From Caesarea Philippi to Caesarea Maritima, with a stop along the way at the Mount of Transfiguration; Peter symbolizes the one hundred and forty-four thousand who arrive at the waymark of the feast of Trumpets in the line constructed upon the two lines of twenty-two verses of Leviticus twenty-three, in conjunction with the Pentecostal season in the time of Christ. Leviticus twenty-three, the cross, Pentecost and Cornelius sending for Peter; are all brought together line upon line with the symbolism of the third, sixth and ninth hours.

Ji Keseriyaya Fîlîppî heta Keseriyaya Deryayî, bi rawestaneke li ser rê li Çiyayê Veguherînê; Petrûs sembola sed û çil û çar hezar ên ku digihîjin nîşana rê ya cejna Boriyan li ser xeta ku li ser du xetên bîst û du ayetên Leviticus bîst û sê hatiye avakirin e, bi hev re bi demsala Pêncîkostê di dema Mesîh de. Leviticus bîst û sê, xaç, Pêncîkost û Korneliyos ku ji bo Petrûs dişîne; hemû bi xet li ser xetê bi sembolîzma saetên sêyem, şeşem û nehêm tên cemkirin.

Christ at the third, sixth and ninth hour at the cross, Peter at the third and ninth hour at Pentecost and Cornelius at the ninth hour, Peter at the sixth hour at Joppa and the third hour at Caesarea Philippi connect with Daniel eleven verses thirteen through fifteen, for Caesarea Philippi is also Panium.

Kristus di saeta ketiga, keenam, dan kesembilan di atas salib, Petrus di saeta ketiga dan kesembilan pada Pentakosta dan Kornelius di saeta kesembilan, Petrus di saeta keenam di Yope dan saeta ketiga di Kaisarea Filipi, berhubungan dengan Daniel sebelas ayat tiga belas sampai lima belas, karena Kaisarea Filipi juga adalah Panium.

Peter was preaching the book of Joel at Pentecost and when Peter presented his message to Cornelius’s household the Holy Spirit was poured out upon the Gentiles, as it had been poured out upon the Jews at Pentecost. The outpouring of the Holy Spirit for the Jews and thereafter for the Gentiles, typified the outpouring of the Holy Spirit in the latter days. The outpouring in the latter days is twofold, beginning with a sprinkling at 9/11 that ultimately progresses to the proclamation of the Midnight Cry that reaches to the Sunday law and then becomes the loud cry of the third angel, where and when the latter rain is poured out without measure.

Petro alikuwa akihubiri kitabu cha Yoeli wakati wa Pentekoste, na Petro alipowasilisha ujumbe wake kwa nyumba ya Kornelio, Roho Mtakatifu alimiminwa juu ya Mataifa, kama vile alivyokuwa amemiminwa juu ya Wayahudi wakati wa Pentekoste. Kumiminwa kwa Roho Mtakatifu kwa Wayahudi na baadaye kwa Mataifa, kulikuwa kielelezo cha kumiminwa kwa Roho Mtakatifu katika siku za mwisho. Kumiminwa huko katika siku za mwisho ni kwa namna mbili, kukianza kwa kunyunyiziwa katika 9/11 ambako hatimaye kunaendelea hadi kufikia kutangazwa kwa Kilio cha Usiku wa Manane kinachofika hadi kwenye sheria ya Jumapili, na kisha huwa kilio kikuu cha malaika wa tatu, ambapo na wakati ambapo mvua ya mwisho humiminwa pasipo kipimo.

Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. Joel 2:23–25.

Basi, enyi watoto wa Sayuni, mkamfurahie BWANA, Mungu wenu; kwa maana amewapa mvua ya kwanza kwa kiasi, naye atawateremshia mvua, mvua ya kwanza, na mvua ya mwisho, katika mwezi wa kwanza. Nao sakafu za kupuria zitajaa ngano, na mashinikizo yatafurika divai na mafuta. Nami nitawarudishia hiyo miaka ambayo nzige wameila, na panzi waharibuo, na viwavi, na panzi wakatao, jeshi langu kubwa nililolituma kati yenu. Yoeli 2:23–25.

Peter represents those who participate in the history of the former moderate sprinkling from 9/11 unto the Sunday law, and also the latter rain, which restores the “years” representing the four generations of Laodicean Seventh-day Adventism’s escalating rebellion destroyed. In the temple, at the ninth hour, Peter presented the book of Joel’s restoration of the years.

Peter aninga kuwakilisha wale washiriki katika historia ya yule unyunyizaji wa wastani wa kwanza kuanzia 9/11 hadi sheria ya Jumapili, na pia mvua ya masika, ambayo hurejesha “miaka” inayowakilisha vizazi vinne vya uasi unaozidi kukithiri wa Waadventista Wasabato wa Laodikia, uliokuwa umeharibiwa. Hekaluni, saa ya tisa, Petro aliwasilisha urejesho wa miaka wa kitabu cha Yoeli.

Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:19–24.

Akaalabakeko, kandi muhinduke, kugira ngo ibyaha byanyu bisibanganywe, kugira ngo ibihe byo guhemburwa bizaturuke imbere y’Umwami; kandi azaboherereza Yesu Kristo, uwo mwabanje kubwirwa; uwo ijuru rigomba kwakira kugeza mu bihe byo gusubizwaho kwa byose, ibyo Imana yavugiye mu kanwa k’abahanuzi bayo bera bose uhereye ku itangiriro ry’isi. Kuko Mose koko yabwiye ba sogokuruza ati: Umwami Imana yanyu izabazamurira umuhanuzi ukomotse muri bene wanyu, umeze nkanjye; muzamwumvire muri byose ibyo azababwira byose. Kandi bizaba yuko umuntu wese utazumva uwo muhanuzi azarandurwa akavanwa mu bantu. Kandi koko n’abahanuzi bose uhereye kuri Samweli n’abamukurikiyeho, uko bangana kose bavuze, na bo babanje kuvuga iby’iyi minsi. Ibyakozwe n’Intumwa 3:19–24.

The blotting out of sins is the final work of Christ in the investigative judgment, and the blotting out begins at the house of God.

Kufutwa kwa dhambi ni kazi ya mwisho ya Kristo katika hukumu ya uchunguzi, nayo kufutwa huko huanza katika nyumba ya Mungu.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. 1 Peter 4:17–19.

