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.
Ti Kaisarea Pilipi nepi ka Kaisarea Maritima, kalayan eureun heula sapanjang jalan di Gunung Transfigurasi; Petrus ngalambangkeun saratus opat puluh opat rébu anu nepi ka pananda jalan tina pesta Tarompet dina garis anu diwangun luhureun dua garis tina dua puluh dua ayat Leviticus dua puluh tilu, babarengan jeung usum Pentakosta dina mangsa Kristus. Leviticus dua puluh tilu, salib, Pentakosta, jeung Kornelius anu nitah ngageroan Petrus; sakabéhna dihijikeun garis kana garis ku perlambang jam katilu, kagenep, jeung kasalapan.
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 dina jam katilu, kagenep, jeung kasalapan dina salib, Petrus dina jam katilu jeung kasalapan dina Pentakosta sarta Kornelius dina jam kasalapan, Petrus dina jam kagenep di Yopa jeung jam katilu di Kaisarea Filipi aya patalina jeung Daniel pasal sabelas ayat tilu welas nepi ka lima welas, sabab Kaisarea Filipi téh ogé 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.
Petrus keur ngawawarkeun kitab Yoél dina poé Pentakosta, sarta nalika Petrus nampilkeun pesenna ka kulawarga Kornélius, Roh Suci dicurahkeun ka bangsa-bangsa kapir, sakumaha saméméhna geus dicurahkeun ka urang Yahudi dina Pentakosta. Curahan Roh Suci pikeun urang Yahudi sarta satuluyna pikeun bangsa-bangsa kapir, ngalambangkeun curahan Roh Suci dina poé-poé panungtungan. Curahan dina poé-poé panungtungan téh dua rupa, dimimitian ku cipratan dina 9/11 anu ahirna maju nepi ka pangwartaan Ceurik Tengah Peuting anu ngahontal kana hukum Minggu, tuluy jadi sora tarik malaikat katilu, dina tempat jeung waktu hujan panungtungan dicurahkeun tanpa ukuran.
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.
Mangka bagjakeun, hé barudak Sion, sarta gumbirakeun diri maranéh dina PANGERAN Allah maranéh; sabab Anjeunna geus maparin ka maranéh hujan anu ti heula kalawan ukuran anu pantes, sarta Anjeunna bakal nurunkeun pikeun maranéh hujan, nyaéta hujan anu ti heula jeung hujan anu ti pandeuri, dina bulan kahiji. Jeung tempat pangirikan bakal pinuh ku gandum, sarta bak-bak pameresan bakal ngalimpah ku anggur jeung minyak. Jeung Kami bakal mulangkeun ka maranéh taun-taun anu geus didahar ku walang, ku hileud, ku ulat, jeung ku hama palmerworm, nyaéta tentara Kami anu gede anu ku Kami diutus ka antara maranéh. Joel 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.
Petrus ngawakilan jalma-jalma anu ilubiung dina sajarah hujan cipratan sedeng nu baheula ti 9/11 nepi ka hukum Minggu, sarta ogé hujan panungtungan, anu mulangkeun “taun-taun” nu ngawakilan opat generasi Adventisme Poé Katujuh Laodikea anu karuksak ku paningkatan pambrontakanana. Di Bait Allah, dina jam kasalapan, Petrus ngedalkeun pamulihan taun-taun sakumaha dina kitab Yoél.
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.
Ku sabab kitu, maraneh kudu tobat jeung malik ka Allah, supaya dosa-dosa maraneh dipupus, nalika mangsa panggeuing datang ti payuneun Gusti; sarta Mantenna bakal ngutus Yesus Kristus, anu ti heula geus diwawarkeun ka maraneh: anu ku sawarga kudu ditarima nepi ka mangsa mulangkeun sagala perkara, anu geus diucapkeun ku Allah ku pangandika sakumna nabi-nabi-Na anu suci ti mimiti dunya. Sabab Musa saéstuna geus ngandika ka karuhun-karuhun, “Gusti Allah maraneh bakal ngangkat pikeun maraneh saurang nabi ti antara dulur-dulur maraneh, sarupa jeung kami; ka anjeunna maraneh kudu ngadéngé dina sagala hal, naon baé anu ku anjeunna diucapkeun ka maraneh. Jeung bakal kajadian, yén unggal jiwa anu henteu daék ngadéngé ka nabi éta, bakal dibinasakeun ti antara umat.” Enya, sarta sakumna nabi ti Samuel jeung anu nuturkeun satuluyna, sakur anu geus nyarita, maranéhna ogé geus ngawartakeun ngeunaan poé-poé ieu. Rasul-rasul 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.
