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.

Kuva kuKesariya Filipi kuya kuKesariya Maritima, kumiswe endleleni eNtabeni yoGuquko; uPetru ufanekisela abayizinkulungwane eziyikhulu namashumi amane nane nane abafika esibonakalisweni sendlela somkhosi wamaCilongo emgqeni owakhiwe phezu kwemigqa emibili yamavesi angamashumi amabili nambili kaLevitikusi amashumi amabili nantathu, kuhambisana nesikhathi sePentekoste esikhathini sikaKristu. ULevitikusi amashumi amabili nantathu, isiphambano, iPentekoste, kanye noKorneliyu ethuma ukubiza uPetru; konke kuhlanganiswa umugqa phezu komugqa kanye nophawu lwamahora esithathu, esithupha, nesishiyagalolunye.

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.

Kristhu pa muchinjiko panguva yechitatu, yechitanhatu, neyechipfumbamwe, Petro panguva yechitatu neyechipfumbamwe paPendekosti uye Kornelio panguva yechipfumbamwe, Petro panguva yechitanhatu paJopa uye panguva yechitatu paKesaria Firipi, zvinobatana naDanieri 11:13–15, nokuti Kesaria Firipi inonziwo Paniumi.

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 watu wa 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 kulifananisha kumiminwa kwa Roho Mtakatifu katika siku za mwisho. Kumiminwa huko katika siku za mwisho kuna sehemu mbili, kukianza kwa kunyunyiziwa katika 9/11 ambako hatimaye kunaendelea hadi kutangazwa kwa Kilio cha Usiku wa Manane kinachofika hadi sheria ya Jumapili, na kisha huwa kilio kikuu cha malaika wa tatu, mahali na wakati ambapo mvua ya masika ya mwisho humiminwa bila 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.

Bvaho rero, mwa bana ba Siyoni, kandi munezererwe mu Mwami Imana yanyu; kuko yabahaye imvura y’umuhindo ku rugero rukwiriye, kandi izabamanuriraho imvura, ari yo mvura y’umuhindo n’iy’itumba, mu kwezi kwa mbere. Kandi imbuga zo guhura zizuzura ingano, n’imivure isesekaremo vino n’amavuta. Kandi nzabasubiza imyaka yariye n’inzige, n’udusimba twonona imyaka, n’inyo, n’ibyonnyi, ingabo zanjye zikomeye nari narabohereje muri mwe. Yoweli 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.

Petro anomirira avo vanopinda munhoroondo yekunaya kwekutanga kuri pakati nepakati kubva pa9/11 kusvikira pamutemo weSvondo, uye zvakare kunaya kwekupedzisira, kunodzoreredza “makore” anomirira zvizvarwa zvina zveSeventh-day Adventism yeRaodhikia, zvaparadzwa nokuda kwekumukira kwayo kwaiwedzera. Mutemberi, paawa yepfumbamwe, Petro akapa kudzoreredzwa kwemakore kuri mubhuku raJoere.

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.

Saka, tendukani, mutendeukire, kuti zvivi zvenyu zvipukutwe, kuti nguva dzokuzorodzwa dzibve pamberi paShe; uye kuti atume Jesu Kristu, akamboparidzwa kwamuri kare; iye uyo denga rinofanira kumugamuchira kusvikira kunguva dzokudzorerwa kwezvinhu zvose, izvo Mwari akataura nomuromo wavaprofita vake vose vatsvene kubva pakutanga kwenyika. Nokuti Mozisi zvirokwazvo akati kumadzibaba, Ishe Mwari wenyu achakumutsirai Muprofita anobva pakati pehama dzenyu, akafanana neni; munofanira kumuteerera pazvinhu zvose zvaachataura kwamuri. Uye zvichaitika kuti mweya mumwe nomumwe usingazomuteereri Muprofita uyo uchaparadzwa kubva pakati pavanhu. Hongu, navaprofita vose kubva kuna Samueri navaya vakatevera shure kwake, vose vakataura, vakaporofitawo mazuva ano. Mabasa 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.

Kuima ka madambi ndi ntchito yomaliza ya Khristu mu chiweruzo chofufuza, ndipo kuimako kumayambira pa nyumba ya Mulungu.

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.

Nokuti nguva yasvika yokuti kutongwa kutangire paimba yaMwari; uye kana kuchitanga patiri isu, kuguma kwavasingateereri evhangeri yaMwari kuchava kuiko? Uye kana wakarurama achiponeswa zvakaoma, asingatyi Mwari nomutadzi vachaonekwa kupiko? Naizvozvo ngavazviise avo vanotambudzika maererano nokuda kwaMwari kuchengetwa kwemweya yavo kwaari pakuita zvakanaka, sokunaMusiki akatendeka. 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.

