Article

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

Incwadi kaYoweli neBandla lama-Adventist oMhla weSixhenxe laseLawodikea - Inani Lamashumi Amabini anesibhozo

Number Twenty-Eight

Inani Lamashumi Amabini Anesibhozo

Author

Jeff Pippenger

Published

January 14, 2026

Formats

PDF
Word
Song MP3

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.

Sichonga izaliseko ezilishumi elinesibini zobuMesiya ezazalisekiswa encwadini kaMateyu, size sizilungelelanise neempawu zendlela zabalikhulu elinamashumi amane anesine amawaka. Sichonge ukuzalwa kukaKristu njengophawu lwendlela lwexesha lesiphelo, oluqalisa yonke intshukumo yohlaziyo. Ukuzalwa kukaKristu kuhambelana no-1989, ixesha lesiphelo labalikhulu elinamashumi amane anesine amawaka. Olo phawu lwendlela lusoloko lulandelwa luphawu lwendlela apho isigidimi sibekwa esidlangalaleni, ukuze uluntu luthi emva koko lubanjelwe uxanduva.

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.

Ukuzaliseka kwesibini koMesiya yayikukufundisa kukaKristu ngemizekeliso, okuchaza indlela esetyenziswayo ekunikezelweni komyalezo owenziwa usesikweni emva kwexesha lesiphelo, xa ukwanda kolwazi kukhokelela kumyalezo wesizukulwana eso sikhethekileyo. Kwaba ngu-1831 kumaMillerite, kwaza kwaba ngu-1996 kwintshukumo yabangamakhulu alikhulu anamashumi amane anesine amawaka. Emva kokuba umyalezo ubekwe esidlangalaleni, wandule ke ukuxhotyiswa ngamandla kukuzaliseka kwesiprofeto okuphawula ukuqala kwenkqubo yovavanyo. Oko kuxhotyiswa ngamandla kwaba nguAgasti 11, 1840 kumaMillerite, kwaza kwaba yi-9/11 kwabaliwaka elikhulu elinamakhulu alikhulu anamashumi amane anesine.

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

Uphawu lwesithathu lukaMesiya ngabathunywa be-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.

> Waza weza wahlala emzini obizwa ngokuba yiNazarete, ukuze kuzaliseke oko kwathethwayo ngabaprofeti, kusithiwa, Uya kubizwa ngokuba nguNazarete. Mateyu 2:23.

## Prediction

Ukuprofeta

> 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.

> Kuye kuvele ihlumelo esiqwini sikaYese, kuphume isebe ezingcanjini zakhe. Isaya 11:1, AbaGwebi 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 lesiHebhere eliguqulelwa ngokuthi “iSebe” nguNetzer, ekwangengcambu yaseNazarete. ISebe livela ematyotyombeni aseNazarete.

> “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.

> “INkosi iya kubiza abafana abasuka kwiindlela zobomi ezithobekileyo ukuba bangene enkonzweni yayo, kanye njengoko yenzayo xa yayiphila ngokobuqu kulo mhlaba. Yadlula kubarabi abafundileyo, ukuze ikhethe njengabafundi bayo bokuqala abalobi beentlanzi abathobekileyo, abangafundanga. Inabasebenzi eya kubabizela ukuphuma ebuhlwempu nasekufihlakaleni. Bebandakanyeke kwimisebenzi eqhelekileyo yobomi, benxibe nezambatho ezirhabaxa, babonwa ngabantu njengabangabalulekanga kangako. Kodwa baya kuba ziijuweli ezixabisekileyo, zikhanye ngokuqaqambileyo ngenxa yeNkosi. ‘Baya kuba ngabam, utsho uYehova wemikhosi, ngaloo mini xa ndibumba iijuweli zam.’” Review and Herald, Meyi 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.

Igunya loMoya oyiNgcwele, igunya likaDade White, kunye nokuvunywa okuphefumlelweyo kukaJones noWaggoner kwaliwa ngo-1888, njengokuba uKora wayelenzile ngokugxeka igunya likaMoses.

> “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.

