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.

Urang keur ngaidentipikasi dua belas panggenepan Mésianik dina kitab Mateus, sarta nyaluyukeun éta jeung waymark-waymark tina saratus opat puluh opat rébu. Urang geus ngaidentipikasi kalahiran Kristus minangka waymark tina waktu ahir, anu ngamimitian unggal gerakan réformasi. Kalahiran Kristus saluyu jeung taun 1989, nyaéta waktu ahir pikeun saratus opat puluh opat rébu. Waymark éta salawasna dituturkeun ku hiji waymark nalika pesen ditepikeun ka ranah umum, sangkan sanggeus éta masarakat bisa dipertanggungjawabkeun.

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.

Kacumponan Masiha anu kadua nyaéta pangajaran pasemon Kristus, anu nangtukeun métodologi anu dipaké pikeun nepikeun ieu pesen anu diformalkeun sanggeus mangsa ahir, nalika nambahanana pangaweruh ngahasilkeun hiji pesen pikeun éta generasi anu has. Éta téh taun 1831 pikeun urang Millerit jeung taun 1996 pikeun gerakan saratus opat puluh opat rébu. Sanggeus pesen éta diteundeun dina ranah umum, tuluy éta dipaparin kakawasaan ku hiji kacumponan nubuat anu nandaan awal prosés pangujian. Kakawasaan éta nyaéta 11 Agustus 1840 pikeun urang Millerit jeung 9/11 pikeun saratus opat puluh opat rébu.

The Third Messianic Waymark is the Messengers of 9/11

Jalan Tanda Mesianik Katilu nyaeta Para Utusan 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.

Tuluy anjeunna sumping sarta cicing di hiji kota anu disebut Nasaret, supaya kahontal naon anu geus diucapkeun ku para nabi, yén Anjeunna bakal disebut urang Nasaret. Mateus 2:23.

Prediction

Ramalan

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.

Jeung bakal medal hiji taruk tina tunggul Isai, sarta hiji Dahan bakal tumuwuh tina akar-akarna. Yesaya 11:1, Hakim-hakim 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.

Akar kecap Ibrani anu ditarjamahkeun jadi “Cabang” nyaéta Netzer, anu ogé mangrupa akar tina Nazaret. Eta Cabang teh asalna ti padumukan kumuh di Nazaret.

“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.

“PANGERAN bakal nyaur para nonoman tina kahirupan anu basajan kana palayanan-Na, sakumaha Anjeunna ngalakukeunana waktu hirup sacara pribadi di ieu dunya. Anjeunna ngaliwat ka para rabi anu pinunjul ku élmu, pikeun milih salaku murid-murid-Na anu pangheulana para pamayang anu handap asor tur teu diajar. Anjeunna boga para pagawé anu bakal disaur kaluar tina kamiskinan jeung kaayaan anu teu kasohor. Maranéhna keur ngalaksanakeun kawajiban-kawajiban umum dina kahirupan sapopoe, jeung maké pakéan kasar, ku manusa dipandang minangka jalma-jalma anu henteu pati aya hargana. Tapi maranéhna bakal jadi permata-permata anu mulya, pikeun ngagenclang caang pikeun PANGERAN. ‘Maranehna bakal jadi kagungan Kami, saur PANGERAN semesta alam, dina poe nalika Kami ngumpulkeun permata-permata Kami.’” Review and Herald, 5 Méi 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.

Kawenangan Roh Suci, kawenangan Sadérék White, sarta panarimaan anu diilhamkeun ka Jones jeung Waggoner, ditolak dina taun 1888, sakumaha Korah kungsi ngalakukeunana ka kawenangan Musa.

“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.

