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

Bhuku ra Joere na Kereke yeMaadventist eZuva reChinomwe yeRaodhikea - Nhamba Makumi Maviri neSere

Number Twenty-Eight

លេខ​ម្ភៃ​ប្រាំបី

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.

Tiri kuzivisa kuzadzikiswa gumi nembiri kwechiMesia mubhuku raMateo, uye tichikuwiriranisa nezviratidzo zvenzira zvezviuru zana namakumi mana nezvina. Takaona kuzvarwa kwaKristu sechiratidzo chenzira chenguva yokupedzisira, iyo inotanga sangano rimwe nerimwe rokushandurazve. Kuzvarwa kwaKristu kunowirirana na1989, iyo nguva yokupedzisira yezviuru zana namakumi mana nezvina. Chiratidzo chenzira ichocho chinogara chichiteverwa nechimwe chiratidzo chenzira apo shoko rinoiswa pachena pamberi poruzhinji, kuitira kuti vanhu vagobva pashure pacho vava nemhosva yokuzvidavirira.

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.

Kuzadzikiswa kwechipiri kweMesia kwaiva kudzidzisa kwaKristu nemifananidzo, kunotsanangura nzira inoshandiswa pakurondedzera shoko rinogadzikiswa mushure menguva yokupedzisira, apo kuwedzera kwezivo kunotungamirira kushoko rakanangana nechizvarwa ichocho chinoshamisa. Raiva gore ra1831 kuvaMillerite uye 1996 kusangano revane zviuru zana namakumi mana nezvina. Mushure mokunge shoko raiswa pachena munharaunda yoruzhinji, rinobva rasimbiswa nokuzadzikiswa kwechiporofita kunoratidza kutanga kwenguva yokuedzwa. Kusimbiswa ikoko kwaiva August 11, 1840 kuvaMillerite uye 9/11 kune vane zviuru zana namakumi mana nezvina.

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

චන්ද්‍ර මසියානු තුන්වන සලකුණ 9/11 හි දූතයන්ය

> 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.

> Zvino akauya akagara muguta rainzi Nazareta, kuti zvizadziswe zvakanga zvataurwa navaprofita zvichiti, Iye achanzi muNazareta. Mateo 2:23.

## Prediction

Utabiri

> 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.

> Kutumbulika lutanda luva mu kisinsi kya Yese, ni lishina likakula mu mizi yakwe. Yesaya 11:1, Abaamuzi 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.

Ingcambu yegama lesiHebheru elihunyushwe ngokuthi “Igatsha” nguNetzer, okuyiyona futhi eyenza impande yegama elithi Nazaretha. Igatsha livela emijondolo yaseNazaretha.

> “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.

> “Umwami azohamagara abasore abakuye mu mibereho yicisha bugufi abinjize mu murimo we, nk’uko yabigenje igihe yari atuye ubwe kuri iyi si. Yarenganye abarabi bize, kugira ngo atoranye nk’abigishwa be ba mbere abarobyi boroheje, batize. Afite abakozi azahamagara abakure mu bukene no mu kutamenyekana. Mu gihe bahugiye mu nshingano zisanzwe z’ubuzima, kandi bambaye imyambaro y’ibigashye, abantu babona ko nta gaciro bafite. Ariko bazahinduka imitako y’agaciro kenshi, imurikire cyane Umwami. ‘Bazaba abanjye, ni ko Uwiteka Nyiringabo avuga, kuri wa munsi nzakoranya imitako yanjye.’” Review and Herald, 5 Gicurasi 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.

Muna 1888, utongi hweMweya Mutsvene, utongi hwaHanzvadzi White, uye kubvumidzwa kwakafemerwa kwaJones naWaggoner zvakarambwa, sokunge Kora akanga aita pautongi hwaMozisi.

> “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.

