me te kawenga kei runga i ahau, i taku mōhio hoki he whakaaturanga āku mā ētahi atu, kāore nei ahau i āhei ki te whakatakoto atu ki a rātou.”

> “I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.

> “Ndzi amukele nakambe papila rin’wana, leri a ri ndzi tivisa leswaku a ku anakanyiwa leswaku swi ta va swinene ku hungisa ku kandziyisiwa ka Nomboro 11 ku fikela loko ndzi ta va ndzi tsarile leswi ndzi kombisiweke swona mayelana na Health Institute, hikuva lava a va rhangela ntirho wolowo a va pfumaleka swinene hi timali, naswona a va lava nkucetelo wa vumbhoni bya mina leswaku wu hlohlotela vamakwerhu. Kutani ndzi tsarile xiphemu xa leswi ndzi kombisiweke swona mayelana na Institute, kambe a ndzi nga swi kotanga ku humesa nhloko-mhaka hinkwayo hikwalaho ka ku tlakuka ka ngati ebreni. Loko a ndzi anakanye leswaku Nomboro 12 a yi ta hlwela ku fikela kwalaho, a ndzi nga ta va ndzi rhumele hi ndlela yin’wana ni yin’wana xiphemu xexo xa mhaka lexi nga eka Nomboro 11. A ndzi ehleketa leswaku endzhaku ka ku wisa masiku matsongo, a ndzi ta tlhela ndzi sungula ku tsala. Kambe, ku vaviseka ka mina lokukulu, ndzi kumile leswaku xiyimo xa boko bya mina a xi ndzi endli ndzi kota ku tsala. Miehleketo ya ku tsala vumbhoni, hambi byi ri bya mani na mani kumbe bya munhu hi yexe, yi tshikiwile, naswona a ndzi tshama ndzi ri eku xanisekeni nkarhi hinkwawo hikuva a ndzi nga koti ku byi tsala.”

> “In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.

> “Mumamiriro ezvinhu aya kwakatorwa chisungo chokuti tidzokere kuBattle Creek tigogara ikoko panguva iyo migwagwa yakanga yaita madhaka uye yaparara, uye kuti ini ndipedzise No. 12 ndiri ikoko. Murume wangu akanga achishuva zvikuru kuona hama dzake paBattle Creek, nokutaura nadzo uye kufara nadzo mubasa raakanga achiitirwa naMwari. Ndakaunganidza zvinyorwa zvangu, tikatanga rwendo rwedu. …” 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?”

Mumazuva okupedzisira, hutungamiri hwechechi yeSeventh-day Adventist, hwakamiririrwa seBattle Creek pamwe navaya va“hwaiziva zvakanaka,” hwakashanduka hukava rwendo rwechiKaturike. Hutungamiri hwechechi yeSeventh-day Adventist hwakashanduka hukava rwendo rwechiKaturike. Muchiroto vakauya “vaviri vaviri,” mumwe aine rutsanga, mumwe aine muchinjikwa. Vakakomberedza imba nedenderedzwa, vakazivisa katatu vachiti, “Imba iyi yarambidzwa. Zvinhu zvayo zvinofanira kutorerwa. Vakataura vachipikisa sangano redu dzvene.” Ndezvipi “zvinhu” zviri mu“imba” izvo vatungamiri vechiKaturike veBattle Creek “vakatora?” “Sangano dzvene” ripi rechechi yechiKaturike “rakataurwa richipikiswa?”

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.

Mubvunzo ungataurwa zvakanyatsorurama seizvi: “ndechipi chikwata chechiKatorike chakatungamirira muBvunzurudzo?” Bvunzurudzo yakatanga nechikwata chevaDominican, maJesuiti asati apinda munhoroondo; asi pavakangobatanidzwa, vakava ivo chikwata chakakurudzira zvikuru hutsinye nokudeurwa kweropa.

> “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.

> “MuChikirisitu chose, chiProtestanti chaitambudzwa navavengi vaityisa zvikuru. Kukunda kwokutanga kweRifomesheni kwakati kwapfuura, Roma yakadana mamwe mauto matsva, ichitarisira kuparadza chiProtestanti. Panguva iyi ndipo pakasikwa sangano remaJesuiti, iro raiva rine hutsinye hwakanyanya, risina hana, uye rine simba kupfuura vese varwiri vose vechiPope. Vachinge vagurwa kubva pahukama hwenyika nezvido zvavanhu, vakafa kune zvinodikanwa zvorudo rwokuzvarwa narwo, kufunga nehana zvanyaradzwa chose, vakanga vasingazivi murayiro kana chisungo chipi zvacho kunze kwecheboka ravo, uye vakanga vasina rimwe basa kunze kwokuwedzera simba raro. Evhangeri yaKristu yakanga yagonesa vaiteveri vayo kusangana nenjodzi nokutsungirira kutambudzika, vasingavhundutswi nechando, nzara, basa rinonetesa, nourombo, kuti vasimudzire mureza wechokwadi pamberi pokutambudzwa, mujeri, napadanda rokupisira. Kuti varwise masimba aya, chiJesuiti chakafemera vateveri varo neushungu hwokupenga hwakavapa simba rokutsungirira njodzi dzakafanana, uye kupikisa simba rechokwadi nezvombo zvose zvokunyengera. Pakanga pasina mhosva yakanga yakanyanya kukura zvokuti vangatadza kuiita, pakanga pasina kunyengera kwakanga kwakaderera zvokuti vangatadza kukuita, uye pakanga pasina kuzvifukidza kwakanga kwakaoma zvokuti vangatadza kukutora. Kunyange vakanga vapika urombo husingaperi nokuzvininipisa, chinangwa chavo chakanyatsorongwa chaiva chokuwana pfuma nesimba, chokuzvipira kukuparadzwa kwechiProtestanti, uye chokudzorerwa kwehutongi hwepamusoro hwapapa.”

> “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.

