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.

Twetulekya okuzuula okutukirizibwa kwa Masiya ekkumi n’ebibiri mu kitabo kya Matayo, era nga tubukwataganya n’obubonero bw’ekkubo obw’ekibiina ky’abantu emitwalo kikumi mu enkumi n’enkumi n’ana mu enkumi. Twazuula okuzaalibwa kwa Kristo ng’akabonero k’ekkubo ak’omu kiseera eky’enkomerero, ekitandikawo buli lutambula olw’okudda obuggya. Okuzaalibwa kwa Kristo kukwatagana ne 1989, ekiseera eky’enkomerero eri ekibiina ky’abantu emitwalo kikumi mu enkumi n’enkumi n’ana mu enkumi. Akabonero ako ak’ekkubo bulijjo kavugirirwa akabonero akalala ak’ekkubo, obubaka we buteekebwa mu lujjudde, abantu balyoke oluvannyuma bakwatibwe ku buvunaanyizibwa.

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.

Okuhikirizibwa kwa kabiri okw’Obumesiya kwali enyegesa ya Kristo ey’ennyiriri, erambika oburyo obukozesebwa okwolesa obubaka obufuuka obw’amateeka oluvannyuma lw’ekiseera eky’enkomerero, ng’okweyongera kw’okumanya kuleeta obubaka obw’omulembe ogwo ogw’enjawulo. Gwali mwaka 1831 eri Abamillerite ne 1996 eri ekibiina ky’abo emitwalo kikumi mu enkumi nnya mu enkumi nnya. Obubaka bwe bumala okuteekebwa mu lujjudde, ne bulyoka buweebwa amaanyi olw’okutuukirira kw’obunnabbi okulumika entandikwa y’enkola ey’okugezesebwa. Okuwa amaanyi okwo kwali August 11, 1840 eri Abamillerite ne 9/11 eri abo emitwalo kikumi mu enkumi nnya mu enkumi nnya.

The Third Messianic Waymark is the Messengers of 9/11

Nzila ya Bumesiya ya Butatu ni Baluzi ba 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.

Û wî hat û li bajarê ku bi navê Nazeretê tê zanîn niştecîh bû; da ku ew ku ji aliyê pêxemberan ve hate gotin bi cih bibe: Ew ê Nazarî were gazin kirin. Metta 2:23.

Prediction

Utabiri

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.

Na kutatokea fimbo katika shina la Yese, na Tawi litamea kutoka katika mizizi yake. Isaya 11:1, Waamuzi 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.

“ശാഖ” എന്നു വിവർത്തനം ചെയ്തിരിക്കുന്ന എബ്രായ പദത്തിന്റെ മൂലരൂപം നെത്സെർ ആകുന്നു; അതുതന്നെയാണ് നസറത്ത് എന്ന പേരിന്റെയും മൂലരൂപം. ആ ശാഖ നസറത്തിന്റെ ദാരിദ്ര്യപൂർണമായ ചേരികളിൽ നിന്നാണ് വരുന്നത്.

“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.

“Bwana atawaite vijana wanaume kutoka katika hali za chini za maisha waingie katika utumishi wake, kama vile alivyofanya alipokuwa akiishi mwenyewe hapa duniani. Aliwapita marabi waliosoma, ili awachague kuwa wanafunzi wake wa kwanza wavuvi wanyenyekevu wasio na elimu. Ana watenda kazi ambao atawaibua kutoka katika umaskini na kutokujulikana. Wakiwa wamejishughulisha na wajibu wa kawaida wa maisha, na wamevikwa mavazi mak粗fu, wanatazamwa na watu kuwa wenye thamani ndogo. Lakini watakuwa vito vya thamani, vya kung’aa kwa mwangaza mkuu kwa ajili ya Bwana. ‘Watakuwa wangu, asema BWANA wa majeshi, katika siku ile nitakapovikusanya vito vyangu.’” Review and Herald, Mei 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.

Mu 1888, ububasha bwa Mwuka Wera, ububasha bwa Mushiki wa White, n’ukwemezwa kwahumetswe kwa Jones na Waggoner byaranze kwangwa, nk’uko Kora yari yarakoze ku bubasha bwa Mose.

“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.

