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.
A ń ṣe àfihàn àwọn ìmúṣẹ Mèsáyà méjìlá nínú ìwé Mátíù, a sì ń bá wọn mu pẹ̀lú àwọn àmì ọ̀nà ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. A ti fi ìbí Kristi hàn gẹ́gẹ́ bí àmì ọ̀nà àsìkò òpin, èyí tí ó ń bẹ̀rẹ̀ gbogbo ìṣísẹ̀ àtúnṣe. Ìbí Kristi bá ọdún 1989 mu, gẹ́gẹ́ bí àsìkò òpin fún ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Àmì ọ̀nà náà ni àmì ọ̀nà mìíràn máa ń tẹ̀lé nígbà gbogbo, níbi tí a ti ń gbé ìhìn iṣẹ́ náà kalẹ̀ sínú gbangba, kí a lè di gbogbo ará ìlú ní ẹni-ṣe-jẹ́bi lẹ́yìn náà.
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.
Ìmúṣẹ Mèsáyà kejì ni ẹ̀kọ́ àròsọ Kristi, èyí tí ó ń ṣàlàyé ọ̀nà ìṣe tí a fi ń gbé ìròyìn náà kalẹ̀, tí a sì fi mú un di ọ̀rọ̀ àṣẹ lẹ́yìn àkókò òpin, nígbà tí ìlọsíwájú ìmọ̀ yóò yọrí sí ìròyìn kan fún ìran àkànṣe náà. Ó jẹ́ ọdún 1831 fún àwọn Millerites àti 1996 fún ìṣipopada ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [one hundred and forty-four thousand]. Lẹ́yìn tí a bá ti gbé ìròyìn náà wọ ojú-òpó gbogbo ènìyàn, nígbà náà ni a máa fi agbára fún un nípasẹ̀ ìmúṣẹ àsọtẹ́lẹ̀ kan tí ó samisi ìbẹ̀rẹ̀ ìlànà ìdánwò náà. Ìfúnnilágbara náà ni August 11, 1840 fún àwọn Millerites àti 9/11 fún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin náà.
The Third Messianic Waymark is the Messengers of 9/11
Àmì Kẹta ti Mèsáyà ni Àwọn Òjíṣẹ́ 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.
Ó sì wá gbé inú ìlú kan tí a ń pè ní Násárẹ́tì: kí a lè mú ohun tí àwọn wòlíì ti sọ ṣẹ, pé, A ó máa pè é ní ọmọ Násárẹ́tì. Mátíù 2:23.
Prediction
Asọtẹlẹ
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.
Ọ̀pá kan yóò sì yọ láti inú gbòǹgbò Jésè, Ẹ̀ka kan yóò sì hù jáde láti inú gbòǹgbò rẹ̀. Isaiah 11:1, Judges 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.
Gbòǹgbò ọ̀rọ̀ Hébérù tí a túmọ̀ sí “Ẹ̀ka” ni Netzer, èyí tí ó sì tún jẹ́ gbòǹgbò Nasarẹti. Ẹ̀ka náà ti inú àwọn àgọ́ òtòṣì Nasarẹti wá.
“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.
“Oluwa yóò pe àwọn ọ̀dọ́kùnrin láti inú àwọn ipa-ọ̀nà ìgbé ayé onírẹ̀lẹ̀ sínú iṣẹ́ rẹ̀, gẹ́gẹ́ bí ó ti ṣe nígbà tí ó wà láàyè ní ti ara lórí ilẹ̀ ayé yìí. Ó kọjá àwọn rabbi ọlọ́mọ̀wé, láti yan àwọn akẹ́kọ̀ọ́ rẹ̀ àkọ́kọ́ gẹ́gẹ́ bí àwọn apẹja onírẹ̀lẹ̀ tí kò ní ẹ̀kọ́. Ó ní àwọn òṣìṣẹ́ tí yóò pè jáde láti inú òṣì àti àìmọ̀sí. Nígbà tí wọ́n ń ṣe àwọn ojúṣe àkànṣe ìgbé ayé, tí wọ́n sì wọ aṣọ líle tí kò rẹwà, ènìyàn máa ń wo wọ́n pé iye wọn kéré. Ṣùgbọ́n wọn yóò di àwọn iyebíye olówó ńlá, láti tàn yòò fún Oluwa. ‘Tèmi ni wọn yóò jẹ́, ni Oluwa àwọn ọmọ-ogun wí, ní ọjọ́ náà tí èmi ó kó àwọn iyebíye mi jọ.’” Review and Herald, May 5, 1903.
The authority of the Holy Spirit, the authority of Sister White and the inspired endorsement of Jones and Waggoner were rejected in 1888, as Korah had done with the authority of Moses.
A kọ àṣẹ Ẹ̀mí Mímọ́, àṣẹ Sister White, àti ìfọwọ́sowọ́pọ̀ tí a mí sí fún Jones àti Waggoner sílẹ̀ ní ọdún 1888, gẹ́gẹ́ bí Kora ti ṣe kọ àṣẹ Mósè.
“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.
