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

Littafin Yowel da Cocin Adventist na Bakwai na Laodikiya - Lamba Ashirin da Takwas

Number Twenty-Eight

Lamba Ashirin da Takwas

Author

Jeff Pippenger

Published

January 14, 2026

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We are identifying the twelve Messianic fulfillments in the book of Matthew, and aligning them with the waymarks of the one hundred and forty-four thousand. We have identified the birth of Christ, as the waymark of the time of the end, which begins every reformatory movement. The birth of Christ aligns with 1989, the time of the end for the one hundred and forty-four thousand. That waymark is always followed by a waymark where the message is put into the public arena, so the public can thereafter be held accountable.

Muna gano cikkawar annabce-annabcen Almasihu guda goma sha biyu a cikin littafin Matiyu, muna kuma daidaita su da alamomin hanya na mutum ɗari da arba’in da huɗu. Mun gano haihuwar Almasihu a matsayin alamar hanya ta ƙarshen zamani, wadda ke fara kowane motsi na gyara. Haihuwar Almasihu ta yi daidai da 1989, lokacin ƙarshen zamani ga mutum ɗari da arba’in da huɗu. Wannan alamar hanya kullum ana biye da ita da wata alamar hanya inda ake gabatar da saƙon a fili a gaban jama’a, domin daga nan gaba a ɗora wa jama’a alhakin sa.

The second Messianic fulfillment was Christ’s parable teaching, which defines the methodology that is used to present the message that is formalized after the time of the end, when an increase of knowledge leads to a message for that peculiar generation. It was 1831 for the Millerites and 1996 for the movement of the one hundred and forty-four thousand. After the message is placed into the public domain, it is then empowered by a fulfillment of prophecy that marks the beginning of the testing process. That empowerment was August 11, 1840 for the Millerites and 9/11 for the one hundred and forty-four thousand.

Cikawar Almasihu ta biyu ita ce koyarwar Kristi ta cikin misalai, wadda take ayyana tsarin aiki da ake amfani da shi wajen gabatar da saƙon da ake tsarawa a hukumance bayan lokacin ƙarshe, sa’ad da ƙaruwar sani take haifar da saƙo ga wannan ƙarni na musamman. Shekarar 1831 ce ga Milleriyawa, kuma 1996 ce ga motsin dubu ɗari da arba’in da huɗu. Bayan an sa saƙon a fili ga jama’a, sai kuma a ba shi iko ta wurin cikawar annabci wadda take nuna farkon tsarin gwaji. Wannan ba da ikon kuwa shi ne 11 ga Agusta, 1840 ga Milleriyawa, da 9/11 ga dubu ɗari da arba’in da huɗu.

## The Third Messianic Waymark is the Messengers of 9/11

Alamar Hanyar Almasihu ta Uku ita ce Manzannin 9/11

> And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Matthew 2:23.

> Kuma ya zo ya zauna a wani birni da ake kira Nazaret, domin a cika abin da annabawa suka faɗa, cewa, Za a kira shi Banazare. Matiyu 2:23.

## Prediction

Annabci

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. Isaiah 11:1, Judges 13.

> Kuma wani tsiro zai fito daga gangar jikin Yesse, kuma wani reshe zai tsiro daga saiwoyinsa. Ishaya 11:1, Alƙalawa 13.

The root of the Hebrew word translated as “Branch,” is Netzer, which is also the root of Nazareth. The Branch comes from the slums of Nazareth.

Asalin kalmar Ibrananci da aka fassara da “Rassa” shi ne Netzer, wanda kuma shi ne asalin Nazarat. Rassan nan ya fito daga unguwannin talakawa na Nazarat.

> “The Lord will call young men from the humble walks of life into his service, just as he did when living in person on this earth. He passed by the learned rabbis, to choose as his first disciples humble, unlearned fishermen. He has workers whom he will call forth from poverty and obscurity. Engaged in the common duties of life, and clothed with coarse raiment, they are looked upon by men as of little worth. But they will become precious jewels, to shine brightly for the Lord. ‘They shall be mine, saith the Lord of hosts, in that day when I make up my jewels.’” Review and Herald, May 5, 1903.

> “Ubangiji zai kira samari daga cikin ƙasƙantattun hanyoyin rayuwa zuwa hidimarsa, kamar yadda ya yi sa’ad da yake rayuwa da kansa a wannan duniya. Ya wuce malamai rabbanai masu ilimi, domin ya zaɓi masu tawali’u, marasa ilimi, wato masunta, su zama almajiransa na fari. Yana da ma’aikata waɗanda zai fito da su daga talauci da rashin shahara. Suna cikin ayyukan rayuwa na yau da kullum, kuma suna sanye da tufafi marasa kyau, mutane kuma suna ɗaukar su a matsayin marasa wani muhimmanci. Amma za su zama duwatsu masu daraja, su haskaka ƙwarai domin Ubangiji. ‘Za su zama nawa, in ji Ubangijin runduna, a ranar nan sa’ad da na tattara duwatsu na masu daraja.’” Review and Herald, 5 ga Mayu, 1903.

The authority of the Holy Spirit, the authority of Sister White and the inspired endorsement of Jones and Waggoner were rejected in 1888, as Korah had done with the authority of Moses.

An ƙi ikon Ruhu Mai Tsarki, ikon Sister White, da kuma sahalewar wahayi da aka yi wa Jones da Waggoner a shekara ta 1888, kamar yadda Kora ya yi da ikon Musa.

> “Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.” The Great Controversy, 606.

