In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.
Mwaka 1856 mwanga wa “mara saba” ulifunuliwa, na kufikia 1863 mwanga huo ulikataliwa. Nabii kutoka Yuda alimletea mfalme mwovu Yeroboamu mwanga huo, naye Yeroboamu aliukataa mwanga huo. Isaya alileta mwanga huu huo kwa mfalme mwovu Ahazi, naye pia aliukataa mwanga huo. Kwa kukataa mwanga unaohusishwa na bwawa la Shiloa, falme za Yeroboamu (ya kaskazini) na Ahazi (ya kusini) zilichukuliwa utumwani na mfalme kutoka kaskazini mnamo 723 K.K. na 677 K.K., mtawalia.
Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.
Musa, katika uasi wa Haruni; Isaya pamoja na Ahazi, na Yeremia pamoja na wafalme wengine, waliwakilisha waaminifu wa historia ya Wamileraiti ambao wote waliwakilisha wajumbe wa nuru katika uasi wa siku za mwisho. Mgogoro wa “kwanza” wa siku za mwisho wa mwaka 1863, na mgogoro wa “mwisho” wa siku za mwisho wa “tetemeko kuu” la Ufunuo sura ya kumi na moja (sheria ya Jumapili inayokuja karibuni), vinawakilishwa na mistari hii yote ya kinabii. Nabii kutoka Yuda anawakilisha nabii aliye rudi nyuma kutoka katika wajibu wake, na anaishia kuzikwa katika kaburi lilelile pamoja na Uprotestanti ulioasi. Kifo chake na maziko yake yalikuwa kwa sababu ya uamuzi wake wa kula na kunywa mlo wa nabii mwongo wa Betheli.
The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.
Hukumu ya kushindwa na Upapa (mfalme wa Ashuru) wakati wa sheria ya Jumapili, iliyoonyeshwa kwa mfano na kutawanywa kwa falme za kaskazini na kusini za Yeroboamu na Ahazi, inaendana na hatima ya nabii wa Yuda, maana alikufa kati ya "simba" na "punda." "Simba" ni ishara ya Babeli ambayo katika siku za mwisho ni Upapa.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Ikawa, baada ya kula mkate, na baada ya kunywa, akamtandikia punda yule nabii ambaye alikuwa amemrudisha. Na alipokwenda, simba akakutana naye njiani, akamwua; na mzoga wake ukatupwa njiani, na punda akasimama karibu na huo mzoga, na simba naye akasimama karibu na mzoga. Na, tazama, watu wakapita, wakaona mzoga umetupwa njiani, na simba amesimama karibu na mzoga; wakaenda wakaliambia katika mji alikokaa yule nabii mzee. Na yule nabii aliyemrudisha kutoka njiani aliposikia habari hiyo, akasema, Ni mtu wa Mungu, ambaye hakutii neno la Bwana; kwa hiyo Bwana amemtia mikononi mwa simba, ambaye amemrarua na kumwua, sawasawa na neno la Bwana alilomnena kwake. Kisha akawaambia wanawe, akisema, Mtandikieni mimi punda. Nao wakamtandikia. Akaenda akauona mzoga wake umetupwa njiani, na punda na simba wamesimama karibu na mzoga; wala simba hakuwa amemla ule mzoga, wala kumrarua punda. Naye nabii akauinua mzoga wa mtu wa Mungu, akauweka juu ya punda, akaurudisha; naye yule nabii mzee akaingia mjini, kuomboleza na kumzika. Akaulaza mzoga wake katika kaburi lake mwenyewe; nao wakamlilia, wakisema, Ole, ndugu yangu! Ikawa, baada ya kumzika, akaambia wanawe, akisema, Nitakapokufa, ndipo mnizike katika kaburi alimozikwa mtu wa Mungu; wekeni mifupa yangu karibu na mifupa yake. Kwa maana neno alilolia kwa neno la Bwana juu ya madhabahu ya Betheli, na juu ya nyumba zote za mahali pa juu zilizoko katika miji ya Samaria, hakika litatimia. 1 Wafalme 13:11-32.
The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.