“이에 셋째 천사의 기별이 선포될 것이다. 그것이 가장 큰 능력으로 전해질 때가 이르면, 주께서는 겸손한 도구들을 통하여 역사하시며, 당신의 봉사에 자신을 성별하는 자들의 마음을 인도하실 것이다. 일꾼들은 문학 교육 기관들의 훈련에 의해서라기보다 오히려 그분의 성령의 기름 부으심으로 자격을 갖추게 될 것이다. 믿음과 기도의 사람들은 거룩한 열심으로 나아가도록 강권을 받아, 하나님께서 그들에게 주시는 말씀을 선포할 것이다. 바벨론의 죄들이 드러날 것이다. 교회의 의식들을 시민 권력으로 강요한 무서운 결과들, 심령술의 침투, 교황권의 은밀하지만 급속한 진전, 이 모든 것이 폭로될 것이다. 이러한 엄숙한 경고들로 말미암아 백성은 각성될 것이다. 수천수만이 이러한 말씀을 한 번도 들어 본 적이 없으나 귀를 기울일 것이다. 그들은 경탄 가운데, 바벨론이 곧 교회이며, 하늘로부터 그녀에게 보내진 진리를 거절하였기 때문에, 그녀의 오류와 죄들로 말미암아 타락하였다는 증언을 듣는다. 백성이 열렬한 물음으로 그들의 이전 교사들에게 가서, 이것들이 그러한가 하고 묻자, 목사들은 꾸며 낸 이야기들을 말하고, 듣기 좋은 것들을 예언하여, 그들의 두려움을 달래고 깨어난 양심을 잠재우려 한다. 그러나 많은 이들이 사람의 권위만으로는 만족하기를 거절하고 분명한 ‘여호와께서 이와 같이 말씀하시느니라’를 요구하므로, 당시의 바리새인들처럼 대중적 목회자들은 자기들의 권위가 문제시되자 분노로 가득 차, 그 기별을 사탄에게서 난 것이라고 정죄하고, 죄를 사랑하는 무리들을 선동하여 그것을 선포하는 자들을 비방하고 박해하게 할 것이다.” 『각 시대의 대쟁투』, 606.

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

Kuzungumza kwa kigugumizi kwa midomo kutoka vitongojini mwa Nazareti kulifika kwenye “mjadala” wa Isaya ishirini na saba.

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.

لە پێوانەدا، کاتێک دەردەچێت، تۆ لەگەڵیدا گفتوگۆ دەکەیت؛ ئەو لە ڕۆژی بای ڕۆژهەڵاتدا بای توندی خۆی دەوەستێنێت. ئیشایا 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.

“bayê rojhilatê” ya Îslamê, ku wekî “waya sêyemîn” hate temsîlkirin, û herwiha wekî “xezebandina neteweyan,” di 9/11 de hat berdan û tavilê hat astengkirin.

“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.

“Vakathi akokwo, apo mbito ya ulwili yina kwalika kukwata kwoswa, luyando nalukisa nambi milonga ya mayando yikesa kulumbakana pa ntanda, ne miyanda yikesa kukwatwa ni ntombololo; nanshongo yikesa kukwatelelwa ku mwenso, pamo na kutekanya mbito ya malaika wa butatu. Vakathi akokwo ‘mvula ya ku makumbele,’ nanshi kukolomoka kufuma ku bwikalo bwa Mwami, yikesa kwiza, pakupela ngolo ku ishina ilya kukolola ilya malaika wa butatu, no kulonganya abashilo ukuti beminine mu nshita apo ifipupo fyampelele ifyalo cine na fibili fikesa kupongololwa.” 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.

Moses, Ellen White, A. T. Jones and E. J. Waggoner derarev 9/11-rire Habakkuk chapter two-re watchmen-gi position toudachinare, Isaiah-gi “debate” matam east wind adaundei houraga phangba matamda mahakna karino haigadouribano haina hang-i. Isaiah-na hairi madudi “debate” aduna God-gi mi-singgi pap-sing adu sengdok-i.

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.

Na kipimo, itakapochipuka, utashindana nayo; yeye huzuia upepo wake mkali siku ya upepo wa mashariki. Kwa sababu hiyo basi uovu wa Yakobo utatakaswa; na hili ndilo tunda lote la kuondoa dhambi yake; atakapofanya mawe yote ya madhabahu kuwa kama mawe ya chaki yaliyopondwa vipande-vipande, mashera na sanamu hazitasimama. Isaya 27:8, 9.

The “debate” over the latter rain being measured at 9/11, when Islam was released and then restrained, is how Jacob’s iniquities are removed, thus turning Jacob into Israel. The biblical transition of Jacob, a covenant representative man, unto Israel is identifying 1856, when the Philadelphian Millerite movement, became the Laodicean Millerite movement, that seven years later would become the Laodicean Seventh-day Adventist church. That transition in Millerite history identifies a waymark in the history of the one hundred and forty-four thousand when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. That transition point is when Jacob, meaning the supplanter, changes unto Israel, meaning the overcomer.