Ngahapusna dosa-dosa téh mangrupa padamelan panungtungan Kristus dina pangadilan pamariksaan, sarta éta ngahapusna dimimitian ti kulawarga Allah.
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.
Sabab waktuna geus sumping, yén pangadilan kudu dimimitian di bumi Allah; jeung lamun éta mimiti dimimitian ka urang, kumaha bakal ahirna jalma-jalma anu henteu nurut kana Injil Allah? Jeung lamun anu bener mah meh boro disalametkeun, di mana baris nembongan anu teu saleh jeung nu dosa? Ku sabab éta, sing saha anu nandangan sangsara nurutkeun kahoyong Allah, pasrahkeun pangreksaan jiwana ka Anjeunna bari ngalakonan kahadéan, sakumaha ka hiji Panyipta anu satia. 1 Petrus 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.
Petrus ngartos dina poé Pentekosta, sarta ogé di imah Kornelius di Kaisarea sisi laut, yén kitab Yoél keur dipinuhan. Pentekosta ngagambarkeun hukum Minggu nalika pangadilan geus réngsé pikeun kulawarga Allah, tuluy ngalih ka bangsa-bangsa sanés. Talatah anjeunna dina hukum Minggu téh nyaéta talatah anu sarua jeung anu diproklamasikeun dina datangna Panyaur Tengah Peuting. Proklamasi alfa nyaéta awal tina mangsa nubuat anu ditungtungan ku proklamasi oméga. Petrus ngagambarkeun jalma-jalma anu ngamaklumkeun talatah éta, sarta talatah éta dimimitian ku pangkuatanana, anu ditandaan ku dileupaskeunana kalde Islam. Kalde éta dileupaskeun pikeun nandaan mimiti Panyaur Tengah Peuting, sarta dileupaskeun deui dina hukum Minggu, anu mangrupa kacindekan tina Panyaur Tengah Peuting.
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.
Ku kituna, Pétrus ogé ngagambarkeun jalma-jalma anu ngadamel ramalan ngeunaan serangan Islam kana Amérika Sarikat. Amanat Pétrus dina Gorowok Tengah Peuting mangrupa koréksi kana amanat anu nandaan kuciwa anu kahiji jeung awal mangsa tunda. Ku kituna, Pétrus ngagambarkeun jalma-jalma anu ngumumkeun amanat Gorowok Tengah Peuting, anu geus ngalangkungan ujian dasar anu kahiji anu datang dina taun 2024 sarta réngsé dina 8 Méi 2025 ku kapilihna paus Amérika anu kahiji, dina minuhan ayat kaopat belas tina Daniel sabelas.
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.
Mangsa ti pesta Tarompet nepi ka Pentakosta téh mangrupa tés katilu jeung tés lakmus tina usum Pentakosta anu digambarkeun ku Imamat dua puluh tilu. Hiji prinsip ngeunaan tilu malaikat anu ku Sister White diidéntifikasi, sabenerna ogé ngan saukur matématika dasar. Anjeunna nétélakeun yén moal bisa aya pesen katilu lamun teu aya heula pesen kahiji jeung kadua. Ku sabab Pétrus ngawawarkeun kitab Yoél dina hukum poé Minggu Pentakosta, mangka anjeunna ogé ngajar Yoél dina awal pangwawaran pesen Sora Tangah Peuting, anu mangrupa tés lakmus jeung tés katilu tina usum Pentakosta. Ku kituna, Pétrus ngawakilan jalma-jalma satia salila prosés pangtésan tilu léngkah anu dimimitian nalika Wahyu Yesus Kristus dibuka segelna, mimiti tanggal 31 Désémber 2023. Lamun Pétrus aya dina léngkah katilu, tangtu anjeunna geus ngalakonan dua léngkah saméméhna, sabab moal bisa aya anu katilu lamun teu aya anu kahiji jeung kadua.
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.
