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# Panium - Number Thirteen

Panium - Nomer Telulas

Returning to Panium

Bali menyang Panium

Author

Jeff Pippenger

Published

February 17, 2026

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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.

Saka Kaisarea Filipi tumuju Kaisarea Maritima, kanthi mampir sadalané ana ing Gunung Pangowahan Rupa; Pétrus nglambangaké satus patang puluh papat èwu sing tekan ing tenger dalan riyaya Trompèt ing garis sing katata ing ndhuwur loro garis saka rong puluh loro ayat Imamat selikur telu, sesarengan karo mangsa Pentakosta ing jamané Kristus. Imamat selikur telu, salib, Pentakosta lan Kornélius ngutus wong njaluk Pétrus; kabèh iku digandhèngaké bebarengan, garis ing ndhuwur garis, kanthi pralambang jam katelu, jam kaping nem, lan jam kaping sanga.

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 ing jam katelu, kaping nem, lan kaping sanga ana ing salib; Pétrus ing jam katelu lan kaping sanga ing Pentakosta lan Kornélius ing jam kaping sanga; Pétrus ing jam kaping nem ing Yopa lan jam katelu ing Kaisaréa Filipi, kabeh mau gegandhèngan karo Daniel sewelas ayat telulas nganti limalas, awit Kaisaréa Filipi iku uga 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.

Pétrus nglairaké Kitab Yoèl ing dina Pentakosta, lan nalika Pétrus ngaturaké piwucalé marang brayaté Kornélius, Roh Suci kawewurakaké marang para bangsa liya, kaya dene wus kawewurakaké marang wong-wong Yahudi ing Pentakosta. Kawewurahané Roh Suci tumrap wong-wong Yahudi lan sawisé kuwi tumrap para bangsa liya, dadi pralambang kawewurahané Roh Suci ing dina-dina wekasan. Kawewurahan ing dina-dina wekasan iku kaping loro sipaté, diwiwiti kanthi sawijining paceretan ing 9/11 kang pungkasané maju tumuju marang pawartaning Sesambaté Tengah Wengi sing tekan marang angger-angger Minggu lan banjur dadi sesambat sora malaékat katelu, ing papan lan wektu udan pungkasan kawewurakaké 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.

> Mulane padha bungaha, he para putra Sion, lan suka-renana ana ing Pangeran Yehuwah, Allahmu; awit Panjenengane wus maringi marang kowe udan wiwitan kanthi sapantesé, lan Panjenengane bakal ndhatangake tumrap kowe udan, yaiku udan wiwitan lan udan pungkasan, ing sasi kapisan. Lan papan panggilingan bakal kebak gandum, lan papan pameresan bakal lubèr kebak anggur lan lenga. Lan Aku bakal mulihake marang kowe taun-taun kang wis dipangan walang, uler pangrusak, ulat, lan walang pangremuk, yaiku wadyabalaku kang gedhé, kang Dakutus ana ing antaramu. Yoel 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.

Pétrus nggambarake wong-wong sing melu ing sajarah pacaran udan nyiprat sing kapisan sing lumrah wiwit 9/11 nganti tekan hukum Minggu, lan uga udan pungkasan, kang mulihaké “taun-taun” sing nggambarake papat turun-temurun Adventisme Dina-Pitu Laodikia sajroning pambrontakané sing saya mundhak lan wis dirusak. Ing Bait Suci, ing jam kaping sanga, Pétrus ngaturaké pamulihan taun-taun miturut kitab Yoèl.

> 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.

> Mulané padha mratobat lan padha mingset, supaya dosa-dosamu kapusak, nalika tekan mangsa kaségeran saka ngarsané Pangéran; lan Panjenengané bakal ngutus Gusti Yésus Kristus, sing biyèn wis diwartakaké marang kowé: Panjenengané iku kudu katampani déning langit nganti tekan mangsa pamulihaning samubarang kabèh, kang wis dipangandikakaké déning Allah lumantar cangkemé para nabi-Nya kang suci wiwit wiwitaning jagad. Awit Nabi Musa satemené ngandika marang para leluhur, Pangéran Allahmu bakal nangèkaké kanggo kowé saka antarané para sadulurmu sawijining nabi kang kaya aku; Panjenengané iku kudu kokrungokaké ing sakehing prakara apa waé kang bakal dipangandikakaké marang kowé. Lan bakal kalakon, saben jiwa kang ora gelem ngrungokaké nabi iku bakal dipunbinasakaké saka antarané umat. Mangkono uga para nabi kabèh wiwit saka Samuel lan para nabi sawisé iku, kabèh wong kang wus ngandika, padha uga wis medharaké sadurungé bab dina-dina iki. Lelakone Para 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.

