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

Kitabu cha Yoeli na Kanisa la Waadventista Wasabato la Laodikia - Nambari Thelathini

Number Thirty

Nambari thelathini

Author

Jeff Pippenger

Published

January 16, 2026

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The Messianic fulfillments 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 fulfillments 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.

Utimizaji wa kimasihi katika kitabu cha Mathayo unajumuisha alama ya njia ya wakati wa mwisho, alama ya njia ya ujumbe kuwekwa rasmi, na mashahidi wawili wa alama ya njia ya 9/11: mmoja akiwa shahidi wa ujumbe wa ndani kwa Laodikia na mwingine wa ujumbe wa nje wa ugaidi wa Uislamu. Inafaa kwamba alama ya njia ya 9/11 inawakilishwa na mawili kati ya utimizaji kumi na miwili wa kimasihi katika Mathayo, kwa maana 9/11 inajumuisha ujumbe wa malaika wa pili, ambapo daima kuna urudiaji wa mara mbili. Kifo cha tarehe 18 Julai 2020 kilikuwa alama ya njia ya tano tuliyoizingatia, kisha sauti ya nyikani mnamo Julai 2023 ilikuwa ya sita, na ufufuo wa 2024 ulikuwa wa saba. Utimizaji wa nane wa kimasihi ni Kilio cha Usiku wa Manane.

## The Eighth Messianic Waymark is the Midnight Cry

Alama ya nane ya njia ya Kimasihi ni Kilio cha Usiku wa Manane

> 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.

> Yote haya yalifanyika, ili litimizwe lile lililonenwa na nabii, akisema, Mwambieni binti Sayuni, Tazama, Mfalme wako anakuja kwako, mnyenyekevu, amepanda punda, na mwana-punda, mtoto wa punda. Mathayo 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.

> Shangilia sana, Ee binti Sayuni; piga kelele, Ee binti Yerusalemu: tazama, mfalme wako anakuja kwako; ni mwenye haki, naye ana wokovu; mnyenyekevu, naye amepanda punda, na juu ya mwana-punda, mtoto wa punda. 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.

> Miaka mia tano kabla ya hapo, Bwana alikuwa ametangaza kupitia nabii Zekaria, "Furahi sana, Ee binti Sayuni; piga kelele, Ee binti Yerusalemu. Tazama, mfalme wako anakuja kwako. Yeye ni mwenye haki, naye akiwa na wokovu; mnyenyekevu, naye amepanda punda, na mwana-punda, mwana wa punda." [Zekaria 9:9.] Lau wanafunzi wangelitambua kwamba Kristo alikuwa anakwenda kwenye hukumu na kifo, wasingeweza kutimiza unabii huu.

> “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.

> Vivyo hivyo, Miller na wenzake walitimiza unabii, na walitoa ujumbe ambao ulikuwa umetabiriwa kwa ilhamu utolewe kwa ulimwengu, lakini ambao wasingeweza kuutoa kama wangezielewa kikamilifu unabii uliobainisha kukatishwa tamaa kwao, na kuwasilisha ujumbe mwingine wa kuhubiriwa kwa mataifa yote kabla ya Bwana kuja. Ujumbe wa malaika wa kwanza na wa pili ulitolewa kwa wakati ufaao, na ukatimiza kazi ambayo Mungu alikusudia kutimiza kupitia huo. Pambano Kuu, 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.

Uelewa usio sahihi wa Neno la kinabii la Mungu uliambatana na historia ya kuingia kwa shangwe kwa Kristo, na pia historia iliyo sambamba ya utangazaji wa ujumbe wa Kilio cha Usiku wa Manane mnamo mwaka 1844. Wale elfu mia moja arobaini na nne wanalazimika kuelewa "unabii unaobainisha kukatishwa tamaa kwao." Yohana katika Ufunuo sura ya kumi anaambiwa mapema kwamba ujumbe wa kitabu kidogo ambao ungekuwa mtamu kinywani mwake, ungegeuka kuwa mchungu.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> "Hatuna la kuogopa kuhusu siku zijazo, ila tu tukisahau jinsi Bwana alivyotuongoza, na mafundisho yake katika historia yetu iliyopita." 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.

"Uongozi wa Bwana" uliopita unaonyeshwa, miongoni mwa matendo mengine ya uongozi wa Mungu, kama mkono wake uliofunika kosa katika hesabu, kwa maana haingekuwa bora kwa wafuasi wa Miller kuelewa masikitiko yao mapema, kama ambavyo haikuwa bora kwa wanafunzi kuelewa vipengele vyote vya masikitiko yao msalabani. Lakini historia ya kutangazwa kwa Kilio cha Usiku wa Manane inatambuliwa kuwa mwanga wenyewe unaoongoza hadi mbinguni, na hili limetajwa katika maono ya kwanza kabisa ya Ellen White. Wale mia arobaini na nne elfu lazima waelewe masikitiko ya wanafunzi na ya wafuasi wa Miller. Kukataa mwanga huo ni kuanguka nje ya njia.

> “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.

> Walikuwa na mwanga mkali uliowekwa nyuma yao, mwanzoni mwa njia, ambao malaika mmoja aliniambia kuwa ulikuwa ‘mwito wa usiku wa manane.’ Mwanga huu uliangaza njia yote, na ukaangaza miguu yao, ili wasijikwae.

> “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.

> Kama wangeendelea kumkazia macho Yesu, aliyekuwa mbele yao tu, akiwaongoza kuelekea mji, walikuwa salama. Lakini si muda mrefu baadhi walichoka, wakasema kuwa mji ulikuwa mbali sana, nao walitarajia kuwa wameshauingia tayari. Ndipo Yesu angewatia moyo kwa kuinua mkono wake wa kuume wenye utukufu, na kutoka katika mkono wake kulitoka nuru iliyopepea juu ya msafara wa Adventi, nao wakapaza sauti, ‘Haleluya!’ Wengine kwa pupa walikana nuru iliyokuwa nyuma yao, wakasema kwamba si Mungu aliyekuwa amewaongoza hadi umbali huo. Nuru iliyokuwa nyuma yao ikazimika, ikaacha miguu yao katika giza totoro, nao wakajikwaa na kupoteza kuona alama ile na Yesu, wakaanguka nje ya njia hadi katika ulimwengu wa giza na uovu ulioko chini.

The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.

Alama ya nane ya njia ni Kilio cha Usiku wa Manane, kama inavyoonyeshwa kwa mfano na kuingia kwa ushindi kwa Kristo katika Yerusalemu.

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.

> Mwito wa usiku wa manane haukubebwa sana na hoja, ijapokuwa uthibitisho wa Maandiko ulikuwa wazi na wa kutosheleza. Uliandamana nao nguvu iliyosukuma roho. Hakukuwa na shaka, wala kuhoji. Katika tukio la kuingia kwa ushindi kwa Kristo Yerusalemu, watu waliokusanyika kutoka sehemu zote za nchi kuadhimisha sikukuu walifurika hadi Mlima wa Mizeituni, na walipojiunga na umati uliokuwa ukimsindikiza Yesu, wakapata uvuvio wa wakati huo, na wakasaidia kuongeza shangwe ya vigelegele, ‘Abarikiwe ajaye kwa jina la Bwana!’ [Mathayo 21:9.] Vivyo hivyo, wasioamini waliofurika kwenye mikutano ya Waadventista—baadhi kwa udadisi, wengine ili tu kudhihaki—walihisi nguvu ya kusadikisha iliyokuwa ikiandamana na ujumbe, ‘Tazama, Bwana arusi anakuja!’ Roho ya Unabii, juzuu ya 4, 250, 251.