“Ku kituna amanat malaikat katilu bakal diproklamasikeun. Nalika waktuna datang pikeun ditepikeun kalawan kakawasaan anu panggedéna, Gusti bakal damel ngaliwatan pakakas-pakakas anu handap asor, nungtun pikiran jalma-jalma anu nyucikeun dirina pikeun palayanan ka Mantenna. Para pagawé bakal dipamampuh lain ku lantaran atikan ti lembaga-lembaga kasastraan, tapi ku pangurapan Roh-Na. Jalma-jalma anu boga iman jeung doa bakal kadorong pikeun maju kalawan sumanget suci, nyatakeun kecap-kecap anu dipaparinkeun ku Allah ka maranéhna. Dosa-dosa Babul bakal dibuka ka umum. Balukar anu matak pikasieuneun tina maksa palaksanaan tatacara garéja ku kakawasaan sipil, panyusupan spiritualisme, kamajuan kakawasaan kapausan anu nyusup tapi gancang—sadayana bakal dibongkar kedokna. Ku ieu panggeuing anu khidmat, rahayat bakal digugah. Rébuan demi rébuan bakal ngadéngékeun, anu can kungsi ngadéngé kecap-kecap saperti kieu. Kalawan héran maranéhna ngadéngé kasaksian yén Babul téh nyaéta garéja, anu geus runtuh ku lantaran kasalahan-kasalahan jeung dosa-dosana, ku lantaran nampik kana bebeneran anu dikirimkeun ka dirina ti sawarga. Nalika rahayat ngadeukeutan ka guru-guru maranéhna baheula kalawan pananya anu sumanget, Naha ieu perkara-perkara téh enya? para pendeta nyangkem dongéng-dongéng, ngaramalkeun perkara-perkara anu ngalemeskeun, pikeun nenangkeun kasieun maranéhna jeung ngaremkeun batin anu geus hudang. Tapi ku sabab loba anu nolak pikeun puas ku saukur wibawa manusa wungkul sarta nungtut hiji ‘Kieu timbalan PANGERAN’ anu écés, palayanan anu kasohor, saperti urang Parisi baheula, pinuh ku amarah lantaran wibawa maranéhna dipertanyakan, bakal nyalahkeun amanat éta minangka asalna ti Iblis sarta ngagugah jalma réa anu nyaah kana dosa supaya ngahina jeung nyiksa jalma-jalma anu ngumumkeunana.” The Great Controversy, 606.

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

Biwir anu gagap ti pilemburan kumuh Nasaret sumping ka “perdebatan” dina Yesaya dua puluh tujuh.

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.

Dina ukuranana, waktu éta tumbuh kaluar, maneh bakal nyanghareupanana dina pasalingsingan; Anjeunna nahan angin-Na anu garang dina poé angin wetan. Yesaya 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.

“Angin ti wetan” Islam, anu dilambangkeun minangka “cilaka nu katilu,” sarta deuih “ngamurkaan bangsa-bangsa,” dileupaskeun tuluy geuwat ditahan dina 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.

“Dina waktu éta, nalika karya kasalametan geus ngajugjug panutupan, kasusah bakal datang ka bumi, sarta bangsa-bangsa bakal ambek, tapi tetep ditahan sangkan teu ngahalangan pagawean malaikat katilu. Dina waktu éta ‘hujan panungtungan,’ atawa pangnyegerkeun ti payuneun Gusti, bakal datang, pikeun maparin kakawasaan ka sora tarik malaikat katilu, sarta nyiapkeun para wali supaya bisa nangtung dina mangsa nalika tujuh bala panungtungan bakal dicurahkeun.” 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.

Musa, Ellen White, A. T. Jones, jeung E. J. Waggoner tuluy nyokot kalungguhan maranéhna dina 9/11 salaku para pangjaga dina Habakuk pasal dua, anu naroskeun naon anu bakal ku maranéhna diucapkeun dina mangsa “perdebatan” Yesaya, anu dimimitian nalika angin ti wétan datang. Yesaya nyebutkeun yén “perdebatan” éta téh anu nyucikeun dosa-dosa ti umat Allah.

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.

Dina ukuranana, nalika éta tumuwuh ka luar, maneh bakal nangtang jeung éta; Mantenna nahan angin-Na anu garang dina poe angin wetan. Ku sabab ieu, ku kituna kajahatan Yakub bakal dipupus; sarta ieu sakabéh buahna, pikeun miceun dosana; nalika manéhna ngajadikeun sakabéh batu mezbah jadi saperti batu kapur anu diremuk nepi ka peupeus, tatangkalan karamat jeung arca-arca moal nangtung deui. Yesaya 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.

“Perdebatan” ngeunaan hujan ahir anu diukur dina 9/11, nalika Islam dileupaskeun tuluy dikekang deui, nyaéta kumaha kajahatan-kajahatan Yakub dipupus, ku kituna Yakub robah jadi Israél. Peralihan alkitabiah ti Yakub, saurang lalaki wawakil perjangjian, jadi Israél, ngaidéntifikasi taun 1856, nalika gerakan Millerit Filadelfia robah jadi gerakan Millerit Laodikia, anu tujuh taun ti harita bakal jadi garéja Advent Poé Katujuh Laodikia. Peralihan dina sajarah Millerit éta ngaidéntifikasi hiji waymark dina sajarah saratus opat puluh opat rébu, nalika gerakan Laodikia tina saratus opat puluh opat rébu robah jadi gerakan Filadelfia tina saratus opat puluh opat rébu. Titik peralihan éta nyaéta nalika Yakub, anu hartina si nu ngarebut tempat batur, robah jadi Israél, anu hartina nu ngéléhkeun.