Mangsa panyegelan saratus opat puluh opat rébu dimimitian dina 9/11, sarta éta muka hiji prosés pangujian tilu léngkah anu dilambangkeun ku panggero tarompet 9/11 pikeun mulang ka pondasi, tuluy saterusna datang ujian tina kuciwa kahiji dina 18 Juli 2020. Ujian katilu dina sajarah éta nyaéta hukum Minggu. Hiji padang gurun nubuat datang dina 18 Juli 2020, sarta dina jero mangsa padang gurun éta, dina Juli 2023 hiji “sora” mimiti ngagorowok, tuluy dina 31 Désémber 2023, dua puluh dua taun sanggeus 9/11, dimimitian kabukana Wahyu Yesus Kristus. Taun 2023 nepi ka hukum Minggu (nalika kacumponan sampurna tina 2.300 poé kahontal) nandakeun yén mangsa ti 2023 nepi ka hukum Minggu dimimitian ku “23” sarta ditungtungan ku “23,” sabab panto nu katutup dina 22 Oktober 1844 ngalambangkeun panto nu katutup dina hukum Minggu. Nubuat 2.300 taun dilambangkeun ku “23” dina 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.”
Taun 1844 mangrupa ahir tina sajarah malaikat kahiji jeung kadua. Eta sajarah dimimitian ku datangna malaikat kahiji dina 1798, sarta dipungkas opat puluh genep taun ti harita, nyaeta dina 1844. Opat puluh genep taun eta ngagambarkeun Bait Allah Millerite anu ku Kristus sumping ngadadak ka dinya dina 1844. Bait manusa dirarancang dumasar kana “23” kromosom boh pikeun lalaki boh pikeun awewe, ku kituna nandaan “23” minangka lambang tina pagawean anu ku Kristus dimimitian dina 1844. Eta pagawean teh nyaeta ngahijikeun kaallahan-Na jeung kamanusaan urang. Yesus ngagunakeun alamiah pikeun ngagambarkeun anu rohani, sarta pagawean anu dimimitian dina 1844, dina panutupan 2.300 taun, dilambangkeun ku ngahijina “23” kromosom lalaki jeung “23” kromosom awewe. Lamun saurang lalaki nikah jeung saurang awewe, maranehna jadi hiji daging, sarta eta perkawinan teh anu ku Kristus dimimitian dina 1844. Panto anu katutup dina 1844 saluyu jeung panto anu katutup tina hukum Minggu, sarta lambang tina panto anu katutup eta nyaeta “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.
Ti 31 Désémber 2023 nepi ka “23” tina undang-undang Minggu nandakeun hiji période anu dimimitian ku hiji alfa “23” sarta dipungkas ku hiji oméga “23.” Éta ogé ngawakilan période Bait Suci tina saratus opat puluh opat rébu. Sajarah anu sarua éta pisan mangrupa hiji fraktal ti 9/11 nepi ka undang-undang Minggu. 1844 diwakilan ku angka “23,” sarta éta nandakeun awal pangadilan panalungtikan ka nu paéh. 9/11 nandakeun awal pangadilan panalungtikan ka nu hirup, ku kituna 9/11 ogé miboga angka “23.” Période ti 9/11 nepi ka undang-undang Minggu téh mangrupa hiji période anu miboga alfa “23” jeung oméga “23.” Ti 2023 nepi ka undang-undang Minggu téh mangrupa hiji fraktal tina 9/11 nepi ka undang-undang Minggu, sarta di dinya Bait Suci tina saratus opat puluh opat rébu diadegkeun. Bait Suci Millerite téh mangrupa hiji période opat puluh genep taun, tapi dina poé-poé panungtungan, waktu geus euweuh deui; sarta opat puluh genep taun Millerite dina awal Adventisme ngalambangkeun période anu sarua dina panutupan Adventisme, sarta période éta dimimitian jeung dipungkas ku “23,” ngahasilkeun angka Millerite opat puluh genep.
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.
Sadaya tilu sajarah éta ngagambarkeun hiji prosés pangujian tilu léngkah (kaum Millerit, 9/11 nepi ka hukum Minggu, jeung 2023 nepi ka hukum Minggu). Sajarah éta dimimitian ku sora tarompét Mikail, anu ngahirupkeun deui Musa jeung Elia dina 31 Désémber 2023, sarta nalika Mikail, nyaéta Kristus, ngahirupkeun deui, Anjeunna ngalakukeunana kalawan sora tarompét.
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.
Sabab Pangéran sorangan baris turun ti sawarga kalayan sora ngagorowok, kalayan sora panghulu malaikat, jeung kalayan tarompet Allah; jeung maranéh anu paéh dina Kristus baris hudang heula. 1 Tesalonika 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.