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

Kuwa mwanawali mwenye busara katika nyakati za mwisho, kwa ulazima wa kinabii, kungehitaji kwamba wanawali hao wenye busara wapitie hali ya kukatishwa tamaa, ambayo nayo kwa upande wake inaanzisha kipindi cha kukawia cha mfano huo. Bila uzoefu wa kipindi cha kukawia, wewe si mwanawali mwenye busara wala mwanawali mpumbavu.

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

> "Mfano wa wanawali kumi katika Mathayo 25 pia unaonyesha uzoefu wa watu Waadventista." Pambano Kuu, 393.

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

Kwa vyovyote vile, wanawali wenye hekima wa siku za mwisho lazima wapitie kukatishwa tamaa kulikofanana na lile la 19 Aprili 1844, kwa maana uzoefu wa mfano huo ni uzoefu wa wale mia arobaini na nne elfu, ambao Yohana katika Ufunuo anawatambua kama wanawali.

> 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.

> Hawa ndio wale ambao hawakujitia unajisi kwa wanawake; kwa maana ni wanawali. Hawa ndio wale wamfuatao Mwanakondoo popote aendapo. Hawa walikombolewa miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwanakondoo. Ufunuo 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.

Ni mifano mingapi ya Kristo inayotambuliwa moja kwa moja na mahsusi kuwa imetimia kwa kila nukta? Kila mfano utatimia kwa kila nukta, lakini mfano wa wanawali kumi umeainishwa mahsusi kuwa umetimia zamani na utafanyika tena wakati ujao kwa kila nukta. Imelinganishwa na malaika wa tatu, atakayebaki kuwa kweli ya sasa kuanzia 1844 na kuendelea, hadi Mikaeli atakaposimama na kipindi cha rehema kwa wanadamu kitakapofungwa.

> “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.

> "Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." 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.

Hadi mwisho wa wakati, mfano wa wanawali kumi ni kweli ya sasa, na Mlio wa Usiku wa Manane utatimizwa tena sawasawa kama ilivyoandikwa.

> “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.

> Ulimwengu umo katika uovu, katika udanganyifu na upotovu wa fikra, katika kivuli chenyewe cha mauti—wamelala, wamelala. Ni nani wanaohisi utungu wa nafsi ili kuwaamsha? Sauti gani inaweza kuwafikia? Fikra zangu zilielekezwa kwa wakati ujao, wakati ishara itakapotolewa. 'Tazameni, bwana-arusi anakuja; tokeni mwende kumlaki.' Lakini baadhi watakuwa wamechelewa kupata mafuta ya kujazia taa zao, na watagundua, wakiwa wamechelewa mno, kwamba tabia, ambayo inawakilishwa na mafuta, haiwezi kuhamishwa." Review and Herald, Februari 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.

Kilio cha Usiku wa Manane ndicho kiashiria kinachofuata kilicho kwenye upeo wa macho katika harakati ya wale mia na arobaini na nne elfu. Kiashiria hicho kinaambatana na mateso yanayoanza dhidi ya waaminifu kabla ya sheria ya Jumapili. Mateso hayo ni ya nje na ya ndani, na mateso ya ndani yanajumuisha alama mbili tofauti. Moja ya alama hizo ni Yuda, nyingine ni Sanhedrini.

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

Alama ya tisa ya njia ya kimasihi ni usaliti kwa vipande thelathini vya fedha

> 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.

> Ndipo yakatimia yale yaliyonenwa na nabii Yeremia, akisema, Nao wakachukua vipande thelathini vya fedha, thamani ya yule aliyethaminiwa, ambaye wana wa Israeli walimthamini; Nao wakavitumia kwa ajili ya shamba la mfinyanzi, kama Bwana alivyoniagiza. Mathayo 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.

> Nikawaambia, Ikiwa mwaona vyema, nipeni ujira wangu; na ikiwa sivyo, acheni. Basi wakapima vipande thelathini vya fedha kuwa ujira wangu. Bwana akaniambia, Vitupie kwa mfinyanzi; bei nzuri niliyothaminiwa nayo na wao. Nikatwaa vipande thelathini vya fedha, nikavivitupa kwa mfinyanzi katika nyumba ya Bwana. Zekaria 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.

Usaliti wa Yuda unawakilisha usaliti wa makuhani bandia, kwa kuwa idadi ya 30 inawakilisha umri wa makuhani. Makuhani, ambao pia ni Walawi, husafishwa kama dhahabu na fedha na Mjumbe wa Agano. Vipande thelathini vya fedha vya Yuda vinawakilisha kutakaswa kwa makuhani wa uongo wakati wa sheria ya Jumapili, ijapokuwa Yuda alikufa kabla tu ya kusulubiwa, bado ilikuwa siku ileile. Yuda si ishara ya Sanhedrini; yeye ni ishara ya yule aliyedhaniwa kuwa miongoni mwa wanafunzi wa Kristo.

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.

Kama mwanafunzi wa Kristo, ulikuwa mwanafunzi wa upako wa Yesu. Upako katika ubatizo wake ulibadilisha jina la Yesu kuwa Yesu Kristo, kwa maana Kristo maana yake—aliye mpakwa mafuta. Jina lake kisha likabadilika, kwa kuwa wakati huo alipaswa kuthibitisha agano na wengi kwa juma moja, na ishara kuu ya uhusiano wa agano ni kubadilishwa kwa jina. Yesu alipakwa mafuta kwa nguvu katika ubatizo wake. Kuwa mwanafunzi wa Kristo kulimaanisha ulikuwa mwanafunzi wa ubatizo wake. Ni katika ubatizo wake ndipo alipopakwa mafuta kwa nguvu. Kauli ya Petro katika Mathayo 16:18 inajulikana katika ulimwengu wa teolojia ya Kikristo kama "Ungamo la Kikristo." Ni mojawapo ya mada kuu za majadiliano miongoni mwa wanateolojia na wasomi. Kwa ujumla, mjadala wa wanateolojia na wasomi hutambua jambo lisilo na umuhimu, au labda lenye umuhimu mdogo, lakini hoja inabaki kwamba Ukristo unaelewa kwamba Yesu alipopakwa mafuta, ndipo akawa Masihi.

> 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.

> Akawaambia, Lakini ninyi mnasema mimi ni nani? Simoni Petro akajibu, akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Mathayo 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.

Jina la asili la Petro liliwasilisha ukweli huo huo, kwa kuwa Simoni Barjona linamaanisha “anayesikia ujumbe wa njiwa,” ambao ulikuwa ujumbe wa ubatizo wake. Ubatizo wake unaambatana na 9/11, na Yuda anawakilisha wale ambao wakati fulani walikiri kuelewa 9/11, lakini hupotea njiani. Yuda si ishara ya Sanhedrin, kwa kuwa wao wanawakilisha Kanisa la Waadventista Wasabato la Laodikia. Yuda alitoa ushahidi kwa Sanhedrin, lakini ishara ya uasi wa Sanhedrin ni tofauti na uasi wa Yuda. Uasi wa Sanhedrin unaonyeshwa katika ndoto ifuatayo.