Petro akanzwisisa paPentekosti uyewo pamusha paKonerio muKesaria yegungwa, kuti bhuku raJoeri rakanga richizadzikiswa. Pentekosti inomiririra mutemo weSvondo apo kutonga kunenge kwapedzwa pamusoro peimba yaMwari, uye zvino kuchibva kwaenda kuvaHedheni. Shoko rake pamutemo weSvondo ndiro shoko rimwe chetero rakaparidzwa pakusvika kweKuchema kwaPakati peUsiku. Kuziviswa kwealpha ndiko kutanga kwenguva yechiporofita inoguma nekuziviswa kweomega. Petro anomiririra avo vanoparidza shoko, uye shoko rinotanga nesimba raro, rinoratidzwa nekusunungurwa kwembongoro yeIslam. Mbongoro inosunungurwa kuti iratidze kutanga kweKuchema kwaPakati peUsiku, uye inosunungurwazve pamutemo weSvondo, unova ndiwo mhedziso yeKuchema kwaPakati peUsiku.

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.

Naizvozvo Petro anomiririrawo avo vakafanotaura kurova kuchaitwa neIslam pamusoro peUnited States. Shoko raPetro paKuchema kwePakati peUsiku kugadziriswa kweshoko rakaratidza kuodzwa mwoyo kwekutanga uye kutanga kwenguva yokumirira. Naizvozvo Petro anomiririra avo vanoparidza shoko reKuchema kwePakati peUsiku vakapfuura muedzo wokutanga wenheyo wakasvika muna 2024 uye wakapera musi wa8 Chivabvu, 2025, nokusarudzwa kwapapa wokutanga weAmerica, mukuzadzika kwendima yegumi neina yaDanieri gumi nerimwe.

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.

Nyengo yochokera pa chikondwerero cha Malipenga kufika pa Pentekoste ndiyo mayeso achitatu ndiponso mayeso otsimikizira a nyengo ya Pentekoste yoimiridwa mu Levitiko 23. Mfundo ya angelo atatu imene Mlongo White anazindikiritsa ilinso, mwachidule, masamu oyambirira okha. Iye akusonyeza kuti sungakhale ndi uthenga wachitatu popanda woyamba ndi wachiwiri. Chifukwa Petro amalalikira buku la Yoweli pa lamulo la Lamlungu la Pentekoste, motero amaphunzitsanso Yoweli pa chiyambi cha kulengeza kwa uthenga wa Kufuula kwa Pakati pa Usiku, umene uli mayeso otsimikizira ndiponso mayeso achitatu a nyengo ya Pentekoste. Chotero Petro akuimira okhulupirika pa nthawi yonse ya njira ya mayeso atatu imene inayamba pamene Chivumbulutso cha Yesu Khristu chinatsegulidwa, kuyambira pa Disembala 31, 2023. Ngati Petro alipo pa sitepe yachitatu, ayenera kuti anayenda pa sitepe ziwiri zam’mbuyomo, pakuti sungakhale ndi chachitatu popanda choyamba ndi chachiwiri.

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.

Nthawi yosindikizidwa ya anthu zana limodzi ndi makumi anayi ndi anayi zikwi inayamba pa 9/11, ndipo inatsegula njira ya mayeso a magawo atatu, yoimiridwa ndi kulira kwa lipenga la 9/11 loti tibwerere ku maziko; ndipo kenako kunafika mayeso a kukhumudwitsidwa koyamba pa July 18, 2020. Mayeso achitatu a mbiriyi ndi lamulo la Lamlungu. Chipululu cha uneneri chinafika pa July 18, 2020, ndipo mkati mwa nthawi ya chipululu chimenecho, mu July 2023 “liwu” linayamba kulira, ndipo kenako pa December 31, 2023, patatha zaka makumi awiri ndi ziwiri kuchokera pa 9/11, kuyamba kwa kutsegulidwa kwa Chivumbulutso cha Yesu Khristu kunayamba. Kuyambira 2023 kufikira ku lamulo la Lamlungu (pamene kukwaniritsidwa kwangwiro kwa masiku 2,300 kukukwaniritsidwa) kukuzindikiritsa nthawi yochokera mu 2023 kufikira ku lamulo la Lamlungu monga yoyamba ndi “23” ndi kutha ndi “23,” pakuti khomo lotsekedwa pa October 22, 1844 limayimira mwachitsanzo khomo lotsekedwa pa lamulo la Lamlungu. Uneneri wa zaka 2300 ukuyimiridwa ndi “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.”