ئەو «مناقشەیە» سەبارەت بەوەی کە بارانی دوایی لە 9/11 پێوانەکرا، کاتێک ئیسلام ئازاد کرا و پاشان بەربەست کرا، ئەوەیە چۆن تاوانەکانی یاقوب لادەبرێن، و بەو شێوەیە یاقوب دەگۆڕدرێت بۆ ئیسرائیل. گواستنەوەی کتێبی پیرۆز لە یاقوب، کە مرۆڤێکی نوێنەری پەیمانە، بۆ ئیسرائیل، ساڵی 1856 ناساندن دەکات، کاتێک بزووتنەوەی میللەری فیڵادێلفیایی بوو بە بزووتنەوەی میللەری لاودیکەیی، کە حەوت ساڵ دواتر دەبوو بە کڵێسای ئەدڤێنتستی ڕۆژی حەوتەمی لاودیکەیی. ئەو گواستنەوەیە لە مێژووی میللەریدا نیشانەیەکی ڕێگا دەناسێنێت لە مێژووی سەد و چل و چوار هەزاردا، کاتێک بزووتنەوەی لاودیکەییِ سەد و چل و چوار هەزار دەگۆڕدرێت بۆ بزووتنەوەی فیڵادێلفیاییِ سەد و چل و چوار هەزار. ئەو خاڵەی گواستنەوەیە ئەو کاتەیە کە یاقوب، بە مانای داگیرکەر، دەگۆڕدرێت بۆ ئیسرائیل، بە مانای سەرکەوتوو.

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.

“잠론”은 야곱의 죄악들을 정결하게 하며, 그리하여 그는 이기는 자 이스라엘이 된다. 이스라엘로 표상된 자들은 말씀의 피와 자기들의 증언의 말로 말미암아 이긴다.

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.

Ssa n’abantu by Ntaama baamuwangula, era ne ku lw’ekigambo eky’okutegeeza kwabwe; so tebaayagala bulamu bwabwe okutuusa ku kufa. Okubikkulirwa 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.

“Ubuhamya bwabo” ni ubutumwa umurinzi wa Habakuki yasabye gusobanukirwa. Bugaragaza kwezwa kwabo n’amaraso y’Umwana w’Intama, ari byo gutsindishirizwa kwabo.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

Ndzi ta yima eka rindza ra mina, ndzi tikisa ehenhla ka xihondzo, ndzi rindza ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Habakuki 2:1.

The word “reproved” means “argued with,” and represents Isaiah’s “debate” that removes Jacob’s sins. The watchman in Habakkuk wants to know what his testimony is to be, and he is informed that Habakkuk’s tables are the message that would allow those who wished to read to run through the Scriptures and find the message of justification by faith. Habakkuk two clearly identifies the watchman at the end of the first four verses, as being in the class who are justified by faith.

“Hakemwa” kyalo ky’amagoba nti “yakangakirana na,” kandi nikyoreka “empaka” ya Isaaya erikutahoho ebibi bya Yakobo. Omurinzi omu Habakuki ayenda kumanya obujurizi bwe oburiba buri, kandi amanyisa ngu ebipande bya Habakuki nibyo butumwa obwabaire nibwikiriza abo boona abenda kusoma kwiruka omu Byahandiikirwe kandi bakashanga obutumwa bw’okuhindurirwa abagororoki ahabw’okwikiriza. Habakuki ibiri neyoreka butunu omurinzi aha muheru gw’ennyiriri ena ez’okubanza nk’ori omu kibiina ky’abo abahindurirwa abagororoki ahabw’okwikiriza.

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

Ane, omwoyo gwage ogweyeimukire tigugolokire omuliwe: kwonka omuhiki alibaho ahabw’okwikiriza kwe. 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.

Kabara iri ku bipande bibiri ni inzira za kera za Yeremiya. Ariko ubwo umurinzi wa Yeremiya yavugaga impanda, itsinda ry’abagome, abo ubugingo bwabo bwishyize hejuru, banga kumva. Bari bo itsinda rimwe rivugwa mu murongo ubanza, ryange kugendera mu nzira za kera kugira ngo ribone uburuhukiro no guhemburwa.

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.

Oku ni ko Mukama: Mubeere ku nzira, muleebe, era mubuuze ku makubo ag’edda, obanga eri kkubo ddungi; mutambulirenga omwo, nammwe muliraba okuwummula eri emyoyo gyammwe. Naye ne boogera nti, Tetulitambulira omwo. Era nateekawo abalabirizi ku mmwe, nga boogera nti, Muwulirize eddoboozi ery’ekkondeere. Naye ne boogera nti, Tetuliwuliriza. Yeremiya 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.

Abahekurizi bashyizwe ku bwoko bw’Imana ku wa 9/11 bari Mose, Ellen White, Jones na Waggoner, bashushanyijwe n’iminwa ya Mose itabasha kuvuga neza, ari byo byashushanyaga gutinya kwe kuvuga ururimi rw’Abanyegiputa, ururimi yari amaze imyaka mirongo ine adakoresha. Ugereranyije n’Abaheburayo bose n’imbaga ivanze yavanye na Mose ikambuka Inyanja Itukura, Mose ni we wari wa muntu ufite akarasisi k’amahanga. Akarasisi ke kari akarasisi k’Umunyanazareti. Petero na we yari yaramenyekanishijwe n’akarasisi ke.

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.

Na baada ya kitambo wale waliokuwa wamesimama karibu wakamwendea, wakamwambia Petro, Hakika wewe nawe ni mmoja wao; kwa maana usemi wako wakufunua. Mathayo 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.