> “Ka muti rungano rwa yingelosi ya vunharhu ri ta huwelela. Loko nkarhi wu fika wa leswaku ri nyikiwa hi matimba lamakulu swinene, Hosi yi ta tirha hi switirhisiwa leswi titsongahataka, yi kongomisa mianakanyo ya lava tinyiketeleke entirhweni wa Yona. Vatirhi va ta fanelekisiwa ngopfu hi ku totiwa ka Moya wa Yona ku tlula hi dyondzo ya swivandla swa tidyondzo ta matsalwa. Vavanuna va ripfumelo ni va xikhongelo va ta sindzisiwa ku huma va ya emahlweni hi ku hiseka loku kwetsimaka, va tivisa marito lawa Xikwembu xi va nyikaka wona. Swidyoho swa Babilona swi ta paluxiwa erivaleni. Mimbuyelo leyi chavisaka ya ku sindzisa ku hlayisiwa ka mikhuva ya kereke hi matimba ya mfumo, ku nghena-nghena ka vumoya, ku kula hi ku tumbela kambe hi ku hatlisa ka matimba ya vapapa—hinkwaswo swi ta humeseriwa erivaleni. Hi switsundzuxo leswi swo tika, vanhu va ta pfuxiwa. Magidi ya magidi ma ta yingisa, lava va nga si tshama va twa marito yo fana ni lawa. Hi ku hlamala va twa vumbhoni lebyi nge Babilona i kereke, leyi weke hikwalaho ka swihoxo swa yona ni swidyoho swa yona, hikwalaho ka ku ala ka yona ntiyiso lowu rhumeriweke eka yona hi le tilweni. Loko vanhu va ya eka vadyondzisi va vona va khale hi ku vutisa hi ku hiseka, Xana swilo leswi swi tano xana? hinkwavo vakreste va humesa mintlhontlho, va profeta swilo leswi olovaka, leswaku va rhurisa ku chava ka vona ni ku miyeta ripfalo leri pfuxiweke. Kambe leswi vo tala va alaka ku enerisiwa hi matimba ntsena ya vanhu naswona va lava “Ku vula Hosi” loku nga erivaleni, vutirheli lebyi dumeke, ku fana ni Vafarisi va khale, byi ta tala hi vukarhi loko matimba ya byona ma kanakanisiwa, byi soli rungano tanihi leri humaka eka Sathana kutani byi hlohlotela mintshungu leyi rhandzaka xidyoho leswaku yi sandza ni ku xanisa lava ri huwelelayo.” The Great Controversy, 606.

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

Imilomo yokungingiza evela emijondolo yaseNazaretha yafika “engxoxweni” ka-Isaya amashumi amabili nesikhombisa.

> 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.

> Mugero, pakuituma, mucharikakavadzana nacho; anomisa mhepo yake ine hasha pazuva remhepo yokumabvazuva. Isaya 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.

“මූනවැනි විපත” ලෙසත්, “ජාතීන්ගේ කෝපය උද්දීපනය කිරීම” ලෙසත් නිරූපිත ඉස්ලාමයේ “නැගෙනහිර සුළඟ” 9/11 දින මුදාහැර, වහාම නැවත පාලනයට ගන්නා ලද්දේය.

> “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.

> “Munguva iyoyo, basa reruponeso pariri kusvika kumagumo, kutambudzika kuchange kuchiuya panyika, uye ndudzi dzichange dzakatsamwa, asi dzakadzorwa kuti dzirege kudzivisa basa rengirozi yechitatu. Munguva iyoyo ‘mvura yekupedzisira,’ kana kuzorodzwa kunobva pamberi paShe, ichauya, kuti ipe simba kushoko guru rengirozi yechitatu, uye kugadzirira vatsvene kuti vamire munguva iyo matambudziko manomwe okupedzisira achadururwa.” 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.

Mozisi, Ellen White, A. T. Jones na E. J. Waggoner vakabva vatora chinzvimbo chavo pa9/11 savarindi vaHabakuki chitsauko chechipiri, avo vakabvunza zvavachataura panguva ye“nharo” yaIsaya, inotanga panosvika mhepo yokumabvazuva. Isaya anoti “nharo” iyi ndiyo inobvisa zvivi pakati pavanhu vaMwari.

> 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.

> Mukuyera, kana achituma kunze, muchaitonga nacho; anodzora mhepo yake ine hukasha pazuva remhepo yokumabvazuva. Naizvozvo uipi hwaJakobho huchacheneswa neizvi; uye ichi ndicho chibereko chose chokubviswa kwechivi chake; kana achiita matombo ose eatari sematombo echoko akapwanyika-pwanyika, miti mitsvene nezvifananidzo hazvingazomiri. Isaya 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.

“Gakava” rine chokuita nemvura yokupedzisira ichiyerwa pa9/11, apo ChiIslam chakaburitswa chikazodzorerwazve, ndiko kubviswa kwakaipa kwaJakobho, nokudaro zvichishandura Jakobho kuva Israeri. Shanduko yeBhaibheri yaJakobho, munhu anomirira sungano, kuenda kuna Israeri inoratidza 1856, apo sangano reMillerite rePhiladelphia rakava sangano reMillerite reRaodikia, iro makore manomwe akatevera raizova chechi yeSeventh-day Adventist yeRaodikia. Shanduko iyoyo munhoroondo yeMillerite inoratidza chiratidzo chenzira munhoroondo yevane zviuru zana namakumi mana nezvina, apo sangano reRaodikia revane zviuru zana namakumi mana nezvina rinoshanduka kuva sangano rePhiladelphia revane zviuru zana namakumi mana nezvina. Nzvimbo iyoyo yeshanduko ndiyo apo Jakobho, zvinoreva mutsivi, anoshanduka kuva Israeri, zvinoreva mukundi.

