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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Eight

Kitabu cha Yoeli na Kanisa la Waadventista Wasabato la Laodikia - Namba Ishirini na Nane

Number Twenty-Eight

លេខ​ម្ភៃ​ប្រាំបី

Author

Jeff Pippenger

Published

January 14, 2026

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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.

Kỳ ni đang xác định mười hai sự ứng nghiệm về Đấng Mê-si trong sách Ma-thi-ơ, và đối chiếu chúng với các cột mốc của một trăm bốn mươi bốn ngàn người. Kỳ ni đã xác định sự giáng sinh của Đấng Christ là cột mốc của thời kỳ cuối cùng, là điều khởi đầu cho mọi phong trào cải chánh. Sự giáng sinh của Đấng Christ tương ứng với năm 1989, tức thời kỳ cuối cùng đối với một trăm bốn mươi bốn ngàn người. Cột mốc ấy luôn luôn được tiếp theo bởi một cột mốc mà tại đó sứ điệp được đưa ra trước công chúng, để từ đó về sau công chúng phải chịu trách nhiệm.

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.

Pelepasan Mesianik yang kedua ialah pengajaran Kristus melalui perumpamaan, yang mentakrifkan metodologi yang digunakan untuk menyampaikan pekabaran yang diformalkan selepas masa kesudahan, apabila pertambahan pengetahuan membawa kepada suatu pekabaran bagi generasi yang khusus itu. Tahun 1831 adalah bagi golongan Millerit dan 1996 bagi pergerakan seratus empat puluh empat ribu. Setelah pekabaran itu ditempatkan dalam ruang awam, maka ia kemudiannya diperkasakan oleh suatu penggenapan nubuat yang menandai permulaan proses ujian. Pemerkasaan itu ialah 11 Ogos 1840 bagi golongan Millerit dan 9/11 bagi seratus empat puluh empat ribu.

## The Third Messianic Waymark is the Messengers of 9/11

Waymark ya Boraro ya Mesia ke Baromuoa ba 9/11

> And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Matthew 2:23.

> Lalu Ia datang dan diam di sebuah kota yang bernama Nazaret, supaya genaplah apa yang telah difirmankan oleh para nabi: Ia akan disebut orang Nazaret. Matius 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.

> Moo mongwe o tla tswa mo kutung ya ga Jese, mme Lekala le tla mela mo meding ya gagwe. Isaia 11:1, Baatlhodi 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.

मूल हिब्रू शब्द, जसलाई “Branch” भनेर अनुवाद गरिएको छ, त्यसको मूलरूप Netzer हो, र यही नासरतको पनि मूल हो। त्यो Branch नासरतका झुपडपट्टीहरूबाट आउँछ।

> “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.

> “Tuan akan memanggil orang-orang muda dari kalangan kehidupan yang hina kepada pelayanan-Nya, sama seperti yang dilakukan-Nya ketika hidup secara pribadi di bumi ini. Ia melewati para rabi yang terpelajar, untuk memilih sebagai murid-murid-Nya yang pertama para nelayan yang rendah hati dan tidak berpendidikan. Ia mempunyai para pekerja yang akan dipanggil-Nya keluar dari kemiskinan dan kesamaran. Sambil terlibat dalam tugas-tugas kehidupan yang biasa, dan berpakaian kasar, mereka dipandang oleh manusia sebagai orang-orang yang bernilai kecil. Tetapi mereka akan menjadi permata-permata yang berharga, untuk bersinar terang bagi Tuan. ‘Mereka akan menjadi milik-Ku, firman Tuhan semesta alam, pada hari ketika Aku menyusun perhiasan-perhiasan-Ku.’” Review and Herald, 5 Mei 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.

Kuasa Roh Kudus, kuasa Sister White, dan pengesahan yang diilhamkan bagi Jones dan Waggoner telah ditolak pada tahun 1888, sebagaimana Korah telah menolak kuasa 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.

