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.
Anyị na-achọpụta mmezu iri na abụọ nke Misaịa n’akwụkwọ Matiu, ma na-eme ka ha kwekọọ na ihe ịrịba-ama nke narị puku na iri anọ na anọ. Anyị achọpụtala ọmụmụ Kraịst dịka ihe ịrịba-ama nke oge ọgwụgwụ, nke na-amalite mmegharị ndozigharị ọ bụla. Ọmụmụ Kraịst kwekọrọ na 1989, oge ọgwụgwụ maka narị puku na iri anọ na anọ. Ihe ịrịba-ama ahụ na-esokarị mgbe niile ihe ịrịba-ama ọzọ nke a na-etinye ozi ahụ n’ihu ọha, ka e wee nwee ike ijide ọha n’ọrụ n’ihi ya site n’oge ahụ gaa n’ihu.
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.
Mmezu nke abụọ nke Mesiá bụ ozizi Kraịst site n’ilu, nke na-akọwapụta usoro a na-eji ewebata ozi ahụ nke a na-eme ka ọ bụrụ nke e guzobere nke ọma mgbe oge ọgwụgwụ gasịrị, mgbe mmụba nke ọmụma na-eduga n’ozi maka ọgbọ ahụ pụrụ iche. Ọ bụ 1831 nye ndị Millerait, ma 1996 nye mmegharị nke narị puku otu na iri anọ na anọ ahụ. Mgbe a tinyesịrị ozi ahụ n’ihu ọha, a na-enye ya ike site na mmezu amụma nke na-akara mmalite nke usoro nnwale ahụ. Inye ike ahụ bụ Ọgọst 11, 1840 nye ndị Millerait, ma 9/11 nye narị puku otu na iri anọ na anọ ahụ.
The Third Messianic Waymark is the Messengers of 9/11
Akara Nzọụkwụ Mesaya nke Atọ bụ Ndị Ozi nke 9/11
And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Matthew 2:23.
O wee bịakwa n’obodo a na-akpọ Nazaret: ka e wee mezuo ihe ndị amụma kwuru, A ga-akpọ Ya onye Nazaret. Matiu 2:23.
Prediction
Amụma
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.
A ga-esikwa ome n’osisi Jesi, alaka ga-epulitekwa n’akpụkpọ mgbọrọgwụ ya. Aịsaịa 11:1, Ndị Ikpe 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.
Mgbọrọgwụ nke okwu Hibru a sụgharịrị dị ka “Alaka,” bụ Netzer, nke bụkwa mgbọrọgwụ nke Nazareth. Alaka ahụ si n’obodo ogbenye nke Nazareth pụta.
“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.
“Onyenwe anyị ga-akpọ ụmụ okorobịa sitere n’ụzọ ndụ dị umeala n’obi ka ha bịa n’ọrụ Ya, dịka O mere mgbe O biri n’onwe Ya n’ụwa a. Ọ gafere ndị rabaị mụtara ihe, ka O wee họrọ ndị mbụ ghọrọ ndị na-eso ụzọ Ya n’etiti ndị na-akụ azụ dị umeala n’obi, ndị na-amụtaghị akwụkwọ. O nwere ndị ọrụ ndị Ọ ga-akpọpụta site n’ogbenye na n’amaghị ama. Ka ha na-arụ ọrụ nkịtị nke ndụ, ma yi uwe siri ike, mmadụ na-ele ha anya dịka ndị bara uru ntakịrị. Ma ha ga-abụ nkume dị oké ọnụ ahịa, ka ha wee na-enwu nke ọma n’ihi Onyenwe anyị. ‘Ha ga-abụ nke m, ka Jehova nke ndị agha kwuru, n’ụbọchị ahụ mgbe M ga-emeju ihe ịchọ mma M.’” Review and Herald, May 5, 1903.
The authority of the Holy Spirit, the authority of Sister White and the inspired endorsement of Jones and Waggoner were rejected in 1888, as Korah had done with the authority of Moses.
A jụrụ ikike nke Mmụọ Nsọ, ikike nke Nwanyị White, na nkwado sitere n’ike mmụọ nsọ nke Jones na Waggoner n’afọ 1888, dị ka Kora mere n’ịjụ ikike nke Mozis.
“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.