Nabii wa Yuda alikufa kati ya ishara mbili. Simba ni ishara ya Babeli, na Babeli ya kisasa katika siku za mwisho ni Mfalme wa Kaskazini, ambaye anakuja kufikia mwisho wake bila yeyote kumsaidia katika Danieli sura ya kumi na moja, aya ya arobaini na tano. Alama ya mamlaka yake ni ibada ya jua, ambayo ni chukizo la nne, na ambapo kizazi cha nne cha Uadventista wa Laodikia kinaonyeshwa kikisujudu kuelekea jua katika Ezekieli sura ya nane. Katika ndoto ya Miller, alionyeshwa kwamba si tu kwamba vito vilitawanywa na kufunikwa, bali pia kwamba kisanduku chenyewe, ambacho kilikuwa kikiwakilisha Biblia, kiliraruliwa.
In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.
Katika kizazi cha tatu cha Uadventista, kazi ya kuanzisha matumizi ya tafsiri za Biblia zinazoitwa za kisasa ilipigiwa debe na uongozi wa Uadventista. Tafsiri hizo zinazoitwa za kisasa zilitokana na mkusanyo wa hati za kale zilizopotoshwa, ambazo zinapigiwa debe na wanateolojia wa yule mtu wa dhambi, na Uprotestanti ulioasi. Kisanduku cha Miller kilikuwa Toleo la King James lililotafsiriwa kutoka kwa hati za kale zisizopotoshwa.
By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!
Kufikia kizazi cha nne cha Uadventista wa Laodikia, kanisa lilikuwa limejiunga na Baraza la Makanisa Ulimwenguni, muungano wa kanisa la Kirumi na binti zake. Uadventista ulidai kwa miaka mingi, kwa manufaa ya kundi lao lililolala, kwamba wao walikuwa tu "waangalizi" katika Baraza la Makanisa Ulimwenguni, hadi pale kanuni ndogo za muungano huo mwovu zilipofichua kwamba hadhi ya "mwangalizi" inamaanisha kuwa mwanachama kamili mwenye haki ya kupiga kura!
In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”
Katika kizazi chao cha nne, walimzawadia mara mbili "mtu wa dhambi" medali ya dhahabu. Angalau moja ya medali hizo ilikuwa imepigwa chapa kwa mujibu wa uelewa wa Kikatoliki kuhusu Ujio wa Pili wa Kristo, ikimwonyesha Yesu akiweka mguu Wake juu ya dunia katika kurudi Kwake, na ilijumuisha pete ya mng'aro ya jua ya Kikatoliki nyuma ya Kristo, na mfupisho wa Kikatoliki wa amri ya nne, uliosema tu, "kumbuka Sabato." Katika shauri la mahakamani (ambalo ni tamko la kisheria), Rais wa Mkutano Mkuu alitoa ushahidi ambapo alibainisha kwamba kanisa la Waadventista wa Sabato hapo zamani liliamini kuwa upapa ulikuwa mpinga Kristo, lakini kwamba kanisa lake tangu zamani liliweka imani hiyo "kwenye jalala la kihistoria."
The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.
Chukizo la nne (kizazi) ni pale ambapo viongozi ishirini na watano wa kanisa la Yerusalemu wanasujudia jua. Machukizo yanayoendelea yalianza na sanamu ya wivu iliyowekwa kwenye ingilio, ikiashiria mwanzo. Nabii kutoka Yuda anaishia kuzikwa pamoja na Uprotestanti murtadi, na simba (Babeli) anamwua, kwa maana alirejea kwenye mbinu za Uprotestanti murtadi, na hivyo hawezi kutambua kwamba ni Roma inayoyathibitisha maono, na ambapo hakuna maono yaliyothibitishwa na ishara ya mtu wa dhambi, hatimaye unaishia upande wa mtu wa dhambi.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
"Wale wanaochanganyikiwa katika uelewa wao wa neno, ambao wanashindwa kuona maana ya mpinga Kristo, bila shaka watajiweka upande wa mpinga Kristo." Kress Collection, 105.
The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.
