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.

Nous identifions les douze accomplissements messianiques dans le livre de Matthieu et les mettons en parallèle avec les jalons des cent quarante-quatre mille. Nous avons identifié la naissance du Christ comme étant le jalon du temps de la fin, lequel inaugure tout mouvement de réforme. La naissance du Christ correspond à 1989, le temps de la fin pour les cent quarante-quatre mille. Ce jalon est toujours suivi d’un jalon où le message est porté sur la place publique, afin que le public puisse dès lors être tenu pour responsable.

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.

Ne Messiahique Efa a Krist ne ne nkyerɛkyerɛ a ɔde abɛbusɛm kyerɛkyerɛe no, a ɛkyerɛ akwanne a wɔde di dwuma de ma asɛmpa no, a wɔhyehyɛ no pɛpɛɛpɛ bere a awiei bere no akɔ so no, bere a nimdeɛ mu nkɔanim de ɔman a ɛyɛ soronko saa no ho nkrasɛm ba. Ná ɛyɛ 1831 maa Millerfo no, na 1996 maa kuw a wɔfrɛ wɔn ɔha aduanan anan no. Sɛ wɔde nkrasɛm no gu baguam wie a, afei nkɔmhyɛ bi mmamu ma no tumi, na ɛhyɛ sɔhwɛ no ase. Saa tumi a wɔde maa no no yɛ August 11, 1840 maa Millerfo no, na 9/11 maa ɔha aduanan anan no.

The Third Messianic Waymark is the Messengers of 9/11

ፍፁም መሲሓዊ ሶስተኛው የመንገድ ምልክት የ9/11 መልእክተኞች ናቸው

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.

Na ɔbaa bɛtenaa kurow bi a wɔfrɛ no Nasaret mu, na ama nea adiyifo no kae no aba mu sɛ: Wɔbɛfrɛ no Nasareni. Mateo 2:23.

Prediction

Përcaktim

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.

Et il sortira un rejeton du tronc d’Isaï, et un rameau naîtra de ses racines. Ésaïe 11:1, Juges 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.

خۇداي يازمىسىدا «شاخ» دەپ تەرجىمە قىلىنغان ئىبرانىيچە سۆزنىڭ يىلتىزى «نېتسەر» بولۇپ، بۇ يىلتىز يەنە «نازارەت» نامىنىڭمۇ ئاساسىدۇر. ئۇ شاخ نازارەتنىڭ كەمبەغەل مەھەللىلىرىدىن چىقىدۇ.

“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.

«Le Seigneur appellera à son service de jeunes hommes issus des conditions les plus humbles, tout comme il le fit lorsqu’il vivait en personne sur cette terre. Il passa à côté des rabbins instruits pour choisir comme premiers disciples d’humbles pêcheurs sans instruction. Il a des ouvriers qu’il fera sortir de la pauvreté et de l’obscurité. Occupés aux devoirs ordinaires de la vie et vêtus de grossiers habits, ils sont regardés par les hommes comme ayant peu de valeur. Mais ils deviendront des joyaux précieux, pour briller d’un vif éclat pour le Seigneur. “Ils seront à moi, dit l’Éternel des armées, au jour où je composerai mes joyaux.”» Review and Herald, 5 mai 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 میں روح القدس کے اختیار، سسٹر وائٹ کے اختیار، اور جونز اور ویگنر کی الہامی تائید کو رد کر دیا گیا، جیسا کہ قورح نے موسیٰ کے اختیار کے ساتھ کیا تھا۔

“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.

«Кінець-кінцем буде проголошена звістка третього ангела. Коли настане час, щоб вона була звіщена з найбільшою силою, Господь діятиме через смиренні знаряддя, провадячи розум тих, хто посвячує себе Його служінню. Працівники будуть уповноважені радше помазанням Його Духа, ніж вишколом літературних закладів. Мужі віри й молитви будуть спонукувані виходити зі святим запалом, звіщаючи слова, які дає їм Бог. Гріхи Вавилону буде викрито. Страшні наслідки запровадження церковних приписів цивільною владою, вторгнення спіритизму, прихований, але швидкий поступ папської влади — усе це буде зірвано з маски. Цими урочистими застереженнями народ буде стривожений. Тисячі й тисячі слухатимуть, які ніколи не чули подібних слів. Із подивом вони чують свідчення, що Вавилон — це церква, яка впала через свої омани й гріхи, через своє відкинення істини, посланої їй з неба. Коли люди звертаються до своїх колишніх учителів із палким запитанням: Чи це так? — служителі подають байки, пророкують улесливе, щоб заспокоїти їхні страхи й утихомирити пробуджену совість. Але оскільки багато хто відмовляється задовольнитися самою лише владою людей і вимагає ясного: «Так говорить Господь», — популярне духовенство, подібно до фарисеїв давнини, сповнене гніву через те, що їхню владу поставлено під сумнів, оголосить цю звістку сатанинською і підбурить гріхолюбні натовпи ганьбити й переслідувати тих, хто її проголошує». Велика боротьба, 606.

