“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

“Ing Kitab Wahyu kabèh kitab ing Alkitab padha ketemu lan pungkasané ana ing kéné. Ing kéné ana pelengkapé kitab Daniel.” Kisah Para Rasul, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Kayektèn kang déning Yohanes diarani “Wahyuné Yésus Kristus,” kang segelé wiwit Juli 2023 terus dibukak déning Sang Singa saka taler Yéhuda kanggo umaté, disampurnakaké nalika kitab Dhaniel digandhèngaké karo kitab Wahyu. Dhaniel bab loro nggambaraké pawarta malaékat kapindho ing kontèks pangujian bab recané kéwan ing dina-dina wekasan. Bab iki nuduhaké sawijining prosès pangujian lan sawijining mangsa pangujian kang tartamtu.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies her mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome typify the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Mangsa lan proses ing Daniel bab loro, kang digambaraké déning pitung puluh taun panawanané Daniel, dadi pralambang mangsa pangujian tumrap kaum Protestan ing sajarah Millerite. Kaum Protestan gagal ing proses pangujiané lan dadi putri-putriné Roma. Ing babagan wangsit, putri iku dadi pralambang ibuné; lan Roma iku sawijining kéwan ing wangsit. Gagalé kaum mau lan owah-owahané sabanjuré dadi putri-putriné Roma dadi pralambang pangujian gegambarané kéwan iku ing sajarah kita saiki, amarga kaum mau malih dadi sawijining gegambaran saka kéwan iku. Mula, proses pangujian kita saiki digambaraké déning pitung puluh taun panawanané Daniel, lan uga déning sajarah pawarta malaékat kapindho sajroné gerakan Millerite.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Ing sajarah pekabaran malaékat kapindho kang diwiwiti tanggal 11 September 2001, ana sawijining mangsa tartamtu lan proses pangujèn kang kanthi pralambang kawejahi minangka pangimpené Nebukadnésar bab kéwan-kéwan; awit sawijining karajan ing ramalan Kitab Suci uga minangka sawijining kéwan. Nebukadnésar lan golongan élit agama Kasdim nggambarake wong-wong kang gagal ing pangajèn, déné Daniel lan telu sekancané kang pinilih nggambarake wong-wong kang kasil ngliwati pangajèn mau. Bisa uga katon kaya kosok baliné, nanging kagagalan Nebukadnésar diteguhake ing pasal telu kitab Daniel.

In the testing process, which is represented in both Daniel chapters one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenances manifested the results of eating the king’s diet manifested the image of the beast.

Ing proses pangujian kang digambarake ing kitab Daniel bab siji lan bab loro, ana tenger-tenger nubuwat tartamtu kang jumbuh karo kayektèn-kayektèn kang mentas diwedharake ing kitab Wahyu. Ing bab siji, “sepuluh dina” nggambarake mangsa pangujian kang ndadekake Daniel nuduhake citra kanthi rupa kang luwih becik lan awak kang luwih lemu amarga dhèwèké mangan panganan kaswargan, déné golongan kasim liyané nuduhake citrané wong-wong kang mangan panganané raja. Miturut pralambanging nubuwat, raja iku sawijining karajan, lan miturut pralambanging nubuwat, raja utawa karajan iku uga sawijining kéwan. Wong-wong kang pasuryané nuduhake asil saka anggoné mangan panganané raja iku nuduhake citrané kéwan mau.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Ing Daniel pasal loro, Daniel lagi ndedonga supaya mangertos “rahasia” kang kasimpen saka pangimpening reca Nebukadnezar. Panjenengané prelu mangertos apa pangimpen iku, lan uga apa tegesé. Panjenengané nggambaraken wong-wong ing dina-dina wekasan kang padha ngupaya mangertos rahasia-rahasia kang ana gandhèng cenèng karo pambukakan segel Wahyu Yesus Kristus, awit pambukakan segel Wahyu Yesus Kristus iku “rahasia” kenabian pungkasan kang dibukak segelé sadurungé mangsa kasempataning sih-rahmat katutup. Kabèh para nabi, kalebu Daniel, padha nandhesaké pratandha dina-dina wekasan. Upayané Daniel kanggo mangertos “rahasia” iku minangka upaya urip-utawa-pati, kaya déné ujian reca kéwan tumrap umaté Allah ing dina-dina wekasan.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

“Gusti Allah sampun nedahaken dhateng kula kanthi cetha bilih gambar sato galak punika badhé kabentuk sadèrèngipun mangsaning sih-rahmat katutup; awit punika badhé dados ujian ageng tumrap umatipun Allah, ingkang lumantar punika nasib langgengipun badhé dipuntemtokaken.” Manuscript Releases, volume 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Pandongané Daniel, nalika dhèwèké ngupaya mangertèni “rahasia” iku, makili sawijining tetenger tartamtu ing sajarahing umaté Gusti Allah ing dina-dina wekasan. Kitab Daniel nyawisaké loro seksi sing netepaké tetenger “pandonga” ing dina-dina wekasan. Tetenger iku dumunung ing wewengkon wektu sing dilambangaké déning pesen kapindho saka saben garis reformasi.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, and the doubling of a word in Scripture is a symbol of the second angel’s message.

