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

Incwadi kaJoweli neBandla lama-Adventist oSuku lwesiKhombisa laseLawodikeya - Inombolo yamashumi amabili nesishiyagalombili

Number Twenty-Eight

Inombolo Engamashumi Amabili Nesishiyagalombili

Author

Jeff Pippenger

Published

January 14, 2026

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

Sikhomba ukugcwaliseka okuyiShumi nambili kukaMesiya encwadini kaMathewu, futhi sikuhambisanisa nezimpawu zendlela zalabo abayizinkulungwane eziyikhulu namashumi amane nane. Sesivele sahlonza ukuzalwa kukaKristu njengophawu lwendlela lwesikhathi sokuphela, oluqala yonke inhlangano yokulungisa kabusha. Ukuzalwa kukaKristu kuhambisana no-1989, okuyisikhathi sokuphela salabo abayizinkulungwane eziyikhulu namashumi amane nane. Lolo phawu lwendlela lulandelwa njalo ngolunye uphawu lwendlela lapho isigijimi sibekwa obala emphakathini, ukuze umphakathi ube usungabanjwa unecala emva kwalokho.

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.

Ukugcwaliseka kobuMesiya kwesibili kwakuyimfundiso kaKristu ngemifanekiso, echaza indlela esetshenziswayo ukwethula isigijimi esihlelwa ngokusemthethweni emva kwesikhathi sokuphela, lapho ukwanda kolwazi kuholela esigijimini saleso sizukulwane esiyingqayizivele. Kwakungu-1831 kumaMillerite, no-1996 enhlanganweni yabayizinkulungwane eziyikhulu namashumi amane nane. Emva kokuba isigijimi sesibekwe obala emphakathini, sibe sesinikwa amandla ngokugcwaliseka kwesiprofetho okuphawula ukuqala kwenqubo yokuvivinywa. Lokho kunikwa amandla kwakungo-11 Agasti 1840 kumaMillerite, no-9/11 kwababayizinkulungwane eziyikhulu namashumi amane nane.

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

Uphawu Lwesithathu LweMesiya yiziThunywa zango-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.

> Wafika wahlala emzini okuthiwa yiNazaretha, ukuze kugcwaliseke okwakhulunywa ngabaprofethi, ukuthi, Uyakubizwa ngokuthi ungowaseNazaretha. Mathewu 2:23.

## Prediction

Isibikezelo

> 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.

> Kuyakuvela induku esiphunzini sikaJese, kuhlume iGatsha ezimpandeni zakhe. U-Isaya 11:1, AbaHluleli 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.

Impande yegama lesiHeberu elihunyushwa ngokuthi “Igatsha” ngu-Netzer, okuyiyo futhi impande yegama elithi Nazaretha. IGatsha livela emijondolo yaseNazaretha.

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

> “INkosi iyakubiza izinsizwa ezivela ezimweni zokuphila eziphansi ukuba zingene enkonzweni yayo, njengalokho yenza ngesikhathi isaphila mathupha emhlabeni. Yadlula orabhi abafundileyo, ukuze ikhethe njengabafundi bayo bokuqala abadobi abathobekileyo, abangafundile. Inabasebenzi eyakubabizela phambili bephuma ebumpofini nasekungaziweni. Bebandakanyekile emisebenzini ejwayelekile yokuphila, futhi begqoke izingubo ezimahhadlahhadla, babhekwa ngabantu njengabangenanzuzo enkulu. Kodwa bayakuba ngamatshe ayigugu ayinani, akhanye ngokugqamileyo ngenxa yeNkosi. ‘Bayakuba ngabami, usho uJehova Sebawoti, ngalolo suku lapho ngibutha khona amagugu ami ayigugu.’” Review and Herald, May 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 likaMoya oNgcwele, igunya likaDadewethu White, kanye nokuvunywa okuphefumulelwe kukaJones noWaggoner kwaliwa ngo-1888, njengoba uKora ayenze ngegunya likaMose.

> “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.

