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.
Matiyu kitabında bulunan Mesihe ait on iki yerine gelişi belirliyor ve bunları yüz kırk dört binin yol işaretleriyle uyumlu hâle getiriyoruz. Mesih’in doğumunu, her reform hareketini başlatan son zamanın yol işareti olarak belirledik. Mesih’in doğumu, yüz kırk dört bin için son zaman olan 1989 ile örtüşmektedir. Bu yol işaretini daima, mesajın kamusal alana taşındığı, böylece halkın bundan böyle sorumlu tutulabildiği bir yol işareti izler.
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.
Մեսիական երկրորդ կատարումը Քրիստոսի առակներով ուսուցանելն էր, որը սահմանում է այն մեթոդաբանությունը, որով ներկայացվում է այն լուրը, որ ձևակերպվում է վախճանի ժամանակից հետո, երբ գիտության աճը մի ուղերձ է առաջ բերում այդ առանձնահատուկ սերնդի համար։ Դա 1831 թվականն էր Միլլերականների համար և 1996 թվականը՝ հարյուր քառասունչորս հազարի շարժման համար։ Այն բանից հետո, երբ լուրը դրվում է հանրային դաշտում, այն ապա զորացվում է մարգարեության մի կատարմամբ, որը նշանավորում է փորձության գործընթացի սկիզբը։ Այդ զորացումը 1840 թվականի օգոստոսի 11-ն էր Միլլերականների համար և 9/11-ը՝ հարյուր քառասունչորս հազարի համար։
The Third Messianic Waymark is the Messengers of 9/11
ᎢᏳᏍᏗ ᎹᏏᎯᎠᏂᏍᎩ ᎦᏖᎸᎢ ᎠᏂᏙᎯ 9/11 ᎤᎾᏓᏅᏙᎯ ᎨᏒᎢ
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.
そして来て、ナザレという町に住んだ。それは、預言者たちによって語られていた、「彼はナザレ人と呼ばれるであろう」ということが成就するためであった。マタイ 2:23。
Prediction
ပရောဖက်ပြုချက်
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.
Арахь Жессе гъуо хІуа цІыкІу къекІу, имахьа цІыкІу и щӏэгъэхэмкӏэ къихьащ. Исаия 11:1, Судьяхэр 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.
אַבישָׁא דְּמִלְּתָא עִבְרָאָה דְּמִתַּרְגְּמָא «צֶמַח» הוּא נֵצֶר, וְהוּא אַף אַבִישָׁא דְּנָצְרַת. הַצֶּמַח אָתֵי מִן שְׁכוּנֵי הָעֹנִי דְּנָצְרַת.
“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.
“प्रभु विनम्र जीवनपथोंबाट युवा पुरुषहरूलाई आफ्नै सेवामा बोलाउनुहुनेछ, जसरी उहाँले यस पृथ्वीमा स्वयम् उपस्थित भई जीवनयापन गर्नुहुँदा गर्नुभयो। उहाँले विद्वान् रब्बीहरूलाई छोडेर आफ्ना पहिलो चेलाहरूका रूपमा विनम्र, अशिक्षित माछा मार्नेहरूलाई छान्नुभयो। उहाँसँग यस्ता कामदारहरू छन्, जसलाई उहाँ दरिद्रता र गुमनामीबाट बोलाएर अगाडि ल्याउनुहुनेछ। जीवनका साधारण कर्तव्यहरूमा संलग्न, र खस्रो वस्त्रले आवृत, तिनीहरू मानिसहरूको दृष्टिमा अल्पमूल्य ठानिन्छन्। तर तिनीहरू बहुमूल्य रत्न बन्नेछन्, प्रभुको निम्ति उज्ज्वल रूपमा चम्कन। ‘तिनीहरू मेरा हुनेछन्, सेनाहरूका परमप्रभु भन्नुहुन्छ, त्यस दिन जब म मेरा रत्नहरू सङ्ग्रह गर्नेछु।’ 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.
1888年，人们拒绝了圣灵的权柄、怀爱伦姐妹的权柄，以及对琼斯和瓦格纳之受感启示之认可，正如可拉拒绝摩西的权柄一样。
“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.
“Chaymi kimsa kaq angelpa willakuynin willakuchkanqa. Astawan atiyniyuqta qusqan pacha chayamuchkaptin, Señorqa pisi p’unchayniyuq rantikuna rayku llamk’anqa, paypa servicionman sapaqchasqa kaqkunapa yuyayninkuta pusaspa. Llamk’aqkunaqa qillqasqa yachay wasikunapa yachachisqanraykumanta aswanqa Espíritu Santonpa llamp’u wiñayninwanmi kamachisqa kanqaku. Iñiypa, mañakuypa runakunaqa santo kallpachakuyniyuq lloqsinankupaqmi ñit’isqa kanqaku, Dios qosqan simikunata willakuspa. Babiloniapa huchankunaqa sut’inchasqa kanqa. Iglesiapa ruwanakunata autoridad civilwan hunt’achiyqa ima manchay ruwaykunaman apamun, espiritismopa hayk’uykuna, papal atiypa pakasqa ichaqa usqhaylla wiñayninpas—llapallanmi q’ala rikuchisqa kanqa. Kay solemne willakuyninkunawanmi llaqtaqa kuyuchisqa kanqa. Waranqa waranqanmi uyariq kanqaku, mana hayk’aqpas kayhina simikunata uyarisqakuna. Muspharispa uyariqkunaqa chay testimoniota, Babiloniaqa iglesia kasqanta, urmasqa kasqanta pantayninkunarayku huchankunarayku, hanaqpachamanta payman apachisqa cheqaq kayta mana chaskisqanrayku. Llaqtaqa ñawpaq yachachiqninkuman kusisqa tapukuyninwan rinqaku: ¿Kaykunaqa cheqaqchu? Ministrukunaqa llawllakuykunata rikuchinku, llamp’u kaqkunata profetizanku, manchakuyninkuta thañichinankupaq, rikch’arisqa yuyayninkutapas upallachinankupaq. Ichaqa askhakuna runakunapa sapan autoridadnillanwan mana saqsaspa, sut’i ‘Señor ninmi’ nisqata mañakuptinku, runakunapa munasqa ministeriokunaqa, ñawpaq fariseokunahina, autoridadninku tapusqa kasqanrayku phiñasqa kaspa, willakuyninta Satanaspa kasqanta nispa huchawan kusisqa achka runakunata hatarichinqaku, chayta willakuqkunata k’amiykuchinankupaq, qatiykachanakupaq.” The Great Controversy, 606.