Latar nubuat saka pandonga loro mau yaiku pitung puluh taun pambuwangan, kang minangka pralambang nggambarake “ping pitu” ing Kaimaman bab nem likur. Ing Daniel bab loro, ing ayat kapisan, jeneng “Nebuchadnezzar” disebut ping pindho, lan panyebutan sawijining tembung ping pindho ing Kitab Suci minangka pralambang pekabaran malaékat kapindho.

There are several references in the writings of Sister White that identify Daniel chapter three as a symbol of the Sunday law. Daniel chapter one possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three) without a first and second message.

Wonten sawetawis rujukan ing seratan-seratanipun Sadhèrèk White ingkang nedahaken bilih Daniel bab tiga minangka pralambang undhang-undhang dinten Minggu. Daniel bab satunggal nggadhahi sadaya titikanipun pawartos malaékat kapisan, lan kita dipunparingi pirsa bilih boten saged wonten pawartos kaping tiga (Daniel bab tiga) tanpa pawartos kapisan lan kaping kalih.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Pacoban bab gambaring kewan iku wis ditemtokake déning Ellen White minangka pacoban kang kudu kita liwati sadurunge wektu kasempatan rampung, lan sadurunge kita dimaterèni. Nalika musik dipunmainaké ing Daniel pasal telu, wektu kasempatan kanthi simbolis ditutup, amarga pasal telu nggambarake angger-angger Minggu. Musiké Nebukadnésar nggambarake lagu kang banjur wiwit dinyanyèkaké déning sundel Tirus marang para ratu ing bumi ing pungkasaning pitung puluh taun simbolis nalika dhèwèké wis dilalekaké.

And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

Lan bakal kelakon ing dina iku, Tirus bakal kalalèkaké pitung puluh taun, miturut dina-dinané siji raja; sawisé pungkasané pitung puluh taun, Tirus bakal ngidung kaya sundel. Jupuken kecapi, mlakua ngubengi kutha, hé sundel kang wis kalalèkaké; gawéa wirama kang endah, kidungena akèh tembang, supaya kowé kaèlinga manèh. Lan bakal kelakon sawisé pungkasané pitung puluh taun, yèn Pangéran bakal ngrawuhi Tirus, lan dhèwèké bakal bali marang bayarané, lan bakal laku sundel karo sakehing karajan ing donya ana ing salumahing bumi. Yesaya 23:15–17.

Sister White identifies the three angels’ messages as three tests.

Sadhèrèk Putri White mratélakaken bilih pawartosipun malaékat tetiga punika minangka tigang ujian.

“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

“Akeh wong sing metu kanggo marani Panganten Kakung miturut piwulanging malaékat kapisan lan kapindho, padha nampik malaékat katelu, yaiku pekabaran pangujian kang pungkasan sing bakal kaparingaké marang jagad, lan sikap kang padha uga bakal dijupuk nalika swara panggilan pungkasan diumumaké.” Review and Herald, October 31, 1899.

Upon several witnesses, Daniel chapter two is the second angel’s message. The history of the empowerment of the first angel until the judgment is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two takes place within the seventy years, which is a symbol of the “seven times”.

Adhedhasar paseksèné sawatara seksi, Daniel bab loro iku pawarta malaékat kang kapindho. Riwayat wiwit malaékat kang kapisan kaparingan kuwasa nganti tekan pangadilan iku riwayat kang digambaraké déning pitung puluh taun anggoné Daniel dadi tawanan. Latar wektu pandongané Daniel ing bab loro dumunung ing sajroning mangsa pitung puluh taun iku, kang dadi pralambang saka “pitung mangsa”.

The prayer of chapter nine begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Pandonga ing bab sanga diwiwiti kanthi nyebut langsung pitung puluh taun. Pandonga loro iku nduweni latar nubuat kang padha persis. Loro-lorone nggambarake aspek-aspek kang beda saka pandonga kang padha, nanging loro-lorone dipapanake ing latar kang padha persis, yaiku “pitung mangsa,” lan loro-lorone laras karo tenger dalan “pandonga” kang dumunung ing sajarah wong satus patang puluh papat ewu ing dina-dina wekasan.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time all have transition points that align with one another, and all three transition points are set within the context of the “seven times”.