Nabii wa Yuda alizikwa pamoja na nabii wa uongo wa Betheli, aliyemtambua kuwa "ndugu" yake, na nabii huyo wa Yuda alipatikana amekufa kati ya alama mbili. "Simba" aliwakilisha kushindwa kwake kuelewa Mpinga-Kristo, na "punda" ni ishara ya Uislamu. Uadventisti wa Laodikia tayari umeonyesha kupitia ukimya wake kuhusu Septemba 11, 2001, kwamba hautambui kwamba mada ya Uislamu wa Ole wa Tatu ndiyo Kilio cha Usiku wa Manane, ujumbe wa Mvua ya Mwisho. Kushindwa kutambua ujumbe wa Mvua ya Mwisho ni mauti! Mvua ya Mwisho ilianza Septemba 11, 2001 wakati malaika mwenye nguvu wa Ufunuo kumi na nane alishuka, wakati majengo makubwa ya Jiji la New York yalipoangushwa. "Mvua" ni ujumbe, na ujumbe lazima utambuliwe ili kupokelewa.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
Hatupaswi kusubiri mvua ya mwisho. Inakuja juu ya wote watakaotambua na kujitwalia umande na manyunyu ya neema yanayoangukia juu yetu. Tunapokusanya vipande vya nuru, tunapothamini rehema za Mungu za hakika, anayependa tumtumainie Yeye, ndipo kila ahadi itatimizwa. [Isaya 61:11 imenukuliwa.] Dunia yote itajazwa na utukufu wa Mungu. Ufafanuzi wa Biblia wa Waadventista Wasabato, juzuu ya 7, 984.
The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.
"Dunia nzima" inajua kilichotokea tarehe 11 Septemba 2001, lakini ili kupokea ujumbe unaoanzia hapo na hatimaye kuangaza dunia nzima kwa utukufu wa Mungu, ujumbe huo lazima utambuliwe. Neno "kutambua" linamaanisha "kukumbuka au kurejesha maarifa ya jambo fulani, iwe kwa kukiri maarifa hayo au la. Tunamtambua mtu akiwa mbali, tunapokumbuka kwamba tumemwona kabla, au kwamba tumewahi kumjua. Tunatambua sura yake au sauti yake." Kamusi ya Webster ya 1828.
The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.
Njia ya pekee ambayo Mwadventista wa Laodikia anaweza kutambua ujumbe wa mvua ya mwisho uliofika tarehe 11 Septemba 2001 ni ikiwa atatambua kwamba amewahi kuona udhihirisho huohuo wa nguvu za Mungu hapo zamani. Tarehe 11 Agosti 1840 malaika mwenye nguvu wa Ufunuo kumi alishuka, wakati unabii wa Ole wa pili wa Uislamu ulipotimizwa. Historia hiyo ilijirudia kikamilifu wakati tarehe 11 Septemba 2001 malaika mwenye nguvu wa Ufunuo kumi na nane alishuka, wakati unabii wa Ole wa tatu wa Uislamu ulipotimizwa, na kushindwa kutambua Uislamu wa Ole wa tatu ni kubebwa na punda-mwitu wa Kiarabu hadi kwenye mauti yanayoletwa na simba wa Babeli ya kisasa.
The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.
Walevi wa Efraimu, ambao hawawezi kusoma kitabu kilichotiwa muhuri, hawawezi kuona marudio ya historia ya Wamillerite, kwa kuwa utambuzi huo unategemea mbinu ya “mstari juu ya mstari” ya mvua ya baadaye. Wazo kwamba udhihirisho wa nguvu za Mungu katika historia ya Wamillerite unarudiwa katika siku za mwisho haliwezi kuungwa mkono na mbinu za Uprotestanti ulioasi na Ukatholiki.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
"Malaika anayeungana katika kutangaza ujumbe wa malaika wa tatu ataangaza dunia yote kwa utukufu wake. Hapa inatabiriwa kazi itakayoenea duniani kote na yenye nguvu zisizo za kawaida. Harakati ya Adventi ya 1840-44 ilikuwa dhihirisho tukufu la nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha kimisionari duniani, na katika baadhi ya nchi kulikuwa na msisimko wa kidini mkubwa kuliko wote uliowahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatazidiwa na harakati yenye nguvu chini ya onyo la mwisho la malaika wa tatu." Pambano Kuu, 611.