1844 ndiko kwaiva kuguma kwenhoroondo yengirozi yokutanga neyechipiri. Nhoroondo iyi yakatanga nokuuya kwengirozi yokutanga muna 1798, ikaguma makore makumi mana namatanhatu gare gare muna 1844. Makore makumi mana namatanhatu iwayo anomirira temberi yeMillerite yakapindwa naKristu pakarepo muna 1844. Temberi yomunhu yakarongwa pamusoro pe“23” chromosomes kumurume nokumukadzi, nokudaro ichisimbisa “23” sechiratidzo chebasa rakatangwa naKristu muna 1844. Basa iroro raiva rokubatanidza humwari hwake nouvanhu hwedu. Jesu anoshandisa nyika yezvakasikwa kuratidza zvinhu zvomweya, uye basa rakatanga muna 1844, pakupera kwamakore 2,300, rinomiririrwa nokubatana kwe“23” male chromosomes ne“23” female chromosomes. Kana murume achiroora mukadzi, vanova nyama imwe, uye muchato ndizvo zvakatangwa naKristu muna 1844. Suo rakavharwa ra1844 rinowirirana nesuo rakavharwa romurayiro weSvondo, uye chiratidzo chesuo rakavharwa iroro ndi“23.”

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.

Kubva pana 31 Zvita 2023 kusvika pa“23” yomutemo weSvondo kunoratidza nguva inotanga nealpha “23” ichiguma neomega “23.” Inomirirawo nguva yetembere yevane zviuru zana namakumi mana nezvina. Nhoroondo iyoyo chaiyo ifurakitori ya9/11 kusvika kumutemo weSvondo. 1844 inomiririrwa nenhamba “23,” uye inoratidza kutanga kwekutonga kwekuongorora kwavakafa. 9/11 inoratidza kutanga kwekutonga kwekuongorora kwevapenyu, saka 9/11wo zvakare ine nhamba “23.” Nguva ya9/11 kusvika kumutemo weSvondo inguva ine alpha “23” neomega “23.” 2023 kusvika kumutemo weSvondo ifurakitori ya9/11 kusvika kumutemo weSvondo, uye ndiyo panomutswa tembere yevane zviuru zana namakumi mana nezvina. Tembere yevaMillerite yaiva nguva yemakore makumi mana namatanhatu, asi mumazuva okupedzisira, nguva haichazovipo; uye makore makumi mana namatanhatu evaMillerite pakutanga kweAdventism anofananidzira nguva imwe cheteyo pakuguma kweAdventism, uye nguva iyoyo inotanga ichiguma ne“23,” zvichibudisa nhamba yevaMillerite, makumi mana namatanhatu.

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.

Ayo maturu etatu ayo enhoro dzinomirira nzira yokuedzwa ine nhanho nhatu (vaMillerite, 9/11 kusvikira kumutemo weSvondo, uye 2023 kusvikira kumutemo weSvondo). Nhoroondo iyi yakatanga nokurira kwehwamanda kwaMikaeri, uyo akamutsa Mozisi naEria musi wa31 Zvita 2023, uye kana Mikaeri, anova Kristu, achimutsa, anozviita nokurira kwehwamanda.

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.

Nekuti Ishe amene vachaburuka kubva kudenga nekudanidzira kukuru, nezwi remutumwa mukuru, uye nehwamanda yaMwari; uye vakafa muna Kristu vachamuka kutanga. 1 VaTesaronika 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.

Mikael ni malaika mkuu, na ni sauti yake pamoja na parapanda ya Mungu inayofufua; na kitabu cha Yuda kinatujulisha kwamba Mikael 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.

Asi Mikaeri, mutumwa mukuru, paakanga achikakavadzana naDhiyabhori pamusoro pomuviri waMozisi, haana kushinga kumupomera mhosva yokutuka; asi akati, Ishe ngavakutuke. Judha 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.

Kristu, saMikayeli ingelosi enkulu, wembula iSambulo saKhe ngoDisemba 31, 2023, lapho-ke avusa uMose no-Eliya, ofakazi ababili ababulawa ngoJulayi 18, 2020. Kwase kufika uvivinyo lwezisekelo zangaphandle lwe-alpha. Ingelosi eyehla ngo-9/11 yakhala icilongo likaJeremiya ngesikhathi ibiza abathembekileyo ukuba babuyele ezisekelweni zamaMillerite, futhi kuhambisana nalokho, icilongo likaMikayeli laletha uvivinyo lwezisekelo. Uvivinyo lolu lumelelwa nguDaniyeli 11:14, lapho “abaphangi babantu bakho” bemisa umbono wangaphandle. AmaMillerite aqaphela ukuthi kwakuyiRoma eyagcwalisa leli vesi, futhi amisa umbono.