Nalika Daniel ndedonga ing bab sanga, dhèwèké ana ing “mangsa transisi” profètis saka karajan Babil menyang karajan Media lan Persia. Titik transisi iku uga minangka tetenger ing dalan, lan uga jumbuh karo titik transisi sing padha ing gerakan malaékat katelu, nalika umaté Gusti Allah padha mati ing dalan minangka “wong-wong Laodikia”, lan metu saka kubur minangka “wong-wong Filadelfia”. Titik transisi tumrap gerakan malaékat kapisan jumbuh karo titik transisiné Daniel lan gerakan malaékat katelu, lan kateluné gegandhèngan langsung karo “ping pitu” ing Kaimaman bab nemlikur. Transisi saka Filadelfia menyang Laodikia ing gerakan Millerite dumadi kanthi tekané “pepadhang anyar” ngenani “ping pitu” ing taun 1856, lan panulakan sakabèhé marang “ping pitu” sing dumadi sabanjuré ing taun 1863. Daniel ing bab sanga, gerakan malaékat kapisan ing jaman Millerite, lan gerakan malaékat katelu ing jaman kita kabèh nduwèni titik-titik transisi sing jumbuh siji lan sijiné, lan katelu titik transisi iku kabèh dumunung ing sajroning kontèks “ping pitu”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Ing sajroning sajarahing proses pengujian, Daniel nglambangaké utusan kang diparingi pepadhang, kang banjur dhèwèké enggo bareng luwih dhisik marang telu kancané; kanthi mangkono dhèwèké nggambarake peran kenabian “Elia”, yaiku “swara kang sesambat ana ing ara-ara samun”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Rahasia” ing Daniel pasal loro netepake yèn karajan kaping woluné wangsit Kitab Suci iku “kalebu saka pitu” karajan. Minangka gambaran kapisan saka karajan-karajan ing wangsit Kitab Suci, mulané iku nyambung karo gambaran pungkasan saka karajan-karajan ing wangsit Kitab Suci sing kapacak ing Wahyu pasal pitulas. Karajan kaping wolu, amarga “kalebu saka pitu” karajan sadurungé, lagi nyethakaké titik transisi kang netepake Babil modern minangka pasatuan telu-lapis saka naga, kéwan galak, lan nabi palsu. Ing wekasané, impen patungé Nebukadnezar iku nemtokake karajan bumi kaping wolu ing sajarah kenabian.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Karajan iku sawijining kéwan ing ramalan Kitab Suci, mula kayektèn kang dilambangaké déning impen patungé Nebukadnésar iku minangka rujukan kapisan marang kéwan pungkasan, kaya uga diidentifikasi ing Wahyu pasal pitulas. Mulané, impené Nebukadnésar ing pungkasané iku minangka impen babagan patungé kéwan kaping wolu lan pungkasan. Iku impen bab “patungé kéwan”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, which are represented by Daniel’s seventy years of captivity, always possess the same theme.

Bab punika piyambak minangka paneges tumrap wigatosipun mangertosi titik peralihan ingkang dumados ing gerakan malaékat kaping tiga, nanging “wewadi” punika ugi minangka kunci ingkang nyawijèkaken saha ngukuhaken kathah prakawis ingkang sampun dipunidentifikasi ing artikel-artikel sadèrèngipun ngéngingi sejarah sasampunipun tanggal 18 Juli 2020. Ing artikel-artikel punika, sampun dipunandharaken bilih sekawan tenger margi ing saben gerakan reformasi suci, ingkang dipunlambangaken déning pitung dasa taun pambuwanganipun Daniel, tansah gadhah téma ingkang sami.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message, was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Patang tetenger ing jamané Kristus mau dumunung ing sajroning konteks “pati lan patangen”. Tetenger kapisan, kang nggambaraké pawèhing kakuwatan marang pawarta kapisan, yaiku pambaptisané Kristus, pralambanging pati lan patangen. Tetenger kapindho, kang nggambaraké kuciwa kapisan ing sejarah mau, yaiku pati lan patangené Lazarus. Tetenger katelu yaiku anggèné Kristus mlebu ing Yerusalem kanthi kamenangan, kang nggambaraké Panguwuh Tengah Wengi. Kristus lagi tumuju marang pati lan patangené, lan Lazarus, wakil kang urip saka pati lan patangen, mimpin arak-arakan mau. Lazarus uga mbuktèkaké yèn nalika Panguwuh Tengah Wengi diwartakaké, umaté Gusti Allah “dicap”.