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

Les lèvres balbutiantes venues des taudis de Nazareth parvinrent au « débat » d’Ésaïe vingt-sept.

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

Kwa kiasi, itakapochipuka, utashindana nayo; yeye huuzuia upepo wake mkali katika siku ya upepo wa mashariki. Isaya 27:8.

The “east wind” of Islam, represented as “the third woe,” and also “the angering of the nations” was released and immediately restrained on 9/11.

L’« vent d’orient » de l’islam, représenté comme « le troisième malheur » et aussi comme « la colère des nations », fut déchaîné puis aussitôt retenu le 11 septembre.

“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.

“그때에 구원의 역사가 마쳐져 가는 동안, 환난이 세상에 이를 것이며, 나라들은 분노할 것이나, 셋째 천사의 사업을 방해하지 못하도록 억제될 것이다. 그때에 ‘늦은 비’, 곧 주의 면전으로부터 오는 새롭게 하심이 임하여, 셋째 천사의 큰 음성에 능력을 더하고, 일곱 마지막 재앙이 쏟아질 때의 기간에 성도들이 능히 서도록 준비시킬 것이다.” 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.

Mose, Ellen White, A. T. Jones und E. J. Waggoner nahmen dann bei 9/11 ihre Stellung als die Wächter aus Habakuk Kapitel zwei ein, die fragen, was sie während der „Auseinandersetzung“ Jesajas sagen werden, die beginnt, wenn der Ostwind eintrifft. Jesaja sagt, dass die „Auseinandersetzung“ es ist, was die Sünden aus Gottes Volk hinwegfegt.

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.

Wakati ikitokeza, kwa kipimo utaishindania; yeye huzuia upepo wake mkali katika siku ya upepo wa mashariki. Kwa hiyo, kwa njia hii uovu wa Yakobo utatakaswa; na hili ndilo tunda lote la kuondoa dhambi yake: hapo afanyapo mawe yote ya madhabahu kuwa kama mawe ya chokaa yaliyovunjwavunjwa, mashamba ya ibada na sanamu havitasimama. 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.

Het „debat” over het feit dat de late regen wordt afgemeten op 9/11, toen de islam werd losgelaten en vervolgens beteugeld, betreft de wijze waarop Jakobs ongerechtigheden worden weggenomen, waardoor Jakob aldus in Israël wordt veranderd. De bijbelse overgang van Jakob, een verbondsmatige representatieve man, tot Israël identificeert 1856, toen de Filadelfische Milleritische beweging de Laodiceaanse Milleritische beweging werd, die zeven jaar later de Laodiceaanse Kerk der Zevende-dags Adventisten zou worden. Die overgang in de Milleritische geschiedenis duidt een wegmerk aan in de geschiedenis van de honderdvierenvierenveertigduizend, wanneer de Laodiceaanse beweging van de honderdvierenvierenveertigduizend overgaat in de Filadelfische beweging van de honderdvierenvierenveertigduizend. Dat overgangspunt is het moment waarop Jakob, wat bedrieger betekent, verandert in Israël, wat overwinnaar betekent.

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.

Le « débat » purge les iniquités de Jacob, et il devient Israël, le vainqueur. Ceux qui sont représentés comme Israël vainquent par le sang de la Parole et par la parole de leur témoignage.

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.

Oo ba mo fen no soam no mogya, ne wɔn adanseɛ asɛm no nti; na wɔannɔ wɔn nkwa mpo kosii owuo mu. Adiyisɛm 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.

“Ndondomeko ya umboni wawo” ndi uthenga umene mlonda wa Habakuku anapempha kuti auzindikire. Umenewu ukuimira kuyeretsedwa kwawo ndi mwazi wa Mwanawankhosa, kulungamitsidwa kwawo.

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.

Je me tiendrai à mon poste, et je me placerai sur la tour; je veillerai pour voir ce qu’il me dira, et ce que je répondrai quand je serai repris. Habacuc 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.

