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.
Nou ap idantifye douz akonplisman mesianik yo nan liv Matye a, epi n ap aliyen yo ak waymark san karannkat mil yo. Nou idantifye nesans Kris la kòm waymark tan lafen an, ki kòmanse chak mouvman refòmatwa. Nesans Kris la aliyen ak 1989, tan lafen an pou san karannkat mil yo. Waymark sa a toujou swiv pa yon waymark kote mesaj la mete devan piblik la, pou piblik la ka, depi lè sa a, rete responsab.
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.
Dezyèm akonplisman mesyanik la se te ansèyman Kris la pa parabòl, ki defini metodoloji yo itilize pou prezante mesaj la ki vin fòmèlman tabli apre tan lafen an, lè yon ogmantasyon konesans mennen nan yon mesaj pou jenerasyon patikilye sa a. Se te 1831 pou Milerit yo, epi 1996 pou mouvman san karannkat mil yo. Apre yo fin mete mesaj la nan domèn piblik la, li resevwa puisans pa mwayen yon akonplisman pwofesi ki make kòmansman pwosesis eprèv la. Pwisansman sa a se te 11 out 1840 pou Milerit yo, epi 9/11 pou san karannkat mil yo.
The Third Messianic Waymark is the Messengers of 9/11
Twazyèm Siy Repè Mesyanik la se Mesaje 11 Septanm yo
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.
Epi li vini rete nan yon vil yo rele Nazarèt, pou sa te ka akonpli sa pwofèt yo te di a: Yo pral rele l Nazareyen. Matye 2:23.
Prediction
Prévision
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.
Epi yon ti branch pral sòti nan kòf rasin Izayi a, e yon Boujon pral pouse soti nan rasin li yo. Ezayi 11:1, Jij 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.
Rasin mo ebreyen yo tradui kòm “Branch” se Netzer, ki se tou rasin mo Nazareth la. Branch la soti nan bidonvil Nazareth yo.
“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.
“Seyè a pral rele jèn gason ki soti nan kondisyon lavi ki senp pou antre nan sèvis li, menm jan li te fè lè l t ap viv an pèsòn sou tè sa a. Li te pase bò kote raben ki te gen anpil konesans yo, pou l te chwazi kòm premye disip li yo pechè senp ki pa t gen enstriksyon. Li gen ouvriye li pral fè soti nan povrete ak nan fènwa. Pandan yo okipe nan devwa òdinè lavi a, epi yo abiye ak rad graj, lèzòm konsidere yo tankou moun ki pa gen anpil valè. Men yo pral tounen bijou presye, pou yo klere avèk anpil limyè pou Seyè a. ‘Y ap pou mwen, se Seyè ki gen tout pouvwa yo ki di sa, nan jou lè m ap ranmase bijou mwen yo.’” Review and Herald, 5 me 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.
Otorite Sentespri a, otorite Sè White, ak andòsman enspire Jones ak Waggoner te rejte an 1888, menm jan Kora te fè ak otorite Moyiz la.
“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.
“Konsa, twazyenm zanj la pou ganny proklame. Ler i arive pour li ganny donnen avek pli gran pwisans, Senyer pou travay atraver bann zouti enb, e pou gid lespri bann ki konsakre zot lekor pour Son servis. Bann travayer pou ganny kalifye plis par lonksyon Son Lespri ki par formasyon bann lenstitisyon literer. Bann zonm lafwa ek lapriyer pou ganny pouse pour al deor avek en zel sen, e pour deklare bann parol ki Bondye i donn zot. Bann pese Babilonn pou ganny devwale. Bann rezilta terib ki vin avek fer enpoze bann pratik legliz par lotorite sivil, bann lenvazyon spirityalizm, sa progre pouvwar papal ki kasyet me rapid—tou keksoz pou ganny demaske. Par sa bann lavertisman solanel, pep la pou ganny souke. Dizan-milye lo dizan-milye pou ekoute, zot ki pa zanmen’n tann bann parol koumsa. Avek letonnman zot tann sa temwayaz ki Babilonn i sa legliz ki’n tonbe akoz son bann lerer ek son bann pese, akoz son rezetman laverite ki ti ganny anvoye kot li sorti dan lesyel. Ler pep i al kot zot bann ansyen ansennyan avek sa kestyon prese: Eski keksoz i vre? bann minis i prezant bann fab, i profet keksoz dous, pour kalme zot lafreyer e trankiliz konsyans ki’n ganny reveye. Me vi ki bokou i refize kontant zot avek senp lotorite imen e i demann en kler ‘Ainsi i dir Senyer,’ sa minister popiler, parey bann Farizyen lontan, ranpli avek lakoler ler zot lotorite i ganny kestyonnen, pou denons sa mesaz konman sorti kot Satan e pou eksit bann lafoul ki kontan pese pour ensilte e persekit bann ki proklanm li.” The Great Controversy, 606.