“This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

“Mukjijat puncak iki, yaiku mbangkitaké Lazarus, dimaksudaké kanggo masang segel Allah ing pakaryané lan ing pangakuné minangka ilahi.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Tenger wates pangadilan kang kaping papat iku salib, kang uga minangka pati lan wunguné manèh. Mangsa saka patang tenger wates iku dipralambangaké déning pitung puluh taun panangkarané Daniel.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840, was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ing sajarah kaum Millerit, temane yaiku “paugeran sadina kanggo setaun”, lan tanggal 11 Agustus 1840 minangka pangukuhan tumrap paugeran kasebut. Kuciwa kang kapisan iku minangka akibat saka anggone ngetrapake paugeran sadina kanggo setaun kanthi luput. Panguwuh Tengah Wengi minangka panyampurnan paugeran sadina kanggo setaun ing sesambungane karo pameca rong ewu telung atus taun lan pameca rong ewu limang atus rong puluh taun, lan banjur Pangadilan Pamriksan diwiwiti nalika pameca-pameca sadina kanggo setaun kasebut kaleksanan ing tanggal 22 Oktober 1844. Tema sakabehe patang tetenger ing sajarah kaum Millerit yaiku “paugeran sadina kanggo setaun”. Mangsa kang nyakup patang tetenger kasebut dilambangake dening panawanane Daniel kang suwene pitung puluh taun.

In the days of King David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Ing jamané Sang Prabu David, témané yaiku “pethining Gusti Allah”. Nalika David wis kaparingan panguwasa, panjenengané banjur mutusaké arep nggawa pethi mau menyang kutha David.

And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

Lan Dawud saya lumampah maju lan saya dados agung, awit Pangeran Yehuwah, Gusti Allahipun sakehing wadya, nunggil kaliyan piyambakipun. 2 Samuel 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks is represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Kuciwa kang kapisan dumadi nalika Uzzah tumindak dosa kanthi ndemek pethi prasetyan. Tetenger dalan kang katelu yaiku nalika David mangerteni yen Pangeran wis mberkahi omahe Obededom, wong Gat, papan pethi prasetyan disimpen wiwit pambrontakane Uzzah. David banjur lunga njupuk maneh pethi prasetyan mau kanggo anggone mlebu ing Yerusalem kanthi kebak kamenangan (nanging garwane malah nuduhake nepsu kang ora samesthine lan rasa “kuciwa” amarga anggone David mlebu). Saben tetenger dalan saka papat mau dilambangake dening pethi prasetyan. Mangsa kang nyakup papat tetenger dalan mau dilambangake dening pitung puluh taun panawanane Daniel.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ing tanggal 11 September 2001, Islam saka “bilai” katelu diluwari, banjur ditahan manèh. Tanggal 18 Juli 2020 minangka ramalan sing gagal ngenani peranan Islam. Pesen sing nggawa balung-balung garing wong mati dadi urip iku asalé saka “papat angin”, sing dadi pralambang Islam lan makili pesen Pambengoking Tengah Wengi. Karusakan bangsa sing ngetutaké murtadé bangsa lumantar angger-angger dina Minggu ing Amerika Serikat iku digawa déning Islam saka “bilai” katelu. Mangsa saka patang tenger-tenger dalan mau dipralambangaké déning pitung puluh taun panawané Daniel.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Gerakane malaékat kapisan nggambarake gerakane malaékat katelu, lan pawarta Panguwuh Tengah Wengi ing sajarah Millerit iku minangka sawijining koreksi tumrap ramalan sing gagal, kang njalari kuciwa kang kapisan.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

Wong-wong kang kuciwa iku weruh saka Kitab Suci manawa wong-wong mau lagi ana ing mangsa tundha, lan manawa wong-wong mau kudu kanthi sabar ngenteni kayektenaning wahyu iku. Bukti kang padha sing nuntun wong-wong mau supaya ngarep-arep marang Gustiné ing taun 1843, uga nuntun wong-wong mau supaya ngarep-arep marang Panjenengané ing taun 1844.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Bukti kang padha ngenani serangan Islam marang Nashville iku uga minangka bukti ngenani serangan marang Nashville kang bakal dumadi minangka tanggapan marang pameksan pangibadah ing dina Minggu. Tulisan-tulisan Roh Pameca ora tau mleset. Ramalan ngenani serangan marang Nashville kaandharaké ing tulisan-tulisan Roh Pameca. Ramalan bab Nashville bakal kawujud, nanging ramalan ngenani serangan marang Nashville bakal adhedhasar pambeneran tumrap ramalan sadurungé kang wis gagal, kaya kang dumadi ing sajarah Millerite. Iku kawujud ing tengering dalan kaping papat, yaiku tengering dalan kang nglambangaké “pangadilan”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Yesus tansah nggambarake pungkasan kanthi wiwitan, lan tengara kapisan ing tanggal 11 September 2001 yaiku serangan saka Islam, mula ing pangadilan undhang-undhang dina Minggu, bakal ana serangan Islam marang Nashville. Serangan iku pancen bisa uga nyakup sasaran liyane, nanging pawarta Panguwuh Tengah Wengi iku pawarta kang mbenerake pawarta kang njalari kuciwa kang kapisan. Kuciwa kang kapisan iku disebabake dening dosa ngetrapake unsur wektu marang pameca kasebut, dudu dening tembung-tembunge Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years) are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001, was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Wigati dimangertèni yèn patang tetenger kang diwiwiti nalika “panguwatan” pawarta kapisan (kang ing kitab Daniel dumadi ing wiwitané pitung puluh taun simbolis) iku tansah diatur déning tema kang padha. Yèn panjenengan wis nampa tanggal 11 September 2001 minangka kagenepan pameca, sacara profètis panjenengan wis mangan “kitab kang didhelikaké”. Sathithik banget wong kang pancèn mangan kayektèn iku, nanging ana sawatara wong, kaya kang dilambangaké déning Daniel, kang netepaké tekad ing sajroning atiné supaya ora kacemaran déning panganan Babil. Nanging ana wong-wong kang ngaku pracaya yèn tanggal 11 September 2001 iku kagenepan pameca, nanging padha ngandharaké panemu yèn iku dudu Islam, nanging kulawarga Bush, utawa para globalis, utawa para Yésuit, utawa CIA, utawa sawijining gabungan saka pihak-pihak kang adaté kerep dianggo déning para panyusun téyori konspirasi modhèren. Minangka Alfa lan Oméga, Yésus nggambaraké wekasan kanthi wiwitan, mula yèn kita klèru ngenani apa kang dilambangaké sacara profètis ing tanggal 11 September 2001, kita lagi ngrusak kabisan kita kanggo mérang kanthi bener Sabdaning “kayektèn” kang asipat profètis.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