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.

“Gakava” rinobvisa zvakaipa zvaJakobho, uye iye anova Israeri, mukundi. Avo vanomiririrwa saIsraeri vanokunda neropa reShoko uye neshoko reuchapupu hwavo.

> 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.

> ប៉ុន្តែពួកគេបានឈ្នះលើវា ដោយសារព្រះលោហិតនៃកូនចៀម និងដោយសារពាក្យទីបន្ទាល់របស់ពួកគេ ហើយពួកគេមិនបានស្រឡាញ់ជីវិតរបស់ខ្លួនរហូតដល់សេចក្តីស្លាប់ឡើយ។ វិវរណៈ 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.

“Izwi lobufakazi babo” ngumlayeto umgadi waHabakuki lacela kuwuzwisisa. Lumele kungcweliswa kwabo kanye nengati yeWundlu, kulungisiswa kwabo.

> 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.

> Ndzi ta yima esutwini ra mina, ndzi tlhela ndzi tiyimisa enhlokweni ya xihondzo, ndzi ta rindza ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Habakuki 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.

Shoko rokuti “akatukwa” rinoreva kuti “akapikiswa kana kupokaniswa,” uye rinomiririra “nharo” yaIsaya inobvisa zvivi zvaJakobho. Murindi ari muna Habhakkuki anoda kuziva kuti uchapupu hwake hunofanira kuva hwei, uye anoziviswa kuti matafura aHabhakkuki ndiwo mashoko aizobvumira avo vaida kuverenga kuti vamhanye vachipfuura muMagwaro uye vawane shoko rokururamiswa nokutenda. Habhakkuki chitsauko 2 chinonyatsozivisa murindi panopera mavhesi mana okutanga, somunhu ari muboka revanoruramiswa nokutenda.

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

> Tarirai, mweya wake wakazvikudza hauna kururama maari; asi akarurama achararama nokutenda kwake. Habhakuki 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.

Uthenga olusangiddwa ku bipande ebyo ebibiri ze nteekateeka ez’edda eziri mu Yeremiya. Naye omukuumi wa Yeremiya bwe yafuuwa ekkondeere, ekibiina ky’abajeemu, abalina emmeeme ezegulumiza, ne bagaana okuwulira. Baali kye kibiina kye kimu ekyayogerwako mu lunyiriri olwakulembera, ekyagaana okutambulira mu makubo amadala okusobola okufuna okuwummula n’okuzzaamu amaanyi.

> 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.

> Busa iNkosi, Yimani ezindleleni, nibone, nibuze ngemikhondo yasendulo, nithi, Iphi indlela enhle na? nihambe ngayo, khona niyakufumana ukuphumla kwemiphefumulo yenu. Kepha bathi, Asiyikuhamba ngayo. Futhi ngamisa abalindi phezu kwenu, ngathi, Lalelani umsindo wecilongo. Kepha bathi, Asiyikulalela. Jeremiya 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.

වහන්සේගේ ජනතාව පිට 9/11 දින ස්ථාපිත කරනු ලැබූ මුරකාරයෝ වූයේ මෝසෙස්, එලන් වයිට්, ජෝන්ස් සහ වෑග්නර්ය; ඔවුන් මෝසෙස්ගේ කඩකඩව කතා කරන තොල් මගින් නිරූපණය කරනු ලැබූහ. එයද ඔහු අවුරුදු හතළිහක් භාවිත නොකළ මිසර භාෂාවෙන් කතා කිරීමට තිබූ ඔහුගේ භීතිය මගින් නිරූපණය විය. මෝසෙස් සමඟ රතු මුහුද පසුකර ආ සියලු හෙබ්‍රෙව්වරුන් හා මිශ්‍ර සමූහය සම්බන්ධයෙන් බැලූ කල, විදේශීය උච්චාරණයක් ඇති පුද්ගලයා වූයේ මෝසෙස්ය. ඔහුගේ උච්චාරණය නාසරේත් උච්චාරණය විය. පේතෘස්ගේ උච්චාරණයද හඳුනාගනු ලැබීය.

> 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.

> Kwaye nyuma y’akanya, abari bahagaze aho baza kuri Petero baramubwira bati: “Ni ukuri nawe uri umwe muri bo, kuko imvugo yawe ikugaragaza.” Matayo 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.