Pangusapaning dosa iku minangka pakaryan pungkasané Kristus ing pangadilan panyelidikan, lan pangusapan iku wiwit ana ing padalemané 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.

> Amarga wus tekan wektuné yèn paukuman kudu diwiwiti ana ing brayaté Allah; lan manawa iku kawiwitan ana ing kita, kapriyè wekasané wong-wong sing ora manut marang Injil Allah? Lan manawa wong mursid waé meh ora kaslametaké, ana ing ngendi wong duraka lan wong dosa bakal katon? Mulané, wong-wong kang nandhang sangsara miturut karsané Allah, padha masrahaké pangreksaning nyawané marang Panjenengané déning tumindak becik, kaya marang Sang Juru Nitah kang setya. 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.

Pétrus mangertos ing dina Pentakosta lan uga ing griyané Kornélius ing Kaisaréa ing pasisir segara, yèn kitab Yoèl lagi katetepaké. Pentakosta nglambangaké undhang-undhang Minggu nalika pangadilan wis rampung tumrap brayaté Allah, banjur lumajeng marang para bangsa liya. Pesené ing undhang-undhang Minggu iku padha karo pesen sing diproklamasèkaké nalika rawuhipun Pambengok Tengah Wengi. Proklamasi alfa iku wiwitaning mangsa nubuatan sing dipungkasi déning proklamasi omega. Pétrus nggambaraké wong-wong sing mroklamasèkaké pesen iku, lan pesen iku diwiwiti kanthi panguwasané, kang katandhani déning kaluwarané kuldi saka Islam. Kuldi iku diluwaraké kanggo nandhani wiwitaning Pambengok Tengah Wengi, lan diluwaraké manèh ing undhang-undhang Minggu, yaiku pungkasaning Pambengok Tengah Wengi.

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.

Mulané, Petrus uga makili wong-wong kang wis nglairaké pratélan ngenani pamejahan Islam tumrap Amérikah Sarékat. Pesené Petrus ing Seruan Tengah Wengi iku minangka pambeneran tumrap pesen kang nandhani kuciwane kang kapisan lan wiwitané mangsa panundhan. Mulané, Petrus makili wong-wong kang martakaké pesen Seruan Tengah Wengi, kang wis lumampah ngliwati ujian dhasar kang kapisan, kang teka ing taun 2024 lan rampung tanggal 8 Mèi 2025 kanthi kapilihé paus Amérika kang kapisan, minangka panggeneping ayat patbelas saka Daniel sewelas.

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 wiwit riyaya Trompet nganti Pentakosta iku minangka ujian katelu lan ujian pangenal tumrap mangsa Pentakosta sing dilambangake ana ing Imamat kaping rong puluh telu. Sawijining prinsip saka telung malaékat sing diandharake déning Sister White uga mung minangka itungan dhasar. Panjenengané nerangake yèn panjenengan ora bisa nduwèni pesen katelu tanpa ana pesen kapisan lan kapindho. Amarga Petrus martakaké kitab Yoèl ing hukum Minggu Pentakosta, mula dheweke uga mulangaké Yoèl ing wiwitaning pangumuman pesen Pamecut Wengi Tengah, yaiku ujian pangenal lan ujian katelu tumrap mangsa Pentakosta. Mulané, Petrus makili wong-wong setya sajroning prosès panggudhi telung-undhakan sing diwiwiti nalika Wahyu bab Gusti Yésus Kristus kabukak segelé, wiwit tanggal 31 Dhésèmber 2023. Manawa Petrus ana ing undhakan katelu, mesthi dhèwèké wis lumaku ngliwati rong undhakan sadurungé, awit ora ana katelu tanpa kapisan lan kapindho.