> “Ta haka za a yi shelar saƙon mala’ika na uku. Sa’ad da lokacin da za a ba da shi da iko mafi girma ya yi, Ubangiji zai yi aiki ta wurin kayan aiki masu tawali’u, yana jagorantar tunanin waɗanda suka keɓe kansu ga hidimarsa. Za a cancanci ma’aikatan ne ba sosai ta wurin horon cibiyoyin ilimi na adabi ba, sai dai ta wurin shafewar Ruhunsa. Maza masu bangaskiya da addu’a za a motsa su su fita da himma mai tsarki, suna bayyana kalmomin da Allah ya ba su. Za a bayyana zunuban Babila a sarari. Mummunan sakamakon tilasta kiyaye al’adun ikkilisiya ta wurin ikon farar hula, kutsen ruhaniya, ci gaba a ɓoye amma cikin sauri na ikon papanci—dukansu za a tone su. Ta waɗannan gargaɗai masu nauyi za a motsa mutane. Dubban dubbai za su saurara, waɗanda ba su taɓa jin kalmomi irin waɗannan ba. Cikin mamaki suna jin shaidar cewa Babila ita ce ikkilisiya, ta faɗi sabili da kurakuranta da zunubanta, sabili da ƙin gaskiyar da aka aiko mata daga sama. Sa’ad da mutane suka je wurin tsoffin malamansu da tambaya mai ɗoki, Ashe waɗannan abubuwa haka suke? masu hidima kuwa sukan gabatar da tatsuniyoyi, su yi annabcin abubuwa masu daɗin ji, domin su lallashe tsoronsu su kuma kwantar da lamirin da aka farkar. Amma tun da mutane da yawa sun ƙi su gamsu da ikon mutane kaɗai, suna kuma neman bayyanannen ‘In ji Ubangiji,’ mashahuran masu hidima, kamar Farisiyawan dā, cike da fushi domin an yi shakka ga ikonsu, za su la’anci saƙon a matsayin daga Shaiɗan, su kuma zuga taron masu son zunubi su zagi su kuma tsananta wa waɗanda suke shelarsa.” The Great Controversy, 606.

The stammering lips from the slums of Nazareth arrived at the “debate” of Isaiah twenty-seven.

Lebbuna masu tangal-tangal daga unguwannin matalauta na Nazarat sun iso ga “muhawarar” Ishaya ashirin da bakwai.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.

> Da awo, sa’ad da ya fito, za ka yi gardama da shi; ya dakatar da iska mai ƙarfi tasa a ranar iskar gabas. Ishaya 27:8.

The “east wind” of Islam, represented as “the third woe,” and also “the angering of the nations” was released and immediately restrained on 9/11.

An saki “iskar gabas” ta Musulunci, wadda aka wakilta a matsayin “masifa ta uku,” kuma haka kuma “fusatar da al’ummai,” sannan nan da nan aka ɗaure ta a ranar 9/11.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “A wannan lokaci, sa’ad da aikin ceto yake kawo ƙarshe, wahala za ta auko wa duniya, al’ummai kuma za su yi fushi, duk da haka za a kange su domin kada su hana aikin mala’ika na uku. A wannan lokaci ne ‘ruwan sama na ƙarshe,’ ko kuma wartsakewa daga gaban Ubangiji, zai zo, domin ya ba da iko ga murya mai ƙarfi ta mala’ika na uku, kuma ya shirya tsarkaka su tsaya a lokacin da annoba bakwai na ƙarshe za a zubo.” Early Writings, 85.

Moses, Ellen White, A. T. Jones and E. J. Waggoner then took their position at 9/11 as the watchmen of Habakkuk chapter two, who asked what they will say during Isaiah’s “debate,” that begins when the east wind arrives. Isaiah says the “debate” is what purges the sins from God’s people.

Sai Musa, Ellen White, A. T. Jones da E. J. Waggoner suka ɗauki matsayinsu a 9/11 a matsayin masu tsaro na sura ta biyu ta Habakkuk, waɗanda suka yi tambaya game da abin da za su faɗa a lokacin “muhawara” ta Ishaya, wadda take farawa sa’ad da iskar gabas ta iso. Ishaya ya ce “muhawarar” ita ce abin da yake tsarkake zunubai daga mutanen Allah.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

> Da auna ne, sa’ad da ya tsiro, za ka yi gardama da shi: yana tsayar da iska mai ƙarfinsa a ranar iskar gabas. Saboda haka ta wannan ne za a tsarkake muguntar Yakubu; kuma wannan ne dukan amfanin kawar da zunubinsa; sa’ad da ya mai da dukan duwatsun bagaden kamar duwatsun alli da aka fasa-fasa, kurmin gumaka da siffofi sassaƙaƙƙu ba za su tsaya ba. Ishaya 27:8, 9.

The “debate” over the latter rain being measured at 9/11, when Islam was released and then restrained, is how Jacob’s iniquities are removed, thus turning Jacob into Israel. The biblical transition of Jacob, a covenant representative man, unto Israel is identifying 1856, when the Philadelphian Millerite movement, became the Laodicean Millerite movement, that seven years later would become the Laodicean Seventh-day Adventist church. That transition in Millerite history identifies a waymark in the history of the one hundred and forty-four thousand when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. That transition point is when Jacob, meaning the supplanter, changes unto Israel, meaning the overcomer.