The stammering lips from the slums of Nazareth arrived at the “debate” of Isaiah twenty-seven.
لەڤە دوودڵەکانی کۆڵانە هەژارنشینەکانی ناسیرە ڕۆیشتنە «مجادلە»ی ئیشایا بیست و حەوت.
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.
با پیمانه، چون آن سر برآورد، با آن مجادله خواهی کرد؛ او در روزِ بادِ شرقی، بادِ سختِ خود را فرو مینشاند. اشعیا 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.
“شرق کی ہوا” اسلام کی، جو “تیسری ہلاکت” کے طور پر ظاہر کی گئی ہے، اور نیز “قوموں کے غضب میں آنے” کے طور پر بھی، 9/11 کو چھوڑ دی گئی اور فوراً ہی روک دی گئی۔
“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.
«En aquel tiempo, mientras la obra de salvación esté llegando a su fin, vendrá aflicción sobre la tierra, y las naciones se airarán, aunque serán contenidas para no impedir la obra del tercer ángel. En aquel tiempo vendrá la “lluvia tardía”, o refrigerio de la presencia del Señor, para dar poder a la gran voz del tercer ángel y preparar a los santos para permanecer firmes en el período cuando las siete últimas plagas sean derramadas». Primeros Escritos, 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.
Moisés, Ellen White, A. T. Jones y E. J. Waggoner entonces ocuparon su posición en el 9/11 como los atalayas de Habacuc capítulo dos, quienes preguntaron qué dirán durante la “controversia” de Isaías, que comienza cuando llega el viento solano. Isaías dice que la “controversia” es lo que purga los pecados del pueblo de Dios.
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.
سفرجین، اورے نم بَرگِی یاراشقاندا، سەن ئۇنىڭ بىلەن مۇنازىرە قىلارسىن؛ شەرق شامىلىنىڭ كۈنىدە ئۇ ئۆزىنىڭ قاتتىق شامىلىنى توختىتىدۇ. شۇڭا مۇشۇ ئارقىلىق ياقۇپنىڭ گۇناھى پاكلىنىدۇ؛ ۋە ئۇنىڭ گۇناھىنى يوقاتىشنىڭ بارلىق مېۋىسى مۇشۇدۇر: ئۇ قۇربانگاھنىڭ بارلىق تاشلىرىنى پارچىلانغان ئاقتاش تاشلىرىدەك قىلغاندا، ئىبادەت بوسۇغىلىرى ۋە سۈرەتلەر قايتا قەد كۆتۈرمەيدۇ. ئىسايا 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.
«ہگرتی بارش» کے 9/11 پر ناپے جانے کے بارے میں جو “مباحثہ” ہے—جب اسلام کو چھوڑا گیا اور پھر روکا گیا—وہی وہ طریقہ ہے جس سے یعقوب کی بدکرداریاں دور کی جاتی ہیں، اور یوں یعقوب اسرائیل میں تبدیل ہو جاتا ہے۔ یعقوب سے، جو عہد کا نمائندہ انسان ہے، اسرائیل تک کا بائبلی انتقال 1856 کی نشان دہی کرتا ہے، جب فلاڈلفیائی میلری تحریک لاودیکیائی میلری تحریک بن گئی، جو سات سال بعد لاودیکیائی سیونتھ ڈے ایڈونٹسٹ کلیسیا بننے والی تھی۔ میلری تاریخ میں یہ انتقال ایک سو چوالیس ہزار کی تاریخ میں ایک نشانِ راہ کی نشان دہی کرتا ہے، جب ایک سو چوالیس ہزار کی لاودیکیائی تحریک ایک سو چوالیس ہزار کی فلاڈلفیائی تحریک میں تبدیل ہوتی ہے۔ یہ نقطۂ انتقال وہ وقت ہے جب یعقوب، جس کے معنی غاصب کے ہیں، اسرائیل میں، جس کے معنی غالب آنے والے کے ہیں، تبدیل ہو جاتا ہے۔
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.
“ဆွေးနွေးပြိုင်ခင်း” သည် ယာကုပ်၏အပြစ်ဒုစရိုက်များကို သန့်စင်ဖယ်ရှား၍၊ သူသည် အောင်နိုင်သူ ဣသရေလ ဖြစ်လာသည်။ ဣသရေလအဖြစ် ကိုယ်စားပြုဖော်ပြခံရသူတို့သည် နှုတ်ကပတ်တော်၏အသွေးအားဖြင့်လည်းကောင်း၊ မိမိတို့၏သက်သေခံစကားအားဖြင့်လည်းကောင်း အောင်နိုင်ကြသည်။
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.
Ve ular Uni Qo‘zichoqning qoni bilan va o‘z shahodatlarining kalomi bilan yengdilar; hamda ular o‘z jonlarini o‘limgacha sevmadilar. Vahiy 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.
“palabra da testimonya di nan” ta e mensahe ku e atalaya di Habakuk a pidi pa komprondé. E ta representá nan santifikashon i e sanger di e Kordé, nan hustifikashon.
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.
Naxajjii koo irra nan dhaabadha; gamoo eegumsaa irra of nan dhaaba; inni anaaf maal akka jedhu, anis yommuu ittiin sirreeffamu maal akkan deebisu arguuf nan eega. Hab 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.
«Reproved» сөзі «дауласты» дегенді білдіреді және Жақыптың күнәларын алып тастайтын Ишаяның «айтысын» білдіреді. Хабаккуктағы күзетші өз куәлігінің қандай болуға тиісті екенін білгісі келеді, әрі оған Хабаккуктың кестелері оқығысы келгендерге Жазбалар арқылы жүгіріп өтіп, сенім арқылы ақталу туралы хабарды табуға мүмкіндік беретін хабар екені білдіріледі. Хабаккук 2 алғашқы төрт аяттың соңында күзетшіні сенім арқылы ақталғандардың тобына жататын адам ретінде анық көрсетеді.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Смотрите, душа его, вознёсшаяся, не права в нём; а праведный верою своею жив будет. Аввакум 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.