Mikaél téh panghulu malaikat, jeung nya sora-Na dina gandengan jeung tarompét Allah anu ngahudangkeun deui nu geus paéh; jeung kitab Yudas mere nyaho ka urang yén Mikaél ngahudangkeun deui 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.
Nanging Mikael, malaikat lulugu, nalika papaséa jeung Iblis, tatandhing ngeunaan layon Musa, teu wani ngadakwa anjeunna ku tuduhan anu ngahina, tapi pok ngadawuh, “Mugia Gusti ngabendung ka anjeun.” Yudas 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.
Kristus, salaku Mikael panghulu malaikat, muka meterai Wahyu ngeunaan Diri-Na dina tanggal 31 Désémber 2023, nalika Anjeunna tuluy ngahudangkeun deui Musa jeung Élia, dua saksi anu dipaéhan dina tanggal 18 Juli 2020. Saterusna datang ujian pondasi lahiriah alfa. Malaikat anu turun dina 9/11 niup tarompet Yermia nalika Anjeunna nyaur jalma-jalma satia supaya balik deui kana pondasi-pondasi Millerit, jeung sajajar jeung éta, tarompet Mikael ngenalkeun ujian ngeunaan pondasi-pondasi éta. Ujian éta digambarkeun ku Daniel 11:14, tempat “nu ngarampok umat maneh” netepkeun tetenjoan lahiriah. Kaum Millerit ngaidentipikasi yén Romalah anu nyumponan éta ayat, sarta netepkeun tetenjoan éta.
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.
Ti tanggal 8 Méi 2025, pangwangunan bait suci di luhur batu penjuru jeung batu pondasi mimiti dilaksanakeun. Tilu puluh taun sanggeus 1996—nalika pesen anu dibuka segelna dina taun 1989 sacara resmi diteguhkeun—mimiti lumangsung prosés pikeun sacara resmi netepkeun pesen anu dibuka segelna dina tanggal 31 Désémber 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.
Pangformalanan pesen taun 1989 dina taun 1996 lumangsung dua ratus dua puluh taun sanggeus subjek sajarahna sumping dina taun 1776. Pangbukaan segel dina taun 2023 nuturkeun dua puluh dua taun sanggeus pangformalanan taun 1996 diteguhkeun dina 11 Séptémber 2001, ngaliwatan manifestasi profétik Islam.
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.
Pétrus ngawakilan para utusan dina sajarah suci ieu anu lulus boh ujian pondasi boh ujian Bait Allah. Ujian Bait Allah ngawengku pangleresan kana pesen anu gagal tanggal 18 Juli 2020. Tilu puluh taun sanggeus pesen taun 1989 diformalkeun dina taun 1996, ujian Bait Allah ngawengku pagawean ngaléréskeun tuluy ngumumkeun deui pesen ngeunaan hiji serangan Islam ka Nashville, Tennessee. Pormalisasi pesen taun 1989 diwakilan ku medalna majalah anu dingaranan the Time of the End dina taun 1996. Éta majalah ngabahas genep ayat panungtung dina Daniel sabelas, sarta nangtukeun hukum Minggu di Amérika Sarikat. Ku pituduh providensial, hiji palayanan anu teu aktip, anu mangtaun-taun saméméhna geus dingaranan Future for America, dipasrahkeun ka palayanan urang ku para diréktur saméméhna tina éta palayanan, anu henteu miboga cahaya ngeunaan pesen taun 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.
Dina taun 1996, palayanan kami jadi Future for America, sarta éta publikasi diterbitkeun anu ngaguar pesen nu nangtukeun mangsa hareup Amérika sakumaha diwakilan dina genep ayat panungtungan Daniel sabelas. Amérika Sarikat geus ngamimitian naékna profétisna dina taun 1776, sarta “22” taun ti harita, dina waktu panungtungan taun 1798, Amérika Sarikat mimiti ngalaksanakeun peranna minangka karajaan kagenep dina nubuat Alkitab, “220” taun sanggeus 1776. Dina taun 1996, pesen ngeunaan Amérika Sarikat dina nubuat diformalkeun. “220” taun ti 1776, jeung “22” taun ti éta titik nepi ka 1798, ngahubung ka William Miller anu nepikeun pidato umum kahijina dina taun 1831, “220” taun sanggeus diterbitkeunana Alkitab King James. Mimiti jeung ahirna Adventisme nekenkeun diformalkeunnana pesen anu dibuka segelna dina waktu panungtungan.