“Pangwasa”ing pesen kapisan ing sajarah Millerite yaiku Islam saka Bilai kapindho, lan pangwasa iku minangka pralambang tumrap pangwasa ing tanggal 11 September 2001, kang katindakake déning Islam saka Bilai katelu.

Islam at the first waymark identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Islam ing tenger dalan kapisan nuduhaké Islam ing tenger dalan pungkasan. Tenger dalan pungkasan nglambangaké pangadilan, lan Amérika Sarékat diadili ing wektu undhang-undhang dina Minggu. Pawarta kapindho saka Yéheskièl ing bab telung puluh pitu iku kang nguripaké wong-wong mati, lan pawarta iku minangka pawarta ing tenger dalan katelu, yaiku Panguwuh Tengah Wengi. Iku pawarta panyegelan, kaya kang dilambangaké déning anggoné Kristus mlebu kanthi kamenangan nalika nitih “kuldi”, sawijining pralambang Islam. Pawarta panyegelan Panguwuh Tengah Wengi digawa déning Islam.

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

Dhuh, kandhanana putriné Sion: Lah, Ratumu rawuh marang kowé, andhap-asor, lan lenggah nunggang kuldi, lan anak kuldi, anaké kuldi. Matius 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which are also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe as the power that brings judgment upon the United States at the Sunday law and produces the national ruin that follows the decree.

Pamecané Yeheskiel kang kapindho asalé saka “patang angin”, kang uga minangka pralambang Islam. Bebener iki pancèn kudu dimangertèni kanthi cetha, amarga pawarta kang diarani Panguwuh ing Tengah Wengi iku pawarta kang ngenali Islam ing Bilai Katelu minangka kakuwatan kang nekakaké paukuman marang Amérika Sarékat nalika angger-angger dina Minggu ditetepaké lan njalari karusakan nasional kang dumadi sawisé katetepan iku.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Pitung Trompèt ing Wahyu iku minangka paukumané Allah tumrap pepaksaane pangibadah dina Minggu déning Roma kapir lan Roma kapapalaké.

  • The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

    Papat Sangkakala kang kapisan dipunlampahaken nglawan Roma kapir sasampunipun Konstantinus netepaken angger-angger Minggu kapisan ing taun 321.

  • The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

    Sangkakala kaping gangsal lan kaping enem (sing uga minangka Bilai kapisan lan kapindho saka Islam), iku paukumaning Allah tumrap Roma kapausan marga saka angger-angger Minggu kapausan sing ditetepaké ing Konsili Orléans, ing taun 538.