> “Ngoko ke isigidimi sengelosi yesithathu siya kuvakaliswa. Xa kufika ixesha lokuba sinikwe ngamandla amakhulu kunawo onke, iNkosi iya kusebenza ngezixhobo ezithobekileyo, ikhokela iingqondo zabo bazinikezele enkonzweni yaYo. Abasebenzi baya kufaneleka ngakumbi ngokuthanjiswa koMoya waYo kunangokuqeqeshwa kwamaziko emfundo yoncwadi. Amadoda okholo nawomthandazo aya kunyanzelwa ukuba aphume ngenzondelelo engcwele, evakalisa amazwi uThixo awabanika wona. Izono zaseBhabhiloni ziya kubekwa elubala. Iziphumo ezoyikekayo zokunyanzelisa ukugcinwa kwemithetho yebandla ngegunya likarhulumente, ukungenelela kokusebenzelana nemimoya, inkqubela efihlakeleyo kodwa ekhawulezayo yamandla opopu—konke kuya kutyhilwa. Ngezi zilumkiso zinzulu abantu baya kuvuselelwa. Amawaka ngamawaka aya kuphulaphula angazange eve mazwi anjengala. Ngokumangaliswa aya kuva ubungqina bokuba iBhabhiloni yibandla, liwile ngenxa yeempazamo zalo nezono zalo, ngenxa yokwala kwalo inyaniso eyathunyelwa kulo ivela ezulwini. Xa abantu besiya kubafundisi babo bangaphambili benombuzo onomdla omkhulu, Ngaba ezi zinto zinjalo? abalungiseleli baya kuveza iintsomi, baprofete izinto ezigudileyo, ukuze bathomalalise uloyiko lwabo baze bazolise isazela esivusiweyo. Kodwa ekubeni abaninzi benqaba ukwaneliseka ligunya nje labantu baze bafune u-“Utsho uYehova” ocacileyo, ulungiselelo oluthandwayo, njengabaFarisi bamandulo, luzaliswe ngumsindo njengoko igunya labo libuzwa, luya kusigxeka isigidimi ngokungathi siphuma kuSathana luze luvuse izihlwele ezithanda isono ukuba zidele zize zitshutshise abo basivakalisayo.” Imbambano Enkulu, 606.

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

Imilebe ethandabuzayo evela ematyotyombeni aseNazarete yafika “kwingxoxo” kaIsaya amashumi amabini anesixhenxe.

> 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.

> Ngomlinganiselo, xa ithumela phambili, uya kuxoxisana nayo; uwubamba umoya wakhe onamandla ngomhla womoya wasempuma. 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.

“Umoya wasempuma” wobuSilamsi, omelwe “njengesibetho sesithathu,” kwananjengoko “ukucaphukisa kweentlanga,” wakhululwa waza ngoko nangoko wathintelwa ngomhla ka-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.

> “Ngelo xesha, xa umsebenzi wosindiso usondela esiphelweni, imbandezelo iya kuba isehlela ihlabathi, yaye iintlanga ziya kuba nomsindo, kodwa zibanjwe ukuze zingathinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yasemva kwexesha,’ okanye ukuhlaziywa okuvela ebusweni beNkosi, iya kuza, ukuze inike amandla ilizwi elikhulu lengelosi yesithathu, yaye ilungise abangcwele ukuba beme ngelo xesha xa iimbandezelo ezisixhenxe zokugqibela ziya kuthululwa.” 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.

UMoses, uEllen White, uA. T. Jones noE. J. Waggoner baza bathabatha indawo yabo kwi-9/11 njengabalindi beHabakuki isahluko sesibini, ababuza ukuba baya kuthini ngexesha “lengxoxo-mpikiswano” kaIsaya, eqala xa kufika umoya wasempuma. UIsaya uthi “ingxoxo-mpikiswano” yiyo ehlambulula izono ebantwini bakaThixo.

> 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.

> Ngomlinganiselo, ekuphumeni kwaso, uya kulwa naso ngentetho; uthomalalisa umoya wakhe onamandla ngomhla womoya wasempuma. Ngenxa yoko ke ubugwenxa bukaYakobi buya kuhlanjululwa; yaye esi sisiqhamo sonke sokususa isono sakhe; xa esenza onke amatye esibingelelo abe njengamatye etshokhwe aqhekezwe abe ziziqwenga, amahlathi angcwele nemifanekiso aziyi kuma. 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.