Sina daŋ dɔxalin na ñaari tabali yooyu mooy yoon yu màgg yi ci Yeremi. Waaye bi wottukati Yeremi wolée trompet bi, xeetu bëgg-bopp yooyu, ñi seen xol yékkatiwu na, bañ nañoo déglu. Ñoom lañu doon itam xeet wi ci aaya wi jiitu, ñi bañoon dox ci yoon yu màgg yi ngir gis noflaay ak yeesal.
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.
యెహోవా సెలవిచ్చుచున్నాడు: మార్గములలో నిలిచి చూచుడి; పురాతన మార్గములను గురించి అడుగుడి, మంచి మార్గము ఎక్కడ ఉందో తెలుసుకొని అందులో నడుచుడి; అప్పుడు మీ ప్రాణములకు విశ్రాంతి కలుగును. అయితే వారు, “మేము అందులో నడువము” అని అన్నారు. ఇంకా నేను మీ మీద కాపలాదారులను నియమించి, “కాహళధ్వనిని ఆలకించుడి” అని చెప్పితిని. అయితే వారు, “మేము ఆలకింపము” అని అన్నారు. యిర్మియా 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.
خۇدانىڭ خەلقى ئۈستىگە 9/11دە بېكىتىلگەن كۆزەتچىلەر مۇسا، ئېللېن ۋايت، جونس ۋە ۋاگگونېر ئىدى؛ بۇ ئىش مۇسانىڭ توتۇق لەۋلىرى ئارقىلىق تەمثىل قىلىنغان بولۇپ، ئۇمۇ ئۇنىڭ مىسىر تىلىدا سۆزلەشتىن قورقۇشى ئارقىلىق ئىپادىلەنگەن ئىدى، چۈنكى ئۇ بۇ تىلنى قىرىق يىلدىن بۇيان ئىشلىتىپ باقمىغان ئىدى. قىزىل دېڭىزدىن مۇسا بىلەن بىللە ئۆتكەن بارلىق ئىبرانىيلار ۋە ئارىلاش توپقا نىسبەتەن، مۇسا چەت ئەل ئاھاڭى بار ئادەم ئىدى. ئۇنىڭ ئاھاڭى نازارەتلىك ئاھاڭ ئىدى. پېترۇسنىڭمۇ ئاھاڭى ئايرىم تونۇلغان ئىدى.
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.
وخەلەکی لە دوای ماوەیەک هاتنە لای ئەوەی لەوێ وەستان بوون، و بە پەترۆسیان گوت: بەڕاستی تۆش یەکێک لەوانەیت؛ چونکە شێوازی قسەکردنت تۆ ئاشکرا دەکات. مەتا 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.
Փետրոսի պատմության վիճաբանության մեջ նա երեք անգամ ստեց, և վիճաբանության ընթացքում առանձնացվեց իր արտասանությամբ, կամ իր կակազող լեզվով։ Վիճաբանության մեջ գտնվող մի դաս Աստծուն հարցրեց. «Ի՞նչ եմ ասելու վիճաբանության մեջ»։ Նրանք «տեսնում են» հին ճանապարհները և «լսում են» փողի ձայնը։ Նրանք տեսնում և լսում են, և երբ վերջապես «վիճաբանում» են, հաղթահարում են։ Վերջին օրերում հաղթահարելու պատգամը ներկայացված է որպես Լաոդիկիայի պատգամ։ Ի տարբերություն Լաոդիկիայի եկեղեցու՝ Փիլադելփիայի եկեղեցին դատապարտություն չունի։
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.
Тэр ялагчийг Би Өөрийн Бурханы сүмд багана болгоно, тэр дахин хэзээ ч гадагш гарахгүй. Мөн Би түүн дээр Өөрийн Бурханы нэрийг, Өөрийн Бурханы хотын нэрийг, тэнгэрээс Өөрийн Бурханаас бууж ирдэг шинэ Иерусалимын нэрийг, бас Өөрийн шинэ нэрийг бичнэ. Чихтэй нэгэн нь Сүнс чуулгануудад юу айлдаж байгааг сонсогтун. Илчлэлт 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.
مەحکومبوونەوە نەبوونی هەرچەندێک، بەڵام بەڵێنی بۆ فیلادێلفیا تەنها بۆ ئەوانەیە کە «سەردەکەون». کڵێسای فیلادێلفیا بەرامبەر بە کڵێسای لاودیکیا دادەنرێت، و بە پۆلێک جیاواز دەکرێتەوە کە پێویستی بە سەردەکەوتن هەیە، و پۆلێک کە سەردەکەوتووە. کڵێسای فیلادێلفیا بەرامبەر بە کڵێسای لاودیکیا دادەنرێت، و کڵێسای لاودیکیا ئەو پاکیزە کچانەی نادانن لە مەتا 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.
«ចំណោមសភាពរបស់ព្រះវិហារ ដែលត្រូវបានតំណាងដោយព្រហ្មចារីល្ងង់ទាំងនោះ ក៏ត្រូវបានហៅថា ជាសភាពឡៅឌីសេដែរ»។ 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.