शब्द “reproved” का अर्थ “तर्क किया” है, और यह यशायाह के उस “विवाद” का प्रतीक है जो याकूब के पापों को दूर कर देता है। हबक्कूक में पहरेदार यह जानना चाहता है कि उसकी गवाही क्या होनी है, और उसे यह सूचित किया जाता है कि हबक्कूक की पट्टिकाएँ वही संदेश हैं जो उन लोगों को, जो पढ़ना चाहते हैं, शास्त्रों में होकर दौड़ने और विश्वास के द्वारा धर्मी ठहराए जाने के संदेश को पाने की अनुमति देंगी। हबक्कूक 2 पहले चार पदों के अंत में पहरेदार की स्पष्ट पहचान इस रूप में करता है कि वह उन लोगों के वर्ग में है जो विश्वास के द्वारा धर्मी ठहराए गए हैं।

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

Voici, son âme qui s’élève n’est pas droite en lui ; mais le juste vivra par sa foi. Habakuk 2:4.

The message upon those two tables are the old paths of Jeremiah. But when Jeremiah’s watchman sounded the trumpet, the class of rebels, whose souls are lifted up, refused to hear. They were the same class in the previous verse, who refused to walk in the old paths in order to find the rest and refreshing.

Ujumbe uliokuwa juu ya yale mbao mawili ni njia za kale za Yeremia. Lakini mlinzi wa Yeremia alipopiga tarumbeta, tabaka la waasi, ambao nafsi zao zimejivuna, wakakataa kusikia. Walikuwa tabaka lilelile katika aya iliyotangulia, waliokataa kutembea katika njia za kale ili wapate raha na kuburudishwa.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Ainsi parle le Seigneur : Tenez-vous sur les chemins, regardez, et demandez quels sont les anciens sentiers, quelle est la bonne voie, et marchez-y ; et vous trouverez le repos pour vos âmes. Mais ils ont dit : Nous n’y marcherons pas. J’ai aussi établi sur vous des sentinelles, disant : Soyez attentifs au son de la trompette. Mais ils ont dit : Nous n’y serons pas attentifs. Jérémie 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.

Wawachaji waliowekwa juu ya watu wa Mungu mnamo 9/11 walikuwa ni Musa, Ellen White, Jones na Waggoner, wakisimamiwa na midomo ya kigugumizi ya Musa, ambayo iliwakilishwa na hofu yake ya kunena katika lugha ya Kimisri, lugha ambayo hakuwa ameizungumza kwa muda wa miaka arobaini. Kuhusiana na Waebrania wote na mkutano wa watu wa mataifa mbalimbali waliovuka Bahari ya Shamu pamoja na Musa, Musa ndiye alikuwa mtu mwenye lafudhi ya kigeni. Lafudhi yake ilikuwa lafudhi ya Mnazareti. Petro pia alitambulika kwa lafudhi yake.

And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. Matthew 26:73.

Qarr jaqqa kana achitti warri dhaabachaa turan gara isaa dhufanii Pheexirosiin, “Dhugumatti atis isaan keessaa tokko; haasawni kee si saaxila” jedhan. Maatewos 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.

পিতরের ইতিহাসের বিতর্কে তিনি তিনবার মিথ্যা বলেছিলেন, এবং তাঁর উচ্চারণ, বা তোতলানো জিহ্বার দ্বারা সেই বিতর্কে তাঁকে পৃথকভাবে চিহ্নিত করা হয়েছিল। বিতর্কে এক শ্রেণি ঈশ্বরকে জিজ্ঞাসা করেছিল, “বিতর্কে আমি কী বলব?” তারা “পুরাতন পথসমূহ” দেখে এবং তারা তূর্যের শব্দ “শোনে।” তারা দেখে ও শোনে, এবং যখন তারা অবশেষে “বিতর্ক” করে, তখন তারা জয়লাভ করে। অন্তিম দিনে জয়লাভ করার বার্তাটি লাওদিকেয়ার বার্তা হিসেবে উপস্থাপিত হয়েছে। লাওদিকেয়ার মণ্ডলীর বিপরীতে, ফিলাদেলফিয়ার মণ্ডলীর উপর কোনো নিন্দা নেই।

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.

À celui qui vaincra, je ferai de lui une colonne dans le temple de mon Dieu, et il n’en sortira plus jamais; et j’écrirai sur lui le nom de mon Dieu, et le nom de la cité de mon Dieu, la nouvelle Jérusalem, qui descend du ciel d’auprès de mon Dieu; et j’écrirai sur lui mon nouveau nom. Que celui qui a des oreilles entende ce que l’Esprit dit aux Églises. Apocalypse 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.

Malgré l’absence de condamnation, la promesse adressée à Philadelphie n’est que pour ceux « qui vainquent ». L’Église de Philadelphie est mise en contraste avec l’Église de Laodicée, et elle se distingue par une classe qui a besoin de vaincre, et une classe qui a vaincu. L’Église de Philadelphie est mise en contraste avec l’Église de Laodicée, et l’Église de Laodicée correspond aux vierges folles de Matthieu 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.