> “Demikianlah perkhabaran malaikat ketiga itu akan diberitakan. Apabila tiba waktunya untuk disampaikan dengan kuasa yang terbesar, Tuhan akan bekerja melalui alat-alat yang rendah hati, memimpin fikiran mereka yang menguduskan diri kepada pelayanan-Nya. Para pekerja akan diperlengkapi bukan terutama oleh latihan institusi sastera, melainkan oleh urapan Roh-Nya. Orang-orang yang beriman dan berdoa akan terdorong untuk tampil dengan semangat yang kudus, memberitakan perkataan-perkataan yang dikaruniakan Allah kepada mereka. Dosa-dosa Babel akan dinyatakan dengan terbuka. Akibat-akibat yang mengerikan daripada penguatkuasaan tata cara gereja oleh kuasa sivil, pencerobohan spiritualisme, kemajuan kuasa kepausan yang tersembunyi namun pesat—semuanya akan disingkapkan. Oleh amaran-amaran yang khidmat ini, umat akan digerakkan. Beribu-ribu, bahkan berlaksa-laksa, akan mendengar, yang belum pernah mendengar kata-kata seperti ini. Dengan kehairanan mereka mendengar kesaksian bahawa Babel ialah gereja yang telah jatuh oleh sebab kesalahan-kesalahan dan dosa-dosanya, oleh sebab penolakannya terhadap kebenaran yang dikirimkan kepadanya dari syurga. Apabila umat pergi kepada guru-guru mereka yang dahulu dengan pertanyaan yang bersungguh-sungguh, Benarkah perkara-perkara ini? para pelayan mengemukakan dongeng, bernubuat perkara-perkara yang mulus, untuk menenangkan ketakutan mereka dan mendiamkan hati nurani yang telah dibangkitkan. Tetapi oleh sebab banyak orang enggan dipuaskan dengan kewibawaan manusia semata-mata dan menuntut suatu ‘Beginilah firman Tuhan’ yang jelas, maka pelayanan yang popular itu, seperti orang Farisi zaman dahulu, dipenuhi kemarahan apabila kewibawaan mereka dipersoalkan, lalu akan mengecam perkhabaran itu sebagai berasal daripada Iblis dan membangkitkan orang ramai yang mencintai dosa untuk mencela dan menganiaya mereka yang memberitakannya.” The Great Controversy, 606.

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

Dipounama tse di keketlang go tswa mo mekhukhung ya Nasaretha di ne tsa fitlha kwa “ngangisanong” ya Isaia masome a mabedi le bosupa.

> 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.

> Ka tekanyo, ge e hlogela pele, o tla ngangišana le yona; o thibela phefo ya gagwe e šoro letšatšing la phefo ya bohlabela. Jesaya 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.

“ဘူရစ်အရှေ့လေ” ဟုဖော်ပြထားသော အစ္စလాంသည် “တတိယအမင်္ဂလာ” အဖြစ်လည်းကောင်း၊ “လူမျိုးများ၏ အမျက်ထွက်ခြင်း” အဖြစ်လည်းကောင်း ကိုယ်စားပြုထားပြီး၊ 9/11 တွင် လွှတ်တင်ခံရကာ ချက်ချင်းပင် ထိန်းချုပ်တားဆီးခံရသည်။

> “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.

> “Pada waktu itu, sementara pekerjaan keselamatan sedang mendekati penutupannya, kesusahan akan menimpa bumi, dan bangsa-bangsa akan menjadi marah, namun tetap ditahan agar tidak menghalangi pekerjaan malaikat ketiga. Pada waktu itu ‘hujan akhir,’ atau penyegaran dari hadirat Tuhan, akan datang, untuk memberikan kuasa kepada suara nyaring malaikat ketiga, dan mempersiapkan orang-orang kudus untuk tetap berdiri pada masa ketika ketujuh malapetaka terakhir akan dicurahkan.” Early Writings, 85.

Moses, Ellen White, A. T. Jones and E. J. Waggoner then took their position at 9/11 as the watchmen of Habakkuk chapter two, who asked what they will say during Isaiah’s “debate,” that begins when the east wind arrives. Isaiah says the “debate” is what purges the sins from God’s people.

Moses, Ellen White, A. T. Jones dan E. J. Waggoner kemudiannya mengambil pendirian mereka pada 9/11 sebagai para penjaga dalam Habakuk fasal dua, yang bertanya apakah yang akan mereka katakan semasa “perdebatan” Yesaya, yang bermula apabila angin timur datang. Yesaya mengatakan bahawa “perdebatan” itulah yang menyucikan dosa-dosa daripada umat Tuhan.

> 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.

> Dengan sukatan, apabila ia bertunas, Engkau akan berbalas perkara dengannya; Ia menahan angin-Nya yang keras pada hari angin timur. Oleh sebab itu, kedurhakaan Yakub akan dihapuskan; dan inilah seluruh buahnya, iaitu menyingkirkan dosanya; apabila ia menjadikan segala batu mezbah seperti batu kapur yang dipecah-pecahkan, maka tiang-tiang berhala dan patung-patung ukiran tidak akan tetap berdiri. 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.