၉/၁၁ တွင်၊ ဒွင်တာဝါများ ပြိုလဲသည့်အချိန်၌ ကောင်းကင်တမန် ဆင်းသက်လာသောအခါ၊ Jones နှင့် Waggoner တို့သည် Laodicean သတင်းစကားကို စတင်တင်ပြခဲ့ကြပြီး၊ နောက်မိုး၏ အငြင်းပွားမှုသည် စတင်ခဲ့သည်။ Jeremiah ၏ တံပိုးသတင်းစကားသည် သတ္တမတံပိုးဖြစ်ပြီး၊ ၎င်းသည် တတိယအမင်္ဂလာဖြစ်ကာ၊ Habakkuk ၏ 1843 နှင့် 1850 ဇယားများပေါ်တွင် ဖော်ပြထားသော သမ္မာတရားများ—သမ္မာတရားအားလုံး—ဖြင့် ကိုယ်စားပြုထားသည့် ရှေးဟောင်းလမ်းခရီးများအတွင်း ခွဲခြားသတ်မှတ်ထားသော Islam ပင်ဖြစ်သည်။ Laodicean သတင်းစကားသည် ကယ်တင်ခြင်း၏ တစ်ခုတည်းသော မျှော်လင့်ချက်ဖြစ်ပြီး၊ “ကယ်တင်ခြင်း” ဟူသော စကားလုံး၏ အဓိပ္ပာယ်မှာ ကုသခြင်းဖြစ်သည်။ ခရစ်တော်သည် မိမိကိုယ်တော်ကို Laodicean တစ်ဦး၏ နှလုံးတံခါးကို ခေါက်နေသောသူအဖြစ် ပုံဖော်တော်မူသည်ဖြစ်စေ၊ သို့မဟုတ် Laodicean သည် မိမိနှင့် ငြိမ်းချမ်းရေးပြုမည်ဆိုလျှင် မိမိဘက်မှလည်း သူတို့နှင့် ငြိမ်းချမ်းရေးပြုမည်ဟု ကတိတော်ပေးတော်မူသည်ဖြစ်စေ၊ Laodicean Seventh-day Adventist တစ်ဦးအား ကမ်းလှမ်းထားသည်မှာ ကုသခြင်း၏ သတင်းစကားတစ်ခုတည်းသာ ဖြစ်သည်။
The Fourth Messianic Waymark is the Laodicean message of 9/11
Ayl tii Nejpaakat Messiyaani Waymarko’ Laodicea natsa’an 9/11 yo’on.
That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. Matthew 8:17.
Ixa chaymi profeta Esaias rimashqan hunt’akunman karqan: Pay kikinmi ñoqanchikpa onqoyniykunata apakurqan, unquyniyninchikkunatapas aparqan. Mateo 8:17.
Prediction
ئەنبازی】
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isaiah 53:4.
Ake n’ye edi nsutɔ ahorow guu ne so, na ɔsoa yɛn awerɛhow; nanso yɛbuu no sɛ wɔabɔ no, Onyankopɔn na ɔde amanehunu ato no so, na wɔahyɛ no ahometew. Yesaia 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.
လောဒိကိမြို့သားအသင်းတော်၏ ကောင်းကင်တမန်ထံသို့ ရေးလော့။ ဤအရာတို့ကို အာမင်ဖြစ်တော်မူသောသူ၊ သစ္စာနှင့်ပြည့်စုံ၍ မှန်ကန်သော သက်သေဖြစ်တော်မူသောသူ၊ ဘုရားသခင်၏ ဖန်ဆင်းခြင်းအမှု၏ အစပြုတော်မူသောသူက မိန့်တော်မူ၏။ ငါသည် သင်၏ အကျင့်တို့ကို သိ၏။ သင်သည် အေးလည်းမဟုတ်၊ ပူလည်းမဟုတ်။ သင်သည် အေးသော်လည်းကောင်း၊ ပူသော်လည်းကောင်း ဖြစ်စေချင်၏။ ထိုကြောင့် သင်သည် နွေးထွေးနွေးဖြစ်၍ အေးလည်းမဟုတ်၊ ပူလည်းမဟုတ်သောကြောင့်၊ ငါသည် သင့်ကို ငါ၏နှုတ်မှ အန်ထုတ်မည်။
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:
سېن چې تون چوهاس، «مان دولتمند هَسان، نعمتن ۾ وڌيل هَسان، ۽ منهنجي ڪا شيءِ جي ضرورت ڪانهي»؛ پر تون اِها ڪانہِ ڄاڻين ته تون بدحال، قابلِ رحم، غريب، انڌو، ۽ اُگهاڙو آهين:
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.
Ndzi ku tsundzuxa leswaku u xava eka mina nsuku lowu ringiweke hi ndzilo, leswaku u ta va xifumi; ni swiambalo swo basa, leswaku u ta ambexiwa, naswona leswaku tingana ta vunanga bya wena ti nga vonaki; naswona tota mahlo ya wena hi murhi wa mahlo, leswaku u ta vona.
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.
يا من أحبُّه أُوبِّخْه وأؤدِّبْه؛ فكن غيورًا إذًا وتُبْ. هأنذا واقفٌ على الباب وأقرع: إن سمع أحدٌ صوتي وفتح الباب، أدخل إليه وأتعشّى معه وهو معي. من يغلب فسأُعطيه أن يجلس معي في عرشي، كما غلبتُ أنا أيضًا وجلستُ مع أبي في عرشه. من له أذن فليسمع ما يقوله الروح للكنائس. رؤيا 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.
алтын, ақ киім сатып алуға және көзге май жағуға берілген кеңес — жай ғана өліммен емес, мәңгілік өліммен аяқталатын жағдайға арналған айқын ем. Алтын, киім және көзге жағылатын май қандай мәселелерді емдесе де, сол мәселелер Мәсіхтің біздің әлсіздіктерімізді Өзіне алып, қайғыларымызды көтеруімен оп-оңай үйлеседі. Жохан Құдай Сөзі және Иса туралы куәлік үшін, яғни Пайғамбарлық Рухы үшін, Патмоста қамауда болды. Пайғамбарлық Рухы — Лаодикеяның емі, ал Пайғамбарлық Рухының емдік қасиеттері Мәсіхтің біздің әлсіздіктерімізді Өзіне алып, қайғыларымызды көтеруі арқылы бейнеленді.
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.
Christus arnaqassutsitivut tigusinnaavai aatsaat uummatitta matuata ammarnissaa aqqutigalugu, tassa Illuatalu Guutiussusia inuttutut pinngortitaanerput ilanngullugu akulerutsinneqaqqullugu. Arnaqassutsitivut tigusarpai uagutsinnut inuuneqarnikkut iseraangami Anersaap Illernartup najuunneratigut. Matu ammarparput aaqqiissut naammassigutsigu. Aaqqiissut uummammik ammartoq tassaavoq kuulti, atisassaq qaqortoq, kiisalu isikkut tarnillu tippaat. Isikkut tarnillu tippaat tassaavoq Guutip oqaasiata qaammarsagaanera, tamanna Anersaap Illernartup kisimi naammassisinnaavaa. Biibili tassaavoq isigatta qullia, aammalu aqqutip qaammaqqutaata qaamaniarneqarsinnaasup qaammasinnera tassaavoq Unnuap qeqqata nipaa.