> “Ngakho umlayezo wengelosi yesithathu uyakumenyezelwa. Lapho kufika isikhathi sokuba unikezwe ngamandla amakhulu kakhulu, iNkosi iyakusebenza ngezithunywa ezithobekileyo, iqondise izingqondo zalabo abazingcwelisela inkonzo yaYo. Abasebenzi bayakufanelekiswa kakhulu ngokugcotshwa koMoya waYo kunangokuqeqeshwa kwezikhungo zemfundo yezincwadi. Abantu bokukholwa nabomkhuleko bayakuphoqeleka ukuba baphume benentshiseko engcwele, bememezela amazwi uNkulunkulu abanika wona. Izono zaseBabiloni ziyakwambulwa obala. Imiphumela eyesabekayo yokuphoqelela ukugcinwa kwemikhuba yebandla ngegunya lombuso, ukungena komoya wokukhuluma nemimoya yabafileyo, ukuthuthuka okucashile kodwa okusheshayo kwamandla obupapa—konke lokhu kuyakwambulwa. Ngalezi zixwayiso ezinesithunzi abantu bayakunyakaziswa. Izinkulungwane ngezinkulungwane ziyakulalela ezingakaze zizwe amazwi anjengalawa. Ngokumangala ziyakuzwa ubufakazi bokuthi iBabiloni liyibandla eliwileyo ngenxa yamaphutha alo nezono zalo, ngenxa yokwenqaba kwalo iqiniso elalithunyelwe kulo livela ezulwini. Lapho abantu beya kubafundisi babo bangaphambili benombuzo oshisekayo, Ingabe lezi zinto zinjalo? abefundisi baletha izinganekwane, baprofetha izinto ezithambileyo, ukuze badambise ukwesaba kwabo futhi bathulise unembeza ovusiwe. Kodwa njengoba abaningi benqaba ukwaneliswa yigunya nje labantu kuphela futhi befuna ngokusobala ukuthi, ‘Isho kanje iNkosi,’ inkonzo ethandwayo, njengabaFarisi basendulo, igcwele ulaka njengoba igunya layo libuzwa, iyakuwulahla lo myalezo njengowavela kuSathane futhi ikhuthaze izixuku ezithanda isono ukuba zithuke futhi zizingele labo abawumemezelayo.” The Great Controversy, 606.

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

Izindebe ezazingingizayo ezivela emijondolo yaseNazaretha zafika “empikiswaneni” ka-Isaya amashumi amabili nesikhombisa.

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

> Ngokulinganisela, lapho ihluma, uyakuphikisana nayo; ubamba umoya wakhe onamandla ngosuku lomoya wasempumalanga. 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 wasempumalanga” wobuSulumane, omelwe ngokuthi “usizi lwesithathu,” futhi nangokuthi “ukuthukutheliswa kwezizwe,” wadedelwa wase ubanjwa masinyane ngo-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.

> “Ngaleso sikhathi, ngesikhathi umsebenzi wensindiso usufinyelela esiphethweni, inkathazo iyakwehlela emhlabeni, nezizwe ziyothukuthela, nokho zibanjwe ukuze zingavimbi umsebenzi wengelosi yesithathu. Ngaleso sikhathi ‘imvula yangemuva,’ noma ukuqabuleka okuvela ebukhoneni beNkosi, kuyofika, ukuze kunikwe amandla izwi elikhulu lengelosi yesithathu, futhi kulungiselwe abangcwele ukuba beme esikhathini lapho izinhlupho eziyisikhombisa zokugcina ziyothululwa.” 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.

UMose, u-Ellen White, u-A. T. Jones no-E. J. Waggoner base bethatha indawo yabo ku-9/11 njengabalindi bakaHabakuki isahluko sesibili, ababuza ukuthi bayakuthini phakathi “kwempikiswano” ka-Isaya, eqala lapho kufika umoya wasempumalanga. U-Isaya uthi “impikiswano” iyikho okuhlanza izono kubantu bakaNkulunkulu.

> 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.

> Ngesilinganiso, lapho usukhipha, uyakuphikisana nayo; ubamba umoya wakhe olukhuni ngosuku lomoya wasempumalanga. Ngalokho-ke ububi bukaJakobe buyakuhlanjululwa; nalokhu kuyisithelo sonke sokususa isono sakhe; lapho enza wonke amatshe e-altare abe njengamatshe eshokho aphihlizwe abe yizicucu, izixuku zezihlahla nezithombe ngeke kusame. U-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.