“Ingxoxo” engokuthi imvula yasemva ilinganiswe ngomhla we-9/11, xa iSilamsi sakhululwa saza sathintelwa kwakhona, yindlela ububi bukaYakobi obususwa ngayo, ngaloo ndlela kuguqulwa uYakobi abe nguSirayeli. Utshintsho lweBhayibhile olusuka kuYakobi, indoda engummeli wesivumelwano, lusiya kuSirayeli luchonga u-1856, xa intshukumo kaMiller yaseFiladelfiya yaba yintshukumo kaMiller yaseLawodike, ethi kwiminyaka esixhenxe kamva ibe yicawe yama-Adventist oSuku lweSixhenxe yaseLawodike. Olo tshintsho kwimbali yamaMiller luchonga uphawu lwendlela kwimbali yabaliwaka elinamakhulu alikhulu anamashumi amane anesine, xa intshukumo yaseLawodike yabaliwaka elinamakhulu alikhulu anamashumi amane anesine iguqukela kwintshukumo yaseFiladelfiya yabaliwaka elinamakhulu alikhulu anamashumi amane anesine. Elo nqanaba lotshintsho lilapho uYakobi, okuthetha umqweqwedisi, eguqukela kuSirayeli, okuthetha umoyisi.

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.

“Ingxoxo” ihlambulula ubugwenxa bukaYakobi, aze abe nguSirayeli, lowo woyisayo. Abo bamelwe njengoSirayeli bayoyisa ngegazi leLizwi nangelizwi lobungqina babo.

> 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.

> Bamoyisa yena ngegazi leMvana, nangelizwi lobungqina babo; ababusukelanga ubomi babo kwada kwasekufeni. ISityhilelo 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.

“ilizwi lobungqina babo” ngumyalezo owacelwa ngumlindi kaHabakuki ukuba awuqonde. Limele ukungcwaliswa kwabo negazi leMvana, ukugwetyelwa 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.

> Ndiya kuma esandulweni sam, ndizimise phezu kwenqaba, ndilinde ndibone into aya kuyithetha kum, nokuba ndiya kuthini na ekukhalinyelweni kwam. Habhakuki 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.

Igama elithi “reproved” lithetha ukuthi “waxoxisana naye,” yaye limela “ingxoxo” kaIsaya esusa izono zikaYakobi. Umlindi kuHabhakuki ufuna ukwazi ukuba ubungqina bakhe buya kuba yintoni, yaye uyaziswa ukuba iitafile zikaHabhakuki zingumyalezo oya kuvumela abo banqwenela ukufunda ukuba bagqithe kwiZibhalo baze bafumane umyalezo wokugwetyelwa ngokholo. UHabhakuki isahluko sesibini uchaza ngokucacileyo umlindi ekupheleni kweendinyana ezine zokuqala njengophakathi kwabo bakudidi lwabagwetyelwayo ngokholo.

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

> Yabona, umphefumlo wakhe ophakamileyo awuthe tye ngaphakathi kuye; kodwa olilungisa liya kuphila ngokholo lwalo. 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.

Umyalezo phezu kwezo tafile zimbini ziindlela zamandulo zikaYeremiya. Kodwa xa umlindi kaYeremiya wavuthela isigodlo, udidi lwabavukeli, abanemiphefumlo eziphakamisileyo, lwala ukuva. Babeluludidi olunye olukhankanywe kwivesi engaphambili, olwala ukuhamba ezindleleni zamandulo ukuze lufumane ukuphumla nokuhlaziyeka.

> 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.

> Utsho uYehova ukuthi, Yimani ezindleleni, nibone, nibuze ngeendlela zamandulo, ukuba iphi na indlela elungileyo, nihambe kuyo; niya kufumana ukuphumla kwemiphefumlo yenu. Kodwa bathi bona, Asiyi kuhamba kuyo. Kananjalo ndibeke abalindi phezu kwenu, ndisithi, Phulaphulani isandi sesigodlo. Kodwa bathi bona, Asiyi kuphulaphula. Yeremiya 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.

Abalindi ababekwe phezu kwabantu bakaThixo ngomhla ka-9/11 yayinguMoses, uEllen White, uJones noWaggoner, abamelwa yimilebe kaMoses ethintithayo, eyayimelwe luloyiko lwakhe lokuthetha ulwimi lwaseYiputa, ulwimi awayengalusebenzisanga kangangeminyaka engamashumi amane. Ngokunxulumene nawo onke amaHebhere nesihlwele esixubeneyo esawela uLwandle oluBomvu kunye noMoses, uMoses wayenguloo mntu wayenesigxina solwimi sasemzini. Isigxina sakhe solwimi sasisisesaseNazarete. NoPetros, kananjalo, isigxina sakhe solwimi saphawulwa.