> “I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’

> "Nilikusanya maandishi yangu, nasi tukaanza safari yetu. Njiani tulifanya mikutano miwili huko Orange na tukawa na ushahidi kwamba kanisa lilinufaika na kutiwa moyo. Sisi wenyewe tukaburudishwa na Roho wa Bwana. Usiku huo niliota kwamba nilikuwa Battle Creek nikitazama nje kupitia kioo cha upande kilicho mlangoni, na nikaona kundi likiandamana kuelekea nyumbani, wawili wawili. Walionekana wakali na wamedhamiria. Niliwafahamu vyema, nikageuka kufungua mlango wa sebule kuwapokea, lakini nikawaza niangalie tena. Mandhari yalikuwa yamebadilika. Kundi sasa lilionekana kama maandamano ya Kikatoliki. Mmoja alikuwa ameshika msalaba mkononi, mwingine mwanzi. Na walipokaribia, yule aliyekuwa amebeba mwanzi alizunguka nyumba, akisema mara tatu: 'Nyumba hii imepigwa marufuku. Mali lazima ikamatwe. Wamenena dhidi ya shirika letu takatifu.' Hofu kuu ilinishika, nikakimbia kupitia ndani ya nyumba, nikatoka mlangoni wa kaskazini, nikajikuta katikati ya kundi, baadhi yao nikiwafahamu, lakini sikuthubutu kuwaambia neno lolote kwa hofu ya kusalitiwa. Nikajaribu kutafuta mahali pa kujitenga ambapo ningeweza kulia na kuomba bila kukutana na macho yenye shauku na udadisi popote nilipogeuka. Nilirudia mara nyingi: 'Laiti ningeweza tu kuelewa hili! Kama watanieleza nilichosema au nilichofanya!'"

> “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 zetu zikinyang'anywa. Nilijaribu kusoma huruma au masikitiko kwa ajili yangu katika macho ya wale waliokuwa karibu nami, na nikazitambua nyuso za baadhi ya watu niliowadhani wangeongea nami na kunifariji kama wasingeogopa kwamba wangeonekana na wengine. Nilifanya jaribio moja la kutoroka kwenye umati, lakini nilipoona kuwa nilikuwa nikiangaliwa, nikaficha nia zangu. Nikaanza kulia kwa sauti, na kusema: 'Laiti wangeniambia tu nilichokifanya au nilichokisema!' Mume wangu, aliyekuwa amelala kitandani katika chumba hicho hicho, alinisikia nikilia kwa sauti na akaniamsha. Mto wangu ulikuwa umeloewa na machozi, na unyongovu wa roho wenye huzuni ulikuwa juu yangu." Ushuhuda, juzuu ya 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.

Kutumia kanuni inayosema kwamba manabii huzungumza zaidi kuhusu siku za mwisho kuliko siku walizoishi, kunaibua swali zito sana kwa viongozi wa Kanisa la Waadventista Wasabato. Dada White “alikusanya” “maandishi” yake na akaanza safari ya kurudi Battle Creek. Wakati huo Battle Creek ilikuwa moyo wa kazi, kama ilivyo Tacoma Park leo, au Yerusalemu katika siku za Kristo. Alikusanya maandishi yake kwa ajili ya safari, baada ya kuelezea mapambano aliyokuwa nayo kuhusu maandishi yake. Muktadha wa ndoto yake ni kuhusu maandishi yake. Mapambano hayo yalifanyika katika mji wa Wright.

> “While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.

> Tulipokuwa Wright tulikuwa tumetuma mswada wangu wa Na. 11 kwa ofisi ya uchapishaji, nami nilikuwa nikitumia karibu kila muda ambao sikuwa kwenye mikutano kuandika maudhui ya Na. 12. Nguvu zangu, za kimwili na za kiakili, zilikuwa zimechoshwa sana nilipokuwa nikilitumikia kanisa huko Wright. Nilihisi kwamba ilinipasa nipumzike, lakini sikuona nafasi yoyote ya kupumzika. Nilikuwa nikiwahutubia watu mara kadhaa kwa wiki, na nikiandika kurasa nyingi za ushuhuda binafsi. Mzigo wa roho ulikuwa juu yangu, na majukumu niliyoyahisi yalikuwa makubwa mno hivyo kwamba ningeweza kupata saa chache tu za usingizi kila usiku.

> “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.

> Wakati nikijishughulisha hivyo katika kuzungumza na kuandika, nilipokea barua zenye kukatisha tamaa kutoka Battle Creek. Nilipozisoma nilihisi huzuni isiyoweza kuelezwa ya roho, iliyofikia kuwa maumivu makali ya akili, ambayo kwa muda mfupi yalionekana kupooza nguvu zangu za uhai. Kwa usiku watatu karibu sikulala kabisa. Fikra zangu zilifadhaika na kuchanganyikiwa. Nilificha hisia zangu kadiri nilivyoweza kwa mume wangu na familia yenye huruma tuliyokuwa pamoja nayo. Hakuna aliyejua taabu yangu wala mzigo wa mawazo yangu nilipoungana na familia katika ibada za asubuhi na jioni, na nilipotafuta kuiweka mizigo yangu juu ya Yule Mbebaji Mkuu wa Mizigo. Lakini dua zangu zilitoka katika moyo ulioumizwa na majonzi makali, na sala zangu zilikuwa zimevunjika-vunjika na zisizo na mwendelezo kwa sababu ya huzuni isiyoweza kudhibitiwa. Damu ilikimbilia katika ubongo wangu, mara nyingi ikinisababisha kuyumba na karibu kuanguka. Nilikuwa natokwa na damu puani mara kwa mara, hasa baada ya kufanya juhudi za kuandika. Nililazimika kuweka kando uandishi wangu, lakini sikuweza kutupilia mbali mzigo wa wasiwasi na wajibu uliokuwa juu yangu, kwa kuwa nilitambua kwamba nilikuwa na ushuhuda kwa ajili ya wengine nilioushindwa kuuwasilisha kwao.

> “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.

> Nilipokea barua nyingine tena, ikinijulisha kwamba ilionekana kuwa bora kuahirisha kuchapishwa kwa Na. 11 hadi niweze kuandika yale niliyoonyeshwa kuhusu Taasisi ya Afya, kwa kuwa wale waliokuwa na usimamizi wa mradi huo walikuwa na uhitaji mkubwa wa rasilimali na walihitaji ushawishi wa ushuhuda wangu ili kuwahamasisha ndugu. Kisha nikaandika sehemu ya yale niliyoonyeshwa kuhusu Taasisi hiyo, lakini sikuweza kuwasilisha mada yote kwa sababu ya shinikizo la damu kichwani. Kama ningelifikiri kwamba Na. 12 ingekawia kwa muda mrefu hivyo, nisingalituma kabisa ile sehemu ya jambo hilo iliyojumuishwa katika Na. 11. Nilidhani kwamba baada ya kupumzika kwa siku chache ningeweza tena kuendeleza uandishi wangu. Lakini kwa huzuni yangu kuu nikagundua kwamba hali ya ubongo wangu ilifanya isiwezekane kwangu kuandika. Nililiacha kabisa wazo la kuandika shuhuda, za jumla au za binafsi, nami nikawa katika dhiki ya kudumu kwa sababu sikuweza kuziandika.

> “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.

> "Katika hali hii ya mambo iliamuliwa kwamba turudi Battle Creek na kubaki huko wakati barabara zilipokuwa katika hali ya tope na zikiwa zimeharibika, na kwamba ningekamilisha huko Nambari 12. Mume wangu alitamani sana kuwaona ndugu zake huko Battle Creek na kuzungumza nao na kushangilia pamoja nao katika kazi ambayo Mungu alikuwa akimfanyia. Nilikusanya maandishi yangu, nasi tukaanza safari yetu. ..." Ushuhuda, juzuu ya 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?”

Katika siku za mwisho, uongozi wa Kanisa la Waadventista wa Sabato, uliowakilishwa kama Battle Creek na wale aliowajua vizuri, ulibadilika na kuwa msafara wa Kikatoliki. Uongozi wa Kanisa la Waadventista wa Sabato ulibadilika na kuwa msafara wa Kikatoliki. Katika ndoto walikuja "wawili wawili," mmoja akiwa na mwanzi, mwingine akiwa na msalaba. Walichora duara kuizunguka nyumba na kutangaza mara tatu, "Nyumba hii imepigwa marufuku. Mali lazima zikamatwe. Wamesema kinyume na oda yetu takatifu." "Mali" zipi katika "nyumba" ambazo viongozi wa Kikatoliki wa Battle Creek "walizikamata?" "Oda takatifu" gani ya kanisa la Kikatoliki "iliyosemewa vibaya?"