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.
Tilupuluh taun sanggeus 1996, nyaéta dina 2026, ujian bait suci ngawengku pagawean ngalereskeun pesen tanggal 18 Juli 2020. Ku kituna, pesen alfa taun 1989, nyaéta pesen pikeun generasi panungtungan anu diformalkeun dina 1996, ngamimitian hiji mangsa tilupuluh taun anu réngsé ku ujian pikeun ngalereskeun jeung ngaformalkeun hiji pesen. Tilupuluh taun éta mangrupakeun lambang kapanditaan saratus opat puluh opat rébu anu bakal ngaformalkeun pesen Tangis Tengah Peuting. Petrus ngalambangkeun jalma-jalma anu ngalaksanakeun pagawean éta salila mangsa ujian kadua bait suci omega.
Sister White informs us that God allows error to come in among His people, for the purpose of causing them to study.
Ibu White ngawartoskeun ka urang yén Allah ngidinan kasalahan asup ka antara umat-Na, pikeun maksud nyababkeun maranéhna nalungtik.
“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.”
“Gusti bakal ngahudangkeun umat-Na; lamun sarana séjén gagal, bid’ah-bid’ah bakal asup ka antara maranéhna, anu bakal ngayak maranéhna, misahkeun hampas tina gandum. PANGERAN nyaur ka sakumna jalma anu percaya kana pangandika-Na sangkan hudang tina saré. Caang anu mulya geus sumping, anu cocog pikeun mangsa ieu. Ieu téh bebeneran Kitab Suci, anu némbongkeun bahaya-bahaya anu geus caket pisan ka urang. Caang ieu kuduna nuntun urang kana ulikan Kitab Suci anu taliti, jeung kana pamariksaan anu pangkritisna kana pendirian-pendirian anu dicekel ku urang.”
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.
Pernyataan ieu mangrupa sabagian tina hiji petikan anu bakal mungkas ieu tulisan sakabéhna. Dina tulisan-tulisan jeung dina pasamoan Zoom Sabat urang, kuring geus ngabingungkeun sawatara lambang dina panalungtikan urang kana Daniel 11:10–15, sarta sanajan urang geus nyieun koréksi anu diperlukeun, kuring geus dialihkeun tina nuluykeun kana hiji kacindekan tina runtuyan tulisan ngeunaan Panium—perang anu ngarah kana hukum Minggu. Ayeuna geus waktuna pikeun balik deui ka Panium, sarta nalika urang ngalakukeun kitu, urang bakal miboga garis bukti tambahan anu diwakilan ku Petrus di Kaisarea Filipi, nyaéta 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.
Ayeuna urang baris mulang deui kana paniténan urang ngeunaan ayat sapuluh nepi ka genep belas tina Daniel sabelas, anu ngagambarkeun sajarah nu disumputkeun tina ayat opat puluh. Urang eureun dina bulan Séptémber, jadi parantos kirang leuwih lima bulan.
“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.
“Petrus ngadesek ka dulur-dulurna supaya ‘tumuwuh dina rahmat, jeung dina pangaweruh ngeunaan Gusti urang jeung Jurusalamet Yesus Kristus.’ Iraha baé umat Allah keur tumuwuh dina rahmat, maranéhna bakal terus-terusan meunang pamahaman anu leuwih écés kana pangandika-Na. Maranéhna bakal ningali cahaya jeung kaéndahan anu anyar dina kayaktian-kayaktian suci éta. Kitu ieu geus kabuktian dina sajarah garéja dina sagala jaman, sarta ku kituna bakal terus lumangsung nepi ka ahir. Tapi lamun kahirupan rohani anu sajati mimiti surut, salawasna aya kacenderungan pikeun eureun maju dina pangaweruh kana bebeneran. Jalma-jalma ngarasa cukup ku cahaya anu geus ditarima tina pangandika Allah sarta ngahalangan sagala panalungtikan salajengna kana Kitab Suci. Maranéhna jadi konservatif sarta narékahan nyingkahan pasualan.”
“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.