“Muhawarar” da ake yi game da ruwan sama na ƙarshe da ake aunawa a 9/11, sa’ad da aka saki Musulunci sannan kuma aka takaita shi, ita ce yadda ake kawar da mugayen ayyukan Yakubu, ta haka kuma a mai da Yakubu ya zama Isra’ila. Sauyin da Littafi Mai Tsarki ya nuna daga Yakubu, mutum mai wakiltar alkawari, zuwa Isra’ila yana bayyana shekarar 1856, lokacin da ƙungiyar Milleriyawa ta Filadelfiya ta zama ƙungiyar Milleriyawa ta Laodikiya, wadda bayan shekara bakwai za ta zama cocin Adventist ta Rana ta Bakwai ta Laodikiya. Wannan sauyi a tarihin Milleriyawa yana nuna wata alama a tarihin mutum ɗari da dubu arba’in da huɗu, lokacin da motsin Laodikiya na mutum ɗari da dubu arba’in da huɗu ya canza zuwa motsin Filadelfiya na mutum ɗari da dubu arba’in da huɗu. Wannan wurin sauyi ne lokacin da Yakubu, ma’ana mai ƙwace gurbi, ya canza zuwa Isra’ila, ma’ana mai yin nasara.

The “debate” purges Jacob’s iniquities and he becomes Israel the overcomer. Those represented as Israel overcome by the blood of the Word and the word of their testimony.

“Gardamar” tana tsarkake muguntar Yakubu, kuma ya zama Isra’ila, mai nasara. Waɗanda aka wakilta a matsayin Isra’ila suna yin nasara ta wurin jinin Kalmar da kuma kalmar shaidarsu.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Kuma suka yi nasara a kansa ta wurin jinin Ɗan Ragon, da kuma ta wurin kalmar shaidarsu; kuma ba su ƙaunaci rayukansu ba har zuwa mutuwa. Wahayin Yahaya 12:11.

The “word of their testimony” is the message that Habakkuk’s watchman asked to understand. It represents their sanctification and the blood of the Lamb, their justification.

“kalmar shaidarsu” ita ce saƙon da mai-gadinsu na Habakkuk ya roƙa ya fahimta. Tana wakiltar tsarkakewarsu da jinin Ɗan Ragon, wato baratawarsu.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Zan tsaya a kan gadina, in kafa kaina a kan hasumiya, in yi jira in ga abin da zai faɗa mini, da abin da zan amsa sa’ad da aka tsauta mini. Habakkuk 2:1.

The word “reproved” means “argued with,” and represents Isaiah’s “debate” that removes Jacob’s sins. The watchman in Habakkuk wants to know what his testimony is to be, and he is informed that Habakkuk’s tables are the message that would allow those who wished to read to run through the Scriptures and find the message of justification by faith. Habakkuk two clearly identifies the watchman at the end of the first four verses, as being in the class who are justified by faith.

Kalmar “reproved” na nufin “an yi gardama da,” kuma tana wakiltar “muhawarar” Ishaya wadda ke kawar da zunuban Yakubu. Mai tsaro a cikin Habakkuk yana son ya san abin da shaidarsa za ta kasance, kuma an sanar da shi cewa allunan Habakkuk su ne saƙon da zai ba waɗanda suke so su karanta damar su bi cikin Nassosi su kuma sami saƙon barata ta wurin bangaskiya. Habakkuk biyu a sarari yana bayyana mai tsaron a ƙarshen ayoyi huɗu na farko a matsayin wanda yake cikin rukunin waɗanda aka barata ta wurin bangaskiya.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Ga shi, ransa wanda ya kumbura ba madaidaici ba ne a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:4.

The message upon those two tables are the old paths of Jeremiah. But when Jeremiah’s watchman sounded the trumpet, the class of rebels, whose souls are lifted up, refused to hear. They were the same class in the previous verse, who refused to walk in the old paths in order to find the rest and refreshing.

Saƙon da yake a kan waɗannan alluna biyu shi ne tsofaffin hanyoyin Irmiya. Amma sa’ad da mai-tsaron Irmiya ya busa ƙaho, ajin ’yan tawaye, waɗanda rayukansu suka ɗaukaka, suka ƙi su ji. Su ne wannan aji ɗaya da aka ambata a aya ta baya, waɗanda suka ƙi tafiya cikin tsofaffin hanyoyin domin su sami hutawa da wartsakewa.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku tambayi tsoffin hanyoyi, inda hanya mai kyau take, ku yi tafiya a cikinta, za ku kuwa sami hutawa ga rayukanku. Amma suka ce, Ba za mu yi tafiya a cikinta ba. Na kuma sa masu tsaro a kanku, ina cewa, Ku saurara ga ƙarar ƙaho. Amma suka ce, Ba za mu saurara ba. Irmiya 6:16, 17.

The watchmen that are set over God’s people at 9/11 were Moses, Ellen White, Jones and Waggoner, represented by Moses’ stammering lips, which was represented by his fear of speaking in the Egyptian language, a language that he had not used for forty years. In relation to all the Hebrews and the mixed multitude that came through the Red Sea with Moses, Moses was the guy with the foreign accent. His accent was the Nazarene accent. Peter also had his accent marked out.

Masu tsaron da aka sa a kan mutanen Allah a 9/11 su ne Musa, Ellen White, Jones da Waggoner, waɗanda aka wakilta ta bakin Musa mai taɗi, abin da kuma aka wakilta ta wurin tsoronsa na yin magana da harshen Masarawa, harshen da bai yi amfani da shi ba tsawon shekaru arba’in. Dangane da dukan Ibraniyawa da taron gauraye da suka ratsa Bahar Maliya tare da Musa, Musa shi ne mutumin da yake da lafazin baƙo. Lafazinsa shi ne lafazin Nazarene. Bitrus ma an gane lafazinsa.

> And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. Matthew 26:73.

> Bayan ɗan lokaci kuma, waɗanda suke tsaye a wurin suka zo wurinsa, suka ce wa Bitrus, “Lalle kai ma ɗaya ne daga cikinsu; gama maganarka tana bayyana ka.” Matta 26:73.