“Báyìí ni a óo kéde ìrántí angẹli kẹta. Bí àkókò náà ṣe ń dé tí a ó fi fi í hàn pẹ̀lú agbára tó pọ̀ jùlọ, Olúwa yóò ṣiṣẹ́ nípasẹ̀ àwọn irinṣẹ́ onírẹ̀lẹ̀, yóò sì darí èrò inú àwọn tí wọ́n ya ara wọn sí mímọ́ fún iṣẹ́ Rẹ̀. Àwọn òṣìṣẹ́ náà kì yóò péye nípa ìkẹ́kọ̀ọ́ àwọn ilé ẹ̀kọ́ ìwé ju bí wọ́n ṣe máa péye nípa àfúnni Ẹ̀mí Rẹ̀. Àwọn ènìyàn ìgbàgbọ́ àti àdúrà ni a ó fi ipá mú láti jáde lọ pẹ̀lú ìtara mímọ́, ní kéde àwọn ọ̀rọ̀ tí Ọlọ́run fi fún wọn. A ó tú ẹ̀ṣẹ̀ Bábílónì síta gbangba. Àwọn àbájáde ẹ̀rù tí ń bẹ nínú fífi agbára ìjọ mú kí a pa àwọn àṣà ìsìn rẹ̀ mọ́ nípasẹ̀ àṣẹ aláṣẹ ìjọba, ìwólé ẹ̀mí-àrà, ìlọsíwájú agbára póòpù ní ìkọ̀kọ̀ ṣùgbọ́n ní kíákíá—gbogbo wọn ni a ó bó láṣọ. Nípasẹ̀ àwọn ìkìlọ̀ pàtàkì wọ̀nyí ni a ó fi ru àwọn ènìyàn sókè. Ẹgbẹẹgbẹ̀rún lórí ẹgbẹẹgbẹ̀rún yóò fetí sílẹ̀ tí wọn kò tíì gbọ́ irú ọ̀rọ̀ wọ̀nyí rí. Ní ìyàlẹ́nu ni wọ́n ó gbọ́ ẹ̀rí náà pé Bábílónì ni ìjọ náà, tí ó ti ṣubú nítorí àwọn àṣìṣe àti ẹ̀ṣẹ̀ rẹ̀, nítorí ìkọ̀sílẹ̀ òtítọ́ tí a rán sí i láti ọ̀run. Bí àwọn ènìyàn náà ṣe ń lọ sí ọ̀dọ̀ àwọn olùkọ́ wọn tẹ́lẹ̀ pẹ̀lú ìbéèrè kíkún fún ìtẹ́wọ́gbà pé, Ṣé àwọn nǹkan wọ̀nyí rí bẹ́ẹ̀ ni? àwọn òjíṣẹ́ ìhìnrere yóò sọ àlọ́, yóò sọ àsọtẹ́lẹ̀ ohun dídùn, láti tu ìbẹ̀rù wọn nínú àti láti mú ẹ̀rí ọkàn tí a ti jí dìde balẹ̀. Ṣùgbọ́n níwọ̀n bí ọ̀pọ̀ ṣe kọ̀ láti tẹ́lọ́run pẹ̀lú àṣẹ àwọn ènìyàn nìkan, tí wọ́n sì béèrè fún ‘Báyìí ni Olúwa wí’ tí ó yé kedere, iṣẹ́ ìránṣẹ́ olókìkí, gẹ́gẹ́ bí àwọn Farisi ìgbà àtijọ́, tí ìbínú kún inú wọn bí a ti ń bi àṣẹ wọn léèrè, yóò bu ìrántí náà gẹ́gẹ́ bí ohun tí ó ti ọ̀dọ̀ Satani wá, wọn yóò sì ru àwọn ọ̀pọ̀ ènìyàn olùfẹ́ ẹ̀ṣẹ̀ sókè láti fi ọ̀rọ̀ búburú sọ̀rọ̀ sí àwọn tí ń kéde rẹ̀, kí wọ́n sì ṣe inúnibíni sí wọn.” The Great Controversy, 606.
The stammering lips from the slums of Nazareth arrived at the “debate” of Isaiah twenty-seven.
Ètè tí ń ta láti ìlú òtòṣì Násárẹ́tì dé sí “àròyé” ti Isaiah mẹ́tàdínlógún.
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.
Ní ìwọ̀n, nígbà tí ó bá yọ síwájú, ìwọ yóò bá a jiyàn: ó dín ìjì líle rẹ̀ kù ní ọjọ́ ẹ̀fúùfù ìlà-oòrùn. Isaiah 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.
“Ẹ̀fúùfù ìlà-oòrùn” ti Ìslámù, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “ègbé kẹta,” àti pẹ̀lú gẹ́gẹ́ bí “ìbínú àwọn orílẹ̀-èdè,” ni a tú sílẹ̀, a sì dí i mọ́lẹ̀ lẹ́sẹ̀kẹsẹ̀ ní ọjọ́ 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.
“Ní àkókò náà, nígbà tí iṣẹ́ ìgbàlà yóò ń parí, ìpọ́njú yóò máa dé sórí ayé, àwọn orílẹ̀-èdè yóò sì bínú, ṣùgbọ́n a óò di wọ́n mú kí wọ́n má bà a jẹ́ iṣẹ́ áńgẹ́lì kẹta. Ní àkókò náà ‘òjò ìkẹ́yìn,’ tàbí ìtútù láti iwájú Olúwa, yóò dé, láti fi agbára fún ohùn gíga ti áńgẹ́lì kẹta, àti láti pèsè àwọn ẹni mímọ́ sílẹ̀ láti dúró ní àkókò tí a óò dà àwọn àjàkálẹ̀-àrùn méje ìkẹ́yìn náà jáde.” 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.
Nígbà náà, Mose, Ellen White, A. T. Jones àti E. J. Waggoner gba ipò wọn ní 9/11 gẹ́gẹ́ bí àwọn olùṣọ́ ti Habakkuk orí kejì, tí wọ́n bi ohun tí wọn yóò sọ nígbà “àròyé” Isaiah, tí ó bẹ̀rẹ̀ nígbà tí ẹ̀fúùfù ìlà-oòrùn dé. Isaiah sọ pé “àròyé” náà ni ó ń wẹ àwọn ẹ̀ṣẹ̀ kúrò lára àwọn ènìyàn Ọlọ́run.
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.
Ní ìwọ̀n, nígbà tí ó bá hù jáde, ìwọ yóò bá a jiyàn: ó dì afẹ́fẹ́ líle rẹ̀ dúró ní ọjọ́ afẹ́fẹ́ ìlà-oòrùn. Nítorí èyí ni a ó fi wẹ ẹ̀ṣẹ̀ búburú Jakọbu nù; èyí sì ni gbogbo èso rẹ̀, láti mú ẹ̀ṣẹ̀ rẹ̀ kúrò; nígbà tí ó bá sọ gbogbo àwọn òkúta pẹpẹ di bí òkúta ṣọ́ọ̀kì tí a fọ́ túútúú, àwọn ojúbọ igi àti àwọn àwòrán kì yóò dúró. Isaiah 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.
“Àríyànjiyàn” nípa pé a wọn òjò ìkẹyìn ní 9/11, nígbà tí a tú Ìslamù sílẹ̀ lẹ́yìn náà tí a sì dá a lẹ́kun, ni bí a ṣe mú àwọn àìṣòdodo Jakọbu kúrò, tí ó sì tipa bẹ́ẹ̀ sọ Jakọbu di Ísírẹ́lì. Ìyípadà Bíbélì ti Jakọbu, ọkùnrin aṣojú májẹ̀mú kan, sí Ísírẹ́lì, ń fi ọdún 1856 hàn, nígbà tí ìṣísẹ̀ Mílẹ́ráìtì ti Filadẹlfia di ìṣísẹ̀ Mílẹ́ráìtì ti Laodíṣíà, èyí tí yóò di ìjọ Adventist Ọjọ́ Keje ti Laodíṣíà ní ọdún méje lẹ́yìn náà. Ìyípadà náà nínú ìtàn Mílẹ́ráìtì ń tọ́ka sí àmì ọ̀nà kan nínú ìtàn àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì nígbà tí ìṣísẹ̀ Laodíṣíà ti àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì yí padà sí ìṣísẹ̀ Filadẹlfia ti àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. Ibi ìyípadà náà ni nígbà tí Jakọbu, tí ìtumọ̀ rẹ̀ jẹ́ afipò-jọni, yí padà sí Ísírẹ́lì, tí ìtumọ̀ rẹ̀ jẹ́ ẹni tí ó ṣẹ́gun.