Mukukakavadzana kwenhoroondo yaPetro, akaramba katatu, uye akazivikanwa mukukakavadzana ikoko nenzira yokutaura kwake, kana norurimi rwake rwaikakama. Rimwe boka mukukakavadzana rakabvunza Mwari richiti, “ndichati kuitei mukukakavadzana?” Ivo “vanoona” nzira dzekare uye “vanonzwa” kurira kwehwamanda. Vanoona uye vanonzwa, uye pakupedzisira pavanenge “vachikakavadzana,” vanokunda. Shoko rokukunda mumazuva okupedzisira rinomiririrwa seshoko reRaodhikia. Kusiyana nechechi yeRaodhikia, chechi yeFiradherifia haina mhosva.

> 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.

> Uyo anokunda ndichamuita mbiru mutemberi yaMwari wangu, uye haachazobudizve kunze; uye ndichanyora pamusoro pake zita raMwari wangu, nezita reguta raMwari wangu, iro riri Jerusarema idzva, rinoburuka richibva kudenga kuna Mwari wangu; uye ndichanyorawo pamusoro pake zita rangu idzva. Ane nzeve, ngaanzwe zvinorehwa noMweya kumachechi. Zvakazarurwa 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.

Ngakhale kulibe chiweruzo chilichonse, lonjezo kwa Filadelfiya ndi la okhawo “akupambana.” Mpingo wa ku Filadelfiya ukuwusiyanitsa ndi mpingo wa ku Laodikeya, ndipo ukusiyanitsidwa ndi gulu limene liyenera kupambana, ndi gulu limene lapambana. Mpingo wa ku Filadelfiya ukuwusiyanitsa ndi mpingo wa ku Laodikeya, ndipo mpingo wa ku Laodikeya ndi anamwali opusa a pa Mateyu 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.

> “Isimo seBandla esimelwe yizintombi eziyiziwula, sibuye sikhulunywe futhi njengesimo saseLawodikeya.” Review and Herald, August 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.

Pa 9/11, apo mngelo wakati wa kuporomoka kwa Minara Pacha, Jones na Waggoner walianza kuwasilisha ujumbe wa Laodikia, na mjadala wa mvua ya masika ya mwisho ukaanza. Ujumbe wa tarumbeta wa Yeremia ni tarumbeta ya saba, ambayo ndiyo ole wa tatu, ambayo ni Uislamu kama ulivyotambuliwa katika njia za kale zilizoonyeshwa na kweli, kweli ZOTE, zilizowakilishwa juu ya jedwali za Habakuki za 1843 na 1850. Ujumbe wa Laodikia ndio tumaini pekee la wokovu, na neno wokovu linamaanisha uponyaji. Iwe Kristo anajionyesha Mwenyewe kama anayebisha mlangoni mwa moyo wa Mlaodikia, au akimwahidi Mlaodikia kwamba kama atafanya amani naye, Yeye atafanya amani naye, ni ujumbe wa uponyaji pekee unaotolewa kwa Mwadvesta Msabato wa Siku ya Saba wa Laodikia.

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

Chidzidzo chechina cheMesiya ishoko reRaodhikia ra9/11

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

> Kuti zvizadziswe zvakataurwa naEsaya muporofita, achiti, Iye pachake akatakura utera hwedu, akaremedzwa nezvirwere zvedu. Mateo 8:17.

## Prediction

Utabiri

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

> Zvirokwazvo akatakura marwadzo edu, uye akaremerwa nenhamo dzedu; asi isu takamufunga somunhu akarohwa, akarangwa naMwari, uye anotambudzwa. Isaya 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.

> Kuna mutumwa wekereke yavaRaodhikia nyora uchiti: Izvi ndizvo zvinotaura Ameni, chapupu chakatendeka nechazvokwadi, kutanga kwezvisikwa zvaMwari; Ndinoziva mabasa ako, kuti hausi kutonhora kana kupisa; ndinoda kuti dai waitonhora kana kupisa. Naizvozvo, nokuti unodziya-nyoro, usiri kutonhora kana kupisa, ndichakurutsa ubude mumuromo mangu.

> 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:

> Ngokuti uthi, Ngicebile, ngandisiwe ngengcebo, angisweli lutho; kanti awazi ukuthi ungolusizi, nowokuhawukelwa, nompofu, nempumputhe, nohamba ze.

> 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.

> Ndinokupa zano kuti utenge kwandiri ndarama yakaidzwa mumoto, kuti ugova mupfumi; nenguvo chena, kuti ufukidzwe, uye kuti kunyadziswa kwekusasimwa kwako kurege kuonekwa; uye zodza meso ako nomushonga wemeso, kuti ugone kuona.

> 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.