“Inkulumo-mpikiswano” mayelana nokuthi imvula yangemuva ilinganiswa ngo-9/11, ngesikhathi ubuSulumane bukhululwa base bubuye buvinjwe, iyindlela ububi bukaJakobe obususiwe ngayo, ngaleyo ndlela kuphendulwe uJakobe abe ngu-Israyeli. Ushintsho lweBhayibheli lukaJakobe, umuntu omele isivumelwano, lube ngu-Israyeli, lukhomba unyaka ka-1856, lapho umnyakazo wamaMillerite waseFiladelfiya waba umnyakazo wamaMillerite waseLawodikiya, owawuyothi eminyakeni eyisikhombisa kamuva ube yibandla lamaSeventh-day Adventist laseLawodikiya. Lolo shintsho emlandweni wamaMillerite lukhomba uphawu lwendlela emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane, lapho umnyakazo waseLawodikiya walabayizinkulungwane eziyikhulu namashumi amane nane uphenduka ube umnyakazo waseFiladelfiya walabayizinkulungwane eziyikhulu namashumi amane nane. Lelo phuzu loshintsho yilapho uJakobe, okusho umphangi wesikhundla somunye, eguquka abe ngu-Israyeli, okusho umnqobi.

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.

“Inkulumompikiswano” ihlanza ububi bukaJakobe, abe u-Israyeli onqobayo. Labo abamelwe njengo-Israyeli bayanqoba ngegazi leZwi nangamazwi obufakazi 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.

> Futhi bamnqoba ngegazi leWundlu, nangezwi lobufakazi babo; futhi abazange bathande ukuphila kwabo kwaze kwaba sekufeni. IsAmbulo 12:11.

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

“Izwi lobufakazi babo” lingumyalezo umlindi kaHabakuki awucela ukuwuqonda. Limelela ukungcweliswa kwabo negazi leWundlu, ukulungisiswa 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.

> Ngizakuma endaweni yami yokuqapha, ngizibeke embhoshongweni, ngibheke ukuze ngibone ukuthi uzakuthini kimi, nokuthi mina ngiyakuphendula ngithini lapho ngisolwa. 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.

Igama elithi “reproved” lisho ukuthi “waphikisana naye,” futhi limelela “inkulumo-mpikiswano” ka-Isaya esusa izono zikaJakobe. Umlindi kuHabakuki ufuna ukwazi ukuthi ubufakazi bakhe buyoba yini, futhi uyatshelwa ukuthi amatafula kaHabakuki ayisiqubulo somlayezo esasiyokwenza labo ababefisa ukufunda bagijime emiBhalweni bathole umyalezo wokulungisiswa ngokukholwa. UHabakuki isahluko sesibili uveza ngokucacile umlindi ekupheleni kwamavesi amane okuqala njengoseqenjini lwalabo abalungisiswa ngokukholwa.

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

> Bhekani, umphefumulo wakhe ophakanyisiwe awuqondile kuye; kepha olungileyo uyakuphila ngokukholwa kwakhe. 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.

Umlayezo ophezu kwalawo mathebula amabili uyizindlela zasendulo zikaJeremiya. Kodwa lapho umlindi kaJeremiya ekhalisa icilongo, isigaba sabahlubuki, abamphefumulo yabo iphakanyisiwe, senqaba ukulalela. Kwakuyiso kanye isigaba esifanayo esivesini esandulelayo, esenqaba ukuhamba ezindleleni zasendulo ukuze sithole ukuphumula nokuqabuleka.

> 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.

> Isho kanje iNkosi: Yimani ezindleleni, nibheke, nibuze ngezindlela zasendulo, nithi, Iphi indlela enhle na? Nihambe ngayo, khona niyakufumana ukuphumula kwemiphefumulo yenu. Kepha bathi, Asiyikuhamba ngayo. Futhi ngamisela abalindi phezu kwenu, ngathi, Lalelani ukukhala kwecilongo. Kepha bathi, Asiyikulalela. Jeremiya 6:16, 17.

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

Abalindi ababekwe phezu kwabantu bakaNkulunkulu ngo-9/11 kwakunguMose, u-Ellen White, uJones noWaggoner, bemelwe yizindebe zikaMose ezangingakhulumi kahle, okwakumelwe ukwesaba kwakhe ukukhuluma ngolimi lwaseGibhithe, ulimi ayengalusebenzisanga iminyaka engamashumi amane. Ngokuphathelene nawo wonke amaHeberu nesixuku esixubekile esawela uLwandle Olubomvu noMose, uMose wayeyindoda enesigqi sokukhuluma sasemzini. Isigqi sakhe sokukhuluma sasingesesaseNazaretha. NoPetru futhi isigqi sakhe sokukhuluma saqokonyiswa.

> 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.