The stammering lips from the slums of Nazareth arrived at the “debate” of Isaiah twenty-seven.
Bouch ki t ap bègue yo soti nan bidonvil Nazarèt yo rive nan « deba » Ezayi vennsèt la.
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.
Nan mezi mezi, lè li pouse deyò, ou pral diskite avèk li; li kenbe van di li a nan jou van lès la. Ezayi 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.
“Van lès la” Islam lan, ki reprezante kòm “twazyèm malè a,” epi tou kòm “kòlè nasyon yo,” te lage epi imedyatman te rive anpeche nan 9/11.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Nan moman sa a, pandan travay delivrans lan ap rive nan fen li, twoub pral vini sou tè a, e nasyon yo pral fache, men y ap kenbe yo anba kontwòl pou yo pa anpeche travay twazyèm zanj lan. Nan moman sa a, ‘lapli denye sezon an,’ oswa rafrechisman ki soti nan prezans Senyè a, pral vini, pou bay fòs ak gwo vwa twazyèm zanj lan, epi pou prepare sen yo pou yo kanpe fèm nan peryòd kote sèt dènye kalamite yo pral vide.” 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.
Moyiz, Ellen White, A. T. Jones ak E. J. Waggoner te pran pozisyon yo nan 9/11 kòm gad yo nan Habakkuk chapit de a, ki te mande sa yo pral di pandan “deba” Ezayi a, ki kòmanse lè van lès la rive. Ezayi di “deba” a se sa ki pirifye peche yo nan mitan pèp Bondye a.
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.
Avèk mezi, lè li pouse deyò, ou va diskite avè l; li kenbe van di li a nan jou van lès la. Se poutèt sa, se konsa mechanste Jakòb la va pirifye; e men tout fwi a pou wete peche li: lè li fè tout wòch lotèl la vin tankou wòch lakre yo kraze an miyèt moso, Achera yo ak zidòl yo p ap rete kanpe. Ezayi 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.
“Deba” sou kesyon lapli ta a ki mezire nan 9/11, lè Islam te lage epi answit yo te mete l anba restriksyon, se fason mechanste Jakòb yo retire, konsa yo fè Jakòb tounen Izrayèl. Tranzisyon biblik Jakòb, yon nonm reprezantan alyans lan, pou l vin Izrayèl, se idantifikasyon ane 1856, lè mouvman Millerit Filadèlfyen an te vin mouvman Millerit Laodiseyen an, ki sèt ane apre t ap vin Legliz Adventis Setyèm Jou Laodiseyen an. Tranzisyon sa a nan istwa Millerit la idantifye yon siy-tras nan istwa san karannkat mil yo, lè mouvman Laodiseyen san karannkat mil yo chanje pou l vin mouvman Filadèlfyen san karannkat mil yo. Pwen tranzisyon sa a se lè Jakòb, ki vle di sila ki pran plas lòt la, chanje pou l vin Izrayèl, ki vle di sila ki genyen batay la.
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.
«Débat» la purge iniquité Jakòb yo, e li vin Izrayèl, sila ki genyen batay la. Moun ki reprezante kòm Izrayèl genyen batay la pa san Pawòl la ak pa pawòl temwayaj yo.
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.
Epi yo te venk li pa san Ti Mouton an, ak pa pawòl temwayaj yo; epi yo pa t renmen lavi yo jouk nan lanmò. Revelasyon 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.
« Pawòl temwayaj yo » a se mesaj gadyen Abakik la te mande pou l konprann. Li reprezante sanktifikasyon yo ak san Ti Mouton an, jistifikasyon yo.
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.
M ap kanpe sou pòs vijilans mwen an, m ap mete tèt mwen sou tou a; m ap veye pou m wè sa l va di m, ak sa m va reponn lè yo korije m. Abakouk 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.