“பின்னைய மழை” 9/11-இல் அளக்கப்பட்டது, அப்பொழுது இஸ்லாம் விடுவிக்கப்பட்டதும் பின்னர் கட்டுப்படுத்தப்பட்டதும், என்ற “விவாதம்” தான் யாக்கோபின் அக்கிரமங்கள் எவ்வாறு நீக்கப்படுகின்றன என்பதை வெளிப்படுத்துகிறது; இவ்வாறே யாக்கோபு இஸ்ரவேலாக மாற்றப்படுகிறார். உடன்படிக்கையின் பிரதிநிதியான மனிதனாகிய யாக்கோபிலிருந்து இஸ்ரவேலுக்கான வேதாகம மாற்றம், 1856 ஆம் ஆண்டை அடையாளப்படுத்துகிறது; அந்நாளில் பிலடெல்பிய மில்லரைட் இயக்கம் லவோதிக்கேய மில்லரைட் இயக்கமாக மாறியது; அதுவே ஏழு ஆண்டுகளுக்குப் பிறகு லவோதிக்கேய ஏழாம் நாள் அத்வென்டிஸ்ட் சபையாக ஆனது. மில்லரைட் வரலாற்றிலுள்ள அந்த மாற்றம், நூற்று நாற்பத்து நாலாயிரம் பேரின் வரலாற்றில் ஒரு வழிக்குறியை அடையாளப்படுத்துகிறது; அப்போது நூற்று நாற்பத்து நாலாயிரம் பேரின் லவோதிக்கேய இயக்கம், நூற்று நாற்பத்து நாலாயிரம் பேரின் பிலடெல்பிய இயக்கமாக மாறுகிறது. அந்த மாற்றப் புள்ளியே, “ஏமாற்றிப் பிடிப்பவன்” என்று பொருள்படும் யாக்கோபு, “ஜெயங்கொள்ளுகிறவன்” என்று பொருள்படும் இஸ்ரவேலாக மாறும் தருணமாகும்.

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.

“Perbahasan” itu mentahirkan kedurhakaan Yakub dan dia menjadi Israel, iaitu yang menang. Mereka yang dilambangkan sebagai Israel menang oleh darah Firman dan oleh perkataan kesaksian mereka.

> 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.

> Le ba mo fentse ka madi a Kwana, le ka lefoko la bosupi jwa bone; mme ga ba a ka ba rata matshelo a bone go fitlha losong. Tshenolo 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.

“Kata kesaksian mereka” ialah berita yang diminta oleh pengawal Habakuk untuk difahami. Hal itu melambangkan penyucian mereka dan darah Anak Domba, iaitu pembenaran mereka.

> 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.

> Saya akan berdiri di atas menara pengawalanku, dan menempatkan diriku di atas kubu, dan aku akan berjaga-jaga untuk melihat apa yang akan difirmankan-Nya kepadaku, dan apa yang akan kujawab apabila aku ditegur. 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.

Lefoko “reproved” le ra “swanile na,” e bile le emela “nghanghisano” ya Yesaya yeo e tlošago dibe tša Jakobo. Molebeledi go Habakuku o nyaka go tseba gore bohlatse bja gagwe bo swanetše go ba eng, gomme o tsebišwa gore diphaphathi tša Habakuku ke molaetša wo o bego o tla dumelela bao ba bego ba rata go bala gore ba kitime go kgabola Mangwalo gomme ba hwetše molaetša wa go lokafatšwa ka tumelo. Habakuku pedi e hlaola ka go kwagala molebeledi mafelelong a ditemana tše nne tša mathomo, e le yo mongwe wa sehlopha sa bao ba lokafatšwago ka tumelo.

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

> “Bona, moea oa hae o ikhohomositseng ha o lokile ka ho eena; empa ea lokileng o tla phela ka tumelo ea hae.” Habakkuk 2:4.

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

Molaetsa holim’a litafole tseo tse peli ke litsela tsa khale tsa Jeremia. Empa ha molebeli oa Jeremia a letsa terompeta, sehlopha sa marabele, bao meea ea bona e iphahamisitseng, sa hana ho utloa. E ne e le sona sehlopha seo temaneng e fetileng, se ileng sa hana ho tsamaea litseleng tsa khale e le hore se ka fumana phomolo le khatholoho.

> 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.

> Hidi madis ti Apo, Tumakderkayo kadagiti dalan, ket kitaenyo, ket damagenyo ti daan a pagnaedan, no sadino ti naimbag a dalan, ket magnakayo iti dayta, ket masarakanyo ti panaginana nga agpaay kadagiti karkararuayo. Ngem kinunada, Saankami a magnagna iti dayta. Kasta met nangipatakderak kadagiti agbanbantay iti ngatoanyo, a kunkuna, Dumngegkayo iti uni ti trumpeta. Ngem kinunada, Saankami a dumngeg. Jeremias 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.

បុគ្គលអ្នកយាមដែលត្រូវបានតាំងឡើងលើប្រជាជនរបស់ព្រះនៅ 9/11 គឺ ម៉ូសេ, Ellen White, Jones និង Waggoner ដែលត្រូវបានតំណាងដោយបបូរមាត់រអាក់រអួលរបស់ម៉ូសេ ដែលត្រូវបានតំណាងដោយការភ័យខ្លាចរបស់គាត់ក្នុងការនិយាយភាសាអេហ្ស៊ីប ជាភាសាមួយដែលគាត់មិនបានប្រើអស់រយៈពេលសែសិបឆ្នាំ។ ទាក់ទងនឹងជនជាតិហេព្រើរទាំងអស់ និងហ្វូងមនុស្សចម្រុះដែលបានឆ្លងសមុទ្រក្រហមជាមួយម៉ូសេ ម៉ូសេគឺជាបុរសដែលមានសូរសំឡេងបរទេស។ សូរសំឡេងរបស់គាត់គឺជាសូរសំឡេងណាសារ៉ែន។ ពេត្រុសក៏ត្រូវបានគេកំណត់សម្គាល់សូរសំឡេងរបស់គាត់ផងដែរ។

> 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.