Mu kivuzé cy’amateka ya Petero, yabeshye incuro eshatu, kandi yamenyekaniye muri icyo kivuzé kubera ijwi rye, cyangwa ururimi rwe rwadandabiraga. Itsinda rimwe muri icyo kivuzé ryabajije Imana riti: “ni iki ngomba kuvuga muri icyo kivuzé?” “Babona” inzira za kera kandi “bumva” ijwi ry’impanda. Barabona kandi bakumva, maze igihe amaherezo “bavugira mu kivuzé,” baranesha. Ubutumwa bwo kunesha mu minsi y’imperuka bugaragazwa nk’ubutumwa bw’i Laodikiya. Bitandukanye n’itorero ry’i Laodikiya, itorero ry’i Filadelifiya nta gucirwaho iteka rifite.

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.

Ŵan uŋ cèt cɔk, man cɛ̀ a bɛ̈k ë në tɔ̈ŋ ë Nhialic de, ku acï lëu bï ya piny kene tënë kɔc de röt acï rɔt. Ku man cɔl rin ë Nhialic de cï gät në nyin de, ku rin ë pan ë Nhialic de, man ë Jeruthalem manyien, man cï bɔ̈ piny tɔ̈ŋ acie piny ë Nhialic de; ku man cɔl rin de manyien cï gät në nyin de. Ran ën acï tɔ̈, ke bï ye tɛ̈në ye yic yen cï Nhialic Mïth tɛ̈në käkacïthok. Nyikang 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.

Nahasê ku tu mehkûmî tune ye, peymana ji bo Philadelphia tenê ji bo wan e “ku serdikevin.” Dêra Philadelphiayê bi dêra Laodiceayê re tê beramberkirin, û bi qata ku pêdiviya wan heye ku serbikevin, û qata ku serketine, tê cûdakirin. Dêra Philadelphiayê bi dêra Laodiceayê re tê beramberkirin, û dêra Laodiceayê ew keçên bêaqil ên Matthew 25 in.

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

“बुद्धिहीन कन्याओंद्वारा प्रतिनिधित्व गरिएको मण्डलीको अवस्था, लाओदिकियाको अवस्थाका रूपमा पनि वर्णन गरिएको छ।” रिभ्यु एण्ड हेराल्ड, अगस्त 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.

9/11 पर, जब स्वर्गदूत ट्विन टावर्स के ध्वंस के समय उतरा, तब जोन्स और वैगनर ने लौदीकिया के संदेश की प्रस्तुति आरम्भ की, और पिछली वर्षा पर विवाद आरम्भ हुआ। यिर्मयाह का तुरही-संदेश सातवीं तुरही है, जो तीसरा हाय है, जो इस्लाम है, जैसा कि पुराने मार्गों में उन सत्यों द्वारा पहचाना गया है—सभी सत्य, समस्त सत्य—जो हबक्कूक की 1843 और 1850 की तालिकाओं पर प्रदर्शित हैं। लौदीकिया का संदेश उद्धार की एकमात्र आशा है, और “उद्धार” शब्द का अर्थ चंगाई है। चाहे मसीह अपने आप को किसी लौदीकियाई के हृदय के द्वार पर खटखटाते हुए प्रकट करें, या लौदीकियाई से यह प्रतिज्ञा करें कि यदि वे उसके साथ मेल करेंगे, तो वह उनके साथ मेल करेगा, लौदीकियाई सेवेंथ-डे एडवेंटिस्ट के लिए केवल चंगाई का ही संदेश प्रस्तुत किया जाता है।

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

Lama ya Nne ya Kimasihi ni ujumbe wa Laodikia wa 9/11

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

Kona kugira ngo bisohozwe ibyavuzwe na Esaya umuhanuzi ngo: “Ubwe yikoreye intege nke zacu, kandi yatwaye indwara zacu.” Matayo 8:17.

Prediction

Kutabiri

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

Nunku yëfutatjijatdeŋan ñande mba’asykuéra, ha ogueraha ñande ñembyasykuéra; upéicharõ jepe, ñande roimo’ã chupe ojehupytyha, Tupã oinupãva’ekue chupe, ha ojejopy asýva. Isaías 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.

Na kwa malaika wa kanisa la Walaodikia andika; Haya ndiyo asemayo Amina, shahidi aliye mwaminifu na wa kweli, mwanzo wa uumbaji wa Mungu; Nayajua matendo yako, ya kuwa wewe huku baridi wala huku moto; laiti ungekuwa baridi au moto. Basi, kwa kuwa vuguvugu, wala huku baridi wala huku moto, nitakutapika utoke katika kinywa changu.

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:

Nokutya kubanga oyogera nti, Ndi mugagga, era nfunye obugagga bungi, so sirina kye nneetaaga; so tomanyi nga oli wa nnaku, era wa kusaasirwa, era mwavu, era muzibe w’amaaso, era ali bwereere:

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

Ndzi ku tsundzuxa leswaku u xava eka mina nsuku lowu ringiweke hi ndzilo, leswaku u ta va xigogo; ni swiambalo swo basa, leswaku u ta ambariwa, ni leswaku tingana ta vu裸 byako ti nga vonaki; naswona tota mahlo ya wena hi murhi wa mahlo, leswaku u ta vona.