Thy word is a lamp unto my feet, and a light unto my path. Psalms 119:105.
Qyźi Ñe’ẽ che pykuépe g̃uarã peteĩ mba’eresape, ha peteĩ tesape che rape rehegua. Salmos 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.
Marka Laodicean lagu waaniyo inuu indhihiisa subko, waa inuu ku subkaa Erayga Ilaah, kaas oo ah laambad; hase yeeshee, sida lagu muujiyey masalka tobanka bikradood, laambaddu waxtar ma leh saliid la’aanteed. Laodiceanadu waxay haystaan Kitaabbadooda, inkasta oo badankoodu aanu ahayn King James Version, laakiin ma haystaan saliidda Ruuxa Quduuska ah. Subkidda indhaha Laodiceanka waxaa lagu dhammaystiraa farriin xanbaarsan joogitaanka Ruuxa Quduuska ah.
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.
ᱞᱟᱣᱫᱤᱥᱤᱭᱟᱱ ᱚᱠᱚᱭ ᱥᱚᱫᱷᱚᱜ ᱟᱫ ᱥᱚᱱᱟ ᱠᱷᱟᱛᱤᱨ ᱠᱤᱱᱟᱜ, ᱚᱱᱟ ᱥᱩᱫᱷᱩ ᱵᱤᱥᱵᱟᱥ ᱵᱟᱝ ᱛᱟᱦᱮᱱᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱚᱱᱟ ᱵᱤᱥᱵᱟᱥ ᱡᱮ ᱥᱚᱱᱮᱦᱚᱛ ᱦᱚᱛᱮ ᱠᱟᱹᱢᱤᱭᱟ ᱟᱨ ᱡᱤᱣᱤ ᱟᱛᱢᱟ ᱠᱮ ᱥᱟᱯᱷᱟ ᱠᱟᱭᱟ। ᱡᱮᱢᱚᱱ ᱢᱮᱫ ᱥᱟᱞᱵ ᱥᱟᱶ ᱛᱟᱦᱮᱱᱟ, ᱛᱮᱢᱚᱱ ᱥᱚᱱᱟ ᱦᱚᱸ ᱞᱟᱣᱫᱤᱥᱤᱭᱟᱱ ᱨᱮ ᱢᱤᱫ ᱡᱟᱞ ᱫᱟᱹᱣᱟ ᱢᱮᱱᱟᱜᱼᱟ। ᱞᱟᱣᱫᱤᱥᱤᱭᱟᱱ, ᱡᱮᱢᱚᱱ ᱥᱟᱱᱟᱢ ᱠᱷᱨᱤᱥᱴᱟᱱ ᱡᱚᱜᱚᱛ ᱦᱚᱸ ᱠᱟᱭᱟ, ᱫᱟᱹᱣᱟ ᱭᱮᱫᱟ ᱡᱮ ᱚᱠᱚᱭᱠᱚ ᱨᱮ “faith” ᱢᱮᱱᱟᱜᱼᱟ। ᱚᱱᱟ ᱞᱮᱠᱟᱱ ᱵᱤᱥᱵᱟᱥ ᱥᱩᱫᱷᱩ ᱢᱟᱱᱣᱟ ᱵᱷᱨᱚᱥᱟ ᱜᱮᱭᱟ, ᱟᱨ ᱚᱱᱟ ᱥᱚᱱᱟ ᱨᱮ ᱪᱤᱱᱦᱟᱹ ᱟᱠᱟᱱ ᱵᱤᱥᱵᱟᱥ ᱨᱮᱭᱟᱜ ᱢᱤᱫ ᱡᱟᱞ ᱱᱚᱠᱚᱞ ᱠᱟᱱᱟ, ᱠᱟᱡᱽ ᱚᱱᱟ ᱵᱤᱥᱵᱟᱥ ᱡᱤᱣᱤ ᱟᱛᱢᱟ ᱠᱮ ᱥᱟᱯᱷᱟ ᱠᱟᱭᱟ। ᱚᱱᱟ ᱢᱤᱫ ᱮᱢᱱᱟᱜ ᱵᱤᱥᱵᱟᱥ ᱡᱮ ᱯᱚᱵᱤᱛᱨ ᱠᱟᱭᱟ, ᱟᱨ ᱡᱟᱦᱟᱸᱠᱚ ᱥᱟᱹᱨᱤ ᱯᱚᱵᱤᱛᱨ ᱠᱟᱱ ᱵᱤᱥᱵᱟᱥ ᱟᱠᱚ ᱛᱟᱦᱮᱱᱟ, ᱚᱠᱚᱭᱠᱚ ᱯᱚᱵᱤᱛᱨ ᱠᱟᱱᱟ, ᱠᱟᱡᱽ “sanctified” ᱨᱮᱭᱟᱜ ᱚᱨᱛᱷ ᱦᱚᱭᱚᱜᱼᱟ ᱯᱚᱵᱤᱛᱨ ᱛᱮ ᱛᱮᱭᱟᱨ ᱦᱚᱭᱚᱜ। ᱞᱟᱣᱫᱤᱥᱤᱭᱟᱱᱠᱚ ᱚᱱᱟ ᱵᱤᱥᱵᱟᱥ ᱵᱟᱹᱱᱩᱜᱼᱟ, ᱠᱟᱡᱽ ᱡᱩᱫᱤ ᱚᱱᱟ ᱛᱟᱠᱚ ᱛᱟᱦᱮᱱᱠᱚ, ᱛᱟᱦᱚᱸ ᱠᱷᱨᱤᱥᱴ ᱵᱟᱦᱨᱮ ᱵᱟᱝ ᱛᱟᱦᱮᱱᱟ, ᱚᱱᱟᱛᱮ ᱵᱷᱤᱛᱨᱤ ᱫᱟᱨᱮ ᱦᱟᱛᱟᱣ ᱞᱟᱹᱜᱤᱫ ᱯᱟᱨᱛᱷᱚᱱᱟ ᱵᱟᱝ ᱠᱟᱛᱮᱭᱟ।
“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.