“Ya mere ozi nke mmụọ ozi nke atọ ka a ga-ekwusa. Mgbe oge ruru ka e were ike kasịnụ nye ya, Onyenwe anyị ga-arụ ọrụ site n’aka ngwa ọrụ ndị dị umeala n’obi, na-edu uche ndị ahụ na-edobe onwe ha nsọ nye ozi Ya. Ndị ọrụ ahụ ga-eru eru ọ bụghị nke ukwuu site n’ọzụzụ ụlọ akwụkwọ agụmagụ, kama site n’ite mmanụ nke Mmụọ Ya. A ga-amanye ndị ikom nke okwukwe na ekpere ịpụ gawa n’ọkụ nsọ, na-ekwupụta okwu ndị Chineke na-enye ha. A ga-emeghe mmehie ndị Babilọn. A ga-ekpughe ihe ọjọọ dị egwu nke ime ka emume ụka bụrụ iwu site n’ike ọchịchị obodo, mbata nke ime mmụọ, ọganihu nzuzo ma dị ngwangwa nke ike papal—ha niile ka a ga-ekpughe n’ezi ọdịdị ha. Site n’ịdọ aka ná ntị ndị a dị nsọ, a ga-akpalite ndị mmadụ. Puku na puku ga-ege ntị, ndị na-anụtụbeghị ụdị okwu ndị a. N’ịtụnanya ha na-anụ àmà ahụ na Babilọn bụ ụka ahụ dara ada n’ihi njehie ya na mmehie ya, n’ihi ịjụ eziokwu e si n’eluigwe zitere ya. Ka ndị mmadụ na-agakwuru ndị nkụzi ha mbụ, na-ajụ n’ọchịchọ dị ọkụ sị, Ìhe ndị a ọ bụ eziokwu? ndị ụkọchukwu ga-eweta akụkọ ifo, buru amụma ihe dị nro, iji mee ka ụjọ ha dajụọ ma mee ka akọ na uche e tetara dị jụụ. Ma n’ihi na ọtụtụ na-ajụ ka ikike mmadụ naanị ya ju ha afọ, kama ha na-achọ “Otú a ka Onyenwe anyị kwuru” doro anya, ozi ndị ụkọchukwu a ma ama, dị ka ndị Farisii nke oge ochie, ebe iwe jupụtara ha n’ihi na a jụrụ ikike ha, ga-akatọ ozi ahụ dịka nke Setan ma kpalie igwe mmadụ ndị hụrụ mmehie n’anya ka ha kọchaa ma kpagbuo ndị na-ekwusa ya.” The Great Controversy, 606.
The stammering lips from the slums of Nazareth arrived at the “debate” of Isaiah twenty-seven.
Egbugbere ọnụ sitere n’ụlọ mkpọmkpọ ebe nke Nazaret rutere n’“arụmụka” nke Aịsaịa iri abụọ na asaa.
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.
N’ókè, mgbe ọ na-apụta, ị ga-eso ya kpee okwu: ọ na-egbochi ifufe ya siri ike n’ụbọchị ifufe ọwụwa anyanwụ. Aịzaya 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.
E wepụtara “ifufe ọwụwa anyanwụ” nke Islam, nke a nọchiri anya ya dịka “ahụhụ nke atọ,” nakwa dịka “ime ka mba dị iche iche wee iwe,” ma e mechiri ya ozugbo na 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.
“N’oge ahụ, mgbe ọrụ nzọpụta na-abịarukwu njedebe, nsogbu ga na-abịakwasị ụwa, mba dị iche iche ga-ewekwa iwe, ma a ga-egbochi ha ka ha ghara igbochi ọrụ nke mmụọ-ozi nke atọ. N’oge ahụ ‘mmiri ozuzo ikpeazụ,’ ma ọ bụ ume ọhụrụ nke si n’iru Onyenwe anyị abịa, ga-abịa, iji nye olu ike n’olu ukwu nke mmụọ-ozi nke atọ, ma kwadebe ndị nsọ ka ha guzoro n’oge a ga-awụsa ihe otiti asaa ikpeazụ.” 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.
Mozis, Ellen White, A. T. Jones na E. J. Waggoner mgbe ahụ weere ọnọdụ ha na 9/11 dịka ndị nche nke Habakkuk isi nke abụọ, ndị jụrụ ihe ha ga-ekwu n’oge “arụmụka” nke Aịzaya, nke na-amalite mgbe ifufe ọwụwa anyanwụ bịarutere. Aịzaya na-ekwu na “arụmụka” ahụ bụ ihe na-ekpochapụ mmehie n’aka ndị nke Chineke.
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.
N’otú o ji, mgbe ọ na-epulite, ị ga-eso ya kpee ikpe: ọ na-egbochi ifufe ya siri ike n’ụbọchị ifufe ọwụwa anyanwụ. Ya mere, site n’ihe a ka a ga-ehichapụ ajọ omume nke Jekọb; nke a kwa bụ mkpụrụ ya niile, iwepụ mmehie ya; mgbe ọ ga-eme ka nkume niile nke ebe ịchụàjà dị ka nkume nzu a kụwasịrị iberibe, ogige arụsị na onyinyo a pịrị apị agaghị eguzo. Aịsaịa 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.
“Arụmụka” gbasara mmiri ozuzo ikpeazụ a tụrụ na 9/11, mgbe a tọhapụrụ Islam ma mesịa e jide ya azụ, bụ otu esi ewepụ ajọ omume Jekọb, si otu a gbanwee Jekọb bụrụ Izrel. Ntughari nke Akwụkwọ Nsọ nke Jekọb, onye nnọchi anya mmadụ nke ọgbụgba ndụ, bụrụ Izrel, na-akọwapụta afọ 1856, mgbe mmegharị Millerait nke Filadelfia ghọrọ mmegharị Millerait nke Laodisia, nke afọ asaa ka e mesịrị ga-abụ ụka Seventh-day Adventist nke Laodisia. Ntughari ahụ n’akụkọ ihe mere eme nke Millerait na-akọwapụta ihe ịrịba ama n’akụkọ ihe mere eme nke puku narị na iri anọ na anọ, mgbe mmegharị Laodisia nke puku narị na iri anọ na anọ gbanwere bụrụ mmegharị Filadelfia nke puku narị na iri anọ na anọ. Ebe mgbanwe ahụ dị bụ mgbe Jekọb, nke pụtara onye nnapụ ihe onye ọzọ, gbanwere bụrụ Izrel, nke pụtara onye meriri.