Na maana wakati umewadia wa hukumu kuanzia katika nyumba ya Mungu; na ikiwa kwanza inaanza kwetu sisi, mwisho wao wasioitii injili ya Mungu utakuwa nini? Tena ikiwa mwenye haki anaokolewa kwa shida, mtu asiye mcha Mungu na mwenye dhambi ataonekana wapi? Kwa hiyo, na wale wateswao kwa kadiri ya mapenzi ya Mungu na wayaweke roho zao kwake katika kutenda mema, kana kwamba kwa Muumba aliye mwaminifu. 1 Petro 4:17–19.

Peter understood at Pentecost and also at Cornelius’ home in Caesarea by the sea, that the book of Joel was being fulfilled. Pentecost represents the Sunday law when judgment is finished for the house of God, and then moves to the Gentiles. His message at the Sunday law is the same message proclaimed at the arrival of the Midnight Cry. The alpha proclamation is the beginning of the prophetic period that ends with the omega proclamation. Peter represents those who proclaim the message, and the message begins with its empowerment, which is marked by the loosing of the ass of Islam. The ass is loosed to mark the beginning of the Midnight Cry, and it is loosed again at the Sunday law, which is the conclusion of the Midnight Cry.

Peetero alielewa katika Pentekoste, na pia katika nyumba ya Kornelio huko Kaisaria ya baharini, kwamba kitabu cha Yoeli kilikuwa kinatimizwa. Pentekoste inawakilisha sheria ya Jumapili wakati hukumu inapokamilika kwa nyumba ya Mungu, kisha huhamia kwa Mataifa. Ujumbe wake katika sheria ya Jumapili ni ujumbe uo huo unaotangazwa wakati wa kuwasili kwa Kilio cha Usiku wa Manane. Tangazo la alfa ni mwanzo wa kipindi cha kinabii kinachoishia kwa tangazo la omega. Peetero anawakilisha wale wanaoutangaza ujumbe, na ujumbe huanza kwa kutiwa kwake nguvu, ambako kunawekwa alama kwa kufunguliwa kwa punda wa Uislamu. Punda huyo hufunguliwa kuashiria mwanzo wa Kilio cha Usiku wa Manane, na hufunguliwa tena katika sheria ya Jumapili, ambayo ndiyo hitimisho la Kilio cha Usiku wa Manane.

Peter therefore also represents those who made the prediction of Islam’s strike upon the United States. Peter’s message at the Midnight Cry is a correction of the message that marked the first disappointment and the beginning of the tarrying time. Peter therefore represents those who proclaim the message of the Midnight Cry who have passed the first foundational test that arrived in 2024 and concluded May 8, 2025 with the election of the first American pope, in fulfillment of verse fourteen of Daniel eleven.

Mu buryo nk’ubwo, Petero na we ahagarariye abavuze mbere igitero cya Isilamu ku Leta Zunze Ubumwe z’Amerika. Ubutumwa bwa Petero mu Rwamo rwo mu Gicuku ni ugukosora ubutumwa bwaranze ugucika intege kwa mbere n’itangiriro ry’igihe cyo gutinda. Ni cyo gituma Petero ahagarariye abamamaza ubutumwa bw’Urwamo rwo mu Gicuku, bamaze gutsinda ikigeragezo cya mbere cy’ishingiro cyaje mu wa 2024 kandi kikarangira ku wa 8 Gicurasi 2025, ubwo hatorwaga papa wa mbere w’Umunyamerika, mu gusohozwa kw’umurongo wa cumi na kane wa Daniyeli cumi na umwe.

The period from the feast of Trumpets unto Pentecost is the third and litmus test of the Pentecostal season represented with Leviticus twenty-three. A principle of the three angels that Sister White identified is also simply basic math. She identifies that you cannot have a third message without a first and second. Because Peter preaches the book of Joel at the Pentecostal Sunday law, then he also teaches Joel at the beginning of the proclamation of the message of the Midnight Cry, which is the litmus and third test of the Pentecostal season. Peter therefore represents the faithful during the three-step testing process that began when the Revelation of Jesus Christ was unsealed, beginning on December 31, 2023. If Peter is there at the third step, he must have walked the two previous steps, for you cannot have a third without a first and second.

Kipindi kutoka Sikukuu ya Baragumu hadi Pentekoste ndicho kipimo cha tatu na cha kuthibitisha cha majira ya Kipentekoste kinachowakilishwa katika Mambo ya Walawi ishirini na tatu. Kanuni ya wale malaika watatu ambayo Dada White aliitambua pia ni hesabu ya msingi tu. Anatambulisha kwamba huwezi kuwa na ujumbe wa tatu pasipo wa kwanza na wa pili. Kwa sababu Petro anahubiri kitabu cha Yoeli katika sheria ya Jumapili ya Kipentekoste, basi pia anafundisha Yoeli mwanzoni mwa kutangazwa kwa ujumbe wa Kilio cha Usiku wa Manane, ambacho ndicho kipimo cha kuthibitisha na cha tatu cha majira ya Kipentekoste. Kwa hiyo Petro anawawakilisha waaminifu wakati wa mchakato wa kupimwa wa hatua tatu ulioanza wakati Ufunuo wa Yesu Kristo ulipofunguliwa, kuanzia tarehe 31 Desemba, 2023. Ikiwa Petro yupo pale katika hatua ya tatu, ni lazima awe amepitia zile hatua mbili zilizotangulia, kwa maana huwezi kuwa na ya tatu pasipo ya kwanza na ya pili.

The period of the sealing of the one hundred and forty-four thousand began at 9/11 and it opened up a three-step testing process represented by the trumpet call of 9/11 to return to the foundations, and then the test of the first disappointment of July 18, 2020 arrived. The third test of the history is the Sunday law. A prophetic wilderness arrived on July 18, 2020, and within that wilderness period, in July 2023 a “voice” began to cry, and then on December 31, 2023, twenty-two years after 9/11, the unsealing of the Revelation of Jesus Christ began. 2023 unto the Sunday law (when the perfect fulfillment of the 2,300 days is accomplished) identifies the period from 2023 unto the Sunday law as beginning with “23” and ending with “23,” for the closed door on October 22, 1844 typifies the closed door at the Sunday law. The 2300-year prophecy is represented by the “23” in 2,300.

