Article

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

Kitabu cha Yoeli na Kanisa la Waadventista wa Sabato la Laodikia - Nambari Ishirini na Nane

Number Twenty-Eight

Nambari Ishirini na Nane

Author

Jeff Pippenger

Published

January 14, 2026

Formats

PDF
Word

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.

Tunatambua matimizo kumi na mawili ya Kimasihi katika kitabu cha Mathayo, na kuyalinganisha na alama za njia za mia moja arobaini na nne elfu. Tumetambua kuzaliwa kwa Kristo kuwa alama ya njia ya wakati wa mwisho, unaoanzisha kila harakati ya matengenezo. Kuzaliwa kwa Kristo kunaendana na mwaka 1989, wakati wa mwisho kwa mia moja arobaini na nne elfu. Alama hiyo ya njia hufuatiwa daima na alama ya njia ambapo ujumbe huwekwa hadharani, ili umma baadaye uweze kuwajibishwa.

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.

Utimilifu wa Kimasihi wa pili ulikuwa mafundisho ya mifano ya Kristo, ambayo yanafafanua mbinu inayotumika kuwasilisha ujumbe unaowekwa rasmi baada ya wakati wa mwisho, wakati ambapo ongezeko la maarifa husababisha kutolewa kwa ujumbe kwa kizazi hicho cha pekee. Ilikuwa mwaka 1831 kwa Wamileraiti na 1996 kwa harakati ya mia moja arobaini na nne elfu. Baada ya ujumbe kuwekwa hadharani, kisha unatiwa nguvu na utimilifu wa unabii unaoashiria mwanzo wa mchakato wa kujaribiwa. Kutiwa nguvu huko kulikuwa tarehe 11 Agosti, 1840 kwa Wamileraiti na 9/11 kwa harakati ya mia moja arobaini na nne elfu.

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

Alama ya tatu ya njia ya kimasihi ni wajumbe wa 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.

> Naye akaenda, akakaa katika mji uitwao Nazareti; ili litimizwe neno lililonenwa na manabii, Ataitwa Mnazareti. Mathayo 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.

> Na chipukizi litatoka katika shina la Yese, na tawi litamea kutoka mizizi yake. Isaya 11:1, Waamuzi 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.

Mzizi wa neno la Kiebrania linalotafsiriwa kuwa “Tawi” ni Netzer; Netzer pia ni mzizi wa Nazareti. Tawi hilo linatoka katika mitaa duni ya Nazareti.

> “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.

> Bwana atawaita wanaume vijana kutoka katika maisha ya unyenyekevu kuingia katika utumishi wake, kama alivyofanya alipokuwa akiishi kwa mwili hapa duniani. Aliwapita marabi walioelimika, ili kuwachagua kama wanafunzi wake wa kwanza wavuvi wanyenyekevu wasio na elimu. Ana wafanyakazi ambao atawaita kutoka katika umaskini na kutojulikana. Wakiwa wakitimiza majukumu ya kawaida ya maisha, na wakiwa wamevaa mavazi ya kawaida ya ubora wa chini, hutazamwa na watu kuwa wa thamani ndogo. Lakini watakuwa vito vya thamani, vitakavyong’aa kwa ajili ya Bwana. “Watakuwa wangu, asema Bwana wa majeshi, katika siku ile nitakapokusanya vito vyangu.” Review and Herald, Mei 5, 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.

Mamlaka ya Roho Mtakatifu, mamlaka ya Dada White, na uungaji mkono uliovuviwa kwa Jones na Waggoner vilikataliwa mwaka 1888, kama vile Kora alivyofanya dhidi ya mamlaka ya 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.