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.
“Ìjiyàn” náà ń wẹ àìṣòdodo Jékọ́bù kúrò, ó sì di Ísírẹ́lì, ẹni tí ó ṣẹ́gun. Àwọn tí a ṣàpẹẹrẹ gẹ́gẹ́ bí Ísírẹ́lì ń ṣẹ́gun nípa ẹ̀jẹ̀ Ọ̀rọ̀ náà àti nípa ọ̀rọ̀ ẹ̀rí wọn.
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.
Wọ́n sì ṣẹ́gun rẹ̀ nípasẹ̀ ẹ̀jẹ̀ Ọ̀dọ́-àgùntàn náà, àti nípasẹ̀ ọ̀rọ̀ ẹ̀rí wọn; wọn kò sì fẹ́ ẹ̀mí ara wọn títí dé ikú. Ìfihàn 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.
“Ọ̀rọ̀ ẹ̀rí wọn” ni ìhìnrere tí olùṣọ́ Habakúkù béèrè láti lóye. Ó dúró fún ìsọdímímọ́ wọn àti ẹ̀jẹ̀ Ọ̀dọ́-àgùntàn, ìdáláre wọn.
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.
Èmi yóò dúró lórí ibi ìṣọ́ mi, èmi yóò sì gbé ara mi kalẹ̀ lórí ilé-ìṣọ́, èmi yóò sì máa ṣọ́ láti rí ohun tí yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Hábákúkù 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.
Ọ̀rọ̀ náà “reproved” túmọ̀ sí “jiyàn pẹ̀lú,” ó sì ń ṣojú fún “àríyànjiyàn” Isaiah tí ó mú àwọn ẹ̀ṣẹ̀ Jakọbu kúrò. Olùṣọ́ ní Habakkuk fẹ́ mọ ohun tí ẹ̀rí rẹ̀ yóò jẹ́, a sì sọ fún un pé àwọn tábìlì Habakkuk ni ìṣẹ̀ṣẹ̀ náà tí yóò jẹ́ kí àwọn tí ó bá fẹ́ kà á lè sáré lọ láti inú Ìwé Mímọ́, kí wọ́n sì rí ìṣẹ̀ṣẹ̀ ìdáláre nípa ìgbàgbọ́. Habakkuk orí kejì fi hàn gbangba pé olùṣọ́ náà, ní òpin àwọn ẹsẹ̀ mẹ́rin àkọ́kọ́, wà nínú ẹgbẹ́ àwọn tí a dá láre nípa ìgbàgbọ́.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Wò ó, ọkàn rẹ̀ tí a gbé sókè kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Hábákúkù 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.
Ìhìn tí ó wà lórí àwọn àkàrà òkúta méjèèjì wọ̀nyí ni àwọn ọ̀nà àtijọ́ tí Jeremiah sọ. Ṣùgbọ́n nígbà tí olùṣọ́ Jeremiah fún ìpè pẹ̀lú kàkàkí, ẹgbẹ́ àwọn ọlọ̀tẹ̀ náà, àwọn tí a gbé ọkàn wọn sókè, kọ̀ láti fetí sí i. Wọ́n jẹ́ ẹgbẹ́ kan náà tí a mẹ́nu kàn nínú ẹsẹ̀ tí ó ṣáájú, tí ó kọ̀ láti rìn nínú àwọn ọ̀nà àtijọ́ kí wọ́n lè rí ìsinmi àti ìtura.
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.
Báyìí ni Olúwa wí, Ẹ dúró ní àwọn ọ̀nà, kí ẹ sì wo, kí ẹ sì béèrè nípa àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì rìn nínú rẹ̀, ẹ ó sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n ní, Àwa kì yóò rìn nínú rẹ̀. Pẹ̀lú èyí, mo fi àwọn aláṣọ́nà kalẹ̀ lórí yín, ní wí pé, Ẹ fetí sí ohùn ìpè. Ṣùgbọ́n wọ́n ní, Àwa kì yóò fetí sí i. Jeremiah 6:16, 17.
The watchmen that are set over God’s people at 9/11 were Moses, Ellen White, Jones and Waggoner, represented by Moses’ stammering lips, which was represented by his fear of speaking in the Egyptian language, a language that he had not used for forty years. In relation to all the Hebrews and the mixed multitude that came through the Red Sea with Moses, Moses was the guy with the foreign accent. His accent was the Nazarene accent. Peter also had his accent marked out.
Àwọn olùṣọ́ tí a fi ṣe alábòójútó lórí àwọn ènìyàn Ọlọ́run ní 9/11 ni Mósè, Ellen White, Jones àti Waggoner, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ wọn nípasẹ̀ ètè ìsọ̀rọ̀ Mósè, èyí tí a sì tún ṣàpẹẹrẹ nípasẹ̀ ìbẹ̀rù rẹ̀ láti sọ èdè ará Ejibiti, èdè kan tí kò lò fún ogójì ọdún. Ní ìbáṣepọ̀ pẹ̀lú gbogbo àwọn Hébérù àti ọ̀pọ̀ ènìyàn aládàpọ̀ tí wọ́n bá Mósè kọjá Òkun Pupa, Mósè ni ẹni náà tí ó ní ìró ohùn àjèjì. Ìró ohùn rẹ̀ ni ìró ohùn ará Násárétì. A tún dá ìró ohùn Peteru mọ̀ ní pàtó.
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.
Lẹ́yìn ìgbà díẹ̀, àwọn tí wọ́n dúró lẹ́gbẹ̀ẹ́ rẹ̀ wá sọ fún Peteru pé, Lójúkan náà ìwọ pẹ̀lú jẹ́ ọ̀kan nínú wọn; nítorí ọ̀rọ̀ ẹnu rẹ ń fi ọ hàn. Mátíù 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.
Nínú ìjíròrò ìtàn Peter, ó purọ́ lẹ́ẹ̀mẹ́ta, a sì fi ìró ohùn rẹ̀, tàbí ahọ́n títọ̀ rẹ̀, yà á sí mímọ̀ nínú ìjíròrò náà. Ẹgbẹ́ kan nínú ìjíròrò náà béèrè lọ́wọ́ Ọlọ́run pé, “kí ni èmi yóò sọ nínú ìjíròrò náà.” Wọ́n “rí” àwọn ọ̀nà àtijọ́, wọ́n sì “gbọ́” ohun ìpè. Wọ́n rí, wọ́n sì gbọ́, àti nígbà tí wọ́n bá “jíròrò” nígbẹ̀yìn-gbẹ́yín, wọ́n ṣẹ́gun. Ìránṣẹ́ láti ṣẹ́gun ní àwọn ọjọ́ ìkẹyìn ni a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ìránṣẹ́ Laodicea. Kì í ṣe bí ìjọ Laodicea, ìjọ Filadẹlfia kò ní ìdálẹ́bi.