Muda gwa kutindikwa kwa bakekala mia na makumi gani na bane yatandikile pa 9/11, kabili yakafungwile ulubuto lwa kulingwa mu ntampulo shitatu, ulwaimininwa no kubilikisha kwa ntanda pa 9/11 ukuti babwele ku mipashi ya kutendekela; elyo no kulingwa kwa kutampa ukwa kulefwaya pa July 18, 2020 kwafikile. Ukulingwa kwa butatu mu mbali iyi ya mpito e cisuminino ca pa Sonto. Ubutanda bwa buprofeti bwafikile pa July 18, 2020, kabili mukati ka iyo nshita ya butanda, mu July 2023 “ishiwi” lyatendeke ukulila, elyo pa December 31, 2023, imyaka amakumi yabili na ibili panuma ya 9/11, ukwisululwa kwa Kusokolola kwa Yesu Kristu kwatendeke. 2023 ukufika ku cisuminino ca pa Sonto (ilyo ukuposelamo kwakukumana kwa nshiku 2,300 kwapwishishiwa) kwelula inshita ukufuma mu 2023 ukufika ku cisuminino ca pa Sonto nga iya kutendekela na “23” no kupwisha na “23,” pantu umwinshi uwafungwa pa October 22, 1844 uleimininako umwinshi uwafungwa pa cisuminino ca pa Sonto. Ubuprofeti bwa imyaka 2300 bwaleimininwa na “23” mu 2,300.

1844 was the end of the history of the first and second angels. The history began with the arrival of the first angel in 1798, and it ended forty-six years later in 1844. Those forty-six years represent the Millerite temple that Christ suddenly came into in 1844. The human temple is designed upon “23” chromosomes for both male and female, thus marking “23” as a symbol of the work which Christ began in 1844. That work was to combine His divinity with our humanity. Jesus employs the natural world to illustrate the spiritual, and the work that began in 1844, at the conclusion of the 2,300 years is represented by the joining of the “23” male chromosomes with the “23” female chromosomes. When a man marries a woman, they become one flesh, and the marriage is what Christ began in 1844. The closed door of 1844 aligns with the closed door of the Sunday law, and the symbol of that closed door is “23.”

1844lik kakhlet kngang kse hte langa ninghkum hkrum sha ni a lam matsut ai hpang shaning ni hte langa ninghkum hkrum hte lahkawng hpang shaning ni a lam matsut ai hpang de nga ai. Dai lam matsut ai hpang ni gaw 1798 ninghtoi hta hpang shaning hkrum ai langa ninghkum hkrum sha du wa ai ten hpang ai, hte dai gaw shaning mali shi kru na hkrum lai 1844 hta ngut sai. Dai shaning mali shi kru ni gaw 1844 hta Hkristu matut shang wa ai Millerite sumsing nawku htingnu a atsam ni rai nga ai. Madu hkum sumsing gaw lasha hte numsha lahkawng gawm “23” chromosomes ni hta pyaw da ai, dai re ai majaw “23” gaw 1844 hta Hkristu hpang ai bungli a kumla nga ai. Dai bungli gaw Anhte a myit hkrum ai hpan hpe anhte a madu hkum hte sawn gumhkawng na matu rai nga ai. Yesu gaw chyinghka mungdan a lam ni hpe jahpan ai lam hte myit masha lam ni hpe shadan dat ai; 1844 hta, shaning 2,300 ngut ai hpang hpang ai bungli gaw lasha a “23” chromosomes ni hte numsha a “23” chromosomes ni hpawng shapraw ai lam hte shawngdan da ai. Lasha langai mi gaw numsha langai mi hte hkungran yang, yan gaw hkum langai sha rai wa ma ai; hte dai hkungran ai lam gaw 1844 hta Hkristu hpang ai lam rai nga ai. 1844 a pat da ai chyinghka gaw Sunday law a pat da ai chyinghka hte hkrumzup nga ai, hte dai pat da ai chyinghka a kumla gaw “23” rai nga ai.

From December 31, 2023 unto the “23” of the Sunday law identifies a period that begins with an alpha “23” and ends with an omega “23.” It also represents the period of the temple of the one hundred and forty-four thousand. That very same history is a fractal of 9/11 unto the Sunday law. 1844 is represented by the number “23,” and it identifies the beginning of the investigative judgment of the dead. 9/11 identifies the beginning of the investigative judgment of the living, and therefore 9/11 also possesses the number “23.” The period of 9/11 unto the Sunday law is a period with an alpha “23” and an omega “23.” 2023 to the Sunday law is a fractal of 9/11 to the Sunday law, and it is where the temple of the one hundred and forty-four thousand is raised. The Millerite temple was a forty-six-year period, but in the latter days, time is no longer; and the Millerite forty-six years in the beginning of Adventism typifies the same period in the ending of Adventism, and that period begins and ends with “23,” producing the Millerite number forty-six.

له‌ 31ی کانونی یەکەمی 2023 هەتا “23”ی یاسای یه‌کشەممە، ماوەیەک دیاری دەکرێت کە بە “23”ی ئەلفا دەست پێدەکات و بە “23”ی ئۆمێگا کۆتایی دێت. هەروەها ئەو ماوەیەی پەرستگای سەد و چل و چوار هەزارەکانیش پێشاندەدات. هەمان ئەو مێژوویە بەشێوەی فراکتالە لە 9/11 هەتا یاسای یه‌کشەممە. 1844 بە ژمارەی “23” نواندراوە، و دەستپێکی دادوەریی لێکۆڵینەوەی مردووان دیاری دەکات. 9/11 دەستپێکی دادوەریی لێکۆڵینەوەی زیندووان دیاری دەکات، و بۆیە 9/11یش هەروەها ژمارەی “23” هەیە. ماوەی 9/11 هەتا یاسای یه‌کشەممە ماوەیەکە کە “23”ی ئەلفا و “23”ی ئۆمێگای هەیە. 2023 هەتا یاسای یه‌کشەممە فراکتالێکە لە 9/11 هەتا یاسای یه‌کشەممە، و ئەو شوێنەیە کە پەرستگای سەد و چل و چوار هەزارەکان تێیدا هەڵدەگیرێت. پەرستگای میللەری ماوەیەکی چل و شەش ساڵی بوو، بەڵام لە ڕۆژانی دواوەدا کات ئیتر نییە؛ و ئەو چل و شەش ساڵەی میللەری لە دەستپێکی ئەدڤێنتیزمدا هاوشێوەی هەمان ئەو ماوەیەیە لە کۆتایی ئەدڤێنتیزمدا، و ئەو ماوەیە بە “23” دەست پێدەکات و بە “23” کۆتایی دێت، و ژمارەی میللەریی چل و شەش بەرهەم دێنێت.

All three of those histories represent a three-step testing process (the Millerites, 9/11 unto the Sunday law and 2023 unto the Sunday law). The history began with the trumpet call of Michael, who resurrected Moses and Elijah on December 31, 2023, and when Michael, who is Christ, resurrects, He does so with the sound of a trumpet.