Pawòl “reproved” la vle di “te diskite avèk,” e li reprezante “deba” Ezayi a ki retire peche Jakòb yo. Gadyen an nan Abakouk la vle konnen ki sa temwayaj li dwe ye, epi yo fè l konnen tab Abakouk yo se mesaj ki t ap pèmèt moun ki ta vle li yo kouri atravè Ekriti yo epi jwenn mesaj jistifikasyon pa lafwa. Abakouk de idantifye klèman gadyen an nan fen premye kat vèsè yo kòm li menm ki nan klas sila yo ki jistifye pa lafwa.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Gade, nanm li ki gonfle ak ògèy la pa dwat nan li; men moun ki jis la va viv pa lafwa li. Abakik 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.
Mesaj ki sou de tab sa yo se ansyen chemen Jeremi yo. Men lè vijilan Jeremi a te sonnen twonpèt la, klas rebèl yo, ki gen nanm yo leve byen wo, te refize koute. Se te menm klas la nan vèsè anvan an, ki te refize mache nan ansyen chemen yo pou yo te jwenn repo ak rafrechisman an.
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.
Men sa Senyè a: Kanpe nan chemen yo, gade, mande pou vye santye yo, kote bon chemen an ye a, epi mache ladan l; konsa n ap jwenn repo pou nanm nou. Men yo te di: Nou pa vle mache ladan l. Anplis, mwen te mete gad sou nou, ki t ap di: Koute son twonpèt la. Men yo te di: Nou pa vle koute. Jeremi 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.
Moun k ap veye yo, ki te tabli sou pèp Bondye a nan 9/11, se te Moyiz, Ellen White, Jones ak Waggoner; yo te reprezante pa lèv bègue Moyiz yo, ki menm te reprezante pa krent li te genyen pou l pale nan lang ejipsyen an, yon lang li pa t sèvi avè l pandan karant ane. Anrapò ak tout Ebre yo ansanm ak foul melanje a ki te pase Lanmè Wouj la avèk Moyiz, se Moyiz ki te nonm ki te gen aksan etranje a. Aksan li se te aksan Nazarèt la. Pyè tou te gen aksan pa li ki te byen make.
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.
Epi, apre yon ti tan, moun ki te kanpe bò kote yo pwoche bò kote Pyè, yo di li: “Se vre wi, ou menm tou ou se youn nan yo; paske pawòl ou fè yo rekonèt ou.” Matye 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.
Nan deba listwa Pyè a, li te bay manti twa fwa, epi nan deba a yo te idantifye l pa aksan li, oswa pa lang li ki bege. Yon gwoup nan deba a te mande Bondye: “Kisa pou m di nan deba a?” Yo “wè” ansyen chemen yo epi yo “koute” son twonpèt la. Yo wè epi yo tande, e lè finalman yo “deba,” yo genyen batay la. Mesaj pou genyen batay nan dènye jou yo reprezante kòm mesaj Laodise a. Kontrèman ak legliz Laodise a, legliz Filadèlfi a pa gen okenn kondanasyon.
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.
Moun ki va genyen batay la, m ap fè l tounen yon poto nan tanp Bondye mwen an, epi li p ap janm soti ankò; m ap ekri sou li non Bondye mwen an, ak non vil Bondye mwen an, ki se Jerizalèm nèf la, ki desann soti nan syèl la bò kote Bondye mwen an; epi m ap ekri sou li nouvo non mwen an. Moun ki gen zòrèy, se pou li tande sa Lespri a ap di legliz yo. Revelasyon 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.
Malgre pa gen okenn kondanasyon, pwomès pou Filadèlfi a se sèlman pou moun “ki genyen batay la.” Legliz Filadèlfi a mete an kontrast ak legliz Lawodise a, epi li distenge pa yon klas ki bezwen genyen batay la, ak yon klas ki deja genyen batay la. Legliz Filadèlfi a mete an kontrast ak legliz Lawodise a, epi legliz Lawodise a se vyèj san konprann yo nan Matye 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.
“Leta Legliz la, jan li reprezante pa vyèj sòt yo, yo pale de li tou kòm eta Lawodise a.” Review and Herald, 19 out 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.