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.
Ẹni tí ó bá ṣẹ́gun, èmi yóò sọ ọ́ di ọ̀wọn nínú tẹ́ńpìlì Ọlọ́run mi, kò sì ní jáde kúrò níbẹ̀ mọ́: èmi yóò sì kọ orúkọ Ọlọ́run mi lé e lórí, àti orúkọ ìlú Ọlọ́run mi, èyí tí í ṣe Jerúsálẹmu tuntun, tí ń sọ̀kalẹ̀ láti ọ̀run wá, láti ọ̀dọ̀ Ọlọ́run mi: èmi yóò sì kọ orúkọ tuntun mi lé e lórí. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìṣípayá 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.
Láìka pé kò sí ìdálẹ́bi kankan, ìlérí fún Fíládélífíà jẹ́ fún àwọn “tí ń ṣẹ́gun” nìkan. A fi ìjọ Fíládélífíà wé ìjọ Laodíkíà, a sì fi í yàtọ̀ sí i nípa ẹ̀ka kan tí ó nílò láti ṣẹ́gun, àti ẹ̀ka kan tí ó ti ṣẹ́gun. A fi ìjọ Fíládélífíà wé ìjọ Laodíkíà, ìjọ Laodíkíà sì ni àwọn wúńdíá aṣiwèrè tí Mátíù 25 sọ nípa wọn.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Ipò Ìjọ tí àwọn wúńdíá aṣiwèrè dúró fún ni a tún ń sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí ipò Laodíkea.” Review and Herald, August 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.
Ní 9/11, nígbà tí áńgẹ́lì sọ̀kalẹ̀ nígbà ìwópalẹ̀ àwọn Ilé-Ìṣọ Mẹ́jì, Jones àti Waggoner bẹ̀rẹ̀ ìfihàn ìránṣẹ́ Laodicea, ìjiyàn nípa òjò àkẹ́yìn sì bẹ̀rẹ̀. Ìránṣẹ́ kàkàkí Jeremiah ni kàkàkí keje, èyí tí í ṣe ìyọnu kẹta, èyí tí í ṣe Islam gẹ́gẹ́ bí a ti dá a mọ̀ nínú àwọn ọ̀nà àtijọ́ tí a ṣojú fún nípasẹ̀ àwọn òtítọ́, GBOGBO àwọn òtítọ́ náà, tí a ṣojú fún lórí àwọn tábìlì Habakkuk ti 1843 àti 1850. Ìránṣẹ́ Laodicea nìkan ni ìrètí ìgbàlà, ọ̀rọ̀ náà ìgbàlà sì túmọ̀ sí ìwòsàn. Bóyá Kristi ń fi ara Rẹ̀ hàn gẹ́gẹ́ bí Ẹni tí ń kan ilẹ̀kùn ọkàn ọmọ Laodicea, tàbí bí Ẹni tí ń ṣe ìlérí fún ọmọ Laodicea pé bí wọ́n bá ṣe àlàáfíà pẹ̀lú Òun, Òun yóò sì ṣe àlàáfíà pẹ̀lú wọn, ìránṣẹ́ ìwòsàn nìkan ni a ń fi rúbọ fún Adventist Ọjọ́ Keje ti Laodicea.
The Fourth Messianic Waymark is the Laodicean message of 9/11
Àmì ìtọ́ka Mèsáyà kẹrin ni ìhìn iṣẹ́ Laodíṣíà ti 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.
Kí a lè mú un ṣẹ, èyí tí a ti ọwọ́ Aísáyà wòlíì sọ pé, Òun tìkára Rẹ̀ gba àìlera wa, Ó sì ru àrùn wa. Mátíù 8:17.
Prediction
Asọtẹ́lẹ̀
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isaiah 53:4.
Nítòótọ́, òun ni ó ru àwọn ìbànújẹ́ wa, ó sì gbé àwọn ìrora wa: ṣùgbọ́n àwa ka a sí ẹni tí a lù, ẹni tí Ọlọ́run kọlù, tí a sì pọ́n ún lójú. Isaiah 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.
Sí angẹli ìjọ ti àwọn ará Laodicea kọ̀wé sí pé; Báyìí ni Àmín, ẹlẹ́rìí olóòtítọ́ àti òdodo, ìbẹ̀rẹ̀ ẹ̀dá Ọlọ́run, wí; Mo mọ iṣẹ́ rẹ, pé ìwọ kì í ṣe tútù tàbí gbígbóná: ìbá ṣe pé ìwọ jẹ́ tútù tàbí gbígbóná. Nítorí náà, nítorí pé ìwọ jẹ́ pẹlẹ́pẹlẹ́, tí ìwọ kì í sì í ṣe tútù tàbí gbígbóná, èmi yóò tú ọ jáde kúrò ní ẹnu mi.
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:
Nítorí ìwọ wí pé, Èmi jẹ́ ọlọ́rọ̀, mo sì ti ní ọrọ̀ pọ̀ sí i, èmi kò sì nílò ohunkóhun; ṣùgbọ́n ìwọ kò mọ̀ pé ìwọ ni aláìnírẹ̀lẹ̀, àti aláìláàánú, àti tálákà, àti afọ́jú, àti ìhòòhò:
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.
Mo gba ọ ni ìmọ̀ràn pé kí o rà wúrà lọ́dọ̀ mi tí a ti dán nínú iná wò, kí o lè di ọlọ́rọ̀; àti aṣọ funfun, kí a lè fi wọ̀ ọ́, kí ojú má bà á tì ọ́ nítorí ìhòòhò rẹ kò sì hàn; kí o sì fi oogun ojú kun ojú rẹ, kí o lè ríran.
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.
Gbogbo àwọn tí mo bá fẹ́ràn ni mo ń bá wí, tí mo sì ń bá kọ́ ní ìyà; nítorí náà, jẹ́ onítara, kí o sì ronúpìwàdà. Wò ó, mo dúró ní ẹnu-ọ̀nà, mo sì ń kanlẹ̀kùn: bí ẹnìkan bá gbọ́ ohùn mi, tí ó sì ṣí ilẹ̀kùn, èmi yóò wọlé tọ̀ ọ́ wá, èmi yóò sì bá a jẹun alẹ́, òun náà yóò sì bá mi jẹun. Ẹni tí ó bá ṣẹ́gun ni èmi yóò fún láṣẹ láti bá mi jókòó lórí ìtẹ́ mi, gẹ́gẹ́ bí èmi náà ti ṣẹ́gun, tí mo sì ti jókòó pẹ̀lú Baba mi lórí ìtẹ́ rẹ̀. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 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.