«پوزیشنِ کلیسیا که به‌وسیلهٔ باکره‌های نادان نمایانده شده است، همچنین به‌عنوان وضعیتِ لائودیکیه نیز توصیف شده است.» Review and Herald، 19 اوت 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.

在9/11之时，当那位天使于双子塔倒塌之际降临，Jones 与 Waggoner 开始传扬老底嘉的信息，而晚雨的争论也由此开始。耶利米的号筒信息就是第七号，也就是第三样灾祸；这第三样灾祸就是伊斯兰，正如古道所指明的，并由哈巴谷1843年与1850年的图表上所代表的真理——一切真理——所表明。老底嘉的信息乃是得救唯一的盼望，而“得救”一词的意思就是医治。无论基督将自己描绘为叩一位老底嘉人之心门者，或应许老底嘉人说，若他们愿与祂和好，祂也必与他们和好，所赐给老底嘉复临安息日会信徒的，惟有这医治的信息。

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

Chizindikiro cha Chachinayi cha Mesiya ndi uthenga wa Laodikea wa 9/11

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

afin que s’accomplît ce qui avait été annoncé par Ésaïe, le prophète, disant : Lui-même a pris nos infirmités, et s’est chargé de nos maladies. Matthieu 8:17.

Prediction

Prévision

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

En vérité, il s’est chargé de nos souffrances, et il a porté nos douleurs; et nous, nous l’avons considéré comme frappé, frappé de Dieu, et humilié. Ésaïe 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.

Oo anghel blong jos blong olketa Laodisea, raetem olsem: Hemia nao tok blong Amen, tru mo stret witnes, stat blong olketa samting we God i bin mekem; Mi save olketa wok blong yu, se yu no kol mo yu no hot: Mi wantem tumas se yu kol no hot. From we yu semsem nomo, mo yu no kol mo yu no hot, bae Mi spetem yu aot long maot blong Mi.

Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:

Kwa sababu wasema, Mimi ni tajiri, nimeongezewa mali, wala sina haja ya kitu chochote; nawe hujui ya kuwa wewe ni mnyonge, na mwenye mashaka, na maskini, na kipofu, na uchi:

I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

Je te conseille d’acheter de moi de l’or éprouvé par le feu, afin que tu deviennes riche ; et des vêtements blancs, afin que tu sois vêtu et que la honte de ta nudité ne paraisse point ; et oins tes yeux d’un collyre, afin que tu voies.

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.

Wọ́n tí mo fẹ́ràn ni mo máa ń bá wí, tí mo sì ń bá kọ́ ní ìyà; nítorí náà, fi ìtara hàn, kí o sì ronúpìwàdà. Kíyèsi i, mo dúró lẹ́nu ọ̀nà, mo sì ń kan ilẹ̀kùn: bí ẹnikẹ́ni bá gbọ́ ohùn mi, tí yóò sì ṣí ilẹ̀kùn sílẹ̀, èmi yóò wọlé tọ̀ ọ́ wá, èmi yóò sì bá a jẹun alẹ́, òun náà yóò sì bá mi jẹun. Ẹni tí ó bá ṣẹ́gun ni èmi yóò fún láṣẹ láti jókòó pẹ̀lú mi lórí ìtẹ́ mi, gẹ́gẹ́ bí èmi pẹ̀lú ti ṣẹ́gun, tí mo sì jókòó pẹ̀lú Baba mi lórí ìtẹ́ rẹ̀. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìṣípayá 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.

देववाणी यह है कि सोना और श्वेत वस्त्र खरीदो तथा नेत्रों में अंजन लगाओ; यह उस दशा का निर्दिष्ट उपचार है जिसका अंत केवल मृत्यु नहीं, वरन् अनन्त मृत्यु में होता है। जिन-जिन समस्याओं का उपचार वह सोना, वस्त्र और अंजन कर सकते हैं, वे समस्याएँ सहज ही मसीह के हमारे दुर्बलताओं को उठा लेने के सत्य के अनुरूप ठहरती हैं। यूहन्ना परमेश्वर के वचन और यीशु की गवाही के कारण पतमुस में बन्दी रखा गया था; और वही गवाही भविष्यद्वाणी की आत्मा है। भविष्यद्वाणी की आत्मा लौदीकिया के लिए उपचार है, और भविष्यद्वाणी की आत्मा के चंगाई देने वाले गुणों का पूर्वाभास इस प्रकार दिया गया था कि मसीह ने हमारी दुर्बलताओं को उठा लिया और हमारे शोकों को वहन किया।

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.

