At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

Ing Panium, yaiku Kaisarea Filipi, yaiku ayat telulas nganti limalas ing pasal sewelas kitab Daniel, yaiku sajarah nalika sungu Républik lan Protestan ngleksanani enigma dadi kang kawolu kang asalé saka pitu, yaiku sajarah nalika Meterai Allah kasanepakaké kanthi tetep marang satus patang puluh papat ewu, lan sajarah tekane pesen Panguwuh Tengah Wengi, Kristus maringi janji marang umat-Né ing dina-dina pungkasan.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

Lan Aku uga ngandika marang kowe, manawa kowe iku Pétrus, lan ing sadhuwuré watu karang iki Aku bakal mbangun pasamuwan-Ku; lan gapuraning neraka ora bakal nguwasani iku. Lan Aku bakal maringi marang kowe kunci-kuncining Kratoning Swarga; lan samubarang apa waé kang kokiket ana ing bumi bakal kaiket ana ing swarga; lan samubarang apa waé kang kokuculi ana ing bumi bakal kauculi ana ing swarga. Matius 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

Mangsa panyegelan kang kawiwitan tanggal 11 September 2001, nalika gedhung-gedhung agung ing Kutha New York dirubuhaké, lan kang bakal mungkasi ing undhang-undhang Minggu sing enggal rawuh, wis dirancang déning Sang Alfa lan Omega. Bagéan kang pungkasan dhéwé saka mangsa iku mbalèni bagéan kang kapisan dhéwé saka mangsa iku. Tanggal 11 September 2001, Pangéran nuntun umat-Né bali marang dalan-dalan lawas, ing ngendi ing antarané kayektèn-kayektèn liyané padha nemokaké “pitung mangsa,” kaya déné iku kapanggih ing jamané Raja Yosia. Banjur udan pungkasan wiwit nyiprati, lan sawijining prosès panggulawenthah kang ngasilaké pamisahaning rong golongan wong kang nyembah wiwit lumaku.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

Minangka panggenapané Habakuk pasal loro, loro bagan suci mau ditemokaké lan dadi sawijining lambang tumrap mangsa sajarah iku. Ora kalah wigatiné, “pasulayan” ing Habakuk pasal loro uga wiwit, antarané metodologi garis ing sadhuwuré garis, yaiku metodologi udan pungkasan, kang nentang metodologi Protestantisme murtad sing saya suwe saya diadopsi déning Adventisme wiwit saka pambrontakan taun 1863.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Gusti Yesus sampun janji bilih Panjenenganipun badhé maringi umatipun ing dinten-dinten pungkasan “kunci-kunci Kratoning Swarga,” lan kanthi mekaten, Panjenenganipun saèstu nedahaken dhateng metodologi Kitab Suci ingkang leres, ingkang ngemot kunci-kunci nabi ingkang diperlokaken kanggé mangertosi, netepaken, lan martosaken pawartos Panguwuh Tengah Wengi lan Panguwuh Banter.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Wong-wong kang sesrawungan karo Gusti Allah lumaku ana ing pepadhangé Srengéngé Kabeneran. Wong-wong iku ora ngina marang Panebusé kanthi ngrusak lakuné ana ing ngarsané Gusti Allah. Pepadhang swarga madhangi wong-wong iku. Nalika padha nyedhaki pungkasané sajarah bumi iki, kawruhane bab Kristus, lan bab pamedhar wangsit kang magepokan karo Panjenengané, saya mundhak banget. Wong-wong iku aji tanpa wates ana ing paningaling Gusti Allah; awit padha manunggal karo Putrané. Kanggo wong-wong iku pangandikané Gusti Allah kebak kaendahan lan kaluhuran kang ngluwihi samubarang. Wong-wong iku weruh wigatiné. Kayektèn dipunwedharaken marang wong-wong iku. Piwulang bab panjilmanipun Sang Sabda pinaringan sumunar alus. Wong-wong iku weruh yèn Kitab Suci iku kunci kang mbukak kabèh wewadi lan ngrampungaké kabèh kasangsian. Wong-wong kang wis ora gelem nampani pepadhang lan lumaku ana ing pepadhang ora bakal bisa mangertèni wewadiné kabekthan, nanging wong-wong kang ora sempat mangu-mangu anggoné ngangkat salib lan ndhèrèk Gusti Yésus, bakal weruh pepadhang ana ing pepadhangé Gusti Allah.” The Southern Watchman, April 4, 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Wong-wong sing dilambangaké déning Pétrus, yaiku satus patang puluh papat èwu, iku wong-wong sing nampani pèsen Laodikia sing rawuh tanggal 11 September 2001, kang saiki lagi diwedharaké manèh wiwit Juli 2023. Pèsen Laodikia sing rawuh ing taun 1856 iku yaiku tambahing kawruh bab “pitu kaping,” lan nalika Kristus nglumpukaké balung-balung garing mau dadi siji, banjur sawisé kuwi maringi urip marang balung-balung mau, wong-wong mau ngalami pepindhan saka gerakan Laodikia saka malaékat katelu menyang gerakan Filadelfia saka satus patang puluh papat èwu. Pepindhan iku kalakon déning Sabdané Kristus, awit wong-wong mau kasucèkaké déning Sabdané, lan Sabdané iku “kayekten,” lan Sabdané iku “kunci” kang mbukak Sabdané.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