Ìmọ̀ràn láti rà wúrà àti aṣọ funfun, àti láti fi òróró yàn ojú, ni a sọ di òògùn fún ipò kan tí ó ń parí ní ikú àìnípẹ̀kun, kì í ṣe ikú lásán. Ohunkóhun àwọn ìṣòro tí wúrà, aṣọ, àti ìyàn-ojú lè ṣe àtúnṣe fún, àwọn ìṣòro wọ̀nyẹn bá a mu ní rọrùn pẹ̀lú bí Kristi ṣe gbé àìlera wa, tí ó sì ru ìbànújẹ wa. A fi Jòhánù sínú ẹ̀wọ̀n ní Patmos nítorí Ọ̀rọ̀ Ọlọ́run àti ẹ̀rí Jésù, èyí tí í ṣe Ẹ̀mí Àsọtẹ́lẹ̀. Ẹ̀mí Àsọtẹ́lẹ̀ ni òògùn fún Laodikea, àti àwọn àbùdá ìwòsàn ti Ẹ̀mí Àsọtẹ́lẹ̀ ni a fi hàn ní àpẹẹrẹ nípa bí Kristi ṣe gbé àìlera wa, tí ó sì ru ìbànújẹ wa.
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.
Ọ̀nà kan ṣoṣo tí Kristi lè gbà mú àìlera wa ni pé kí a ṣí ilẹ̀kùn ọkàn wa, kí a sì jẹ́ kí ìdapọ̀ Ìwà-Ọlọ́run Rẹ̀ pẹ̀lú ẹ̀dá ènìyàn wa ṣẹlẹ̀. Ó máa ń gba àìlera wa nígbà tí Ó bá wọ inú ayé wa nípasẹ̀ ìwàláàyè Ẹ̀mí Mímọ́. A ń ṣí ilẹ̀kùn náà nípa mímú ìtọ́jú náà ṣẹ. Ìtọ́jú tí ń ṣí ọkàn ni wúrà, aṣọ funfun, àti òògùn ojú. Òògùn ojú náà ni ìmólẹ̀ Ọ̀rọ̀ Ọlọ́run, èyí tí a kì í lè ṣe àṣeparí rẹ̀ bí kò ṣe nípasẹ̀ Ẹ̀mí Mímọ́ nìkan. Bíbélì jẹ́ fìtílà fún ẹsẹ̀ wa, ìmọ́lẹ̀ tí ń tan ipa ọ̀nà náà sì ni ìmọ́lẹ̀ Ẹkún Ọ̀ganjọ́.
Thy word is a lamp unto my feet, and a light unto my path. Psalms 119:105.
Ọ̀rọ̀ rẹ jẹ́ fitílà fún ẹsẹ̀ mi, ó sì jẹ́ ìmọ́lẹ̀ sí ọ̀nà mi. Sáàmù 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.
Nígbà tí a bá gba ará Laodikea ní ìmọ̀ràn láti fi òróró yàn ojú rẹ̀, ó yẹ kí ó ṣe bẹ́ẹ̀ pẹ̀lú Ọ̀rọ̀ Ọlọ́run, èyí tí í ṣe fìtílà; ṣùgbọ́n gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú àkàwé àwọn wúńdíá mẹ́wàá, fìtílà jẹ́ aláìlò láìsí òróró. Àwọn ará Laodikea ní àwọn Bíbélì wọn, bí ó tilẹ̀ jẹ́ pé kì í sábà jẹ́ ìtúmọ̀ King James Version, ṣùgbọ́n wọn kò ní òróró Ẹ̀mí Mímọ́. Ìyàn ojú àwọn ará Laodikea ni a ń mú ṣẹ pẹ̀lú ìránṣẹ́ kan tí ó ní ìwàláàyè Ẹ̀mí Mímọ́ nínú rẹ̀.
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.
Wúrà tí a gba Laodikia ní ìmọ̀ràn láti rà kì í ṣe ìgbàgbọ́ lásán, bí kò ṣe ìgbàgbọ́ tí ń ṣiṣẹ́ nípasẹ̀ ìfẹ́ tí ó sì ń sọ ọkàn di mímọ́. Gẹ́gẹ́ bí ó ti rí pẹ̀lú ìtura ojú, wúrà náà pẹ̀lú ní ìjẹ́wọ́ èké ti ìṣe Laodikia. Laodikia ń jẹ́wọ́, gẹ́gẹ́ bí gbogbo Kristẹndọmu náà ṣe ń jẹ́wọ́, pé wọn ní “ìgbàgbọ́.” Irú ìgbàgbọ́ bẹ́ẹ̀ kì í ṣe ohun mìíràn bí kò ṣe ìgbàgbọ́ ènìyàn lásán, àti àròkọ èké ti ìgbàgbọ́ tí a ṣojú rẹ̀ gẹ́gẹ́ bí wúrà, nítorí ìgbàgbọ́ náà ń sọ ọkàn di mímọ́. Ó jẹ́ ìgbàgbọ́ tí ń sọ ni di mímọ́, àti àwọn tí ó ní ìgbàgbọ́ mímọ́ tòótọ́ jẹ́ mímọ́, nítorí mímọ́ sí ni pé kí a sọ di mímọ́. Àwọn ará Laodikia kò ní ìgbàgbọ́ náà, nítorí bí wọ́n bá ní í, Kristi kì yóò wà níta, tí ó ń wá ọ̀nà àbáwọlé.
“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.
“Kò sí ọ̀nà àárín sí Párádísè tí a mú padà bọ̀ sípò. Ìhìnrere tí a fi fún ènìyàn fún àwọn ọjọ́ ìkẹyìn wọ̀nyí kì í ṣe láti dà pọ̀ mọ́ àgbékalẹ̀ ènìyàn. Kì í ṣe pé ká gbẹ́kẹ̀ lé ìlànà àwọn amòfin ayé. A gbọ́dọ̀ jẹ́ àwọn ènìyàn onírẹ̀lẹ̀ ti àdúrà, kí a má ṣe hùwà bí àwọn tí ìṣẹ̀dá Satani ti fọ́jú wọn.”
“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.
“Ọ̀pọ̀ ènìyàn ní ìgbàgbọ́, ṣùgbọ́n kì í ṣe ìgbàgbọ́ tí ń ṣiṣẹ́ nípa ìfẹ́, tí ó sì ń wẹ ọkàn mọ́. Ìgbàgbọ́ tí ń gbà là kì í ṣe ìjẹ́wọ́ òtítọ́ lásán. ‘Àwọn ẹ̀mí èṣù náà pẹ̀lú gbàgbọ́, wọ́n sì ń wárìrì.’ Ìmísí Ẹ̀mí Ọlọ́run ń fi ìgbàgbọ́ fún ènìyàn tí ó jẹ́ agbára amúnisún, tí ń mọ́ ìwà, tí ó sì ń darí ènìyàn sókè ju ìṣe àṣà lásán lọ. Ọ̀rọ̀ wa, ìṣe wa, àti ẹ̀mí wa gbọ́dọ̀ jẹ́rìí sí òtítọ́ pé àwọn ọmọlẹ́yìn Kristi ni wá.”