  • The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

    Kalasangka kapitu (yaiku bilai katelu saka Islam), iku paukuman kang ditibakaké marang Amérika Sarékat nalika bangsa iku ngetrapaké pangibadah dina Minggu ing mangsa cedhak ing tembé.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020, represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then comes the fourth waymark of the fulfillment of the failed prediction of July 18, 2020, at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Islam ing Bilai Katelu nggambarake tetenger kapisan ing tanggal 11 September 2001. Ramalan ngenani serangan Islam marang Nashville ing tanggal 18 Juli 2020 kang ora kayektenan nggambarake kuciwa kapisan, yaiku tetenger kapindho. Pawarta bab “angin papat” Islam, kaya kang kagambarake ing pamecane Ezekiel kang kapindho ing bab telung puluh pitu, nggambarake Panguwuh Tengah Wengi, yaiku tetenger katelu, lan banjur teka tetenger kapapat, yaiku kayektenane ramalan tanggal 18 Juli 2020 kang ora kayektenan mau, nalika anane undhang-undhang dina Minggu. Iku papat tetenger profetis kang dumadi ing sejarah profetis wong satus patang puluh papat ewu, kaya kang kagambarake lumantar pitung puluh taun anggone Daniel dadi tawanan.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Pangakoning marang pesen Pekik Tengah Wengi iku sawijining unsur utama saka “rahasya” kang kawedharaké lumantar pralambang marang Daniel, nalika dhèwèké ndedonga supaya mangertèni impèn patungé Nebukadnésar. Pandongané iku sawijining tenger dalan kang dumunung ing pungkasané telung setengah dina patiné wong seksi loro ing Wahyu pasal sewelas. Pandonga Daniel miturut Imamat pasal rong puluh enem, kaya kacathet ing pasal sanga, kadadéan ing taun kapisané Darius. Iki nempataké pandongané ana ing titik-titik transisi.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Titik transisi ing sajarah Millerite yaiku taun 1856 nalika gerakan Millerite ngalami transisi saka Philadelphia menyang Laodicea miturut James lan Ellen White. Ing taun kang padha, “pepadhang anyar” ngenani “pitu kaping” rawuh ing artikel-artikel Hiram Edson ing Review and Herald, nanging ing taun 1863 (“pitu kaping” salajengipun), “pitu kaping” ditolak sakabehe. Daniel ndedonga “pandonga” kang diidhèntifikasi minangka “tambane” tumrap “panyebaran” saka “pitu kaping” ing titik transisi antarané karajan kapisan lan kapindho ing ramalan Kitab Suci.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Telung lan satengah iku minangka pralambang tumrap sèwu rong atus sawidak taun, kang salajengipun uga minangka pralambang saka “pitu mangsa.” Ing tanggal 18 Juli 2020, gerakan Laodikia saka Future for America mratélakaké pambrontakan marang pepakoné Gusti Allah supaya aja manèh nggandhulaké sawijining piweling kenabian marang wektu. Gerakan mau banjur “dipatèni” lan “diprècah” ing dalan saka Wahyu sewelas, kang mlintas ing lebaké Yéhezkièl kang kebak balung-balang garing kang mati. Ing pungkasaning mangsa “diprècah” mau, kang uga minangka “wektu ngentèni” saka pasemon prawan sepuluh, sapunika wong-wong mau lagi katimbalan metu saka kuburané déning “swara kang sesambat” saka sajroning “ara-ara samun” saka telung dina lan satengah mau.

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer; it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Kados déné kaum Millerit ing pungkasanipun mangertos bilih nalika punika sami wonten ing “mangsa panantosan” ing Matéus bab selangkung lan Habakuk bab kalih, makaten ugi, “seksi kalih ingkang pejah” kedah mangertos wonten ing pundi piyambakipun nalika “swanten ing ara-ara samun” nguwuh. Piyambakipun kedah mangertos bilih piyambakipun sami “kasebar”. Pangertosan punika minangka timbalan supados ngaturaken “pandonga”, nanging boten namung pandonga; punika timbalan supados ngaturaken pandonganipun Daniel miturut Imamat bab nem likur. Tanpa pandonga ingkang mligi punika, boten wonten kawungon rohani. Kawungon rohani punika nandhani titik pangalihan saking Laodikia dhateng Filadelfia lan nuwuhaken fénoména profétis bilih ingkang kaping wolu punika kalebet ingkang pitu, kados ingkang dipunkukuhaken déning recanipun Nebukadnezar ing Daniel bab kalih.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Nalika pandonga mratobat lan pangakèn dosa mau wis katindakaké, janjié yaiku yèn Allah banjur bakal ngèlingi prejanjiané lan nglumpukaké umat-Né kang kasebar. Wangsit kapisané Ezekiel nglumpukaké balung-balung mau dadi siji, lan banjur wangsité bab “patang angin” ngowahi “wong-wong Filadelfia” kang mentas lair dadi bala perang kang gagah prakosa… sawijining bala perang kang gagah prakosa sing, miturut Wahyu sewelas, banjur kudu “diangkat munggah menyang swarga” bebarengan karo “méga para malaékat”. Sawisé iku, wong-wong mau dadi “panji-panji”-Né Pangéran.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Wewadi” ing Daniel bab loro, kaya kang saiki lagi diwedharake dening Singa saka taler Yehuda, ngukuhake fenomena “kang kawolu iku saka pitu mau”…lan saben unsur pameca liyane ing Daniel bab loro salaras karo urut-urutane pameca bab seksi loro ing Wahyu bab sewelas. Seksi loro ing Wahyu bab sewelas “diangkat minangka panji” ing “jam” kang padha karo dumadine undhang-undhang dina Minggu, awit seksi loro mau diangkat nalika “lindhu gedhe” ing Wahyu bab sewelas. “Lindhu gedhe” mau nglebur saprasepuluh perangan kutha iku, lan Amerika Serikat iku ratu kang utama ing antarane “ratu sepuluh”, kaya dene Prancis biyen, nalika “lindhu” Revolusi Prancis numpes Prancis minangka panggeneping Wahyu bab sewelas.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Panggenepan kang sampurna saka lindhu iku kaleksanan tumrap kéwan “bumi”, lan undhang-undhang dina Minggu ing karajané kéwan bumi iku njalari panggoncangan. Panggenepan kang sampurna saka “lindhu” ing Wahyu sewelas yaiku undhang-undhang dina Minggu nalika kéwan “bumi” iku “digoncang” lan kamurtadan nasional disusul déning karusakan nasional. Ing wayah iku, seksi loro iku “kaangkat minangka panji”. Kekaroné “munggah menyang swarga ing sajroning méga-méga”, padha kaya nalika Kristus minggah menyang swarga kaping pungkasan. Pangandikané kang pungkasan marang para sakabat, kang dadi pralambang tumrap umaté Gusti Allah ing dina-dina wekasan, kang uga bakal kaangkat menyang swarga minangka panji, kacathet ing kitab Lelakoné Para Rasul.