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 panyegelané wong satus patang puluh papat ewu iku wiwit nalika 9/11, lan iku mbikak sawijining prosès pangujian telung langkah kang dilambangaké déning swara kalasangka 9/11 supaya bali marang dhasar-dhasar, banjur teka ujian saka kuciwa pisanan tanggal 18 Juli 2020. Ujian katelu ing sajarah iku yaiku angger-angger dina Minggu. Sawijining ara-ara samun nubuatan teka ing tanggal 18 Juli 2020, lan ana ing sajroning mangsa ara-ara samun iku, ing Juli 2023 wiwit ana sawijining “swara” kang nguwuh, banjur ing tanggal 31 Dhésèmber 2023, rong puluh loro taun sawisé 9/11, wiwit pambukakan segel saka Wahyu Yésus Kristus. Taun 2023 nganti tekan angger-angger dina Minggu (nalika kasampurnaning panggenepan 2.300 dina kalaksanakaké kanthi sampurna) nandhani mangsa saka 2023 nganti tekan angger-angger dina Minggu minangka diwiwiti déning “23” lan dipungkasi déning “23,” awit lawang kang katutup ing tanggal 22 Oktober 1844 ngetipifikasi lawang kang katutup nalika angger-angger dina Minggu. Ramalan 2.300 taun dilambangaké déning “23” ing 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 iku pungkasaning sajarahé malaékat kapisan lan kapindho. Sajarah iku diwiwiti nalika rawuhipun malaékat kapisan ing taun 1798, lan dipungkasi patang puluh enem taun sawisé iku, yaiku ing taun 1844. Patang puluh enem taun iku makili pasamuwané Millerit kang ndadak dipunsowani déning Kristus ing taun 1844. Pasamuwaning manungsa kaancang adhedhasar “23” kromosom tumrap lanang lan wadon, mula nandhani “23” minangka pralambang pakaryan kang diwiwiti déning Kristus ing taun 1844. Pakaryan iku yaiku nggabungaké kaallahanipun kaliyan kamanungsan kita. Gusti Yesus migunakaké jagad alam kanggo nggambarake prakara rohani, lan pakaryan kang diwiwiti ing taun 1844, ing pungkasaning 2.300 taun, dipralambangaké déning gandhènging “23” kromosom lanang karo “23” kromosom wadon. Nalika sawijining priya ngawini sawijining wanita, wong loro iku dadi daging siji, lan bebrayan iku minangka pakaryan kang diwiwiti déning Kristus ing taun 1844. Lawang kang katutup ing taun 1844 iku selaras kaliyan lawang kang katutup ing paugeran Minggu, lan pralambanging lawang kang katutup iku yaiku “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.

Saka 31 Dhésèmber 2023 nganti “23” saka hukum Minggu, kaidhèntifikasi sawijining mangsa kang diwiwiti kanthi sawijining alpha “23” lan dipungkasi kanthi sawijining omega “23.” Iku uga makili mangsa pasamuwané wong satus patang puluh papat ewu. Sajarah sing padha iku dhéwé minangka sawijining fraktal saka 9/11 nganti hukum Minggu. 1844 dipralambangaké déning angka “23,” lan iku nandhani wiwitaning paukuman pamriksan tumrap wong mati. 9/11 nandhani wiwitaning paukuman pamriksan tumrap wong urip, lan mulané 9/11 uga ngandhut angka “23.” Mangsa saka 9/11 nganti hukum Minggu iku sawijining mangsa kanthi alpha “23” lan omega “23.” 2023 nganti hukum Minggu iku sawijining fraktal saka 9/11 nganti hukum Minggu, lan ana ing kono pasamuwané wong satus patang puluh papat ewu diadegaké. Padaleman Suci Millerite iku sawijining mangsa patang puluh nem taun, nanging ing dina-dina wekasan, wektu wis ora ana manèh; lan patang puluh nem taun Millerite ing wiwitan Adventisme mratandhani minangka pralambang tumrap mangsa sing padha ing pungkasan Adventisme, lan mangsa iku diwiwiti lan dipungkasi nganggo “23,” saéngga ngasilaké angka Millerite patang puluh nem.

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.

Katelu sajarah mau kabeh nggambarake sawijining proses pangujian telung tataran (para Millerit, 9/11 tekan undhang-undhang Minggu, lan 2023 tekan undhang-undhang Minggu). Sajarah iku diwiwiti kanthi swaraning kalasangka saka Mikhaèl, kang nguripaké menèh Musa lan Éliah ing tanggal 31 Dhésèmber 2023, lan nalika Mikhaèl, yaiku Kristus, nguripaké menèh, Panjenengané nindakaké mangkono kanthi swaraning kalasangka.

> 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.