“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.
“Ìmọ̀lẹ̀ àti ìbùkún tí ó tóbi jùlọ tí Ọlọ́run ti fi fúnni kì í ṣe ààbò kúrò nínú ìrékọjá àti ìyàsẹ́yà ní àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn tí Ọlọ́run ti gbé ga sí ipò gíga ti ìgbẹ́kẹ̀lé lè yí padà kúrò nínú ìmọ̀lẹ̀ ọ̀run sí ọgbọ́n ènìyàn. Nígbà náà ni ìmọ̀lẹ̀ wọn yóò di òkùnkùn, agbára tí Ọlọ́run fi lé wọn lọ́wọ́ yóò di ìdẹkùn, ìwà wọn yóò sì di ohun ìkórìíra sí Ọlọ́run. A kò lè fi Ọlọ́run ṣe ẹlẹ́yà. Ìyapa kúrò lọ́dọ̀ Rẹ̀ ti ní àwọn àbájáde rẹ̀ tí ó dájú rí, yóò sì máa ní wọn nígbà gbogbo. Ṣíṣe àwọn iṣẹ́ tí kò dùn mọ́ Ọlọ́run, bí a kò bá ronúpìwàdà ní kíkún kúrò nínú wọn tí a sì kọ̀ wọ́n sílẹ̀ pátápátá, dípò kí ènìyàn máa wá ọ̀nà láti dá wọn láre, yóò máa darí aṣebi lọ ní ìgbésẹ̀ dé ìgbésẹ̀ sínú ẹ̀tàn títí tí a ó fi ṣe ọ̀pọ̀lọpọ̀ ẹ̀ṣẹ̀ láìjẹ̀yà. Gbogbo àwọn tí yóò ní ìwà tí yóò mú kí wọ́n jẹ́ alábàáṣiṣẹ́ pọ̀ pẹ̀lú Ọlọ́run tí wọ́n sì gba ìyìn Ọlọ́run, gbọ́dọ̀ ya ara wọn sọ́tọ̀ kúrò lọ́dọ̀ àwọn ọ̀tá Ọlọ́run, kí wọ́n sì di òtítọ́ náà mú ṣinṣin, èyí tí Kristi fi fún Johanu láti fi fún ayé.” Manuscript Releases, ìdìpọ̀ 18, 30–36.
The “white raiment” is the righteousness of Christ.
“Aṣọ funfun” náà ni òdodo Kristi.
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.
Ẹ jẹ́ kí a yọ̀, kí a sì kún fún ayọ̀, kí a sì fi ọlá fún un: nítorí ìgbéyàwó Ọ̀dọ́-Àgùntàn dé, aya rẹ̀ sì ti múra tán. A sì fi àǹfààní fún un pé kí a wọ̀ ọ́ ní aṣọ ọ̀gbọ̀ dáradára, mímọ́ àti funfun: nítorí aṣọ ọ̀gbọ̀ náà ni òdodo àwọn ènìyàn mímọ́. Ó sì wí fún mi pé, Kọ ọ́ sílẹ̀ pé, Alábùkún ni àwọn tí a pè sí àsè ìgbéyàwó Ọ̀dọ́-Àgùntàn. Ó sì tún wí fún mi pé, Òtítọ́ ọ̀rọ̀ Ọlọ́run ni wọ̀nyí. Ìfihàn 19:7–9.
The wife made herself ready by applying the threefold remedy offered to Laodicea, and in so doing, transformed herself into a Philadelphian bride. The verses are directly speaking to Adventism, which is represented in the parable of the ten virgins. The virgins are those waiting to go to the wedding they have been called to. The bride made herself ready, for it was granted in Zechariah chapter three, with Joshua and the angel. There her filthy Laodicean garment was removed and replaced with the white linen marriage garment. The remedy bears a second witness within the name of Ellen Gould White. Ellen means a bright and shining light, and represents the eye salve. Gould is the old English word for gold, and means gold. White represents righteousness, and the name was not given to her until 1846, when she married James. Her name then changed to White. The name change and marriage are both symbols of a covenant relationship. Before the marriage her name was Harmon, which means a soldier of peace, as she then was. Ellen White is the Laodicean message, and to reject her is to reject salvation!
Ìyàwó náà mú ara rẹ̀ tán nípa fífi ìwòsàn mẹ́ta-ìlọ́po tí a fi rúbọ fún Laodicea lò, àti ní ṣíṣe bẹ́ẹ̀, ó yí ara rẹ̀ padà sí ìyàwó Philadelphia. Àwọn ẹsẹ̀ náà ń sọ̀rọ̀ ní tààràtà sí Adventism, èyí tí a ṣojú rẹ̀ nínú àkàwé àwọn wúńdíá mẹ́wàá. Àwọn wúńdíá náà ni àwọn tí ń dúró de lílọ sí ìgbéyàwó tí a ti pè wọ́n sí. Ìyàwó náà mú ara rẹ̀ tán, nítorí a fún un ní ìyẹn nínú Sakaraya orí kẹta, pẹ̀lú Joṣua àti angẹli náà. Níbẹ̀ ni a ti yọ aṣọ ẹlẹ́gbin Laodicea rẹ̀ kúrò, a sì fi aṣọ ìgbéyàwó aṣọ ọ̀gbọ̀ funfun rọ́pò rẹ̀. Ìwòsàn náà tún ní ẹlẹ́rìí kejì nínú orúkọ Ellen Gould White. Ellen túmọ̀ sí ìmọ́lẹ̀ tí ó ràn àti tí ó ń tàn, ó sì dúró fún oogun ojú. Gould ni ọ̀rọ̀ Gẹ̀ẹ́sì àtijọ́ fún wúrà, ó sì túmọ̀ sí wúrà. White dúró fún òdodo, a kò sì fi orúkọ náà fún un títí di ọdún 1846, nígbà tí ó fẹ́ James. Nígbà náà ni orúkọ rẹ̀ yí padà sí White. Ìyípadà orúkọ àti ìgbéyàwó jẹ́ ààmì méjèèjì ti ìbáṣepọ̀ májẹ̀mú. Kí ìgbéyàwó tó wáyé, orúkọ rẹ̀ jẹ́ Harmon, èyí tí ó túmọ̀ sí ọmọ-ogun àlàáfíà, bí ó ti rí nígbà náà. Ellen White ni ìránṣẹ́ Laodicea, àti láti kọ̀ ọ́ ni láti kọ ìgbàlà!
We will continue to review the twelve Messianic prophecies in the book of Matthew in the next article.
A ó máa bá a lọ láti tún wo àwọn àsọtẹ́lẹ̀ Mèsáyà méjìlá inú ìwé Mátíù nínú àpilẹ̀kọ tí ó tẹ̀lé e.