> 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.

> Emva kwethutyana kwafika kuye abo babemi kufuphi, bathi kuPetros, Inene nawe ungowabo; kuba indlela othetha ngayo iyakutyhila. Mateyu 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.

Kwimpikiswano yembali kaPetros, waxoka kathathu, waza wabonakala kule mpikiswano ngolwimi lwakhe, nokuba yayikukubetheka kolwimi lwakhe. Elinye iqela kule mpikiswano labuza uThixo lathi, “ndiza kuthini na kule mpikiswano.” Bona “bayazibona” iindlela zakudala, yaye “bayasiphulaphula” isandi sexilongo. Bayabona, beve, yaye xa ekugqibeleni “bempikisana,” bayoyisa. Isigidimi sokoyisa ngemihla yokugqibela simelwe njengesigidimi saseLawodike. Ngokungafaniyo nebandla laseLawodike, ibandla laseFiladelfiya alinagwetywa.

> 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.

> Lowo woyisayo ndiya kumenza intsika etempileni kaThixo wam, yaye akayi kuphinda aphume konke; yaye ndiya kubhala phezu kwakhe igama likaThixo wam, negama lomzi kaThixo wam, oyiYerusalem entsha, owehla uphuma ezulwini kuThixo wam; yaye ndiya kubhala phezu kwakhe igama lam elitsha. Lowo unendlebe, makeve oko uMoya akuthethayo kuwo amabandla. ISityhilelo 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.

Nangona kungekho kugwetywa, isithembiso esinikwa iFiladelfiya sisesabo kuphela “boyisayo.” Ibandla laseFiladelfiya lithelekiswa nebandla laseLawodike, yaye lahlulwa ngodidi olufanele loyise, nangodidi esele loyisile. Ibandla laseFiladelfiya lithelekiswa nebandla laseLawodike, yaye ibandla laseLawodike ziintombi ezizizidenge zikaMateyu 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.

> “Imeko yeBandla emelwe ziintombi ezizizidenge, ikwakhankanywa njengemeko yaseLawodike.” Review and Herald, Agasti 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.

Ngo-9/11, xa ingelosi yehlayo ekudilikeni kweTwin Towers, uJones noWaggoner baqalisa ukunikelwa komyalezo waseLawodike, yaye kwaqalisa impikiswano yemvula yasemva. Umyalezo wexilongo kaYeremiya ulixilongo lesixhenxe, elilusizi lwesithathu, oluyiSilamsi njengoko luchongiwe kwiindlela zakudala ezimelwe ziinyaniso, ZONKE iinyaniso, ezimelwe phezu kweetafile zikaHabakuki zango-1843 nango-1850. Umyalezo waseLawodike kuphela kwethemba losindiso, yaye igama elithi usindiso lithetha ukuphiliswa. Nokuba uKristu uziveza njengonkqonkqozayo emnyango wentliziyo yomLawodike, okanye ethembisa umLawodike ukuba ukuba benza uxolo naYe, Uya kwenza uxolo nabo, ngumyalezo wokuphiliswa kuphela onikelwayo kumSeventh-day Adventist waseLawodike.

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

Uphawu lwesine loMesiya ngumyalezo waseLawodikea ka-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.

> Ukuze kuzaliseke oko kwathethwayo nguEsayas umprofeti, esithi, Yena ngokwakhe wazithabatha izifo zethu, wazithwala nezigulo zethu. Mateyu 8:17.

## Prediction

Uqikelelo

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

> Inene, uthwale iintlungu zethu, wathwala iintsizi zethu; ke thina samcingela njengobethiweyo, ebethwe nguThixo, ecinezelweyo. 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.

> Bhalela ke kwisithunywa sebandla lamaLawodike, uthi; Itsho le nto iAmen, ingqina elithembekileyo neliyinyaniso, isiqalo sendalo kaThixo; Ndiyayazi imisebenzi yakho, ukuba akubandi, awutshisi; ndinga ungabanda nokuba utshise. Ngoko ke, ngenxa yokuba udikidiki, ungabandi ungatshisi, ndiya kukugabha uphume emlonyeni wam.

> 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:

> Ngokuba usithi, Ndityebile, ndandisiwe ngobuncwane, yaye andiswele nto; kanti akwazi ukuba ulusizana, uludwayi, ulihlwempu, uyimfama, yaye uhamba 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.