Nan 9/11, lè zanj lan te desann nan moman efondreman Twin Towers yo, Jones ak Waggoner te kòmanse prezantasyon mesaj Laodiseyen an, epi deba sou lapli denye a te kòmanse. Mesaj twonpèt Jeremi an se setyèm twonpèt la, ki se twazyèm malè a, ki se Islam jan sa idantifye nan ansyen chemen yo, jan sa reprezante pa verite yo, TOUT verite yo, ki reprezante sou tablo 1843 ak 1850 Habakkuk yo. Mesaj Laodiseyen an se sèl espwa delivrans, epi mo delivrans lan vle di gerizon. Kit Kris la prezante Tèt Li kòm Sila a k ap frape nan pòt kè yon Laodiseyen, oswa kòm Sila a k ap pwomèt Laodiseyen an ke si yo fè lapè avèk Li, Li va fè lapè avèk yo, se sèlman mesaj gerizon an ki ofri a yon Advantis Setyèm Jou Laodiseyen.
The Fourth Messianic Waymark is the Laodicean message of 9/11
Katriyèm Siy Mesi a se mesaj Lawodise 9/11 la
That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. Matthew 8:17.
Pou sa te ka akonpli, sa pwofèt Ezayi te di a, lè li t ap di: Se li menm ki te pran enfimite nou yo, e ki te pote maladi nou yo. Matye 8:17.
Prediction
Prediksyon
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isaiah 53:4.
Se vre, li te pote soufrans nou yo, e li te pran lapenn nou yo sou li; men nou menm, nou te konsidere l kòm yon moun Bondye te frape, te bat, e te aflije. Ezayi 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.
Epi pou zanj legliz moun Lawodise yo, ekri: Men sa Amen an di a, temwen fidèl e veritab la, kòmansman kreyasyon Bondye a: Mwen konnen zèv ou yo, ou pa ni frèt ni cho; mwen ta pito ou te frèt oswa cho. Konsa, paske ou tyèd, epi ou pa ni frèt ni cho, m ap vomi ou soti nan bouch mwen.
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:
Paske w ap di: Mwen rich, mwen vin gen anpil byen, e mwen pa bezwen anyen; men ou pa konnen ou menm se yon moun malere, mizèrab, pòv, avèg, ak toutouni.
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.
Mwen konseye w achte nan men mwen lò ki pase nan dife, pou w ka vin rich; ak rad blan, pou w ka abiye, e pou wont toutouni ou pa parèt; epi pase pomad pou je sou je ou, pou w ka wè.
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.
Tout moun mwen renmen, mwen reprann yo epi mwen disipline yo; se poutèt sa, pran sa ak tout kè ou, epi repanti. Gade, mwen kanpe devan pòt la, mwen frape; si yon moun tande vwa mwen epi li louvri pòt la, m ap antre lakay li, m ap manje avè l, epi li menm avè m. Moun ki genyen batay la, m ap ba li dwa pou l chita avè m sou twòn mwen an, menm jan mwen menm tou mwen te genyen batay la, epi mwen chita avèk Papa m sou twòn li a. Moun ki gen zòrèy, se pou li tande sa Lespri a ap di legliz yo. Revelasyon 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.
Konsèy pou achte lò, rad blan, epi pou pase pomad sou je yo se remèd ki deklare pou yon kondisyon ki fini nan lanmò etènèl, pa sèlman lanmò. Kèlkeswa pwoblèm lò a, rad la, ak pomad la ta ka geri, pwoblèm sa yo fasilman ann amoni ak Kris la k ap pran enfimite nou yo sou li. Jan te nan prizon sou Patmos poutèt Pawòl Bondye a ak temwayaj Jezi a, ki se Lespri Pwofesi a. Lespri Pwofesi a se remèd pou Lawodise, epi pwopriyete gerisan Lespri Pwofesi a te tipifye pa Kris la k ap pran enfimite nou yo sou li epi k ap pote lapenn nou yo.
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.
Sèl fason pou Kris pran enfimite nou yo se lè nou louvri pòt kè nou epi pèmèt inyon Divinite Li ak limanite nou. Li pran enfimite nou yo lè Li antre nan lavi nou atravè prezans Sentespri a. Nou louvri pòt la lè nou akonpli remèd la. Remèd ki louvri kè a se lò, rad blan ak kolir. Kolir la se limyè Pawòl Bondye a ki sèlman reyalize pa mwayen Sentespri a. Bib la se yon lanp pou pye nou, epi limyè ki klere chemen an se limyè Kri Minwi a.
Thy word is a lamp unto my feet, and a light unto my path. Psalms 119:105.
Pawòl ou se yon lanp pou pye m, e yon limyè sou chemen m. Sòm 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.