“Revelation 3:14–18 quoted.
“Ayọ̀ 3:14–18 ni a tọ́ka sí.”
“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.
“Ò, ìtúmọ̀ àpèjúwe wo nìyí! Mélòó kan ni ó wà nínú ipò ẹ̀rù yìí. Mo fi gbogbo ọkàn bẹ gbogbo òjíṣẹ́ iṣẹ́ ìjọ kí ó fi taratara kẹ́kọ̀ọ́ orí kẹta Ìfihàn, nítorí nínú rẹ̀ ni a ti ṣàfihàn ipò àwọn nǹkan tí ó wà ní àwọn ọjọ́ ìkẹyìn. Ẹ fara balẹ̀ kẹ́kọ̀ọ́ gbogbo ẹsẹ̀ inú orí yìí, nítorí nípasẹ̀ àwọn ọ̀rọ̀ wọ̀nyí ni Jésù ń bá yín sọ̀rọ̀.
“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.
“Bí ó bá jẹ́ pé a ṣojú àwọn ènìyàn kan rí nípasẹ̀ ọ̀rọ̀ sí Laodicea, àwọn náà ni àwọn ènìyàn tí wọ́n ti ní ìmọ́lẹ̀ ńlá, ìṣípayá Ìwé Mímọ́, tí àwọn Adventist Ọjọ́ Keje ti gbà.” Manuscript Releases, ìdìpọ̀ 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.
“Àwọn ènìyàn Ọlọ́run tòótọ́ tí ń pa àwọn òfin mọ́ fi ìwà àìlábàwọ́n nínú òtítọ́ hàn sí ayé, wọ́n sì ń jẹ́rìí nípasẹ̀ ìlànà ìgbésí ayé tiwọn pé òfin Olúwa pé, ó ń yí ọkàn padà. Ní báyìí ni Olúwa Jésù, Ọmọ Ọlọ́run, nípasẹ̀ ìgbọ́ràn Rẹ̀ sí òfin Ọlọ́run, ṣe gbé òfin náà ga, tí Ó sì mú un ní ọlá. Dájúdájú, Ọlọ́run yóò dá gbogbo ọmọ ẹgbẹ́ gbogbo ìjọ tí ń pè ara rẹ̀ ní Seventh-day Adventist lẹ́bi, ẹni tí kì í ṣe iṣẹ́ ìránṣẹ́ fún Un, ṣùgbọ́n tí, nípasẹ̀ ìgbéraga, ìmọtara-ẹni-nìkan, àti ìfẹ́ ayé, ń fi hàn pé òtítọ́ tí ó ti ọ̀run wá kò ṣiṣẹ́ ìtúnṣe kan nínú ìwà rẹ̀.”
“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].
“Ẹ jọ̀wọ́, ẹ fara balẹ̀ ka Ìfihàn 3:15–18. Ohùn Jésù Kristi ni a gbọ́. ‘Gbogbo àwọn tí Mo fẹ́ràn ni Mo ń bá wí, tí Mo sì ń bá kọ́ni lẹ́kọ̀ọ́: nítorí náà, ẹ ní ìtara [kì í ṣe pẹ̀lẹ́pẹ̀lẹ́], kí ẹ sì ronúpìwàdà. Kíyèsi i, Èmi [Olùgbàlà yín] dúró lẹ́nu ọ̀nà, Mo sì ń kan ilẹ̀kùn: bí ẹnikẹ́ni bá gbọ́ ohùn Mi, tí yóò sì ṣí ilẹ̀kùn sílẹ̀, Èmi yóò wọlé tọ̀ ọ́ wá, Èmi yóò sì bá a jẹun alẹ́, òun náà yóò sì bá Mi jẹun. Ẹni tí ó bá ṣẹ́gun ni Èmi yóò jẹ́ kí ó jókòó pẹ̀lú Mi lórí ìtẹ́ Mi, gẹ́gẹ́ bí Èmi pẹ̀lú ti ṣẹ́gun, tí Mo sì ti jókòó pẹ̀lú Baba Mi lórí ìtẹ́ Rẹ̀’ [Ìfihàn 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.
“Ṣé àwọn ìjọ yóò fetí sí ìránṣẹ́ Laodíkea? Ṣé wọn yóò ronúpìwàdà, tàbí wọn yóò, láìka sí i pé a ń kéde ìránṣẹ́ òtítọ́ tí ó ṣe pàtàkì jùlọ—ìránṣẹ́ áńgẹ́lì kẹta náà—fún ayé, máa bá a lọ nínú ẹ̀ṣẹ̀? Èyí ni ìránṣẹ́ àánú ìkẹyìn, ìkìlọ̀ ìkẹyìn sí ayé tí ó ṣubú. Bí ìjọ Ọlọ́run bá di onítutùú, kò tún dúró nínú ojú rere Ọlọ́run mọ́ ju àwọn ìjọ tí a ṣàpèjúwe pé wọ́n ti ṣubú, tí wọ́n sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìpamọ́ gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ìríra. Àwọn tí wọ́n ti ní àǹfààní láti gbọ́ àti láti gba òtítọ́, tí wọ́n sì ti darapọ̀ mọ́ ìjọ Adventist Ọjọ́ Keje, tí wọ́n ń pe ara wọn ní àwọn ènìyàn Ọlọ́run tí ń pa àwọn àṣẹ mọ́, ṣùgbọ́n tí wọn kò ní agbára ìyè àti ìyàsímímọ́ sí Ọlọ́run ju bí àwọn ìjọ orúkọ lásán ṣe ní lọ, wọn yóò gba nínú àwọn àjàkálẹ̀-àrùn Ọlọ́run ní dájú gẹ́gẹ́ bí àwọn ìjọ tí ń tako òfin Ọlọ́run. Àwọn tí a sọ di mímọ́ nípasẹ̀ òtítọ́ nìkan ni yóò para pọ̀ jẹ́ ìdílé ọba nínú àwọn ilé ńlá ọ̀run tí Kristi ti lọ láti pèsè sílẹ̀ fún àwọn tí ó nífẹ̀ẹ́ Rẹ̀ tí wọ́n sì ń pa àwọn àṣẹ Rẹ̀ mọ́.
“‘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].