Lan marang malaékat pasamuwan ing Filadelfia tulisen mangkéné: Mangkéné pangandikané Panjenengané kang suci, kang satya, kang ngasta kunci Dawud, kang mbukak lan ora ana wong kang bisa nutup; lan nutup lan ora ana wong kang bisa mbukak. Aku pirsa pakaryanmu: lah, Aku wus nyelehake ana ing ngarepmu lawang kang kabuka, lan ora ana wong kang bisa nutup iku; awit kowé duwé kakuwatan sethithik, nanging wus netepi pangandikan-Ku, lan ora nyélaki asma-Ku. Wahyu 3:7–8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

Metodologi “baris demi baris” iku kunci kang dijanjèkaké Kristus marang umat pungkasané ing peperangan ana ing “gapura-gapura”. “Gapura” iku sawijining gréja.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

Yakub banjur tangi saka turune, lan ngandika, “Satemene Pangeran ana ing panggonan iki; lan aku ora sumurup.” Lan dheweke wedi, banjur ngandika, “Panggonan iki saestu nggegirisi! Iki ora liya kajaba padalemane Allah, lan iki gapuraning swarga.” Purwaning Dumadi 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

Peperangan ing gapura nggambarake peperangan-peperangan agama kang dumadi antaraning kayekten lan kasalahan, lan kasalahaning agama Yunani iku gapuraning neraka, sarta agama Adventisme Laodikia kang murtad uga sawijining gapura. Gapura Adventis Laodikia nggambarake papan ing ngendi pasulayané Habakuk kaleksanan.