> Nakoe morago ga lebakanyana ga tla go ene bao ba emego fao, ba re go Petere: Ruri le wena o mongwe wa bona; gonne puo ya gago e a go senola. Mathaio 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.

Sa ngangayapang pakigbatok han kaagi ni Pedro, tulo ka beses hiya nagbuwa, ngan iya pagyakan—an iya akento, o an iya nagkakautal nga dila—amo an nagpakilala ha iya dida han pakigbatok. An usa nga hugpo dida han pakigbatok nagpakiana ha Dios, “ano an akon igyayakan dida han pakigbatok.” Ira “nakikita” an daan nga mga alagianan ngan ira “pinamamatian” an tingog han trumpeta. Nakikita hira ngan nakakabati, ngan kon ha kataposan hira “makigbatok,” hira nagdadaog. An mensahe han pagdaug ha kataposan nga mga adlaw iginhuhulagway sugad nga an mensahe han Laodicea. Diri pariho han iglesia han Laodicea, an iglesia han Filadelfia waray paghukom kontra ha iya.

> 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.

> Ia yang menang akan Kujadikan tiang di dalam bait Allah-Ku, dan ia tidak akan keluar lagi dari situ; dan Aku akan menuliskan padanya nama Allah-Ku, dan nama kota Allah-Ku, yaitu Yerusalem Baru, yang turun dari surga, dari Allah-Ku; dan Aku akan menuliskan padanya nama-Ku yang baru. Barangsiapa bertelinga, hendaklah ia mendengar apa yang dikatakan Roh kepada jemaat-jemaat. 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.

Nahočďabae mawle condemnation, eneŋ ya Philadelphia yawe deɛbo nan “ni seba ya overcame” boŋ. Ŋmɔ Philadelphia yawe e buɔse ŋmɔ Laodicea yawe ni, ka e kpaŋa boŋ ni seba yaa overcame la, ka ni seba ya overcame sɔŋ. Ŋmɔ Philadelphia yawe e buɔse ŋmɔ Laodicea yawe ni, ka ŋmɔ Laodicea yawe ne Matthew 25 ni foolish virgins la.

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

> “Keadaan Jemaat yang dilambangkan oleh gadis-gadis bodoh itu, juga disebut sebagai keadaan Laodikia.” Review and Herald, 19 Ogos 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.

Nge 9/11, hena ingel yehwɛa hɔ wɔ Twin Towers no butwum mu no, Jones ne Waggoner fii ase de Laodikea nkrasɛm no baa anim, na akyiri osutɔ no ho akyinnyegye no hyɛɛ ase. Yeremia torobɛnto nkrasɛm no ne torobɛnto a ɛto so awotwe no, a ɛyɛ amanehunu a ɛto so abiɛsa no, a ɛyɛ Islam sɛnea wɔahu no wɔ tete akwan no mu a nokwasɛm ahorow no gyina hɔ ma no, NOKWARESƐM no nyinaa, a egyina Habakuk 1843 ne 1850 mpon pon no so. Laodikea nkrasɛm no nkutoo ne nkwagye anidaso, na asɛmfua nkwagye kyerɛ ayaresa. Sɛ Kristo de Ne ho kyerɛ sɛ ɔrebotow Laodikeani koma pon ano, anaa ɔhyɛ Laodikeani no bɔ sɛ, sɛ wɔne No bɛyɛ asomdwoe a, Ɔno nso ɔne wɔn bɛyɛ asomdwoe no, ayaresa nkrasɛm nkutoo na wɔde ma Laodikea Seventh-day Adventist.

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

Христийн Авралын Дөрөв дэх Тэмдэг нь 9/11-ийн Лаодикийн мэдээ юм

> 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 genaplah firman yang telah dikatakan oleh nabi Yesaya, yang berbunyi: Ia sendiri menanggung kelemahan-kelemahan kita dan memikul penyakit-penyakit kita. Matius 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.

> Sesungguhnya Dia telah memikul segala kedukaan kita, dan menanggung segala kesengsaraan kita; namun kita menganggap Dia kena tulah, dipukul oleh Allah, dan ditindas. 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.