Iyi nkani zonse zitatu zikuimira njira ya mayeso ya magawo atatu (a Millerites, 9/11 kufikira ku lamulo la Lamlungu, ndi 2023 kufikira ku lamulo la Lamlungu). Mbiri imeneyo inayamba ndi kuyimba kwa lipenga kwa Mikaeli, amene anaukitsa Mose ndi Eliya pa December 31, 2023, ndipo pamene Mikaeli, amene ali Khristu, aukitsa akufa, amachita zimenezo ndi kulira kwa lipenga.

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:19.

Bwana mwenyewe atashuka kutoka mbinguni kwa mwito mkuu, pamoja na sauti ya malaika mkuu, na kwa baragumu ya Mungu; nao wafu katika Kristo watafufuka kwanza. 1 Wathesalonike 4:19.

Michael is the archangel, and it is his voice in conjunction with the trump of God that resurrects, and the book of Jude informs us Michael resurrected Moses.

Mikaeli ni malaika mkuu, na ni sauti yake pamoja na baragumu ya Mungu inayofufua, nayo kitabu cha Yuda kinatujulisha kwamba Mikaeli alimfufua Musa.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

Lakini Mikaeli, malaika mkuu, alipokuwa akishindana na Ibilisi, alipobishana naye kuhusu mwili wa Musa, hakuthubutu kuleta dhidi yake shtaka la matukano, bali alisema, Bwana akukemee. Yuda 1:9.

Christ, as Michael the archangel, unsealed the Revelation of Himself on December 31, 2023, when He then resurrected Moses and Elijah, the two witnesses that were slain on July 18, 2020. Then the alpha external foundation test arrived. The angel that descended at 9/11 blew Jeremiah’s trumpet as He called the faithful back to the Millerite foundations, and in parallel with that, the trumpet of Michael introduced the test of the foundations. The test is represented by Daniel 11:14, where “the robbers of thy people” establish the external vision. The Millerites identified that it was Rome that fulfilled the verse, and established the vision.

Kilistu, loka Mikaele lengelo likulu, alifungulula Ufunuo Wake Mwenyewe tarehe 31 Desemba 2023, alipomfufua Musa na Eliya, mashahidi wawili waliouawa tarehe 18 Julai 2020. Kisha likaja jaribu la msingi wa nje la alfa. Yule malaika aliyeshuka wakati wa 9/11 aliipiga tarumbeta ya Yeremia alipowaita waaminifu warudi kwenye misingi ya Wamillerite, na sambamba na hilo, tarumbeta ya Mikaele ilianzisha jaribu la misingi. Jaribu hilo linawakilishwa na Danieli 11:14, ambako “wanyang’anyi wa watu wako” wanathibitisha maono ya nje. Wamillerite walitambua kwamba ilikuwa ni Roma iliyotimiza aya hiyo, na wakayathibitisha maono hayo.

From May 8, 2025, the erection of the temple upon the corner and foundation stone began. Thirty years after 1996—when the message unsealed in 1989 was formally established—the process began to formalize the message unsealed on December 31, 2023.

Kufuma ku wa 8 Meyi 2025, ukwimikwa kwa tempile pa libwe lya ku mpembwe ne lya ku ntendekelo kwalile. Imyaka makumi yatatu panuma ya 1996—ilyo ubutumwa ubwafungululilwe mu 1989 bwashimikilwe mu mibele ya bufumu—niho kwalile umulimo wa kushimika mu mibele ya bufumu ubutumwa ubwafungululilwe pa 31 Disemba 2023.

The 1996 formalization of the 1989 message came two hundred and twenty years after its historical subject arrived in 1776. The 2023 unsealing followed twenty-two years after the 1996 formalization was confirmed at September 11, 2001, through the prophetic manifestation of Islam.

فەرمی‌کردنی پەیامی ساڵی 1989 لە ساڵی 1996دا، دوو سەد و بیست ساڵ دوای ئەوە هات کە بابەتی مێژوویییەکەی لە ساڵی 1776 گەیشت. کردنەوەی مۆری ساڵی 2023، بیست و دوو ساڵ دوای فەرمی‌کردنی ساڵی 1996 هات، کە لە 11ی سپتامبری 2001دا لە ڕێگەی دەرکەوتنی پێشبینیانەی ئیسلام پشتڕاست کرابوو.

Peter represents the messengers of this sacred history who pass both the foundation and temple tests. The temple test includes the correction of the failed message of July 18, 2020. Thirty years after the message of 1989 was formalized in 1996, the test of the temple includes the work of correcting and then re-proclaiming the message of an Islamic strike upon Nashville, Tennessee. The formalization of the message of 1989 was represented by the publication of the magazine called the Time of the End in 1996. The magazine covered the last six verses of Daniel eleven, and it identified the Sunday law in the United States. Providentially an inactive ministry that had already been named Future for America years before was given to our ministry, by the previous directors of the ministry who had no light upon the message of 1989.

Peter ashirikirwa bagabura butumwa b’iyi nkuru yera, batsinda ikigeragezo cy’umusingi n’ikigeragezo cy’urusengero byombi. Ikigeragezo cy’urusengero gikubiyemo gukosora ubutumwa bwatsinzwe bwo ku wa 18 Nyakanga 2020. Hashize imyaka mirongo itatu nyuma y’uko ubutumwa bwo mu 1989 bushyizwe mu buryo bwemewe mu 1996, ikigeragezo cy’urusengero gikubiyemo umurimo wo gukosora, hanyuma kongera gutangaza ubutumwa bw’igitero cya Kisilamu kizagabwa kuri Nashville, muri Tennessee. Gushyirwa mu buryo bwemewe k’ubutumwa bwo mu 1989 kwashushanyijwe n’itangazwa ry’ikinyamakuru cyitwaga Time of the End mu 1996. Icyo kinyamakuru cyavugaga ku mirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, kandi cyerekanye itegeko ryo ku cyumweru muri Leta Zunze Ubumwe za Amerika. Mu buryo bw’ubuyobozi bw’Imana, umurimo wari waracogoye wari warahawe izina rya Future for America imyaka myinshi mbere wahawe umurimo wacu n’abari abayobozi b’uwo murimo mbere, abo batagiraga umucyo ku butumwa bwo mu 1989.

In 1996, our ministry became Future for America, and the publication was published which set forth the message that identified the future of America as represented in the last six verses of Daniel eleven. The United States had begun its prophetic rise in 1776, and “22” years later, at the time of the end in 1798, the United States began its role as the sixth kingdom of Bible prophecy, “220” years after 1776. In 1996, the message of the United States in prophecy was formalized. The “220” years from 1776, and the “22” years from that point to 1798 connect with William Miller who presented his first public discourse in 1831, “220” years after the publication of the King James Bible. The beginning and ending of Adventism emphasizes the formalization of the message that is unsealed at the time of the end.