Kanyataan yén euweuh pasalia pikiran atawa kaributan di antara umat Allah henteu kudu dianggap minangka bukti anu pasti yén maranéhna keur pageuh nyekel ajaran anu séhat. Aya alesan pikeun sieun yén maranéhna bisa jadi henteu ngabédakeun kalayan écés antara bebeneran jeung kasalahan. Lamun euweuh patalékan anyar anu diangkat ku panalungtikan Kitab Suci, lamun euweuh bédana pamadegan anu bakal ngagerakkeun jalma-jalma pikeun nalungtik Alkitab ku dirina sorangan sangkan mastikeun yén maranéhna boga bebeneran, bakal aya loba jalma dina mangsa kiwari, saperti dina jaman baheula, anu bakal nyekel pageuh kana tradisi sarta nyembah kana anu maranéhna sorangan henteu terang.
“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.
“Kuring parantos dipintonkeun yén loba jalma anu ngaku miboga pangaweruh ngeunaan bebeneran kiwari, saéstuna henteu nyaho naon anu dipikaresep ku maranéhna. Maranéhna henteu ngartos kana bukti-bukti iman maranéhna. Maranéhna henteu miboga pangajen anu leres kana pagawean pikeun jaman ayeuna. Nalika mangsa pangujian datang, aya jalma-jalma anu ayeuna keur ngawawar ka batur anu bakal manggihan, waktu maranéhna nalungtik deui pendirian anu dicepengna, yén aya loba perkara anu maranéhna teu sanggup méré alesan anu nyugemakeun. Nepi ka maranéhna diuji ku cara kitu, maranéhna henteu nyaho sakitu gedéna kabodoan maranéhna. Jeung aya ogé loba di jero gareja anu nganggap kitu baé yén maranéhna ngartos kana naon anu dipikaresep ku maranéhna; tapi, nepi ka timbul pasulayan, maranéhna henteu nyaho kana kalemahan dirina sorangan. Nalika dipisahkeun ti jalma-jalma anu saiman jeung kapaksa nangtung sorangan, nyorangan, pikeun ngajelaskeun kayakinan maranéhna, maranéhna bakal reuwas ningali sabaraha rancuna pamadegan maranéhna ngeunaan naon anu geus ditarima minangka bebeneran. Tangtu pisan yén geus aya di antara urang hiji panyimpangan ti Allah anu hirup sarta hiji pamalinggih ka manusa, nya éta nempatkeun anu manusa dina tempat hikmah ilahi.”
“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.
“Allah bakal ngahudangkeun umat-Na; lamun upaya-upaya séjén gagal, bid’ah-bid’ah bakal asup ka antara maranéhna, anu bakal ngayak maranéhna, misahkeun sekam ti gandum. Gusti nyaur ka sakumna anu percaya kana pangandika-Na supaya hudang tina saré. Caang anu mulya geus datang, anu luyu pikeun mangsa ieu. Ieu téh bebeneran Alkitab, anu némbongkeun bahaya-bahaya anu geus caket pisan ka urang. Caang ieu kuduna nuntun urang kana nalungtik Kitab Suci kalayan rajin sarta kana nguji kalayan saéstuna-ati pisan kana ajaran-ajaran anu ku urang dicekel. Allah miharep supaya sakumna rupa jeung kedudukan bebeneran diteliti sacara tuntas tur tabah, kalayan doa jeung puasa. Nu percaya teu meunang cicing dina sangkaan-sangkaan jeung pamanggih anu samar ngeunaan naon anu jadi bebeneran. Iman maranéhna kudu pageuh didadasaran kana pangandika Allah sangkan nalika mangsa panggeuing datang sarta maranéhna dibawa ka hareupeun pasamoan-pasamoan pikeun ngajawab ngeunaan iman maranéhna, maranéhna sanggup méré alesan ngeunaan pangharepan anu aya dina dirina, kalayan lemah lembut jeung sieun.”
“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.
“Geunjleung, geunjleung, geunjleung. Jejer nu ku urang tepikeun ka dunya kudu jadi kanyataan anu hirup pikeun urang. Penting pisan yén dina mertahankeun doktrin-doktrin anu ku urang dianggap minangka pasal-pasal dasar iman, urang ulah nepi ka ngagunakeun alesan-alesan anu teu sagemblengna pageuh. Alesan-alesan kitu bisa waé mangpaat pikeun ngabungkem hiji anu ngalawan, tapi éta henteu ngahormat ka bebeneran. Urang kudu nampilkeun alesan-alesan anu pageuh, anu lain ngan ukur bakal ngabungkem lawan-lawan urang, tapi ogé bakal tahan kana panalungtikan anu pangdeukeutna jeung anu pangtalitina. Di antara jalma-jalma anu geus ngadidik dirina sorangan jadi ahli debat, aya bahaya anu gedé yén maranéhna moal ngagunakeun Firman Allah kalayan adil. Dina nyanghareupan hiji lawan, kudu jadi upaya urang anu satemenna pikeun nampilkeun jejer-jejer ku cara anu bisa ngahudangkeun kayakinan dina pipikiranana, lain ngan saukur narékahan méré kapercayaan ka anu geus percaya.”