«Парадизы ахьеиҭашьақәыргылоу амҩа зыбжьам. Ари аҵыхәтәантәи амшқәа рзы ауаа ироуз ацҳаражәҳәабжь ауаҩытәыҩсатә зыԥшаарақәа билән еилаԥсахатәӡам. Ҳара адунеиатә закәандырҩцәа рполитика ҳақәымгылатәуп. Ҳара аҟәышра зҭоу, абзиабарала Анцәа иҳәоу, агылара зцәымшәо, Саҭана иагентцәа рыла иԥшьоушәа зхы мҩаԥымго, хынраала иҟоу ауааәаны ҳаҟазароуп.»
“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.
«Хьыж ахьаана иман рымоуп, ау абзиабарала аус зуа, насгьы адуша зырԥшӡауа иман акәӡам. Аиқәырхара ззаазго иман ииашаӡоу ақәшаҳаҭра мацара акәӡам. “Ашьауцәагьы ишьаҳаҭуп, рзымшәагьы ҟалоит”. Анцәа Иԥшьоу Идоуҳазы иҟанаҵо аҵаҵара ауаа ирызнагоит иман, узықәымԥшаахо мчык иеиԥш иҟоу, ахәыцшьа зеиҭазырҳәо, ауаа формалтә хымҩаԥгашьақәа раасҭа ҳараӡа инеиго. Ҳажәақәа, ҳусқәа, насгьы ҳдоуҳа шаҳаҭра рымазароуп ари ахҭыс азы — ҳара Христос инаушьҭымҭацәа шаҳакәу.»
“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.
“Ñandejára ome’ẽ vaʼekue pe tesape ha jehovasa tuichavéva ndahaʼéi peteĩ tekorosã jejahýi hag̃ua jejavy ha ñemboyke hag̃ua koʼã ára pahápe. Umi Ñandejára omopuʼã vaʼekue yvatekuépe jeroviapy rekópe ikatu ojere yvágagui osẽva tesapégui yvypóra arandukápe. Upéicharõ, itesape oikóta pytũmbýramo, umi ikatupyry Ñandejára omoĩ vaʼekue ipópe oikóta ñuhãramo, ha ikarakter oikóta peteĩ mbaʼe ombojaʼóva Ñandejárape. Ñandejára ndojejahýimoʼãi. Pe ñemboyke chugui oiko vaʼekue ha tapiaite oikóta omoirũva hendive umi tembiapo añeteguáva. Umi tembiapo ombopochýva Ñandejárape, ndajejepyʼapyʼỹre oñembyasýramo ha ndojehejarekóiramoguare, rangue ojeheka hag̃uáicha oñemombaʼe hag̃ua, ogueraháta mbaʼe vai apohárape mbeguekatúpe ñembotavýpe peve heta angaipa ojejapóvo ojehechakuaaʼỹ hag̃uáicha. Opavave umi orekoséva peteĩ karakter ojapóva chuguikuéra tembiapohára oñondive Ñandejárandi ha ohupyty hag̃ua Ñandejára ñeʼẽporã, oñembojaʼo vaʼerã ijehegui Ñandejára rayhuháʼỹvagui, ha toñongatu pe añetegua Cristo omeʼẽ vaʼekue Juánpe omeʼẽ hag̃ua yvy ariguápe.” Manuscript Releases, volumen 18, 30–36.
The “white raiment” is the righteousness of Christ.
«Ризы белые» — это праведность Христа.
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.
Kawarie gi nĩ kwîhia mũno, na tũmũhe gĩtĩĩo; nĩgũkorwo ũthoni wa Mwana wa Ng’ondu nĩũkinyu, na mũtumia wake nĩeekwĩhũthĩrĩirie. Nake akĩheo kũhumbwo kitani kĩega, gĩtheru na gĩtheri; nĩgũkorwo kitani kĩu nĩ ũthingu wa atũũre. Nake akĩra atĩrĩ, Andĩka: Marathimwo nĩ arĩa metĩtwo kũrĩ irio cia ũthoni wa Mwana wa Ng’ondu. Nake akĩra atĩrĩ, Ici nĩ ciugo cia ma wa Ngai. Kũguũrĩrio 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!
Ɔyere no siesiee ne ho denam nnuruasia a wɔde maa Laodikea no so, na bere a ɔyɛɛ saa no, ɔdan ne ho maa no bɛyɛɛ Filadelfia ayeforokunu yere. Nkyekyɛm ahorow no rekasa tẽẽ kyerɛ Adventism, a wɔagyina hɔ ama no wɔ mmɛbusɛm a ɛfa mmabaa du no ho no mu. Mmabaa no ne wɔn a wɔretwɛn sɛ wɔbɛkɔ ayeforohyia a wɔafrɛ wɔn akɔ no. Ɔyere no siesiee ne ho, efisɛ wɔmaa no ho kwan wɔ Sakaria ti 3 mu, wɔ Yosua ne ɔbɔfo no ho asɛm no mu. Ɛhɔ na woyii ne Laodikea ntade a agu fi no fii ne ho, na wɔde ayeforohyia ntade fitaa a ɛyɛ nwera pa hyɛɛ no ananmu. Nnuruasia no wɔ adansefo a ɔto so abien wɔ Ellen Gould White din no mu. Ellen kyerɛ hann a ɛhyerɛn na ɛtɔ n’ani so, na egyina hɔ ma ani aduru no. Gould yɛ tete Borɔfo kasa mu asɛmfua a ɛkyerɛ sika kɔkɔɔ, na ne nkyerɛase ne sika kɔkɔɔ. White gyina hɔ ma trenee, na wɔamma no saa din no kosii afe 1846, bere a ɔwaree James no. Saa bere no na ne din sesae bɛyɛɛ White. Din-sesae no ne aware no nyinaa yɛ apam mu abusuabɔ ho nsɛnkyerɛnne. Ansa na aware no reba no, ne din de Harmon, a ne nkyerɛase ne asomdwoe so sɔfo, sɛnea na ɔte saa bere no. Ellen White ne Laodikea nkrasɛm no, na sɛ obi pow no a, ɔpow nkwagye!