Mu 1996, utumiki wetu unakhala Future for America, ndipo buku linafalitsidwa limene linafotokoza uthenga wodziwitsa tsogolo la America monga layimiriridwa m’ndime zisanu ndi chimodzi zomaliza za Danieli 11. United States inayamba kukwera kwake kwa uneneri mu 1776, ndipo patapita zaka “22” pambuyo pake, pa nthawi ya mapeto mu 1798, United States inayamba gawo lake monga ufumu wachisanu ndi chimodzi wa uneneri wa Baibulo, “220” zaka kuchokera mu 1776. Mu 1996, uthenga wa United States mu uneneri unakhazikitsidwa mwalamulo. Zaka “220” kuchokera mu 1776, ndi zaka “22” kuchokera pamenepo kufika ku 1798, zikugwirizana ndi William Miller amene anapereka ulaliki wake woyamba pagulu mu 1831, “220” zaka pambuyo pa kufalitsidwa kwa Baibulo la King James. Chiyambi ndi mapeto a Adventism zimalimbikitsa kukhazikitsidwa mwalamulo kwa uthenga umene umasulidwa chisindikizo pa nthawi ya mapeto.

Thirty years after 1996, in 2026, the test of the temple includes the work of correcting the message of July 18, 2020. Thus, the alpha message of 1989, the message for the final generation that was formalized in 1996, began a period of thirty years that ended with the test to correct and formalize a message. Those thirty years are a symbol of the priesthood of the one hundred and forty-four thousand who will formalize the message of the Midnight Cry. Peter represents those who accomplish that work during the period of the second omega temple test.

1996 年から三十年後の 2026 年において、神殿の試みには、2020 年 7 月 18 日のメッセージを是正する働きが含まれている。したがって、1989 年のアルファのメッセージ、すなわち 1996 年に公式化された終末の世代へのメッセージは、三十年の期間を開始したのであり、その期間は、一つのメッセージを是正し公式化する試みをもって終わった。これらの三十年は、真夜中の叫びのメッセージを公式化する十四万四千人の祭司職の象徴である。ペテロは、第二のオメガの神殿の試みの期間中にその働きを成し遂げる者たちを表している。

Sister White informs us that God allows error to come in among His people, for the purpose of causing them to study.

Munya Mukuru White anotizivisa kuti Mwari anotendera kukanganisa kupinda pakati pevanhu Vake, nechinangwa chokuti vavakurudzirwe kudzidza.

“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold.”

“Kuđeŋal ŋun dɔk maric; ku tɛ cɔl mɛnhëŋ kɔk, kɛrɛsɛ kɛ ye bɛ̈n wïc cï lueel në guɔ̈p keek, ba keek cɔl në thok, konyic awɔt ke yëëc ku wuɔt. Bɛ̈nydit ac ke luɔi kɔc bï lööi ɣöötic cië lɛ̈u ye wɛ̈t piɔu keek, bï keek rɔt nhom ku piny acïŋ tiit. Ŋutëŋ piɔu acï bɛn, yic ku kënë cï lööi piny këya. Acï ye rot thok ke tuŋjɛ̈ɛ̈m në Biblë, bï cɔl gup ke riëëc cï ke yic raan cië piny kuët. Ŋutëŋ kënë acï kony yɛn bï cië lëu në lueel guɔ̈p cï lëk Biblë, ku në nhomdit lueel kɔk ke kony cië yiic ë juiir cï yen yök.”

The statement is a portion of a passage that will end this article in its entirety. In the articles and in our Sabbath zoom meetings, I confused some symbols in our consideration of Daniel 11:10–15, and although we made the necessary corrections, I was diverted from pursuing a conclusion of the series of articles upon Panium—the battle that leads to the Sunday law. It is now time to return to Panium, and when we do, we will have the added line of evidence that is represented by Peter at Caesarea Philippi, which is Panium.

述语乃是一段经文的一部分，将于本文末尾全文列出。在诸篇文章以及我们安息日的 Zoom 聚会中，我们在考察但以理书 11:10–15 时，将若干表号混淆了；虽然我们已经作了必要的更正，我却因此偏离了对关于帕尼乌姆——那场导向星期日法令之战争——这一系列文章结论的推进。如今，已到了回到帕尼乌姆的时候；当我们回到那里时，我们将另得一条证据线索，就是彼得在该撒利亚腓立比的那一条线，而该撒利亚腓立比就是帕尼乌姆。

We will now return to our considerations of verses ten through sixteen of Daniel eleven, which illustrate the hidden history of verse forty. We left off in September, so it has been roughly five months.

Tukuzwe kadi ku byo twatekereje kuri imirongo ya cumi gushika kuri cumi na gatandatu yo muri Daniyeli icumi na rimwe, iyerekana amateka yinyegeje yo mu murongo wa mirongo ine. Twahagarariye muri Nyakanga, rero haheze nk’amezi atanu.

“Peter exhorts his brethren to ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.’ Whenever the people of God are growing in grace, they will be constantly obtaining a clearer understanding of His word. They will discern new light and beauty in its sacred truths. This has been true in the history of the church in all ages, and thus it will continue to the end. But as real spiritual life declines, it has ever been the tendency to cease to advance in the knowledge of the truth. Men rest satisfied with the light already received from God’s word and discourage any further investigation of the Scriptures. They become conservative and seek to avoid discussion.

Petro akububula benekristo banne okukula “mu kisa ne mu kumanya kwa Mukama waffe era Omulokozi Yesu Kristo.” Buli lwe kiba nti abantu ba Katonda bakula mu kisa, bajja kubeeranga nga bulijjo bafuna okutegeera okusingawo okw’ekigambo kye. Banaalabanga omusana omuggya n’obulungi obusingawo mu mazima gaakyo amatukuvu. Kino kibadde kya mazima mu byafaayo by’ekkanisa mu mirembe gyonna, era bwe kityo kijja kweyongerayo okutuusa ku nkomerero. Naye obulamu obw’omwoyo obwa nnamaddala bwe bugwaamu amaanyi, bulijjo wabaddewo okwekubira mu kulekera awo okukula mu kumanya amazima. Abantu bamaliririza ne bumati n’omusana gwe baamala okuweebwa okuva mu kigambo kya Katonda era ne baziiyiza okwongera okunoonya Ebyawandiikibwa. Bafuuka ab’ekinnakinnalyo era ne banoonya okwewala empaka.