> Awit Gusti piyambak badhé tumedhak saking swarga kanthi swanten panguwuh, kanthi swantenipun pangéran malaékat agung, lan kanthi kalasangka Allah; sarta para tiyang pejah wonten ing Sang Kristus badhé wungu rumiyin. 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.

Mikhael iku pangareping malaékat, lan swarané, bebarengan karo kalasangka Allah, sing nоскèkké wong mati saka pati, lan Kitab Yudas mènèhi pratélan marang kita yèn Mikhael wis nguripaké Musa manèh.

> 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 Mikhaèl, sang malaékat agung, nalika padudon karo Iblis bab layoning Musa, ora wani nglairaké tudhuhan kang ngala-ala marang dheweke, nanging ngandika, “Muga Pangéran ngukumi kowé.” 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, minangka Mikhael sang pangarsaning malaékat, mbikak meterané Wahyu bab Sarirané piyambak ing tanggal 31 Desember 2023, nalika Panjenengané banjur nguripaké manèh Musa lan Élia, loro seksi sing wis dipatèni ing tanggal 18 Juli 2020. Banjur tekanlah ujian dhasar eksternal alpha. Malaékat sing mudhun nalika 9/11 ngungelaké slomprèté Yérémia nalika Panjenengané nimbali wong-wong setya supaya bali marang dhasar-dhasar Millerit, lan sajajar karo iku, slomprèté Mikhael ngenalaké ujian bab dhasar-dhasar iku. Ujian iki dilambangaké déning Daniel 11:14, ing ngendi “para bajingan saka bangsamu” netepaké sesanti eksternal. Kaum Millerit ngenali yèn Roma-lah sing nglaksanani ayat kasebut, lan netepaké sesanti iku.

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.

Wiwit tanggal 8 Mei 2025, pambangunan padaleman suci ing atas watu pojok lan watu dhasar wiwit kalaksanani. Telung puluh taun sawisé 1996—nalika pesen sing dibukak segelé ing taun 1989 diadegaké kanthi resmi—proses mau wiwit ngresmikakaké pesen sing dibukak segelé ing tanggal 31 Desember 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.

Pemformalan resmi saka pekabaran 1989 ing taun 1996 dumadi rong atus rong puluh taun sawisé subyek sajarahé teka ing taun 1776. Pambukakan segel ing taun 2023 kadadéan rong puluh loro taun sawisé pemformalan taun 1996 kuwi dikonfirmasi ing 11 September 2001, lumantar kawujudan profetiké 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 nggambarake para utusan sajarah suci iki sing kasil ngliwati paugeran dhasar lan uga paugeran padaleman suci. Paugeran padaleman suci iku nyakup pambeneran marang pesen gagal tanggal 18 Juli 2020. Telung puluh taun sawisé pesen taun 1989 diformalaké ing taun 1996, paugeran padaleman suci nyakup pakaryan mbeneraké banjur ngumumaké manèh pesen bab sawijining serangan Islam marang Nashville, Tennessee. Peformalan pesen taun 1989 digambarake déning penerbitan majalah sing sinebut the Time of the End ing taun 1996. Majalah iku ngrembug enem ayat pungkasan saka Daniel sewelas, lan iku ngenali hukum Minggu ing Amérika Sarékat. Miturut pangayoman Ilahi, sawijining pelayanan sing ora aktif, sing wis diwènèhi jeneng Future for America pirang-pirang taun sadurungé, dipasrahaké marang pelayanan kita déning para direktur sadurungé saka pelayanan iku, sing ora nduwèni pepadhang bab 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.

Ing taun 1996, pelayanan kita dados Future for America, lan terbitan punika dipunwedharaken ingkang ngaturaken pesen ingkang ngenali masa depan Amerika kados dene dipunlambangaken wonten ing enem ayat pungkasan saking Daniel sebelas. Amerika Serikat sampun miwiti munggahing nubuatanipun ing taun 1776, lan “22” taun sasampunipun, ing wekdal wekasan ing taun 1798, Amerika Serikat miwiti peranipun minangka karajan kaping enem saking nubuatan Kitab Suci, “220” taun sasampunipun 1776. Ing taun 1996, pesen bab Amerika Serikat ing nubuatan dipunresmikaken. “220” taun wiwit 1776, lan “22” taun saking titik punika dumugi 1798 gegandhengan kaliyan William Miller, ingkang maringi ceramah umum kapisanipun ing taun 1831, “220” taun sasampunipun terbitipun King James Bible. Wiwitan lan pungkasanipun Adventisme negesaken peresmian pesen ingkang kabikak segelé ing wekdal wekasan.