> “ညောဒိကိမြို့ရှိ အသင်းတော်၏ ကောင်းကင်တမန်ထံသို့ ရေးလော့။ ဤအရာတို့ကို အာမင်ဟု ခေါ်တော်မူသောသူ၊ သစ္စာရှိ၍ မှန်ကန်သော သက်သေတော်၊ ဘုရားသခင်၏ ဖန်ဆင်းခြင်းအမှု၏ အစအဦးတော်က မိန့်တော်မူ၏။ ငါသည် သင်၏ အကျင့်တို့ကို သိ၏။ သင်သည် အေးလည်း မဟုတ်၊ ပူလည်း မဟုတ်။ သင်သည် အေးဖြစ်စေ၊ ပူဖြစ်စေ ငါအလိုရှိ၏။ သို့ဖြစ်၍ သင်သည် နွေးထွေးရုံသာ ဖြစ်၍ အေးလည်း မဟုတ်၊ ပူလည်း မဟုတ်သောကြောင့်၊ ငါသည် သင့်ကို ငါ့နှုတ်မှ အန်ထုတ်မည်။”

> 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:

> Ka baka la go re, Ke humile, mme ke okeleditswe ka dithoto, e bile ga ke tlhoke sepe; mme ga o itse gore o pitlagane, o tlhomola pelo, o humanegile, o foufetse, e bile o mopepenene:

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

> Ndzi ku tsundzuxa leswaku u xava eka mina nsuku lowu ringiwaka hi ndzilo, leswaku u ta fuwile; ni swiambalo swo basa, leswaku u ta ambala swona, naswona tingana ta vuandlalo bya wena ti nga vonaki; kutani u tota mahlo ya wena hi murhi wa mahlo, leswaku u ta kota ku vona.

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

> 他们凡是我所爱的，我就责备管教；所以你要发热心，也要悔改。看哪，我站在门外叩门；若有谁听见我的声音就开门，我要进到他那里去，我与他，他与我，要一同坐席。得胜的，我要赐他在我宝座上与我同坐，正如我得了胜，在我父的宝座上与他同坐一般。有耳的，就应当听圣灵向众教会所说的话。启示录 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.

Nasihat untuk membeli emas dan pakaian putih serta mengurapi mata adalah ubat yang dinyatakan bagi suatu keadaan yang berakhir dengan kematian kekal, bukan sekadar kematian. Apa pun masalah yang mungkin dipulihkan oleh emas, pakaian, dan pengurapan itu, masalah-masalah tersebut dengan mudah selaras dengan Kristus yang memikul kelemahan-kelemahan kita. Yohanes dipenjarakan di Patmos kerana Firman Allah dan kesaksian Yesus, iaitu Roh Nubuat. Roh Nubuat ialah ubat bagi Laodikia, dan sifat-sifat penyembuhan Roh Nubuat itu telah dilambangkan melalui Kristus yang memikul kelemahan-kelemahan kita dan menanggung dukacita kita.

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.

Satu-satunya jalan bagi Kristus untuk menanggung kelemahan-kelemahan kita ialah apabila kita membuka pintu hati kita dan membenarkan penggabungan Keilahian-Nya dengan kemanusiaan kita. Dia menanggung kelemahan-kelemahan kita apabila Dia masuk ke dalam kehidupan kita melalui hadirat Roh Kudus. Kita membuka pintu itu dengan melaksanakan ubat penawar itu. Ubat penawar yang membuka hati ialah emas, pakaian putih, dan celak mata. Celak mata itu ialah pencerahan Firman Allah yang hanya dapat dilaksanakan oleh Roh Kudus. Alkitab ialah pelita bagi kaki kita, dan terang yang menerangi lorong itu ialah terang Seruan Tengah Malam.

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

> Lefoko la gago ke lobone mo dinaong tsa me, le lesedi mo tseleng ya me. Dipesalome 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.

Bila seorang Laodikia dinasihati untuk mengoles matanya, ia harus melakukannya dengan Firman Allah, yang adalah pelita; tetapi sebagaimana digambarkan dalam perumpamaan tentang sepuluh anak dara, pelita tidak berguna tanpa minyak. Orang-orang Laodikia memiliki Alkitab mereka, meskipun pada umumnya bukan Versi King James, tetapi mereka tidak memiliki minyak Roh Kudus. Pengurapan mata orang Laodikia terlaksana oleh suatu pekabaran yang mengandung hadirat Roh Kudus.

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 yang dinasihatkan kepada seorang Laodikia untuk dibeli bukanlah sekadar iman, melainkan iman yang bekerja oleh kasih dan menyucikan jiwa. Sebagaimana halnya dengan salep mata, emas itu mempunyai pengakuan Laodikia yang palsu. Seorang Laodikia mengaku, sebagaimana seluruh dunia Kristen juga mengaku, bahwa mereka memiliki “iman.” Jenis iman itu hanyalah kepercayaan manusia, dan suatu pemalsuan dari iman yang dilambangkan sebagai emas, sebab iman itu menyucikan jiwa. Itulah iman yang menguduskan, dan mereka yang memiliki iman yang sungguh-sungguh dikuduskan adalah kudus, sebab dikuduskan berarti dijadikan kudus. Orang-orang Laodikia tidak memiliki iman itu, sebab jika mereka memilikinya, Kristus tidak akan berada di luar, sambil mencari jalan masuk.