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.

Kwa moja kwa moja zaidi, swali linaweza kuwa, “ni shirika gani la kitawa la Kanisa Katoliki lililoongoza uchunguzi wa dini?” Uchunguzi wa dini ulianza na shirika la Wadominikani, kabla ya Wajesuiti kujitokeza katika historia, lakini walipoingia wakawa ndilo shirika lililokuwa mstari wa mbele katika ukatili na umwagaji damu.

> “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.

> Kote katika Ulimwengu wa Ukristo, Uprotestanti ulitishiwa na maadui wenye kutisha. Baada ya mafanikio ya mwanzo ya Mageuzi ya Kiprotestanti kupita, Roma ikakusanya nguvu mpya, ikitumaini kuuteketeza kabisa. Wakati huu ndipo shirika la Wajesuiti liliundwa, likiwa katili zaidi, lisilo na skrupu, na lenye nguvu kuliko wote miongoni mwa watetezi wa upapa. Wakiwa wametengwa na vifungo vya kidunia na maslahi ya kibinadamu, wakiwa wamekufa kwa madai ya upendo wa asili, hoja na dhamiri zikiwa zimenyamazishwa kabisa, hawakujua kanuni wala kifungo kingine ila cha shirika lao, wala wajibu mwingine ila kueneza nguvu za shirika hilo. Injili ya Kristo ilikuwa imewawezesha wafuasi wake kukabiliana na hatari na kustahimili mateso, bila kutishwa na baridi, njaa, taabu na umaskini, kutetea bendera ya ukweli mbele ya mtambo wa mateso, korokoro, na mti wa kuchomea. Ili kupambana na nguvu hizi, Ujesuiti uliwavuvia wafuasi wake ufanatiki uliowawezesha kustahimili hatari zilezile, na kupinga nguvu ya ukweli kwa silaha zote za udanganyifu. Hakukuwa na uhalifu mkubwa mno kwao kuutenda, wala udanganyifu wa aibu mno kwao kuufanya, wala kujibadilisha sura kulikokuwa kugumu mno kwao kukifanya. Wakiwa wameweka nadhiri za umaskini wa daima na unyenyekevu, lengo lao lililopangwa kwa makini lilikuwa kujipatia mali na madaraka, kujitolea kwa kuuangamiza Uprotestanti, na kurejesha tena utawala wa juu wa kipapa.

> “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.

> Walipoonekana kama wanachama wa shirika lao, walivaa vazi la utakatifu, wakitembelea magereza na hospitali, wakihudumia wagonjwa na maskini, wakidai kuwa wameuacha ulimwengu, na wakilibeba jina takatifu la Yesu, aliyekuwa akizunguka akitenda mema. Lakini chini ya sura hii isiyo na lawama, nia za kihalifu na za mauti zilifichwa mara nyingi. Ilikuwa kanuni ya msingi ya shirika hilo kwamba mwisho huhalalisha njia. Kwa mujibu wa kanuni hii, uongo, wizi, kiapo cha uongo, mauaji ya kisiri, hayakuwa tu ya kusameheka bali pia ya kupongezwa yalipotumikia maslahi ya kanisa. Wakijificha kwa sura mbalimbali, Wajesuiti walijipenyeza katika ofisi za serikali, wakipanda hadi kuwa washauri wa wafalme, na kuunda sera za mataifa. Waligeuka watumishi ili kuwapeleleza mabwana wao. Walianzisha vyuo kwa ajili ya wana wa wakuu na wa watu wa nasaba, na shule kwa ajili ya watu wa kawaida; na watoto wa wazazi Waprotestanti walivutwa kuingia katika utekelezaji wa ibada za Kipapa. Mbwembwe zote za nje na maonyesho ya ibada ya Kirumi yalitumiwa kuchanganya akili na kuipofusha na kuiteka fikra, na hivyo uhuru ambao baba zao walikuwa wameutolea jasho na damu ulisalitiwa na wana. Wajesuiti walienea haraka kote Ulaya, na popote walipokwenda, palifuatia ufufuo wa Upapa.

> “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.

> Ili kuwapa nguvu kubwa zaidi, waraka wa Papa ulitolewa wa kuianzisha upya Mahakama ya Uchunguzi wa Imani. Licha ya chukizo la jumla lililokuwapo dhidi yake, hata katika nchi za Kikatoliki, mahakama hii ya kutisha ikaanzishwa tena na watawala wa Kikatoliki, na ukatili uliokuwa wa kutisha mno hata usioweza kuvumilia mwanga wa mchana ukarudiwa katika magereza yake ya siri ya chini ya ardhi. Katika nchi nyingi, maelfu kwa maelfu ya watu waliokuwa bora kabisa wa taifa, wasafi na watukufu zaidi, wenye akili pevu na elimu ya juu, wachungaji wacha Mungu na waliojitolea, raia wachapa kazi na wenye uzalendo, wasomi angavu, wasanii wenye vipaji, mafundi stadi, waliuawa au kulazimishwa kukimbilia nchi nyingine.

> “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.

> Hayo ndiyo yalikuwa mbinu ambazo Roma ilikuwa imezitumia kuzima mwanga wa Mageuzi, kuwanyang’anya watu Biblia, na kurejesha ujinga na ushirikina wa Enzi za Giza. Lakini kwa baraka za Mungu na kwa juhudi za wale watu wakuu aliowainua kumrithi Luther, Uprotestanti haukuangushwa. Nguvu zake hazikutegemea kibali wala silaha za wakuu. Nchi ndogondogo, mataifa ya unyenyekevu na yenye nguvu ndogo zaidi, yakawa ngome zake. Ilikuwa Geneva ndogo katikati ya maadui wenye nguvu waliopanga kuiangamiza; ilikuwa Uholanzi kwenye fukwe zake za mchanga kando ya bahari ya kaskazini, ikipambana na udhalimu wa Hispania, ambayo wakati huo ilikuwa ufalme mkubwa na tajiri zaidi kuliko yote; ilikuwa Uswidi baridi, isiyo na rutuba, iliyopata ushindi kwa ajili ya Mageuzi.

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 kila lililoweza kuificha Biblia kutoka kwa watu, kwa kudai kwamba mapokeo na desturi zao za kipagani ziko juu ya Neno la Mungu. Viongozi wa Uadventista wa Laodikia hawatawapeleka mahakamani wapinzani kuhusiana na maandiko ya Ellen White, lakini Wakatoliki wanaodai kuwa viongozi wa Battle Creek watafanya hivyo. Kiini chenyewe cha mnyama wa Ukatoliki ni kutumia mamlaka ya kisekula kutimiza madhumuni ya kidini. Wakati Uadventista ulipotafuta mamlaka ya kisheria ya kisekula kusimamia taasisi zake, matunda ya “utaratibu wao mtakatifu” yanaonekana.

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.

Katika muktadha wa sherehe za auto-da-fé (kitendo cha imani) za Inkwizisheni ya Uhispania, mwanzi na msalaba huonekana kama vipengele vya ishara vinavyohusishwa na kusulubiwa kwa Kristo. Mwanzi unarejelea fimbo ya kifalme ya kejeli iliyowekwa mkononi mwa Yesu wakati wa kumvikwa taji ya miiba, iliyotumiwa na askari Warumi kumpiga, ikiashiria kejeli, mateso, na dharau.

The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.

Msalaba hupewa nafasi muhimu katika maandamano ya auto-da-fé. Msalaba wa kijani (mara nyingi ukiwa umefunikwa kwa kitambaa cheusi cha krepu) ulitumika kama nembo ya Inkwizisheni, ukibebwa katika maandamano ya maandalizi ya pekee siku moja kabla na kuonyeshwa wakati wa tukio. Uliashiria mamlaka ya mahakama hiyo.