Kyɛfa baako pɛ a ɛma Kristo tumi fa yɛn mmerɛwyɛ ne sɛ yɛbue yɛn koma pon no na yɛma ne Nyame su ne yɛn nnipa su no ka bom. Ɔfa yɛn mmerɛwyɛ no bere a ɔnam Honhom Kronkron no nipadua mu ba yɛn asetena mu no. Yɛbue pon no denam aduru no so. Aduru a ebue koma no ne sikakɔkɔɔ, ntade fitaa, ne ani aduru. Ani aduru no ne Onyankopɔn Asɛm no mu hann a Honhom Kronkron nko ara na ɔma ɛba mu. Bible no yɛ kanea ma yɛn nan, na hann a ɛhyerɛn kwan no so no ne Anadwo Mframa no hann.

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

Ta parole est une lampe à mes pieds, et une lumière sur mon sentier. Psaumes 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.

لە کاتێکدا لائودیکیایەک ئامۆژگاری دەکرێت چاوانی خۆی مەسح بکات، دەبێت ئەوە بە وشەی خودا بکات، کە چرایە؛ بەڵام وەک لە مێثەلی دە کچە باکیرەکەدا نیشان دراوە، چرا بێ ڕۆن بێ سوودە. لائودیکیایەکان کتێبی پیرۆزی خۆیان هەیە، هەرچەندە بە گشتی نە وەشانی King James Version، بەڵام ڕۆنی ڕۆحی پیرۆزیان نییە. مەسحکردنی چاوانی لائودیکیایەک بە نامەیەک ئەنجام دەدرێت کە ئامادەبوونی ڕۆحی پیرۆز لەخۆ دەگرێت.

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.

ئۇ لاودىكىيەلىكنىڭ سېتىۋېلىشىغا نەسىھەت قىلىنغان ئالتۇن پەقەتلا ئىمان ئەمەس، بەلكى مۇھەببەت ئارقىلىق ئىش قىلىدىغان ۋە جاننى پاكلايدىغان ئىماندۇر. كۆز مەلھىمىگە ئوخشاشلا، بۇ ئالتۇننىڭمۇ لاودىكىيەچە ساختا بىر ئىقرارى بار. بىر لاودىكىيەلىك، پۈتۈن خرىستىيان ئالەمى قىلغىنىدەك، ئۆزىدە «ئىمان» بارلىقىنى ئىقرار قىلىدۇ. ئەمما بۇ خىل ئىمان پەقەت ئىنسانىي ئىشەنچ بولۇپ، ئالتۇن بىلەن تەمسىل قىلىنغان ئىماننىڭ ساختىسىدۇر، چۈنكى شۇ ئىمان جاننى پاكلايدۇ. ئۇ مۇقەددەس قىلىدىغان بىر ئىماندۇر، ھەقىقىي مۇقەددەسلەنگەن ئىمانغا ئىگە بولغانلار مۇقەددەستۇر، چۈنكى «مۇقەددەس قىلىنغان» دېگەنلىك مۇقەددەس قىلىنىشنى بىلدۈرىدۇ. لاودىكىيەلىكلەردە ئاشۇنداق ئىمان يوق، چۈنكى ئەگەر ئۇلاردا شۇ ئىمان بولغان بولسا، مەسىھ سىرتتا تۇرۇپ، كىرىشكە يول ئىزدىمەس ئىدى.

“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.

“ไม่มีทางสายกลางใดสู่สวรรค์ที่ได้รับการฟื้นคืนแล้ว ข่าวสารที่ประทานแก่มนุษย์สำหรับวันสุดท้ายเหล่านี้จะต้องไม่ถูกผสมปนเปกับการคิดประดิษฐ์ของมนุษย์ เราจะต้องไม่พึ่งพานโยบายของนักกฎหมายฝ่ายโลก เราต้องเป็นคนถ่อมตนแห่งการอธิษฐาน มิใช่ประพฤติตนเหมือนผู้ที่ถูกทำให้มืดบอดโดยเครื่องมือของซาตาน”

“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.

«Բազմերն ունեն հավատ, բայց ոչ այնպիսի հավատ, որ գործում է սիրով և մաքրում հոգին։ Փրկարար հավատը պարզապես ճշմարտության սոսկ ընդունումը չէ։ «Դևերն էլ հավատում են և դողում»։ Աստծո Հոգու ներշնչանքը մարդկանց հաղորդում է մի հավատ, որ ներգործուն զորություն է, կերտում է բնավորությունը և մարդկանց բարձրացնում է զուտ ձևական արարքներից վեր։ Խոսքերը, արարքները և ոգին պետք է վկայեն այն փաստի մասին, որ մենք Քրիստոսի հետևորդներն ենք։»

“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.