> “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.

> “Tiada jalan tengah menuju Firdaus yang dipulihkan. Pekabaran yang diberikan kepada manusia bagi hari-hari terakhir ini tidak boleh bercampur dengan reka cipta manusia. Kita tidak boleh bersandar pada helah para peguam duniawi. Kita mesti menjadi orang yang rendah hati dalam doa, tidak bertindak seperti mereka yang dibutakan oleh alat-alat 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.

> “Ba bangata ba na le tumelo, empa e se tumelo e sebetsang ka lerato le e hloekisang moea. Tumelo e pholosang hase feela tumelo e se nang se seng ea ’nete. ‘Le bademona ba a lumela, ’me ba a thothomela.’ Phefumoloho ea Moea oa Molimo e nea batho tumelo eo e leng matla a susumetsang a bōpang semelo, ’me a etellang batho pele holimo ho liketso tsa sebopeho feela. Mantsoe, liketso, le moea li tshwanetse ho fana ka bopaki ba hore re balateli ba Kreste.”

> “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 dan berkat terbesar yang telah Allah karuniakan bukanlah suatu jaminan terhadap pelanggaran dan kemurtadan pada hari-hari terakhir ini. Mereka yang telah Allah tinggikan kepada kedudukan-kedudukan kepercayaan yang tinggi dapat berbalik dari terang surga kepada hikmat manusia. Maka terang mereka akan menjadi kegelapan, kemampuan-kemampuan yang dipercayakan Allah kepada mereka menjadi jerat, dan tabiat mereka menjadi suatu pelanggaran di hadapan Allah. Allah tidak akan dipermainkan. Penyimpangan dari-Nya telah dan akan senantiasa diikuti oleh akibat-akibatnya yang pasti. Perbuatan-perbuatan yang tidak menyenangkan Allah, jika tidak dengan tegas disesali dan ditinggalkan, alih-alih dicari pembenarannya, akan menuntun si pelaku kejahatan selangkah demi selangkah ke dalam penyesatan sampai banyak dosa dilakukan tanpa hukuman. Semua orang yang hendak memiliki tabiat yang akan menjadikan mereka rekan sekerja dengan Allah dan menerima perkenan Allah, harus memisahkan diri dari musuh-musuh Allah, dan mempertahankan kebenaran yang Kristus berikan kepada Yohanes untuk disampaikan kepada dunia.” Manuscript Releases, volume 18, 30–36.

The “white raiment” is the righteousness of Christ.

“paano tlatquitl” yejua Cristo itechipa huelis tlaneltoca.

> 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.

> Marilah kita bersukacita dan bergembira, serta memuliakan Dia; karena perkawinan Anak Domba telah tiba, dan istri-Nya telah mempersiapkan dirinya. Dan kepadanya dikaruniakan supaya ia dikenakan kain lenan halus, bersih dan putih; karena kain lenan halus itu adalah kebenaran orang-orang kudus. Lalu ia berkata kepadaku, “Tuliskanlah: Berbahagialah mereka yang diundang ke perjamuan kawin Anak Domba.” Dan ia berkata kepadaku, “Perkataan ini adalah perkataan Allah yang benar.” 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!

भिराए तीन तहको उपचार, जुन लाओडिसियालाई प्रस्तुत गरिएको थियो, अपनाएर आफूलाई तयार पारिन्, र यसो गर्दा उनले आफूलाई फिलाडेल्फियाकी भिरामा रूपान्तरित गरिन्। यी पदहरू सीधै एड्भेन्टवादसँग बोलिरहेका छन्, जुन दस कुमारीहरूको दृष्टान्तमा प्रतिनिधित्व गरिएको छ। कुमारीहरू तिनीहरू हुन् जो आफूहरू बोलाइएका विवाहमा जान प्रतीक्षा गरिरहेका छन्। भिराले आफूलाई तयार पारिन्, किनकि जकरिया अध्याय तीनमा, यहोशू र स्वर्गदूतसँग, त्यो प्रदान गरिएको थियो। त्यहाँ उनको फोहोर लाओडिसियाली वस्त्र हटाइयो र त्यसको सट्टा सेतो मलमलको वैवाहिक वस्त्र लगाइयो। यस उपचारले Ellen Gould White नामभित्र दोस्रो साक्षी पनि दिन्छ। Ellen को अर्थ उज्यालो र चम्किलो ज्योति हो, र यसले आँखामा लगाइने अञ्जनलाई प्रतिनिधित्व गर्दछ। Gould पुरानो अङ्ग्रेजी शब्द हो, जसको अर्थ gold हो, र यसको अर्थ सुन हो। White ले धार्मिकतालाई प्रतिनिधित्व गर्दछ, र यो नाम उनलाई 1846 सम्म दिइएको थिएन, जब उनले James सँग विवाह गरिन्। त्यसपछि उनको नाम White मा परिवर्तन भयो। नाम परिवर्तन र विवाह दुवै करारसम्बन्धी सम्बन्धका प्रतीकहरू हुन्। विवाहअघि उनको नाम Harmon थियो, जसको अर्थ शान्तिको सैनिक हो, जस्तै उनी त्यतिबेला थिइन्। Ellen White लाओडिसियाली सन्देश हुन्, र उनलाई अस्वीकार गर्नु भनेको मुक्तिलाई अस्वीकार गर्नु हो!