> "Hivyo ujumbe wa malaika wa tatu utatangazwa. Wakati utakapowadia wa kutolewa kwake kwa nguvu kuu zaidi, Bwana atafanya kazi kupitia vyombo wanyenyekevu, akiongoza akili za wale wanaojitoa wakfu kwa huduma Yake. Watenda kazi watakuwa wenye sifa zaidi kwa mpako wa Roho Wake kuliko kwa mafunzo ya taasisi za elimu. Watu wa imani na maombi watalazimishwa kwenda mbele kwa ari takatifu, wakitangaza maneno ambayo Mungu anawapa. Dhambi za Babeli zitawekwa wazi. Matokeo ya kutisha ya kulazimisha kushika taratibu za kanisa kwa mamlaka ya kiraia, upenyezi wa urohoni, maendeleo ya kificho lakini ya kasi ya mamlaka ya kipapa—yote yatawekwa wazi. Kwa maonyo haya ya uzito, watu wataamshwa. Maelfu juu ya maelfu watasikiliza ambao hawajawahi kusikia maneno kama haya. Kwa mshangao wanasikia ushuhuda kwamba Babeli ni kanisa, lililoanguka kwa sababu ya makosa na dhambi zake, kwa sababu ya kuukataa ukweli uliotumwa kwake kutoka mbinguni. Watu wanapokwenda kwa walimu wao wa zamani wakiwa na swali la hamu, Je, mambo haya ni kweli? wahudumu hutoa hadithi za uongo, hutabiri mambo ya kupendeza, ili kutuliza hofu zao na kuinyamazisha dhamiri iliyoamshwa. Lakini kwa kuwa wengi wanakataa kuridhika na mamlaka ya wanadamu tu na wanadai 'Hivi asema Bwana' kwa uwazi, huduma maarufu, kama Mafarisayo wa zamani, wakiwa wamejawa na hasira mamlaka yao inapoulizwa, italaani ujumbe huo kuwa wa Shetani na kuchochea makutano wapendao dhambi kuwatukana na kuwatesa wale wanaoutangaza." Pambano Kuu, 606.

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

Midomo inayogugumiza kutoka mitaa ya mabanda ya Nazareti iliwasili kwenye "mjadala" wa Isaya ishirini na saba.

> 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.

> Kwa kipimo, inapochipuka, utabishana nayo; yeye huzuia upepo wake mkali katika siku ya upepo wa mashariki. 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.

"Upepo wa mashariki" wa Uislamu, unaowakilishwa kama "ole wa tatu," na pia "kuamsha hasira za mataifa," uliachiliwa na ukazuiliwa mara moja tarehe 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.

> Wakati huo, wakati kazi ya wokovu inakaribia kufungwa, dhiki itakuja duniani, na mataifa yatakuwa na hasira, lakini yatazuiliwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya mwisho,’ yaani kuburudishwa kutoka kwa uwepo wa Bwana, itakuja, kuupa nguvu sauti kuu ya malaika wa tatu, na kuwatayarisha watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamiminwa. Maandishi ya Mapema, 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.

Musa, Ellen White, A. T. Jones na E. J. Waggoner kisha wakachukua msimamo wao katika 9/11 kama walinzi wa Habakuki sura ya pili, ambao waliuliza watasema nini wakati wa “mjadala” wa Isaya, unaoanza wakati upepo wa mashariki unapofika. Isaya anasema “mjadala” huo ndio unaotakasa dhambi kutoka kwa watu wa Mungu.

> 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.

> Kwa kipimo, linapochipuka, utateta nalo; yeye huuzuia upepo wake mkali siku ya upepo wa mashariki. Kwa hivyo kwa njia hii uovu wa Yakobo utatakaswa; na hili ndilo tunda lote la kuiondoa dhambi yake; atakapoyafanya mawe yote ya madhabahu kuwa kama mawe ya chokaa yaliyopondwapondwa, maashera na sanamu hazitasimama. 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.