> Kwathi emva kwesikhashana beza kuye labo ababemi lapho, bathi kuPetru: Impela nawe ungomunye wabo; ngokuba ukukhuluma kwakho kuyakudalula. Mathewu 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.

Empikiswaneni yomlando kaPetru, waqamba amanga kathathu, futhi wahlukaniswa kuleyo mpikiswano ngenkulumo yakhe, noma ngolimi lwakhe olungingizayo. Elinye iqembu kuleyo mpikiswano labuza uNkulunkulu lathi, “ngiyothini empikiswaneni na?” “Liyabona” izindlela zasendulo, futhi “lilalela” ukukhala kwecilongo. Bayabona futhi bezwe, futhi lapho ekugcineni “bephikisana,” bayanqoba. Umlayezo wokunqoba ezinsukwini zokugcina umelelwa njengomyalezo waseLawodikeya. Ngokungafani nebandla laseLawodikeya, ibandla laseFiladelfiya alinalo icala.

> 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.

> Onqobayo ngiyomenza insika ethempelini likaNkulunkulu wami, futhi akasayikuphuma futhi; futhi ngiyakuloba phezu kwakhe igama likaNkulunkulu wami, negama lomuzi kaNkulunkulu wami, okuyiJerusalema elisha, elehla livela ezulwini kuNkulunkulu wami; futhi ngiyakuloba phezu kwakhe igama lami elisha. Onendlebe makezwe lokho uMoya akushoyo emabandleni. IsAmbulo 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.

Nakuba kungekho kulahlwa, isithembiso esiya eFiladelfiya singesalabo kuphela “abanqobayo.” Ibandla laseFiladelfiya liqhathaniswa nebandla laseLawodikeya, futhi lihlukaniswa ngesigaba esidinga ukunqoba, kanye nesigaba esesinqobile. Ibandla laseFiladelfiya liqhathaniswa nebandla laseLawodikeya, futhi ibandla laseLawodikeya liyizintombi eziyiziwula zikaMathewu 25.

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

> “Isimo seBandla esimelwe izintombi eziyiziwula, sikhulunywa futhi njengesimo saseLawodikeya.” Review and Herald, August 19, 1890.

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

Ngo-9/11, lapho ingelosi yehla ngesikhathi sokuwa kweMibhoshongo EmiBili, uJones noWaggoner baqala ukwethulwa komlayezo waseLawodikeya, kwaqala nenkulumompikiswano yemvula yokugcina. Umlayezo wecilongo kaJeremiya uyicilongo lesikhombisa, okuyisishayo sesithathu, okuyi-Islam njengoba ichazwe ezindleleni zasendulo ezimelelwa yiqiniso, WONKE amaqiniso, amelwe ematafuleni kaHabakuki ka-1843 noka-1850. Umlayezo waseLawodikeya uyilo kuphela ithemba lensindiso, futhi igama elithi insindiso lisho ukuphulukiswa. Noma uKristu eziveza njengongqongqozayo emnyango wenhliziyo yomLawodikeya, noma ethembisa umLawodikeya ukuthi uma benza ukuthula naYe, Uyokwenza ukuthula nabo, kuwumlayezo wokuphulukiswa kuphela onikezwa um-Adventist woSuku lweSikhombisa ongumLawodikeya.

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

Uphawu lwesine lobuMesiya ngumlayezo waseLawodikeya 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 kugcwaliseke okwakhulunywa nguEsaya umprofethi, ethi: Yena uqobo wathwala ubuthakathaka bethu, wathwala izifo zethu. Mathewu 8:17.

## Prediction

Isibikezelo

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

> Ngempela wathwala usizi lwethu, wathwala izinhlupheko zethu; nokho samcabanga njengoshayiwe, eshaywe nguNkulunkulu, futhi ehlushwa. U-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.

> Futhi bhala enganeni yebandla laseLawodikeya uthi: Nakhu akushoyo u-Amen, ufakazi othembekileyo noqinisileyo, isiqalo sendalo kaNkulunkulu; Ngiyayazi imisebenzi yakho, ukuthi awubandi futhi awushisi; sengathi ubungabanda noma ushise. Ngakho-ke, ngenxa yokuthi usivivi, futhi awubandi futhi awushisi, ngizokukhafula uphume emlonyeni wami.

> 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 uthi, Ngicebile, ngandisiwe ngempahla, angiswele lutho; kanti awazi ukuthi ulusizi, futhi uyadabukisa, futhi umpofu, futhi uyimpumputhe, futhi unqunu:

> 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.