«دی گُڈ نے جو سب توں وڈّا نور اتے برکت عطا کیتی اے، اوہ اِنہاں آخری دناں وچ خُطا تے ارتداد دے خلاف کوئی ضمانت نئیں۔ جنہاں نوں گُڈ نے اعتماد دیاں اُونیاں ذمہ‌داریاں اُتے سرفراز کیتا اے، اوہ آسمان دے نور توں ہٹ کے انسانی حکمت ول مُڑ سکدے نیں۔ فیر اُناں دا نور تاریکی بن جاوے گا، اُناں دیاں اوہ صلاحیتاں جو گُڈ نے امانت وِچ دتیاں نیں، اُناں لئی پھندا بن جان گِیاں، اتے اُناں دا کردار گُڈ دے نزدیک ٹھوکر دا باعث ہوئے گا۔ گُڈ دا مذاق نئیں اُڑایا جا سکدا۔ اُس توں برگشتگی دا نتیجہ ہمیشہ اپنے یقینی انجام دے نال آیا اے اتے ہمیشہ آوے گا۔ اوہ اعمال جنہاں نال گُڈ ناخوش ہُندا اے، جے اوہناں توں پکا توبہ نہ کیتی جاوے اتے اوہ چھڈ نہ دِتے جان، اتے اُنہاں نوں درست ٹھہران دی کوشش کیتی جاوے، تاں اوہ بدکار نوں دھوکے وِچ قدم بہ قدم اگے لے جان گے، جدوں تک بہت سارے گناہ بےخوفی نال نہ کیتے جان۔ جےڑے سب لوگ ایہو جیہا کردار رکھنا چاندے نیں جو اوہناں نوں گُڈ دے نال مل کے خدمت کرن والے بنائے اتے گُڈ دی تحسین حاصل کراوے، اوہناں نوں گُڈ دے دشمنان توں اپنے آپ نوں جدا رکھنا ہوئے گا، اتے اُس سچائی اُتے قائم رہنا ہوئے گا جو کرسٹ نے جان نوں دِتی سی تاں جو اوہ دنیا نوں دےوے۔» Manuscript Releases, volume 18, 30–36.

The “white raiment” is the righteousness of Christ.

Le « vêtement blanc » est la justice de Christ.

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.

Gẹ́dụ́ kí a yọ̀, kí a sì ṣàyo, kí a fi ọlá fún un: nítorí ìgbéyàwó Ọ̀dọ́-Àgùntàn ti dé, aya rẹ̀ sì ti mú ara rẹ̀ tán. A sì fi fún un pé kí a wọ̀ ọ́ ní aṣọ ọ̀gbọ̀ funfun, mímọ́, tí ń tàn: nítorí aṣọ ọ̀gbọ̀ náà ni òdodo àwọn ènìyàn mímọ́. Ó sì wí fún mi pé, Kọ ọ́ pé, Alábùkún-fún ni àwọn tí a pè sí àse ìjẹun ìgbéyàwó Ọ̀dọ́-Àgùntàn. Ó sì wí fún mi pé, Òtítọ́ ni àwọn ọ̀rọ̀ Ọlọ́run wọ̀nyí. Ìfihàn 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!

Mke huyo alijitayarisha kwa kutumia dawa ya namna tatu aliyopewa Laodikia, na kwa kufanya hivyo, alijigeuza kuwa bibi-arusi wa Filadelfia. Mistari hiyo inazungumza moja kwa moja na Uadventista, ambao wanawakilishwa katika mfano wa mabikira kumi. Mabikira hao ni wale wanaongoja kwenda arusini walikoitiwa. Bibi-arusi alijitayarisha, kwa maana iliruhusiwa katika Zekaria sura ya tatu, pamoja na Yoshua na malaika. Hapo vazi lake chafu la Kilaodikia liliondolewa na kubadilishwa kwa vazi jeupe la kitani la ndoa. Dawa hiyo inabeba ushuhuda wa pili ndani ya jina la Ellen Gould White. Ellen humaanisha nuru angavu na yenye kung’aa, na huwakilisha dawa ya macho. Gould ni neno la Kiingereza cha kale kwa gold, nalo humaanisha dhahabu. White huwakilisha haki, na jina hilo hakulipewa mpaka mwaka 1846, alipooana na James. Ndipo jina lake likabadilika kuwa White. Kubadilika kwa jina na ndoa vyote viwili ni alama za uhusiano wa agano. Kabla ya ndoa jina lake lilikuwa Harmon, ambalo humaanisha askari wa amani, kama alivyokuwa wakati huo. Ellen White ndiye ujumbe wa Laodikia, na kumkataa yeye ni kuikataa wokovu!