In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

Ing dina iku Pangeraning sarwa dumadi bakal dadi makutha kamulyan lan dadi makutha kaendahan tumrap umaté kang kari, lan dadi roh pangadilan tumrap wong kang lungguh ngadili, lan dadi kekuwatan tumrap wong-wong kang mbalèkaké perang ana ing gapura. Nanging wong-wong iku uga wus klèru marga saka anggur, lan marga saka ombèn-ombèn keras padha kesasar; imam lan nabi wus klèru marga saka ombèn-ombèn keras, padha katelèn déning anggur, padha kesasar marga saka ombèn-ombèn keras; padha klèru sajroning wahyu, padha kesandhung sajroning pangadilan. Sabab kabèh méja kebak muntah lan rereged, satemah ora ana panggonan kang resik. Sapa kang bakal diparingi piwulang kawruh déning Panjenengané? lan sapa kang bakal digawé mangerti piwulang? Apa wong-wong kang lagi disapih saka susu, lan ditarik saka dhadhané? Sabab paugeran kudu ing dhuwur paugeran, paugeran ing dhuwur paugeran; baris ing dhuwur baris, baris ing dhuwur baris; ana sethithik ing kéné, lan ana sethithik ing kana: Awit Panjenengané bakal ngandika marang bangsa iki kanthi lambe kang gagap lan kanthi basa liyan. Marang wong-wong kang wus dipangandikani, Iki papan pangaso kang nganggo iku kowé bisa marèkaké wong kesel supaya padha ngaso; lan iki pangégeran: nanging padha ora gelem ngrungokaké. Nanging pangandikané Sang Yehuwah tumrap wong-wong mau dadi paugeran ing dhuwur paugeran, paugeran ing dhuwur paugeran; baris ing dhuwur baris, baris ing dhuwur baris; ana sethithik ing kéné, lan ana sethithik ing kana; supaya padha lunga, lan tiba ngungkuri, lan remuk, lan kena jebakan, lan katangkep. Mulané rungokna pangandikané Sang Yehuwah, hé wong-wong kang seneng moyoki, kang mrentah bangsa iki kang ana ing Yérusalèm. Yesaya 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Kunci-kunci kratoning swarga iku yaiku pangandika-pangandika Kitab Suci, kang kaparingaké marang umating Allah ing dina-dina pungkasan déning Sang Sabda.

“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

“Ana kayekten-kayekten ing sabda kang, kaya urat-urat bijih aji, kasamun ing sangisoring lumahingé. Bandha kang kasamun iku kapanggih manawa digoleki, kaya wong tambang nggolèki emas lan salaka. Bukti tumrap kayektening sabdaning Allah iku ana ing sabda iku dhéwé. Kitab Suci iku kunci kang mbukak Kitab Suci. Teges kang jero saka kayekten-kayekten ing sabdaning Allah kawedhar marang pikiran kita lumantar Rohé.”

“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

“Alkitab punika kitab piwulang ageng tumrap para siswa ing sekolah-sekolah kita. Kitab punika mulang sadaya kersaning Allah tumrap para putra lan putri Adam. Punika dados paugeraning gesang, mulang dhateng kita bab sipat ingkang kedah kita wujudaken kagem gesang ing tembe. Kita mboten mbutuhaken pepadhanging tradhisi ingkang samar supados Kitab Suci saged dipunmangertosi. Makatên ugi, kita saged kemawon nyangka bilih srengéngé ing satengahing dinten mbutuhaken padhanging obor bumi ingkang sumunar samar supados kaluhuranipun saya tambah. Tembung-tembung imam lan pelayan boten dipunbetahaken supados nylametaken manungsa saking kasalahan. Para tiyang ingkang nyuwun pitedah dhateng Wahyu Ilahi badhé pikantuk pepadhang. Ing Alkitab, saben kuwajiban dipunandharaken kanthi cetha. Saben piwulang ingkang dipunparingaken saged dipunmangertosi. Saben piwulang mratelakaken dhateng kita Sang Rama lan Sang Putra. Pangandika punika kuwasa damel sadaya dados wicaksana tumuju kaslametan. Ing pangandika punika, ngèlmu kaslametan kababar kanthi cetha. Telusurana Kitab-Kitab Suci, awit punika swaraning Allah ingkang ngandika dhateng jiwa.” Testimonies, volume 8, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Kunci-kunci sing diparingake Kristus marang pasamuwan ing akhir jaman nduwèni daya kang padha kaya nalika kunci-kunci iku kaparingake marang Pétrus.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

“Pétrus wis ngandharaké kayektèn sing dadi dhasaring pracayané pasamuwan, lan saiki Yésus ngurmati dhèwèké minangka wakilé sakabèhé badan para pracaya. Panjenengané ngandika, ‘Aku bakal maringi kowe kunci-kunci Kratoning Swarga: lan samubarang apa waé sing kokiket ana ing bumi bakal kaiket ana ing swarga: lan samubarang apa waé sing kokluwari ana ing bumi bakal kaluwari ana ing swarga.’”