The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.
Viongozi vipofu wa Israeli ya kisasa wanalazimishwa kutokana na mbinu yao kukataa ukweli kwamba kutakuwa na marudio ya udhihirisho wa nguvu za Mungu katika siku za mwisho, kama ilivyokuwa katika miaka ya zamani.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
Hapa tunaona kwamba kanisa—patakatifu pa Bwana—ndilo la kwanza kuhisi pigo la ghadhabu ya Mungu. Wazee wa kale, wale ambao Mungu alikuwa amewapa nuru kuu na waliokuwa wamesimama kama walinzi wa maslahi ya kiroho ya watu, walikuwa wamesaliti dhamana yao. Walikuwa wamechukua msimamo kwamba hatupaswi kutazamia miujiza na udhihirisho ulio dhahiri wa nguvu za Mungu kama katika siku za zamani. Nyakati zimebadilika. Maneno haya yanaimarisha kutokuamini kwao, nao wanasema: Bwana hatatenda mema, wala hatatenda mabaya. Yeye ni mwenye rehema sana kiasi kwamba hatawatembelea watu wake kwa hukumu. Hivyo ‘Amani na salama’ ndilo wito kutoka kwa watu ambao hawatainua tena sauti zao kama tarumbeta kuwaonyesha watu wa Mungu maasi yao na nyumba ya Yakobo dhambi zao. Mbwa bubu hawa wasiobweka ndio wanaohisi kisasi cha haki cha Mungu aliyechukizwa. Wanaume, wanawali, na watoto wadogo wote wanaangamia pamoja. Ushuhuda, juzuu ya 5, 211.
The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.
Upofu wa Walaodikia uliowapata wanazuoni wanaowatawala wasio na elimu wa Yerusalemu huwafanya washindwe kutambua mvua ya mwisho, kwa maana si tu kwamba wanatumia mbinu ya kibiblia iliyopotoshwa, bali pia hitimisho la mantiki yao ya uongo linawaweka katika hali ya kukana uthihirisho wowote wa baadaye wa nguvu za Mungu, kama ilivyokuwa katika enzi za kale. Hata hivyo, Malaki sura ya tatu inabainisha kwamba Mjumbe wa Agano atakapowatakasa wana wa Lawi, ndipo sadaka itakuwa kama siku za kale.
“The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?
Shahidi wa Kweli atangaza, 'Nayajua matendo yako.' 'Tubu, ukayafanye matendo ya kwanza.' Huu ndio mtihani wa kweli, ushahidi kwamba Roho wa Mungu anatenda moyoni ili kuujaza moyo wako kwa upendo wake. 'Nitakuja kwako upesi, nami nitaondoa kinara chako cha taa kutoka mahali pake, usipotubu.' Kanisa ni kama mti usiozaa ambao, ukipokea umande na mvua na mwanga wa jua, ulipaswa kuzaa matunda kwa wingi, lakini ambao uchunguzi wa Mungu unakuta hakuna chochote ila majani tu. Wazo zito kwa makanisa yetu! zito, hakika, kwa kila mtu binafsi! Ya ajabu ni subira na uvumilivu wa Mungu; lakini, 'usipotubu,' itakoma; makanisa, taasisi zetu, yataenda kutoka udhaifu hadi udhaifu, kutoka urasmi baridi hadi kukosa uhai, wakisema, 'Mimi ni tajiri, nami nimeongezewa mali, wala sihitaji kitu chochote.' Shahidi wa Kweli asema, 'Wala hujui ya kuwa u mnyonge, mwenye taabu, maskini, kipofu, na uchi.' Je, watawahi kuona kwa uwazi hali yao?