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.

Kutaifishwa kwa mali hurejelea kunyang’anywa (kuzuiliwa au kupigwa marufuku) kwa mali ya mtu aliyehukumiwa, adhabu ya kawaida ya Inquisition ili kufadhili mahakama hiyo na kuadhibu uzushi. Hili lilitangazwa hadharani katika hukumu za auto-da-fé, likisisitiza fedheha ya hadharani na uzuiaji.

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.”

Maandishi ya Ellen G. White yanalaani kwa uwazi na bila tashwishi uongozi ambao utapiga marufuku maandishi yake kwa jaribio la kunyamazisha wimbo wa shamba la mizabibu unaoimbwa, lakini huo ni tendo la mwisho la agizo lisilo takatifu, muda mfupi kabla hawajadhihirisha tabia zao hadharani wakati wa sheria ya Jumapili. “Maandamano ya Kikatoliki,” yanalingana na wanaume 25 wa kale wanaoinama kuelekea jua. Katika aya nne zifuatazo, aya ya kwanza inaweka wazi “watu wanaodai kuwa wa Mungu,” katika “siku za mwisho.” Aya hiyo inafundisha kwa uwazi kwamba katika siku za mwisho, wahudumu wa Waadventista Wasabato watawahimiza watu, katika “makanisani na katika mikusanyiko mikubwa kwenye hewa ya wazi,” juu ya “ulazima wa kuishika siku ya kwanza ya juma.”

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”

> Bwana ana mashitaka dhidi ya watu wanaokiri kuwa wake katika siku hizi za mwisho. Katika mashitaka haya, watu walio katika nafasi za uwajibikaji watachukua mkondo ulio kinyume kabisa na ule alioufuata Nehemia. Si tu kwamba wao wenyewe wataipuuza na kuidharau Sabato, bali pia watajaribu kuwazuia wengine kuishika kwa kuizika chini ya takataka za desturi na mapokeo. Katika makanisa na katika makusanyiko makubwa ya wazi, wahubiri watawahimiza watu juu ya ulazima wa kuishika siku ya kwanza ya juma. Kuna maafa baharini na nchi kavu; na maafa haya yataongezeka, janga moja likifuata kwa karibu jingine; na kikundi kidogo cha wanaoshika Sabato wenye dhamiri nyofu kitaonyeshwa kama wale wanaoiletea dunia hasira ya Mungu kwa kupuuza kwao Jumapili.

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

Hili linawatambulisha wazi Waadventista wa Sabato kama “watu wanaodai kuwa wa Mungu” ambao watahimiza kushika Jumapili, na kwamba pia watabainisha “kikundi kidogo cha washika Sabato waaminifu wa dhamiri.” Katika aya inayofuata anasisitiza kwamba mateso ya enzi zilizopita yatarudiwa. Aya iliyotangulia iliishia kwa yeye kuwatambua watu wanaodai kuwa wa Mungu kwa kuwapambanua na wale anaosema ni washika Sabato waaminifu wa dhamiri. Kisha anarejea historia za zamani, na anaonya kwamba historia hizo zitarudiwa katika siku za mwisho. Anaeleza kwa uwazi kabisa.

> “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.

> Shetani anahimiza uongo huu ili auweke ulimwengu mateka. Ni mpango wake kuwalazimisha watu kukubali makosa. Anashiriki kikamilifu katika kueneza dini zote za uongo, wala hatasita kwa lolote katika jitihada zake za kulazimisha mafundisho potofu. Chini ya kisingizio cha bidii ya kidini, wanadamu, wakiathiriwa na roho yake, wamebuni mateso ya kikatili kuliko yote kwa wanadamu wenzao, na wamewasababishia mateso ya kutisha mno. Shetani na mawakala wake bado wana roho ile ile; na historia ya zamani itajirudia katika siku zetu.

> “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.

> Kuna watu ambao wameweka akili zao na irada yao kutenda uovu; katika vilindi vya mioyo yao wameamua ni uhalifu gani watakaoutenda. Watu hawa wamejidanganya. Wameikataa sheria kuu ya Mungu ya haki, na badala yake wamejiwekea kigezo chao wenyewe, na wakijilinganisha na kigezo hiki hujitangaza kuwa watakatifu. Bwana atawaruhusu kufunua yaliyomo mioyoni mwao, na kutenda kwa roho ya bwana anayewatawala. Atawaacha waonyeshe chuki yao kwa sheria yake katika jinsi wanavyowatendea wale walio waaminifu kwa masharti yake. Watachochewa na roho ile ile ya jazba ya kidini iliyouchochea umati uliomsulubisha Kristo; kanisa na Serikali vitaungana katika muungano ule ule uliopotoka.

> “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.

> "Kanisa la leo limefuata nyayo za Wayahudi wa zamani, waliotia pembeni amri za Mungu kwa ajili ya mapokeo yao wenyewe. Limebadili agizo, limevunja agano la milele, na sasa, kama wakati ule, kiburi, kutoamini, na ukosefu wa uaminifu ndiyo matokeo. Hali yake ya kweli imewekwa wazi katika maneno haya kutoka wimbo wa Musa: 'Wamejiharibu wenyewe, doa lao si doa la watoto wake; wao ni kizazi kilichopotoka na kilichopindika. Je, mnamlipa Bwana hivyo, enyi watu wapumbavu na wasio na hekima? Je, si yeye ndiye Baba yako aliyekununua? Je, si yeye ndiye aliyekuumba na kukuthibitisha?'" Review and Herald, Machi 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.

Yapo sehemu baada ya sehemu katika Roho ya Unabii zinazobainisha mateso ya siku za mwisho dhidi ya waaminifu wa Mungu, na “kanisa la leo” analolitaja si Ukristo kwa ujumla, bali ni kanisa ambalo mara kwa mara amelieleza kuwa linafananishwa na kanisa la Wayahudi. Sehemu hizo zilizo wazi katika maandiko yake ndizo zinazoipa Kanisa la Waadventista Wasabato msukumo wa kujaribu kuweka vikwazo juu ya maandiko ya Dada White, kama ndoto yake inavyoonyesha kwa uwazi. Matendo yao dhidi ya maandiko yake—ambayo yalikuwa mali zilizo dhahiri za nyumba yake zilizopangwa kupigwa marufuku na viongozi wa Battle Creek waliobadilika na kuwa oda takatifu ya Kikatoliki. Shambulio lao dhidi ya maandiko yake pia linaakisiwa na shambulio dhidi ya maandiko ya Yeremia. Ndoto ya Ellen White ni shahidi wa pili kwamba maandiko ya Yeremia yalichomwa moto.

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 1956, 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.

Katika kizazi cha tatu cha Uadventista wa Laodikia, kulegeza msimamo kulikuwa mada kuu. Kizazi cha tatu kinawakilishwa na kanisa la Pergamo. Kuanzia kuchapishwa kwa kitabu cha W. W. Prescott kiitwacho The Doctrine of Christ mwaka 1919, hadi kuchapishwa kwa Questions on Doctrine mwaka 1956, kunaashiria kipindi cha mpito kilichoanza na chapisho la alfa na kuishia kwa chapisho la omega. Kitabu cha kwanza kilionyesha kukataliwa kwa W. W. Prescott kwa Simba wa kabila la Yuda, kwa ajili ya mtazamo wa Kristo wa Uprotestanti uliopotoka. Kitabu cha Prescott, kwa jina linalofaa The Doctrine of Christ, kilipokonya kiini cha ujumbe wa kinabii wa Wamilleraiti, kikiacha ufafanuzi mtupu wa Yesu unaoabudiwa na Ukatoliki na Uprotestanti uliopotoka. Kitabu cha mwisho katika kizazi hicho kinafafanua utakaso na kuhesabiwa haki vinavyoharibu sheria ya Mungu, haki yake na rehema zake. Israeli ya kale ilipewa wajibu wa kuwa wahifadhi wa sheria ya Mungu, na Uadventista ulipaswa kuwa wahifadhi si tu wa sheria ya Mungu, bali pia wa Neno lake la kinabii. Mwaka 1919 kulichapishwa kitabu kilichokataa utetezi wa Neno la Mungu la kinabii, kikiashiria mwanzo wa kizazi cha tatu cha Uadventista wa Laodikia ambacho kiliishia kwa kitabu kinachokataa sheria ya Mungu.