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.

Telung puluh taun sawisé 1996, yaiku ing taun 2026, ujian candhi nyakup pakaryan mbeneraké pesen tanggal 18 Juli 2020. Mulané, pesen alfa taun 1989, yaiku pesen kanggo generasi pungkasan kang diformalaké ing taun 1996, miwiti sawijining mangsa telung puluh taun kang dipungkasi déning ujian kanggo mbeneraké lan ngformalaké sawijining pesen. Telung puluh taun mau minangka pralambang kapandhitané golongan satus patang puluh papat èwu sing bakal ngformalaké pesen Tangis Tengah Wengi. Pétrus makili wong-wong sing ngrampungaké pakaryan mau sajroning mangsa ujian candhi omega kapindho.

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

Sr. White maringi katrangan dhateng kita bilih Gusti Allah nglilakaken kasalahan mlebet ing satengahing umating Panjenenganipun, kanthi ancas supados piyambakipun sami nyinau.

> “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 Allah bakal nglantarake umaté supaya tangi; manawa cara-cara liyané gagal, piwulang-piwulang sesat bakal mlebu ana ing tengahé wong-wong mau, kang bakal ngêntas lan nyaring wong-wong mau, misahaké damèn saka gandum. Pangéran nimbali kabèh wong kang pracaya marang pangandikané supaya padha tangi saka turu. Pepadhang kang aji banget wis rawuh, cocog kanggo jaman iki. Iki yaiku kayektèn Kitab Suci, kang nuduhaké bebaya-bebaya sing wis ana ing ngarepé kita. Pepadhang iki kuduné nuntun kita marang panyinaon Kitab Suci kanthi sregep lan marang pamriksan kang paling tliti tumrap panemu-panemu sing kita ugemi.”

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.

Pawartos punika minangka sapérangan saking satunggaling pethikan ingkang badhé nutup artikel punika kanthi wutuh. Ing artikel-artikel punika lan ing pasamuwan zoom dinten Sabat kawula, kawula sampun kéliru nyampur sawetawis pralambang ing panggatosan kita tumrap Daniel 11:10–15, lan sanadyan kita sampun nindakaken pambeneran ingkang prelu, kawula sampun kasimpang saking nerusaken satunggaling kasimpulan saking rerangkèn artikel babagan Panium—paprangan ingkang nuwuhaken angger-angger Minggu. Sapunika sampun wekdalipun kanggé wangsul malih dhateng Panium, lan nalika kita nindakaken punika, kita badhé gadhah garis bukti tambahan ingkang dipunlambangaken déning Pétrus ing Kaisaréa Filipi, inggih punika 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.

Saiki kita bakal bali maneh marang panimbang kita babagan ayat sapuluh nganti nembelas saka Daniel sewelas, kang nggambarake sajarah sing kasamun saka ayat patang puluh. Pungkasan kita mandheg ana ing sasi September, mula kira-kira wis limang sasi.

> “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.

> “Pétrus nyuwun pitedah marang para saduluré supaya ‘tuwuh ing sih-rahmat lan ing kawruh bab Gusti lan Juru Slamet kita, yaiku Yésus Kristus.’ Sabenere, nalika umat Allah lagi tuwuh ing sih-rahmat, padha bakal tansah nampa pangerten kang luwih cetha bab Sabdané. Wong-wong mau bakal bisa ndeleng pepadhang lan kaendahan anyar ing kayektèn-kayektèné kang suci. Iki wis kabukten sajroning sajarah pasamuwan ing saben jaman, lan mangkono uga bakal terus nganti tumeka ing wekasan. Nanging nalika urip rohani kang sejati saya mudhun, tansah ana kacenderungan kanggo mandheg maju ing kawruh bab kayektèn. Manungsa banjur rumangsa cukup marem karo pepadhang kang wis kaparingaké saka Sabdaning Allah lan nyuda semangat tumrap panyelidikan Kitab Suci luwih jero manèh. Wong-wong mau dadi konservatif lan ngupaya nyingkiri rembugan.”

> “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.