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

“‘Kunci-kunci Kratoning Swarga’ iku yaiku pangandikané Kristus. Kabèh pangandikan ing Kitab Suci iku kagungané Panjenengané, lan kalebu ing kéné. Pangandikan-pangandikan iki nduwèni kakuwatan kanggo mbukak lan nutup swarga. Pangandikan-pangandikan iku mratélakaké syarat-syarat kang ndadèkaké manungsa ditampani utawa ditampik. Mangkono, pakaryané wong-wong kang martakaké pangandikané Allah iku dadi semerbaking urip marang urip utawa pati marang pati. Tugasé wong-wong mau iku sawijining jejibahan kang kabobot déning akibat-akibat langgeng.” The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Kuwasa kang katuduhake lumantar pangandikané, manawa dipasrahaké marang tanganing manungsa, dhedhasar marang prinsip-prinsip kang kaidentifikasi ana ing pangandikané. Sing paling prasaja mbokmenawa, lan mbokmenawa uga sing paling jero tegesé, yaiku yèn kayektèn diteguhaké adhedhasar paseksèné wong loro.

“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

“Piala gedhé liyané kang wis njedhul ana ing pasamuwan yaiku bab para sedulur padha nggawa prakara marang pengadilan siji marang sijiné. Wis kacawisaké pranata kang lubèr kanggo ngrampungaké pasulayan ing antarané para pitados. Kristus piyambak wis maringi piwulang kang cetha bab kepriyé prakara-prakara mengkono kudu dirampungaké. ‘Manawa sadulurmu tumindak dosa marang kowé,’ mangkono pituturé Sang Juru Slamet, ‘lungaa lan tuduhna kaluputané ana ing antaramu karo dhèwèké piyambak waé: manawa dhèwèké ngrungokaké kowé, kowé wis oleh sadulurmu. Nanging manawa dhèwèké ora gelem ngrungokaké kowé, gawanen bebarengan karo kowé siji utawa wong loro manèh, supaya nganggo cangkemé wong loro utawa telu sakèhé pangandika dadi tetep. Lan manawa dhèwèké ora nggatèkaké wong-wong mau, aturana marang pasamuwan: nanging manawa dhèwèké ora nggatèkaké pasamuwan, dadèkna dhèwèké tumrap kowé kaya wong kapir lan juru mupu béa. Satemené Aku pitutur marang kowé, apa waé kang kokiket ana ing bumi bakal kaiket ana ing swarga: lan apa waé kang kokluwari ana ing bumi bakal kaluwari ana ing swarga.’ Matius 18:15–18.” Para Rasul, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Ana paling ora ana telung paseksi géografis ngenani mangsa nalika satus patang puluh papat éwu iku dipasrahaké cap ing Pambengok Tengah Wengi. Kanthi ngélingi kasunyatan yèn ing pambengok nalika tengah wengi iku wis kasep kanggo olèh lenga, kita nemokaké paseksi géografis saka rapat kémah Exeter kang maringi sawijining pepindhan ngenani titik ing ngendi umat Allah ing dina-dina pungkasan dipasrahaké cap, lan kita nemokaké yèn kayektèn iku kagambaraké déning géografi Kaisaréa Filipi, lan uga déning paseksi perang Panium, ing ayat telulas nganti limalas saka Daniel pasal sewelas. Mbokmenawa rada ora trep manawa telung paseksi iki diarani géografis, nanging aku migunakaké tetembungan iku amarga géografi temenan dadi pérangan saka latar ing Exeter lan Kaisaréa Filipi. Gusti Yésus mapanaké Pétrus ana ing jero géografi profetik kang ing kono satus patang puluh papat éwu iku manggihaké awake dhéwé ing dina-dina pungkasan. Banjur Panjenengané maringaké sawijining dhawuh.