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.
“Esemokwu” ahụ na-asachapụ ajọ omume Jekọb, ọ wee bụrụ Izrel, onye meriri emeri. Ndị a na-anọchi anya dị ka Izrel na-emeri site n’ọbara nke Okwu ahụ na okwu nke àmà ha.
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.
Ha we meriri ya site n’ọbara nke Nwa-aturu ahụ, nakwa site n’okwu nke àmà ha; ha ahụghịkwa ndụ ha n’anya ruo n’ọnwụ. Mkpughe 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.
“Okwu nke àmà ha” bụ ozi ahụ onye nche Habakuk rịọrọ ka o ghọta. Ọ na-anọchi anya ido ha nsọ na ọbara nke Nwa Atụrụ ahụ, nke bụ ịbụ ndị a gụrụ n’ọnụnọ ezi omume ha.
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.
Aga m eguzo n’ebe m na-eche nche, wee guzo onwe m n’elu ụlọ nche, m ga-elekwa anya ịhụ ihe Ọ ga-agwa m, na ihe m ga-aza mgbe a ga-adọ m aka ná ntị. Habakuk 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.
Okwu ahụ bụ “abara mba” pụtara “soro ya rịọ ụka,” ọ na-anọchitekwa “arụmụka” Aịzaya nke na-ewepụ mmehie Jekọb. Onye nche nọ n’akwụkwọ Habakuk chọrọ ịmata ihe àmà ya ga-abụ, e wee gwa ya na mbadamba Habakuk bụ ozi ahụ nke ga-eme ka ndị chọrọ ịgụ nwee ike ịgafe Akwụkwọ Nsọ ma chọpụta ozi nke izi ezi site n’okwukwe. Habakuk isi nke abụọ na-akọwapụta nke ọma onye nche ahụ n’ọgwụgwụ amaokwu anọ mbụ, dịka onye so n’òtù ndị a na-eme ndị ezi omume site n’okwukwe.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Lee, mkpụrụobi ya nke ebuliri elu adịghị ziri ezi n’ime ya: ma onye ezi omume ga-adi ndu site n’okwukwe ya. Habakkuk 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.
Ozi ahụ dị n’elu mbadamba nkume abụọ ahụ bụ ụzọ ochie nke Jeremiah. Ma mgbe onye nche Jeremiah fụrụ opi ahụ, òtù ndị nnupụisi ahụ, ndị mkpụrụ obi ha ebuliri elu, jụrụ ịnụ. Ha bụ otu òtù ahụ e kwuru n’amaokwu gara aga, ndị jụrụ ịga ije n’ụzọ ochie ahụ ka ha wee chọta izuike na ume ọhụrụ.
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.
Otú a ka Onyenwe anyị kwuru, Guzoọnụ n’ụzọ dị iche iche, lezienụ anya, jụọkwa ajụjụ banyere ụzọ ochie nile, ebe ụzọ ọma ahụ dị, sookwanụ ya; unu ga-ahụkwa izu-ike maka mkpụrụ obi unu. Ma ha sịrị, Anyị agaghị eso ya. Ọzọkwa, edobere m ndị nche n’elu unu, na-asị, Nụrụnụ olu opi ahụ. Ma ha sịrị, Anyị agaghị anụ ya. Jeremiah 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.
Ndị nche a dọbara n’elu ndị nke Chineke na 9/11 bụ Mosis, Ellen White, Jones na Waggoner, ndị e ji egbugbere ọnụ Mosis nke na-asu nsụ gosipụta, nke e gosipụtakwara site n’egwu ya ikwu okwu n’asụsụ ndị Ijipt, bụ asụsụ ọ na-ejibeghị ruo afọ iri anọ. N’ihe metụtara ndị Hibru niile na igwe mmadụ ngwakọ ahụ nke sooro Mosis gafee Oké Osimiri Uhie, Mosis bụ nwoke ahụ nwere ụdaolu mba ọzọ. Ụdaolu ya bụ ụdaolu onye Nazaret. E mekwara ka a mata ụdaolu Pita.
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.
Ma mgbe ntakịrị oge gasịrị, ndị ahụ guzo n’akụkụ bịakwutere ya, sị Pita, N’ezie, gị kwa bụ otu n’ime ha; n’ihi na olu okwu gị na-eme ka a mata gị. Matiu 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.
N’arụmụka nke akụkọ Pita, ọ gọrọ ụgha ugboro atọ, e wee mata ya n’arụmụka ahụ site n’olu okwu ya, ma ọ bụ n’ire ya na-asụ nsụ. Otu òtù n’arụmụka ahụ jụrụ Chineke, sị, “gịnị ka m ga-ekwu n’arụmụka ahụ.” Ha “na-ahụ” ụzọ ochie ndị ahụ, ha “na-egekwa ntị” n’olu opi ahụ. Ha na-ahụ ma na-anụ, ma mgbe ha mechara “rụọ ụka,” ha na-emeri. Ozi nke imeri n’ụbọchị ikpeazụ ka e ji ozi Laodisia nọchite anya ya. N’adịghị ka chọọchị Laodisia, chọọchị Filadelfia enweghị ikpe ọmụma.
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.