> Kasunyatan manawa ora ana pasulayan utawa geger ana ing antarané umaté Gusti Allah aja dianggep minangka bukti pungkasan yèn wong-wong mau tetep nyekeli piwulang kang bener. Ana alesan kanggo wedi yèn bisa waé wong-wong mau ora cetha mbedakaké antarané kayektèn lan kaluputan. Nalika ora ana pitakon-pitakon anyar kang muncul amarga panlitèn Kitab Suci, nalika ora ana béda panemu kang njalari manungsa nelusuri Alkitab kanggo awaké dhéwé supaya mesthèkaké yèn padha nduwèni kayektèn, bakal ana akèh wong ing jaman saiki, kaya ing jaman kuna, kang bakal tetep nyekeli tradhisi lan nyembah apa kang ora padha mangertèni.

> “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.

> “Aku wis katuduhaké yèn akèh wong sing ngakoni duwé kawruh bab kayektèn jaman saiki, satemené ora ngerti apa sing padha pracaya. Wong-wong mau ora mangertèni bukti-bukti saka pracayané. Wong-wong mau ora duwé pangajèn sing trep tumrap pakaryan kanggo wektu saiki. Nalika wektu panggawé cobi bakal tekan, ana wong-wong sing saiki martakaké marang liyané kang bakal nemokaké, nalika mriksa pandom sing dicekelé, yèn ana akèh prakara sing ora bisa diwènèhi alesan sing nyukupi. Nganti kanthi mangkono padha katesthi, wong-wong mau ora ngerti sepira gedhéné kabodhoan dhéwé. Lan ana akèh wong ing pasamuwan sing nganggep yèn padha ngerti apa sing dipracaya; nanging, nganti pasulayan muncul, padha ora ngerti kalemahané dhéwé. Nalika kapisah saka wong-wong sing sapracaya lan kapeksa ngadeg piyambakan lan tanpa panyengkuyung kanggo nerangaké pracayané, wong-wong mau bakal kaget weruh sepira semrawut gagasané ngenani apa sing wis ditampané minangka kayektèn. Pancen temtu yèn ing antarané kita wis ana panyimpangan saka Gusti Allah sing gesang lan pamaléngan marang manungsa, kanthi nyelehake kawicaksanan manungsa ing panggonané kawicaksanan 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.

> “Gusti Allah bakal nggerakaké umaté; menawa sarana-sarana liyané gagal, paham-paham sesat bakal mlebu ing antarané wong-wong mau, kang bakal ngoyak lan misahaké dami saka gandum. Pangéran nimbali kabèh wong sing pracaya marang pangandikané supaya tangi saka turu. Pepadhang kang aji wis rawuh, kang cocog kanggo jaman iki. Iku bebener Kitab Suci, kang nduduhaké bebaya-bebaya sing wis ana ana ing ngarepé kita. Pepadhang iki kuduné nuntun kita marang panyinau Kitab Suci kanthi temen lan marang panaliten kang banget tlitiné tumrap pandhangan-pandhangan sing kita anut. Gusti Allah ngersakaké supaya sakabèhé gegandhengan lan pandhangan bab bebener ditliti kanthi jero lan tekun, kanthi pandonga lan pasa. Wong-wong pracaya ora kena leren mung ana ing sangka-sangka lan pamanggih-pamanggih kang ora cetha bab apa kang dadi bebener. Imané kudu madeg kanthi kukuh ana ing sabdané Gusti Allah, supaya manawa mangsa panggawéyan rawuh lan wong-wong mau digawa ing ngarepé para pasamuwan pangadilan kanggo menehi wangsulan bab imanéané, wong-wong mau bisa maringi alesan tumrap pangarep-arep kang ana ing sajroning dhiriné, kanthi andhap-asor lan wedi marang Gusti.”

> “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.

> “Gegerah, gegerah, gegerah. Bab-bab sing kita aturake marang jagad kudu dadi kasunyatan sing urip tumrap kita. Iku wigati manawa sajroning mbéla doktrin-doktrin sing kita anggep minangka pokok-pokok dhasar pracaya, kita aja nganti ngidini awak kita nggunakaké alesan-alesan sing ora temen-temen bener. Kuwi bisa waé migunani kanggo mbungkem wong sing nentang, nanging ora ngurmati kayektèn. Kita kudu ngaturaké alesan-alesan sing bener lan kukuh, sing ora mung bakal mbungkem para mungsuh kita, nanging uga bakal tahan marang panalitèn sing paling cetha lan paling jero. Ing antarané wong-wong sing wis nglatih awake dhewe minangka para juru bantah ana bebaya gedhé manawa padha ora bakal nangani pangandikané Gusti Allah kanthi adil. Nalika adhepan karo wong sing nentang, kuduné usaha kita sing temen-temen yaiku ngaturaké bab-bab mau kanthi cara sing bisa ngyawakaké keyakinan ing pikirane, dudu mung ngupaya maringi kapercayan marang wong pracaya.”