And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

Panjenengané banjur ngandika marang wong-wong mau, “Dudu wewenangmu kanggo mangertèni wektu utawa mangsa, kang wus ditetepaké déning Sang Rama miturut panguwaosé piyambak. Nanging kowé bakal nampa pangwaos, samangsa Sang Roh Suci tumurun marang kowé; lan kowé bakal dadi seksi-seksiku ana ing Yérusalèm, lan ing saindhenging Yudéa, lan ing Samaria, tuwin tekan ing pérangan bumi kang paling adoh.” Sawisé Panjenengané ngandika mangkono, nalika wong-wong mau padha ndeleng, Panjenengané kasuwung munggah; lan ana méga kang nampani Panjenengané nganti sirna saka pandelengé. Lelakone Para Rasul 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Wong-wong sing arep dadi “panji” kudu nyingkur panganggone “wektu lan mangsa”, manawa padha kepéngin nampa pangwasané Roh Suci supaya bisa ngrampungaké pakaryan saka “panji” iku.

The “secret” that was revealed to Daniel in chapter two is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letters of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Wewadi” kang kawedharaké marang Daniel ing bab loro iku wewadiné Wahyu Yésus Kristus kang segelé dibukak ora suwé sadurungé mangsa sih-rahmat dipungkasi. “Wewadi” iku nyakup “sajarah kang siningid” saka “Gludhug Pitu.” Sajarah iku ditata adhedhasar tembung Ibrani kang kawangun kanthi nyawijèkaké aksara kapisan, kaping telulas lan pungkasan saka abjad Ibrani. Nalika aksara-aksara mau digabungaké, kawangun tembung Ibrani kang ateges “kayektèn.” Yésus iku “kayektèn”, kang uga minangka Kang Wiwitan lan Kang Wekasan. Aksara telu iku nggambaraké tatanan saben gerakan réformasi gedhé, amarga aksara-aksara iku nggambaraké malaékat kapisan, kapindho lan katelu. Aksara-aksara iku nggambaraké prosès panyucèn kanthi telung tataran kang digambaraké déning Daniel ing bab rolas kanthi tetembungan “disucèkaké, diputihaké lan diuji”. Prosès pangujian lan panyucèn kanthi telung tataran iku wis diandharaké déning Future for America sasuwéné luwih saka rong dasawarsa, nanging saiki wis kawruhan yèn prosès iku nggambaraké sawijining “sajarah kang siningid” ing sajroning garis-garis réformasi kang suci. “Sajarah kang siningid” iku minangka kasembadan kang sampurna saka “Gludhug Pitu” kang disegel nganti saiki, ora suwé sadurungé mangsa sih-rahmat dipungkasi.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Wis suwe dingertèni yèn Pitu Gludhug iku nggambarake sawijining “pangrincèning prastawa-prastawa kang kelakon ing sangisoré pawarta malaékat kang kapisan lan kapindho,” lan uga nggambarake “prastawa-prastawa ing tembé kang bakal kababar miturut runtutané.” Saiki wis kababar lumantar Wahyu bab “bebener,” yèn telung pratandha pungkasan saka sawijining garis reformasi iku minangka “sajarah kang kaumpet” saka Pitu Gludhug. Pratandha-pratandha mau diwiwiti saka kuciwane kang “kapisan” lan dipungkasi ing kuciwane kang “pungkasan.” Pratandha ing tengah iku yaiku Panguwuh Tengah Wengi. Kuciwa kang kapisan nandhani wiwitané “wektu nunggu”, kang dipungkasi ing Panguwuh Tengah Wengi. Pawarta saka Panguwuh Tengah Wengi iku rampung ing “pangadilan” ing ngendi kuciwa kang pungkasan ditandhani.