“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.
“Sakumaha ogé kamajuan intelektual manusa, ulah sakali-kali manéhna nganggap yén teu aya kabutuhan pikeun nalungtik Kitab Suci sacara taliti tur terus-terusan demi cahaya anu leuwih gedé. Salaku hiji umat, urang dipanggil, masing-masing sacara pribadi, pikeun jadi murid nubuat. Urang kudu jaga kalayan kasungguhan supaya urang tiasa ngabédakeun sagala sinar cahaya anu ku Allah bakal dipidangkeun ka urang. Urang kudu nyangkem pancaran-pancaran munggaran tina bebeneran; sarta ku panalungtikan anu dibarengan ku doa, cahaya anu leuwih écés tiasa kahontal, anu tiasa ditepikeun ka batur.
“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.
“Lamun umat Allah keur ngarasa tengtrem tur sugema ku pencerahan anu dipibanda ayeuna, urang tiasa yakin yén Anjeunna moal marengkeun maranéhna. Mantenna ngahoyongkeun supaya maranéhna salawasna maju terus pikeun narima cahaya anu nambahan sarta beuki nambahan, anu keur nyorot pikeun maranéhna. Sikep garéja ayeuna henteu nyugemakeun ka Allah. Geus asup hiji kapercayaan ka diri sorangan anu nyababkeun maranéhna ngarasa teu perlu deui kana bebeneran anu leuwih seueur jeung cahaya anu leuwih agung. Urang keur hirup dina mangsa nalika Iblis keur digawé di sisi katuhu jeung di sisi kénca, di hareupeun jeung di tukangeun urang; nanging salaku hiji umat urang keur saré. Allah miharep yén hiji sora kadéngé, ngagerakkeun umat-Na kana tindakan.
“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.’
“Tinimbang muka jiwa supaya narima pancaran cahya ti sawarga, sawatara jalma malah geus digawé dina arah nu sabalikna. Boh ngaliwatan pers boh tina mimbar, geus ditepikeun pamadegan-pamadegan ngeunaan ilham Alkitab nu teu meunang pangukuhan ti Roh atawa tina pangandika Allah. Tangtu pisan yén euweuh hiji jalma atawa golongan jalma nu kudu ngusahakeun ngamajukeun tiori-tiori ngeunaan hiji perkara nu kacida pentingna tanpa aya hiji ‘Kieu timbalan PANGERAN’ nu écés pikeun ngadukung maranéhna. Jeung lamun jalma-jalma, anu kagirincing ku kalemahan manusa, kapangaruhan dina kadar nu leuwih gedé atawa leuwih leutik ku pangaruh sabudeureunana, sarta miboga kacenderungan turunan jeung nu dipiara nu jauh tina ngajadikeun maranéhna wijaksana atawa boga pikiran sawarga, wani ngadakwa pangandika Allah, sarta ngajukeun panghukuman ngeunaan mana nu ilahi jeung mana nu manusa, maranéhna keur digawé tanpa pituduh Allah. PANGERAN moal maparin kasuksesan kana pagawean saperti kitu. Pangaruhna bakal matak cilaka, boh ka jalma nu ngalaksanakeunana boh ka jalma-jalma nu narima éta minangka hiji pagawean ti Allah. Kacurigaan kana bebeneran geus dihudangkeun dina loba pikiran ku tiori-tiori nu ditepikeun ngeunaan hakékat ilham. Mahluk nu kawates, kalayan panempo nu heureut tur pondok, ngarasa dirina mampuh pikeun nyempad Kitab Suci, bari nyebut: ‘Ieu petikan diperlukeun, ari éta petikan henteu diperlukeun, jeung henteu diilhamkeun.’”
“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.