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.

Kutanga ku wa 8 Gicurasi 2025, hatangiye iyubakwa ry’urusengero ku ibuye ry’imfuruka n’iry’ifatizo. Nyuma y’imyaka mirongo itatu uhereye mu 1996—igihe ubutumwa bwari bwarafunguwe mu 1989 bwashyirwagaho ku mugaragaro—hatangiye igikorwa cyo gushyiraho ku mugaragaro ubutumwa bwafunguwe ku wa 31 Ukuboza 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.

Kugadziriswa zviri pamutemo kwemashoko a1989 muna 1996 kwakauya makore mazana maviri nemakumi maviri mushure mokunge chidzidzo charo chenhau chasvika muna 1776. Kusunungurwa kwechisimbiso muna 2023 kwakatevera makore makumi maviri nemaviri mushure mokunge kugadziriswa zviri pamutemo kwa1996 kwasimbiswa paGunyana 11, 2001, kubudikidza nokuratidzwa kwechiporofita kweIslam.

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.

Petro anomiririra vatumwa venhoroondo ino tsvene vanopfuura miedzo yose iri miviri, yenheyo neyetembere. Muedzo wetembere unosanganisira kururamiswa kweshoko rakakundikana raChikunguru 18, 2020. Makore makumi matatu mushure mokunge shoko ra1989 raitwa repamutemo muna 1996, muedzo wetembere unosanganisira basa rokugadzirisa, vozoriparidzazve, shoko rokurohwa kwechiIslam pamusoro peNashville, Tennessee. Kuitwa repamutemo kweshoko ra1989 kwakamiririrwa nokubudiswa kwemagazini yainzi Time of the End muna 1996. Magazini iyoyo yakabata mavhesi matanhatu okupedzisira aDanieri 11, uye yakaratidza mutemo weSvondo muUnited States. Nokutungamirira kwehumwari, ushumiri hwakanga husisashandi hwakanga hwatopihwa zita rokuti Future for America makore akati wandei zvisati zvaitika, hwakapihwa ushumiri hwedu navatungamiri vekare veushumiri ihwohwo, avo vakanga vasina chiedza pashoko ra1989.

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.

Muna 1996, ushumiri hwedu hwakava Future for America, uye bhuku rakabudiswa rairondedzera shoko raizivisa remangwana reAmerica sezvarinomiririrwa mumavhesi matanhatu okupedzisira aDhanieri 11. United States yakanga yatanga kukwira kwayo kwechiporofita muna 1776, uye makore “22” gare gare, panguva yokuguma muna 1798, United States yakatanga basa rayo soumambo hwechitanhatu hwechiporofita cheBhaibheri, makore “220” mushure ma1776. Muna 1996, shoko reUnited States muchiporofita rakaitwa repamutemo. Makore “220” kubva muna 1776, nemakore “22” kubva ipapo kusvika muna 1798, anobatana naWilliam Miller, uyo akapa hurukuro yake yokutanga yeruzhinji muna 1831, makore “220” mushure mokubudiswa kweKing James Bible. Kutanga nokuguma kweAdventism kunosimbisa kuitwa kwepamutemo kweshoko rinobviswa chisimbiso panguva yokuguma.

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.

Makore makumi matatu mushure ma1996, muna 2026, muedzo wetembere unosanganisira basa rokugadzirisa shoko raChikunguru 18, 2020. Naizvozvo, shoko realfa ra1989, iro shoko rechizvarwa chokupedzisira rakaiswa muchimiro chakarongeka muna 1996, rakatanga nguva yemakore makumi matatu yakaguma nomuedzo wokugadzirisa nokumisikidza shoko muchimiro chakarongeka. Makore iwayo makumi matatu mucherechedzo wouprista hwevane zviuru zana namakumi mana nezvina avo vachamisikidza shoko reKudanidzira Kwousiku Hwapakati. Petro anomirira avo vanozadzisa basa iroro munguva yomuedzo wechipiri wetembere yeomega.

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

Sister White anotiudza kuti Mwari anotendera kukanganisa kupinda pakati pevanhu Vake, nechinangwa chokuti vavatungamirire pakudzidza.

“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.”