> Ndzi tshinya ni ku laya hinkwavo lava ndzi va rhandzaka; hikwalaho hisekani, mi tlhela mi hundzuka. Waswivo, ndzi yimile enyangweni, ndzi gongondza; loko munhu un’wana ni un’wana a twa rito ra mina, a tlhela a pfula nyangwa, ndzi ta nghena eka yena, ndzi dya na yena, na yena a dya na mina. Loyi a hlulaka ndzi ta n’wi nyika ku tshama na mina esihlalweni xa mina xa vuhosi, hilaha na mina ndzi hlulekeke ha kona, ndzi tlhela ndzi tshama ni Tatana wa mina esihlalweni xa yena xa vuhosi. Loyi a nga ni ndleve, a a yingise leswi Moya wu swi vulaka emavandlheni. Nhlavutelo 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.

Izano ryo kugura izahabu n’imyambaro y’umweru no gusigwa ku maso ni wo muti watangajwe w’indwara irangirira mu rupfu rw’iteka ryose, si urupfu gusa. Ibibazo ibyo ari byo byose izahabu, imyambaro no gusigwa byakemura, ibyo bibazo bihita bihuzwa byoroshye na Kristo kwikorera intege nke zacu. Yohana yari afungiye i Patimo azira Ijambo ry’Imana n’ubuhamya bwa Yesu, ari bwo Mwuka w’Ubuhanuzi. Mwuka w’Ubuhanuzi ni wo muti wa Lawodikiya, kandi ubushobozi bwo gukiza bwa Mwuka w’Ubuhanuzi bwari bwaragereranyijwe na Kristo kwikorera intege nke zacu no kwikorera intimba zacu.

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.

Kristu a nga tekela ku tswala ku tsana ka hina ntsena loko hi pfula rivanti ra timbilu ta hina hi pfumelela ku hlangana ka Vukwembu byakwe ni vumunhu bya hina. U teka ku tsana ka hina loko a nghena evuton’wini bya hina hi vukona bya Moya lowo Kwetsima. Hi pfula rivanti hi ku hetisisa murhi. Murhi lowu pfulaka mbilu i nsuku, nguvu yo basa, ni murhi wa mahlo. Murhi wa mahlo i ku voningeriwa ka Rito ra Xikwembu, loku endlaka ntsena hi Moya lowo Kwetsima. Bibele i rivoni emilengeni ya hina, naswona ku vonakala loku voningaka ndlela i ku vonakala ka Nkosi ya le Xikarhi ka Vusiku.

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

> Izwi renyu ndiro rambi patsoka dzangu, nechiedza panzira yangu. Mapisarema 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.

Apo Mulaodikeya paanopihwa zano rokuzora meso ake, anofanira kuzviita neShoko raMwari, iro riri mwenje; asi, sezvarinomiririrwa mumufananidzo wemhandara gumi, mwenje hauna basa pasina mafuta. VaMulaodikeya vane maBhaibheri avo, kunyange zvazvo kazhinji asiri eKing James Version, asi havana mafuta oMweya Mutsvene. Kuzorwa kwameso eMulaodikeya kunoitwa neshoko rine kuvapo kwaMweya Mutsvene.

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.

Golidhi iro MuLaodikia anorairwa kutenga haisi kutenda chete, asi kutenda kunobata nebasa rerudo uye kunonatsa mweya. Sezvakaita mushonga weziso, golidhi iroro rinewo kuzviti kwechiLaodikia kwenhema. MuLaodikia anozviti, sezvinoita chiKristudhomu chose, kuti ane “kutenda.” Rudzi irworwo rwekutenda kungori kutenda kwevanhu, uye chinyengedzo chekutenda kunomiririrwa segolidhi, nokuti kutenda ikoko kunonatsa mweya. Kutenda kunoera, uye avo vane kutenda kwechokwadi kwakaitwa kutsvene vatsvene, nokuti kuitwa kutsvene kunoreva kuitwa vatsvene. VaLaodikia havana kutenda ikoko, nokuti dai vaiva nako, Kristu aisazova kunze, achitsvaka kupinda.

> “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.

> “ဟေဗင်ပြည်တော်ကို ပြန်လည်ရရှိရန် အလယ်အလတ်လမ်းဟူသည် မရှိ။ ဤနောက်ဆုံးကာလများအတွက် လူသားအား ပေးအပ်ထားသော သတင်းစကားသည် လူ့အကြံအစည်နှင့် ရောနှောပေါင်းစည်းသွားရမည့်အရာ မဟုတ်။ လောကီရှေ့နေများ၏ နည်းလမ်းမူဝါဒကိုလည်း ကျွန်ုပ်တို့ မမှီခိုရ။ ကျွန်ုပ်တို့သည် ဆုတောင်းခြင်းရှိသော နှိမ့်ချသောသူများ ဖြစ်ရမည်ဖြစ်ပြီး၊ စာတန်၏ လှုံ့ဆော်မှုများကြောင့် မျက်စိကွယ်နေသူတို့ကဲ့သို့ မပြုမူရ।”

> “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.