> Ndikucebisa ukuba uthenge kum igolide elivavanywe emlilweni, ukuze ube sisityebi; neengubo ezimhlophe, ukuze wembathiswe, nokuze ihlazo lobuze bakho lingabonakali; uthambise amehlo akho ngesithambiso samehlo, ukuze ubone.

> 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.

> Bonke endibathandayo, ndiyabakhalimela ndibaqeqeshe; yiba nenzondelelo ngoko ke, uguquke. Yabona, ndimi emnyango ndinkqonkqoza; ukuba nabani na uliva ilizwi lam, awuvule umnyango, ndiya kungena kuye, ndidle naye, naye adle nam. Lowo woyisayo ndiya kumnika ukuba ahlale nam etroneni yam, njengokuba nam ndoyisayo, ndaza ndahlala noBawo etroneni yakhe. Onendlebe makeve oko kuthethwa nguMoya kuwo amabandla. ISityhilelo 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.

Isiluleko sokuba kuthengwe igolide neengubo ezimhlophe, kwanokuba kuthanjiswe amehlo, sisichaso esichaziweyo semeko ephela ekufeni okungunaphakade, kungekhona nje ukufa. Naziphi na iingxaki igolide, iingubo, nokuthanjiswa okunokuzinyanga, ezo ngxaki zihambelana ngokulula noKristu ekuthabatheni izifo zethu. UYohane wayevalelwe ePatmos ngenxa yeLizwi likaThixo nobungqina bukaYesu, obunguMoya Wobuprofeti. UMoya Wobuprofeti sisichaso seLawodike, kwaye amandla okuphilisa kaMoya Wobuprofeti afanekiswa nguKristu ekuthabatheni izifo zethu nasekuthwaleni iintlungu zethu.

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.

Ekuphela kwendlela uKristu anokuthi athwale ngayo ubulwelwe bethu kukuba sivule ucango lweentliziyo zethu size sivumele ukudityaniswa kobuThixo baKhe nobuntu bethu. Uthwala ubulwelwe bethu xa engena ebomini bethu ngobukho boMoya oyiNgcwele. Sivula ucango ngokuzalisekisa iyeza. Iyeza elivula intliziyo yigolide, iingubo ezimhlophe nesithambiso samehlo. Isithambiso samehlo kukukhanyiselwa kweLizwi likaThixo, okuzalisekiswa kuphela nguMoya oyiNgcwele. IBhayibhile sisibane seenyawo zethu, yaye ukukhanya okukhanyisela indlela kukukhanya kwesikhalo saphakathi kobusuku.

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

> Ilizwi lakho lisisibane ezinyaweni zam, nokukhanya emendweni wam. IiNdumiso 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.

Xa umLaodike utshelwa ukuba athambise amehlo akhe, umele akwenze oko ngeLizwi likaThixo, elisisibane; kodwa, njengoko kuboniswe emzekelisweni weentombi ezilishumi, isibane asinamsebenzi ngaphandle kweoli. AmaLaodike aneziBhalo zawo, nangona ngokubanzi ingelulo uHlelo lweKing James, kodwa akanayo ioli yoMoya oyiNgcwele. Ukuthanjiswa kwamehlo amaLaodike kufezekiswa ngomyalezo oqulethe ubukho boMoya oyiNgcwele.

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.

Igolide acetyiswa ukuba ayithenge umLaodike ayisiyokholo nje kuphela, koko lukholo olusebenza ngothando, luhlambulule umphefumlo. Njengokuba kunjalo nangomthambiso wamehlo, igolide nalo linesibango sobuxoki sobuLaodike. UmLaodike uyabanga, njengokuba kunjalo nakulo lonke ihlabathi lobuKristu, ukuba “unokholo.” Olo hlobo lokholo lulukholelo nje lwabantu, kwaye lulukhonto oluxelisa ukholo olumelweyo njengegolide, kuba olo kholo luhlambulula umphefumlo. Lukholo olungcwelisayo, yaye abo balunayo ukholo lokwenene olungcwelisiweyo bangcwele, kuba ukungcwaliswa kuthetha ukwenziwa ngcwele. AbaLaodike abanalo olo kholo, kuba ukuba babenalo, uKristu wayengayi kuba ngaphandle, efuna ukungena.

> “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.