In the debate of Peter’s history, he lied three times, and was distinguished in the debate by his accent, or his stammering tongue. One class in the debate asked God, “what am I to say in the debate.” They “see” the old paths and they “listen” to the sound of the trumpet. They see and hear, and when they finally “debate,” they overcome. The message to overcome in the latter days is represented as the Laodicean message. Unlike the Laodicean church, the Philadelphian church has no condemnation.

A cikin gardamar tarihin Bitrus, ya yi ƙarya sau uku, kuma an bambanta shi a cikin gardamar ta hanyar lafazinsa, ko kuma harshe mai tuntuɓe. Wata ƙungiya a cikin gardamar ta tambayi Allah, “me zan faɗa a cikin gardamar?” Suna “gani” tsoffin hanyoyi kuma suna “sauraro” ga ƙarar ƙaho. Suna gani kuma suna ji, kuma sa’ad da a ƙarshe suka “yi gardama,” sai su yi nasara. Saƙon yin nasara a kwanaki na ƙarshe an wakilta shi a matsayin saƙon Laodicea. Ba kamar cocin Laodicea ba, cocin Filadelfiya ba ta da hukunci.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Wanda ya yi nasara zan mai da shi ginshiƙi a cikin haikalin Allahna, kuma ba zai ƙara fita waje ba har abada; kuma zan rubuta masa sunan Allahna, da sunan birnin Allahna, wato sabuwar Urushalima, wadda take saukowa daga sama daga wurin Allahna; kuma zan rubuta masa sabon sunana. Duk mai kunne, bari ya ji abin da Ruhu yake faɗa wa ikilisiyoyi. Ru’ya ta Yohanna 3:12, 13.

In spite of having no condemnation, the promise to Philadelphia is only for those “that overcome.” The Philadelphian church is contrasted with the Laodicean church, and it is distinguished by a class that needs to overcome, and a class that has overcame. The Philadelphian church is contrasted with the Laodicean church and the Laodicean church are the foolish virgins of Matthew 25.

Duk da yake babu wani hukunci a kanta, alkawarin da aka yi wa Filadelfiya na waɗanda “suke cin nasara” kaɗai ne. An bambanta cocin Filadelfiya da cocin Laodikiya, kuma an rarrabe ta da wani rukuni da yake bukatar ya yi nasara, da kuma wani rukuni da ya riga ya yi nasara. An bambanta cocin Filadelfiya da cocin Laodikiya, kuma cocin Laodikiya su ne budurwai marasa hikima na Matiyu 25.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Yanayin Ikilisiya da budurwai marasa hikima suka wakilta, an kuma ambace shi a matsayin yanayin Laodikiya.” Review and Herald, Agusta 19, 1890.

At 9/11, when the angel descended at the collapse of the Twin Towers, Jones and Waggoner began the presentation of the Laodicean message, and the debate of the latter rain began. Jeremiah’s trumpet message is the seventh trumpet, which is the third woe, which is Islam as identified in the old paths represented by the truths, ALL of the truths, represented upon Habakkuk’s 1843 and 1850 tables. The Laodicean message is the only hope of salvation, and the word salvation means healing. Whether Christ portrays Himself as knocking on the door of a Laodiceans’ heart, or promising the Laodicean that if they will make peace with Him, He will make peace with them, it is only the message of healing that is offered to a Laodicean Seventh-day Adventist.

A 9/11, sa’ad da mala’ikan ya sauko a lokacin rugujewar Hasumiyoyin Tagwaye, Jones da Waggoner suka fara gabatar da saƙon Laodiceya, kuma muhawarar ruwan sama na ƙarshe ta fara. Saƙon ƙaho na Irmiya shi ne ƙaho na bakwai, wanda shi ne masifa ta uku, wanda shi ne Musulunci kamar yadda aka gano shi a cikin tsofaffin hanyoyi da gaskiyoyi suke wakilta, DUKKAN gaskiyoyin, waɗanda aka wakilta a kan allunan Habakkuk na 1843 da 1850. Saƙon Laodiceya shi kaɗai ne bege na ceto, kuma kalmar ceto na nufin warkarwa. Ko Almasihu yana bayyana Kansa yana ƙwanƙwasa ƙofar zuciyar mutumin Laodiceya, ko yana yi wa mutumin Laodiceya alkawari cewa idan zai yi sulhu da Shi, Shi kuma zai yi sulhu da shi, saƙon warkarwa kaɗai ne ake miƙawa ga Adventist na Rana ta Bakwai na Laodiceya.

## The Fourth Messianic Waymark is the Laodicean message of 9/11

Alamar Hanya ta Almasihu ta Huɗu ita ce saƙon Laodicea na 9/11

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. Matthew 8:17.

> Domin a cika abin da annabi Ishaya ya faɗa, yana cewa, Shi da kansa ya ɗauki rashin ƙarfanmu, ya kuma ɗauke cututtukanmu. Matiyu 8:17.

## Prediction

Hasashe

> Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isaiah 53:4.

> Hakika ya ɗauki baƙin cikinmu, ya kuma ɗauke mana baƙin cikinmu; duk da haka muka ɗauke shi kamar wanda aka buge, Allah ya buge shi, ya kuma wahalar da shi. Ishaya 53:4.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

> Kuma ka rubuta wa mala’ikan ikkilisiyar Lawodiyawa cewa; Waɗannan abubuwa ne Amin yake faɗi, shaida mai aminci kuma ta gaskiya, farkon halittar Allah; Na san ayyukanka, cewa ba ka da sanyi, ba ka da zafi: Da ma kana da sanyi ko kuwa zafi. Saboda haka, domin kai ɗumi-ɗumi ne, ba sanyi ba, ba zafi ba, zan tofar da kai daga bakina.

> Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:

> Domin ka ce, Ni mai arziki ne, na ƙaru da dukiya, ba ni da bukatar kome; alhali kuwa ba ka sani ba cewa kai talaka ne, abin tausayi ne, matalauci ne, makaho ne, tsirara ne:

> I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Ina ba ka shawara ka saya daga gare ni zinariya da aka gwada cikin wuta, domin ka arzuta; da fararen tufafi, domin a tufatar da kai, kada kuma kunyacin tsiraicinka ya bayyana; kuma ka shafa wa idanunka maganin ido, domin ka gani.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Duk waɗanda nake ƙauna, su nake tsauta musu, in kuma hore su; saboda haka ka yi himma, ka tuba. Ga shi, ina tsaye a ƙofar, ina ƙwanƙwasawa: in wani ya ji muryata, ya buɗe ƙofar, zan shiga wurinsa, in ci abinci tare da shi, shi kuma tare da ni. Wanda ya yi nasara zan ba shi ya zauna tare da ni a kan kursiyina, kamar yadda ni ma na yi nasara, na kuma zauna tare da Ubana a kan kursiyinsa. Mai kunne, bari ya ji abin da Ruhu yake faɗa wa ikilisiyoyi. Ru’ya ta Yohanna 3:14–22.

The counsel to buy gold and white raiment and to anoint the eyes is the stated remedy for a condition that ends in eternal death, not just death. Whatever problems that the gold, raiment and anointing might remedy, those problems easily align with Christ taking our infirmities. John was incarcerated in Patmos for the Word of God and the testimony of Jesus, which is the Spirit of Prophecy. The Spirit of Prophecy is the remedy for Laodicea, and the healing properties of the Spirit of Prophecy were typified by Christ taking our infirmities and bearing our griefs.

Shawarar da ake bayarwa ta saya zinariya da fararen tufafi, a kuma shafa wa idanu magani, ita ce bayyana maganin yanayin da yake ƙarewa cikin mutuwa ta har abada, ba mutuwa kaɗai ba. Duk wata matsala da zinariyar, da tufafin, da shafawar idanu za su iya magancewa, waɗannan matsaloli suna da sauƙin daidaituwa da Almasihu yana ɗaukar raunananmu. An tsare Yohanna a Patmos saboda Maganar Allah da shaidar Yesu, wadda ita ce Ruhun Annabci. Ruhun Annabci shi ne magani ga Laodikiya, kuma an yi kwaikwayon ikon warkarwa na Ruhun Annabci ta wurin Almasihu yana ɗaukar raunananmu yana kuma ɗaukar baƙin cikinmu.

The only way for Christ to take are infirmities is if we open our heart door and allow the combination of His Divinity with our humanity. He takes our infirmities when He enters into our lives through the presence of the Holy Spirit. We open the door by accomplishing the remedy. The remedy that opens the heart is gold, white raiment and eye salve. The eye salve is the enlightenment of God’s Word that is only accomplished by the Holy Spirit. The Bible is a lamp unto our feet, and the light that lightens the pathway is the light of the Midnight Cry.

Hanya guda kaɗai da Kristi zai ɗauki kasawarmu ita ce idan muka buɗe ƙofar zuciyarmu mu kuma yarda da haɗuwar Allahntakarsa da mutuntakarmu. Yana ɗaukar kasawarmu sa’ad da Ya shiga cikin rayuwarmu ta wurin kasancewar Ruhu Mai Tsarki. Muna buɗe ƙofar ta wurin aiwatar da maganin. Maganin da ke buɗe zuciya shi ne zinariya, farar tufa, da maganin ido. Maganin ido shi ne haskaka Kalmar Allah, abin da ba ya cika sai ta wurin Ruhu Mai Tsarki kaɗai. Littafi Mai Tsarki fitila ne ga ƙafafunmu, kuma hasken da ke haskaka hanya shi ne hasken Kiran Tsakar Dare.

> Thy word is a lamp unto my feet, and a light unto my path. Psalms 119:105.

> Maganarka fitila ce ga ƙafafuna, haske kuma ga tafarkina. Zabura 119:105.

When a Laodicean is counselled to anoint his eyes, he is to do so with the Word of God, which is a lamp, but as represented in the parable of the ten virgins, a lamp is useless without oil. The Laodicean’s have their Bibles, though generally not the King James Version, but they have not the oil of the Holy Spirit. The anointing of the Laodicean eyes is accomplished by a message that contains the presence of the Holy Spirit.

Sa’ad da ake yi wa ɗan Laodikiya shawara ya shafa wa idanunsa, to ya yi haka da Maganar Allah, wadda fitila ce; amma kamar yadda aka wakilta a cikin misalin budurwai goma, fitila ba ta da amfani ba tare da mai ba. ’Yan Laodikiya suna da Littattafansu Masu Tsarki, ko da yake ba yawanci Fassarar King James ba ce, amma ba su da man Ruhu Mai Tsarki. Shafan idanun ɗan Laodikiya yana cika ne ta wurin saƙon da yake ɗauke da kasancewar Ruhu Mai Tsarki.

The gold that a Laodicean is counselled to buy is not simply faith, but faith that works by love and purifies the soul. As with the eye salve, the gold has a counterfeit Laodicean profession. A Laodicean professes, as does all of Christendom, that they have “faith.” That type of faith is simply human belief, and a counterfeit of the faith represented as gold, for that faith purifies the soul. It is a faith that sanctifies, and those who possess a genuine sanctified faith are holy, for sanctified means to be made holy. Laodiceans have not that faith, for if they did, Christ would not be on the outside, seeking entrance.