“‘Ẹni tí ó bá wí pé, Èmi mọ̀ ọ́, tí kò sì pa àwọn òfin Rẹ̀ mọ́, èké ni í ṣe, òtítọ́ kò sì sí nínú rẹ̀’ [1 John 2:4]. Èyí kàn sí gbogbo àwọn tí ń jẹ́wọ́ pé wọn ní ìmọ̀ nípa Ọlọ́run, àti pé wọn ń pa àwọn òfin Rẹ̀ mọ́, ṣùgbọ́n tí wọn kò fi èyí hàn nípasẹ̀ iṣẹ́ rere. Gẹ́gẹ́ bí iṣẹ́ wọn ni wọn yóò gbà. ‘Ẹnikẹ́ni tí ó bá ń gbé inú Rẹ̀ kì í dẹ́ṣẹ̀: ẹnikẹ́ni tí ó bá ń dẹ́ṣẹ̀ kò tíì rí i, bẹ́ẹ̀ ni kò tíì mọ̀ ọ́’ [1 John 3:6]. A tọ́ ọ̀rọ̀ yìí sí gbogbo àwọn ọmọ ìjọ, pẹ̀lú àwọn ọmọ ẹgbẹ́ àwọn ìjọ Seventh-day Adventist. ‘Ẹ̀yin ọmọ kékeré, kí ẹ má ṣe jẹ́ kí ẹnikẹ́ni tàn yín jẹ: ẹni tí ń ṣe òdodo jẹ́ olódodo, gẹ́gẹ́ bí Òun náà ti jẹ́ olódodo. Ẹni tí ń dá ẹ̀ṣẹ̀ ni ti èṣù; nítorí èṣù ti ń dẹ́ṣẹ̀ láti ìbẹ̀rẹ̀ wá. Nítorí ète yìí ni a ṣe fihàn Ọmọ Ọlọ́run, kí ó lè pa iṣẹ́ èṣù run. Ẹnikẹ́ni tí a bí láti ọ̀dọ̀ Ọlọ́run kì í dá ẹ̀ṣẹ̀; nítorí irúgbìn Rẹ̀ ń gbé inú rẹ̀: kò sì lè dẹ́ṣẹ̀, nítorí a bí i láti ọ̀dọ̀ Ọlọ́run. Nínú èyí ni a fi ń fi àwọn ọmọ Ọlọ́run hàn gbangba, àti àwọn ọmọ èṣù: ẹnikẹ́ni tí kò bá ṣe òdodo kì í ṣe ti Ọlọ́run, bẹ́ẹ̀ ni ẹni tí kò nífẹ̀ẹ́ arákùnrin rẹ̀’ [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].
“Gbogbo àwọn tí ń jẹ́wọ́ pé àwọn jẹ́ Adventist tí ń pa Sábáàtì mọ́, ṣùgbọ́n tí wọ́n sì ń bá a lọ nínú ẹ̀ṣẹ̀, èké ni wọ́n ní ojú Ọlọ́run. Ọ̀nà ẹ̀ṣẹ̀ wọn ń ṣiṣẹ́ lòdì sí iṣẹ́ Ọlọ́run. Wọ́n ń darí àwọn ẹlòmíràn sínú ẹ̀ṣẹ̀. Ọ̀rọ̀ náà wá láti ọ̀dọ̀ Ọlọ́run sí gbogbo ọmọ ẹgbẹ́ àwọn ìjọ wa pé, ‘Ẹ sì ṣe ọ̀nà títọ́ fún ẹsẹ̀ yín, kí èyí tí ó rọ̀ má bàa yí kúrò lójú ọ̀nà; ṣùgbọ́n kí a kúkú mú un láradá. Ẹ máa lépa àlàáfíà pẹ̀lú gbogbo ènìyàn, àti ìwà mímọ́, láìsí èyí tí kò sí ẹni tí yóò rí Olúwa: ẹ máa ṣọ́ra gidigidi kí ẹnikẹ́ni má bàa kùnà nípa oore-ọ̀fẹ́ Ọlọ́run; kí gbòǹgbò ìkorò kankan má bàa hù sókè kí ó yọ yín lẹ́nu, tí ọ̀pọ̀lọpọ̀ yóò sì di aláìmọ́ nípasẹ̀ rẹ̀; Kí àgbèrè kankan tàbí ẹni aláìbòwọ̀ fún ohun mímọ́ má bàa wà, bí Ísọ̀, ẹni tí ó fi ẹ̀tọ́ àkọ́bí rẹ̀ tà fún ìjẹ kan ṣoṣo. Nítorí ẹ mọ bí ó ṣe jẹ́ pé lẹ́yìn náà, nígbà tí ó fẹ́ jogún ìbùkún náà, a kọ̀ ọ́ sílẹ̀; nítorí kò rí àyè fún ìrònúpìwàdà, bí ó tilẹ̀ jẹ́ pé ó fi omijé wá a gidigidi’ [Hebrews 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.
“Èyí wúlò sí ọ̀pọ̀ ènìyàn tí wọ́n ń sọ pé àwọn gbà òtítọ́ gbọ́. Dípò kí wọ́n kọ àwọn ìṣe ìfẹ́kúfẹ̀ẹ́kúfẹ̀ẹ́ wọn sílẹ̀, wọ́n ń tẹ̀síwájú nínú ọ̀nà ẹ̀kọ́ tí kò tọ́ lábẹ́ àròsọ ìtanràn Ṣátánì. A kò mọ ẹ̀ṣẹ̀ gẹ́gẹ́ bí ẹ̀ṣẹ̀. Àní ẹ̀rí ọkàn wọn gan-an ti bàjẹ́, ọkàn wọn ti di oníbàjẹ́, àní àwọn ìrònú wọn náà sì ń bàjẹ́ nígbà gbogbo. Ṣátánì ń lò wọ́n gẹ́gẹ́ bí ìdẹ láti fà àwọn ọkàn sí àwọn ìṣe àìmọ́ tí ń ba gbogbo ẹ̀dá ènìyàn jẹ́. ‘Ẹni tí ó kẹ́gàn òfin Mose [èyí tí í ṣe òfin Ọlọ́run] kú láìsí àánú lábẹ́ ẹlẹ́rìí méjì tàbí mẹ́ta: ìyà tí ó le jù bẹ́ẹ̀ lọ mélòó ni ẹ̀yin rò pé ẹni náà yóò yẹ sí, ẹni tí ó ti tẹ Ọmọ Ọlọ́run mọ́lẹ̀ lábẹ́ ẹsẹ̀, tí ó sì ka ẹ̀jẹ̀ májẹ̀mú, èyí tí a fi yà á sọ́tọ̀ di mímọ́, sí ohun àìmọ́, tí ó sì ti ṣe ẹ̀gàn sí Ẹ̀mí oore-ọ̀fẹ́? Nítorí a mọ̀ Ọ̀kan náà tí ó ti sọ pé, Èmi ni ẹ̀san í ṣe; Èmi yóò san án padà, ni Olúwa wí. Àti lẹ́ẹ̀kansi, Olúwa yóò dá àwọn ènìyàn Rẹ̀ lẹ́jọ́. Ohun ìbẹ̀rù ni láti ṣubú sínú ọwọ́ Ọlọ́run alààyè’ [Heberu 10:28–31].” Manuscript Releases, ìwọ̀n 19, 175–177.