> “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.

> Ukiendekeza ugumu wa moyo, na kwa kiburi na kujiona mwenye haki ukose kukiri makosa yako, utaachwa chini ya majaribu ya Shetani. Iwapo, Bwana anapokufunulia makosa yako, usipotubu wala kukiri, maongozi yake ya kiungu yatakurudisha kwenye hali ile ile mara kwa mara. Utaachwa kufanya makosa ya aina ile ile, utaendelea kukosa hekima, na utaita dhambi kuwa haki, na haki kuwa dhambi. Wingi wa udanganyifu utakaotawala katika siku hizi za mwisho utakuzingira, na utabadilisha kiongozi, wala hutajua kwamba umefanya hivyo. Review and Herald, Desemba 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.

Pergamo, kanisa la tatu, lilipelekea Thiatira, kanisa la kipapa, ambalo ni kizazi cha nne, wakati ambapo wanaume 25 wanapoinamia ishara ya mamlaka ya Thiatira.

> “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.

> "Kanuni iliyopitishwa na wakoloni wa awali, ya kuruhusu wanachama wa kanisa tu kupiga kura au kushika madaraka katika serikali ya kiraia, ilisababisha matokeo yenye madhara makubwa. Hatua hii ilikuwa imekubaliwa kama njia ya kuhifadhi usafi wa dola, lakini ikasababisha uozo wa kanisa. Kwa kuwa kukiri dini kulikuwa sharti la haki ya kupiga kura na kushika madaraka, wengi, wakichochewa tu na sababu za siasa za kidunia, wakaungana na kanisa bila mabadiliko ya moyo. Hivyo makanisa yakaja kuundwa, kwa kiwango kikubwa, na watu wasioongoka; na hata katika huduma kulikuwepo wale ambao si tu walishikilia makosa ya mafundisho, bali pia hawakujua nguvu ya kufanywa upya ya Roho Mtakatifu. Hivyo tena yakadhihirishwa matokeo mabaya, mara nyingi yalivyoonekana katika historia ya kanisa tangu siku za Konstantino hadi sasa, ya kujaribu kulijenga kanisa kwa msaada wa dola, ya kukimbilia nguvu za kilimwengu ili kuunga mkono injili ya Yeye aliyesema: 'Ufalme wangu si wa ulimwengu huu.' Yohana 18:36. Muungano wa kanisa na dola, hata uwe wa kiwango kidogo kiasi gani, ingawa unaweza kuonekana kuuleta ulimwengu karibu na kanisa, kwa kweli huileta tu kanisa karibu na ulimwengu." 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.

“Muungano wa kanisa na serikali—uwe wa kiwango kidogo kiasi gani—ingawa unaweza kuonekana kuusogeza ulimwengu karibu na kanisa, kwa kweli huusogeza tu kanisa karibu na ulimwengu.” Tarehe 18 Mei 1977, Bert B. Beach (mkurugenzi katika Divisheni ya Ulaya ya Kaskazini-Afrika ya Magharibi ya kanisa na aliyehusika katika mahusiano ya makanisa) alimkabidhi medali iliyofunikwa kwa dhahabu kwa Mpinga Kristo, Papa Paulo wa VI, wakati wa hadhira ya pamoja huko Roma. Tukio hilo lilikuwa sehemu ya kikao cha Mkutano wa Makatibu wa Familia za Maungamo ya Imani Duniani. Tukio hilo liliripotiwa katika Adventist Review (Agosti 11, 1977) na kuandikwa na Religious News Service kama mara ya kwanza kwa mwakilishi rasmi wa SDA kukutana na Papa.

> “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.

> Bwana ametamka laana juu ya wale wanaoondoa au wanaoongeza katika Maandiko. Yule MIMI NIKO mkuu ameamua nini kitakuwa kanuni ya imani na mafundisho, naye amekusudia kwamba Biblia iwe kitabu cha kila nyumba. Kanisa linaloshikilia neno la Mungu limetenganishwa na Roma kwa namna isiyoweza kupatanishwa. Waprotestanti wakati mmoja walikuwa mbali hivyo na kanisa hili kuu la uasi wa imani, lakini wamezidi kulikaribia, na bado wako katika njia ya upatanisho na Kanisa la Roma. Roma haibadiliki kamwe. Misingi yake haijabadilika hata kidogo. Hajapunguza ufa kati yake na Waprotestanti; wao ndio wamechukua hatua zote za kusogea. Lakini hili linasema nini kuhusu Uprotestanti wa siku hizi? Ni kukataa ukweli wa Biblia kunakowasogeza watu kuelekea kutokuamini. Ni kanisa lililorudi nyuma ndilo linalopunguza umbali kati yake na Upapa.

> “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?

> Ni nafsi kama za Luther, Cranmer, Ridley, Hooper, na maelfu ya wanaume waungwana waliokuwa wafia imani kwa ajili ya ukweli, ndio Waprotestanti wa kweli. Walisimama kama walinzi waaminifu wa ukweli, wakitangaza kwamba Uprotestanti hauwezi kabisa kuungana na Ukatoliki wa Kirumi, bali lazima utenganishwe na kanuni za Upapa kama mashariki ilivyo mbali na magharibi. Watetezi wa ukweli kama hao hawangeweza kupatana na 'mtu wa dhambi' kama vile Kristo na mitume wake wasingeweza. Katika enzi za awali wenye haki walihisi kwamba haiwezekani kushirikiana na Roma, na, ijapokuwa uadui wao dhidi ya mfumo huu wa upotovu uliendelezwa kwa hatari ya mali na uhai, walikuwa na ujasiri wa kudumisha kutengana kwao, nao walipambana kishujaa kwa ajili ya ukweli. Ukweli wa Biblia ulikuwa wa thamani zaidi kwao kuliko mali, heshima, au hata uhai wenyewe. Hawakuvumilia kuona ukweli ukizikwa chini ya mrundiko wa ushirikina na udanganyifu wa hoja za uongo. Walichukua neno la Mungu mikononi mwao, wakakiinua bendera ya ukweli mbele ya watu, wakitangaza kwa ujasiri yale ambayo Mungu alikuwa amewafunulia kupitia utafutaji makini wa Biblia. Walikufa kwa vifo vya kikatili kuliko vyote kwa uaminifu wao kwa Mungu, lakini kwa damu yao walitununulia uhuru na haki—vitu ambavyo wengi wanaodai kuwa Waprotestanti wanaviachilia kwa urahisi mikononi mwa nguvu ya uovu. Lakini je, tutasalimisha uhuru na haki hizi zilizopatikana kwa gharama kubwa? Je, tutamkosea heshima Mungu wa mbinguni, na, baada ya kutukomboa kutoka katika nira ya Kirumi, tujitie tena utumwani kwa nguvu hii ya mpinga-Kristo? Je, tutathibitisha kuzorota kwetu kimaadili kwa kutia saini kuachana na uhuru wetu wa kidini, haki yetu ya kumwabudu Mungu kulingana na maongozi 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.’