As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

Omwo nĩngwendete, nĩndamũkenagia na nĩndamũrĩithagia; nĩ ũndũ ũcio wĩyũmĩrĩre nĩguo, na ũĩhane. Rora, nĩngwĩmĩte hau mũrango-inĩ, ngĩkũnyita mũgambo; angĩkorwo mũndũ o wothe agathikĩrĩria mũgambo wakwa, na agakingũra mũrango, nĩngĩingĩra kũrĩ we, na ndĩrĩe nawe, nawe arĩe na niĩ. Ũrĩa ũkũhota ndĩmũhe gũikara hamwe na niĩ kĩrĩra-inĩ gĩakwa kĩa ũthamaki, o ta ũrĩa niĩ o hamwe ndahotete, ngĩikara hamwe na Ithe wakwa kĩrĩra-inĩ gĩake kĩa ũthamaki. Ũrĩa ũrĩ na gũtũ, nĩathikĩrĩrie ũrĩa Roho ekuuga kũrĩ makanitha. Gũcookerio 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.

ဆင်းရဲခြင်းသို့သာမက ထာဝရသေခြင်းဖြင့် အဆုံးသတ်မည့် အခြေအနေတစ်ရပ်အတွက် ဖော်ပြထားသော ဆေးနည်းမှာ ရွှေကို ဝယ်ယူရန်၊ အဖြူရောင်အဝတ်ကို ဝတ်ဆင်ရန်နှင့် မျက်စိကို လိမ်းရန် ဟူသော အကြံပေးချက်ပင် ဖြစ်သည်။ ထိုရွှေ၊ အဝတ်နှင့် လိမ်းဆေးတို့က ကုစားနိုင်သော မည်သည့်ပြဿနာများမဆို၊ ထိုပြဿနာများသည် ခရစ်တော်က ကျွန်ုပ်တို့၏ အားနည်းချက်များကို ယူဆောင်တော်မူခြင်းနှင့် အလွယ်တကူ ကိုက်ညီနေသည်။ ယောဟန်သည် ဘုရားသခင်၏ နှုတ်ကပတ်တော်နှင့် ယေရှု၏ သက်သေခံချက်ကြောင့် ပတ်မော့ကျွန်း၌ အကျဉ်းချခံခဲ့ရသည်။ ထိုယေရှု၏ သက်သေခံချက်သည် ပရောဖက်ပြုခြင်း၏ ဝိညာဉ်တော် ဖြစ်သည်။ ပရောဖက်ပြုခြင်း၏ ဝိညာဉ်တော်သည် လောဒိကိအာအတွက် ကုစားရာဆေးနည်း ဖြစ်ပြီး၊ ထိုဝိညာဉ်တော်၏ ကုသတတ်သော ဂုဏ်သတ္တိများကို ခရစ်တော်က ကျွန်ုပ်တို့၏ အားနည်းချက်များကို ယူဆောင်တော်မူ၍ ကျွန်ုပ်တို့၏ ဝမ်းနည်းပူဆွေးမှုများကို ထမ်းဆောင်တော်မူခြင်းအားဖြင့် ပုံဆောင်ပြထားခဲ့သည်။

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.

Kristo timo te mukwa a wii nianga zetu ni pale tu tunafungua mlango wa mioyo yetu na kuruhusu muungano wa Uungu Wake na ubinadamu wetu. Yeye huchukua nianga zetu anapoingia katika maisha yetu kwa njia ya uwepo wa Roho Mtakatifu. Sisi hufungua mlango kwa kutekeleza dawa ya uponyaji. Dawa ya uponyaji ifunguayo moyo ni dhahabu, mavazi meupe, na dawa ya macho. Dawa ya macho ni nuru ya Neno la Mungu, ambayo hutimizwa na Roho Mtakatifu pekee. Biblia ni taa ya miguu yetu, na nuru iangazayo njia ni nuru ya Kilio cha Usiku wa Manane.

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

ئەی وتەی تۆ چرایەکە بۆ پێی من، و ڕووناکییەک بۆ ڕێگای من. زەبوورەکان 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.

Nangwa wa Laodikia akubatiwako kukwaza amaiso ake, alingile ukucita ifyo ku Cebo ca kwa Lesa, ico caba nyale; lelo, nga fintu cileimishiwa mu mushingi wa ba nacisungu ikumi, inyale tayaba no mulimo ukwabula amafuta. Aba mu Laodikia bali na ma Baibolo yabo, nangu cibe ukuti lyonse te King James Version, lelo tabakwete amafuta ya Mupashi wa Mushilo. Ukwazwa kwa maiso ya mu Laodikia kufikiliziwa ku butumwa ubwaba no kubapo kwa Mupashi wa Mushilo.

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.