“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

“Rûmeta ku di nav gelê Xwedê de ne nakokî heye û ne jî tevlîhevî, divê wekî delîla qetî neyê hesibandin ku ew bi xurtî bi aqîdeya rast ve girêdayî ne. Hinek sedem hene ku mirov biterse ku dibe ku ew di navbera rastî û şaşî de bi zelalî cudahî nekirin. Dema ku bi lêkolîna Nivîsarên Pîroz pirsên nû nayên rakirin, dema ku tu cûdahîya ramanê dernakeve ku mirovan bixe ku ji bo xwe Kitêba Pîroz bigerin da ku piştrast bibin ku rastî li cem wan e, wê hingê gelek kes, wekî di demên kevn de, bi kevneşopî ve bimînin û ew tiştê ku nizanin çi ye biparêzin.”

“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

“Ndzi kombisiwile leswaku vo tala lava va tivulaka leswaku va ni vutivi bya ntiyiso wa nkarhi wa sweswi, a va swi tivi leswi va swi pfumelaka. A va byi twisisi vumbhoni bya ripfumelo ra vona. A va na ku tlangela loku faneleke ka ntirho wa nkarhi wa sweswi. Loko nkarhi wa ndzingo wu ta fika, ku ni vavanuna lava sweswi va chumayelaka van’wana lava, loko va kambisisa swiyimo leswi va swi khomeke, va nga ta kuma leswaku ku ni swilo swo tala leswi va nga riki na xivangelo lexi enerisaka xo swi seketela. Ku fikela loko va ringiwa hi ndlela yoleyo, a va nga xi tivi vukungundzwana bya vona lebyikulu. Naswona ku ni vo tala ekerekeni lava swi tekaka onge va twisisa leswi va swi pfumelaka; kambe, ku fikela loko ku pfuka mphikizano, a va byi tivi ku tsana ka vona. Loko va hambanisiwa ni lava nga ni ripfumelo leri fanaka ni ra vona, kutani va sindzisiwa ku yima hi voxe, hi ku tihambanisa ni hinkwavo, leswaku va hlamusela leswi va swi pfumelaka, va ta hlamala loko va vona leswaku miehleketo ya vona yi pfilunganyekile ngopfu malunghana ni leswi a va swi amukerile tanihi ntiyiso. Leswi tiyeke hi leswaku exikarhi ka hina ku vile ni ku hambuka eka Xikwembu lexi hanyaka ni ku hundzukela eka vanhu, hi veka vutlhari bya vanhu exivandleni xa vutlhari bya le Tilweni.”

“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

“Ũngũ nĩagũcokia andũ ake marũgamo; angĩkorwo njira ingĩ ciothe itiganĩte, mĩtugo ya mahĩtia nĩĩgũkũra gatagatĩ kao, nayo nĩĩgũtũũra, ĩgĩtandũkanĩria makũyũ na ngano. Mwathani nĩarehaga arĩa othe meyĩtie rĩu ciake marute ũtũrũko. Ũtheri wa goro mũnene nĩũkinyĩte, ũrĩ wa ihinda rĩrĩa. Ũcio nĩ ma wa Bibilia, ũkĩonania hatari iria ciikĩrĩte mũno hakuhĩ na ithuĩ. Ũtheri ũyũ no wagĩrĩire kũtũtongoria kũrĩ kũthoma Maandĩko nĩ ũmanyi mũnene na kũgeria na ũkenete mũno mĩrũgamo iria twĩhoketeho. Ngai nĩekwenda ngoro ciothe na mĩrũgamo yothe ya ma ciũrĩrwo mũno na gũtirĩ kũnyita, hamwe na mahooya na kwĩyima irio. Arĩa meyĩtie matingĩhota gũtũũra rũrĩrĩinĩ rwa magethio kana meciiria matari marĩke wega ũhoro wa kĩrĩa kĩrĩ ma. Wĩtĩkio wao no nginya ũikio mũhingo mũrĩa ũgĩkũrũkĩra rũrĩmĩ rwa Ngai, nĩguo rĩrĩa ihinda rĩa kũgerio rĩgakinya na makarutwo mbere ya ciumi nĩ ũhoro wa gwetĩkĩrĩria wĩtĩkio wao, mahotage kũheana kĩanda gĩa hinya wa kĩrĩa kĩrĩ ũhoro wa kĩhooto gĩrĩa gĩrĩ mũrũgano wao, hamwe na ũhooreri na guoya.

“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

“Okukubya, okukubya, okukubya. Ebigambo bye tuwa eri ensi biteekwa okuba gye tuli amazima amalamu. Kikulu nnyo nti mu kuwolereza enjigiriza ze tulowooza okuba emisingi emikulu egy’okukkiriza, tetukkirizanga n’akatono okukozesa ensonga ezitali nnungi mu bujjuvu. Ezo ziyinza okusobola okusirisa awakanya, naye tezissa kitiibwa ku mazima. Tuleeta ensonga ennungi, ezitaasirisanga buwakyanyi bwaffe bwokka, wabula era ezisobola okugumira okwekenneenya okusingayo obumpi era okw’obwegendereza obusingayo. Mu abo abeeyigirizza ng’abawakanisa mu mpaka mulimu akabi kanene nnyo nti tebanaakwatanga Kigambo kya Katonda mu bwenkanya. Bwe tuba tusisinkana awakanya, kiteekwa okuba okufuba kwaffe okw’amazima okulaga ensonga mu ngeri eneeyinza okuzuukusa okukkiriza mu birowoozo bye, so si okunoonya bunoonyi kuwa buwa omukkiriza obwesige bwokka.

“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

“Omuntu bw’aba ng’akyeyongera mu magezi ga bwongo kitya kyonna, talowooza wadde akaseera katono nti tewali bwetaavu bwa kunoonyereza mu Byawandiikibwa mu ngeri enzijuvu era egenda mu maaso okusobola okufuna omusana ogusingawo. Nga abantu, tuyitiddwa buli omu ku ffe okuba abayizi b’obunnabbi. Tulina okukuuma okulabirira n’obwegendereza obw’amaanyi, tusobole okwawula ekitangaala kyonna Katonda ky’anaatuleetera. Tulina okukwata ku butangaavu obusooka obw’amazima; era okuyita mu kwesiga okusoma okujjudde okusaba, omusana ogusinga obutangaavu guyinza okufuna, oguyinza okuteekebwa mu maaso g’abalala.”

“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.