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
Kutakuwa na udhihirisho wa ajabu wa nguvu za Mungu katika makanisa, lakini hautaathiri wale ambao hawajajinyenyekeza mbele za Bwana, wala kufungua mlango wa moyo kwa kuungama na kutubu. Katika udhihirisho wa ile nguvu inayotia nuru dunia kwa utukufu wa Mungu, wao wataona tu kitu ambacho kwa upofu wao wanakidhani kuwa cha hatari, kitu kitakachoamsha hofu zao, nao watajitia nguvu kukipinga. Kwa sababu Bwana hafanyi kazi kulingana na mawazo na matarajio yao, watapinga kazi hiyo. "Kwa nini," wanasema, "tusijue Roho ya Mungu, ilhali tumekuwa katika kazi hii kwa miaka mingi?" - Kwa sababu hawakuitikia maonyo na usihi wa ujumbe wa Mungu, bali kwa ukaidi waliendelea kusema, "Mimi ni tajiri, nimeongezewa mali, wala sina haja ya chochote." Vipaji na uzoefu wa muda mrefu havitawafanya watu kuwa vyombo vya nuru, isipokuwa wajitie chini ya miale angavu ya Jua la Haki, na waitwe, na wateuliwe, na waandaliwe kwa kutiwa uwezo na Roho Mtakatifu. Watu wanaoshughulika na mambo matakatifu watakapojinyenyekeza chini ya mkono wenye nguvu wa Mungu, Bwana atawainua. Atawafanya kuwa watu wa utambuzi - watu waliotajirika kwa neema ya Roho wake. Vipengele vya tabia yao vilivyo vikali na vya ubinafsi, ukaidi wao, vitaonekana katika nuru inayong'aa kutoka kwa Nuru ya ulimwengu. "Nitakuja kwako upesi, nami nitaondoa kinara chako kutoka mahali pake, usipotubu." Ukimtafuta Bwana kwa moyo wako wote, utampata. Review and Herald, Desemba 23, 1890.
The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”
Kifo cha nabii wa Yuda kinawakilishwa na "simba" wa Babeli ya kisasa, yaani ishara ya kinabii inayoasisi maono ya historia ya kinabii, na pia na "punda". Mara ya kwanza Uislamu unapotajwa katika Maandiko ni wakati Ismaeli anapotambulishwa kama "mtu wa mwitu".
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Naye atakuwa mtu wa porini; mkono wake utakuwa dhidi ya kila mtu, na mkono wa kila mtu utakuwa dhidi yake; naye atakaa mbele ya ndugu zake wote. Mwanzo 16:12.
The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.
Kanuni ya kutajwa kwa mara ya kwanza katika Maandiko inabainisha kwamba sifa zote za ishara zimo humo, kwa maana Neno la Mungu ni mbegu, na mbegu ina DNA yote inayohitajika kukuza mmea mzima hadi kukomaa. Neno linalotafsiriwa kama "mtu mwitu," ndilo neno la "punda mwitu wa Kiarabu." "Punda" katika Maandiko ya kweli ni mojawapo ya alama za Uislamu.
The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.
Ujumbe wa Ezekieli katika sura ya thelathini na saba unaohuisha mifupa ya wafu hadi kusimama kama jeshi lenye nguvu, huo ndio ujumbe wa Uislamu wa Ole wa Tatu, na ujumbe huo ndio ujumbe wa Mwito wa Usiku wa Manane wa siku za mwisho. Dada White anafundisha moja kwa moja kwamba kuingia kwa ushindi kwa Kristo mjini Yerusalemu kuliwakilisha ujumbe wa Mwito wa Usiku wa Manane.
“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.
Kilio cha usiku wa manane hakikuendeshwa sana na hoja, ingawa uthibitisho wa Maandiko ulikuwa wazi na wa hakika kabisa. Kulikuwa pamoja nacho nguvu ya kutia msukumo iliyogusa roho. Hakukuwa na shaka, wala kuuliza maswali. Wakati wa kuingia kwa ushindi kwa Kristo katika Yerusalemu, watu waliokusanyika kutoka sehemu zote za nchi kwa ajili ya kuadhimisha sikukuu, walimiminika kwenye Mlima wa Mizeituni, na walipojiunga na umati uliokuwa ukimsindikiza Yesu, wakapatwa na uvuvio wa saa ile, na wakasaidia kuongezeka kwa kelele ya shangwe, ‘Abarikiwe yeye ajaye kwa jina la Bwana!’ [Mathayo 21:9.] Vivyo hivyo, wasioamini waliomiminika kwenye mikutano ya Waadventista—baadhi kwa udadisi, baadhi tu ili kudhihaki—walihisi nguvu ya kushawishi iliyoandamana na ujumbe, ‘Tazama, Bwana-arusi anakuja!’ Roho ya Unabii, juzuu ya 4, 250.