Zahabu ambayo Mlaodikia anashauriwa kuinunua si imani tu kwa urahisi, bali ni imani itendayo kazi kwa upendo na kuitakasa nafsi. Kama ilivyo kwa dawa ya macho, hiyo zahabu nayo ina madai ya bandia ya Kilaodikia. Mlaodikia hukiri, kama vile ilivyo kwa Wakristo wote, kwamba anao “imani.” Aina hiyo ya imani ni kusadiki kwa kibinadamu tu, nayo ni bandia ya ile imani inayowakilishwa kama zahabu, kwa maana imani hiyo huisafisha nafsi. Ni imani inayotakasa, na wale walio nayo imani ya kweli iliyotakaswa ni watakatifu, kwa kuwa kutakaswa maana yake ni kufanywa mtakatifu. Wala Walaodikia hawana imani hiyo, kwa maana kama wangekuwa nayo, Kristo hangekuwa nje, akitafuta kuingia.

“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.

“Ebanda ery’omu makkati eridda mu Lusuku olw’Edene oluzza buggya teriiyo. Obubaka obwaweebwa omuntu ku lw’ennaku zino ez’oluvannyuma si bwa kufuuka butabule n’enteekateeka ez’abantu. Tetulina kwesigama ku nkola ya bannamateeka ab’ensi. Tulina okuba abantu abawombeefu ab’okusaba, nga tetukola ng’abo abaazibwako amaaso ebitongole bya Sitaani.

“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.

“Bamwe bafite ukwizera, ariko si ukwizera gukorera mu rukundo no kweza umutima. Ukwizera gukiza si ukwemera ukuri gusa kwonyine. ‘N’abadayimoni na bo barabyemera, kandi bagatitira.’ Guhumekwa n’Umwuka w’Imana guha abantu ukwizera kuba imbaraga zisunikira, zibumba imico, kandi zikazamura abantu hejuru y’ibikorwa by’inyuma gusa. Amagambo, ibikorwa, n’umwuka bigomba guhamya ko turi abayoboke ba Kristo.

“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.

“Ronahiya herî mezin û bereketiya herî mezin ku Xwedê daye, di van rojên dawî de ne ewlekarîyek e li dijî gunehkirinê û apostasyê. Ewên ku Xwedê wan bilind kiriye bo cihên bilind ên bawerî û berpirsiyariyê, dikarin ji ronahiya ezmanê ber bi hikmeta mirovan ve bizivirin. Hingê ronahiya wan dê bibe tarî, şiyanên wan ên ku ji aliyê Xwedê ve hatine spartin dê bibin xefikek, û karaktera wan dê bibe sedema sûcê li ber Xwedê. Bi Xwedê nayê tinazkirin. Dûrketina ji Wî, berê jî çûye û her dem dê bi encamên xwe yên bêguman were şopandin. Kirina wan kirinên ku Xwedê ji wan razî nabe, heke bi biryardarî tobe nekin û ji wan dest nekişînin, li şûna ku lêgerîna rewakirinê ji bo wan bikin, dê kirêkarê xerabiyê gav bi gav di xapandinê de bibe pêş, heya ku gelek guneh bê ceza werin kirin. Hemû yên ku dixwazin xwedî karakterek bin ku wan bike hevkarên Xwedê di karê de û pesindana Xwedê bistînin, divê xwe ji dijminên Xwedê cuda bikin, û rastiya ku Mesîh da Yûhenna da ku bide cîhanê biparêzin.” Manuscript Releases, volume 18, 30–36.

The “white raiment” is the righteousness of Christ.

“nguo nyeupe” ni haki ya Kristo.

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 sekin û kêfxweş bibin, û rûmet bidin wî; çimkî zewaca Berxê hatiye, û jina wî xwe amade kiriye. Û jê re hat dayîn ku ew bi ketanê nazik, paqij û spî, were xemilandin; çimkî ketanê nazik rastdariya pîrozan e. Û wî ji min re got, Binivîse, Xwezî bi wan ku ji bo şîva zewacê ya Berxê hatine gazîkirin. Û wî ji min re got, Ev axaftinên rast ên Xwedê ne. Peyxama Yûhennayê 19:7–9.

The wife made herself ready by applying the threefold remedy offered to Laodicea, and in so doing, transformed herself into a Philadelphian bride. The verses are directly speaking to Adventism, which is represented in the parable of the ten virgins. The virgins are those waiting to go to the wedding they have been called to. The bride made herself ready, for it was granted in Zechariah chapter three, with Joshua and the angel. There her filthy Laodicean garment was removed and replaced with the white linen marriage garment. The remedy bears a second witness within the name of Ellen Gould White. Ellen means a bright and shining light, and represents the eye salve. Gould is the old English word for gold, and means gold. White represents righteousness, and the name was not given to her until 1846, when she married James. Her name then changed to White. The name change and marriage are both symbols of a covenant relationship. Before the marriage her name was Harmon, which means a soldier of peace, as she then was. Ellen White is the Laodicean message, and to reject her is to reject salvation!