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.

“Perdebatan” téh nyucikeun kajahatan Yakub, sarta anjeunna jadi Israil, anu meunang. Jalma-jalma anu dipedar minangka Israil meunang ku getih Firman jeung ku kecap kasaksian maranéhna.

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.

Jeung maranéhna ngéléhkeun anjeunna ku getih Anak Domba, jeung ku kecap kasaksian maranéhna; sarta maranéhna henteu nyaah kana nyawana nepi ka pati. Wahyu 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.

“Kecap kasaksian maranéhna” téh pesen anu dipénta ku panjaga Habakuk sangkan kahartos. Ieu ngagambarkeun panyucian maranéhna jeung getih Anak Domba, nyaéta pembenaran maranéhna.

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.

Kami rek nangtung dina pangjagaan, jeung nempatkeun diri dina munara, sarta rek ngawaskeun pikeun ningali naon anu ku Anjeunna bakal diucapkeun ka kaula, jeung naon anu ku kaula baris diwaler nalika kaula ditegor. 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.

Kecap “reproved” ngandung harti “dipapagahan,” jeung ngalambangkeun “perdebatan” Yesaya anu ngaleungitkeun dosa-dosa Yakub. Panjaga dina Habakuk hayang nyaho naon kasaksianana kudu jadi, sarta anjeunna dibéjaan yén papan-papan Habakuk téh nya éta amanat anu bakal ngamungkinkeun jalma-jalma anu hayang maca pikeun ngajalankeun panalungtikan ngaliwatan Kitab Suci sarta manggihan amanat ngeunaan dipalar dibenerkeun ku iman. Habakuk dua sacara écés ngaidéntifikasi panjaga éta dina ahir opat ayat anu kahiji, minangka kaasup golongan anu dibenerkeun ku iman.

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

Tingali, jiwana anu ngagedékeun dirina sorangan téh henteu lempeng di jerona; ari nu bener mah bakal hirup ku imanna. Habakuk 2:4.

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

Pesen anu aya dina dua loh éta nya éta jalan-jalan baheula anu disebat ku Yermia. Tapi nalika panjaga Yermia niup tarompét, golongan para pangbarontak, anu jiwana ngagedéan, nolak ngadangu. Maranéhna téh golongan anu sarua jeung anu kasebut dina ayat saméméhna, anu nolak leumpang dina jalan-jalan baheula supaya manggihan katengtreman jeung kaségeran.

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.

Kieu timbalan PANGERAN, Maraneh kudu ngadeg di jalan-jalan, tuluy tengetan, sarta tanyakeun ngeunaan jalan-jalan anu baheula, di mana aya jalan anu hade; lampahkeun eta, tangtu maraneh bakal manggihan katengtreman pikeun jiwa maraneh. Tapi maranehna ngomong, “Kami moal ngalampahkeun eta.” Kitu deui Kami geus netepkeun para panjaga pikeun maraneh, saur-Na, “Perhatikeun sora tarompet.” Tapi maranehna ngomong, “Kami moal merhatikeun.” Yermia 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.

Para juru ronda anu ditempatkeun pikeun ngawas umat Allah dina 9/11 nyaéta Musa, Ellen White, Jones, jeung Waggoner, anu dilambangkeun ku biwir Musa anu gagap, anu ngalambangkeun kasieunana pikeun nyarita dina basa Mesir, hiji basa anu geus opat puluh taun henteu dipakéna. Patali jeung sakabéh urang Ibrani jeung balaréa campuran anu meuntas Laut Beureum babarengan jeung Musa, Musa téh jalma anu boga logat asing. Logatna éta logat urang Nasaret. Petrus ogé kagungan logat anu kaciri.

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.

Sabada sawatara lila, maranéhanana anu ngadeg di dinya ngadatang ka anjeunna, tuluy nyarios ka Petrus, “Tangtu anjeun ogé salasahiji ti maranéhna; sabab cara nyarita anjeun nembongkeun diri anjeun.” Mateus 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.