> “Abakapfa vakioneka savanhu vechikwata chavo, vaipfeka nguwo dzoutsvene, vachishanyira matirongo nezvipatara, vachishumira vanorwara navarombo, vachipupura kuti vakanga varamba nyika, uye vakatakura zita dzvene raJesu, uyo aifamba achiita zvakanaka. Asi pasi pechimiro ichi chisina mhosva, zvirongwa zvaiwanzovanzwa zvaiva zvoutsotsi hwakanyanya uye zvinouraya. Waiva musimboti unokosha wechikwata chacho kuti magumo anoruramisa nzira. Maererano nemutemo uyu, kunyepa, kuba, kupika nhema, kuuraya, hazvina kungova zvinoregererwa chete asiwo zvinorumbidzwa, kana zvichishandira zvido zvechechi. Vari pasi pemifananidzo yakasiyana-siyana, maJesuiti vakazvipinza mumabasa ehurumende, vachikwira kusvikira vava vanachipangamazano vemadzimambo, uye vachiumba mutemo wenyika. Vakava varanda kuti vaite sevasori pamusoro pavatenzi vavo. Vakavamba makoreji evanakomana vemachinda navanokudzwa, nezvikoro zvevanhuwo zvavo; uye vana vevabereki vechiPurotesitendi vakakweverwa mukuchengeta tsika dzechiPapa. Kubwinya kwose kwekunze nokuratidzwa kwekunamata kwechiRoma kwakaunzwa kuti kushandise kuvhiringidza pfungwa nokupofumadza nokukwezva fungidziro, uye saizvozvo rusununguko rwakanga rwarwirwa nekushandirwa nemadzibaba kusvika pakudeura ropa rwakatengeswa nevanakomana. MaJesuiti akakurumidza kupararira muEurope yose, uye pose pavakaenda, kwakatevera kumutsidzirwa kwechiPapa.”

> “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.

> “Kuvapa simba guru, kwakabudiswa **bull** yakadzorera patsva **inquisition**. Zvisinei nekuvengwa kukuru kwaiiitirwa, kunyange munyika dzeKatorike, dare iri rinotyisa rakamiswazve nevatongi vechiPapa, uye utsinye hunotyisa zvikuru zvokuti hahugoni kutsungirira chiedza chemasikati hwakadzokororwazve mumakomba aro akavanzika. Munyika zhinji, zviuru nezviuru zvevanhu vaiva ruva chairo rwerudzi, vakachena uye vakakudzwa kupfuura vose, vane njere zvikuru uye vakadzidza kwazvo, vafundisi vainamata uye vakazvipira, vagari vanoshingaira uye vanoda nyika yavo, nyanzvi dzakapenya, vanyori vehunyanzvi vane tarenda, mhizha dzine unyanzvi, vakaurayiwa kana kumanikidzwa kutizira kune dzimwe nyika.

> “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.

> “Idzi dzakanga dziri nzira dzakanga dzashevedzerwa neRoma kuti dzidzime chiedza cheKuvandudzwa, kubvisa Bhaibheri kubva kuvanhu, nokudzorera kusaziva nekutenda mashura kwemazuva eRima. Asi pasi pechikomborero chaMwari uye nemabasa evarume vaya vanokudzwa vaakanga amutsa kuti vatsive Rutheri, chiPurotesitendi hachina kukundwa. Hachina kuwana simba raro panyasha kana pazvombo zvamachinda. Nyika duku-duku, marudzi akazvininipisa uye ane simba shoma, ndizvo zvakava nhare dzaro. Raiva Jeneva duku pakati pevavengi vane simba vakanga vachironga kuparadzwa kwaro; raiva Holandi pamahombekombe aro ejecha pagungwa rokumusoro, richirwa nourumambo hweudzvinyiriri hweSpain, panguva iyoyo hwaiva hukuru uye hupfumi kupfuura humwe ushe; raiva Sweden ine chando, isingabereki, yakawanira Kuvandudzwa kukunda.” The Great Controversy, 234, 235.

The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.

Kanisa Katoliki lilifanya yote liwezayo kulificha Biblia mbali na wanadamu, kwa kudai kwamba mapokeo na desturi zao za kipagani ziko juu ya Neno la Mungu. Viongozi wa Uadventista wa Laodikia hawatawapeleka mahakamani wanaopinga kwa sababu ya maandishi ya Ellen White, lakini Wakatoliki wanaodai kuwa viongozi wa Battle Creek watafanya hivyo. Kiini hasa cha mnyama wa Ukatoliki ni kutumia mamlaka ya kiraia kutimiza makusudi ya kidini. Wakati Uadventista ulipotafuta mamlaka ya kisheria ya kidunia ili kusimamia taasisi zake, matunda ya “utaratibu wao mtakatifu” yanaweza kuonekana.

In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.

Mukati me mitambo yeauto-da-fé (chiito cherutendo) yeBvunzurudzo dzeSpain, tsanga nemuchinjikwa zvinoonekwa sezvinhu zvemifananidzo zvine chekuita nekurovererwa kwaKristu. Tsanga inoreva tsvimbo youmambo yokunyomba yakaiswa muruoko rwaJesu panguva yokupfekedzwa kwake korona yeminzwa, uye yakashandiswa navarwi veRoma kumurova, ichimiririra kunyombwa, kutambudzika, nokuzvidzwa.

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.

Msalaba ndiwo unowanzoratidzwa zvikuru mumafambiro eauto-da-fé. Msalaba wegirini (kazhinji wakafukidzwa necrepe dema) waishandiswa sechiratidzo cheBvunzurudzo yeKutenda, uchitakurwa mumafambiro akazvimirira okugadzirira pazuva rakanga rakatangira uye uchiratidzwa panguva yechiitiko chacho. Waifananidzira simba redare iroro.

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.

Kupokonywa kwa mali kunarejelea kunyang’anywa kwa mali ya mtu aliyepatikana na hatia (kutwaliwa au kupigwa marufuku kwa mali yake), ambayo ilikuwa adhabu ya kawaida ya Baraza la Kuhukumu Uzushi kwa ajili ya kufadhili mahakama hiyo na kuadhibu uzushi. Hili lilitangazwa hadharani katika hukumu za auto-da-fé, likisisitiza fedheha ya hadharani na kuwazuia wengine.

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.”