“Mjadala” kuhusu mvua ya masika kupimwa mnamo 9/11, wakati Uislamu uliachiliwa kisha ukazuiliwa, ndio jinsi maovu ya Yakobo yanaondolewa, hivyo kumgeuza Yakobo kuwa Israeli. Mpito wa kibiblia wa Yakobo, mtu mwakilishi wa agano, kuwa Israeli unatambua mwaka 1856, wakati harakati ya Wamileraiti ya Filadelfia ilipogeuka kuwa harakati ya Wamileraiti ya Laodikia, ambayo baada ya miaka saba ingegeuka kuwa Kanisa la Waadventista Wasabato la Laodikia. Mpito huo katika historia ya Wamileraiti unatambua alama ya njia katika historia ya mia na arobaini na nne elfu, wakati harakati ya Laodikia ya mia na arobaini na nne elfu inabadilika kuwa harakati ya Filadelfia ya mia na arobaini na nne elfu. Hatua hiyo ya mpito ni wakati ambapo Yakobo, maana yake mdanganyifu, anabadilika kuwa Israeli, maana yake mshindi.

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.

“Mjadala” husafisha maovu ya Yakobo, naye akawa Israeli mshindi. Wale wanaowakilishwa kuwa Israeli hushinda kwa damu ya Neno na kwa neno la ushuhuda wao.

> 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.

> Nao wakamshinda kwa damu ya Mwana-Kondoo, na kwa neno la ushuhuda wao; wala hawakuyapenda maisha yao hata kufa. Ufunuo 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.

"Neno la ushuhuda wao" ni ujumbe ambao mlinzi wa Habakuki aliomba kuufahamu. Linawakilisha utakaso wao na damu ya Mwanakondoo, kuhesabiwa haki kwao.

> 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.

> Nitasimama katika ulinzi wangu, na nitajiweka juu ya mnara, nitaangalia ili nione atakachoniambia, na nitakachojibu ninapokemewa. 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.

Neno "reproved" lina maana ya "kubishaniwa," na linawakilisha "mdahalo" wa Isaya unaoondoa dhambi za Yakobo. Mlinzi katika Habakuki anataka kujua ushuhuda wake utakuwa upi, na anaambiwa kwamba vibao vya Habakuki ndivyo ujumbe ambao ungewawezesha wale wanaotaka kusoma kupitia Maandiko kwa haraka na kupata ujumbe wa kuhesabiwa haki kwa imani. Habakuki mbili inamtambulisha wazi mlinzi mwishoni mwa mistari minne ya kwanza kuwa yumo katika kundi la wale wanaohesabiwa haki kwa imani.

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

> Tazama, roho yake iliyoinuliwa si nyoofu ndani yake; bali mwenye haki ataishi kwa imani yake. Habakuki 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.

Ujumbe ulioko juu ya vile vibao viwili ni njia za kale za Yeremia. Lakini mlinzi wa Yeremia alipopiga baragumu, kikundi cha waasi, ambao nafsi zao zimeinuliwa, kilikataa kusikia. Hao walikuwa wale wale katika mstari uliotangulia, waliokataa kutembea katika njia za kale ili wapate pumziko na kuburudishwa.

> 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.

> Hivi ndivyo asemavyo Bwana: Simameni katika njia, tazameni, na muulize habari za mapito ya zamani; ilipo njia iliyo njema, enendeni katika hiyo, nanyi mtapata raha kwa nafsi zenu. Lakini walisema, Hatutaenenda humo. Tena niliwaweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu; lakini walisema, Hatutasikiliza. Yeremia 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.

Walinzi waliowekwa juu ya watu wa Mungu wakati wa 9/11 walikuwa Musa, Ellen White, Jones na Waggoner, waliowakilishwa na midomo ya kigugumizi ya Musa, ambayo ilijidhihirisha katika hofu yake ya kuzungumza kwa lugha ya Kimisri, lugha ambayo hakuwa ameitumia kwa miaka arobaini. Ikilinganishwa na Waebrania wote na kundi mchanganyiko lililopita kupitia Bahari ya Shamu pamoja na Musa, Musa ndiye aliyekuwa mtu mwenye lafudhi ya kigeni. Lafudhi yake ilikuwa lafudhi ya Kinasareti. Petro pia alitambulika kwa lafudhi yake.

> 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.

> Na baada ya kitambo kidogo wale waliokuwa karibu wakamjia, wakamwambia Petro, Hakika nawe u mmojawao; kwa maana usemi wako unakufunua. Mathayo 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.