“Mwari achamutsa vanhu Vake; kana dzimwe nzira dzikakundikana, dzidziso dzakatsauka dzichapinda pakati pavo, uye idzi dzichavasefa, dzichipatsanura hundi negorosi. Ishe vanodana vose vanotenda shoko Ravo kuti vamuke kubva muhope. Chiedza chinokosha chasvika, chakafanira nguva ino. Ichi ichokwadi cheBhaibheri, chinoratidza njodzi dzatava kusangana nadzo. Chiedza ichi chinofanira kutitungamirira mukudzidza Magwaro neushingi hukuru uye mukuongorora zvakanyanyisa zvinzvimbo zvatinobata.”

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.

Chirevo ichi chikamu chendima ichapedzisa nyaya ino yose zvayo. Munyaya idzodzo uye mumisangano yedu yeSabhata yeZoom, ndakavhiringidza zvimwe zviratidzo mukufunga kwedu pamusoro paDanieri 11:10–15, uye kunyange zvazvo takagadzirisa zvinodikanwa, ndakatsauswa pakutevera mhedziso yenhevedzano yenyaya pamusoro pePanium—hondo inotungamirira kumutemo weSvondo. Zvino yasvika nguva yokudzokera kuPanium, uye patichidaro, tichavawo nomumwe mutsetse wakawedzerwa wohumbowo unomiririrwa naPetro paKesaria Firipi, inova Panium.

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.

Zvino tichadzokera kufungisisa kwedu pamusoro pemavhesi gumi kusvika kugumi nenhanhatu aDhanieri gumi nerimwe, ayo anoratidza nhoroondo yakavanzika yevhesi makumi mana. Takagumira muna Gunyana, saka pava nemwedzi ingangosvika mishanu.

“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.

“Peturu anosunda hama dzake kuti, ‘akurire munyasha, nomukuruzivo rwaShe wedu noMuponesi Jesu Kristu.’ Nguva dzose kana vanhu vaMwari vachikura munyasha, vanoramba vachiwana kunzwisisa kwakajeka zvikuru kweshoko Rake. Vachaona chiedza chitsva norunako mushoko dzvene raro. Izvi zvakava zvechokwadi munhoroondo yekereke mumazera ose, uye saizvozvo zvicharamba zvakadaro kusvikira kumugumo. Asi kana upenyu chaihwo hwomweya huchidzikira, kwagara kuine tsika yokurega kufambira mberi muruzivo rwechokwadi. Vanhu vanogutsikana nechiedza chavakatogamuchira mushoko raMwari uye vanoodza mwoyo chero kumwe kutsvakurudza kweMagwaro. Vanova vanochengetedza tsika dzekare uye vanotsvaka kudzivisa nhaurirano.”

“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.

Chokwadi chakuti pakati pa anthu a Mulungu palibe mkangano kapena chisokonezo sichiyenera kuonedwa ngati umboni wokwanira wakuti akugwiritsitsa chiphunzitso cholondola. Pali chifukwa choopera kuti mwina sakusiyanitsa momveka bwino pakati pa chowonadi ndi cholakwa. Pamene palibe mafunso atsopano amene akuyambitsidwa chifukwa cha kufufuza Malemba, pamene palibe kusiyana kwa maganizo komwe kungalimbikitse anthu kufufuza Baibulo paokha kuti atsimikize kuti ali nacho chowonadi, padzakhala ambiri tsopano, monga m’nthawi zakale, amene adzamamatira ku mwambo ndi kupembedza chimene sakuchidziwa.

“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 tivulaka leswaku va ni vutivi bya ntiyiso wa nkarhi wa sweswi a va swi tivi leswi va swi pfumelaka. A va 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 nyika. Ku kondza va ringiwa hi ndlela leyi, a va swi tivi ku pfumaleka lokukulu ka vona ka vutivi. Naswona ku ni vo tala evandlheni lava va teke swi ri swa xiviri leswaku va twisisa leswi va swi pfumelaka; kambe, ku kondza ku pfuka mphikizano, a va byi tivi ku tsana ka vona hi voxe. Loko va hambanisiwa ni lava va nga ni ripfumelo leri fanaka naswona va sindzisiwa ku yima hi voxe, va ri voxe, leswaku va hlamusela ripfumelo ra vona, va ta hlamala ku vona leswaku miehleketo ya vona yi pfilunganyekile swinene malunghana ni leswi a va swi amukerile tanihi ntiyiso. Swa tiyiseka leswaku exikarhi ka hina ku ve ni ku hambuka eka Xikwembu lexi hanyaka ni ku hundzukela eka vanhu, ku veka vutlhari bya munhu ematshan’wini ya vutlhari bya Xikwembu.

“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.