Dina paséa sajarah Petrus, manéhna ngabohong tilu kali, sarta kasohor dina éta paséa ku logatna, atawa ku létahna anu gagap. Hiji golongan dina éta paséa nanya ka Allah, “naon anu kudu ku kami diucapkeun dina paséa éta.” Maranéhna “ningali” kana jalan-jalan baheula sarta maranéhna “ngadangukeun” sora tarompet. Maranéhna ningali jeung ngadangu, sarta nalika ahirna maranéhna “paséa,” maranéhna meunang kameunangan. Amanat pikeun meunang kameunangan dina poé-poé panungtungan digambarkeun minangka amanat Laodikia. Béda jeung garéja Laodikia, garéja Filadelfia teu boga panghukuman.

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.

Anu meunang bakal ku Kami dijadikeun tihang dina Bait Allah Kami, sarta manehna moal kaluar deui ti dinya; jeung kana dirina bakal ku Kami dituliskeun ngaran Allah Kami, jeung ngaran kota Allah Kami, nya eta Yerusalem anyar, anu turun ti sawarga ti Allah Kami; jeung kana dirina bakal ku Kami dituliskeun ngaran Kami anu anyar. Sing saha anu boga ceuli, muga ngadenge naon anu diucapkeun ku Roh ka jamaah-jamaah. Wahyu 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.

Sanaos henteu aya panghukuman, jangji ka Piladelpia téh ngan pikeun maranéhna anu “nungkulan.” Garéja Piladelpia dipatalikeun sabalikna jeung garéja Laodikia, sarta dibédakeun ku hiji golongan anu kudu nungkulan, jeung hiji golongan anu geus nungtasan. Garéja Piladelpia dipatalikeun sabalikna jeung garéja Laodikia, jeung garéja Laodikia téh para parawan bodo dina Mateus 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.

“Kaayaan Garéja anu dilambangkeun ku para parawan bodo, ogé disebut minangka kaayaan Laodikia.” Review and Herald, 19 Agustus 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.

Dina 9/11, nalika malaikat turun dina ragragna Menara Kembar, Jones jeung Waggoner ngamimitian pamaparan pesen Laodikea, sarta perdebatan ngeunaan hujan tukang pun ngawitan. Pesen tarompet Yeremia nyaéta tarompet katujuh, nyaéta cilaka anu katilu, nyaéta Islam sakumaha diidéntifikasi dina jalan-jalan heubeul anu dilambangkeun ku bebeneran-bebeneran, SAKABÉH bebeneran-bebeneran éta, anu dilambangkeun dina tabél 1843 jeung 1850 karya Habakuk. Pesen Laodikea téh hiji-hijina pangharepan kasalametan, sarta kecap kasalametan hartina panyageur. Boh nalika Kristus ngagambarkeun diri-Na sorangan keur ngetok panto haté saurang Laodikea, boh nalika Anjeunna ngajangjikeun ka urang Laodikea yén lamun maranéhna rék nyieun karukunan jeung Anjeunna, Anjeunna bakal nyieun karukunan jeung maranéhna, ngan ukur pesen panyageur anu dipasrahkeun ka saurang Advent Hari Katujuh Laodikea.

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

Waymark Mésianik kaopat téh nyaéta pesen Laodikea ngeunaan 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.

Supaya tergenap naon anu geus diucapkeun ku Nabi Esaias, saur-Na, Anjeunna sorangan nyandak kalemahan urang, sarta nanggung panyakit urang. Mateus 8:17.

Prediction

Ramalan

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

Saéstuna anjeunna geus nanggung kasedihan urang, sarta mawa kasangsaraan urang; sanajan kitu ku urang anjeunna dianggap katarajang, dipaéhan ku Allah, jeung disiksa. Yesaya 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.

Jeung ka malaikat jamaah di Laodikia tuliskeun; Kieu dawuh Sang Amin, saksi anu satia jeung bener, pangmimitina tina ciptaan Allah; Kami terang kana sagala pagawéan maneh, yén maneh lain tiis lain panas: Mugi maneh tiis atawa panas. Ku sabab kitu, lantaran maneh haneut-haneutan, sarta lain tiis lain panas, ku Kami maneh rek dimuntahkeun kaluar tina sungut Kami.

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:

Sabab maneh nyebut, Kami beunghar, jeung geus nambahan ku harta banda, sarta teu butuh naon-naon deui; padahal maneh teu nyaho yén maneh téh cilaka, pikasediheun, miskin, lolong, jeung taranjang:

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.

Kami maparin pitutur ka maneh supaya meuli ti Kami emas anu geus diuji dina seuneu, sangkan maneh jadi beunghar; jeung pakean bodas, sangkan maneh dipaparin pakean, sarta supaya kaéra tina katelanjangan maneh ulah katémbong; jeung olesan panon ku salep panon, sangkan maneh tiasa ningali.