Zvinyorwa zvaEllen G. White zvinonyatsoratidza uye zvinopomera zvakasimba utungamiri huchadzivisa zvinyorwa zvake mukuedza kunyaradza rwiyo rwomunda wemizambiringa rwuri kuimbwa, asi ichi ndicho chiito chokupedzisira chehurongwa husina kutsveneswa, nguva pfupi vasati varatidza pachena hunhu hwavo pamutemo weSvondo. “Kufamba kwechiKatorike,” kunoenderana nevarume vakuru makumi maviri nevashanu vekare vachikotamira zuva. Mundima ina dzinotevera, ndima yokutanga inobudisa “vanhu vanozviti ndevake Mwari,” mu“mazuva okupedzisira.” Chikamu ichi chinodzidzisa zvakajeka kuti mumazuva okupedzisira, vashumiri veSeventh-day Adventist vachava “mumachechi nomumisangano mikuru iri panze,” “vachikurudzira vanhu kukosha kokuchengeta zuva rokutanga revhiki.”

> “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.”

> “Jehovha ane gakava negakava naavo pamazuva okupedzisira ano. Mugakava iri, varume vari pazvigaro zvemutoro vachatora nzira inopesana zvakananga neyakateverwa naNehemiya. Havangoregi chete Sabata uye kurizvidza ivo pachavo, asi vachaedzawo kuridzivisa kune vamwe nokuriviga pasi pemarara etsika nemagariro uye maporofita evanhu. Mumachechi uye pamisangano mikuru iri panze, vashumiri vachakurudzira kuvanhu kukosha kwekuchengeta zuva rokutanga revhiki. Kuchava nenjodzi pamusoro pegungwa nepanyika; uye njodzi idzi dzichawedzera, imwe nhamo ichitevera imwe iri pedyo- pedyo; uye boka duku reavo vanochengeta Sabata nechikonzero chehana richanongedzerwa somunhu ari kuunza hasha dzaMwari pamusoro penyika nokuda kwokusaremekedza kwavo Svondo.”

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.

Izvi zvinonyatso ratidza maSeventh-day Adventist se“vanhu vaMwari vanozviti ndivo” vachakurudzira kuchengetwa kweSvondo, uye kuti vacharatidzawo “kunze” “boka duku revanochengeta Sabata zvine hana.” Mundima inotevera anosimbisa kuti kutambudzwa kwamakore akapfuura kuchadzokororwa. Ndima yapfuura yakaguma iye achizivisa vanhu vaMwari vanozviti ndivo achivapatsanura nevaya vaanoti vanochengeta Sabata zvine hana. Ipapo anobva aunza nhoroondo dzakapfuura, uye anoyambira kuti nhoroondo idzodzo dzichadzokororwa mumazuva okupedzisira. Anonyatsojeka.

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “Satana anosimudzira nhema iyi kuti atore nyika ive nhapwa. Icho chirongwa chake kumanikidza vanhu kugamuchira dzidziso dzakatsauka. Anobatawo chikamu chinoshanda mukuparadzirwa kwezvitendero zvose zvenhema, uye haazomiri pachinhu chipi nechipi mukuedza kwake kumanikidzira dzidziso dzisina kururama. Akafukidzwa nenguvo yokushingaira kwechitendero, vanhu, vachitungamirirwa nomweya wake, vakagadzira marwadzo ane utsinye hwakanyanya kuvamwe vavo, uye vakavapinza mumatambudziko anotyisa zvikuru. Satana navamiriri vake vachiri nomweya iwoyo; uye nhoroondo yapfuura ichadzokororwa mumazuva edu.

> “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.

> “Eviwandi vanawo vakaisa pfungwa dzavo nokuda kwavo kuita zvakaipa; mumakona erima emwoyo yavo vakatsunga mhosva dzavachaita. Varume ava vanozvinyengera pachavo. Vakaramba mutemo mukuru waMwari wokururama, uye panzvimbo yawo vakamisa muyero wavowo, vachizvienzanisa nemuyero uyu vanozvitaura kuti vatsvene. Ishe vachavatendera kuti varatidze zviri mumwoyo yavo, kuti vaite maererano nomweya watenzi anovadzora. Achavarega varatidze ruvengo rwavo kumutemo wake mukubata kwavo avo vakatendeka kuzvinodiwa zvawo. Vachafuridzirwa nomweya iwoyo wokupenga kwechitendero wakakurudzira mhomho yakarovera Kristu pamuchinjikwa; kereke nehurumende zvichabatana mukuwirirana kumwe chete kwakashata.”

> “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.

> “Bandla lanamuhla lilandele ezinyathelweni zamaJuda asendulo, awabeka eceleni imiyalo kaNkulunkulu ngenxa yamasiko awo. Liguqule isimiso, lephula isivumelwano saphakade, futhi manje, njengaleso sikhathi, ukuziqhenya, ukungakholwa, nokungathembeki kuyimiphumela. Isimo salo sangempela sibekwe obala kulawa mazwi avela engomeni kaMose: ‘Bazenzile inkohlakalo, ibala labo alisilo ibala labantwana bakhe; bayisizukulwane esiphambeneyo nesigwegwile. Nimbuyisela kanjalo yini uJehova, nina bantu abayiziwula nabangahlakaniphile na? Akasiye yini uyihlo owanithengayo na? Akanenzanga yini, wanimisa na?’” Review and Herald, Mashi 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.

Kune kifungu baada ya kifungu katika Roho ya Unabii kinachotambulisha mateso ya siku za mwisho dhidi ya waaminifu wa Mungu, na “kanisa la leo” analolitaja si Ukristo kwa ujumla, bali ni kanisa analolitambulisha tena na tena kuwa lilitolewa mfano wake na kanisa la Kiyahudi. Vifungu hivyo vilivyo wazi katika maandiko yake ndivyo msukumo wa kanisa la Waadventista wa Sabato kujaribu kuweka vizuizi juu ya maandiko ya Dada White, kama vile ndoto yake inavyotambulisha kwa usahihi mkubwa. Matendo yao dhidi ya maandiko yake, ambayo kwa wazi yalikuwa mali za nyumba yake zinazopaswa kupigwa marufuku na viongozi wa Battle Creek waliobadilika na kuwa utaratibu mtakatifu wa Ukatoliki. Shambulio lao dhidi ya maandiko yake pia linawakilishwa na shambulio dhidi ya maandiko ya Yeremia. Ndoto ya Ellen White ni shahidi wa pili kwa kuchomwa kwa maandiko ya Yeremia.