> Sauti ya Luteri, iliyovuma milimani na mabondeni, iliyotikisa Ulaya kana kwamba kwa tetemeko la ardhi, iliitisha jeshi la mitume wa Yesu walio wa heshima, na ukweli walioutetea usingeweza kunyamazishwa kwa mioto ya mafungu ya kuni, kwa mateso, kwa magereza ya chini ya ardhi, kwa kifo; na bado sauti za jeshi lile tukufu la wafia-dini zinatuambia kwamba nguvu ya Kirumi ndilo uasi uliotabiriwa wa siku za mwisho, siri ya uovu ambayo Paulo aliiona ikianza kufanya kazi hata katika siku zake. Ukatoliki wa Kirumi unapata nafasi upesi. Upapa unaongezeka, na wale ambao wamegeuza masikio yao wasisikie kweli wanasikiliza hadithi zake za udanganyifu. Nyumba za ibada za kipapa, vyuo vya kipapa, nyumba za watawa wa kike, na monasteri zinaongezeka, na ulimwengu wa Waprotestanti unaonekana kuwa umelala. Waprotestanti wanapoteza alama ya utofauti iliyowatofautisha na ulimwengu, nao wanapunguza umbali kati yao wenyewe na nguvu ya Kirumi. Wamegeuza masikio yao wasisikie kweli; hawako tayari kukubali nuru ambayo Mungu aliimwaga juu ya njia yao, na kwa hiyo wanaingia gizani. Wananena kwa dharau wazo kwamba kutakuwepo kuibuka tena kwa mateso ya kikatili ya zamani kwa upande wa Wakatoliki wa Kirumi na wale wanaoshirikiana nao. Hawatambui kwamba neno la Mungu latabiri kikamilifu kuibuka namna hiyo, wala hawakubali kwamba watu wa Mungu katika siku za mwisho watateswa, ijapokuwa Biblia yasema, 'Yule joka alighadhibika na yule mwanamke, akaenda kufanya vita na mabaki ya uzao wake, wale wazishikao amri za Mungu na walio na ushuhuda wa Yesu Kristo.'

> “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 wengi wa wanadamu hupenda mafundisho yanayowaruhusu kutenda dhambi, na bado yawakwepa athari zake. Watu lazima wawe na aina fulani ya dini, na dini hii, iliyoanzishwa kwa mbinu za kibinadamu, na hata hivyo ikidai mamlaka ya Kimungu, inafaa nia ya mwilini. Watu wanaojiona wenye hekima na akili hugeuka kwa kiburi kutoka kwenye kiwango cha haki, amri kumi, wala hawadhani kuwa ni sawa na heshima yao kuchunguza njia za Mungu. Kwa hiyo huingia katika njia za uongo, katika njia zilizokatazwa, wakawa wanajitegemea, waliojaa majivuno, kwa mfano wa Papa, si kwa mfano wa Yesu Kristo. Lazima wawe na aina ya dini ambayo ina madai machache kabisa ya kiroho na ya kujikana nafsi, na kwa kuwa hekima ya kibinadamu isiyotakaswa haitawaongoza kuchukia upapa, huvutwa kiasili kuelekea taratibu na mafundisho yake. Hawataki kutembea katika njia za Bwana. Wanaona wameelimika sana kiasi kwamba hawataki kumtafuta Mungu kwa maombi na kwa unyenyekevu, pamoja na ufahamu wenye busara wa neno lake. Kwa kuwa hawajali kujua njia za Bwana, akili zao zimefunguka kabisa kwa udanganyifu, ziko tayari kabisa kukubali na kuamini uongo. Wako tayari kupachikiwa uongo usio na mantiki, usio thabiti, ukiwasilishwa kwao kama ukweli.

> “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.

> Kazi bora ya udanganyifu ya Shetani ni upapa; na ingawa imebainika kwamba siku ya giza kuu la kiakili ilikuwa yenye manufaa kwa Ukatoliki wa Kirumi, itaonyeshwa pia kwamba siku ya mwanga mkuu wa kiakili nayo pia ni yenye manufaa kwa nguvu zake; kwa kuwa akili za wanadamu zimejikita katika ubora wao wenyewe, wala hawapendi kumshikilia Mungu katika maarifa yao. Roma inadai kutokukosea, nao Waprotestanti wanafuata mkondo huohuo. Hawatamani kutafuta ukweli na kusonga kutoka mwanga hadi mwanga mkuu zaidi. Wanajifungia ndani kwa mawazo mgando, na huonekana kuwa tayari kudanganywa na kuwadanganya wengine.

> “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.

> Lakini ingawa msimamo wa makanisa unakatisha tamaa, bado hakuna haja ya kuvunjika moyo; kwa maana Mungu anao watu watakaohifadhi uaminifu wao kwa kweli yake, watakaoufanya Biblia, tena Biblia peke yake, kuwa kanuni ya imani na mafundisho yao, watakaoinua kiwango, na kuishika juu bendera iliyoandikwa, "Amri za Mungu na imani ya Yesu." Wataithamini injili safi, na kuifanya Biblia kuwa msingi wa imani na mafundisho yao.

> “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, wakati watu wanaitupilia mbali sheria ya Bwana wa majeshi, sala ya Daudi inafaa: 'Ni wakati wako, Bwana, wa kutenda; kwa maana wamebatilisha sheria yako.' Tunakaribia wakati ambapo dharau iliyo karibu kuwa ya ulimwengu mzima itamwagiwa juu ya sheria ya Mungu, na watu wa Mungu waishikao amri zake watajaribiwa vikali; lakini je, watapoteza heshima yao kwa sheria ya Yehova kwa sababu wengine hawaoni wala hawatambui madai yake ya lazima? Na watu wa Mungu waishikao amri zake, kama Daudi, waiheshimu sheria ya Mungu kwa kadiri watu wanavyoitupilia mbali na kuimiminia ukosefu wa heshima na dharau. Ishara za Nyakati, 19 Februari, 1894.

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

Miaka miwili kabla ya mpinga Kristo kupewa medali ya dhahabu na kiongozi wa Kanisa la Waadventista wa Sabato la Laodikia, mwaka 1975, kesi iliwasilishwa dhidi ya Kanisa la Waadventista wa Sabato; EEOC v. Pacific Press Publishing Association (Kesi Na. C-74-2025 CBR katika Mahakama ya Wilaya ya Marekani, Wilaya ya Kaskazini ya California), ambapo Tume ya Fursa Sawa za Ajira ilishtaki nyumba ya uchapishaji ya kanisa kwa niaba ya wafanyakazi wawili wa kike—Merikay Silver (mhariri wa zamani ambaye alikuwa ameondoka kufikia wakati wa kesi) na Lorna Tobler—ikidai ubaguzi wa kijinsia katika mishahara na mafao. Kanisa lilitetea taratibu zake kwa sehemu kwa kutaja misamaha ya kidini na kujadili muundo wa uongozi wake.

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.”

Katika tamko la kiapo la tarehe 6 Februari 1976 (sehemu ya hoja ya utetezi iliyowasilishwa mahakamani), Neal C. Wilson (aliyekuwa rais wa Idara ya Amerika Kaskazini ya kanisa wakati huo, na baadaye rais wa Mkutano Mkuu kuanzia 1979 hadi 1990) alizungumzia mitazamo ya kihistoria ya kanisa kuhusu Ukatoliki wa Kirumi. Tamko hilo lilitolewa katika muktadha wa kupinga madai kwamba kanisa lina "hierarkia" inayofanana na mfumo wa kipapa. Nukuu kamili husika ni: "Ingawa ni kweli kwamba kulikuwa na kipindi katika maisha ya Kanisa la Waadventista wa Sabato ambacho dhehebu hilo lilichukua msimamo ulio dhahiri wa kupinga Ukatoliki wa Kirumi, na neno 'hierarkia' lilitumika kwa maana ya dharau kurejelea muundo wa kipapa wa uongozi wa kanisa, mtazamo huo kwa upande wa Kanisa haukuwa chochote zaidi ya dhihirisho la upinzani mpana dhidi ya upapa miongoni mwa madhehebu ya Kiprotestanti ya kihafidhina katika sehemu ya awali ya karne hii na sehemu ya mwisho ya iliyotangulia, na kwa sasa, kwa kadiri Kanisa la Waadventista wa Sabato linavyohusika, umepelekwa kwenye jalala la historia."