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.

Sing saha dipikanyaah ku Kami, ku Kami ditegor jeung dihajar; ku sabab kitu sing rajin, sarta tobat. Tingali, Kami nangtung di hareupeun panto, sarta ngetok; lamun aya jelema ngadenge sora Kami, sarta muka panto, Kami bakal asup ka manéhna, sarta bakal dahar babarengan jeung manéhna, jeung manéhna jeung Kami. Ka anu unggul bakal ku Kami dipaparin linggih babarengan jeung Kami dina tahta Kami, sakumaha Kami ogé geus unggul, sarta geus linggih babarengan jeung Rama Kami dina tahta-Na. Anu boga ceuli, sing ngadenge naon anu diucapkeun ku Roh ka jamaah-jamaah. Wahyu 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.

Pangjurung pikeun meuli emas jeung pakean bodas sarta pikeun ngoles panon nyaéta ubar anu ditegeskeun pikeun kaayaan anu tungtungna mawa kana pati langgeng, lain ngan saukur pati. Naon baé pasualan anu ku emas, pakean, jeung pangolesan éta bisa diubaran, pasualan-pasualan éta kalayan gampang saluyu jeung Kristus anu nyandak kalemahan urang. Yohanes dipanjara di Patmos ku sabab Firman Allah jeung kasaksian Yesus, anu nyaéta Roh Nubuat. Roh Nubuat nyaéta ubar pikeun Laodikea, jeung sipat panyageur tina Roh Nubuat dilambangkeun ku Kristus anu nyandak kalemahan urang jeung nanggung kasedihan urang.

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.

Hiji-hijina jalan pikeun Kristus nyandak kalemahan-kalemahan urang iwal lamun urang muka panto hate urang sarta ngantepkeun ngahijina Kaallahan-Na jeung kamanusaan urang. Anjeunna nyandak kalemahan-kalemahan urang nalika Anjeunna asup kana kahirupan urang ngaliwatan ayana Roh Suci. Urang muka panto éta ku ngalaksanakeun ubarna. Ubar anu muka hate téh emas, pakean bodas, jeung salep panon. Salep panon téh pencerahan tina Firman Allah anu ngan bisa kahontal ku Roh Suci. Alkitab téh lampu pikeun suku urang, jeung cahaya anu nyaangan jalan satapak téh cahaya tina Seruan Tengah Peuting.

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

Pangandika-Mu téh lampu pikeun suku abdi, jeung cahaya pikeun jalan abdi. Jabur 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.

Nalika saurang Laodikia dipapatahan supaya nginumasan panonna, anjeunna kudu ngalakukeun kitu ku Firman Allah, anu mangrupa palita; tapi sakumaha digambarkeun dina misil sapuluh parawan, palita téh taya gunana lamun teu aya minyak. Jalma-jalma Laodikia boga Alkitab maranéhna, sanajan umumna lain King James Version, tapi maranéhna teu boga minyak Roh Suci. Pangurapan kana panon-panon Laodikia kalaksanakeun ku hiji pesen anu ngandung ayana Roh Suci.

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.

Emas anu dipapatahan supaya dibeuli ku saurang Laodikea lain saukur iman, tapi iman anu digawé ku kanyaah sarta nyucikeun jiwa. Saperti halna salep panon, emas ogé miboga pangakuan Laodikea anu palsu. Saurang Laodikea ngaku, sakumaha ogé sakumna dunya Kristen, yén maranéhna boga “iman.” Iman anu sapertos kitu ngan saukur kayakinan manusa, sarta palsu tina iman anu dilambangkeun ku emas, sabab iman éta nyucikeun jiwa. Éta téh iman anu nyucikeun, sarta jalma-jalma anu miboga iman anu asli tur geus disucikeun téh suci, sabab disucikeun hartina dijadikeun suci. Kaum Laodikea henteu miboga iman anu kitu, sabab lamun maranéhna miboga éta, Kristus moal aya di luar, keur milari jalan asup.

“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.

“Teu aya jalan tengah ka Firdaus anu dipulihkeun. Amanat anu dipasihkeun ka manusa pikeun poé-poé panungtungan ieu lain pikeun dicampuraduk jeung rekayasa manusa. Urang teu meunang ngandelkeun kawijakan para ahli hukum dunya. Urang kudu jadi jalma-jalma anu handap asor dina doa, ulah meta saperti jalma-jalma anu dipaburencay ku agén-agén Iblis.