Katika mjadala wa historia ya Petro, alisema uongo mara tatu, na alibainika katika mjadala kwa lafudhi yake, au kwa kigugumizi chake. Kundi moja katika mjadala lilimuuliza Mungu, "Niseme nini katika mjadala?" Wao "huona" njia za kale na "husikiliza" sauti ya tarumbeta. Wanaona na wanasikia, na wanapokuja "kujadili" hatimaye, wanashinda. Ujumbe wa kushinda katika siku za mwisho unawakilishwa kama ujumbe wa Laodikia. Tofauti na kanisa la Laodikia, kanisa la Filadelfia halina lawama.

> 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.

> Yeye ashindaye nitamfanya kuwa nguzo katika hekalu la Mungu wangu, wala hatatoka humo tena; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, ambao ni Yerusalemu Mpya, ushukao kutoka mbinguni kwa Mungu wangu; nami nitaandika juu yake jina langu jipya. Yeye aliye na sikio, na asikie kile Roho anachosema kwa makanisa. Ufunuo 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.

Licha ya kutokuwa na hukumu, ahadi kwa Filadelfia ni kwa wale tu "wanaoshinda." Kanisa la Filadelfia linatofautishwa na kanisa la Laodikia, nalo linabainishwa na kundi linalohitaji kushinda, na kundi lililokwisha kushinda. Kanisa la Filadelfia linatofautishwa na kanisa la Laodikia na kanisa la Laodikia ni wanawali wapumbavu wa Mathayo 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.

> Hali ya Kanisa inayowakilishwa na wanawali wapumbavu, pia huzungumziwa kama hali ya Laodikia. Review and Herald, Agosti 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.

Mnamo 9/11, malaika alishuka wakati wa kuanguka kwa Minara Pacha, Jones na Waggoner walianza kuwasilisha ujumbe wa Laodikia, na mjadala kuhusu mvua ya mwisho ukaanza. Ujumbe wa tarumbeta wa Yeremia ni tarumbeta ya saba, ambayo ni ole wa tatu, ambayo ni Uislamu kama ulivyotambuliwa katika njia za kale zinazowakilishwa na kweli, KWELI ZOTE, zilizoonyeshwa juu ya vibao vya Habakuki vya 1843 na 1850. Ujumbe wa Laodikia ndio tumaini la pekee la wokovu, na neno wokovu linamaanisha uponyaji. Iwe Kristo anajionyesha akibisha hodi mlangoni mwa moyo wa Mlaodikia, au akimwahidi Mlaodikia kwamba akifanya amani Naye, Naye atafanya amani naye, ni ujumbe wa uponyaji tu unaotolewa kwa Mwadventista wa Sabato Mlaodikia.

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

Alama ya njia ya nne ya Kimasihi ni ujumbe wa Laodikia wa 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.

> Ili litimie neno lililonenwa na nabii Isaya, akisema, Yeye mwenyewe alichukua udhaifu wetu, akayabeba magonjwa yetu. Mathayo 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.

> Hakika ameyachukua majonzi yetu, na kubeba huzuni zetu; lakini tulimhesabu kuwa amepatwa na pigo, akapigwa na Mungu, na kuteseka. 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.

> Na kwa malaika wa kanisa la Walaodikia andika; Haya ndiyo anenayo Amina, shahidi mwaminifu na wa kweli, mwanzo wa uumbaji wa Mungu; Nayajua matendo yako, kwamba wewe si baridi wala moto; laiti ungekuwa baridi au moto. Basi, kwa kuwa wewe ni vuguvugu, wala si baridi wala moto, nitakutapika kutoka kinywani mwangu.

> 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:

> Kwa sababu wasema, Mimi ni tajiri, nami nimejiongezea mali, wala sina haja ya kitu chochote; wala hujui kwamba wewe ni mnyonge, mwenye taabu, maskini, kipofu, na uchi.

> 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.

> Nakushauri ununue kwangu dhahabu iliyosafishwa kwa moto, upate kuwa tajiri; na mavazi meupe, upate kujivika, na aibu ya uchi wako isionekane; na upake dawa ya macho machoni pako, upate 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.