And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

Lan Aku bakal maringi marang kowe kunci-kunci Kratoning Swarga; lan apa wae kang kokiket ana ing bumi bakal kaiket ana ing swarga; lan apa wae kang kokluwari ana ing bumi bakal kaluwari ana ing swarga. Sawuse iku Panjenengane dhawuh kanthi temenan marang para sakabate, supaya aja padha nyritakake marang sapa wae manawa Panjenengane iku Yesus Sang Kristus. Wiwit wektu iku, Yesus wiwit nedahake marang para sakabate, manawa Panjenengane kudu tindak menyang Yerusalem, lan nandhang sangsara akèh prakara saka para pinituwa lan para imam kepala lan para ahli Torèt, lan dipatèni, sarta ditangèkaké manèh ing dina katelu. Banjur Pétrus ngajak Panjenengane menyiri, lan wiwit nyaruwe Panjenengane, pangandikane: Mugi prakara iku adoh saka Paduka, Gusti; prakara iki pisan ora bakal kalakon marang Paduka. Nanging Panjenengane tumuli malik, lan ngandika marang Pétrus: Enyaha saka ngarep-Ku, Iblis; kowé dadi sandhungan tumrap Aku, awit pikiranmu dudu marang prakara-prakara kang saka Gusti Allah, nanging marang prakara-prakara kang saka manungsa. Matius 16:19–23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

Tembung “Exeter” iku aran sawijining kutha ing Devon, Inggris. Etimologiné bisa ditlusuri bali menyang Basa Inggris Kuna, ing kono kutha iku kawentar minangka “Exanceaster” utawa “Execestre.” Aran iku diyakini asalé saka tembung-tembung Basa Inggris Kuna “Exe” (nuduhaké Kali Exe, sing ing sandhingé kutha iku mapan) lan “ceaster” (tegesé “benteng Romawi” utawa “kutha mawa témbok”). Mula, “Exeter” ateges salah siji “benteng ing Kali Exe,” utawa “kutha mawa témbok ing pinggir Kali Exe.” Géografi sing magepokan karo tekane lan kasampurnaning Pambengok Tengah Wengi sajroning sajarah Millerite nuduhaké sawijining panggonan kang ana banyuné, kang makili kawutahaning Roh Suci, lan sawijining titik ing ngendi Gusti Allah lagi ngedegaké sawijining bala kanggo martakaké pekabaran marang donya, kang miturut pawartosé Sister White lumaku kaya “ombak pasang.” Ombak pasang iku ora mung banyu kali prasaja, nanging banyu kang kakuwatané wis kaluwihan banget.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Sajarah kaum Millerite punika minangka panggenapan saking pasemon bab sepuluh prawan, lan nalika wong satus patang puluh sekawan ewu dipun-gawa dumugi ing pungkasaning wekdal panyegelan, piyambakipun badhé mbalèni tenger-tenger margi ingkang dipun-tetepaken ing wiwitaning wekdal panyegelan, saha ugi sajarahing pakempalan kemah Exeter. Satunggaling malaékat badhé tumedhak nggawa pesen pangujian ingkang kedah dipun-pangan. Pesen punika badhé nuntun dhateng dhasar-dhasar, lan badhé ngadhepi kalih golongan punika kanthi “pitu wekdal,” saking Imamat kalih dasa enem. Pesen punika badhé nyakup Wahyu saking Gusti Yésus Kristus, ingkang dipun-gambaraken déning Pétrus minangka panampi bilih Yésus sampun kaparingi jebadan dados Sang Kristus, nalika pralambang ilahi tumedhak awujud manuk dara, minangka pralambang 11 September 2001. Pesen punika ugi badhé nyakup pangertosan bilih Yésus punika Sang Putra ilahi saking Allah, saha ugi bilih kanthi Yésus nampani ing salebeting kawujudan ilahi-Nipun daginging manungsa ingkang sampun tiba, Panjenenganipun ugi dados Putraning Manungsa.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Bebener-bebener iki bakal ngasilaké rong golongan wong sing nyembah, kaya kang kelakon sawisé tanggal 11 September 2001. Rong golongan iku kagambaraken ing pasamuwan kémah ing Exeter, awit ing pasamuwan kémah iku ana sawijining kémah sing didegaké déning sawijining golongan saka Watertown, kang nampik pekabaran Midnigh Cry kaya dene dipratélakaké lumantar Samuel Snow. Wong-wong mau nganakaké pasamuwan-pasamuwan palsu sing rame banget lan kebak émosi, nganti para pemimpin pasamuwan-pasamuwané Snow marani wong-wong mau lan ngandhani supaya padha menengaké swarané. Ing pasamuwan kémah iku katon cetha ana rong golongan, lan loro-loroné ngakoni ana gandhèngané karo banyu, nanging siji iku palsu lan nglambangaké para prawan bodho sing tanpa lenga. Golongan ing kémah Exeter iku yaiku tentara kang uga dadi kutha, kang uga dadi bèntèng, amarga wong-wong mau lagi nggambaraké balung-balung garing lan mati ing kitab Yéheskiel, kang ditangèkaké dadi sawijining tentara gedhé déning pekabaran Midnigh Cry.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