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

Nous poursuivrons l’examen des douze prophéties messianiques dans l’Évangile selon Matthieu dans le prochain article.

“Revelation 3:14–18 quoted.

«លាវីយោហាន ៣:១៤–១៨ បានដកស្រង់»

“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, quelle description ! Combien nombreux sont ceux qui se trouvent dans cette condition redoutable. J’exhorte instamment chaque ministre à étudier avec diligence le troisième chapitre de l’Apocalypse, car y est dépeinte la condition des choses existant dans les derniers jours. Étudiez attentivement chaque verset de ce chapitre, car, par ces paroles, Jésus vous parle. »

“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.

«Егер қандай да бір халық Лаодикеяға арналған хабармен бейнеленген болса, ол — ұлы нұрды, Жазбалардың ашылуын қабылдаған Жетінші күн адвентистері халқы». Manuscript Releases, 18-том, 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.

“Марызенийын амрос лымытэтым кече Юмын йӱкын шке шӱм-чон йытышын чыла семын тиде тӱнялан палыдара, шке кылмышышт дене таныктара, могай Господьын законыжо тӱрлӧ йодышсыз тӱрыс, да чон-кумылым савыра. Туге Господь Иисус, Юмын Эргыже, Юмын законыжым колыштмо дене, тиде законным кӱшнӧ нӧлтӧ да пагалыме ышта. Чынлык дене каласен лиеш: кашныже, кашны церковышто лийше член, кудо шкенжым Житымше кече Адвентист манын лӱмдеш, но Юмылан служенийым ыштен огыл, а кугешнымаш, шке-пӧлеклык да тӱнясемын йӧратымыше дене ончыктен шога, могай кӱшнӧ гыч толшо чынлык тудын койыш-шоктышыште вашталтышым ыштен огыл, — тудым Юмо чын укымлаш тӱҥалеш.”

“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].

«សូមអាន វិវរណៈ 3:15–18 ដោយយកចិត្តទុកដាក់។ សំឡេងរបស់ព្រះយេស៊ូវគ្រីស្ទត្រូវបានឮ។ “អស់អ្នកណាដែលខ្ញុំស្រឡាញ់ ខ្ញុំតែងតែស្តីបន្ទោស ហើយដាក់វិន័យ៖ ដូច្នេះ ចូរមានចិត្តក្លៀវក្លា [មិនមែនពាក់កណ្តាលចិត្ត] ហើយប្រែចិត្តចុះ។ មើល៍ ខ្ញុំ [ព្រះអង្គសង្គ្រោះរបស់អ្នក] ឈរនៅមាត់ទ្វារ ហើយគោះ៖ បើអ្នកណាស្តាប់ឮសំឡេងរបស់ខ្ញុំ ហើយបើកទ្វារ ខ្ញុំនឹងចូលទៅរកគាត់ ហើយបរិភោគជាមួយគាត់ ហើយគាត់ជាមួយខ្ញុំ។ អ្នកណាដែលឈ្នះ ខ្ញុំនឹងប្រទានឲ្យអង្គុយជាមួយខ្ញុំលើបល្ល័ង្ករបស់ខ្ញុំ ដូចដែលខ្ញុំផ្ទាល់ក៏បានឈ្នះដែរ ហើយបានអង្គុយជាមួយព្រះបិតារបស់ខ្ញុំលើបល្ល័ង្ករបស់ព្រះអង្គ” [វិវរណៈ 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.

«Կլսե՞ն արդյոք եկեղեցիները Լაოდիկիայի պատգամը։ Կապաշխարե՞ն, թե, չնայած այն բանին, որ ճշմարտության ամենահանդիսավոր պատգամը՝ երրորդ հրեշտակի պատգամը, հռչակվում է աշխարհին, պիտի շարունակե՞ն մեղքի մեջ։ Սա ողորմության վերջին պատգամն է, վերջին նախազգուշացումը ընկած աշխարհին։ Եթե Աստծու եկեղեցին դառնա գաղջ, ապա այն այլևս Աստծու առաջ առավել նպաստավոր վիճակում չի լինի, քան այն եկեղեցիները, որոնք ներկայացված են որպես ընկած և դարձած դևերի բնակարան, ամեն պղծական ոգու ապաստան և ամեն անմաքուր ու գարշելի թռչնի վանդակ։ Նրանք, ովքեր հնարավորություն են ունեցել լսելու և ընդունելու ճշմարտությունը և միացել են Յոթերորդ օրվա ադվենտիստների եկեղեցուն՝ իրենց անվանելով Աստծու պատվիրանապահ ժողովուրդ, սակայն Աստծուն նվիրվածության և հոգևոր կենսունակության մեջ ոչնչով առավել չեն, քան անվանական եկեղեցիները, Աստծու պատուհասներից պիտի ճաշակեն նույնքան անշուշտ, որքան այն եկեղեցիները, որոնք հակադրվում են Աստծու օրենքին։ Միայն նրանք, ովքեր ճշմարտությամբ սրբագործված են, պիտի կազմեն թագավորական ընտանիքը այն երկնային բնակարաններում, որոնք Քրիստոս գնաց պատրաստելու նրանց համար, ովքեր սիրում են Նրան և պահում Նրա պատվիրանները։»

“‘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].