Onye mmeri ya ga-emeri ka M ga-eme ka ọ bụrụ ogidi n’ụlọ nsọ nke Chineke m, ọ gaghị apụkwa ọzọ ma ọlị: M ga-edekwa n’elu ya aha nke Chineke m, na aha nke obodo nke Chineke m, nke bụ Jerusalem ọhụrụ ahụ, nke si n’eluigwe n’aka Chineke m na-abịa ala: M ga-edekwa n’elu ya aha ọhụrụ m. Onye nwere ntị, ya nụ ihe Mmụọ Nsọ na-agwa ụka dị iche iche. Mkpughe 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.
N’agbanyeghị na ọ dịghị amamikpe ọ bụla, nkwa e nyere Philadelphia bụ naanị nye ndị “na-emeri.” A na-eme ka ụka Philadelphia dị iche na ụka Laodicea, a na-akọwapụtakwa ya site n’òtù nke dị mkpa ka ha merie, na òtù nke emeriela. A na-eme ka ụka Philadelphia dị iche na ụka Laodicea, ụka Laodicea kwa bụ ndị amaghị ihe n’ime ụmụ agbọghọ na-amaghị nwoke nke Matthew 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.
“A na-ekwukwa ọnọdụ nke Ụka a na-anọchi anya site n’amaghị ama ụmụ agbọghọ-amaghị ihe dịka ọnọdụ Laodisia.” Review and Herald, Ọgọst 19, 1890.
At 9/11, when the angel descended at the collapse of the Twin Towers, Jones and Waggoner began the presentation of the Laodicean message, and the debate of the latter rain began. Jeremiah’s trumpet message is the seventh trumpet, which is the third woe, which is Islam as identified in the old paths represented by the truths, ALL of the truths, represented upon Habakkuk’s 1843 and 1850 tables. The Laodicean message is the only hope of salvation, and the word salvation means healing. Whether Christ portrays Himself as knocking on the door of a Laodiceans’ heart, or promising the Laodicean that if they will make peace with Him, He will make peace with them, it is only the message of healing that is offered to a Laodicean Seventh-day Adventist.
Na 9/11, mgbe mmụọ-ozi ahụ rịdatara n’oge ọdịda Ụlọ Elu Ejima abụọ ahụ, Jones na Waggoner malitere igosipụta ozi Laodisia, mkparịta ụka banyere mmiri ozuzo nke ikpeazụ wee bido. Ozi opi Jeremaịa bụ opi nke asaa, nke bụ ahụhụ nke atọ, nke bụ Islam dị ka e si akọwa ya n’ụzọ ochie ndị ahụ nke eziokwu ndị ahụ nọchiri anya ya, EZIỌKỤ NDỊ AHỤ NIILẸ, ndị e gosipụtara n’elu tebụl Habakkuk nke 1843 na 1850. Ozi Laodisia bụ naanị olileanya nke nzọpụta, okwu ahụ bụ “nzọpụta” pụtara ọgwụgwọ. Ma Kraịst ọ̀ na-egosi Onwe Ya dịka Onye na-akụ aka n’ọnụ ụzọ obi onye Laodisia, ma ọ bụ na-ekwe onye Laodisia nkwa na ma ọ bụrụ na ha emee udo na Ya, Ya ga-emekwa ha udo, ọ bụ naanị ozi ọgwụgwọ ka a na-enye Onye Adventist nke Ụbọchị Nke Asaa onye Laodisia.
The Fourth Messianic Waymark is the Laodicean message of 9/11
Akara Nzọụkwụ Mmesaya nke Anọ bụ ozi Laodisia nke 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.
Ka e wee mezuo ihe e kwuru site n’ọnụ Esaịa onye amụma, sị, Ya onwe Ya weere adịghị ike anyị, burukwa ọrịa anyị. Matiu 8:17.
Prediction
Amụma
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isaiah 53:4.
N’ezie, ọ bụ ya buuru iru uju anyị, werekwa ibu mwute anyị: ma anyị weere ya dịka onye e tiri ihe, onye Chineke tiri, ma mesịa ahụhụ. Aịzaya 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.
Degara mmụọ-ozi nke nzukọ Laodisia akwụkwọ, sị: Ihe ndị a ka Amen, onye-àmà ahụ kwesịrị ntụkwasị obi na nke eziokwu, mbido nke okike Chineke, na-ekwu; Amaara m ọrụ gị nile, na ị bụghị oyi, ọ bụghịkwa ọkụ: a sị na ị bụ oyi ma ọ bụ ọkụ. Ya mere, n’ihi na ị dị lukewarm, ma ị bụghịkwa oyi, ọ bụghịkwa ọkụ, m ga-esi n’ọnụ m tụfuo gị.
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:
N’ihi na ị na-asị, Abụ m ọgaranya, e mekwara m ka m baa ụba n’ihe onwunwe, ọ dịghịkwa ihe ọ bụla dị m mkpa; ma ị maghị na ị bụ onye arụrụala, na onye e kwesịrị ịrụ ebere, na ogbenye, na onye kpuru ìsì, na onye gba ọtọ:
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.
Ana m enye gị ndụmọdụ ka ịzụta n’aka m ọlaedo a nwalere n’ọkụ, ka i wee baa ọgaranya; na uwe ọcha, ka e wee yikwasị gị, ka ihere nke ịgba ọtọ gị ghara ịpụta ìhè; werekwa ọgwụ anya tee anya gị, ka i wee hụ ụzọ.