Ing sajarah nalika kaloro golongan iku kawedhar, Pétrus makili loro-loroné. Pangakuningé kang netepaké yèn Gusti Yésus iku Kristus lan Putraning Allah iku kaasilaké déning ilhaming Roh Suci, amarga Kristus kanthi cetha ngandika marang dhèwèké, “Daging lan getih ora nyethakaké iku marang kowé, nanging Ramaku kang ana ing swarga.” Nalika Gusti Yésus banjur mratélakaké marang para murid bab salib, Pétrus, amarga ing wektu iku ora kaprabawan déning Roh Suci, nyedhaki Kristus, “lan wiwit nyalahaké Panjenengané, pangucapé, Mugi adoh punika saking Paduka, Gusti: punika boten badhé kalampahan dhateng Paduka. Nanging Panjenengané tumuli minger, sarta ngandika marang Pétrus, Enyaha ana ing wingking-Ku, Sétan: kowé dadi sandhungan tumrap Aku, awit sing kokrasakaké iku dudu prekarané Allah, nanging prekarané manungsa.”

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Luapan emosi Pétrus selaras karo pangibadah emosional kang lagi dumadi ana ing kémah Watertown nalika Samuel Snow ngetokaké pawarta Bab Jerit Tengah Wengi. Ing tingkat iku Pétrus makili wong-wong kang dadi calon supaya klebu ing antarané satus patang puluh papat èwu. Para calon iku makili sawijining golongan kang nduwèni lenga, yaiku Sang Roh Suci, lan iku pawarta lan iku watak, déné golongan sijiné kekurangan lenga. Ing kahanan Kaisaréa Filipi, Kristus wiwit mbabar “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Kuciwaning para murid nalika prastawa-prastawa mau saestu kaleksanan ing salib iku minangka sajarah kang dipunginakaké déning Sister White kanggo nggambarake kuciwa tanggal 22 Oktober 1844, lan kuciwaning wong-wong Ibrani nalika nyabrang Segara Abang nalika wadya bala Firaun saya cedhak lan banyuning segara ana ing ngarepé. Kabeh saksi mau padha nandhesake bab undhang-undhang Minggu kang enggal rawuh, lan pambabaré ayat telulas nganti limalas saka Daniel sewelas maringi paseksen bab prastawa-prastawa kang nuntun marang undhang-undhang Minggu mau. Kanthi mangkono, iku uga makili “bagean saka wangsit Daniel kang gegayutan karo dina-dina wekasan.”