> “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.

> “Sanadyan pira wae majuning kapinterané manungsa, aja nganti sapalila waé panjenengané ngira yèn ora ana preluné panyelidikan Kitab Suci kang jero lan tanpa pedhot supaya oleh pepadhang kang luwih ageng. Minangka sawijining umat, kita katimbalan, saben-saben pribadi, dadi para murid babagan ramalan. Kita kudu waspada kanthi tememen supaya kita bisa mbedakaké saben sorot pepadhang kang bakal kaaturaké Gusti Allah marang kita. Kita kudu nyekel panyawang pisanan saka kayektèn; lan lumantar panaliten kang kebak pandonga, pepadhang kang luwih cetha bisa kapikolehi, kang banjur bisa kaaturaké marang wong liya.”

> “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.

> “Nalika umaté Allah padha rumangsa tentrem lan marem karo pepadhangé sing saiki diduwèni, kita bisa yakin yèn Panjenengané ora bakal maringi sih karsané marang wong-wong mau. Karsané yaiku supaya wong-wong mau tansah maju nampa pepadhang sing saya tambah lan tansah saya tambah akèh, kang madhangi kanggo wong-wong mau. Sikap pasamuwan ing wektu saiki ora ndadosaké keparenging Allah. Wis mlebu rasa percaya dhiri sing njalari wong-wong mau ngrasa ora perlu bebener sing luwih akèh lan pepadhang sing luwih gedhé. Kita urip ing sawijining mangsa nalika Iblis lagi makarya ing sisih tengen lan sisih kiwa, ing ngarep lan ing buri kita; nanging kita minangka sawijining umat padha turu. Allah ngersakaké supaya ana swara kang kaprungu, nggugah umaté tumindak.”

> “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 mbikak jiwa supaya nampi soroting pepadhang saka swarga, sapérangan wong malah wis nyambut gawé ing arah kang kosok balèni. Lumantar barang cetakan lan uga saka mimbar, wis diwulangaké panemu-panemu ngenani inspirasi Kitab Suci kang ora oleh pangesahan saka Sang Roh utawa saka pangandikané Gusti Allah. Mesthi temenan manawa ora ana wong siji utawa golongan wong kang kuduné ngupaya nglajengaké téyori-téyori babagan prakara kang sepira gedhéné wigatiné tanpa ana ‘Mangkéné pangandikané Pangéran’ kang cetha kanggo nyangga panemu-panemu mau. Lan manawa manungsa, kang kasurung déning kakurangan-kakurangan manungsa, kena pengaruh saka lingkungané ing kadar luwih gedhé utawa luwih cilik, sarta nduwèni cecenderungan warisan lan cecenderungan kang dipupuk kang adoh banget saka ndadèkaké wong wicaksana utawa kaswargan-manah, banjur padha nyoba nggugat pangandikané Gusti Allah lan mènèhi paukuman bab endi kang ilahi lan endi kang manungsa, wong-wong mau lagi nyambut gawé tanpa pituturé Gusti Allah. Pangéran ora bakal mberkahi pakaryan kang kaya mengkono. Akibaté bakal nggegirisi, tumrap wong kang nindakaké lan tumrap wong-wong kang nampani iku minangka pakaryan saka Gusti Allah. Skeptisisme wis kaobong ana ing akèh pikiran déning téyori-téyori kang diwulangaké ngenani hakekat inspirasi. Makhluk kang winates, kanthi panemu-panemu kang ciut lan cendhak pandelengané, ngrasa awaké dhéwé mumpuni kanggo ngritik Kitab Suci, kanthi kandha: ‘Ayat iki prelu, lan ayat kuwi ora prelu, lan ora diilhami.’”