“Dema gelê Xwedê di rehetî û bi ronahîbûna xwe ya niha razî dibin, em dikarin bi bawerî bizanin ku Ew ê ji wan razî nebe. Xwestina Wî ew e ku ew herdem bi pêş ve biçin da ku ronahiya zêdetir û her ku diçe zêde dibe, ya ku ji bo wan dibiriqe, bistînin. Helwesta niha ya dêrê ji Xwedê re ne xweş e. Xwe-baweriyek hatîye navbera wan ku bûye sedem ku ew pêdiviya rastiya zêdetir û ronahiya mezintir hîs nekin. Em di demekê de dijîn ku Şeytan li milê rast û li milê çep, li pêş û li paşê me dixebite; lê dîsa em wek gel di xew de ne. Xwedê dixwaze ku dengek bê bihîstin ku gelê Wî ji bo çalakiyê hişyar bike.

“Instead of opening the soul to receive rays of light from heaven, some have been working in an opposite direction. Both through the press and from the pulpit have been presented views in regard to the inspiration of the Bible which have not the sanction of the Spirit or the word of God. Certain it is that no man or set of men should undertake to advance theories upon a subject of so great importance, without a plain ‘Thus saith the Lord’ to sustain them. And when men, compassed with human infirmities, affected in a greater or less degree by surrounding influences, and having hereditary and cultivated tendencies which are far from making them wise or heavenly-minded, undertake to arraign the word of God, and to pass judgment upon what is divine and what is human, they are working without the counsel of God. The Lord will not prosper such a work. The effect will be disastrous, both upon the one engaged in it and upon those who accept it as a work from God. Skepticism has been aroused in many minds by the theories presented as to the nature of inspiration. Finite beings, with their narrow, short-sighted views, feel themselves competent to criticize the Scriptures, saying: ‘This passage is needful, and that passage is not needful, and is not inspired.’

“Mbuk mbɛrɛ káfɨŋ mɛ̀nɛ̀ ká yíri ndʉ́lʉ́ yáfáfá sílɛ̀ ká tɔ̀rɔ̀ nì janná, bǎa bɛ̀ tʉ̀mɛ̀lɛ̀ kùrù kúfó yáfáfá kàfán. Sàbà síi kɛ́li nà sàbà sɔ̀rɔ̀ kúwáfá kàfán, bɛ̀ yíri mɛ́sɛ̀lɛ̀ bí tɔ̀rɔ̀ Bìbilì nàfásí-yírí yáfáfá, mɛ́sɛ̀lɛ̀ bǎa kà yírí Síri nà Kálámu yáfáfá nà Mʉ̀lʉ́ŋ tán tɛ́. Tàmá yáfáfá kùrù, mʉ̀nʉ̀ kàfán yàa mʉ̀nʉ̀-bɛ̀rɛ̀ kàfán kà yíri tɛ́rìyà mɛ́sɛ̀lɛ̀ síi bìrì yáfáfá kúfó nàfán, hɛ́ kà bɛ̀ sɔ̀rɔ̀ “Ànù Tɛ̀ Lɔ̀rdì” kàfán bɛ̀rɛ̀ bɛ̀ tɔ̀rɔ̀ kàfán tán. Nà mʉ̀nʉ̀-bɛ̀rɛ̀, bǎa mɛ̀nɛ̀ kàfán kʉ̀nʉ̀ kàfán nà dɔ̀rɔ̀lɛ̀ mʉ̀nʉ̀ yáfáfá, bǎa yírí síi bɛ̀rɛ̀ kùrù nàfán tɔ̀rɔ̀ kùrù yáfáfá kàfán, nà bǎa sɔ̀rɔ̀ tɛ́ndɛ̀nsì hɛ́rɛditɛ́ri nà tɛ́ndɛ̀nsì bǎa kùlɛ̀lɛ̀ yáfáfá mɛ̀nɛ̀ kà yáfáfá tɛ́ bǎa ká bɛ̀rɛ̀ wáisi yàa kà yáfáfá tɛ́ bǎa ká sàmáyà-míndɛ̀d, nà bǎa yírí Kálámu yáfáfá nà Mʉ̀lʉ́ŋ kùrù kà bɛ̀ tɔ̀rɔ̀ kɔ̀tì kàfán tán, nà kà bɛ̀ pàsí jàjìmɛ́nti tɔ̀rɔ̀ yírí bí mɛ̀nɛ̀ tìná nà bí mɛ̀nɛ̀ mʉ̀nʉ̀, bɛ̀ tʉ̀mɛ̀lɛ̀ hɛ́ kànsɛ́li yáfáfá nà Mʉ̀lʉ́ŋ tɛ́. Lɔ̀rdì kà yáfáfá bɛ̀rɛ̀ tʉ̀mɛ̀lɛ̀ síi pɔ̀spà tɛ́. Èfɛ́kti yáfáfá kà sɔ̀rɔ̀ dísàstrɔ̀sì, nà mʉ̀nʉ̀ mɛ̀nɛ̀ tʉ̀mɛ̀lɛ̀ síi yírí nàfán kàfán, nà bǎa mɛ̀nɛ̀ síi rìsívì kà yírí tʉ̀mɛ̀lɛ̀ yáfáfá nà Mʉ̀lʉ́ŋ. Sɛ́ptìsísì yáfáfá bɛ̀ àráwùsì nà mʉ̀nʉ̀-bɛ̀rɛ̀ síi mɨ̀nɨ̀ mɛ̀nɛ̀ síi yírí tɛ́rìyà mɛ́sɛ̀lɛ̀ bǎa prɛ̀zɛ̀ntì tɔ̀rɔ̀ nàfásí-yírí yáfáfá. Bìíŋ fínáiti, nà víù bǎa nàrò, shɔ̀t-sáitìd, bɛ̀ fíli bǎa yírí kɔ̀mpɛ̀tɛ̀nti kà bɛ̀ krítìsáizì Skrìpchà, kà bɛ̀ yíri: ‘Pásɛ̀jì síi nìídùl, nà pásɛ̀jì síi tɛ́ nìídùl, nà kà yírí ìnspáyàdì tɛ́.’”

“Christ gave no such instruction in regard to the Old Testament Scriptures, the only part of the Bible which the people of His time possessed. His teachings were designed to direct their minds to the Old Testament and to bring into clearer light the great themes there presented. For ages the people of Israel had been separating themselves from God, and they had lost sight of precious truths which He had committed to them. These truths were covered up with superstitious forms and ceremonies that concealed their true significance. Christ came to remove the rubbish which had obscured their luster. He placed them, as precious gems, in a new setting. He showed that so far from disdaining the repetition of old, familiar truths, He came to make them appear in their true force and beauty, the glory of which had never been discerned by the men of His time. Himself the Author of these revealed truths, He could open to the people their true meaning, freeing them from the misinterpretations and false theories adopted by the leaders to suit their own unconsecrated condition, their destitution of spirituality and the love of God. He cast aside that which had robbed these truths of life and vital power, and gave them back to the world in all their original freshness and force.