“Mwari vachamutsa vanhu vavo; kana dzimwe nzira dzikakundikana, dzidziso dzenhema dzichapinda pakati pavo, idzo dzichavasefa, dzichiparadzanisa hundi negorosi. Ishe vanodana vose vanotenda shoko ravo kuti vamuke vabve muhope. Chiedza chinokosha chauya, chakafanira nguva ino. Icho ichokwadi cheBhaibheri, chinoratidza njodzi dzava pedyo chaizvo nesu. Chiedza ichi chinofanira kutitungamirira mukudzidza Magwaro neshingairo uye mukuongorora kwakanyatsotsoropodza nzvimbo dzedzidziso dzatinobata. Mwari vanoda kuti mativi ose nezvigaro zvose zvechokwadi zvitsvakurudzwe zvizere uye nokushingirira, pamwe chete nomunyengetero nokutsanya. Vatendi havafaniri kugutsikana nezvinofungidzirwa uye nepfungwa dzisina kutsanangurika zvakanaka pamusoro pezvinoumba chokwadi. Kutenda kwavo kunofanira kuvambwa zvakasimba pashoko raMwari, kuitira kuti nguva yokuedzwa painosvika uye pavanomiswa pamberi pamakanzuru kuti vapindure pamusoro pokutenda kwavo, vagone kupa chikonzero chetariro iri mavari, nounyoro nokutya.

“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.

“Dedeganani, dedeganani, dedeganani. Nyaya dzatinopa kunyika dzinofanira kuva chokwadi chipenyu kwatiri. Zvakakosha kuti pakudzivirira dzidziso dzatinoti ndidzo nheyo dzekutenda, tirege kumbobvumira kuti tishandise nharo dzisina kunyatsorurama zvizere. Dzingabatsira kunyaradza anopikisa, asi hadzikudze chokwadi. Tinofanira kupa nharo dzakarurama, dzisingangonyaradzi vapikisi vedu chete, asi dzinokwanisawo kumira pakuongororwa kwepedyo zvikuru uye kunotsvakisisa zvikuru. Kune avo vakazvidzidzisa semakakatanwi, pane ngozi huru yokuti havazobati Shoko raMwari nokururamisira. Pakusangana nomupikisi, kunofanira kuva kuedza kwedu kwechokwadi kuratidza nyaya nenzira yokuti kumutse kugutsikana mupfungwa dzake, panzvimbo pokungotsvaka chete kupa mutendi chivimbo.”

“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.

“Pasinei nepawakure kufambira mberi kungaita munhu pauchenjeri hwake, ngaarege kumbofunga kunyange kwechinguva chimwe chete kuti hapana chikonzero chokunzvera Magwaro zvakadzama uye nguva dzose kuti awane chiedza chikuru. Savanhu, takadanwa mumwe nomumwe oga kuti tive vadzidzi vouporofita. Tinofanira kurinda nomwoyo wose kuti tigone kuona chero mwaranzi ipi neipi yechiedza iyo Mwari yaachatiratidza. Tinofanira kubata kuvheneka kwokutanga kwechokwadi; uye kubudikidza nokudzidza kunoperekedzwa nomunyengetero, chiedza chakajeka zvikuru chingawanikwa, icho chingaiswa pamberi pavamwe.”

“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.

“Kana vanhu vaMwari vakazorora uye vakagutsikana nechiedza chavava nacho panguva ino, tingava nechokwadi chokuti haangavafadzi. Kuda kwake ndekwokuti varambe vachifambira mberi nguva dzose kuti vagamuchire chiedza chakawedzerwa uye chinoramba chichiwedzera chiri kuvapenyerera. Chimiro chiripo zvino chekereke hachifadzi Mwari. Kwakapinda kuzvivimba kwakaita kuti vanzwe sokuti havachadi chokwadi chakawanda uye chiedza chikuru. Tiri kurarama panguva iyo Satani ari kushanda kuruoko rworudyi nokuruboshwe, pamberi pedu nokumashure kwedu; asi isu, sevanhu, takarara. Mwari anoda kuti inzwi rinzwike richimutsa vanhu vake kuti vapinde muchiito.

“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.’