> Wote niwapendao, nawakaripia na kuwaadibu; kwa hiyo uwe na bidii, ukatubu. Tazama, nimesimama mlangoni, nabisha; mtu yeyote akisikia sauti yangu, na akaufungua mlango, nitaingia kwake, nami nitakula pamoja naye, naye pamoja nami. Yeye ashindaye, nitampa akae pamoja nami katika kiti changu cha enzi, kama vile nami nilivyoshinda, nikaketi pamoja na Baba yangu katika kiti chake cha enzi. Yeye aliye na sikio, na asikie asemacho Roho kwa makanisa. Ufunuo 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.

Ushauri wa kununua dhahabu na mavazi meupe, na kupaka dawa machoni, ndio tiba iliyoelezwa kwa hali iishiyo katika kifo cha milele, si kifo tu. Shida zozote ambazo dhahabu, mavazi na hiyo dawa ya macho vinaweza kutibu, shida hizo zinaendana kwa urahisi na Kristo kuchukua udhaifu wetu. Yohana alifungwa huko Patmo kwa ajili ya Neno la Mungu na ushuhuda wa Yesu, ambao ndio Roho ya Unabii. Roho ya Unabii ndiyo tiba kwa Laodikia, na sifa za uponyaji za Roho ya Unabii zilionyeshwa kwa mfano na Kristo kuchukua udhaifu wetu na kubeba huzuni zetu.

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.

Njia ya pekee Kristo kuchukua udhaifu wetu ni tukifungua mlango wa moyo wetu na kuruhusu muungano wa Uungu wake na ubinadamu wetu. Anachukua udhaifu wetu anapoingia katika maisha yetu kupitia uwepo wa Roho Mtakatifu. Tunaufungua mlango kwa kuitumia tiba. Tiba inayofungua moyo ni dhahabu, mavazi meupe na dawa ya macho. Dawa ya macho ni mwangaza wa Neno la Mungu unaotekelezwa tu na Roho Mtakatifu. Biblia ni taa ya miguu yetu, na mwanga unaoangaza njia ni mwanga wa Mwito wa Usiku wa Manane.

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

> Neno lako ni taa ya miguu yangu, na mwanga wa njia yangu. Zaburi 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.

Wakati Mlaodikia anaposhauriwa apake macho yake, anapaswa kufanya hivyo kwa Neno la Mungu, ambalo ni taa; lakini, kama ilivyoonyeshwa katika mfano wa wanawali kumi, taa haifai bila mafuta. Walaodikia wana Biblia zao, ingawa kwa kawaida si toleo la King James, lakini hawana mafuta ya Roho Mtakatifu. Upako wa macho ya Walaodikia unafanikishwa na ujumbe unaobeba uwepo wa Roho Mtakatifu.

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.

Dhahabu ambayo Mlaodikia anashauriwa kuinunua si imani tu, bali ni imani itendayo kazi kwa upendo na inayotakasa nafsi. Kama ilivyo kwa dawa ya macho, kuhusu dhahabu hiyo kuna ukiri bandia wa Walaodikia. Mlaodikia hukiri, kama ilivyo kwa Ukristo wote, kwamba ana “imani.” Aina hiyo ya imani si zaidi ya kuamini kwa kibinadamu, nayo ni bandia ya ile imani inayowakilishwa kama dhahabu, kwa kuwa imani hiyo hutakasa nafsi. Ni imani inayotakasa, na wale walio na imani ya kweli iliyotakaswa ni watakatifu, maana kutakaswa kunamaanisha kufanywa watakatifu. Walaodikia hawana imani hiyo, kwa kuwa kama wangekuwa nayo, Kristo hangekuwa nje, akitafuta kuingia.

> “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.

> Hakuna njia ya katikati kuelekea Peponi iliyorejeshwa. Ujumbe uliotolewa kwa mwanadamu kwa siku hizi za mwisho ni kwamba tusijichanganye na mbinu za kibinadamu. Hatupaswi kutegemea sera za wanasheria wa ulimwengu huu. Lazima tuwe watu wanyenyekevu wa maombi, tusitende kama wale waliopofushwa na mawakala wa Shetani.