“Kristo akavetangile malangizo otere pankhani ya Malemba a Chipangano Chakale, gawo lokhalo la Baibulo limene anthu a m’nthawi Yake anali nalo. Ziphunzitso Zake zinakonzedwa kuti zitsogolere maganizo awo ku Chipangano Chakale ndi kubweretsa m’kuunika kowonekera bwino kwambiri mitu ikuluikulu imene inaperekedwa mmenemo. Kwa mibadwo yambiri anthu a Israyeli anali akudzilekanitsa ndi Mulungu, ndipo anali ataya kuona choonadi chamtengo wapatali chimene Iye anawapatsa. Choonadi chimenechi chinali chophimbidwa ndi miyambo ndi madyerero achipembedzo achikhulupiriro chamatsenga amene ankabisa tanthauzo lake lenileni. Kristo anadza kudzachotsa zinyalala zimene zinali zitaphimba kuwala kwake. Iye anachiyika monga miyala yamtengo wapatali m’kakhazikitsidwe katsopano. Iye anasonyeza kuti, kutali ndi kunyoza kubwerezedwa kwa choonadi chakale ndi chodziwika bwino, anadza kuti achionetse m’mphamvu yake yeniyeni ndi m’kukongola kwake, ulemerero wake umene anthu a m’nthawi Yake anali asanauzindikire konse. Popeza Iye Mwini ndiye Wolemba wa choonadi chowululidwachi, ankatha kutsegulira anthu tanthauzo lake lenileni, kuwamasula ku matanthauzidwe olakwika ndi ziphunzitso zabodza zimene atsogoleri anali atalandira kuti zigwirizane ndi mkhalidwe wawo wosadzipereka, kusauka kwawo m’uzimu, ndi kusowa chikondi cha Mulungu. Iye anachotsa zonse zimene zinalanda choonadichi moyo ndi mphamvu yake yogwira ntchito, ndipo anachibwezera ku dziko lonse m’katsopano wake wonse woyambirira ndi m’mphamvu yake yonse.”

“If we have the Spirit of Christ and are laborers together with Him, it is ours to carry forward the work which He came to do. The truths of the Bible have again become obscured by custom, tradition, and false doctrine. The erroneous teachings of popular theology have made thousands upon thousands of skeptics and infidels. There are errors and inconsistencies which many denounce as the teaching of the Bible that are really false interpretations of Scripture, adopted during the ages of papal darkness. Multitudes have been led to cherish an erroneous conception of God, as the Jews, misled by the errors and traditions of their time, had a false conception of Christ. ‘Had they known it, they would not have crucified the Lord of glory.’ It is ours to reveal to the world the true character of God. Instead of criticizing the Bible, let us seek, by precept and example, to present to the world its sacred, life-giving truths, that we may ‘show forth the praises of Him who hath called you out of darkness into His marvelous light.’

“ئەگەر ڕۆحی مەسیحمان هەبێت و لەگەڵ ئەو کرێکار بین، ئەرکی ئێمەیە ئەو کارە بەردەوام بکەین کە ئەو بۆ ئەنجامدانی هات. ڕاستییەکانی پەرتووکی پیرۆز دووبارە بەهۆی نەریت و تەقلید و فێرکردنی هەڵەدا تاریک کراونەتەوە. فێرکردنە هەڵەکانی ئیلاهیاتی باو لە هەزاران هەزار کەس گومانکار و بێباوەڕ دروست کردووە. هەندێک هەڵە و ناتەواوی هەن کە زۆرێک سەرزەنشتیان دەکەن وەک فێرکردنی پەرتووکی پیرۆز، بەڵام لە ڕاستیدا ئەوانە لێکدانەوەی درۆین بۆ نووسراوە پیرۆزەکانن، کە لە ماوەی سەدەکانی تاریکی پاپایەتی پەسەند کراون. خەڵکی زۆر ڕابەرانەیان بۆ ئەوە بردراون کە تێگەیشتنێکی هەڵە لە خودا بپارێزن، هەروەک جولەکەکان، کە بەهۆی هەڵە و نەریتەکانی سەردەمی خۆیاندا گومڕا بوون، تێگەیشتنێکی هەڵەیان لە مەسیح هەبوو. ‘ئەگەر ئەوەیان دەزانی، هەرگیز خاوەنی شکۆمەندیان لە خاچ نەدەدا.’ ئەرکی ئێمەیە کە کارەکتەری ڕاستی خودا بۆ جیهان ئاشکرا بکەین. لە شوێنی ئەوەی ڕەخنە لە پەرتووکی پیرۆز بگرین، با بە فەرمان و نمونە هەوڵ بدەین ڕاستییە پیرۆز و ژیان‌بەخشەکانی بۆ جیهان پێشکەش بکەین، تاکو ‘ستایشەکانی ئەوە دەربخەین کە ئێوەی لە تاریکی بۆ ڕووناکی سەرسوڕهێنەری خۆی بانگ کردووە.’”

“The evils that have been gradually creeping in among us have imperceptibly led individuals and churches away from reverence for God, and have shut away the power which He desires to give them.

“Bubi bubi obubi obubaire nibwesera omuliitwe, hatakumanyikira, nibwihya abantu kinumu n’amakanisa kuruga omu kutina Ruhanga, kandi nibugara amaani agu Ayenda kubaha.”

“My brethren, let the word of God stand just as it is. Let not human wisdom presume to lessen the force of one statement of the Scriptures. The solemn denunciation in the Revelation should warn us against taking such ground. In the name of my Master I bid you: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Testimonies, volume 5, 707–711.

“Bami ba ngai, tika ete Liloba ya Nzambe etelema kaka ndenge ezali. Tika te ete bwanya ya bomoto emitya lokola ekoki kokitisa nguya ya ata liloba moko ya Makomi. Likebisi wana ya makasi oyo ezali na Emoniseli esengeli kokebisa biso mpo tókota te na esika ya boye. Na nkombo ya Nkolo na ngai napesi bino mitindo boye: ‘Longola sapato na makolo na yo, mpo esika oyo otelemí ezali mabele mosantu.’” Testimonies, volimi 5, 707–711.