The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.
Ufunuo wa Yesu Kristo ni ujumbe wa mwisho uliofunuliwa katika siku za mwisho, nao unajumuisha Uislamu wa Ole wa Tatu. Wakati Kristo, ambaye ndiye ujumbe uliofunuliwa, alipoingia Yerusalemu, na hivyo kuonyesha mfano wa Kilio cha Usiku wa Manane cha siku za mwisho, alibebwa (ujumbe wake ulibebwa) na "punda". Ujumbe wa mwisho wa haki ya Kristo unabebwa na Uislamu.
Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.
Uislamu ulikuwa, uko, na utakuwa mtu wa mwitu, kama unavyowakilishwa na punda mwitu wa Kiarabu, na yeyote anayetaka kuona (na wako wengi wasiotaka kuona), anaweza kwa urahisi "kutambua" kwamba vita vinavyoendeshwa sasa na Uislamu ni wenda wazimu wa mwitu. Utayari wa kujiua, kwa kuamini kwamba kutakuwa na tuzo kubwa ya kingono katika maisha ya baada ya kifo, ni wenda wazimu wa kishetani. Marejeo ya kwanza kuhusu Uislamu yalionyesha kwamba Uislamu ungekuwa mtu wa mwitu.
Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.
Vita vya Uislamu huwaleta wanadamu wote pamoja kupigana dhidi ya vita vinavyozidi kupamba moto vya Ole wa tatu. Uislamu ni mantiki ya kinabii kwa utekelezaji wa serikali ya ulimwengu mmoja, na wanaotaka utawala wa dunia hufundisha kwamba waliwarudisha Wayahudi makusudi katika nchi ya Israeli baada ya Vita vya Pili vya Dunia, ili watumie chuki ya kale ya Uislamu dhidi ya Wayahudi kuanzisha Vita vya Tatu vya Dunia. Wanaotaka utawala wa dunia wanaamini, na wamefundisha kwa miongo kadhaa, kwamba watahitaji Vita vya Tatu vya Dunia ili kuleta serikali yao ya ulimwengu mmoja. Nia zao zilizo potoka, kama zinavyoelezwa kwa maneno yao wenyewe, zinaendana na jukumu la kibiblia la Uislamu.
Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.
Labda kipengele kizito zaidi cha DNA ya kinabii ya Ishmael, katika aya ambamo anatajwa kwa mara ya kwanza, ni ukweli kwamba roho yake, ambayo ni roho ya “mtu mwitu,” “hukaa mbele ya ndugu zake wote.” Wazo kwamba ni madhehebu fulani tu ya Uislamu wenye misimamo mikali yatakayohusika katika Ole wa tatu halipatani na Neno la Mungu. Mtazamo wa kawaida unaokubalika kisiasa kwamba kuna wachache wabaya katika kila itikadi ya kidini, na kwamba wengi katika dini ya Uislamu ni raia wapendao amani, haukubaliani na kitabu chao kitakatifu chenyewe wala Biblia.
The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.
Kurani inafundisha kwamba ni wajibu wa kila mfuasi wa Allah kuifanya dunia nzima iwe chini ya Sharia, na kutajwa kwa mara ya kwanza kwa Uislamu katika kitabu cha Mwanzo kunaeleza kuwa roho ya “mtu mwitu” ya Ismaeli itakuwa ndani ya kila mfuasi wa Uislamu. Kurani inafundisha moja kwa moja wafuasi wake kujifanya wastaarabu wanapoishi katika maeneo ambapo bado hawana uwezo wa kulazimisha utawala wao wa kidini juu ya wakazi, kama ilivyo kwa Ukatoliki.