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

मु लाोडिसियाली एडभेन्टवादको तेस्रो पुस्तामा सम्झौता प्रमुख विषय थियो। तेस्रो पुस्तालाई पर्गामोसको मण्डलीद्वारा प्रतिनिधित्व गरिएको छ। सन् १९१९ मा W. W. Prescott को The Doctrine of Christ शीर्षकको पुस्तक प्रकाशित भएदेखि सन् १९५७ मा Questions on Doctrine प्रकाशित नहुँदासम्मको अवधि संक्रमणको एक कालखण्डलाई चिन्हित गर्दछ, जसको प्रतिनिधित्व एउटा अल्फा प्रकाशनले गर्छ र जसको अन्त्य एउटा ओमेगा प्रकाशनद्वारा हुन्छ। पहिलो पुस्तकले ख्रिष्टसम्बन्धी धर्मत्यागी प्रोटेस्टेन्ट दृष्टिकोणलाई ग्रहण गर्दै यहूदाको कुलको सिंहलाई W. W. Prescott ले अस्वीकार गरेको कुराको प्रतिनिधित्व गर्‍यो। उचित रूपमा The Doctrine of Christ शीर्षक दिइएको Prescott को पुस्तकले मिलेराइट भविष्यवाणीसम्बन्धी सन्देशलाई खोक्रो बनायो, र क्याथोलिकमत तथा धर्मत्यागी प्रोटेस्टेन्टवादले आराधना गर्ने येशूको रिक्त परिभाषा मात्र छोड्यो। त्यस पुस्ताको अन्तिम पुस्तकले यस्तो पवित्रीकरण र धर्मी ठहराउने सिद्धान्त परिभाषित गर्दछ, जसले परमेश्वरको व्यवस्था, उहाँको न्याय, र कृपालाई नष्ट गर्दछ। प्राचीन इस्राएललाई परमेश्वरको व्यवस्थाको संरक्षक हुने जिम्मेवारी दिइएको थियो, र एडभेन्टवादलाई केवल परमेश्वरको व्यवस्थाको मात्र होइन, उहाँको भविष्यवाणीमय वचनको पनि संरक्षक हुनु पर्ने थियो। सन् १९१९ मा परमेश्वरको भविष्यवाणीमय वचनको प्रतिरक्षालाई अस्वीकार गर्ने एउटा पुस्तक प्रकाशित भयो, जसले लाोडिसियाली एडभेन्टवादको तेस्रो पुस्ताको प्रारम्भलाई चिन्हित गर्‍यो; र त्यसको अन्त्य परमेश्वरको व्यवस्थालाई अस्वीकार गर्ने एउटा पुस्तकमा भयो।

> “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.

> “ක්‍රෝධමනස්කභාවයට ඔබ ඉඩ දී, අභිමානය හා ස්වයං-ධර්මිෂ්ඨකම නිසා ඔබගේ දෝෂයන් පාපොච්චාරණය නොකරන්නේ නම්, ඔබ සාතාන්ගේ පරීක්ෂාවන්ට යටත්ව සිටීමට ඉතිරි කරනු ලබනු ඇත. ස්වාමීන්වහන්සේ ඔබගේ වැරදි හෙළි කරන විට ඔබ පසුතැවිලි නොවී හෝ පාපොච්චාරණය නොකරන්නේ නම්, උන්වහන්සේගේ ප්‍රවීණතාවය ඔබව නැවත නැවතත් එම භූමියම පසුකරවා ගෙන යනු ඇත. සමාන ස්වභාවයේ වැරදි කිරීමට ඔබ ඉතිරි කරනු ලබනු ඇත; ඔබ තවදුරටත් ප්‍රඥාව හිඟව පවතිනු ඇත; තවද පාපය ධර්මිෂ්ඨකම ලෙසත්, ධර්මිෂ්ඨකම පාපය ලෙසත් ඔබ හඳුන්වනු ඇත. මේ අන්තිම දවස්වල බලපැවැත්වෙන බොහෝ වංචා ඔබව වටකරනු ඇත; තවද ඔබ නායකයන් මාරුකරනු ඇත, එසේ කළ බවත් නොදැන.” 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.

Pergamos, kereke rechitatu, yakatungamirira kuThyatira, kereke yepapa, inova chizvarwa chechina, apo varume makumi maviri nevashanu vanokotamira chiratidzo chemasimba aThyatira.

> “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.

> “Mutemo wakagamuchirwa nevakatanga kugara munyika iya, wekuti vanobvumidzwa chete kuvhota kana kubata zvigaro muhurumende yenyika avo vari nhengo dzekereke, wakazounza migumisiro yakaipa zvikuru. Danho iri rakanga ragamuchirwa senzira yokuchengetedza kuchena kwenyika, asi rakazoguma nokuparadza kuchena kwekereke. Sezvo kureurura chitendero kwakaitwa chiga chokuwana kodzero yokuvhota neyokubata chigaro, vazhinji, vachisundwa chete nezvikonzero zvemitemo yenyika ino, vakabatana nekereke vasina kutendeuka kwemwoyo. Naizvozvo makereke akazoumbwa, pachikamu chikuru, nevanhu vasina kutendeuka; uye kunyange muushumiri maivamo avo vakanga vasingangobati chete dzidziso dzakatsauka, asiwo vakanga vasingazivi simba rinovandudza roMweya Mutsvene. Saka zvakare zvakabudiswa pachena migumisiro yakaipa iyo yakagara ichionekwa munhoroondo yekereke kubva pamazuva aConstantine kusvikira zvino, yokuedza kusimudzira kereke nerubatsiro rwenyika, yokukumbira simba renyika kuti ritsigire vhangeri raIye akati: ‘Ushe hwangu hahusi hwenyika ino.’ Johani 18:36. Kubatana kwekereke nenyika, kunyange kukava kudiki zvakadii, kunyange zvako kuchingaonekwa sokunge kuri kuswededza nyika pedyo nekereke, muchokwadi kunongoswededza kereke pedyo nenyika.” The Great Controversy, 297.