“ආත්මය ස්වර්ගයෙන් එන ආලෝක රශ්මීන් පිළිගැනීමට විවෘත කරනවා වෙනුවට, සමහරු විරුද්ධ දිශාවක ක්‍රියා කරමින් සිටියහ. මුද්‍රිත මාධ්‍යය තුළින්ද දේශනා වේදිකාවෙන්ද බයිබලයේ දේවානුභාවය සම්බන්ධයෙන් දෙවියන්වහන්සේගේ ආත්මයාගේ හෝ වචනයේ අනුමතිය නොලබන අදහස් ඉදිරිපත් කර ඇත. මෙතරම් මහත් වැදගත්කමක් ඇති විෂයයක් පිළිබඳව එවැනි සිද්ධාන්ත ඉදිරිපත් කිරීමට කිසි මනුෂ්‍යයෙකු හෝ මනුෂ්‍ය සමූහයක් හෝ ඒවාට ආධාර වන පැහැදිලි ‘ස්වාමීන්වහන්සේ මෙසේ කියනසේක’ යන ප්‍රකාශයක් නොමැතිව උත්සාහ නොකළ යුතුය යන්න නිසැකය. තවද, මනුෂ්‍ය දුර්වලතාවලින් වටවූ, අවට බලපෑම්වලින් වැඩි හෝ අඩු ප්‍රමාණයකට බලපෑමට ලක්වූ, සහ තමන් ප්‍රඥාවන්ත හෝ ස්වර්ගීය මනසැති බවට පත් කිරීමට කිසිසේත් ප්‍රමාණවත් නොවන උරුම වූ හා පුරුදු කරගත් ප්‍රවණතා ඇති මිනිසුන්, දෙවියන්වහන්සේගේ වචනය අභියෝගයට ලක්කර, එහි කුමක් දේවීයද කුමක් මනුෂ්‍යද යන්න පිළිබඳ විනිශ්චය කිරීමට උත්සාහ කරන විට, ඔවුන් ක්‍රියා කරන්නේ දෙවියන්වහන්සේගේ උපදේශය නොමැතිවය. ස්වාමීන්වහන්සේ එවැනි කාර්යයකට සාර්ථකත්වය දානය නොකරනසේක. එහි ප්‍රතිඵලය, එහි නිරත වන තැනැත්තාටත්, එය දෙවියන්වහන්සේගෙන් වූ කාර්යයක් ලෙස පිළිගන්නා අයටත්, විනාශකාරී වනු ඇත. දේවානුභාවයේ ස්වභාවය පිළිබඳ ඉදිරිපත් කර ඇති සිද්ධාන්තයන් නිසා බොහෝ මනස්වල සැකවාදය අවදි කර ඇත. සීමිත ජීවීන්, තමන්ගේ සංකුචිත හා කෙටිදුර දකින්නා වූ අදහස් සමඟ, ශුද්ධ ලියවිලි විවේචනය කිරීමට තමන් සුදුසුකම් ලත් අය බව සිතා, ‘මෙම ඡේදය අවශ්‍යය, එම ඡේදය අවශ්‍ය නොවේ, එය ද දේවානුභාවයෙන් නොවේ’ යැයි කියති.”

“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.

“Kristu haana kupa murayiro wakadaro maererano neMagwaro eTestamende Yekare, iro chete divi reBhaibheri raiva nevanhu vomunguva Yake. Dzidziso dzake dzakanga dzakarongerwa kutungamirira pfungwa dzavo kuTestamende Yekare uye kujekesa zvikuru misoro mikuru yakanga yaratidzwa imomo. Kwemazera mazhinji vanhu vaIsraeri vakanga vachizviparadzanisa naMwari, uye vakanga varasikirwa nokuona zvokwadi dzinokosha dzaakanga avapa kuti vachengete. Zvokwadi idzi dzakanga dzafukidzwa nemaitiro nezvitsika zvokutenda mashura zvaivanza zvinorehwa nazvo zvechokwadi. Kristu akauya kuzobvisa marara akanga avhara kupenya kwadzo. Akadziisa, samabwe anokosha, mumamiriro matsva. Akaratidza kuti, kure nokuzvidza kudzokororwa kwezvokwadi dzekare, dzinozivikanwa, akauya kuti adzibudise musimba radzo rechokwadi nokunaka kwadzo, kubwinya kwadzo kwakanga kusati kwamboonekwa navanhu vomunguva Yake. Sezvo iye pachake ari Munyori wezvokwadi idzi dzakazarurwa, aigona kuzarurira vanhu zvinorehwa nadzo zvechokwadi, achivasunungura pakududzirwa kusiri iko nedzidziso dzenhema dzakanga dzagamuchirwa navatungamiri kuti dzienderane nemamiriro avo asina kutsaurirwa, kushaiwa kwavo zvemweya, uye kusava norudo rwaMwari. Akabvisa izvo zvakanga zvatorera zvokwadi idzi upenyu nesimba razvo rinopa upenyu, uye akadzorera kunyika dzose mukutsva kwadzo kwokutanga nesimba radzo rose.”