The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.
Nabii kutoka Yuda alimkabili Yeroboamu wakati ufalme wake ulipoanzishwa. Uprotestanti ulioasi ulianza mwaka 1844, na mara moja ukakabiliwa na Uadventista wa Wamillerite uliokuwa umeingia katika Patakatifu pa Patakatifu na kugundua sheria ya Mungu, ikiwemo Sabato ya siku ya saba. Uadventista wa Wamillerite uliambiwa, kama unavyowakilishwa na Yeremia, kurudi kwa Mungu, lakini kamwe usirudi kwenye 'kusanyiko la wadhihaki'. Nabii kutoka Yuda aliambiwa asirudi kwa njia ileile aliyokuja, wala asile wala kunywa chakula cha nabii wa uongo wa Betheli, lakini alifanya hivyo. Kifo cha nabii kutoka Yuda kiliwekwa kwa mfano kati ya alama mbili, zilizowakilisha upapa na Uislamu. Uadventista wa Laodikia hauwezi kuona hizo kweli mbili kwa kuwa mwaka 1863, ulijipofusha macho yake ya kiroho, na ukaanza mchakato wa kufunika vito na mbinu zilizotumiwa na William Miller ili kuweka misingi ya Uadventista kwa kutumia sarafu na vito vya bandia, na mbinu za Uprotestanti ulioasi na Ukatoliki.
The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.
"Mtu wa kifagio cha uchafu" sasa anafagia sakafu Yake na kurejesha vito, na kumkabidhi Miller aviweke juu ya meza yake, lakini Uadventista umepofushwa na imani kwamba wao ni watu wa mabaki waliinuliwa kuwa watu Wake mwaka 1844.
And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.
Wala msiwaze kusema mioyoni mwenu, Tuna Ibrahimu kuwa baba yetu; kwa maana nawaambia, Mungu aweza kutokana na mawe haya kumwinulia Ibrahimu wana. Na sasa pia shoka limewekwa kwenye mizizi ya miti; kwa hiyo kila mti usiozaa matunda mema hukatwa na kutupwa motoni. Mimi nawabatiza kwa maji kwa ajili ya toba; lakini ajaye nyuma yangu ni mwenye nguvu kuliko mimi, ambaye sistahili kubeba viatu vyake; yeye atawabatiza kwa Roho Mtakatifu na kwa moto. Pepeto lake lipo mkononi mwake, naye atasafisha kabisa sakafu yake ya kupuria, na atakusanya ngano yake ghalani; bali makapi atayateketeza kwa moto usiozimika. Mathayo 3:9-12.
Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.
Uadventista wa Laodikia utatapikwa kutoka katika kinywa cha Bwana, isipokuwa wale watu binafsi watakaotubu. Uadventista wa Laodikia utazikwa katika kaburi lile lile ambamo watu waliokuwa wa agano waliokataa ujumbe wa Miller wamezikwa, kwa kuwa sasa nao pia ni watu waliokuwa wa agano kuhusiana na elfu mia arobaini na nne. Uasi wa mwaka 1863 unaonyeshwa na nabii aliyekuja kutoka Yuda, ambaye pia aliacha unabii kuhusu mfalme Yosia.
We will continue this study in the next article.
Tutaendelea na utafiti huu katika makala ijayo.
“Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.