The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.

“kuhlanganiswa kwelibandla nombuso, noma ngabe kuncane kangakanani izinga lako, nakuba kungase kubonakale kusondeza umhlaba ebandleni, empeleni kusondeza ibandla emhlabeni.” NgoMeyi 18, 1977, uBert B. Beach (owayengumqondisi eSifundeni sebandla saseNyakatho Yurophu–Ntshonalanga Afrika futhi ebambe iqhaza ebudlelwaneni bamabandla) wanikela indondo embozwe ngegolide kumphikukristu, uPapa Paul VI, ngesikhathi sokwamukelwa kweqembu eRoma. Lokho kwakuyingxenye yomhlangano weConference of Secretaries of World Confessional Families. Lo mcimbi wabikwa ku-Adventist Review (August 11, 1977) futhi waqapheleka yi-Religious News Service njengokokuqala ukuba ummeleli osemthethweni weSDA ahlangane 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.

> “Mbuya akaparidza chituko pamusoro paavo vanobvisa kana kuwedzera paMagwaro. Iye mukuru NDINI NDAKADARO akatema zvaizova mutemo wokutenda nedzidziso, uye akaronga kuti Bhaibheri rive bhuku remhuri. Kereke inobatirira kushoko raMwari yakaparadzaniswa neRoma nenzira isingagoni kuyananiswa nayo. VaPurotesitendi vaimbova vakadaro vakasiyana nekereke huru iyi yokutsauka pakutenda, asi vakaswedera pedyo nayo zvikuru, uye vachiri munzira yokuyananiswa neKereke yeRoma. Roma haimboshanduki. Misimboti yayo haina kumboshandurwa kunyange zvishoma. Haina kuderedza pakatsemuka pakati payo nevaPurotesitendi; ndivo vakaita kufambira mberi kwose vachienda kwairi. Asi izvi zvinorevei kuPurotesitendi hwamazuva ano? Ndiko kuramba chokwadi cheBhaibheri kunoita kuti vanhu vaswedere pakusatenda. Ikereke iri kudzokera shure inoderedza chinhambwe chiri pakati payo neUpapa.”

> “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?

> “Ndiyo roho kama za Luther, Cranmer, Ridley, Hooper, na maelfu ya wanaume mashuhuri waliokuwa mashahidi kwa ajili ya ukweli, ambao ndio Waprotestanti wa kweli. Walisimama kama walinzi waaminifu wa ukweli, wakitangaza kwamba Uprotestanti hauwezi kamwe kuungana na Urumi, bali ni lazima utengwe na kanuni za Upapa kwa umbali ule ule ambao mashariki umetengwa na magharibi. Watetezi wa namna hiyo wa ukweli wasingeweza kamwe kupatana na ‘mtu wa dhambi’ kuliko Kristo na mitume wake wangeweza kupatana naye. Katika nyakati za awali wenye haki waliona kwamba ilikuwa haiwezekani kushirikiana na Urumi, na, ingawa upinzani wao kwa mfumo huu wa upotovu uliendelezwa kwa hatari ya mali na ya uhai, hata hivyo walikuwa na ujasiri wa kudumisha kujitenga kwao, na kwa ushujaa walipigania ukweli. Ukweli wa Biblia ulikuwa wa thamani zaidi kwao kuliko mali, heshima, au hata uhai wenyewe. Hawakuweza kuvumilia kuona ukweli ukifukiwa chini ya mrundikano wa ushirikina na hoja za uongo zenye hila. Walilichukua Neno la Mungu mikononi mwao, na waliinua bendera ya ukweli mbele ya watu, wakitangaza kwa ujasiri yale ambayo Mungu alikuwa amewafunulia kwa njia ya utafutaji wa bidii katika Biblia. Walikufa vifo vya kikatili sana kwa sababu ya uaminifu wao kwa Mungu, lakini kwa damu yao walitupatia sisi uhuru na haki ambazo wengi wanaodai kuwa Waprotestanti wanaziacha kwa urahisi mikononi mwa nguvu ya uovu. Lakini je, tutaziacha haki hizi zilizonunuliwa kwa gharama kubwa namna hiyo? Je, tutamkosea heshima Mungu wa mbinguni, na, baada ya yeye kutuweka huru kutoka chini ya nira ya Kiroma, tena tujiweke utumwani chini ya mamlaka hii ya mpinga-Kristo? Je, tutaidhihirisha hali yetu ya kupotoka kwa kutia sahihi kuachilia mbali uhuru wetu wa dini, haki yetu ya kumwabudu Mungu kulingana na maagizo ya dhamiri zetu wenyewe? ”

> “The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’

> “Izwi likaLuthela, elalihlokoma ezintabeni nasezigodini, elanyikimisa iYurophu njengokungathi kunokuzamazama komhlaba, labiza kwavela ibutho lezithunywa ezihloniphekileyo zikaJesu, futhi iqiniso ababelimelela lalingeke lithuliswe yizingodo zomlilo, yizihluku, yiziboshwa, noma ukufa; futhi nanamuhla amazwi alelo butho elihloniphekileyo labafel’ ukholo asasisitshela ukuthi amandla aseRoma awukuhlubuka okubikezelwe kwezinsuku zokugcina, imfihlakalo yobubi uPawulu ayibona isiqalile ukusebenza ngisho nangesikhathi sakhe. UbuRoma Katolika buyanda ngokushesha. UbuPapa buyakhula, futhi labo abaphendule izindlebe zabo ekulizweni iqiniso balalele izinganekwane zalo ezidukisayo. Izindlwana zokukhulekela zobuPapa, amakolishi obupapa, izindlu zodade benkolo, nezindela ziyanda, futhi izwe lamaProthestani libonakala lilele. AmaProthestani alahlekelwa uphawu lokwehluka olwaluwehlukanisa nezwe, futhi anciphisa ibanga phakathi kwawo namandla aseRoma. Aphendule izindlebe zawo ekulizweni iqiniso; awazange athande ukwamukela ukukhanya uNkulunkulu akuthululela endleleni yawo, ngakho-ke angena ebumnyameni. Akhuluma ngokweyisa ngomqondo wokuthi kuzoba khona ukuvuselelwa kokushushiswa okunonya kwangesikhathi esidlule okwenziwa ngamaRoma kanye nalabo abazihlanganisa nawo. Awaqapheli iqiniso lokuthi izwi likaNkulunkulu libikezela ngokuphelele lokho kuvuselelwa, futhi awavumi ukuthi abantu bakaNkulunkulu ezinsukwini zokugcina bayakushushiswa, nakuba iBhayibheli lithi, ‘Udrako wamthukuthelela owesifazane, wahamba wayokulwa nensali yenzalo yakhe, egcina imiyalo kaNkulunkulu, futhi enobufakazi bukaJesu 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.