The first disappointment in Daniel chapter two was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Kuciwa ingkang kapisan ing Daniel bab kalih inggih punika nalika Daniel sadhar bilih piyambakipun sampun katrapan “katetepan paukuman pati”. Piyambakipun lajeng nyuwun “wekdal”, saéngga nandhani wiwitanipun “mangsa ngentosi”. Bab punika nuntun piyambakipun dhateng pangertosan bab “wewadi”, inggih punika pawartos Panguwuh Tengah Wengi, ingkang lajeng kaaturaken dhateng Nebuchadnezzar supados piyambakipun saged “ngadili” pawartosipun Daniel.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

“Pangadilan” Nebukadnésar tumrap impèn lan tafsir sing dipasrahaké déning Daniel nandhani tenger katelu saka telung tenger sing makili “sajarah sing kasumput” saka Pitu Gludhug. Pangadilan iku uga kaangkat ing Daniel pasal telu, kang makili prinsip sing kanthi mantep digunakaké ing kitab Daniel lan Wahyu, yaiku prinsip “diwulang manèh lan diambakaké”.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment that was typified by the first disappointment. The “hidden history” of the Seven Thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Kita bakal ngrembug bab katelu ing artikel sabanjure, nanging ing kene prayoga dituduhake manawa pangadilan ing tetenger katelu ing bab katelu nuduhake kuciwa pungkasan kang wis dipralambangake dening kuciwa kapisan. “Sajarah kang siningid” saka Gludhug Pitu nuduhake telung tetenger, kang diwiwiti lan dipungkasi kanthi kuciwa. Ing Daniel bab kapindho, kuciwa kapisan digandhengake karo “dhawuh paukuman pati” saka Nebuchadnezzar, lan ing bab katelu kuciwa pungkasan digandhengake karo “dhawuh paukuman pati” liyane saka Nebuchadnezzar.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“sajarah kang kapingid,” saka “loro seksi,” kang makili gerakan Future for America, makili kuciwane tanggal 18 Juli 2020. Sabanjure diwiwiti “wektu ngentèni” kaya dene digambarake déning “telung dina setengah” ing Wahyu pasal sewelas. Tanginé lan wunguné manèh wong-wong kang “dipatèni ana ing dalan-dalan” déning kéwan galak kang munggah saka “jurang tanpa dhasar” katrangané rinci kanthi cetha ana ing Sabda Allah kang sipaté nubuat; nanging ing tataran kang prasaja, nalika loro seksi mau tangi, wong-wong mau padha mangertèni “rahasya” kang digambarake ing Daniel pasal loro.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings”, which is the United States, as national apostasy ushers in national ruin from Islam.

“Wadi” punika inggih punika pawartos Panguwuh ing Tengah Wengi, ingkang salajengipun dipunwartosaken déning tiyang-tiyang wau ngantos Daniel bab tiga, nalika undhang-undhang dinten Minggu ingkang sampun caket wekdalipun punika dumugi, saha kuciwaning pangajeng-ajeng ingkang pungkasan kalampahan. Kuciwaning pangajeng-ajeng ingkang kapisan dipunalami déning tiyang-tiyang ingkang dipunlambangaken minangka “Daniel” ing tanggal 18 Juli 2020. Kuciwaning pangajeng-ajeng ingkang pungkasan dipunalami déning pamimpinipun “raja sedasa”, inggih punika Amérika Sarékat, nalika kamurtadan nasional ndadosaken karisakan nasional ingkang asalipun saking Islam.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Kita bakal ngrampungake ringkesan lan panutup saking Daniel pasal kalih ing artikel salajengipun.

“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

“Setan wus njupuk donya dadi tawanan. Panjenengané wis nglairaké sawijining sabat brahala, kang lahiré kaya-kaya diparingi wigati kang gedhé. Panjenengané wis nyolong pangabekti saka jagad Kristen adoh saka Sabaté Gusti tumuju marang sabat brahala iki. Donya sujud marang sawijining tradhisi, sawijining pepakon gawéan manungsa. Kaya déné Nebukadnezar ngadegaké reca emasé ing tanah rata Dura, lan kanthi mangkono ngluhuraké awaké dhéwé, mangkono uga Setan ngluhuraké awaké dhéwé ana ing sabat palsu iki, kang tumrap iku panjenengané wis nyolong tandha kaurmataning swarga.” Review and Herald, 8 Maret 1898.