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.
Ndị niile M hụrụ n’anya ka M na-abara mba ma na-adọ aka ná ntị: ya mere nwee ịnụ ọkụ n’obi, chegharịa. Lee, Anọ M n’ọnụ ụzọ, na-akụ aka: ọ bụrụ na onye ọ bụla anụ olu M, meghee ụzọ, Aga M abanye n’ebe ọ nọ, soro ya rie nri abalị, ya onwe ya sokwa M. Onye meriri emeri ka M ga-enye ịnọnyere M n’ocheeze M, dịka M onwe M meriri emeri, ma soro Nna M nọdụ n’ocheeze Ya. Onye nwere ntị, ya nụ ihe Mmụọ Nsọ na-agwa ụka dị iche iche. Mkpughe 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.
Ndụmọdụ ahụ ịzụta ọlaedo na uwe ọcha nakwa ite mmanụ n’anya bụ ọgwụgwọ e kwupụtara maka ọnọdụ nke na-agwụ n’ọnwụ ebighị ebi, ọ bụghị nanị ọnwụ. Nsogbu ọ bụla ndị ahụ ọlaedo, uwe, na ite mmanụ n’anya pụrụ ịgwọ, nsogbu ndị ahụ na-adaba n’otu n’ụzọ doro anya na Kraịst iburu adịghị ike anyị. E tụrụ Jọn mkpọrọ n’agwaetiti Patmọs n’ihi Okwu Chineke na àmà Jizọs, nke bụ Mmụọ nke Amụma. Mmụọ nke Amụma bụ ọgwụgwọ maka Laodisia, a kọwara àgwà ịgwọ ọrịa dị n’ime Mmụọ nke Amụma n’onyinyo site n’ime Kraịst iburu adịghị ike anyị na ibu iru uju anyị.
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.
Naanị ụzọ Kraịst pụrụ isi were adịghị ike anyị bụ ma ọ bụrụ na anyị emeghe ọnụ ụzọ obi anyị ma kwe ka njikọta nke Ịbụ-Chineke Ya na mmadụ anyị. Ọ na-ewere adịghị ike anyị mgbe Ọ na-abanye n’ime ndụ anyị site n’ọnụnọ nke Mmụọ Nsọ. Anyị na-emeghe ọnụ ụzọ ahụ site n’imezu ọgwụgwọ ahụ. Ọgwụgwọ nke na-emepe obi bụ ọlaedo, uwe ọcha na ọgwụ anya. Ọgwụ anya ahụ bụ nghọta nke Okwu Chineke nke a na-enweta naanị site na Mmụọ Nsọ. Akwụkwọ Nsọ bụ oriọna nye ụkwụ anyị, ìhè nke na-eme ka ụzọ ahụ doo anya bụkwa ìhè nke Mkpu Etiti Abalị.
Thy word is a lamp unto my feet, and a light unto my path. Psalms 119:105.
Okwu gị bụ oriọna nye ụkwụ m, bụrụkwa ìhè nye ụzọ m. Abụ Ọma 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.
Mgbe a na-adụ onye Laodisia ọdụ ka o tee anya ya mmanụ, ọ ga-eji Okwu Chineke mee nke a, nke bụ oriọna; ma dịka e si gosi ya n’ilu banyere ụmụ agbọghọ iri ahụ, oriọna abaghị uru ma ọ bụrụ na ọ nweghị mmanụ. Ndị Laodisia nwere Baịbụl ha, ọ bụ ezie na n’ozuzu ha abụghị King James Version, ma ha enweghị mmanụ nke Mmụọ Nsọ. A na-eme mmanụ-ite n’anya ndị Laodisia site n’ozi nke nwere ọnụnọ nke Mmụọ Nsọ.
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.
Ọla-edo nke a dụrụ onye Laodisia ọdụ ka ọ zụta abụghị naanị okwukwe, kama ọ bụ okwukwe nke na-arụ ọrụ site n’ịhụnanya ma na-asachapụ mkpụrụ obi. Dịkwa ka ọ dị n’akwụkwọ ọgwụ anya ahụ, ọla-edo ahụ nwekwara nkwupụta adịgboroja nke ndị Laodisia. Onye Laodisia na-ekwupụta, dị ka Kraịstendom nile si eme, na ha nwere “okwukwe.” Ụdị okwukwe ahụ bụ naanị nkwenye mmadụ, bụrụkwa ihe adịgboroja nke okwukwe ahụ a na-anọchi anya ya dịka ọla-edo, n’ihi na okwukwe ahụ na-asachapụ mkpụrụ obi. Ọ bụ okwukwe nke na-edo mmadụ nsọ, ndị nwekwara okwukwe nsọ e doro n’eziokwu bụ ndị dị nsọ, n’ihi na ido nsọ pụtara ime ka mmadụ bụrụ onye dị nsọ. Ndị Laodisia enweghị okwukwe ahụ, n’ihi na ọ bụrụ na ha nwere ya, Kraịst agaghị anọ n’èzí, na-achọ ụzọ mbata.
“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.