> “Upapa ni dini ya asili ya kibinadamu, na umati wa wanadamu hupenda mafundisho yanayowaruhusu kutenda dhambi, na hata hivyo kuwaweka huru na matokeo yake. Watu lazima wawe na namna fulani ya dini, na dini hii, iliyobuniwa na hila za kibinadamu, lakini bado ikidai mamlaka ya kimungu, huifaa nia ya mwili. Watu wanaojiona kuwa wenye hekima na ufahamu hugeuka kwa kiburi kutoka kwa kiwango cha haki, yaani, amri kumi, wala hawaoni kwamba yapasa hadhi yao kuchunguza njia za Mungu. Kwa hiyo huingia katika njia za uongo, katika mapito yaliyokatazwa, hujitosheleza nafsi zao, hujivuna, kwa mfano wa papa, wala si kwa mfano wa Yesu Kristo. Ni lazima wawe na namna ya dini yenye hitaji dogo kabisa la kiroho na kujikana nafsi, na kwa kuwa hekima ya kibinadamu isiyotakaswa haitawaongoza kuuchukia Upapa, kwa asili huvutwa kuelekea masharti na mafundisho yake. Hawataki kutembea katika njia za Bwana. Wameelimishwa mno kabisa hata wasimtafute Mungu kwa maombi na kwa unyenyekevu, wakiwa na ujuzi wa akili wa neno lake. Kwa kuwa hawajali kuzijua njia za Bwana, akili zao ziko wazi kabisa kwa upotovu, ziko tayari kabisa kukubali na kuamini uongo. Wako tayari kuruhusu uongo wa kipuuzi mno, usio na upatanifu kabisa, kuwasilishwa kwao kana kwamba ni kweli.

> “Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.

> “စာတန်၏ လှည့်ဖြားမှုအနုပညာ၌ အထွတ်အထိပ်လက်ရာမှာ ပုပ်ရဟန်းမင်းစနစ်ပင် ဖြစ်သည်။ ထို့ပြင် ဉာဏ်ပညာအရ အလွန်ကြီးမားသော အမှောင်ခေတ်တစ်ခေတ်သည် ရောမဝါဒအတွက် အထောက်အကူဖြစ်ခဲ့ကြောင်း ပြသထားသကဲ့သို့၊ ဉာဏ်ပညာအရ အလွန်ကြီးမားသော အလင်းခေတ်တစ်ခေတ်သည်လည်း ထိုစနစ်၏ အာဏာတန်ခိုးအတွက် အထောက်အကူဖြစ်ကြောင်းလည်း ပြသရလိမ့်မည်။ အကြောင်းမှာ လူတို့၏ စိတ်အာရုံများသည် မိမိတို့၏ ကိုယ်ပိုင်သာလွန်မြင့်မြတ်မှုအပေါ်တွင် စုစည်းနေကြပြီး၊ ဘုရားသခင်ကို မိမိတို့၏ အသိပညာအတွင်း၌ ထိန်းသိမ်းထားလိုခြင်း မရှိကြသောကြောင့် ဖြစ်သည်။ ရောမအသင်းတော်သည် မလွဲမှားနိုင်မှုကို တောင်းဆိုလျက်ရှိပြီး၊ ပရိုတက်စတင့်များသည်လည်း ထိုလမ်းကြောင်းတစ်လျှောက်၌ လိုက်နာလျက်ရှိကြသည်။ သူတို့သည် အမှန်တရားကို ရှာဖွေ၍ အလင်းမှ ပို၍ကြီးမားသော အလင်းသို့ တိုးတက်သွားလိုစိတ် မရှိကြ။ သူတို့သည် အယူအဆမတည့်မှုများဖြင့် မိမိတို့ကိုယ်ကို ကာရံပိတ်ဆို့ထားကြပြီး၊ လှည့်ဖြားခံရရန်နှင့် အခြားသူတို့ကို လှည့်ဖြားရန်ပင် ဆန္ဒရှိသကဲ့သို့ ထင်ရှားကြသည်။”

> “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.

> “ชนิดแม้ท่าทีของคริสตจักรทั้งหลายจะน่าท้อใจ กระนั้นก็ไม่มีความจำเป็นที่จะต้องท้อถอย; เพราะพระเจ้าทรงมีชนชาติหนึ่งของพระองค์ผู้จะรักษาความสัตย์ซื่อต่อความจริงของพระองค์ไว้ ผู้ซึ่งจะยึดถือพระคัมภีร์ และพระคัมภีร์เท่านั้น เป็นกฎแห่งความเชื่อและหลักคำสอนของตน ผู้ซึ่งจะยกมาตรฐานขึ้น และชูธงไว้สูงซึ่งมีคำจารึกว่า “พระบัญญัติของพระเจ้าและความเชื่อของพระเยซู” พวกเขาจะเห็นคุณค่าแห่งข่าวประเสริฐอันบริสุทธิ์ และจะกระทำให้พระคัมภีร์เป็นรากฐานแห่งความเชื่อและหลักคำสอนของตน”

> “For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.