We will continue to review the twelve Messianic prophecies in the book of Matthew in the next article.
နောက်ဆောင်းပါးတွင် မဿဲကျမ်းအတွင်းရှိ မေရှိယနှင့်ဆိုင်သော ပရောဖက်ပြုချက် ဆယ့်နှစ်ချက်ကို ဆက်လက်သုံးသပ်သွားမည်။
“Revelation 3:14–18 quoted.
«وحی ۳:۱۴–۱۸ نقل شد.»
“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.
«Oh, ake tā te whakamārama whakahirahira! Tokomaha rawa te hunga e noho ana i roto i tēnei āhuatanga whakamataku. E tino inoi atu ana ahau ki ia minita kia ū ki te ako mārire i te upoko tuatoru o Revelation, nō te mea kei roto i reira e whakaaturia ana te āhua o ngā mea e tū ana i ngā rā whakamutunga. Āta rangahautia ia irava o tēnei upoko, nō te mea mā ēnei kupu a Ihu e kōrero nei ki a koutou. »
“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.
«Хэрэв хэзээ нэгэн цагт нэгэн ард түмэн Лаодикийн мэдээгээр төлөөлөгдөж байсан бол, тэр нь Адвентистууд болох Долоо дахь өдрийн Адвентистуудын хүлээн авсан Ариун Бичээсийн илчлэлт хэмээх агуу гэрэлтэй байсан ард түмэн мөн.» Manuscript Releases, volume 18, 193.
“The true commandment-keeping people of God show to the world a character of unspotted integrity, testifying by their own course of action that the law of the Lord is perfect, converting the soul. Thus the Lord Jesus, the Son of God, through His obedience to the law of God, exalted and made that law honorable. God will surely condemn every member of every church claiming to be Seventh-day Adventist, who is not doing Him service, but through pride, selfishness, and worldliness, is showing that the truth of heavenly origin has not worked a reformation in his character.
"خۇدانىڭ ھەقىقىي ئەمر-پەرمانلىرىنى ساقلايدىغان خەلقى دۇنياغا داغسىز پۈتۈنلۈككە ئىگە بىر خاراكتېرنى نامايان قىلىدۇ؛ ئۆزلىرىنىڭ ئەمەل-يۈرۈشلىرى ئارقىلىق، رەببىنىڭ قانۇنى كامىل بولۇپ، جاننى ئايلاندۇرىدىغانلىقىغا گۇۋاھلىق بېرىدۇ. شۇنداقلا رەببى ئەيسا، خۇدانىڭ ئوغلى، خۇدانىڭ قانۇنىغا بولغان ئىتائەت ئارقىلىق، ئۇ قانۇننى ئۈستۈن كۆتۈرۈپ، ئىززەتلىك قىلدى. يەتتىنچى كۈنلۈك ئادۋېنتىست دەپ ئاتىلىدىغان ھەر قانداق چىركاۋنىڭ، ئۆزى خۇداغا خىزمەت قىلماي، بەلكى غۇرۇر، ئۆزپەرەسلىك ۋە دۇنياپەرەسلىك ئارقىلىق، ئاسمانىي مەنبەدىن كەلگەن ھەقىقەتنىڭ ئۆز خاراكتېرىدە بىر ئىسلاھات پەيدا قىلمىغانلىقىنى كۆرسىتىۋاتقان ھەر بىر ئەزاسىنى، خۇدا شۈبھىسىزكى ھۆكۈم قىلىدۇ."
“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].
«Внимательно прочтите Откровение 3:15–18. Слышен голос Иисуса Христа. „Кого Я люблю, тех обличаю и наказываю; итак будь ревностен [не малодушен] и покайся. Се, Я [твой Спаситель] стою у двери и стучу: если кто услышит голос Мой и отворит дверь, войду к нему и буду вечерять с ним, и он со Мною. Побеждающему дам сесть со Мною на престоле Моём, как и Я победил и сел с Отцом Моим на престоле Его“ [Откровение 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.
“¿Escucharán las iglesias el mensaje a Laodicea? ¿Se arrepentirán, o continuarán en pecado, no obstante que el mensaje más solemne de verdad —el mensaje del tercer ángel— está siendo proclamado al mundo? Este es el último mensaje de misericordia, la última amonestación para un mundo caído. Si la iglesia de Dios llega a volverse tibia, no goza más del favor de Dios que las iglesias que son representadas como habiendo caído y llegado a ser habitación de demonios, guarida de todo espíritu inmundo y albergue de toda ave inmunda y aborrecible. Los que han tenido oportunidades de oír y recibir la verdad, y que se han unido a la Iglesia Adventista del Séptimo Día, llamándose a sí mismos el pueblo de Dios que guarda los mandamientos, y sin embargo no poseen más vitalidad ni consagración a Dios que las iglesias nominales, recibirán las plagas de Dios tan ciertamente como las iglesias que se oponen a la ley de Dios. Solamente los que son santificados por la verdad compondrán la familia real en las moradas celestiales que Cristo ha ido a preparar para los que le aman y guardan sus mandamientos.
“‘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].