“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.

“Loba anu boga iman, tapi lain iman anu digawe ku kanyaah sarta nyucikeun jiwa. Iman anu nyalametkeun lain saukur kayakinan kana bebeneran wungkul. ‘Setan-setan ogé percaya, sarta ngageter.’ Ilham tina Roh Allah maparin ka manusa hiji iman anu jadi kakuatan anu ngadorong, anu ngabentuk tabiat, sarta nungtun manusa leuwih luhur tibatan kalakuan formal semata. Kecap-kecap, lampah-lampah, jeung roh kudu mere kasaksian kana kanyataan yén urang téh pangiring Kristus.

“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.

“Cahaya jeung berkah anu panggedéna anu parantos dipaparinkeun ku Allah lain jaminan ngalawan palanggaran jeung murtad dina poé-poé panungtungan ieu. Maranéhanana anu ku Allah parantos diangkat kana kalungguhan-kalungguhan luhur kapercayaan bisa ngabelok tina cahaya sawarga ka hikmah manusa. Harita cahaya maranéhna bakal jadi poék, kamampuh-kamampuh anu dipercayakeun ku Allah ka maranéhna bakal jadi jebakan, tabiat maranéhna jadi hal anu matak nyinggung ka Allah. Allah moal tiasa dipoyok. Munggah ti Anjeunna parantos aya sarta salawasna bakal dituturkeun ku akibat-akibatna anu pasti. Ngalakukeun kalakuan-kalakuan anu henteu matak ridho ka Allah, lamun henteu disesali kalayan pageuh sarta ditinggalkeun, tibatan néangan pikeun ngabenerkeun éta kalakuan, bakal nungtun anu ngalakukeun kajahatan léngkah demi léngkah kana panipuan nepi ka loba dosa dilakukeun kalayan henteu dihukum. Sakur anu hayang miboga tabiat anu bakal ngajadikeun maranéhna sabatur gawe jeung Allah sarta narima pujian ti Allah, kudu misahkeun dirina tina musuh-musuh Allah, sarta ngajaga kayaktian anu dipasihkeun ku Kristus ka Yohanes pikeun dipasihkeun ka dunya.” Manuscript Releases, volume 18, 30–36.

The “white raiment” is the righteousness of Christ.

“Jubah bodas” téh nyaéta kabeneran Kristus.

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.

Hayu urang bingah jeung sukacita, sarta maparin hormat ka Anjeunna; sabab perkawinan Anak Domba geus datang, sarta pamajikan-Na geus nyiapkeun dirina. Jeung ka dirina dipaparin sangkan ngagem linen halus, beresih jeung bodas; sabab linen halus téh kabeneran para wali. Jeung manéhna ngadawuh ka kuring, Tulis, Bagja jalma-jalma anu disebut ka jamuan kawinan Anak Domba. Jeung manéhna ngadawuh ka kuring, Ieu téh pangandika Allah anu sajati. Wahyu 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!

Pamajikan éta nyiapkeun dirina ku nerapkeun ubar tilu rupa anu dipasihkeun ka Laodikea, sarta ku ngalakukeun éta, manehna ngarobah dirina jadi panganten awéwé Filadelfia. Ayat-ayat éta sacara langsung nyarita ka Adventisme, anu dilambangkeun dina misil sapuluh parawan. Parawan-parawan téh nyaéta jalma-jalma anu ngadagoan indit ka kawinan anu geus dipanggero pikeun maranéhna. Panganten awéwé éta nyiapkeun dirina, sabab hal éta dikurniakeun dina Zakaria pasal tilu, dina carita Yosua jeung malaikat. Di dinya pakean Laodikea-na anu kotor dipiceun sarta diganti ku pakean kawin tina linen bodas. Ubar éta meunang saksi kadua dina ngaran Ellen Gould White. Ellen hartina cahaya anu caang tur ngagenclang, sarta ngalambangkeun salep panon. Gould nyaéta kecap Inggris kuna pikeun emas, sarta hartina emas. White ngalambangkeun kabeneran, sarta ngaran éta henteu dipasihkeun ka anjeunna nepi ka taun 1846, nalika anjeunna nikah ka James. Harita ngaranna robah jadi White. Robahna ngaran jeung perkawinan duanana mangrupa lambang hubungan perjangjian. Saméméh nikah, ngaranna Harmon, anu hartina saurang soldadu karapihan, saperti kaayaan dirina harita. Ellen White nyaéta amanat Laodikea, sarta nolak anjeunna téh sarua jeung nolak kasalametan!