Lè yo konseye yon Laodiseyen pou l wen je l, se avèk Pawòl Bondye a li dwe fè sa, Pawòl ki se yon lanp; men, jan sa reprezante nan parabòl dis vyèj yo, yon lanp pa sèvi anyen san lwil. Laodiseyen yo gen Bib yo, byenke an jeneral se pa Vèsyon King James lan, men yo pa gen lwil Sentespri a. Onksyon je Laodiseyen an akonpli pa mwayen yon mesaj ki gen prezans Sentespri a ladan l.
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.
Lò yo konseye yon Lawodiseyen pou l achte a, se pa senpleman lafwa, men se lafwa k ap aji pa lanmou epi ki pirifye nanm nan. Menm jan ak kolir la, lò a gen yon fo pwofesyon Lawodiseyen. Yon Lawodiseyen deklare, menm jan ak tout lakretyente, ke li gen “lafwa.” Kalite lafwa sa a se senpleman yon kwayans imen, epi li se yon kontrefason lafwa ki reprezante kòm lò a, paske lafwa sa a pirifye nanm nan. Se yon lafwa ki sanktifye, epi moun ki posede yon lafwa sanktifye toutbon yo sen, paske sanktifye vle di fè yon moun vin sen. Lawodiseyen yo pa gen lafwa sa a, paske si yo te genyen li, Kris pa t ap deyò a, ap chèche antre.
“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.
«Pa gen okenn chemen mitan pou retounen nan Paradi ki retabli a. Mesaj yo bay lèzòm pou dènye jou sa yo pa dwe mele ak envansyon lèzòm. Nou pa dwe apiye sou politik avoka mond sa a yo. Nou dwe moun ki enb, moun lapriyè, san nou pa aji tankou sila yo ki avèg anba ajan Satan yo.»
“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.
“Anpil moun gen yon lafwa, men se pa yon lafwa ki aji pa lanmou epi ki pirifye nanm nan. Lafwa ki sove a pa senpleman yon kwè vid nan verite a. ‘Move lespri yo tou kwè, epi yo tranble.’ Enspirasyon Lespri Bondye a bay lèzòm yon lafwa ki se yon fòs pouse ki fòme karaktè a, epi ki mennen moun pi wo pase senp aksyon fòmèl yo. Pawòl yo, aksyon yo, ak lespri a dwe rann temwayaj sou reyalite ke nou se disip Kris la.”
“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.
“Pi gwo limyè ak benediksyon Bondye bay la pa yon garanti kont transgresyon ak apostazi nan dènye jou sa yo. Moun Bondye leve pou mete nan gwo pozisyon konfyans yo ka vire do bay limyè syèl la pou yo al chèche sajès lèzòm. Lè sa a, limyè yo va tounen fènwa, kapasite Bondye te konfye yo yo va tounen yon pyèj, karaktè yo va tounen yon ofans devan Bondye. Yo pa ka pase Bondye nan rizib. Depa lwen Li te toujou gen, e l ap toujou gen, konsekans sèten li yo. Zak ki pa fè Bondye plezi yo, si yo pa repanti de yo avèk desizyon epi abandone yo, olye pou yo chèche jistifye yo, ap mennen moun k ap fè sa ki mal la etap pa etap nan twonpri, jouk anpil peche fin komèt san pinisyon. Tout moun ki ta vle posede yon karaktè ki ta fè yo vin travayè ansanm ak Bondye epi resevwa apwobasyon Bondye, dwe separe tèt yo ak ènmi Bondye yo, epi kenbe verite Kris la te bay Jan pou l te bay mond lan.” Manuscript Releases, volim 18, 30–36.
The “white raiment” is the righteousness of Christ.
“Rad blan” an se jistis Kris la.
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.
Annou rejwi e annou kontan anpil, e annou bay li lwanj; paske maryaj Ti Mouton an rive, e madanm li pare tèt li. E yo te ba li pou l abiye ak twal fen len, pwòp e blan; paske twal fen len an se jistis sen yo. Epi li di m: Ekri: Benediksyon pou sila yo ki envite nan soupe maryaj Ti Mouton an. Epi li di m ankò: Sa yo se pawòl veritab Bondye. Revelasyon 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!