> “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.

> Wengi wana imani, lakini si ile imani itendayo kazi kwa upendo na inayotakasa nafsi. Imani inayookoa si tu kuamini ukweli. ‘Hata mashetani huamini na kutetemeka.’ Uvuvio wa Roho wa Mungu huwapa watu imani ambayo ni nguvu ya kusukuma inayounda tabia, na kuwaongoza watu juu zaidi ya matendo ya taratibu za nje tu. Maneno, matendo, na roho vinapaswa kutoa ushuhuda kwamba sisi ni wafuasi wa Kristo.

> “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.

> Nuru na baraka kuu zaidi ambazo Mungu ametoa si kinga dhidi ya uvunjaji wa sheria na uasi wa imani katika siku hizi za mwisho. Walioinuliwa na Mungu hadi nyadhifa za juu za kuaminika wanaweza kugeuka kutoka kwa nuru ya mbinguni hadi hekima ya kibinadamu. Hapo nuru yao itageuka kuwa giza, uwezo wao waliokabidhiwa na Mungu kuwa mtego, tabia yao kuwa chukizo kwa Mungu. Mungu hadhihakiwi. Kujitenga naye kumekuwa na, na daima kutakuwa na, matokeo yake ya hakika. Kutenda mambo yanayomchukiza Mungu, yakikosa kutubiwa kwa dhati na kuachwa, na badala yake yakitafutiwa uhalali, kutamwongoza mtenda maovu hatua kwa hatua katika udanganyifu, hadi dhambi nyingi zitendwe bila kuadhibiwa. Wote wanaotaka kuwa na tabia itakayowafanya kuwa watenda kazi pamoja na Mungu na kupokea sifa ya Mungu, lazima wajitenge na maadui wa Mungu, na washikilie kweli ambayo Kristo alimpa Yohana aipe ulimwengu. Manuscript Releases, juzuu ya 18, kurasa 30-36.

The “white raiment” is the righteousness of Christ.

"Mavazi meupe" ni haki ya Kristo.

> 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.

> Na tufurahi na tushangilie, tumpe heshima; kwa maana arusi ya Mwana-Kondoo imefika, na mkewe amejiweka tayari. Naye alipewa kuvikwa kitani bora, kilicho safi na cheupe; kwa maana kile kitani bora ni haki ya watakatifu. Akaniambia, Andika: Heri wale walioalikwa kwenye karamu ya arusi ya Mwana-Kondoo. Akaniambia, Haya ndiyo maneno ya kweli ya Mungu. Ufunuo 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!

Bibi-arusi alijiweka tayari kwa kutumia tiba ya mara tatu iliyotolewa kwa Laodikia, na kwa kufanya hivyo, akajigeuza kuwa bibi-arusi wa Filadelfia. Mistari hii inazungumza moja kwa moja kuhusu Uadventista, unaowakilishwa katika mfano wa wanawali kumi. Wanawali ni wale wanaosubiri kwenda kwenye harusi ambayo wameitwa. Bibi-arusi alijiweka tayari, kwa maana ilikubaliwa katika Zekaria sura ya tatu, pamoja na Yoshua na malaika. Huko vazi lake chafu la Laodikia liliondolewa na kubadilishwa na vazi jeupe la kitani la arusi. Tiba hiyo inatoa ushahidi wa pili ndani ya jina la Ellen Gould White. Ellen maana yake ni nuru angavu inayong’aa, na inawakilisha dawa ya macho. Gould ni neno la Kiingereza cha kale kwa dhahabu, na linamaanisha dhahabu. White inawakilisha haki, na jina hilo hakulipata hadi mwaka 1846, alipoolewa na James. Kisha jina lake likabadilika kuwa White. Mabadiliko ya jina na ndoa vyote viwili ni alama za uhusiano wa agano. Kabla ya ndoa jina lake lilikuwa Harmon, ambalo linamaanisha askari wa amani, kama alivyokuwa wakati huo. Ellen White ndiye ujumbe wa Laodikia, na kumkataa ni kukataa wokovu!