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

Urang baris neraskeun ngulik dua belas nubuat Mésianik dina kitab Mateus dina tulisan salajengna.

“Revelation 3:14–18 quoted.

“Wahyu 3:14–18 dicutat.”

“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.

“Eh, bet kumaha gambaranana! Sakitu lobana anu aya dina kaayaan anu pikasieuneun ieu. Kuring kalayan enya-enya nyuhunkeun ka unggal palayan Injil supaya taliti nalungtik pasal katilu tina Wahyu, sabab di jerona kagambar kaayaan anu lumangsung dina poé-poé panungtungan. Talungtik kalayan taliti unggal ayat dina pasal ieu, sabab ngaliwatan kecap-kecap ieu Yesus keur nyarita ka aranjeun.

“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.

“Lamun kungsi aya hiji umat anu dilambangkeun ku amanat Laodikea, nya éta umat anu geus narima cahaya anu gedé, nyaéta panyingkepan Kitab Suci, anu geus ditarima ku umat Advent Poé Katujuh.” Manuscript Releases, jilid 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.

“Jalma Allah anu sajati, anu ngajaga parentah-parentah, nembongkeun ka dunya hiji tabiat anu teu kaceplosan ku cacad, mere kasaksian ku jalan lampah maranéhna sorangan yén hukum PANGERAN teh sampurna, ngarobah jiwa. Ku kituna Gusti Yesus, Putra Allah, ku jalan kataatan-Na kana hukum Allah, geus ngangkat sarta ngamulyakeun eta hukum. Allah tangtu baris ngahukum unggal anggota tina unggal garéja anu ngaku dirina Advent Hari Katujuh, anu teu ngalakukeun pangabdian ka Mantenna, tapi ku kasombongan, ku kapentingan diri, jeung ku kadunyaan, nembongkeun yén bebeneran anu asalna ti sawarga tacan ngagarap hiji reformasi dina tabiatna.

“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].

“Mangga baca kalayan taliti Wahyu 3:15–18. Sorana Yesus Kristus kadéngé. ‘Sakumna anu dipikaasih ku Kami, ku Kami ditegor jeung didisiplin: ku sabab éta sing getol [ulah satengah haté], sarta tobat. Tingali, Kami [Jurusalamet maranéh] nangtung di lawang panto, sarta ngetrok: lamun aya anu ngadéngé sora Kami, sarta muka panto, Kami bakal asup ka anjeunna, sarta dahar babarengan jeung anjeunna, jeung anjeunna jeung Kami. Ka anu meunang kameunangan bakal ku Kami dipasihan hak diuk babarengan jeung Kami dina tahta Kami, sakumaha Kami ogé geus meunang kameunangan, sarta linggih babarengan jeung Rama Kami dina tahta-Na’ [Wahyu 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.

“Naha gareja-gareja bakal ngindung kana amanat Laodikea? Naha maranéhna bakal tobat, atawa sanajan amanat bebeneran anu pangsanggupna—amanat malaikat katilu—keur diproklamasikeun ka sakuliah dunya, maranéhna tetep kénéh lumampah dina dosa? Ieu téh amanat rahmat anu pamungkas, panggeuing anu pamungkas pikeun dunya anu geus ragrag. Lamun gareja Allah jadi haneut-haneut kuku, éta henteu deui nangtung dina kahadean payuneun Allah, sarua waé jeung gareja-gareja anu digambarkeun geus ragrag sarta jadi tempat pangdiaman setan-setan, benteng unggal roh jahat, jeung kurungan unggal manuk anu najis sarta matak geuleuh. Jalma-jalma anu geus miboga kasempetan pikeun ngadéngé jeung narima bebeneran sarta geus ngahiji jeung gareja Masehi Advent Poé Katujuh, nyebut dirina umat Allah anu nurut kana parentah-parentah-Na, tapi henteu miboga kahirupan rohani jeung pangbakti ka Allah leuwih ti batan gareja-gareja nominal, bakal narima bala-bala Allah, enya sakumaha pastina jeung gareja-gareja anu ngalawan hukum Allah. Ngan jalma-jalma anu disucikeun ku bebeneran anu bakal jadi kulawarga karajaan di padumukan sawarga anu geus dipiapkeun ku Kristus pikeun maranéhna anu nyaah ka Mantenna sarta ngajaga parentah-parentah-Na.”

“‘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].