> “Akukho ndlela iphakathi eya eParadesi ebuyiselweyo. Umyalezo onikwe umntu ngenxa yale mihla yokugqibela awufanele uxutywe namaqhinga okucinga kwabantu. Asimele sixhomekeke kumgaqo-nkqubo wamagqwetha ehlabathi. Simele sibe ngabantu abathobekileyo bomthandazo, singasebenzi njengabo baphanyekiswe ziindlela zikaSathana.

> “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.

> “Abaninzi banokholo, kodwa abanalolo kholo lusebenza ngothando luhlambulule umphefumlo. Ukholo olusindisayo asikokukholwa nje inyaniso kuphela. ‘Needemon ziyakholwa, zize zingcangcazele.’ Ukuphefumlelwa koMoya kaThixo kunika abantu ukholo olungamandla aqhubayo oluxonxa isimilo, lukhokelele abantu ngaphezu kwezenzo ezisemthethweni nje kuphela. Amazwi, izenzo, nomoya makungqine inyaniso yokuba singabalandeli bakaKristu.”

> “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.

> “Olona khanyiso nentsikelelo inkulu uThixo ayibeke phezu kwabantu asiyosikhuselo ekugqitheni emthethweni nasekuwexukeni kwezi ntsuku zokugqibela. Abo uThixo abaphakamisileyo wababeka kwizikhundla eziphakamileyo zokuthenjwa banokujika ekukhanyeni kwezulu baye kubulumko babantu. Ukukhanya kwabo kuya kuthi ke kube bubumnyama, amandla abo abawaphathiswe nguThixo abe ngumgibe, isimilo sabo sibe sisikhubekiso kuThixo. UThixo akayi kuhlekiswa. Ukumka kuye bekusoloko kusoloko kulandelwa ziziphumo zako eziqinisekileyo, yaye kuya kuhlala kunjalo. Ukwenza izenzo ezingamkholisiyo uThixo kuya kuthi, ngaphandle kokuba ziguqukelwe ngokucacileyo zize zilahlwe, endaweni yokufuna ukuzigwebela, kukhokelele umenzi wobubi inyathelo ngenyathelo ekulukuhlekeni ade enze izono ezininzi engenakubekwa tyala ngazo. Bonke abo bangathanda ukuba nesimilo esiya kubenza babe ngabasebenzi kunye noThixo baze bamkele ukunconywa nguThixo, kufuneka bazahlule kwiintshaba zikaThixo, baze bagcine inyaniso awayinika uKristu kuYohane ukuba ayinike ihlabathi.” Manuscript Releases, umqulu 18, 30–36.

The “white raiment” is the righteousness of Christ.

“Ingubo emhlophe” bubulungisa bukaKristu.

> 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.

> Masivuye, sivuye ngemihlali, simnike uzuko yena; kuba umtshato weMvana ufikile, nomfazi wayo uzilungisile. Kwaye wanikwa ukuba ambathiswe ilinen ecikizekileyo, ecocekileyo nemhlophe; kuba ilinen ecikizekileyo bubulungisa babangcwele. Waza wathi kum, Bhala, Banoyolo abo babizelwe esidlweni somtshato weMvana. Waza wathi kum, La ngamazwi ayinyaniso kaThixo. ISityhilelo 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!

Umfazi wazilungiselela ngokusebenzisa iyeza elinamacala amathathu elanikelwa eLawodike, yaye ngokwenjenjalo waziguqula waba ngumtshakazi waseFiladelfiya. Ezi ndima zithetha ngokungqalileyo nenkolo yama-Adventist, emelwe kumzekeliso weentombi ezilishumi. Ezo ntombi ngabo balindele ukuya emsithweni abebebizelwe kuwo. Umtshakazi wazilungiselela, kuba oko kwanikelwa kuZekariya isahluko sesithathu, kuYoshuwa kunye nesithunywa sezulu. Apho isambatho sakhe esimdaka saseLawodike sasuswa, satshintshwa ngesambatho somtshato selinen emhlophe. Iyeza livakalisa ubungqina besibini ngaphakathi egameni elithi Ellen Gould White. Ellen lithetha ukukhanya okuqaqambileyo nokukhanyayo, yaye limela ioli yamehlo. Gould ligama lesiNgesi sakudala elithetha igolide, yaye lithetha igolide. White limela ubulungisa, yaye elo gama akazange alinikiwe de kwangowe-1846, xa watshata noJames. Igama lakhe ke latshintsha laba nguWhite. Ukutshintsha kwegama nomtshato zombini ziyimiqondiso yobudlelane bomnqophiso. Phambi komtshato igama lakhe lalinguHarmon, elithetha ijoni loxolo, njengoko wayenjalo ngelo xesha. UEllen White ngumyalezo waseLawodike, yaye ukumala kukwala usindiso!