> Ngiyakweluleka ukuba uthenge kimi igolide elivivinywe emlilweni, ukuze ube nokunotha; nezingubo ezimhlophe, ukuze wembathiswe, nokuthi ihlazo lobunqunu bakho lingabonakali; futhi gcoba amehlo akho ngomuthi wamehlo, 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 engibathandayo, ngiyabasola futhi ngiyabaqondisa ngesijeziso; ngakho-ke shisekelani, niphenduke. Bhekani, ngimi emnyango, ngingqongqotha; uma umuntu ezwa izwi lami, avule umnyango, ngizongena kuye, ngidle naye, naye adle nami. Onqobayo ngiyakumnika ukuba ahlale nami esihlalweni sami sobukhosi, njengalokhu nami nganqoba, ngahle ngahlala noBaba esihlalweni sobukhosi bakhe. Onendlebe makezwe lokho akushoyo uMoya emabandleni. IsAmbulo 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.

Iseluleko sokuthenga igolide nezingubo ezimhlophe, nokugcoba amehlo, siyikhambi esishiwo ngokusobala sesimo esiphetha ekufeni okuphakade, hhayi ukufa nje kuphela. Noma yiziphi izinkinga lelo golide, lezo zingubo, nalokho kugcoba okungazelapha, lezo zinkinga zihambisana kalula nokuthi uKristu wathwala ubuthakathaka bethu. UJohane wayeboshiwe ePhatmose ngenxa yeZwi likaNkulunkulu nobufakazi bukaJesu, obunguMoya Wesiprofetho. UMoya Wesiprofetho uyikhambi leLawodikeya, futhi amandla okuphilisa kaMoya Wesiprofetho abonakaliswa ngokomfanekiso ngokuthi uKristu wathwala ubuthakathaka bethu futhi wathwala usizi lwethu.

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.

Indlela okuwukuphela kwayo yokuba uKristu athwale ubuthakathaka bethu iwukuthi sivule umnyango wenhliziyo yethu sivumele ukuhlanganiswa kobuNkulunkulu Bakhe nobuntu bethu. Uthwala ubuthakathaka bethu lapho engena ezimpilweni zethu ngobukhona bukaMoya oNgcwele. Sivula umnyango ngokufeza ikhambi. Ikhambi elivula inhliziyo yigolide, izingubo ezimhlophe, nomuthi wamehlo. Umuthi wamehlo uwukukhanyiselwa kweZwi likaNkulunkulu okwenziwa kuphela ngoMoya oNgcwele. IBhayibheli liyisibani ezinyaweni zethu, futhi ukukhanya okukhanyisa indlela kungukukhanya koKukhalwa Kwaphakathi Kwamabili.

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

> Izwi lakho liyisibani ezinyaweni zami, nokukhanya endleleni yami. AmaHubo 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.

Lapho umuntu waseLawodikeya elulekwa ukuba agcobe amehlo akhe, kumelwe akwenze ngeZwi likaNkulunkulu, eliyisibani; kodwa, njengoba kumelwe emfanekisweni wezintombi eziyishumi, isibani asisizi ngalutho ngaphandle kwamafutha. AbaseLawodikeya banawo amaBhayibheli abo, nakuba ngokuvamile kungesona i-King James Version, kodwa abanawo amafutha kaMoya oNgcwele. Ukugcotshwa kwamehlo omuntu waseLawodikeya kufezwa ngomyalezo oqukethe ubukhona bukaMoya oNgcwele.

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 umLaodiceya alulekwa ukuba ayithenge ayisilo nje ukholo, kodwa ukholo olusebenza ngothando futhi oluhlanza umphefumulo. Njengasekholomu lamehlo, igolide linokuvuma okungumgunyathi kobuLaodiceya. UmLaodiceya uyavuma, njengoba kwenza nabo bonke abasebuKristwini, ukuthi “banokholo.” Lolo hlobo lokholo luyinkolelo yomuntu nje kuphela, futhi luyisifaniso esingamanga salolo kholo olumelwe njengegolide, ngokuba lolo kholo luhlanza umphefumulo. Luwukholo olungcwelisayo, futhi labo abanalo ukholo lweqiniso olungcwelisiwe bangcwele, ngokuba ukungcweliswa kusho ukwenziwa ngcwele. AbaLaodiceya abanalo lolo kholo, ngokuba ukube babelunalo, uKristu wayengeke abe 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 ephakathi eya ePharadesi elibuyiselwe. Umlayezo onikezwe umuntu ngalezi zinsuku zokugcina akufanele uhlanganiswe namasu aqanjwe ngabantu. Akufanele sincike ezinqubomgomeni zabameli bezwe. Kumele sibe ngabantu abathobekile bomthandazo, singenzi njengalabo abaphuphuthekiswe yizinhlangano zikaSathane.”