We will continue this study in the next article.

Kita badhé nerusaken panaliten punika ing artikel salajengipun.

“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

“Panalitèn kang titi tumrap pralambang lan kasunyatan kang dipralambangaké nuntun marang pangamatan manawa panyaliban Kristus kelakon pas ing dina kang padha sajroning tata upacara taunan kang kaparingaké marang Israèl nalika cempéwan Paskah disembeleh. Mulané, apa panyucèn papan suci kang dipralambangaké ana ing Dina Pangruwating Dosa—kang tumiba ing dina kaping sapuluh sasi kapitu—ora uga bakal kelakon pas ing dina ing taun kang dirayakaké ana ing pralambangé? (delengen The Great Controversy, 399). Miturut petungan wektu Musa kang sejati, iki bakal tumiba ing tanggal 22 Oktober. Ing wiwitan sasi Agustus, 1844, ana ing sawijining pasamuwan kémah ing Exeter, New Hampshire, pamanggih iki diwedharaké lan ditampani minangka tanggal tumapaking panggenapaning ramalan 2300 dina. Pasemon bab sepuluh prawan ing Matius 25:1–13 banjur nampa teges kang mligi—kalambatané pangantèn lanang, antèn lan sareané wong-wong kang ngentèni palakrama, panguwuh ing tengah wengi, katutupaning lawang, lan sapituruté. Pawarta manawa Kristus bakal rawuh ing tanggal 22 Oktober banjur kawentar minangka ‘panguwuh tengah wengi.’ ‘Panguwuh tengah wengi,’ tulis Ellen White, ‘dipratelakaké déning éwonan wong pracaya.’ Panjenengané nambahaké:”

“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

“‘Kados dene ombak pasang ingkang ageng, gerakan [wulan kapitu] punika nyapu lumantar tanah punika. Saking kitha dhateng kitha, saking désa dhateng désa, lan tekan papan-papan padesan ingkang tebih, gerakan punika lumampah, ngantos umat Allah ingkang saweg ngantos-antos kapranan saèstu.—The Great Controversy, 400.’

“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

“Cepeté anggoné piwulang iku sumebar digambarake déning para panulis sing dipethik déning L. E. Froom:

“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

“Bates ninggal cathetan bilih pawartos Exeter iku ‘mabur, kaya dene ana ing swiwining angin.’ Para priya lan para wanita nglempak lumaku kanthi sepur lan jalur banyu, nganggo kreta pos lan nunggang jaran, nggawa buntelan buku lan surat kabar, lan nyebarake mau ‘kanthi kebak tanpa kaetung, kaya godhong-godhong ing mangsa gugur.’ White ngandika, ‘Pakaryan ing ngarsan kita iku mabur menyang saben penjuru ing ara-ara sing amba iku, muni pepeling, lan nggugah wong-wong kang lagi turu.’ Lan Wellcome nambahake bilih gerakan iku njeblug metu kaya banyu bendungan kang wus dibebasake. Pategalan gandum kang wus mateng ditinggal isih jejeg tanpa dipanen, lan kenthang-kenthang kang wus gedhe ditinggal tanpa digali ana ing lemah. Rawuhipun Gusti wus cedhak. Saiki wus ora ana wektu tumrap prakara-prakara kadonyan kang kaya mangkono.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.”