“Ọ dịghị ụzọ etiti e si erute Paradaịs e weghachiri eweghachi. Ozi e nyere mmadụ maka ụbọchị ikpeazụ ndị a abụghị ka e jikọọ ya na atụmatụ mmadụ chepụtara. Anyị ekwesịghị ịdabere n’amụma ndị ọkaiwu nke ụwa. Anyị ga-abụ ndị mmadụ dị umeala n’obi nke ekpere, ghara ime omume dịka ndị ọrụ Setan mekpuru ìsì.”
“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.
“Ọtụtụ nwere okwukwe, ma ọ bụghị okwukwe nke na-arụ ọrụ site n’ịhụnanya ma na-eme ka mkpụrụ obi dị ọcha. Okwukwe na-azọpụta abụghị nanị nkwenye efu nke eziokwu. ‘Ndị mmụọ ọjọọ kwa na-ekwere, ha na-ama jijiji.’ Mkpali nke Mmụọ nke Chineke na-enye mmadụ okwukwe nke bụ ike na-akpali akpali, nke na-akpụ agwa, ma na-eduga mmadụ elu karịa omume mpụga efu. Okwu, omume, na mmụọ ga-agba ama n’eziokwu ahụ na anyị bụ ndị na-eso ụzọ Kraịst.
“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.
“Ihè kasị ukwuu nke ìhè na ngọzi nke Chineke nyeworo abụghị ihe nchebe megide mmehie na ndapụ n’ezi-okwukwe n’ụbọchị ikpeazụ ndị a. Ndị Chineke weliri elu n’ọnọdụ dị elu nke ntụkwasị obi pụrụ isi n’ìhè nke eluigwe chigharịa gaa n’amamihe nke mmadụ. Ìhè ha ga-aghọzi ọchịchịrị, ikike ha nke Chineke tinyere n’aka ha aghọọkwa ọnyà, àgwà ha bụrụkwa ihe na-akpasu Chineke iwe. A gaghị eme Chineke ihe ọchị. Ikewapụ onwe n’ebe Ọ nọ adịla mgbe niile, ọ ga-adịkwa mgbe niile, na-esochi nsonaazụ ya ndị doro anya. Ime omume ndị na-adịghị amasị Chineke, ma ọ bụrụ na e chegharịghị ha nke ọma ma hapụ ha kpamkpam, kama ịchọ ime ka ha bụrụ ndị ziri ezi, ga-eduga onye na-eme ihe ọjọọ nzọụkwụ site na nzọụkwụ n’ime aghụghọ ruo mgbe a ga-eme ọtụtụ mmehie n’enweghị ntaramahụhụ. Ndị niile chọrọ inwe àgwà nke ga-eme ka ha bụrụ ndị ha na Chineke na-arụkọ ọrụ, ma nata otuto nke Chineke, ga-ekewapụ onwe ha n’ebe ndị iro Chineke nọ, ma debe eziokwu ahụ Kraịst nyere Jọn ka o nye ụwa.” Manuscript Releases, volume 18, 30–36.
The “white raiment” is the righteousness of Christ.
“Uwe ọcha” ahụ bụ ezi omume nke Kraịst.
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.
Ka anyị ṅụrịọ ọṅụ ma ṅụaṅụrị, nye ya nsọpụrụ: n’ihi na alụmdi na nwunye nke Nwa Atụrụ ahụ eruola, nwunye ya emewokwa onwe ya ka ọ dị njikere. E nyekwara ya ka o yi ákwà ọcha dị ọcha ma na-enwu enwu: n’ihi na ákwà ọcha ahụ bụ ezi omume nke ndị nsọ. O wee sị m, Dee, Ngọzi nādịrị ndị a kpọrọ òkù bịa n’oriri alụmdi na nwunye nke Nwa Atụrụ ahụ. O wee sị m, Ndị a bụ okwu eziokwu nke Chineke. Mkpughe 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!
Nwunye ahụ mere onwe ya ka ọ dị njikere site n’itinye ọgwụgwọ atọ ahụ e nyere Laodisia n’ọrụ, ma site n’ime nke a, o gbanwere onwe ya ghọọ nwunye Filadelfia. Amaokwu ndị ahụ na-agwa Adventizim okwu ozugbo, nke e ji ilu ụmụ agbọghọ iri ahụ nọchite anya ya. Ụmụ agbọghọ ahụ bụ ndị na-eche ichere ịga n’oriri agbamakwụkwọ a kpọrọ ha ka ha bịa. Nwunye ahụ mere onwe ya ka ọ dị njikere, n’ihi na e nyere ya nke a na Zekaraịa isi nke atọ, banyere Joshua na mmụọ ozi ahụ. N’ebe ahụ, a wepụrụ uwe ya rụrụ arụ nke Laodisia ma dochie ya uwe alụmdi na nwunye nke ákwà ọcha dị ọcha. Ọgwụgwọ ahụ na-enwekwa onye àmà nke abụọ n’ime aha Ellen Gould White. Ellen pụtara ìhè na-enwu gbaa ma na-acha, ma na-anọchi anya ude anya ahụ. Gould bụ okwu Bekee ochie maka gold, ma pụtara ọlaedo. White na-anọchi anya ezi omume, ma e nyere ya aha ahụ naanị ruo n’afọ 1846, mgbe ọ lụrụ James. Aha ya wee gbanwee bụrụ White. Mgbanwe aha ahụ na alụmdi na nwunye ahụ bụkwa ihe nnọchianya nke mmekọrịta ọgbụgba ndụ. Tupu alụmdi na nwunye ahụ, aha ya bụ Harmon, nke pụtara onye agha nke udo, dịka ọ dị n’oge ahụ. Ellen White bụ ozi Laodisia, ma ịjụ ya bụ ịjụ nzọpụta!