Madanm nan te pare tèt li lè li te aplike remèd twa pati yo te ofri Lawodise; e, lè li te fè sa, li te transfòme tèt li pou l vin yon lamarye Filadèlfyen. Vèsè yo ap pale dirèkteman ak Advantis la, ki reprezante nan parabòl dis vyèj yo. Vyèj yo se sila yo k ap tann pou yo ale nan nòs yo te rele yo a. Lamarye a te pare tèt li, paske sa te akòde nan Zakari chapit twa, avèk Jozye ak zanj lan. La, yo te wete vètman Lawodiseyen sal li a, epi yo te ranplase li ak rad maryaj twal fin blan an. Remèd la pote yon dezyèm temwen nan non Ellen Gould White. Ellen vle di yon limyè klere e ki briye, epi li reprezante kolir pou je yo. Gould se ansyen mo anglè pou lò, e li vle di lò. White reprezante jistis, e non sa a pa t ba li jouk an 1846, lè li te marye ak James. Se lè sa a non li te vin chanje pou White. Toude, chanjman non an ak maryaj la, se senbòl yon relasyon alyans. Anvan maryaj la, non li te Harmon, ki vle di yon sòlda lapè, jan li te ye lè sa a. Ellen White se mesaj Lawodiseyen an, e rejte li se rejte delivrans!
We will continue to review the twelve Messianic prophecies in the book of Matthew in the next article.
N ap kontinye egzaminen douz pwofesi mesyanik yo nan liv Matye a nan atik k ap vini an.
“Revelation 3:14–18 quoted.
“Revelation 3:14–18 site.”
“Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.
“O, ala yon deskripsyon! Ala anpil moun ki nan kondisyon terib sa a. Mwen sipliye chak minis ak tout kè m pou yo etidye avèk dilijans twazyèm chapit liv Revelasyon an, paske ladan l yo dekri kondisyon bagay yo jan yo egziste nan dènye jou yo. Etidye ak anpil atansyon chak vèsè nan chapit sa a, paske se atravè pawòl sa yo Jezi ap pale avèk nou.
“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.
“Si jamais un peuple a été représenté par le message à Laodicée, c’est bien le peuple qui a reçu une grande lumière, la révélation des Écritures, que les Adventistes du septième jour ont reçue.” 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.
Vrè pèp Bondye a ki obeyi kòmandman yo montre lemonn yon karaktè entegrite san tach, pandan yo rann temwayaj pa pwòp konduit yo ke lalwa Senyè a pafè, li konvèti nanm nan. Konsa, Senyè Jezi a, Pitit Bondye a, pa mwayen obeyisans Li anvè lalwa Bondye a, leve lalwa sa a byen wo e fè li onorab. Bondye pral sètènman kondane chak manm nan chak legliz ki fè deklarasyon li se Advantis Setyèm Jou, men ki pa nan sèvis Li; okontrè, pa ògèy, egoyis, ak lespri mondèn, li montre verite ki soti nan syèl la pa t opere yon refòm nan karaktè li.
“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].
“Tanpri li avèk anpil atansyon Revelasyon 3:15–18. Yo tande vwa Jezikri. ‘Tout moun mwen renmen, mwen korije yo epi mwen disipline yo; se poutèt sa, gen anpil zèl [pa a demi-kè], epi repanti. Gade, mwen menm [Sovè nou an] mwen kanpe devan pòt la, epi m ap frape: si yon moun tande vwa Mwen, epi l ouvri pòt la, mwen va antre lakay li, mwen va soupe avèk li, epi li menm avè m. Moun ki genyen batay la, mwen va bay li chita avè m sou twòn Mwen an, menm jan mwen menm tou mwen te genyen batay la, epi mwen chita avèk Papa m sou twòn pa Li a’ [Revelasyon 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.
“Èske legliz yo va koute mesaj Lawodise a? Èske yo va repanti, oswa èske yo, malgre lefèt ke mesaj verite ki pi solanèl la—mesaj twazyèm zanj lan—ap pwoklame bay lemonn, va kontinye nan peche? Sa a se dènye mesaj mizèrikòd la, dènye avètisman pou yon lemonn ki tonbe. Si legliz Bondye a vin tyèd, li pa kanpe an favè Bondye ankò, menm jan ak legliz yo ki reprezante kòm sila yo ki tonbe e ki vin tounen kote demon rete, ak retrè tout move lespri, ak kaj tout zwazo ki pa pwòp e rayisab. Moun ki te gen opòtinite pou tande ak resevwa verite a epi ki te ini ak legliz Advantis Setyèm Jou a, pandan y ap rele tèt yo pèp Bondye ki kenbe kòmandman yo, men ki pa gen plis fòs lavi espirityèl ni plis konsakrasyon pou Bondye pase legliz nominal yo, va resevwa nan flewo Bondye yo menm jan asireman ak legliz ki opoze lalwa Bondye a. Se sèlman sila yo ki sanktifye pa mwayen verite a ki va fòme fanmi wayal la nan rete selès yo Kris la ale prepare pou sila yo ki renmen Li epi ki kenbe kòmandman Li yo.”