Zinarin da ake ba ɗan Laodiceya shawara ya saya ba bangaskiya kaɗai ba ce, amma bangaskiyar da take aiki ta wurin ƙauna, tana kuma tsarkake rai. Kamar yadda yake da maganin ido, zinarin ma yana da kwaikwayon ikirarin Laodiceya. Ɗan Laodiceya yana ikirarin, kamar yadda dukan Kiristendam ma take yi, cewa suna da “bangaskiya.” Irin wannan bangaskiya kuwa imanin ɗan Adam ne kawai, kuma kwaikwayon bangaskiyar da aka wakilta da zinariya ce, gama wannan bangaskiya tana tsarkake rai. Bangaskiya ce da take tsarkakewa, kuma waɗanda suke da sahihiyar bangaskiya tsarkakakkiya masu tsarki ne, domin tsarkakewa na nufin a mai da mutum mai tsarki. Laodiceyawa ba su da wannan bangaskiya, domin da suna da ita, da Almasihu bai kasance a waje ba, yana neman a ba shi shiga.

> “There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.

> “Babu wata tsakiyar hanya zuwa ga Aljanna da aka mayar. Saƙon da aka bai wa mutum domin waɗannan kwanaki na ƙarshe ba zai gaurayu da ƙirƙire-ƙirƙiren mutum ba. Bai kamata mu dogara ga dabarun lauyoyin duniya ba. Dole ne mu zama masu tawali’u, mutanen addu’a, ba mu aikata kamar waɗanda makircin Shaiɗan ya makantar da su ba.

> “Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.

> “Mutane da yawa suna da bangaskiya, amma ba bangaskiyar da take aiki ta wurin ƙauna kuma take tsarkake rai ba. Bangaskiyar ceto ba kawai yarda da gaskiya ba ce. ‘Aljanu ma suna gaskatawa, kuma suna rawan jiki saboda tsoro.’ Hurin Ruhun Allah yana ba mutane bangaskiya wadda ita ce ƙarfi mai motsawa, wadda ke sassaka hali, kuma tana ɗaukaka mutane sama da ayyuka na al’ada kawai. Kalmomi, ayyuka, da ruhu su ba da shaida ga gaskiyar cewa mu mabiyan Almasihu ne.”

> “The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.

> “Babban haske da albarka mafi girma da Allah ya bayar ba kariya ba ce daga ƙetare da ridda a cikin waɗannan kwanaki na ƙarshe. Waɗanda Allah ya ɗaukaka zuwa manyan matsayi na amana za su iya juya daga hasken sama zuwa hikimar ɗan adam. Sa’an nan haskensu zai zama duhu, ikoninsu da Allah ya damƙa musu ya zama tarko, halinsu kuma ya zama abin ɓata wa Allah rai. Ba za a yi wa Allah ba’a ba. Kaucewa daga gare Shi ya kasance, kuma zai kasance koyaushe, tare da tabbatattun sakamakonsa. Yin ayyukan da ba su faranta wa Allah rai ba, sai dai idan an tuba daga gare su da gaske kuma an rabu da su gaba ɗaya, maimakon a nemi a baratar da su, zai kai mai aikata mugunta mataki-mataki cikin ruɗu har sai an aikata zunubai masu yawa ba tare da hukunci ba. Duk waɗanda suke son mallakar hali irin wanda zai sa su zama masu aiki tare da Allah, kuma su karɓi yabon Allah, dole ne su ware kansu daga maƙiyan Allah, su kuma riƙe gaskiyar da Kiristi ya ba Yohanna domin ya ba duniya.” Manuscript Releases, juzu’i na 18, 30–36.

The “white raiment” is the righteousness of Christ.

“Farar tufafi” adalcin Almasihu ne.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:7–9.

> Bari mu yi murna, mu yi farin ciki, mu kuma ba shi ɗaukaka: gama auren Ɗan Ragon ya zo, matarsa kuma ta shirya kanta. Kuma aka ba ta damar a sa mata lilin mai laushi, mai tsabta kuma fari: gama lilin mai laushin nan shi ne adalcin tsarkaka. Sai ya ce mini, Ka rubuta, Masu albarka ne waɗanda aka gayyata zuwa liyafar auren Ɗan Ragon. Sai ya ce mini, Waɗannan su ne maganganun Allah na gaskiya. Ru’ya ta Yohanna 19:7–9.

The wife made herself ready by applying the threefold remedy offered to Laodicea, and in so doing, transformed herself into a Philadelphian bride. The verses are directly speaking to Adventism, which is represented in the parable of the ten virgins. The virgins are those waiting to go to the wedding they have been called to. The bride made herself ready, for it was granted in Zechariah chapter three, with Joshua and the angel. There her filthy Laodicean garment was removed and replaced with the white linen marriage garment. The remedy bears a second witness within the name of Ellen Gould White. Ellen means a bright and shining light, and represents the eye salve. Gould is the old English word for gold, and means gold. White represents righteousness, and the name was not given to her until 1846, when she married James. Her name then changed to White. The name change and marriage are both symbols of a covenant relationship. Before the marriage her name was Harmon, which means a soldier of peace, as she then was. Ellen White is the Laodicean message, and to reject her is to reject salvation!