We will continue to review the twelve Messianic prophecies in the book of Matthew in the next article.
Anyi ga-aga n’ihu nyochaa amụma iri na abụọ banyere Mesaịa ndị dị n’akwụkwọ Matiu n’isiokwu na-esonụ.
“Revelation 3:14–18 quoted.
“Mkpuo 3:14–18 e hotara.”
“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.
“Ọ! Lee ụdị nkọwa a! Ole ndị dị n’ọnọdụ a na-atụ egwu. Ana m eji obi m niile arịọ onye oziọma ọ bụla ka ọ jiri ịdị uchu mụọ nke ọma isi nke atọ nke Mkpughe, n’ihi na n’ime ya ka e sere ọnọdụ ihe ndị dị adị n’ụbọchị ikpeazụ. Jiri nlezianya mụọ amaokwu ọ bụla n’isi a, n’ihi na site n’okwu ndị a Jizọs na-agwa unu okwu.
“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.
“Ọ bụrụ na e nwere mgbe ọ bụla e ji ozi Laodisia nọchite anya otu ndị mmadụ, ọ bụ ndị ahụ natara ìhè dị ukwuu, mkpughe nke Akwụkwọ Nsọ, nke ndị Adventist nke Ụbọchị nke Asaa anatala.” 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.
“Ndị ezi mmadụ nke Chineke na-edebe iwu Ya na-egosi ụwa àgwà nke iguzosi ike n’ezi ihe na-enweghị ntụpọ, na-agba ama site n’ụzọ omume ha onwe ha na iwu nke Onyenwe anyị zuru oke, na-eme ka mkpụrụ obi laghachi. N’otu a ka Onyenwe anyị Jizọs, Ọkpara Chineke, site n’irube isi Ya n’iwu Chineke, weliri iwu ahụ elu ma mee ka e nye ya nsọpụrụ. N’ezie, Chineke ga-ama onye ọbụla nọ n’ime ụka ọbụla nke na-azọrọ na ọ bụ Onye Adventist nke Ụbọchị nke Asaa ikpe, ma ọ bụrụ na ọ naghị ejere Ya ozi, kama site n’nganga, ịchọ ọdịmma onwe ya, na ịdị nke ụwa, ọ na-egosi na eziokwu nke sitere n’eluigwe arụbeghị mgbanwe n’àgwà ya.”
“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].
“Biko gụọ Mkpughe 3:15–18 nke ọma. A na-anụ olu Jisọs Kraịst. ‘Ka m hụrụ n’anya ọnụ ọgụgụ ha niile, ka m na-adụ ọdụ ma na-adọkwa ha aka ná ntị: ya mere, nwee ịnụ ọkụ n’obi [ọ bụghị obi abụọ ma ọ bụ nkụda mmụọ], ma chegharịa. Lee, Mụ onwe m [Onye Nzọpụta gị] guzo n’ọnụ ụzọ, na-akụ aka: ọ bụrụ na onye ọ bụla anụ olu M, meghee ọnụ ụzọ, aga m abata n’ebe ọ nọ, so ya rie nri abalị, ya onwe ya esokwa M. Onye na-emeri emeri ka M ga-enye ka ya na M nọdụ n’ocheeze M, dịka Mụ onwe M kwa meriri, ma nọdụ ala mụ na Nna M n’ocheeze Ya’ [Mkpughe 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.
“Ògbè nzukọ dị iche iche ahụ ga-aṅa ntị n’ozi Laodisia ahụ? Ha ga-echegharị, ka ọ bụ, n’agbanyeghị na a na-ekwusa ozi eziokwu kacha dị nsọ—ozi mmụọ ozi nke atọ—n’ụwa, ha ga-anọgide na mmehie? Nke a bụ ozi ebere ikpeazụ, ịdọ aka ná ntị ikpeazụ nye ụwa dara ada. Ọ bụrụ na nzukọ Chineke aghọọ ṅụwarụ, ọ naghị anọkwu n’ọnọdụ amara n’ihu Chineke karịa nzukọ ndị ahụ a kọwara dịka ndị dara ada wee bụrụ ebe obibi nke ndị mmụọ ọjọọ, na ebe njide nke mmụọ ọjọọ ọ bụla rụrụ arụ, na ọgba nke nnụnụ ọ bụla na-adịghị ọcha ma bụrụkwa ihe asị. Ndị ahụ enweela ohere ịnụ ma nata eziokwu, ma sonyere na nzukọ Seventh-day Adventist, na-akpọ onwe ha ndị Chineke na-edebe iwu Ya, ma n’agbanyeghị nke ahụ enweghị ndụ ime mmụọ na ido onwe ha nsọ nye Chineke karịa ka o dị n’ime nzukọ aha nkịtị, ga-anata ọrịa otiti Chineke n’ezie dịka nzukọ ndị na-emegide iwu Chineke ga-anata. Naanị ndị e doro nsọ site n’eziokwu ka ga-abụ ndị mejupụtara ezinụlọ eze ahụ n’ụlọ obibi nke eluigwe Kraịst gara ịkwadebere ndị hụrụ Ya n’anya ma na-edebe iwu Ya.