“‘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].
“‘Moun ki di: Mwen konnen li, epi ki pa kenbe kòmandman li yo, se yon mantè, e verite a pa nan li’ [1 Jan 2:4]. Sa gen ladan tout moun ki fè konnen yo gen yon konesans sou Bondye, epi yo kenbe kòmandman li yo, men ki pa montre sa pa mwayen bon zèv. Yo pral resevwa dapre aksyon yo. ‘Nenpòt moun ki rete nan li pa peche: nenpòt moun ki peche pa wè li, ni li pa konnen li’ [1 Jan 3:6]. Sa adrese a tout manm legliz yo, ansanm ak manm legliz Advantis Setyèm Jou yo. ‘Timoun piti, pa kite pèsonn twonpe nou: moun ki pratike jistis jis, menm jan li menm li jis. Moun ki pratike peche soti nan dyab la; paske dyab la ap peche depi nan kòmansman. Se pou rezon sa a Pitit Bondye a te parèt, pou l te ka detwi zèv dyab la. Nenpòt moun ki fèt nan Bondye pa pratike peche; paske semans li rete nan li: e li pa ka peche, paske li fèt nan Bondye. Se nan sa pitit Bondye yo ak pitit dyab la parèt klè: nenpòt moun ki pa pratike jistis pa soti nan Bondye, ni moun ki pa renmen frè li’ [1 Jan 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].
“Tout moun ki pretann yo se Advantis k ap kenbe Saba a, men ki kontinye viv nan peche, se mantè devan Bondye. Kondwit peche yo ap fè travay Bondye a echwe. Yo ap mennen lòt moun antre nan peche. Pawòl la soti nan Bondye pou chak manm legliz nou yo: ‘Epi fè chemen dwat pou pye nou, pou sa ki enfim nan nou pa detounen kite chemen an; men pito, se pou li geri. Chèche lapè ak tout moun, ansanm ak sentete, san sa pesonn p ap wè Seyè a. Veye avèk anpil dilijans pou pèsonn pa manke gras Bondye a; pou okenn rasin anmè pa leve pou boulvèse nou, epi konsa anpil moun pa sal; pou pa gen okenn fònikatè, ni moun pwofàn, tankou Ezaou, ki pou yon sèl moso manje te vann dwa premye pitit li. Paske nou konnen ki jan apre sa, lè li te vle eritye benediksyon an, yo te rejte li; paske li pa t jwenn okenn plas pou repantans, byenke li te chèche li avèk anpil dlo nan je’ [Ebre 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.
“Sa a aplikab pou anpil moun ki pretann yo kwè laverite a. Olye yo renonse a pratik lanvi yo, yo kontinye vanse nan yon move liy edikasyon anba sofisri twonpe Satan an. Peche pa rekonèt kòm peche. Konsyans yo menm sal, kè yo fin kòwonpi, menm panse yo ap kòwonpi san rete. Satan sèvi ak yo kòm pyèj pou sedui nanm nan pratik sal ki avili tout egzistans lan. ‘Moun ki te meprize lalwa Moyiz la [ki te lalwa Bondye a] te mouri san mizèrikòd sou temwayaj de oswa twa temwen: Konbyen pinisyon ki pi rèd, nou kwè, li pral jije merite, li menm ki pilonnen anba pye Pitit Bondye a, ki konsidere san alyans lan, pa mwayen ki li te sanktifye, kòm yon bagay pwofàn, e ki fè lespri favè a imilyasyon? Paske nou konnen Sila a ki te di: Vanje se pou Mwen, se Mwen ki va rann li, di Seyè a. Epi ankò, Seyè a pral jije pèp li a. Se yon bagay terib pou tonbe nan men Bondye vivan an’ [Ebre 10:28–31].” Manuscript Releases, volim 19, 175–177.