Kristus teu maparin parentah nu saperti kitu ngeunaan Kitab-kitab Suci Perjangjian Heubeul, hiji-hijina bagian tina Alkitab nu dipiboga ku umat dina mangsa-Na. Pangajaran-pangajaran-Na dirarancang pikeun ngarahkeun pikiran maranéhna ka Perjangjian Heubeul sarta mawa kana cahaya nu leuwih écés perkara-perkara agung nu ditepikeun di dinya. Salila mangabad-abad, bangsa Israél geus misahkeun dirina ti Allah, nepi ka maranéhna leungiteun panénjo kana bebeneran-bebeneran mulya nu geus dipercayakeun ku Mantenna ka maranéhna. Bebeneran-bebeneran ieu kasamaran ku rupa-rupa wangun tahayul jeung upacara-upacara nu nyumputkeun harti sajatina. Kristus sumping pikeun miceun runtah nu geus ngahalangan kilapna. Anjeunna nempatkeun éta, lir permata-permata mulya, dina tatah anyar. Anjeunna némbongkeun yén, tibatan ngahinakeun pangulangan bebeneran-bebeneran heubeul nu geus ilahar dipikawanoh, Anjeunna sumping pikeun ngajadikeun éta katingali dina kakuatan jeung kaéndahanana nu sajati, nu kamulyaan-na can kungsi katarima ku jalma-jalma dina mangsa-Na. Anjeunna sorangan, nu jadi Pangarang bebeneran-bebeneran nu geus diwahyukeun ieu, sanggup muka ka umat harti sajatina, ku ngabébaskeun éta tina salah tafsir jeung tiori-tiori palsu nu dianut ku para pamingpin pikeun nyaluyukeun kana kaayaan maranéhna sorangan nu teu disucikeun, kana kakurangan rohaniah maranéhna, jeung kana henteuna kanyaah ka Allah. Anjeunna nyingkirkeun sagala hal nu geus ngarampas kahirupan jeung daya nu hirup tina bebeneran-bebeneran ieu, sarta mulangkeun deui éta ka dunya dina sagala kasegeran jeung kakuatan aslina.
“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.’
“Lamun urang miboga Roh Kristus sarta jadi kuli babarengan jeung Mantenna, mangka jadi bagian urang pikeun neruskeun pagawean anu ku Anjeunna sumping pikeun dipigawé. Kaleresan-kaleresan dina Kitab Suci geus deui kasamaran ku adat, tradisi, jeung ajaran palsu. Pangajaran anu salah tina teologi anu kasohor geus ngajadikeun rébuan kali rébuan jalma jadi nu ragu jeung nu teu percaya. Aya kasalahan-kasalahan jeung kateuconsistenan anu ku loba jalma dikutuk minangka pangajaran Kitab Suci, padahal saenyana éta téh tafsiran palsu kana Kitab Suci, anu ditarima salila mangsa-mangsa poék kapapaan. Balaréa geus digiring pikeun miara pamahaman anu salah ngeunaan Allah, sakumaha urang Yahudi, anu kasasab ku kasalahan jeung tradisi dina jamanna, miboga pamahaman anu palsu ngeunaan Kristus. ‘Lamun maranéhna nyaho, maranéhna moal nyalib Gusti kamulyaan.’ Jadi bagian urang pikeun ngungkabkeun ka dunya tabiat Allah anu sajati. Gantina ngécé Kitab Suci, hayu urang narékahan, ku ajaran jeung ku conto, pikeun nampilkeun ka dunya kaleresan-kaleresanana anu suci, anu masihan kahirupan, supaya urang bisa ‘ngawartakeun puji-pujian ka Anjeunna anu geus nyaur maranéh kaluar tina poék kana caang-Na anu ajaib.’”
“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.
“Kaahlian-kaahlian nu laun-laun nyusup ka antara urang, tanpa karasa geus nganteur jalma-jalma jeung gareja-gareja ngajauh tina hormat ka Allah, sarta geus nutupan kakawasaan anu Anjeunna kersa maparin ka maranéhna.
“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.
“Dulur-dulur sim kuring, antepkeun pangandika Allah tetep sakumaha ayana. Ulah hikmah manusa nekat ngurangan kakuatan sanajan ngan hiji pernyataan tina Kitab Suci. Panghukuman anu pikasieuneun dina Wahyu kedah ngingetan urang supaya ulah nyokot posisi anu kitu. Dina nami Gusti sim kuring, sim kuring maréntahkeun ka aranjeun: ‘Buka sapatu maraneh tina suku maraneh, sabab tempat anu ku maraneh ditangtunganan téh taneuh suci.’” Testimonies, jilid 5, 707–711.