> “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.

> “Baningi banokukholwa, kodwa hhayi ukukholwa okusebenza ngothando futhi kuhlambulule umphefumulo. Ukukholwa okusindisayo akusikho nje ukwamukela iqiniso kuphela. ‘Namadimoni ayakholwa, athuthumele.’ Ukuphefumulelwa koMoya kaNkulunkulu kunika abantu ukukholwa okungamandla aqhubelelayo abumba isimilo, futhi kuhole abantu phezulu kunezenzo zomkhuba nje kuphela. Amazwi, izenzo, nomoya kufanele kufakaze iqiniso lokuthi 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.

> “Ukukhanya nesibusiso esikhulu kunakho konke uNkulunkulu asiphe khona akusona isiqinisekiso sokuphepha ekweqeni nasekuhlubukeni kulezi zinsuku zokugcina. Labo uNkulunkulu abaphakamisile ezikhundleni eziphakeme zokwethembwa bangaphambuka ekukhanyeni kwasezulwini baphendukele ekuhlakanipheni kwabantu. Khona-ke ukukhanya kwabo kuyoba ngubumnyama, amakhono abo abawaphathiswe nguNkulunkulu abe ugibe, isimilo sabo sibe yisikhubekiso kuNkulunkulu. UNkulunkulu akayikuhlekiswa. Ukumuka kuye bekulokhu, futhi kuyohlale njalo, kulandelwa yimiphumela yako eqinisekileyo. Ukwenza izenzo ezingamjabulisi uNkulunkulu, ngaphandle kokuba kuphendukelwe kuzo ngokuqinile futhi kuyekwe, esikhundleni sokufuna ukuzithethelela, kuyoholela umenzi wobubi isinyathelo ngesinyathelo ekukhohlisweni kuze kwenziwe izono eziningi ngaphandle kokujeziswa. Bonke abafisa ukuba nesimilo esiyobenza babe yizisebenzi ezibambisene noNkulunkulu futhi bamukele ukunconywa nguNkulunkulu, kumelwe bazihlukanise nezitha zikaNkulunkulu, futhi babambelele eqinisweni uKristu alinika uJohane ukuba alinike umhlaba.” Manuscript Releases, volume 18, 30–36.

The “white raiment” is the righteousness of Christ.

“Ingubo emhlophe” ingukulunga kukaKristu.

> 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.

> Masijabule futhi sithokoze, simnike udumo; ngokuba umshado weWundlu usufikile, nomkalo uzilungisile. Wanikezwa ukuba embathiswe ilineni elihle, elihlanzekileyo nelimhlophe; ngokuba ilineni elihle liyizenzo zokulunga zabangcwele. Wasesethi kimi: Bhala, Babusisiwe labo abamenyiweyo edilini lomshado weWundlu. Wasesethi kimi: Lawa angamazwi eqiniso kaNkulunkulu. IsAmbulo 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 ikhambi elinemikhakha emithathu elanikelwa eLawodikeya, futhi ngokwenza kanjalo, waziguqula waba ngumlobokazi waseFiladelfiya. La mavesi akhuluma ngokuqondile ne-Adventism, emelwe emzekelisweni wezintombi eziyishumi. Izintombi yilabo abalindele ukuya emshadweni ababizelwe kuwo. Umlobokazi wazilungiselela, ngokuba lokho kwanikezwa kuZakariya isahluko sesithathu, ngoJoshuwa nengelosi. Lapho ingubo yakhe engcolile yaseLawodikeya yasuswa, yathathelwa indawo ingubo yomshado yelineni elimhlophe. Ikhambi lifakaza okwesibili ngaphakathi kwegama elithi Ellen Gould White. U-Ellen usho ukukhanya okukhazimulayo nokucwebezelayo, futhi umele umuthi wamehlo. UGould yigama lesiNgisi sakudala elisho igolide, futhi lisho igolide. UWhite umele ukulunga, futhi lelo gama akalinikwanga kwaze kwaba ngo-1846, lapho eshada noJames. Igama lakhe lase lishintsha laba nguWhite. Ukuguqulwa kwegama nomshado kokubili kuyizimpawu zobudlelwane besivumelwano. Ngaphambi komshado igama lakhe kwakunguHarmon, okusho isosha lokuthula, njengoba ayenjalo ngaleso sikhathi. U-Ellen White uyisigijimi saseLawodikeya, futhi ukumala yena kungukumala insindiso!