“‘Aquele que diz: Eu O conheço, e não guarda os Seus mandamentos, é mentiroso, e nele não está a verdade’ [1 João 2:4]. Isto inclui todos os que professam ter conhecimento de Deus e guardar os Seus mandamentos, mas que não o manifestam por meio de boas obras. Receberão segundo as suas obras. ‘Qualquer que permanece nEle não vive pecando; qualquer que vive pecando não O viu nem O conheceu’ [1 João 3:6]. Isto é dirigido a todos os membros da igreja, incluindo os membros das igrejas Adventistas do Sétimo Dia. ‘Filhinhos, ninguém vos engane: quem pratica a justiça é justo, assim como Ele é justo. Quem pratica o pecado é do diabo; porque o diabo peca desde o princípio. Para isto o Filho de Deus Se manifestou: para destruir as obras do diabo. Qualquer que é nascido de Deus não vive na prática do pecado; porque a Sua semente permanece nele; e não pode viver pecando, porque é nascido de Deus. Nisto são manifestos os filhos de Deus e os filhos do diabo: qualquer que não pratica a justiça não é de Deus, nem aquele que não ama a seu irmão’ [1 João 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].

«همهٔ کسانی که ادعا می‌کنند اَدونتیستِ نگاه‌دارندهٔ سَبَت هستند، و با این حال در گناه ادامه می‌دهند، در نظر خدا دروغگو هستند. سیرت گناه‌آلود آنان بر ضدّ کار خدا عمل می‌کند. آنان دیگران را به گناه می‌کشانند. این کلام از جانب خدا به هر عضوِ کلیساهای ما می‌رسد: “و برای پاهای خود راه‌های راست بسازید، مبادا آنچه لنگ است از راه منحرف گردد، بلکه بهتر آن است که شفا یابد. با همهٔ مردم در پی صلح باشید، و نیز قدّاست را دنبال کنید که بدون آن هیچ‌کس خداوند را نخواهد دید؛ با دقّت مراقب باشید مبادا کسی از فیض خدا محروم گردد؛ مبادا هیچ ریشهٔ تلخی سر برآورد و شما را به زحمت اندازد و به‌واسطهٔ آن بسیاری آلوده شوند؛ مبادا در میان شما کسی زناکار یا شخصی بی‌حرمت چون عیسو باشد که حقِّ نخست‌زادگیِ خود را به ازای لقمه‌ای خوراک فروخت. زیرا می‌دانید که پس از آن، هنگامی که می‌خواست برکت را به میراث ببرد، مردود شد؛ زیرا هیچ جایی برای توبه نیافت، هرچند آن را با اشک‌ها به‌جدّ می‌جست” [عبرانیان 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.

«Бұл ақиқатқа сенеміз деп мәлімдейтіндердің көбіне қатысты. Нәпсіқұмарлық істерінен бас тартудың орнына, олар Шайтанның алдамшы софистикасының ықпалымен теріс бағыттағы тәлім-тәрбие жолына түседі. Күнә күнә ретінде ажыратылмайды. Олардың ар-ожданының өзі арамдалған, жүректері бұзылған, тіпті ойлары да ұдайы бұзылған. Шайтан оларды бүкіл болмысты арамдайтын лас істерге жандарды еліктіру үшін қармақ ретінде пайдаланады. “Мұсаның заңын [яғни Құдайдың заңын] менсінбеген адам екі не үш куә бойынша рақымсыз өледі: онда Құдай Ұлын аяқасты еткен, өзі қасиеттелген келісімнің қанын арам нәрсе деп санаған және рақым Рухын қорлаған адам қаншалықты ауыр жазаға лайық деп есептелмек, өздерің ойлаңдар? Өйткені біз: «Кек алу Маған тән, Мен есесін қайтарамын, — дейді Иеміз». Және тағы: «Иеміз Өз халқын соттайды», — дегенді айтқанды білеміз. Тірі Құдайдың қолына түсу — қорқынышты нәрсе” [Еврейлерге 10:28–31].» Manuscript Releases, 19-том, 175–177-бб.