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

Siza kuqhubeka siqwalasele iziprofeto ezilishumi elinesibini zikaMesiya ezisencwadini kaMateyu kwinqaku elilandelayo.

> “Revelation 3:14–18 quoted.

> “ISityhilelo 3:14–18 sicatshulwe.

> “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.

> “Owu, hayi indlela echaza ngayo! Bangaphi na abakule meko yoyikekayo. Ndicela ngenzondelelo ukuba umfundisi ngamnye asifundisise ngenkuthalo isahluko sesithathu seSityhilelo, kuba kuso kubonakalisiwe imeko yezinto ezikhoyo ngemihla yokugqibela. Fundisisani ngononophelo ivesi nganye kwesi sahluko, kuba ngala mazwi uYesu uthetha kuni.

> “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.

> “Ukuba kwakha kwakho abantu abamelwa sisigidimi saseLawodike, ngabantu abo baye banokukhanya okukhulu, isityhilelo seZibhalo, esamkelwe ngama-Adventist oMhla weSixhenxe.” Manuscript Releases, umqulu 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.

> “Abantu bakaThixo bokwenyaniso abagcina imithetho babonakalisa ehlabathini isimilo esingenabala sokunyaniseka, bengqina ngendlela yabo yokuziphatha ukuba umthetho weNkosi ugqibelele, uguqula umphefumlo. Ngaloo ndlela iNkosi uYesu, uNyana kaThixo, ngokuthobela kwaKhe umthetho kaThixo, yawuphakamisa yaza yawenza wawongwa loo mthetho. UThixo ngokuqinisekileyo uya kumgweba wonke ilungu lalo naliphi na ibandla elizibiza ngokuba lilo lamaSeventh-day Adventist, elingamenzeli nkonzo, kodwa ngokuzingca, ngokuzicingela, nangokuthanda ihlabathi, libonakalisa ukuba inyaniso enemvelaphi yasezulwini ayenzanga uhlaziyo esimilweni salo.”

> “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].

> “Ncedani nifunde ngenyameko iSityhilelo 3:15–18. Kuvakala ilizwi likaYesu Kristu. ‘Bonke endibathandayo, ndiyabakhalimela, ndibaqeqeshe: yiba nenzondelelo ke ngoko [ningabi ngabangenamdla ngesiqingatha], uguquke. Yabona, mna [uMsindisi wakho] ndimi emnyango, ndinkqonkqoza: ukuba umntu uyaliva ilizwi lam, avule umnyango, ndiya kungena kuye, ndidle naye, naye adle nam. Lowo woyisayo ndiya kumnika ukuba ahlale nam etroneni yam, njengokuba nam ndoyisileyo, ndaza ndahlala noBawo etroneni yakhe’ [ISityhilelo 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.

> “Ngaba amabandla aya kuwuphulaphula umyalezo waseLawodike? Ngaba aya kuguquka, okanye ngaba, nangona owona myalezo uyinyanisileyo nowoyikekayo—umyalezo wengelosi yesithathu—ushunyayelwa ehlabathini, aya kuqhubeka esonweni? Lo ngumyalezo wokugqibela wenceba, isilumkiso sokugqibela kwihlabathi eliwileyo. Ukuba ibandla likaThixo liba dikidiki, alisemi ekuthandweni nguThixo ngaphezu kwamabandla amelwe njengawileyo aza aba yindawo yokuhlala yeedemon, nenqaba yomoya wonke ongcolileyo, nesibaya sentaka yonke engahlambulukanga nentiyakwayo. Abo baye banamathuba okuva nokwamkela inyaniso, baza bazimanya nebandla lamaSeventh-day Adventist, bezibiza ngokuba bangabantu bakaThixo abagcina imithetho, kanti ke bengenamandla obomi nokuzinikezela kuThixo ngaphezu kwamabandla nje ngegama, baya kwamkela kwizibetho zikaThixo ngokunjalo kanye njengamabandla aphikisa umthetho kaThixo. Ngabo bodwa abangcwaliswe ngenyaniso abaya kuba ngamalungu osapho lobukumkani kwiindawo zokuhlala zasezulwini uKristu awaya kuzikulungiselela abo bamthandayo bagcine imithetho Yakhe.