“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

Minangka sawijining saksi mata lan uga melu ing gerakan mau, Ellen White njlentrehake watak saka pakaryan kang saya cepet ngrembaka iku:

“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

“‘Para pracaya weruh bilih mamang lan kabingunganipun sampun kasirnakaken, lan pangajeng-ajeng tuwin kawantenan nguripi manahipun. Pakaryan punika bebas saking panguwung-panguwung ingkang asring kawujud nalika wonten gegayuhan manungsa tanpa pangaribawa kang ngendhalèni saking pangandika lan Rohing Allah…. Pakaryan punika ngemban sipat-sipat ingkang mratandhani pakaryaning Allah ing saben jaman. Ing ngriku boten kathah kabingahan ingkang ngluwihi watès, nanging malah wonten panlitèning manah ingkang jero, pangaken dosa, lan nilar donya. Kasiyapan kanggé pinanggih kaliyan Gusti dados bebaning jiwa-jiwa ingkang nandhang kasangsaran batin….

“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

“‘Saka sakèhé gerakan agama gedhé wiwit jaman para rasul, ora ana siji waé kang luwih bebas saka cacading manungsa lan saka tipu-dayané Iblis kajaba gerakan mangsa gugur taun 1844 iku. Malah sapréné iki, sawisé lumakuné akèh taun [1888], kabèh wong kang mèlu ana ing gerakan iku lan kang tetep jejeg ngadeg ing dhuwuring landhesaning kayektèn isih padha ngrasakaké pangaribawa suci saka pakaryan kang kaberkahan iku lan padha mènèhi paseksi yèn gerakan mau asalé saka Allah.—Ibid., 400, 401.’”

“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

“Sanadyan ana bukti-bukti sawijining pakaryan sing nyapu saindenging nagara lan narik èwonan wong mlebu ing pasamuwaning Rawuhipun kaping Kalih, lan watara rong atus pandhita saka manéka gréja manunggal ing nyebaraké pawarta iku, [Delengen C. M. Maxwell, Tell it to the world, kc. 19, 20.] gréja-gréja Protestan sacara kabèh nampik iku sarta nggunakaké saben cara sing ana ing panguwasané kanggo nyegah supaya kapitadosan marang rawuhipun Kristus ing wektu cedhak ora nyebar. Ora ana wong sing wani nyebutake ing sawijining ibadah gréja pangajab bab rawuhipun Gusti Yesus kang enggal, nanging tumrap wong-wong sing ngenteni prastawa iku kahanané béda banget.”

“Ellen White told what it was like:

“Ellen White nyaritakaké kadospundi kaananipun:

“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

“Saben wayah katingal aji banget lan pinunjul wigatine tumrap aku. Aku ngrasa yèn kita lagi nindakaké pakaryan kanggo kalanggengan, lan yèn wong-wong sing sembrana lan ora nduwèni minat ana ing bebaya kang paling gedhé. Pangandelku ora kepetengan, lan aku nerapaké janji-janji Yesus sing aji marang awakku dhéwé….

“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

“‘Kanthi panlitening ati kang temen lan pangaken dosa kanthi andhap-asor, kita lumaku kanthi pandonga nganti tumeka ing wektu pangarep-arep. Saben esuk kita ngrasa yèn pakaryan kita kang kapisan yaiku mesthèkaké bukti yèn urip kita wus bener ana ing ngarsané Gusti Allah. Kita nyadhari manawa manawa kita ora maju ing kasucèn, kita mesthi bakal mundur. Kawigatèn kita siji marang sijiné saya tambah; kita akèh ndedonga bebarengan lan ndedongakaké siji lan sijiné.

“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

“‘Kula sami nglumpuk wonten ing kebon woh-wohan lan ing pasrenan wit-witan supados sesambungan kaliyan Gusti Allah lan ngaturaken panyuwunan-panyuwunan kula dhateng Panjenengane, amargi langkung cetha ngrumaosi ngarsanipun nalika kaubengan dening karya-karya alam kagunganipun. Kabingahaning kaslametan punika langkung dipunbetahaken dening kula tinimbang pangan lan omben-omben kula. Menawi mendhung nglimputi manah kula, kula boten wani leren utawi tilem ngantos punika kasirnakaken dening kasadaran bilih kula katampi déning Gusti.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.