Matar ta shirya kanta ta wajen amfani da maganin sau uku da aka miƙa wa Laodicea, kuma cikin yin haka, ta mai da kanta amaryar Filadelfiya. Ayoyin suna magana kai tsaye ne ga Adventism, wanda ake wakilta a cikin misalin budurwai goma. Budurwan su ne waɗanda suke jira su shiga bikin aure da aka kira su zuwa gare shi. Amaryar ta shirya kanta, gama an ba da hakan a Zakariya sura ta uku, tare da Joshua da mala’ikan. A can aka cire ƙazantaccen rigarta ta Laodicea, aka kuma maye gurbinta da farar rigar lilin ta aure. Maganin yana da shaida ta biyu a cikin sunan Ellen Gould White. Ellen na nufin haske mai haske kuma mai walƙiya, kuma tana wakiltar maganin ido. Gould tsohuwar kalmar Turanci ce don zinariya, kuma tana nufin zinariya. White tana wakiltar adalci, kuma ba a ba ta wannan suna ba sai a shekara ta 1846, lokacin da ta auri James. A lokacin ne sunanta ya canza zuwa White. Canjin suna da aure dukansu alamu ne na dangantakar alkawari. Kafin auren sunanta Harmon ne, wanda ke nufin soja na salama, kamar yadda take a wancan lokaci. Ellen White ita ce saƙon Laodicea, kuma ƙin karɓarta shi ne ƙin ceton!

We will continue to review the twelve Messianic prophecies in the book of Matthew in the next article.

Za mu ci gaba da nazarin annabce-annabcen Almasihu goma sha biyu da ke cikin littafin Matiyu a talifi na gaba.

> “Revelation 3:14–18 quoted.

> “An kawo Ru’ya ta Yohanna 3:14–18.”

> “Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.

> “Ya, wannan kuwa irin kwatanci ne! Mutane nawa ne suke cikin wannan yanayi mai ban tsoro. Ina roƙon kowane mai hidima da gaske ya yi nazari tuƙuru a kan sura ta uku ta Ru’ya ta Yohanna, gama a cikinta ne aka zana yanayin abubuwan da suke wanzuwa a kwanakin ƙarshe. Ku yi nazarin kowace aya a cikin wannan sura da hankali, domin ta wurin waɗannan kalmomi Yesu yana magana da ku.”

> “If ever a people were represented by the Laodicean message, it is the people who have had great light, the revelation of the Scriptures, that Seventh-day Adventists have received.” Manuscript Releases, volume 18, 193.

> “Idan har an taɓa wakilta wani al’umma ta saƙon Laodiceya, to wannan al’umma ita ce mutanen da suka sami babban haske, wato bayyanar Nassosi, wanda Adventists na Rana ta Bakwai suka karɓa.” Manuscript Releases, juzu’i na 18, 193.

> “The true commandment-keeping people of God show to the world a character of unspotted integrity, testifying by their own course of action that the law of the Lord is perfect, converting the soul. Thus the Lord Jesus, the Son of God, through His obedience to the law of God, exalted and made that law honorable. God will surely condemn every member of every church claiming to be Seventh-day Adventist, who is not doing Him service, but through pride, selfishness, and worldliness, is showing that the truth of heavenly origin has not worked a reformation in his character.

> Mutanen Allah na gaskiya, masu kiyaye umarni, suna nuna wa duniya hali na tsarkin aminci marar aibi, suna ba da shaida ta wurin yadda suke rayuwa cewa dokar Ubangiji cikakkiya ce, tana mai da rai. Ta haka ne Ubangiji Yesu, Ɗan Allah, ta wurin biyayyarsa ga dokar Allah, ya ɗaukaka wannan doka, ya kuma mai da ita abin girmamawa. Lalle ne Allah zai hukunta kowane memba na kowace coci da ke ikirarin cewa ita ta Seventh-day Adventist ce, wanda ba ya yi masa hidima, amma ta wurin girman kai, son kai, da son duniya, yake nuna cewa gaskiyar da ta fito daga sama ba ta yi gyaran hali a cikinsa ba.

> “Please read carefully Revelation 3:15–18. The voice of Jesus Christ is heard. ‘As many as I love, I rebuke and chasten: be zealous therefore [not half-hearted], and repent. Behold, I [your Saviour] stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. To him that overcometh will I grant to sit with Me in My throne, even as I also overcome, and am set down with My Father in His throne’ [Revelation 3:19–21].

> “Da fatan za ku karanta Ru’ya ta Yohanna 3:15–18 a hankali. Ana jin muryar Yesu Almasihu. ‘Duk waɗanda nake ƙauna, ina tsauta musu, ina kuma hore su: saboda haka ku kasance masu himma [ba masu sanyin jiki ba], ku tuba. Ga shi, Ni [Mai-cetonku] ina tsaye a bakin ƙofa, ina ƙwanƙwasawa: idan wani ya ji Muryata, ya buɗe ƙofar, zan shiga wurinsa, in ci abinci tare da shi, shi kuma tare da Ni. Wanda ya yi nasara zan ba shi ya zauna tare da Ni a kan kursiyina, kamar yadda Ni ma na yi nasara, na zauna tare da Ubana a kan kursiyinsa’ [Ru’ya ta Yohanna 3:19–21].”

> “Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.