> “Kwa wakati kama huu, ambapo wanadamu wanaitupa kando sheria ya Bwana wa majeshi, sala ya Daudi yafaa kutumika,—‘Ee Bwana, ni wakati wako wa kutenda; maana wameibatilisha sheria yako.’ Tunaikaribia wakati ambao karibu dharau ya ulimwengu mzima itamiminwa juu ya sheria ya Mungu, na watu wa Mungu washikao amri zake watajaribiwa vikali; lakini je, watapoteza heshima yao kwa sheria ya Yehova kwa sababu wengine hawaioni wala kuitambua kuwa ina madai yanayowafunga? Watu wa Mungu washikao amri zake, kama Daudi, na waiheshimu sheria ya Mungu kwa kadiri ile ile ambayo wanadamu wanavyoitupa kando na kuimiminia kutoheshimu na dharau.” Signs of the Times, February 19, 1894.

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

Makore maviri Kristu wemanyepo asati apiwa menduru yendarama nemutungamiri wekereke yeSeventh-day Adventist yeRaodhikia, muna 1975, mhosva yakamhan’arirwa kereke yeSeventh-day Adventist; EEOC v. Pacific Press Publishing Association (Nyaya Nhamba C-74-2025 CBR muDare reDunhu reUnited States reNorthern District of California), apo Equal Employment Opportunity Commission yakamhan’arira imba inodhinda yekereke pachinzvimbo chevashandi vaviri vechikadzi—Merikay Silver (aimbova mupepeti akanga atobva panguva yakamhan’arwa nyaya yacho) naLorna Tobler—ichipomera kusarura kwakavakirwa pachikadzi pamihoro nemabhenefiti. Kereke yakadzivirira maitiro ayo muchikamu nokureva kusunungurwa kunopiwa nechitendero uye nokutsanangura marongerwo ehutungamiri hwayo.

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.”

Muna chirevo chakapikirwa pasi pemhiko chemusi wa6 Kukadzi 1976 (chikamu chegwaro rekuzvidzivirira rakaiswa kudare), Neal C. Wilson (uyo panguva iyoyo akanga ari mutungamiri weNorth American Division yechechi, uye akazova mutungamiri weGeneral Conference kubva muna 1979–1990) akataura pamusoro pemaonero enhoroondo echechi pamusoro peRoman Catholicism. Chirevo ichocho chakaitwa muchirevo chekukakavara pamusoro pekupikisa kutsanangurwa kwechechi seyaiva ne“hutungamiri hwematanho” hwakafanana nehurongwa hwapapa. Chidimbu chose chine chekuita nenyaya iyi ndeichi: “Kunyange zvazvo chiri chokwadi kuti pakamboita nguva muhupenyu hweSeventh-day Adventist Church apo sangano iri raitora maonero aipikisa zvakajeka Roman Catholicism, uye izwi rokuti ‘hutungamiri hwematanho’ raishandiswa nenzira yokuzvidza richireva chimiro chekutongwa kwechechi chapapa, mafungiro iwayo okuva padivi reChechi akanga asiri chinhu chinopfuura kuratidzwa kwekupikisa upapa kwakanga kwakapararira pakati pemasangano echiPurotesitendi anochengetedza dzidziso mumakore okutanga ezana rino ramakore uye mumakore okupedzisira ezana rakapfuura, uye izvo zvino zvarasirwa murwi wenhoroondo wezvakaraswa kana zvichirehwa neSeventh-day Adventist Church.”

This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”

Izvi zvinoratidza kutsauka kubva pakududzirwa kwechiporofita kwechinyakare kwechechi, uko kwairatidza upapa se“chikara” kana kuti antikristu muna Zvakazarurwa. Vatsoropodzi vari mukati nekunze kwechechi vakazvidudzira sechinhu chinoderedza kana kusiya kumira uku kunopikisa Katorike kuti zvienderane neecumenism yemazuva ano kana kudzivirirwa kwemutemo. Wilson, muna 1985, akaratidza Vatungamiri veMapoka akasiyana-siyana echechi se“makadhinari,” paakati, “… hakuna ‘kadhinari’ anobva kunyika dzose dzeFar East, nepo zvichida pachava ne‘makadhinari’ maviri anobva kuAfrica.”

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.

Gogo White vakataura kuti kereke yakatsauka ndiyo inoderedza chinhambwe pakati payo napapa! Kubvumirana kwechizvarwa chechitatu kunomiririrwa sokuchemera Tamuzi muna Ezekieri 8, uye nokubvumirana kwePergamo. Chizvarwa chokutanga kubva muna 1863 kusvikira muna 1888 chaimiririra kereke yeEfeso, kereke yakarasikirwa norudo rwayo rwokutanga, uye rudo rwokutanga rwemafambiro aMillerite rwakanga ruri shoko rechiporofita, uye chitsauko chokutanga cheshoko iroro rechiporofita chaiva “nguva nomwe” dzakaiswa parutivi muna 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.

Kusukela ngo-1888 kuze kube ngu-1919, isizukulwane sesibili esimelwe yiSmirna kanye namakamelo ayimfihlo kaHezekeli, sabona ukufa koMoya weSiprofetho, njengoba uDade White wabekwa ekuphumuleni ngo-1915. Eminye imininingwane ngezizukulwane ezine iyadingeka ukuze kupheleliswe ubufakazi, kodwa ukuvukela okuqhubekela phambili kumelwe kuqondwe ukuze kuhlonishwe ngokugcwele ukuthi abantu abaphendukile ekukholweni babengakwazi kanjani “ukwenqabela” imibhalo ka-Ellen White, noma ukuthi babengakwazi kanjani ukukhuthaza usuku lokuqala lweviki njengolwemukelekayo. UJuda usebenza kanye “nezidakwa zakwa-Efrayimi” “ezibusa laba bantu” eJerusalema, futhi labo ababusa iJerusalema futhi bakhothamele ilanga, bamelwe yiSanhedrini.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> “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.’