> “Vanhu vazhinji vane rutendo, asi kwete rutendo runoshanda norudo uye runonatsa mweya. Rutendo runoponesa harungori chete kungotenda chokwadi. ‘Madhimoniwo anotenda, uye anodedera.’ Kufemerwa noMweya waMwari kunopa vanhu rutendo rune simba rinokurudzira, runoumba hunhu, uye runotungamirira vanhu kumusoro kupfuura zviito zvetsika dzechitendero chete. Mashoko, zviito, nomweya zvinofanira kupupura chokwadi chokuti tiri vateveri vaKristu.”

> “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.

> “जेठो ज्योति र आशिष परमेश्वरले प्रदान गर्नुभएको छ, त्यो यी अन्तिम दिनहरूमा अपराध र धर्मत्यागविरुद्धको सुरक्षा होइन। जसलाई परमेश्वरले विश्वासका उच्च पदहरूमा उचाल्नुभएको छ, तिनीहरू स्वर्गको ज्योतिबाट विमुख भई मानवीय बुद्धितर्फ फर्कन सक्छन्। तब तिनीहरूको ज्योति अन्धकार बन्नेछ, परमेश्वरदत्त तिनीहरूको क्षमताहरू पासो ठहरिनेछन्, र तिनीहरूको चरित्र परमेश्वरका निम्ति ठेसको कारण हुनेछ। परमेश्वरको उपहास गर्न सकिँदैन। उहाँबाट विमुख हुनुको पछिपछि त्यसका निश्चित परिणामहरू आएका छन् र सधैं आउनेछन्। परमेश्वरलाई अप्रिय लाग्ने कामहरू गर्नु, यदि तिनका लागि स्पष्ट रूपमा पश्चात्ताप गरी त्यागिएन भने, तिनलाई उचित ठहर्याउने प्रयत्न गर्नुको सट्टा, दुष्टकर्मीलाई छलमा कदम-कदम गर्दै अघि बढाउँछ, यहाँसम्म कि धेरै पापहरू दण्डहीनताका साथ गरिन्छन्। जसले यस्तो चरित्र धारण गर्न चाहन्छन् जसले तिनीहरूलाई परमेश्वरका सहकर्मी बनाओस् र परमेश्वरको प्रशंसा प्राप्त गराओस्, तिनीहरूले आफूलाई परमेश्वरका शत्रुहरूबाट अलग राख्नुपर्छ र ख्रीष्टले यूहन्नालाई संसारलाई दिन भनी दिनुभएको सत्यलाई दृढतापूर्वक कायम राख्नुपर्छ।” Manuscript Releases, volume 18, 30–36.

The “white raiment” is the righteousness of Christ.

Iyo “nguo chena” kururama kwaKristu.

> 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.

> Ngatifare, tikondwerere, ndipo tipatse Iye ulemerero; pakuti ukwati wa Mwanawankhosa wafika, ndipo mkazi wake wadzikonzekeretsa. Ndipo anapatsidwa kuti avale bafuta wabwino, woyera ndi wonyezimira; pakuti bafuta wabwino ndiye chilungamo cha oyera mtima. Ndipo anandiuza kuti, Lemba, Odala ali iwo amene aitanidwa ku phwando la ukwati wa Mwanawankhosa. Ndipo anandiuza kuti, Amenewa ndi mawu owona a Mulungu. Chivumbulutso 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!

Munhukadzi wakazvigadzirira nokushandisa mushonga une zvikamu zvitatu wakapiwa kuRaodhikia, uye pakuita kudaro, wakazvishandura kuva mwenga weFiradherfia. Ndima idzi dziri kutaura zvakananga kuAdventism, inomiririrwa mumufananidzo wemhandara gumi. Mhandara ndidzo dzakamirira kuenda kumuchato dzadakadanirwa. Mwenga wakazvigadzirira, nokuti zvakapiwa muna Zekaria chitsauko chechitatu, pana Joshua nengirozi. Ikoko nguo yake yakasviba yeRaodhikia yakabviswa, ikatsiviwa nenguo chena yerineni yomuchato. Mushonga uyu une chapupu chechipiri mukati mezita rokuti Ellen Gould White. Ellen rinoreva chiedza chinopenya uye chinovhenekera, uye rinomirira mushonga wameziso. Gould ishoko rechiRungu chekare rinoreva goridhe, uye rinoreva goridhe. White rinomirira kururama, uye zita iri harina kupiwa kwaari kusvikira muna 1846, paakaroora James. Ipapo zita rake rakashanduka rikava White. Kushanduka kwezita nokuroorana zvose zviri zviviri zviratidzo zvehukama hwesungano. Asati aroorwa zita rake rainzi Harmon, iro rinoreva musoja worugare, sezvaaiva panguva iyoyo. Ellen White ndiro shoko reRaodhikia, uye kuriramba ndiko kuramba ruponeso!