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

ریگڠ نڠن ملاکوقکن سمولا دوا بلاس نبوءت مسيانيه دالم كتاب متى دالم مقاله يڠ ستروسڽ.

> “Revelation 3:14–18 quoted.

> “Wahyu 3:14–18 dipetik.

> “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.

> “Oh, ke bohlale bo kang! Ba bakae hakaakang ba leng boemong bona bo tšosang. Ke kopa ka tieo mohlanka e mong le e mong oa evangeli hore a ithute ka mafolo-folo khaolo ea boraro ea Tšenolo, hobane ho eona ho hlahisoa boemo ba lintho bo leng teng matsatsing a ho qetela. Ithuteng temana e ’ngoe le e ’ngoe ea khaolo ena ka hloko, hobane ka mantsoe ana Jesu o bua le lōna.

> “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.

> “Lak adna ugol wakal a miiwak pe gony ma kiwacho iyie ni weche mag Laodikia nyisogi, en jo ma oyudo ler maduongʼ, ma en nyisi Muma Maler, ma jo Seventh-day Adventists oyudo.” Manuscript Releases, volume 18, 193.

> “The true commandment-keeping people of God show to the world a character of unspotted integrity, testifying by their own course of action that the law of the Lord is perfect, converting the soul. Thus the Lord Jesus, the Son of God, through His obedience to the law of God, exalted and made that law honorable. God will surely condemn every member of every church claiming to be Seventh-day Adventist, who is not doing Him service, but through pride, selfishness, and worldliness, is showing that the truth of heavenly origin has not worked a reformation in his character.

> “Tapuisen ko turel ompuhian ni Debata na mangulahon patik-Na patuduhon tu portibi on sada parange na so marhamar ni noda, mangalehon hasaksian marhite dalan pambahenan nasida sandiri bahwa patik ni Jahowa i sun denggan, na pauli roha. Songon i do Tuhan Jesus, Anak ni Debata, marhite pangoloianna tu patik ni Debata, maninggihon jala pauli hatahon patik i. Tutu do Debata manghukum ganup anggota sian ganup huria na mangaku dirina songon Advent Hari Ketujuh, na so mangulahon parhobason tu Ibana, alai marhite hahombaran, haholongan diri sandiri, dohot haportibion, patuduhon bahwa hasintongan na asalna sian banua ginjang i ndang mangulahon sada parubahan di bagasan parange ni ibana.

> “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].

> “कृपया प्रकाश 3:15–18 लाई ध्यानपूर्वक पढ्नुहोस्। येशू ख्रीष्टको स्वर सुनिन्छ। ‘जतिलाई म प्रेम गर्छु, तिनीहरूलाई म हप्काउँछु र ताडना दिन्छु: यसकारण जोशिला बन [आधा-मनको होइन], र पश्चात्ताप गर। हेर, म [तिम्रो मुक्तिदाता] ढोकामा उभिएको छु, र ढकढक्याइरहेको छु: यदि कसैले मेरो स्वर सुन्छ, र ढोका खोल्छ भने, म त्यसकहाँ भित्र पस्नेछु, र त्यससँग भोजन गर्नेछु, र त्यसले मसँग। जसले विजय प्राप्त गर्छ, त्यसलाई म मेरो सिंहासनमा मसँगै बस्न दिन्नेछु, जसरी मैले पनि विजय प्राप्त गरेँ, र मेरा पितासँग उहाँको सिंहासनमा बसेँ’ [प्रकाश 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.

> “Бурхны чуулганууд Лаодикийн мэдээг анхааран сонсох уу? Тэд гэмшэх үү, эсвэл хамгийн ёслол төгөлдөр үнэний мэдээ—гурав дахь тэнгэрэлчийн мэдээ—ертөнцөд тунхаглагдаж байхад ч нүгэл дотороо үргэлжлүүлэн явах уу? Энэ бол нигүүлслийн сүүлчийн мэдээ, унасан ертөнцөд өгөгдөх эцсийн сэрэмжлүүлэг мөн. Хэрэв Бурхны чуулган бүлээссэн бол, тэр нь Бурхны таалалд чөтгөрүүдийн орших газар, бузар сүнс бүрийн орогнол, бузар ба жигшүүрт шувуу бүрийн тор болсон хэмээн дүрслэгдсэн унасан чуулгануудаас илүүтэйгээр таалалд нийцэхгүй. Үнэнийг сонсож, хүлээн авах боломж эдэлсэн атлаа Долоо дахь өдрийн Адвентист чуулганд нэгдэж, өөрсдийгөө Бурхны тушаалуудыг сахигч ард түмэн хэмээн нэрлэдэг боловч нэр төдий чуулгануудаас илүү амьдралын хүч чадал, Бурханд зориулсан ариуслыг эзэмшдэггүй хүмүүс, Бурхны хуулийг эсэргүүцдэг чуулгануудын адил гарцаагүй Бурхны гай гамшгуудаас амсах болно. Зөвхөн үнэнээр ариусгагдсан хүмүүс л Христийг хайрлаж, Түүний тушаалуудыг сахидаг хүмүүст зориулан бэлтгэхээр явсан тэнгэрийн орд харш дахь хааны гэр бүлийг бүрдүүлнэ.”