“‘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].
“‘Onye na-asị, Ama m Ya, ma ọ dịghị edebe iwu Ya, bụ onye ụgha, eziokwu adịghịkwa n’ime ya’ [1 John 2:4]. Nke a gụnyere ndị niile na-ekwu na ha nwere ọmụma banyere Chineke, na na ha na-edebe iwu Ya, ma ndị na-adịghị egosi nke a site n’ọrụ ọma. A ga-akwụ ha ụgwọ dịka ọrụ ha si dị. ‘Onye ọbụla nke na-anọgide n’ime Ya adịghị emehie: onye ọbụla nke na-emehie ahụbeghị Ya, ma ọ bụkwanụ amaghị Ya’ [1 John 3:6]. A na-agwa nke a ndị niile so n’ọgbakọ ụka, gụnyere ndị otu ụka Seventh-day Adventist. ‘Ụmụntakịrị m, ka onye ọbụla ghara iduhie unu: onye na-eme ezi omume bụ onye ezi omume, dịka Ya onwe Ya bụ onye ezi omume. Onye na-eme mmehie bụ nke ekwensu; n’ihi na ekwensu na-emehie site na mbido. N’ihi nzube a ka e ji mee ka Ọkpara Chineke pụta ìhè, ka O wee bibie ọrụ nile nke ekwensu. Onye ọbụla a mụrụ site n’aka Chineke adịghị eme mmehie; n’ihi na mkpụrụ Ya na-anọgide n’ime ya: ọ pụghịkwa ime mmehie, n’ihi na a mụrụ ya site n’aka Chineke. N’ime nke a ka a na-eme ka ụmụ Chineke pụta ìhè, na ụmụ ekwensu kwa: onye ọbụla na-adịghị eme ezi omume abụghị nke Chineke, otu ahụkwa ka onye na-adịghị ahụ nwanne ya n’anya’ [1 John 3:7–10].”
“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].
“Ndị niile na-aza onwe ha ndị Adventist na-edebe Ụbọchị Izuike Nsọ, ma na-aga n’ihu n’ime mmehie, bụ ndị ụgha n’anya Chineke. Ụzọ mmehie ha na-emegide ọrụ Chineke. Ha na-eduba ndị ọzọ n’ime mmehie. Okwu ahụ si n’aka Chineke bịakwute onye ọ bụla n’ime ndị otu ụka anyị, ‘Meekwanụ ụzọ unu ka ha bụrụ ndị kwụ ọtọ maka ụkwụ unu, ka ihe ahụ dara ngwụrọ ghara isi n’ụzọ wezuga onwe ya; kama ka a gwọọ ya. Chụsonụ udo na mmadụ niile, na ịdị nsọ, nke na-enweghị ya ọ dịghị onye ga-ahụ Onyenwe anyị: na-elezianụ anya nke ọma ka onye ọbụla ghara ịda n’amara Chineke; ka mgbọrọgwụ ọbụla nke ilu-ọjọọ ghara ipulite kpasuo unu iwe, ma site na ya ka e wee merụọ ọtụtụ mmadụ; Ka ọ ghara ịdị onye ọ bụla na-akwa iko, ma ọ bụ onye rụrụ arụ, dịka Isọ, onye rere ọkpara ya maka otu mkpụrụ nri. N’ihi na unu maara otú o si bụrụ mgbe e mesịrị, mgbe ọ chọrọ iketa ngọzi ahụ, a jụrụ ya; n’ihi na ọ hụghị ohere nchegharị, ọ bụ ezie na o ji anya mmiri chọọ ya nke ọma’ [Ndị Hibru 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.
“Nke a na-emetụta ọtụtụ ndị na-ekwu na ha kwenyere n’eziokwu. Kama ịhapụ omume agụụ ihe ọjọọ ha, ha na-aga n’ihu n’ụzọ na-ezighị ezi nke ọmụmụ n’okpuru aghụghọ ntughari uche Setan. A naghị amata mmehie dịka ihe mmehie bụ. Akọnuche ha n’onwe ya emerụwo emerụ, obi ha ewozighị ewozi, ọbụna echiche ha na-adị njọ mgbe niile. Setan na-eji ha dịka ihe mkpata iji rata mkpụrụobi n’omume rụrụ arụ nke na-emetọ ịdị adị mmadụ dum. ‘Onye jụrụ iwu Mozis [nke bụ iwu Chineke] nwụrụ n’enweghị ebere n’okpuru àmà mmadụ abụọ ma ọ bụ atọ: olee otú ntaramahụhụ ka njọ, ka unu chere, ka a ga-agụta na ọ kwesiri ya, onye zọpụrụ Ọkpara Chineke n’okpuru ụkwụ, ma gụọ ọbara ọgbụgba ndụ ahụ, nke e ji doo ya nsọ, dịka ihe na-adịghị nsọ, ma mee Mmụọ nke amara ihe ihere? N’ihi na anyị maara Onye kwuru, Mmegwara bụ nke M, Aga m akwụghachi, ka Onyenwe anyị kwuru. Ọzọkwa, Onyenwe anyị ga-ekpe ndị Ya ikpe. Ọ bụ ihe dị egwu ịdaba n’aka Chineke dị ndụ’ [Ndị Hibru 10:28–31].” Manuscript Releases, mpịakọta nke 19, 175–177.