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

Tichaenderera mberi nekuongorora uporofita gumi nembiri hwaMesiya mubhuku raMateo muchinyorwa chinotevera.

> “Revelation 3:14–18 quoted.

> “Zvakazarurwa 3:14–18 zvakatorwa.”

> “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.

> “អូ៎! នេះជាការពិពណ៌នាមួយដ៏គួរឲ្យភ័យខ្លាចយ៉ាងណា! មានមនុស្សជាច្រើនប៉ុនណាដែលស្ថិតនៅក្នុងស្ថានភាពដ៏គួរឲ្យខ្លាចនេះ។ ខ្ញុំសូមអង្វរយ៉ាងទទូចដល់អ្នកបម្រើទាំងអស់ ឲ្យខិតខំសិក្សាជំពូកទីបីនៃគម្ពីរវិវរណៈ ដោយឧស្សាហ៍ព្យាយាម ពីព្រោះនៅក្នុងជំពូកនោះ ត្រូវបានបង្ហាញអំពីស្ថានភាពនៃអ្វីៗដែលមាននៅក្នុងថ្ងៃចុងក្រោយ។ ចូរសិក្សាខគម្ពីរគ្រប់ខនៅក្នុងជំពូកនេះដោយយកចិត្តទុកដាក់ ពីព្រោះតាមរយៈពាក្យទាំងនេះ ព្រះយេស៊ូវកំពុងមានបន្ទូលមកកាន់អ្នក។”

> “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.

> “Iyo paiva nevanhu vakambomiririrwa neshoko reRaodhikia, ndivo vanhu vakagamuchira chiedza chikuru, ndiko kuzarurwa kweMagwaro, icho vaAdventisti vezuva rechinomwe vakapiwa.” Manuscript Releases, volume 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.

> “Vamwari va Mwari vechokwadi vanochengeta mirayiro vanoratidza kunyika unhu hwakatendeka husina gwapa, vachipupura nenzira yemafambiro avo pachavo kuti murayiro waJehovha wakakwana, unodzosa mweya. Saizvozvowo Ishe Jesu, Mwanakomana waMwari, kubudikidza nokuteerera kwake murayiro waMwari, akakudza murayiro iwoyo uye akauita unokudzwa. Mwari zvirokwazvo achapa mhosva nhengo imwe neimwe yechechi imwe neimwe inozviti Seventh-day Adventist, isiri kumushumira, asi iyo, kubudikidza nokuzvikudza, noudyire, uye nokuda zvenyika, iri kuratidza kuti chokwadi chinobva kudenga hachina kushanda shanduko muhunhu hwayo.”

> “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].

> “Ndapota verengai nokungwarira Zvakazarurwa 3:15–18. Inzwi raJesu Kristu rinonzwika. ‘Vose vandinoda, ndinovaraira nokuvatsiura: naizvozvo shingairai [murege kuva vane mwoyo miviri], mutendeuke. Tarirai, Ini [Muponesi wenyu] ndimire pamukova, ndichigogodza: kana munhu upi noupi akanzwa inzwi Rangu, akazarura mukova, ndichapinda kwaari, ndigodya naye, naiyewo neni. Uyo anokunda ndichamupa kugara neni pachigaro Changu choushe, sezvandakakundawo Ini, ndikagara naBaba Vangu pachigaro Chavo choushe’ [Zvakazarurwa 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.

> “Ko machechi achateerera shoko reRaodhekea here? Achatendeuka here, kana kuti, kunyange zvazvo shoko rechokwadi rinoremekedzwa zvikuru—shoko rengirozi yechitatu—richiparidzwa kunyika, acharamba achiita chivi here? Iri ndiro shoko rokupedzisira rengoni, yambiro yokupedzisira kunyika yakawa. Kana kereke yaMwari ikava inodziya-kutonhora, haichisiri munyasha dzaMwari sezvakangoitawo machechi anomiririrwa seakawa uye ava ugaro hwamadhimoni, nenhare yomweya mumwe nomumwe wakaipa, uye nedanga reshiri imwe neimwe isina kuchena inovengwa. Avo vakava nemikana yokunzwa nokugamuchira chokwadi uye vakabatana nekereke yeSeventh-day Adventist, vachizvidaidza kuti vanhu vaMwari vanochengeta mirayiro, asi vasingavi nesimba roupenyu nokuzvipira kuna Mwari kupfuura zvinoita machechi ezita bedzi, vachagamuchira matambudziko aMwari zvirokwazvo sezvinoita machechi anopikisa murayiro waMwari. Vanongova avo vakaitwa vatsvene nechokwadi ndivo vachava mhuri youmambo mudzimba dzokudenga idzo Kristu akaenda kunogadzirira vanomuda uye vanochengeta mirayiro Yake.”