> “‘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].

> “‘ఆయనను నేను ఎరుగుదును’ అని చెప్పుకొని, ఆయన ఆజ్ఞలను గైకొననివాడు అబద్ధికుడు, అతనిలో సత్యము లేదు’ [1 John 2:4]. ఇందులో దేవుని గురించిన జ్ఞానం తమకు ఉందని, ఆయన ఆజ్ఞలను గైకొనుచున్నామని చెప్పుకొనినను, దానిని సత్కార్యములచేత ప్రకటింపనివారందరూ చేర్చబడుదురు. వారు తమ క్రియల ప్రకారమే ప్రతిఫలము పొందుదురు. ‘ఆయనయందు నిలిచియుండు ప్రతివాడును పాపము చేయడు; పాపము చేయు ప్రతివాడును ఆయనను చూడలేదు, ఆయనను ఎరుగనియున్నాడు’ [1 John 3:6]. ఇది సంఘ సభ్యులందరికిని, ఏడవ దిన అడ్వెంటిస్టు సంఘముల సభ్యులను కూడ కలుపుకొని, ఉద్దేశించి చెప్పబడినది. ‘చిన్నపిల్లలారా, ఎవడును మిమ్మును మోసపరచనియ్యకుడి; నీతిని చేయువాడు ఆయన నీతిమంతుడై యున్నట్లే నీతిమంతుడు. పాపము చేయువాడు అపవాదియొద్దనుండినవాడు; యెందుకనగా అపవాది ఆదినుండి పాపము చేయుచున్నాడు. ఈ నిమిత్తమే దేవుని కుమారుడు ప్రత్యక్షపరచబడెను, అనగా అపవాదియొక్క క్రియలను నిర్మూలనము చేయుటకై. దేవునియొద్దనుండి పుట్టిన ప్రతివాడును పాపము చేయడు; యెందుకనగా ఆయన విత్తనము అతనిలో నిలిచియున్నది; అతడు దేవునియొద్దనుండి పుట్టినవాడై యున్నందున పాపము చేయలేడు. దీనిలో దేవుని పిల్లలును అపవాదిపిల్లలును వెల్లడగుదురు: నీతిని చేయని ప్రతివాడును దేవునియొద్దనుండినవాడు కాదు; తన సహోదరుని ప్రేమింపనివాడును అట్లే’ [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].

> “Kristang olgeta we olketa talem se olketa hem Sabbath-keeping Adventists, be olketa gohed nomoa insaed long sin, olketa giaman long lukluk blong God. Sinful course blong olketa hem stap wakabaot againstim waka blong God. Olketa stap leadim olketa narawan go insaed long sin. Tok i kam long God long evri member blong olketa church blong iumi, ‘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].”

> “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.

> “Ini berlaku kepada ramai orang yang mengaku percaya akan kebenaran. Daripada meninggalkan amalan hawa nafsu mereka, mereka terus melangkah dalam haluan pendidikan yang salah di bawah sofistri penyesatan Iblis. Dosa tidak dikenali sebagai berdosa. Hati nurani mereka sendiri dicemari, hati mereka dirosakkan, bahkan segala fikiran mereka terus-menerus rosak. Iblis menggunakan mereka sebagai umpan untuk memikat jiwa-jiwa kepada amalan yang najis, yang mencemarkan seluruh kewujudan. ‘Sesiapa yang menghina hukum Musa [yang merupakan hukum Allah] mati tanpa belas kasihan atas keterangan dua atau tiga orang saksi: Betapa lebih berat hukuman, pada pendapat kamu, yang patut ditanggung oleh orang yang telah menginjak-injak Anak Allah, dan yang telah menganggap darah perjanjian, yang dengannya ia telah dikuduskan, sebagai sesuatu yang najis, dan yang telah menghina Roh kasih karunia? Kerana kita mengenal Dia yang telah berfirman, Pembalasan adalah hak-Ku, Aku akan membalas, firman Tuhan. Dan lagi, Tuhan akan menghakimi umat-Nya. Ngeri sekali jatuh ke dalam tangan Allah yang hidup’ [Ibrani 10:28–31].” Manuscript Releases, jilid 19, 175–177.

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