Mke akejifanya tayari kwa kutumia tiba ya namna tatu aliyotolewa Laodikia, na kwa kufanya hivyo, akajigeuza kuwa bibi-arusi wa Filadelfia. Aya hizi zinanena moja kwa moja kuhusu Uadventista, ambao wanawakilishwa katika mfano wa mabikira kumi. Mabikira hao ni wale wanaongoja kwenda kwenye arusi waliyoitiwa. Bibi-arusi akajifanya tayari, kwa maana ilijaliwa katika Zekaria sura ya tatu, pamoja na Yoshua na malaika. Hapo vazi lake chafu la Kilaodikia likaondolewa na kubadilishwa kwa vazi jeupe la kitani la arusi. Tiba hiyo inabeba shahidi wa pili ndani ya jina la Ellen Gould White. Ellen humaanisha nuru angavu na yenye kung'aa, nayo huwakilisha dawa ya macho. Gould ni neno la Kiingereza cha kale kwa gold, nalo humaanisha dhahabu. White huwakilisha haki, na jina hilo hakulipewa mpaka mwaka 1846, alipomwoa James. Ndipo jina lake likabadilika kuwa White. Badiliko la jina na ndoa vyote viwili ni alama za uhusiano wa agano. Kabla ya ndoa jina lake lilikuwa Harmon, linalomaanisha askari wa amani, kama alivyokuwa wakati huo. Ellen White ni ujumbe wa Laodikia, na kumkataa ni kuukataa wokovu!

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

Nakala ipwe tuendelee kuchunguza unabii kumi na miwili wa Kimasihi katika kitabu cha Mathayo katika makala inayofuata.

“Revelation 3:14–18 quoted.

“Ubusakuzo 3:14–18 bwavuzwe.”

“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.

“Oo, maelezo ya jinsi gani! Ni wengi kiasi gani walio katika hali hii ya kutisha. Nawasihi kwa dhati kila mhudumu alisome kwa bidii sura ya tatu ya Ufunuo, kwa maana ndani yake imechorwa hali ya mambo iliyopo katika siku za mwisho. Chunguzeni kwa uangalifu kila aya katika sura hii, kwa maana kupitia maneno haya Yesu anasema nanyi.

“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.

“Bwánga bumo bwâkala bwaminyina ku nsapwilo wa Laodikea, ni bwánga bûdì bamanyìshììbwe ku dîba dinène, n’diambulwisha dya Mifùndu Mishindu, didi beena Adventiste ba Ditùkù dya Mwandamutekete bapetè.” 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.

“Kuete çi suni reke rëkarhëno e Ndyu u ni yvotëmonde a karakteri i pathyeshëm e i panjollë, duke dëshmuar me vetë ecjen e veprimit të tyre se ligji i Zotit është i përsosur, që kthen shpirtin. Kështu Zoti Jezus, Biri i Perëndisë, me anë të bindjes së Tij ndaj ligjit të Perëndisë, e lartësoi atë ligj dhe e bëri të nderuar. Perëndia me siguri do ta dënojë çdo anëtar të çdo kishe që pohon se është Adventist i Ditës së Shtatë, i cili nuk po i bën shërbim Atij, por, nëpërmjet krenarisë, egoizmit dhe botësisë, po tregon se e vërteta me origjinë qiellore nuk ka kryer një reformim në karakterin e tij.

“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].

“가 Revelation 3:15–18를 주의 깊게 읽으십시오. 예수 그리스도의 음성이 들립니다. ‘무릇 내가 사랑하는 자를 책망하여 징계하노니 그러므로 열심을 내라 [미지근하거나 반쯤 마음을 둔 것이 아니라], 회개하라. 볼지어다, 나 [너희의 구주]가 문 밖에 서서 두드리노니 누구든지 내 음성을 듣고 문을 열면 내가 그에게로 들어가 그와 더불어 먹고, 그는 나와 더불어 먹으리라. 이기는 그에게는 내가 내 보좌에 함께 앉게 하여 주기를 허락하리니, 이는 내가 또한 이기고 내 아버지의 보좌에 함께 앉은 것과 같으니라’ [Revelation 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.

“한국 교회들은 라오디게아의 기별에 유의하겠는가? 그들이 회개하겠는가, 아니면 가장 엄숙한 진리의 기별 곧 셋째 천사의 기별이 세상에 선포되고 있음에도 불구하고 계속 죄 가운데 행하겠는가? 이것은 마지막 자비의 기별이요, 타락한 세상을 향한 마지막 경고이다. 하나님의 교회가 미지근하게 되면, 타락하여 귀신들의 처소와 각종 더러운 영의 소굴과 각종 더럽고 가증한 새의 우리로 된 것으로 묘사된 교회들보다 하나님 앞에서 더 나은 은총의 위치에 서지 못한다. 진리를 듣고 받아들일 기회를 가졌고, 스스로를 하나님의 계명을 지키는 백성이라 부르며 제칠일안식일예수재림교회와 연합하였으나, 명목상의 교회들보다 하나님께 대한 생기와 헌신이 조금도 더 없는 자들은, 하나님의 율법을 대적하는 교회들이 받는 것과 꼭같이 분명하게 하나님의 재앙을 받게 될 것이다. 오직 진리로 말미암아 성결하게 된 자들만이, 그분을 사랑하고 그분의 계명을 지키는 자들을 위하여 그리스도께서 예비하러 가신 하늘 처소들에서 왕족의 가족을 이루게 될 것이다.