Badala ya kuwa kama dunia, tunapaswa kuzidi kujitofautisha nayo. Shetani ameungana na ataendelea kuungana na makanisa katika kufanya juhudi za ustadi dhidi ya kweli ya Mungu. Kila jambo linalofanywa na watu wa Mungu ili kupenya duniani litaibua upinzani thabiti kutoka kwa nguvu za giza. Mapambano makuu ya mwisho ya adui yatakuwa thabiti mno. Hayo yatakuwa mapambano ya mwisho kati ya nguvu za giza na nguvu za nuru. Kila mtoto wa kweli wa Mungu atapigana kwa ujasiri upande wa Kristo. Wale ambao katika msukosuko huu mkubwa wanajiruhusu kuwa zaidi upande wa dunia kuliko wa Mungu, hatimaye watajiweka kikamilifu upande wa dunia. Wale wanaochanganyikiwa katika ufahamu wao wa neno, wanaoshindwa kuona maana ya Mpinga-Kristo, hakika watajiweka upande wa Mpinga-Kristo. Sasa si wakati wa sisi kujifananisha na dunia. Danieli anasimama katika urithi wake na katika nafasi yake. Unabii wa Danieli na wa Yohana unapaswa kueleweka. Unabii huo unatafsiriana. Unawapatia ulimwengu kweli ambazo kila mtu anapaswa kuzielewa. Unabii huo unapaswa kuwa ushuhuda ulimwenguni. Kwa kutimia kwake katika siku hizi za mwisho, utajifafanua.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.
Bwana yuko karibu kuiadhibu dunia kwa sababu ya uovu wake. Yuko karibu kuziadhibu taasisi za kidini kwa kukataa kwao nuru na kweli waliyopewa. Ujumbe mkuu unaounganisha ujumbe wa malaika wa kwanza, wa pili, na wa tatu unapaswa kutolewa kwa dunia. Hili ndilo liwe jukumu kuu la kazi yetu. Wale wanaomwamini Kristo kwa kweli watatii waziwazi sheria ya Yehova. Sabato ni ishara kati ya Mungu na watu Wake, na tunapaswa kuonyesha wazi utiifu wetu kwa sheria ya Mungu kwa kuishika Sabato. Hii iwe alama ya kutofautisha kati ya watu wateule wa Mungu na dunia. Kuwa mwaminifu kwa Mungu kuna maana kubwa. Hii inajumuisha mageuzi ya afya. Inamaanisha kwamba mlo wetu lazima uwe rahisi, kwamba tuwe wenye kiasi katika mambo yote. Wingi wa aina za vyakula vinavyoonekana mara nyingi mezani si wa lazima, bali una madhara makubwa. Akili na mwili vihifadhiwe katika hali bora kabisa ya afya. Ni wale tu waliofunzwa katika maarifa na kumcha Mungu ndio wanaopaswa kuteuliwa kubeba majukumu. Waliokaa muda mrefu katika kweli, ilhali hawawezi kutofautisha kati ya kanuni safi za haki na kanuni za uovu, ambao ufahamu wao kuhusu haki, rehema, na upendo wa Mungu umefifia, wanapaswa kuondolewa majukumu.
“God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.
Mungu ana masomo muhimu ambayo watu wake wanapaswa kujifunza. Kama masomo haya yangekuwa yamejifunzwa kabla, kazi yake isingekuwa mahali ilipo leo. Kitu kimoja kinapaswa kufanywa. Kweli haipaswi kufichwa kwa wahudumu au kwa watu walio katika nyadhifa za uwajibikaji kwa kuogopa kuwakosesha radhi. Wapaswe kuhusishwa na taasisi zetu watu ambao, kwa unyenyekevu na kwa hekima, watatangaza shauri lote la Mungu. Hasira ya Mungu imewashwa dhidi ya wale ambao, katika usalama wa kimwili na bei, wameonyesha dharau kwa usimamizi wake. Wanaweka hatarini ustawi wa kazi hiyo.
“Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.
"Kila njia potovu ni udanganyifu, na ikidumishwa, hatimaye italeta uharibifu. Hivyo Bwana huruhusu wale wanaoendeleza mipango potovu waangamizwe. Wakati uleule ambapo sifa na masifio ya kupita kiasi yanasikika, maangamizi ya ghafula hufika. Wapo wale ambao, ingawa wanajua kuhusu karipio walilopokea wengine kwa sababu ya kutokuwa waaminifu, hujiepusha na maonyo. Hawa wana hatia maradufu. Walijua mapenzi ya Bwana, wala hawakuyatenda. Adhabu yao itakuwa sawia na hatia yao. Hawakutaka kutilia maanani neno la Bwana." Mkusanyo wa Kress, 105, 106.