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

Tutaendelea kuchunguza unabii kumi na mbili kuhusu Masihi katika kitabu cha Mathayo katika makala inayofuata.

> “Revelation 3:14–18 quoted.

> Ufunuo 3:14-18 umenukuliwa.

> “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.

> Lo, maelezo gani! Ni wangapi walioko katika hali hii ya kutisha. Nawasihi kwa dhati kila mhudumu ajifunze kwa bidii sura ya tatu ya Ufunuo, kwa maana ndani yake imechorwa hali ya mambo yanayokuwapo katika siku za mwisho. Chunguzeni kwa makini kila mstari katika sura hii, kwa kuwa kupitia maneno haya Yesu anazungumza nanyi.

> “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.

> Ikiwa watu wowote waliwahi kuwakilishwa na ujumbe wa Walaodikia, basi ni wale waliopata nuru kuu, ufunuo wa Maandiko, ambao Waadventista Wasabato wamepokea. Manuscript Releases, juzuu ya 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.

> Watu wa Mungu wa kweli wanaoshika amri zake wanaonyesha ulimwengu tabia ya uadilifu usio na doa, wakishuhudia kwa mwenendo wao wenyewe kwamba sheria ya Bwana ni kamilifu, huibadili nafsi. Hivyo Bwana Yesu, Mwana wa Mungu, kwa utii wake kwa sheria ya Mungu, aliitukuza na kuifanya sheria hiyo iheshimiwe. Mungu hakika atamhukumu kila mshiriki wa kila kanisa linalodai kuwa la Waadventista wa Sabato, ambaye hamtumikii, bali kwa kiburi, ubinafsi, na udunia, anaonyesha kwamba ukweli wa asili ya mbinguni haujafanya mabadiliko katika tabia yake.

> “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].

> "Tafadhali soma kwa makini Ufunuo 3:15-18. Sauti ya Yesu Kristo inasikika. 'Wote niwapendao, nawakaripia na kuwaadhibu; basi uwe na bidii [si kwa moyo nusu], ukatubu. Tazama, Mimi [Mwokozi wenu] nimesimama mlangoni, nabisha; mtu yeyote akisikia sauti Yangu, na kuufungua mlango, Nitaingia kwake, nami nitakula pamoja naye, naye pamoja na Mimi. Yeye ashindaye, nitampa kuketi pamoja na Mimi katika kiti Changu cha enzi, kama vile nami nilivyoshinda, nikaketi pamoja na Baba Yangu katika kiti Chake cha enzi' [Ufunuo 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.

> Je, makanisa yatauzingatia ujumbe wa Laodikia? Je, watatubu, au, ingawa ujumbe wa kweli ulio wa uzito mkubwa sana—ujumbe wa malaika wa tatu—unatangazwa kwa ulimwengu, wataendelea katika dhambi? Huu ni ujumbe wa mwisho wa rehema, onyo la mwisho kwa ulimwengu ulioanguka. Ikiwa kanisa la Mungu linakuwa vuguvugu, halina kibali mbele za Mungu zaidi ya makanisa yanayowakilishwa kuwa yameanguka na kuwa maskani ya mashetani, na hifadhi ya kila roho mchafu, na mahali pa kila ndege mchafu tena mwenye kuchukiwa. Wale waliopata fursa ya kusikia na kupokea kweli na ambao wamejiunga na Kanisa la Waadventista Wasabato, wakijiita watu wa Mungu waishikao amri zake, ilhali hawana uhai wala kujitoa kwa Mungu kuliko yale makanisa ya jina tu, watapokea mapigo ya Mungu sawasawa na yale makanisa yanayopinga sheria ya Mungu. Ni wale tu waliotakaswa kwa njia ya kweli ndio watakaounda familia ya kifalme katika makao ya mbinguni ambayo Kristo ameenda kuyaandalia wale wampendao na wanaozishika amri zake.

> “‘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].