“‘Anu nyebut, Kami terang ka Anjeunna, tapi henteu ngajaga parentah-parentah-Na, nyaéta tukang bohong, jeung kayaktian teu aya dina dirina’ [1 John 2:4]. Ieu ngawengku sakumna jalma anu ngaku boga pangaweruh ngeunaan Allah, jeung ngajaga parentah-parentah-Na, tapi henteu nembongkeunana ku pagawean-pagawean anu hade. Maranéhna bakal narima nurutkeun kana kalakuan maranéhna. ‘Saha waé anu cicing dina Anjeunna henteu ngalakukeun dosa: saha waé anu ngalakukeun dosa teu acan ningali Anjeunna, ogé teu acan wanoh ka Anjeunna’ [1 John 3:6]. Ieu ditujulkeun ka sakumna anggota garéja, kaasup anggota-anggota garéja Seventh-day Adventist. ‘Barudak leutik, ulah aya saurang ogé nipu ka aranjeun: anu ngalakukeun kabanaran nyaéta bener, sakumaha Anjeunna bener. Anu ngalakukeun dosa téh asalna ti Iblis; sabab Iblis geus ngalakukeun dosa ti mimiti. Ku ieu Putra Allah dinyatakeun, supaya Anjeunna ngancurkeun pagawean-pagawean Iblis. Saha waé anu dilahirkeun ku Allah henteu ngalakukeun dosa; sabab bibit-Na tetep aya dina dirina: jeung anjeunna moal bisa ngalakukeun dosa, sabab anjeunna dilahirkeun ku Allah. Dina ieu barudak Allah katembong, jeung barudak Iblis: saha waé anu henteu ngalakukeun kabanaran lain asal ti Allah, kitu deui anu henteu nyaah ka dulurna’ [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].

“Sakabéh jalma anu ngaku dirina Adventis nu ngajaga poe Sabat, tapi tetep neruskeun hirup dina dosa, nyaéta tukang bohong dina paningal Allah. Laku lampah maranéhna nu pinuh ku dosa éta ngalawan kana pagawean Allah. Maranéhna keur ngarahkeun batur kana dosa. Firman datang ti Allah ka unggal anggota gareja-gareja urang, ‘Jeung jieun jalan-jalan anu lempeng pikeun suku maranéh, supaya anu pincang ulah kasasar tina jalan; tapi sing kalah jadi cageur. Turutan karapihan jeung sakabéh manusa, jeung kasucian, tanpa ieu moal aya saurang ogé anu bakal ningali Gusti: kalayan taliti nenjo, bisi aya anu gagal tina kurnia Allah; bisi aya akar kapaitan anu tumuwuh nepi ngaganggu maranéh, sarta ku lantaran éta loba anu jadi najis; Bisi aya anu jinah, atawa jalma anu najis kawas Esau, anu ngajual hak cikalna ku sakecap dahareun. Sabab maranéh terang yén engkéna, nalika manéhna hayang narima berkah éta minangka warisan, manéhna ditolak; sabab manéhna teu manggihan tempat pikeun tobat, sanajan dipaluruhna éta kalayan taliti bari ceurik’ [Ibrani 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.

“Ieu lumaku ka réa jalma anu ngakukeun percaya kana bebeneran. Tibatan ninggalkeun lampah-lampah napsu maranéhna, maranéhna teras maju dina hiji jalur atikan anu salah dina sofistri tipu daya Iblis. Dosa henteu katingali minangka hal anu dosa. Nurani maranéhna sorangan geus kacemaran, haté maranéhna geus ruksak, malah pikiran-pikiranana terus-terusan ruksak. Iblis ngagunakeun maranéhna minangka pamegat pikeun ngagoda jiwa-jiwa kana lampah-lampah najis anu ngotoran sakabéh ayana. ‘Anu ngahinakeun hukum Musa [anu nya éta hukum Allah] paéh tanpa kanyaah ku kasaksian dua atawa tilu urang: Sabaraha leuwih beuratna hukuman, ceuk maranéh, anu pantes ditarima ku anu geus nginjak handapeun suku Putra Allah, jeung nganggap getih perjangjian, ku éta anjeunna geus disucikeun, minangka hal anu teu suci, sarta geus ngahina Roh kurnia? Sabab urang nyaho ka Anjeunna anu geus ngadawuh, Pamales téh kagungan Kami, Kami baris males, dawuh Gusti. Jeung deui, Gusti bakal ngahakiman umat-Na. Ngaragrag kana panangan Allah anu hirup téh hal anu matak sieun’ [Ibrani 10:28–31].” Manuscript Releases, jilid 19, 175–177.