«“ಹೇಳುವವನು, ನಾನು ಆತನನ್ನು ಬಲ್ಲೆನು ಎಂದು, ಆದರೆ ಆತನ ಆಜ್ಞೆಗಳನ್ನು ಕೈಕೊಳ್ಳದವನು ಸುಳ್ಳುಗಾರನು; ಸತ್ಯವು ಅವನಲ್ಲಿಲ್ಲ” [1 John 2:4]. ಇದರಲ್ಲಿ ದೇವರನ್ನು ತಿಳಿದಿದ್ದೇನೆಂದು, ಮತ್ತು ಆತನ ಆಜ್ಞೆಗಳನ್ನು ಕೈಕೊಳ್ಳುತ್ತೇನೆಂದು ಹೇಳಿಕೊಳ್ಳುವ, ಆದರೆ ಅದನ್ನು ಸತ್ಕಾರ್ಯಗಳ ಮೂಲಕ ಪ್ರಕಟಿಸದಿರುವ ಎಲ್ಲರೂ ಒಳಗೊಂಡಿದ್ದಾರೆ. ಅವರು ತಮ್ಮ ಕೃತ್ಯಗಳ ಪ್ರಕಾರ ಪ್ರತಿಫಲವನ್ನು ಹೊಂದುವರು. “ಯಾರು ಆತನಲ್ಲಿ ನೆಲೆಗೊಂಡಿರುವರೋ ಅವರು ಪಾಪಮಾಡುವುದಿಲ್ಲ; ಯಾರು ಪಾಪಮಾಡುವರೋ ಅವರು ಆತನನ್ನು ಕಂಡಿಲ್ಲ, ತಿಳಿದಿಲ್ಲವೂ” [1 John 3:6]. ಇದು ಎಲ್ಲಾ ಸಭಾಸಭ್ಯರಿಗೆ, Seventh-day Adventist ಸಭೆಗಳ ಸದಸ್ಯರನ್ನೂ ಒಳಗೊಂಡಂತೆ, ಉದ್ದೇಶಿಸಿ ಹೇಳಲ್ಪಟ್ಟಿದೆ. “ಸಣ್ಣ ಮಕ್ಕಳೇ, ಯಾರೂ ನಿಮ್ಮನ್ನು ಮೋಸಗೊಳಿಸದಿರಲಿ: ನೀತಿಯನ್ನು ಆಚರಿಸುವವನು ನೀತಿವಂತನು, ಆತನು ನೀತಿವಂತನಾಗಿರುವಂತೆಯೇ. ಪಾಪವನ್ನು ಆಚರಿಸುವವನು ಸೈತಾನನವನಾಗಿದ್ದಾನೆ; ಯಾಕಂದರೆ ಸೈತಾನನು ಆದಿಯಿಂದಲೇ ಪಾಪಮಾಡುತ್ತಿದ್ದಾನೆ. ಈ ಉದ್ದೇಶಕ್ಕಾಗಿಯೇ ದೇವರ ಮಗನು ಪ್ರಕಟಿಸಲ್ಪಟ್ಟನು, ಸೈತಾನನ ಕೃತ್ಯಗಳನ್ನು ನಾಶಮಾಡುವದಕ್ಕಾಗಿ. ದೇವರಿಂದ ಜನಿಸಿದವನು ಪಾಪವನ್ನು ಆಚರಿಸುವುದಿಲ್ಲ; ಯಾಕಂದರೆ ಆತನ ಬೀಜವು ಅವನಲ್ಲಿ ಉಳಿದಿದೆ; ಮತ್ತು ಅವನು ಪಾಪಮಾಡಲಾರನು, ಏಕೆಂದರೆ ಅವನು ದೇವರಿಂದ ಜನಿಸಿದ್ದಾನೆ. ಇದರಲ್ಲಿ ದೇವರ ಮಕ್ಕಳು ಮತ್ತು ಸೈತಾನನ ಮಕ್ಕಳು ಪ್ರಕಟವಾಗುತ್ತಾರೆ: ನೀತಿಯನ್ನು ಆಚರಿಸದವನು ದೇವರವನಲ್ಲ; ತನ್ನ ಸಹೋದರನನ್ನು ಪ್ರೀತಿಸದವನೂ ಹಾಗೆಯೇ” [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].
“Sabata-ɓaŋa Adventist te n daama ko waɗi yimɓe wote, amma n jooɗii e luumo, ɓe ndeeɓe woni yeeso Alla. Laawol maɓɓe ɗum luumo ena waɗi gollal Alla e jaasi. Ɓe ngoni e naatnude woɓɓe e luumo. Wolde ndee iwii to Alla fii kala gooto e membaaɓe ekklesiyaaji amen: ‘Kadin moƴƴin laabi ɗin ngolleɗon e koyɗe mooɗon, ngam ko laaɓi ndun ndu sooyee daga laawol, amma ɗum jooɗoo ɗum yamɗitinee. Tokku jam e yimɓe wote, e ceniiɗinal, nde walaa mayri walaa gooto waɗata yiude Joomiraaɗo on: ɗaɓɓitinde e hakkiilo lest gooto haana ŋakkude moƴƴere Alla; lest ɗaɗol kaŋkoore gooto puɗɗii oorude e taƴta on, e mayri ɗum waɗa yimɓe ɗuɗɓe njiɗɗitaa; Lest woodi njeenujo gooto, walla gooto mo woni laaɓaaki e ko ceniiɗum, no Esaw, mo soodi hakkilo hayre mum ngam ceede nyaamdu gooto. Ngam on anndi no caggal ɗuum, nde o yiɗi heɓude barke ndeen e ndonu, o saltee; ngam o heɓaayi nokkuure tubbugol, koo nde o ɗaɓɓitino nde e gonɗi’ [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.
“Doon kun kuwo badan oo ku andacooda inay runta rumaysan yihiin. Halkii ay ka dayn lahaayeen dhaqammadooda damaca leh, waxay ku sii socdaan jid qaldan oo waxbarasho ah iyagoo ku hoos jira khiyaanada xeeladaysan ee Shayddaanka. Dembigu looma garto inuu yahay dembi. Damirkoodii qudhiisu wuu wasakhoobay, qalbiyadoodiina way xumaadeen, xataa fikirradooduna had iyo goor way xun yihiin. Shayddaanku wuxuu u adeegsadaa sidii sedad si uu nafaha ugu soo jiito falal aan nadiif ahayn oo wasakheeya jiritaanka oo dhan. ‘Kii quudhsaday sharcigii Muuse [kaas oo ahaa sharciga Ilaah] naxariis la’aan buu ku dhintay laba ama saddex markhaati hortood: intee ka sii daran ciqaab, sidaad u malaynaysaan, ayaa uu istaahili doonaa kii cagaha hoostooda ku tuntay Wiilka Ilaah, oo dhiiggii axdiga ee lagu quduusiyey u qaatay wax aan quduus ahayn, oo caayay Ruuxa nimcada? Waayo, waxaynu naqaan kan yidhi, Aarsashadu anigaa leh, anigaa gudi doona, ayuu Rabbigu leeyahay. Oo haddana, Rabbigu dadkiisa buu xukumi doonaa. Waa wax laga cabsado in lagu dhaco gacmaha Ilaaha nool’ [Cibraaniyada 10:28–31].” Manuscript Releases, volume 19, 175–177.