> 'Yeye asemaye, Ninamjua, wala hashiki amri zake, ni mwongo, wala kweli haimo ndani yake' [1 Yohana 2:4]. Hii inawahusu wote wanaodai kumjua Mungu, na kushika amri zake, lakini hawadhihirishi hili kwa matendo mema. Watalipwa kulingana na matendo yao. 'Kila akaaye ndani yake hatendi dhambi; kila atendaye dhambi hakumwona wala hakumjua' [1 Yohana 3:6]. Haya yameelekezwa kwa wanachama wote wa kanisa, wakiwemo wanachama wa makanisa ya Waadventista wa Sabato. 'Watoto wadogo, mtu asiwadanganye; yeye atendaye haki ni mwenye haki, kama yeye alivyo mwenye haki. Yeye atendaye dhambi ni wa ibilisi; kwa maana ibilisi ametenda dhambi tangu mwanzo. Kwa kusudi hili Mwana wa Mungu alidhihirishwa, ili aziharibu kazi za ibilisi. Kila aliyezaliwa na Mungu hatendi dhambi; kwa maana mbegu yake hukaa ndani yake; wala hawezi kutenda dhambi, kwa sababu amezaliwa na Mungu. Hapa ndipo wana wa Mungu na wana wa ibilisi wanapotambulikana; yeyote asiyetenda haki si wa Mungu, wala yeye asiyempenda ndugu yake' [1 Yohana 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].

> "Wote wanaodai kuwa Waadventista wanaoshika Sabato, na bado wanaendelea katika dhambi, ni waongo machoni pa Mungu. Mwendo wao wa dhambi unapinga kazi ya Mungu. Wanaongoza wengine katika dhambi. Neno linatoka kwa Mungu kwa kila mshiriki wa makanisa yetu, ‘Na fanyeni njia za miguu yenu kuwa nyoofu, ili kilicho kiwete kisigeuzwe kando ya njia; bali kipate kuponywa. Tafuteni amani na watu wote, na utakatifu; ambao pasipo huo hakuna mtu atakayemwona Bwana; mkichunguza ili asiwepo mtu mwenye kupungukiwa na neema ya Mungu; isije mizizi yo yote ya uchungu ikamea ikawasumbua, na kwa hiyo wengi watiwe unajisi; msije akawa mtu mwasherati, au mtu asiye mtakatifu, kama Esau, ambaye kwa ajili ya mlo mmoja wa chakula aliuza haki yake ya mzaliwa wa kwanza. Maana mnajua ya kuwa baada ya hayo, alipotaka kuirithi ile baraka, alikataliwa; kwa maana hakupata nafasi ya kutubu, ingawa aliitafuta kwa bidii kwa machozi’ [Waebrania 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.

> Hili linawahusu wengi wanaodai kuamini ukweli. Badala ya kuacha matendo yao ya tamaa mbaya, wanaendelea kujiingiza katika njia isiyo sahihi ya elimu chini ya hoja potovu za udanganyifu za Shetani. Dhambi haitambuliwi kama dhambi. Hata dhamiri zao zimenajisiwa, mioyo yao imepotoka, hata mawazo yao ni maovu daima. Shetani huwatumia kama chambo kuvuta roho katika matendo machafu yanayonajisi utu wote. 'Yeye aliyedharau sheria ya Musa [ambayo ilikuwa sheria ya Mungu] alikufa bila rehema kwa ushuhuda wa mashahidi wawili au watatu: Je, mwadhani atastahili adhabu iliyo kali zaidi kiasi gani, yeye aliyemkanyaga Mwana wa Mungu, na ameihesabu damu ya agano, ambayo kwa hiyo alitakaswa, kuwa najisi, na amemdharau Roho wa neema? Kwa maana twamjua Yeye aliyesema, Kisasi ni changu; mimi nitalipa, asema Bwana. Na tena, Bwana atawahukumu watu wake. Ni jambo la kutisha kuanguka mikononi mwa Mungu aliye hai' [Waebrania 10:28-31]. Manuscript Releases, juzuu ya 19, 175-177.

Back to Articles