> “Shin ikilisiyoyi za su saurari saƙon Laodikiya? Shin za su tuba, ko kuwa, duk da cewa ana shelanta wa duniya saƙon gaskiya mafi girman muhimmanci—saƙon mala’ika na uku—za su ci gaba cikin zunubi? Wannan ne saƙon ƙarshe na jinƙai, gargaɗi na ƙarshe ga duniya da ta faɗi. Idan ikilisiyar Allah ta zama mai ɗumi-ɗumi, ba za ta ƙara tsayawa cikin tagomashin Allah ba fiye da ikilisiyoyin da aka wakilta a matsayin waɗanda suka faɗi suka kuma zama mazaunin aljanu, da maɓuyar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki kuma abin ƙyama. Waɗanda suka sami dama su ji su kuma karɓi gaskiya, kuma suka haɗa kansu da Ikilisiyar Adventist ta Rana ta Bakwai, suna kiran kansu mutanen Allah masu kiyaye dokoki, amma duk da haka ba su da wani ƙarfi na rai da kuma keɓantuwar kai ga Allah fiye da yadda ikilisiyoyin suna kawai suke da shi, za su sha daga cikin annoban Allah tabbatacce kamar yadda ikilisiyoyin da ke gāba da dokar Allah za su sha. Sai dai waɗanda aka tsarkake ta wurin gaskiya kaɗai ne za su ƙunshi iyalin sarauta a cikin mazaunan sama waɗanda Almasihu ya tafi ya shirya domin waɗanda suke ƙaunarsa kuma suke kiyaye dokokinsa.

> “‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].

> “‘Wanda ya ce, Na san Shi, amma bai kiyaye umarnansa ba, maƙaryaci ne, gaskiya kuwa ba ta cikinsa’ [1 Yohanna 2:4]. Wannan ya ƙunshi dukan waɗanda suke da’awar suna da sanin Allah, kuma suna kiyaye umarnansa, amma ba sa bayyana wannan ta wurin ayyuka nagari. Za su karɓa gwargwadon ayyukansu. ‘Duk wanda yake zaune a cikinsa ba ya yin zunubi: duk wanda yake yin zunubi bai gan Shi ba, bai kuma san Shi ba’ [1 Yohanna 3:6]. Wannan ana nufinsa ga dukan membobin ikilisiya, har da membobin ikilisiyoyin Adventist na Rana ta Bakwai. ‘’Ya ku ’ya’yana ƙanana, kada kowa ya ruɗe ku: wanda yake aikata adalci mai adalci ne, kamar yadda Shi mai adalci ne. Wanda yake aikata zunubi na shaidan ne; gama tun daga farko shaidan yake yin zunubi. Domin wannan ne aka bayyana Ɗan Allah, domin yă rushe ayyukan shaidan. Duk wanda aka haife shi daga Allah ba ya aikata zunubi; gama irinsa yana zaune a cikinsa: ba kuma zai iya yin zunubi ba, domin an haife shi daga Allah. A cikin wannan ne ake bayyana ’ya’yan Allah, da ’ya’yan shaidan: duk wanda ba ya aikata adalci ba na Allah ba ne, haka kuma wanda ba ya ƙaunar ɗan’uwansa’ [1 Yohanna 3:7–10].”

> “All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].

> “Duk waɗanda suke da’awar cewa su Adventist masu kiyaye Asabar ne, duk da haka kuma suna ci gaba da rayuwa cikin zunubi, maƙaryata ne a gaban Allah. Hanyar rayuwarsu ta zunubi tana aiki ne da gāba da aikin Allah. Suna jagorantar waɗansu zuwa cikin zunubi. Maganar ta zo daga wurin Allah zuwa ga kowane memba na ikklisiyoyinmu, ‘Ku kuma miƙe hanyoyi domin ƙafafunku, kada abin da yake gurgu ya kauce daga hanya; sai dai a maimakon haka a warkar da shi. Ku bi salama da dukan mutane, da tsarki, wanda in ba tare da shi ba, babu wanda zai ga Ubangiji: kuna duba da ƙwazo kada wani ya rasa alherin Allah; kada wani tushen ɗaci da ya tsiro ya dame ku, har ta haka mutane da yawa su ƙazantu; Kada a sami wani mazinaci, ko marar tsoron Allah, kamar Isuwa, wanda saboda gutsattsarin abinci ɗaya ya sayar da hakkinsa na ɗan fari. Gama kun san yadda daga baya, sa’ad da ya so ya gāji albarkar, aka ƙi shi; gama bai sami wurin tuba ba, ko da yake ya neme ta da himma tare da hawaye’ [Ibraniyawa 12:13–17].”

> “This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 175–177.

> “Wannan yana shafan mutane da yawa waɗanda suke da’awar sun gaskata gaskiya. Maimakon su rabu da ayyukansu na sha’awa, sai su ci gaba da kutsawa cikin wata karkatacciyar hanya ta tarbiyya a ƙarƙashin ruɗaɗɗen hikimar ƙarya ta Shaiɗan. Ba a gane zunubi a matsayin abin zunubi ba. Lamirinsu kansa ya ƙazantu, zukatansu sun lalace, har ma tunaninsu suna ci gaba da kasancewa lalatattu. Shaiɗan yana amfani da su a matsayin tarkuna don ya ruɗi rayuka zuwa ayyukan ƙazanta waɗanda suke gurɓata dukan mutum. ‘Duk wanda ya rena dokar Musa [wadda ita ce dokar Allah] yana mutuwa ba tare da jinƙai ba a ƙarƙashin shaidar mutum biyu ko uku: To, ku nawa ne tsananin azabar da kuke tsammani za a ga ya cancanta gare ta, wanda ya tattake Ɗan Allah a ƙarƙashin ƙafafunsa, ya kuma ɗauki jinin alkawari, wanda da shi aka tsarkake shi, a matsayin abu marar tsarki, ya kuma yi wa Ruhun alheri rena? Gama mun san Shi wanda ya ce, Ramawa tawa ce, zan saka, in ji Ubangiji. Kuma kuma, Ubangiji zai yi wa mutanensa shari’a. Abu ne mai ban tsoro a faɗa cikin hannuwan Allah mai rai’ [Ibraniyawa 10:28–31].” Manuscript Releases, juzu’i na 19, 175–177.

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