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

Sizoqhubeka nokuhlola iziprofetho eziyishumi nambili eziphathelene noMesiya encwadini kaMathewu esihlokweni esilandelayo.

> “Revelation 3:14–18 quoted.

> “IsAmbulo 3:14–18 icashuniwe.

> “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.

> “O, yeka incazelo! Baningi kangakanani abakulesi simo esesabekayo. Ngiyanxusa ngobuqotho bonke abefundisi ukuba bafunde ngokukhuthala isahluko sesithathu seSambulo, ngoba kuso kuvezwa isimo sezinto esikhona ezinsukwini zokugcina. Fundisisani ngokucophelela wonke amavesi akulesi sahluko, ngoba ngala mazwi uJesu ukhuluma kini.

> “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.

> “Uma kwake kwaba khona abantu abamelwa ngumyalezo waseLawodikeya, yilabo bantu abaye baba nokukhanya okukhulu, isambulo semiBhalo, ama-Adventist oSuku lwesiKhombisa abasamukelile.” Manuscript Releases, ivolumu 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 bakaNkulunkulu beqiniso abagcina imiyalo babonisa ezweni isimilo sobuqotho obungenasici, befakaza ngendlela yabo yokuziphatha ukuthi umthetho weNkosi uphelele, uguqula umphefumulo. Kanjalo iNkosi uJesu, iNdodana kaNkulunkulu, ngokulalela kwaYo umthetho kaNkulunkulu, yaphakamisa lowo mthetho futhi yawenza waba nodumo. Ngokuqinisekile uNkulunkulu uyakulahla wonke amalungu awo wonke amabandla azibiza ngokuthi angama-Seventh-day Adventist, ongekho ekumkhonzeni Yena, kodwa othi ngenxa yokuzidla, ubugovu, nokuthanda izwe, abonise ukuthi iqiniso elivela ezulwini alenzanga uguquko esimilweni sakhe.”

> “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].

> “Ngiyacela nifunde ngokucophelela iSambulo 3:15–18. Kuzwakala izwi likaJesu Kristu. ‘Bonke engibathandayo, ngiyabasola, ngibayale: ngakho shisekelani [ningabi nenhliziyo ehlukanileyo], niphenduke. Bhekani, mina [uMsindisi wenu] ngimi emnyango, ngingqongqoza: uma umuntu ezwa izwi lami, avule umnyango, ngizongena kuye, ngidle naye, naye adle nami. Onqobayo ngiyakumnika ukuba ahlale nami esihlalweni sami sobukhosi, njengoba nami nganqoba, ngase ngihlala noBaba esihlalweni saKhe sobukhosi’ [ISambulo 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.