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.”

Hii inaakisi mabadiliko kutoka katika tafsiri ya kinabii ya jadi ya kanisa, iliyoutambua upapa kama “mnyama” au mpinga Kristo katika Ufunuo. Wakosoaji ndani na nje ya kanisa wametafsiri kuwa ni kupunguza uzito au kuacha msimamo huo wa kupinga Ukatoliki ili kuendana na uekumeni wa kisasa au utetezi wa kisheria. Wilson, mnamo 1985, aliwatambua marais wa divisheni mbalimbali za kanisa kama “makadinali,” aliposema, “… hakuna ‘kadinali’ kutoka nchi zote za Mashariki ya Mbali, ilhali huenda kukawa na ‘makadinali’ wawili kutoka Afrika.”

Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.

Dada White alisema kwamba ni kanisa lililorudi nyuma kiroho ndilo linalopunguza umbali kati yake na Papa! Kulegeza misimamo kwa kizazi cha tatu kunawakilishwa kama kuomboleza kwa ajili ya Tamuzu katika Ezekieli sura ya nane, na pia kwa kulegeza misimamo kulikodhihirishwa katika Pergamo. Kizazi cha kwanza kuanzia 1863 hadi 1888 kiliwakilisha kanisa la Efeso, kanisa lililopoteza upendo wake wa kwanza, na upendo wa kwanza wa harakati za Wamillerite ulikuwa ujumbe wa kinabii, na sehemu ya kwanza ya ujumbe huo wa kinabii ilikuwa “mara saba” iliyowekwa kando mwaka 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.

Kuanzia mwaka 1888 hadi 1919, kizazi cha pili kilichowakilishwa na Smyrna na vyumba vya siri vya Ezekieli, kilishuhudia kifo cha Roho ya Unabii, kwani Dada White alipumzishwa mnamo 1915. Maelezo zaidi kuhusu vizazi vinne yanahitajika ili kukamilisha ushuhuda, lakini uasi unaoendelea lazima ueleweke ili kutambua kikamilifu jinsi watu waliopotoka wangeweza "kupiga marufuku" maandishi ya Ellen White, au jinsi wangeweza kuhimiza siku ya kwanza ya juma kama inayokubalika. Yuda hufanya kazi na "walevi wa Efraimu" wanao "tawala watu hawa" huko Yerusalemu, na wale wanaotawala Yerusalemu na kuinamia jua, wanawakilishwa na Sanhedrin.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “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.’

> Miongoni mwa wale wanaokiri kuwa watoto wa Mungu, ni uvumilivu mdogo kiasi gani umeonyeshwa, maneno ya uchungu mangapi yamesemwa, na shutuma kali nyingi kiasi gani zimetolewa dhidi ya wale wasio wa imani yetu. Wengi wamewaona wale wa makanisa mengine kama wenye dhambi wakuu, ilhali Bwana hawaoni hivyo. Wale wanaowaangalia hivyo wanachama wa makanisa mengine, wanahitaji kujinyenyekesha chini ya mkono wa Mungu mwenye nguvu. Wale wanaohukumiwa na watu hao huenda wamepata nuru ndogo tu, fursa chache na haki maalum chache. Kama wangelikuwa na nuru ambayo wengi wa washiriki wa makanisa yetu wamekuwa nayo, huenda wangeendelea kwa kasi kubwa zaidi, na kuiwakilisha imani yao kwa ulimwengu kwa njia bora zaidi. Kuhusu wale wanaojisifu kwa nuru yao, ilhali wanashindwa kuenenda ndani yake, Kristo asema, 'Lakini nawaambia, Itakuwa afadhali kwa Tiro na Sidoni siku ya hukumu kuliko kwenu. Na wewe, Kapernaumu [Waadventista Wasabato, waliopata nuru kuu], uliyetukuzwa mpaka mbinguni [kwa upande wa upendeleo], utashushwa hata kuzimu; kwa kuwa kama miujiza yenye nguvu iliyotendeka kwako ingalitendeka Sodoma, ingalikuwa imesimama hata leo. Lakini nawaambia, ya kwamba itakuwa afadhali kwa nchi ya Sodoma siku ya hukumu, kuliko kwako.' Wakati huo Yesu akajibu akasema, 'Nakushukuru, Ee Baba, Bwana wa mbingu na nchi, kwa kuwa umeficha mambo haya kwa wenye hekima na wenye busara [katika makadirio yao wenyewe], ukayafunua kwa watoto wachanga.'

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> 'Na sasa, kwa kuwa mmefanya matendo haya yote, asema Bwana, nami niliwaambia, nikiamka mapema na kunena, lakini hamkusikia; nikawaita, lakini hamkujibu; kwa hiyo nitatenda kwa nyumba hii, iitwayo kwa jina langu, ambayo mnaitumainia, na kwa mahali pale nilipowapa ninyi na baba zenu, kama nilivyotenda huko Shilo. Nami nitawatupa mbali na macho yangu, kama nilivyowatupa ndugu zenu wote, naam, uzao wote wa Efraimu.'

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> Bwana ameanzisha miongoni mwetu taasisi za umuhimu mkubwa, nazo zinapaswa kuendeshwa, si kama taasisi za kidunia zinavyoendeshwa, bali kwa utaratibu wa Mungu. Zinapaswa kuendeshwa kwa kuzingatia utukufu wake peke yake, ili kwa njia zote nafsi zinazopotea ziokolewe. Kwa watu wa Mungu ushuhuda wa Roho umewafikia, na bado wengi hawajazingatia makemeo, maonyo, na mashauri.

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

> 'Sikieni sasa hili, enyi watu wapumbavu wasio na ufahamu; wenye macho, lakini hawaoni; wenye masikio, lakini hawasikii: Je, hamniogopi mimi? asema Bwana; je, hamtetemeki mbele ya uso wangu, mimi niliyeweka mchanga kuwa mpaka wa bahari kwa amri ya milele, ili bahari isiuupite; na ijapokuwa mawimbi yake hujivurumisha, hayawezi kushinda; ijaponguruma, hayawezi kuupita? Lakini watu hawa wana moyo wa ukaidi na uasi; wameasi na wameondoka. Wala hawasemi mioyoni mwao, na tumche sasa Bwana Mungu wetu, atupaye mvua, ya kwanza na ya vuli, kwa majira yake; hutuwekea majuma yaliyowekwa ya mavuno. Maovu yenu yamegeuza mbali mambo haya, na dhambi zenu zimewazuia mema kuwafikia. . . . Hawahukumu kesi, kesi ya yatima, lakini wanastawi; wala haki ya wahitaji hawaihukumu. Je, nisiyawaadhibu kwa mambo haya? asema Bwana; je, nafsi yangu isilipize kisasi juu ya taifa kama hili?'

> “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.

> Je, Bwana atalazimishwa kusema, 'Usiombe kwa ajili ya watu hawa, wala usipaze kilio wala dua kwa ajili yao, wala usifanye maombezi kwangu; kwa maana sitakusikiliza'? 'Kwa hiyo mavua yamezuiliwa, wala kumekuwa hakuna mvua ya masika. . . . Je, hutaniita tangu sasa, Baba yangu, wewe ndiwe kiongozi wa ujana wangu?' Review and Herald, Agosti 1, 1893.

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