“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.’

“ຖ້າພວກເຮົາມີພຣະວິນຍານຂອງພຣະຄຣິດ ແລະເປັນຜູ້ຮ່ວມອອກແຮງງານກັບພຣະອົງ ໜ້າທີ່ຂອງພວກເຮົາກໍຄືການສືບຕໍ່ວຽກງານທີ່ພຣະອົງໄດ້ສະເດັດມາເພື່ອກະທຳ. ຄວາມຈິງທັງຫລາຍໃນພຣະຄຳພີໄດ້ຖືກທຳໃຫ້ມືດມົວອີກຄັ້ງໂດຍຂະທຳນຽມ, ປະເພນີ, ແລະຄຳສອນທີ່ຜິດພາດ. ຄຳສອນທີ່ຄາດເຄື່ອນຂອງສາດສະໜາສາດທີ່ເປັນທີ່ນິຍົມ ໄດ້ເຮັດໃຫ້ຄົນຫລາຍພັນຕໍ່ຫລາຍພັນກາຍເປັນຜູ້ຄັດຄ້ານ ແລະຜູ້ບໍ່ເຊື່ອ. ມີຄວາມຜິດພາດ ແລະຄວາມຂັດແຍ້ງຫລາຍປະການ ທີ່ຫລາຍຄົນປະນາມວ່າເປັນຄຳສອນຂອງພຣະຄຳພີ ແຕ່ແທ້ຈິງແລ້ວເປັນພຽງການຕີຄວາມພຣະຄຳພີທີ່ຜິດ ຊຶ່ງຖືກຍອມຮັບໃນຊ່ວງຫລາຍຍຸກແຫ່ງຄວາມມືດມົວຂອງອຳນາດສັນຕະປາປາ. ຝູງຊົນຈຳນວນຫລວງຫລາຍໄດ້ຖືກນຳໃຫ້ຍຶດຖືແນວຄິດທີ່ຜິດກ່ຽວກັບພຣະເຈົ້າ ເໝືອນດັ່ງທີ່ຊາວຢິວ ຊຶ່ງຖືກຊັກນຳຜິດໂດຍຄວາມຜິດພາດ ແລະປະເພນີໃນສະໄໝຂອງພວກເຂົາ ໄດ້ມີແນວຄິດທີ່ຜິດກ່ຽວກັບພຣະຄຣິດ. ‘ຖ້າພວກເຂົາໄດ້ຮູ້ເຊັ່ນນັ້ນ ພວກເຂົາກໍຈະບໍ່ໄດ້ຕອກພຣະຜູ້ເປັນອົງພຣະສິຣິລັດໄວ້ເທິງໄມ້ກາງແຂນ.’ ໜ້າທີ່ຂອງພວກເຮົາຄືການສຳແດງພຣະລັກສະນະອັນແທ້ຈິງຂອງພຣະເຈົ້າແກ່ໂລກ. ແທນທີ່ຈະວິພາກວິຈານພຣະຄຳພີ ຂໍໃຫ້ພວກເຮົາສະແຫວງຫາທີ່ຈະນຳສະເໜີຄວາມຈິງອັນສັກສິດ ແລະໃຫ້ຊີວິດຂອງພຣະຄຳພີແກ່ໂລກ ໂດຍທັງຄຳສອນ ແລະແບບຢ່າງ ເພື່ອວ່າພວກເຮົາຈະ ‘ປະກາດພຣະຄຸນອັນເລີດລ້ຳຂອງພຣະອົງ ຜູ້ໄດ້ຊົງເອີ້ນພວກທ່ານອອກຈາກຄວາມມືດ ເຂົ້າສູ່ຄວາມສະຫວ່າງອັນອັດສະຈັນຂອງພຣະອົງ.’”

“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.

“Zvakaipa zvave zvichipinda zvishoma nezvishoma pakati pedu zvisingaonekwi zvakatsausa vanhu nemachechi kubva pakuremekedza Mwari, uye zvakavharira kure simba raanoda kuvapa.

“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.

“Hama dzangu, shoko raMwari ngarimirire sezvariri chaizvo. Uchenjeri hwomunhu ngahurege kuzvitutumadza nokufungidzira kuderedza simba reshoko rimwe chete reMagwaro. Yambiro yakakomba iri muna Zvakazarurwa inofanira kutinyevera pamusoro pokutora nzvimbo yakadaro. Muzita raTenzi wangu ndinokurairai kuti: ‘Bvisa shangu dzako patsoka dzako, nokuti nzvimbo yaumire pairi ivhu dzvene.’” Testimonies, volume 5, 707–711.