> “E henhla ka vana va Xikwembu, ku kombisiwile ku lehisa mbilu kutsongo swinene, ku vulavuriwe marito yo tala yo bava, ku twarisiwile ku sola lokukulu eka lava nga riki va ripfumelo ra hina. Vo tala va langute lava nga exikarhi ka tikereke tin’wana tanihi vadyohi lavakulu, kasi Hosi a yi va voni hi sweswo. Lava va langutaka swirho swa tikereke tin’wana hi ndlela yoleyo, va fanele ku titsongahata ehansi ka voko ra matimba ra Xikwembu. Lava va va avanyisaka kumbexana a va ri ni ku vonakala kutsongo ntsena, minkarhi yi ri yitsongo, ni mikateko ni malunghelo matsongo. Loko a va ri ni ku vonakala loku vo tala exikarhi ka tikereke ta hina va vaka na kona, a va ta va va ye emahlweni hi rivilo lerikulu swinene, naswona a va ta va va yimelerile ripfumelo ra vona ku antswa emahlweni ka misava. Mayelana ni lava tikurisaka hi ku vonakala ka vona, kambe va tsandzekaka ku famba eka kona, Kreste u ri, ‘Kambe ndza mi byela, swi ta olovela Tiri na Sidoni hi siku ra vuavanyisi ku tlula n’wina. Na wena, Kapernawume [Vaadventista va Siku ra Vunkombo, lava tiveke ku vonakala lokukulu], loyi u tlakusiweke ku ya etilweni [hi tlhelo ra malunghelo], u ta xixiwa u ya hele: hikuva loko matimba lama endliweke eka wena a ma endliwe eSodoma, a wu ta va wu tshame ku fikela namuntlha. Kambe ndza ku byela, leswaku swi ta olovela tiko ra Sodoma hi siku ra vuavanyisi ku tlula wena.’ Hi nkarhi wolowo Yesu a hlamula a ku, ‘Ndza ku nkhensa, Tatana, Hosi ya tilo ni misava, hikuva swilo leswi u swi fihlele lavo tlhariha ni lava twisisaka [hi ku anakanya ka vona], kutani u swi paluxele swihlangi leswi ntsongo.’”

> “‘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.’

> “‘តែឥឡូវនេះ ពីព្រោះ​អ្នករាល់គ្នា​បាន​ប្រព្រឹត្ត​អំពើ​ទាំងនេះ​ទាំងអស់ នេះ​ជា​ព្រះបន្ទូល​របស់​ព្រះអម្ចាស់ ហើយ​យើង​បាន​និយាយ​ទៅកាន់​អ្នករាល់គ្នា ដោយ​ក្រោក​ឡើង​តាំងពី​ព្រលឹម ហើយ​និយាយ ប៉ុន្តែ​អ្នករាល់គ្នា​មិន​ស្តាប់​ទេ ហើយ​យើង​បាន​អំពាវនាវ​ហៅ​អ្នករាល់គ្នា ប៉ុន្តែ​អ្នករាល់គ្នា​មិន​ឆ្លើយ​តប​ទេ ដូច្នេះ យើង​នឹង​ប្រព្រឹត្ត​ចំពោះ​ព្រះវិហារ​នេះ ដែល​ត្រូវ​បាន​ហៅ​ដោយ​ព្រះនាម​របស់​យើង ជា​ទី​ដែល​អ្នករាល់គ្នា​ទុក​ចិត្ត ហើយ​ចំពោះ​ទីកន្លែង​ដែល​យើង​បាន​ប្រទាន​ដល់​អ្នករាល់គ្នា និង​ដល់​បុព្វបុរស​របស់​អ្នករាល់គ្នា ដូច​ដែល​យើង​បាន​ប្រព្រឹត្ត​ចំពោះ​ស៊ីឡូ​ដែរ។ ហើយ​យើង​នឹង​បោះ​បង់​អ្នករាល់គ្នា​ចេញ​ពី​ចំពោះ​មុខ​យើង ដូច​ដែល​យើង​បាន​បោះ​បង់​បងប្អូន​របស់​អ្នករាល់គ្នា​ទាំងអស់ គឺ​ពូជពង្ស​ទាំងមូល​របស់​អេប្រាអិម។’”

> “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.

> “Jehovha akatisimbisa pakati pedu masangano ane kukosha kukuru, uye anofanira kutungamirirwa, kwete sezvinotungamirirwa masangano enyika, asi maererano nehurongwa hwaMwari. Anofanira kutungamirirwa ziso rakatarira chete kubwinya kwake, kuti nenzira dzose mweya iri kuparara iponeswe. Kuvanhu vaMwari zvapupu zvoMweya zvakasvika, asi vazhinji havana kuteerera kururamiswa, kunyeverwa, namazano.

> “‘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?’

> “‘Zvino chinzwai izvi, imi vanhu mapenzi, vasina kunzwisisa; vane meso, asi vasingaoni; vane nzeve, asi vasinganzwi: hamundityi here ini? ndizvo zvinotaura Jehovha; hamudedera here pamberi pangu, ini ndakaisa jecha rive muganhu wegungwa, chirevo chisingaperi, kuti rirege kuuyambuka; uye kunyange mafungu aro achizvikandira-kandira, haagoni kukunda; kunyange achiomba, haagoni kuuyambuka here? Asi vanhu ava vane moyo unotsauka nounomukira; vatsauka vakabva. Havataurizve mumoyo mavo vachiti, Ngatityei zvino Jehovha Mwari wedu, anopa mvura, yose yokutanga neyokupedzisira, panguva yayo; anotichengetera mavhiki akatarwa okukohwa. Zvakaipa zvenyu zvakabvisa zvinhu izvi, uye zvivi zvenyu zvakakutadzisai zvinhu zvakanaka.... Havatongi mhaka, mhaka yenherera, kunyange zvakadaro vachibudirira; uye havatongi kodzero yavarombo. Handingashanyiri zvinhu izvi here? ndizvo zvinotaura Jehovha; mweya wangu haungatsiviwi here parudzi rwakadai seiri?’”

> “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.

> “Ko Ishe achamanikidzwa here kuti ati, ‘Usanyengeterera vanhu ava, uye usavachemere kana kuvaitira munyengetero, uye usandikumbiririra: nokuti handingakunzwi’? ‘Naizvozvo mvura dzemvura dzakadziviswa, uye hakuna kuva nemvura yokupedzisira.... Ko haungadanidzi kwandiri kubva panguva ino here uchiti, Baba vangu, imi ndimi mutungamiri wouduku hwangu?’” Review and Herald, August 1, 1893.

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