> “‘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].

> “‘Lowo uthi, Ndiyamazi yena, abe engayigcini imithetho Yakhe, ulixoki, nenyaniso ayikho kuye’ [1 John 2:4]. Oku kubandakanya bonke abo bathi banolwazi ngoThixo, yaye bayigcina imithetho Yakhe, kodwa abangakubonakalisiyo oku ngemisebenzi emihle. Baya kwamkela ngokwezenzo zabo. ‘Lowo uhleli kuYe akoni; lowo wonayo akambonanga, engamazi’ [1 John 3:6]. Oku kubhekiswa kuwo onke amalungu ecawa, kuquka namalungu eecawa zama-Seventh-day Adventist. ‘Bantwanana bam, makungabikho bani unilukuhlayo; lowo wenza ubulungisa ulilungisa, kwanjengokuba Yena elilungisa. Lowo wenza isono ngokaMtyholi; kuba uMtyholi wona kwasekuqaleni. Yiyo le nto uNyana kaThixo wabonakaliswayo, ukuze ayichithe imisebenzi kaMtyholi. Lowo uzelwe nguThixo akasenzi isono; kuba imbewu Yakhe ihleli kuye; kananjalo akanakona, ngokuba uzelwe nguThixo. Ngako oku kubonakala abantwana bakaThixo, kwanabantwana bakaMtyholi: nabani na ongenzi bulungisa akangoThixo, kwanjalo nalowo ongamthandiyo umzalwana wakhe’ [1 John 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].

> “Bonke abo bazibiza ngokuba bangama-Adventist abagcina iSabatha, ukanti baqhubeka besona, bangamaxoki emehlweni kaThixo. Ikhondo labo lesono liyawuphikisa umsebenzi kaThixo. Bakhokelela abanye esonweni. Ilizwi livela kuThixo liye kulo lonke ilungu leecawe zethu lisithi, ‘Nenze iindlela ezithe tye ngeenyawo zenu, ukuze leyo iqhwalelayo ingabi saphambuka endleleni; koko mandiphiliswe. Funani uxolo nabantu bonke, nobungcwele, ekungekho namnye uya kuyibona ngaphandle kwabo iNkosi: nikhangele ngokunyamekela, hleze kubekho nabani na osweleyo ubabalo lukaThixo; hleze kubekho ingcambu yobukrakra ihlume inihluphe, baze abaninzi bangcoliswe ngayo; hleze kubekho umhenyuzi, nokuba ngumntu ongenabungcwele, njengoEsawu, owathi ngenxa yesidlo esinye wathengisa ngobuzibulo bakhe. Kuba niyazi ukuba emva koko, akuba enqwenela ukulidla ilifa elo ntsikelelo, waliwa; kuba akazange afumane ndawo yakuguquka, nangona wayeyifuna ngenkuthalo ngeenyembezi’ [Hebrews 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.

> “Oku kusebenza kwabaninzi abathi bayalikholelwa inyaniso. Endaweni yokuyeka izenzo zabo zokukhanuka, baqhubekeka ngesibindi kumkhombandlela ongalunganga wemfundo phantsi kobuqhetseba obulukuhlayo bukaSathana. Isono asiqondwa njengesono. Zona kanye izazela zabo zingcolisiwe, iintliziyo zabo zonakele, kwanemicinga yabo iqhubeka ingonakele ngamaxesha onke. USathana uyabasebenzisa njengezitsalane zokurhwebesha imiphefumlo kwizenzo ezingcolileyo ezingcolisa ubukho bomntu buphela. ‘Lowo udelel’ umthetho kaMoses [owawungumthetho kaThixo] wafela khona engenanceba, kungqinelwa ngamangqina amabini nokuba mathathu; nithi ke yena uya kuthiwa ufanele isohlwayo esibuhlungu ngakanani na, lowo unyathele phantsi uNyana kaThixo, walibala igazi lomnqophiso, awangcwaliswa ngalo, njengento engengcwele, wamqumbisa noMoya wobabalo? Kuba siyamazi Othe, Impindezelo yeyam, ndiya kubuyisela, itsho iNkosi. Kananjalo, INkosi iya kubagweba abantu bayo. Yinto eyoyikekayo ukuwela ezandleni zoThixo ophilayo’ [Hebhere 10:28–31].” Manuscript Releases, umqulu 19, 175–177.

Back to Articles