> “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 ora maringi piwulang kang mengkono bab Kitab-Kitab Prajanjian Lawas, yaiku siji-sijiné péranganing Kitab Suci kang diduwèni déning umat ing jamané Panjenengané. Piwulang-panjenengané dimaksudaké kanggo nuntun pikirane wong-wong mau marang Prajanjian Lawas lan nggawa tema-tema agung kang kapacak ana ing kono menyang pepadhang kang luwih cetha. Sajroning pirang-pirang abad umat Israèl wis misahaké awaké saka Gusti Allah, lan padha kelangan pandeleng marang kayektèn-kayektèn aji kang wus dipracayakaké Panjenengané marang wong-wong mau. Kayektèn-kayektèn iki katutupan déning wangun-wangun lan upacara-upacara tahayul kang ndhelikaké tegesé kang satemené. Kristus rawuh kanggo nyingkiraké reruntuhan kang wus nyamarké sumilaké. Panjenengané mapanaké kayektèn-kayektèn mau, kaya permata-permata aji, ana ing tatahan kang anyar. Panjenengané nedahaké yèn, adoh saka ngrèmèhaké pangulanganing kayektèn-kayektèn lawas kang wis kulina, Panjenengané rawuh kanggo ndadèkaké kayektèn-kayektèn mau katon ana ing daya lan kaéndahané kang satemené, kamulyan kang durung tau kapirsanan déning wong-wong ing jamané Panjenengané. Panjenengané piyambak minangka Panganggiting kayektèn-kayektèn kang kawehyakaké iki, bisa mbukak marang umat tegesé kang satemené, mbébasaké wong-wong mau saka pamaknèhan kang kliru lan tiori-tiori palsu kang ditampani déning para pamimpin supaya cocog karo kaanané dhéwé kang ora kasucèkaké, kekuranganing karohanèn, lan katresnané marang Gusti Allah. Panjenengané mbuwang samubarang kang wus ngrampasi kayektèn-kayektèn iki saka urip lan kakuwatané kang wigati, lan maringaké mau bali marang jagad kanthi sakabèhing kasagaran lan kakuwatané kang asli.”

> “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.’

> “Manawa kita nduwèni Roh Kristus lan dadi para makarya bebarengan karo Panjenengané, mula dadi pérangan kita kanggo nerusaké pakaryan kang Panjenengané rawuh kanggo nindakaké. Kabeneran-kabeneran ing Kitab Suci wis maneh dadi kabur déning adat, tradhisi, lan piwulang palsu. Piwulang-piwulang kang klèru saka teologi kang misuwur wis ndadèkaké éwonan lan éwonan wong dadi mamang lan ora pracaya. Ana kaluputan lan ora runtut kang akèh wong nyalahaké minangka piwulangé Kitab Suci, nanging satemené iku mung tafsiran palsu marang Kitab Suci, kang diugemi sajroning abad-abad pepeteng kapapaan. Wong akèh wis kasasaraké nganti ngugemi pangrèhing pikiran kang klèru bab Gusti Allah, kaya déné wong Yahudi, kang kasasaraké déning kaluputan lan tradhisi ing jamane, nduwèni pangrèhing pikiran kang klèru bab Kristus. ‘Manawa padha sumurup, mesthi padha ora bakal nyalib Gusti kamulyan.’ Dadi pérangan kita kanggo nduduhaké marang jagad watak Gusti Allah kang satemené. Tinimbang ngritik Kitab Suci, ayo kita ngupaya, lumantar piwulang lan tuladha, nyawijèkaké marang jagad kabeneran-kabenerané kang suci lan maringi urip, supaya kita bisa ‘martakaké kaluhurané Panjenengané kang wis nimbali kowé metu saka pepeteng menyang pepadhang-Né kang nggumunaké.’”

> “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.

> “Piala-piala ala sing saya suwe saya nyusup ana ing antarané kita, kanthi ora krasa wis nuntun wong-wong siji-siji lan pasamuwan-pasamuwan adoh saka pakurmatan marang Allah, lan wis nutup dalan tumrap kakuwatan kang Panjenengané kersa paringaké marang wong-wong mau.

> “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.

> “Para sedulurku, tembunging Allah iku kadadèkna tetep jumeneng kaya dene apa anané. Aja nganti kawicaksananing manungsa kumawani nyuda kakuwatané satunggal prakara waé saka Kitab Suci. Ukara paukuman kang kebak kasolemn ing kitab Wahyu kuduné maringi pepèling marang kita supaya aja njupuk pendirian kang mangkono. Marga saka asmaning Guruku aku dhawuh marang kowé: ‘Copotana kasutmu saka sikilmu, awit papan panggonanmu ngadeg iku lemah suci.’” Testimonies, jilid 5, 707–711.

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