> “‘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].

> “‘Anoti, Ndinomuziva, asi asingachengeti mirairo Yake, murevi wenhema, uye chokwadi hachimo maari’ [1 Johane 2:4]. Izvi zvinosanganisira vose vanoti vane ruzivo rwaMwari, uye vanochengeta mirairo Yake, asi vasingaratidzi izvi namabasa akanaka. Vachapiwa zvinoenderana namabasa avo. ‘Ani naani anogara maAri haatadzi; ani naani anotadza haana kumuona, uye haana kumuziva’ [1 Johane 3:6]. Izvi zvinotaurirwa kunhengo dzose dzekereke, kusanganisira nenhengo dzekereke dzeSeventh-day Adventist. ‘Vana vaduku, ngaparege kuva nomunhu anokunyengedzai: anoita zvakarurama akarurama, sezvaAriye akarurama. Anoita chivi ndewadhiabhorosi; nokuti dhiabhorosi akatadza kubva pakutanga. Ndokusaka Mwanakomana waMwari akaratidzwa, kuti aparadze mabasa adhiabhorosi. Ani naani akaberekwa naMwari haaiti chivi; nokuti mbeu Yake inogara maari: uye haagoni kutadza, nokuti akaberekwa naMwari. Pazvinhu izvi vana vaMwari vanoratidzwa, navana vadhiabhorosiwo: ani naani asingaiti zvakarurama haazi waMwari, saizvozvowo naasingadi hama yake’ [1 Johane 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].

> “Vose vanoti vanozviti maAdventista vanochengeta Sabata, asi vachiramba vari muchivi, vanyepi pamberi paMwari. Mafambiro avo ezvivi ari kupikisa basa raMwari. Vari kutungamirira vamwe muchivi. Shoko rinobva kuna Mwari rinouya kunhengo imwe neimwe yemakereke edu richiti, ‘Mururamisire tsoka dzenyu nzira, kuti chakaremara chirege kutsaukiswa panzira; asi ngachiporeswe. Teverai rugare navanhu vose, noutsvene, kusina uko hakuna munhu achaona Ishe; muchishingaira kutarira kuti kurege kuva nomunhu angasasvika panyasha dzaMwari; kuti kurege kumera mudzi wokuvava ukakutambudzai, uye vazhinji vasasvibiswe nawo; kuti kurege kuva nomufambi, kana munhu asina utsvene, saEsau, wakatengesa kodzero yake youdangwe nechidimbu chimwe chezvokudya. Nokuti munoziva kuti pashure, paakada kugamuchira ropafadzo, akarambwa; nokuti haana kuwana nzvimbo yokutendeuka, kunyange akakutsvaka nomisodzi’ [VaHebheru 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.

> “Izi zvinobata vazhinji vanoti vanotenda chokwadi. Panzvimbo pokusiya miitiro yavo yehupombwe, vanopfuurira mberi munzira yakaipa yedzidzo pasi pounyengeri hunonyengera hwaSatani. Chivi hachionekwi sechivi. Hana dzavo pachadzo dzakasvibiswa, mwoyo yavo yakaora, kunyange mifungo yacho inoramba yakaora nguva dzose. Satani anovashandisa sezviredzo kuti akwezve mweya kumabasa asina kuchena anosvibisa munhu wose zvake. ‘Uyo wakazvidza murayiro waMozisi [waiva murayiro waMwari] wakafa asina nyasha pamberi pezvapupu zviviri kana zvitatu; zvino munofunga kuti ucharangwa zvikuru zvakadini uyo wakatsika-tsika Mwanakomana waMwari, akati ropa resungano, raakaitwa naro mutsvene, chinhu chisina kutsveneswa, uye akatuka Mweya wenyasha? Nokuti tinoziva Iye wakati, Kutsiva ndokwangu, ini ndicharipira, ndizvo zvinotaura Ishe. Uyezve, Ishe achatonga vanhu Vake. Chinhu chinotyisa kuwira mumaoko aMwari mupenyu’ [VaHebheru 10:28–31].” Manuscript Releases, vhoriyamu 19, 175–177.

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