> “Amabandla ayowulalela yini umlayezo waseLawodikeya? Ayophenduka yini, noma ayoqhubeka esonweni, nakuba umyalezo oyiqiniso onesizotha esikhulu kunazo zonke—umyalezo wengelosi yesithathu—umenyezelwa ezweni? Lona ngumlayezo wokugcina womusa, isixwayiso sokugcina ezweni eliwile. Uma ibandla likaNkulunkulu liba yisivivi, alisahlali emseni kaNkulunkulu kunamabandla amelwe njengawile futhi asephenduke indawo yokuhlala yamadimoni, nesiphephelo sayo yonke imimoya engcolileyo, nesibaya sazo zonke izinyoni ezingcolileyo nezinengekayo. Labo ababenamathuba okuzwa nokwamukela iqiniso futhi abahlangene nebandla lamaSeventh-day Adventist, bezibiza ngokuthi bangabantu bakaNkulunkulu abagcina imiyalo, kodwa nokho bengenawo amandla okuphila nokuzinikela kuNkulunkulu ngaphezu kwamabandla angawokuzisholo, bayokwamukela izinhlupho zikaNkulunkulu ngokuqinisekileyo njengamabandla aphikisa umthetho kaNkulunkulu. Yilabo kuphela abangcweliswe ngeqiniso abayokwakha umndeni wobukhosi ezindlini zasezulwini uKristu aye ukuzilungisela labo abamthandayo futhi abagcina imiyalo 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 othi, Ngiyamazi, kodwa angiyigcini imiyalo yaKhe, ungumqambimanga, futhi iqiniso alikho kuye’ [1 Johane 2:4]. Lokhu kubandakanya bonke abathi banolwazi ngoNkulunkulu, nokuthi bayigcina imiyalo yaKhe, kodwa abangakubonakalisi lokhu ngemisebenzi emihle. Bayakwamukela ngokwezenzo zabo. ‘Lowo ohlala kuYe akoni; lowo owonayo akamubonanga Yena, futhi akamazanga’ [1 Johane 3:6]. Lokhu kubhekiswe kuwo wonke amalungu ebandla, kuhlanganise namalungu amabandla amaSeventh-day Adventist. ‘Bantwanyana, makungabikho muntu onikhohlisayo: owenza ukulunga ulungile, njengalokhu Yena elungile. Owenza isono ungokaSathane; ngokuba uSathane wonile kwasekuqaleni. INdodana kaNkulunkulu yabonakaliswa ngalokhu, ukuze ibhubhise imisebenzi kaSathane. Lowo ozelwe nguNkulunkulu akasenzi isono; ngokuba imbewu yaKhe ihlala kuye; futhi angeke one, ngoba uzelwe nguNkulunkulu. Ngalokhu kuyabonakala abantwana bakaNkulunkulu nabantwana bakaSathane: noma ubani ongenzi ukulunga akaveli kuNkulunkulu, kanjalo nalowo ongamthandi umfowabo’ [1 Johane 3:7–10].”

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

> “Bonke abazibiza ngokuthi bangama-Adventist agcina iSabatha, kodwa baqhubeke esonweni, bangabaqambimanga emehlweni kaNkulunkulu. Inkambo yabo yesono iyawuphikisa umsebenzi kaNkulunkulu. Baholela abanye esonweni. Izwi livela kuNkulunkulu lize kuwo wonke amalungu amabandla ethu, ‘Nenze izindlela eziqondileyo ngezinyawo zenu, funa okuxhugayo kuphambukiswe endleleni; kodwa makuphulukiswe kunalokho. Phishekelani ukuthula nabantu bonke, nobungcwele, ngaphandle kwabo akakho umuntu oyakumbona iNkosi: niqaphelisise ukuze kungabi khona umuntu owehluleka emseni kaNkulunkulu; funa kube khona impande yomunyu ehlumayo inihluphe, futhi ngayo abaningi bangcoliswe; funa kube khona isifebe, noma umuntu ongahloniphi okungcwele, njengo-Esawu, owathengisa ubuzibulo bakhe ngenxa yedlanzana lokudla. Ngokuba niyazi ukuthi emva kwalokho, lapho esefuna ukuzuza ifa lesibusiso, wenqatshwa; ngokuba akafumananga indawo yokuphenduka, nakuba akufuna ngokukhuthala ngezinyembezi’ [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.

> “Lokhu kuyasebenza kwabaningi abathi bayakholwa iqiniso. Esikhundleni sokulahla imikhuba yabo yokukhanukela, baqhubekela phambili endleleni eyiphutha yemfundo ngaphansi kobuqili obukhohlisayo bukaSathane. Isono asibonwa njengesono. Onembeza babo uqobo bangcolisiwe, izinhliziyo zabo zonakalisiwe, ngisho nemicabango yabo yonakele njalo. USathane uyabasebenzisa njengeziyengo ukuze ahehe imiphefumulo emikhubeni engcolileyo engcolisa ubuntu bonke. ‘Lowo oweyisa umthetho kaMose [owawungumthetho kaNkulunkulu] wafa engenasihe ngofakazi ababili noma abathathu: Pho niyacabanga ukuthi ufanele isijeziso esibi kangakanani lowo onyathele iNdodana kaNkulunkulu ngezinyawo, wabala igazi lesivumelwano, angcweliswa ngalo, njengento engengcwele, wadelela noMoya womusa na? Ngokuba siyamazi Lowo owathi, Impindiselo ingeyami, mina ngiyakuphindisela, isho iNkosi. Kanti futhi, INkosi iyakwahlulela abantu bayo. Kuyinto eyesabekayo ukuwela ezandleni zikaNkulunkulu ophilayo’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 175–177.

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