“‘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].

“‘アワレいわく、われ彼を知る、と、しかしてその戒めを守らざる者は偽り者にして、真理はその内にあらず’［1ヨハネ 2:4］。これは、神を知る知識を有すると称し、またその戒めを守ると称しながら、善き業によってこれを示さぬすべての者を含む。彼らはその行いに従って報いを受けるであろう。‘彼の内にとどまる者は、だれも罪を犯さず、罪を犯す者はだれも彼を見たことなく、また彼を知ったこともない’［1ヨハネ 3:6］。これは、セブンスデー・アドベンチスト教会の信徒を含む、すべての教会員に向けられている。‘子どもたちよ、だれにも惑わされてはならない。義を行う者は、彼が義であるように義である。罪を行う者は悪魔に属する。悪魔は初めから罪を犯しているからである。神の子が現れたのは、悪魔のわざを滅ぼすためであった。神から生まれた者はだれも罪を行わない。神の種がその人の内にとどまっているからである。彼は罪を犯しえない。神から生まれたからである。これによって、神の子らと悪魔の子らとは明らかになる。義を行わない者はだれも神に属さない。また、自分の兄弟を愛さない者も同様である’［1ヨハネ 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].

“Siku za kupumzika washikao wote wanaojidai kuwa Waadventista, hali wanaendelea katika dhambi, ni waongo machoni pa Mungu. Mwenendo wao wa dhambi unaipinga kazi ya Mungu. Wanawaongoza wengine kuingia katika dhambi. Neno latoka kwa Mungu kwa kila mshiriki wa makanisa yetu, ‘Tena nyosheni mapito kwa miguu yenu, ili kile kilema kisipotoshwe kutoka njiani; bali afadhali kiponywe. Tafuteni amani na watu wote, na huo utakatifu, ambao hapana mtu atakayemwona Bwana asipokuwa nao; mkiangalia sana mtu awaye yote asiipungukiwe neema ya Mungu; usije ukachipuka mzizi wo wote wa uchungu ukawasumbua, na kwa huo wengi watiwe unajisi; pasiwepo mtu mwasherati, wala mtu asiyethamini mambo matakatifu, kama Esau, ambaye kwa chakula kimoja aliuza urithi wake wa uzaliwa wa kwanza. Maana mwajua ya kuwa baadaye, alipotaka kuurithi ule mbaraka, alikataliwa; maana hakuona nafasi ya kutubu, ijapokuwa aliutafuta kwa machozi’ [Waebrania 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.

“Eci cisin ci gakuhara ha ngicî maingi arĩa meyugitĩte atĩ mekwĩrĩte ma. Handũ ha kureka mĩtugo yao ya irĩrĩri ya mwĩrĩ, marũgama mbere na mũtaro mũũru wa kũrutwo wĩra wa ũthomi nĩ ũhĩĩri wa kũheenania wa Satani. Ithuĩĩra tiyonwo ta mehia. Ciugo ciao cia ngoro nacio nĩ ciathĩĩtio, ngoro ciao nĩ ciũgĩtio, o na meciiria mao marĩa marĩ mbere na mbere nĩ marĩ ma ũgĩtu. Satani marĩhũthagĩria ta nyambo cia kũheena ngoro cia andũ ciingire mĩtugo mĩthũngũri ĩrĩa ithĩĩthagia mũndũ wothe. ‘Mũndũ o wothe ũrĩa warengire watho wa Musa [ũrĩa warĩ watho wa Ngai] akua atarĩ tha, nĩ ũira wa aira eerĩ kana atatũ: no rĩrĩ, hĩndĩ ĩrĩa mwĩciragia atĩ agathĩĩtio nĩ irĩĩra rĩrĩa rĩa kĩeha makiria mũno, mũndũ ũrĩa ũkanĩrĩirie Mwana wa Ngai na magũrũ, na agĩtua thakame ya kĩrĩkanĩro, ĩrĩa nayo atheretio nĩ yo, ta kĩndũ gĩta theru, na agĩtuĩka mũrũmĩri kũrĩ Roho wa wega? Nĩgũkorwo tũũĩ ũrĩa wateire atĩ, Ngũhĩtũkĩra ni kwaakwa, ni niĩ ngũcookeria, ekuuga Mwathani. Na rĩngĩ atĩ, Mwathani nĩagatuĩra andũ ake ũhoro. Nĩ kĩndũ gĩa guoya mũno kũgwĩra moko-inĩ ma Ngai ũrĩa ũtũũraga’ [Ahibirania 10:28–31].” Manuscript Releases, volume 19, 175–177.