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.

Di Panium, anu nya éta Caesarea Philippi, anu nyaéta ayat tilu welas nepi ka lima welas dina pasal sabelas tina kitab Daniel, anu mangrupakeun sajarah tempat tanduk Républikan jeung Protestan ngalaksanakeun tatarucingan ngeunaan jadi nu kadalapan anu asalna tina nu tujuh, anu mangrupakeun sajarah tempat Meterai Allah dipaparin sacara langgeng ka saratus opat puluh opat rébu, sarta sajarah datangna pekabaran Tangis Tengah Peuting, Kristus maparin hiji jangji ka umat-Na dina poé-poé panungtungan.

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.

Jeung Kami nyarios deui ka maneh, yén maneh teh Petrus, sarta dina ieu batu karang Kami bakal ngadegkeun garéja Kami; jeung panto-panto naraka moal bisa ngéléhkeun éta. Jeung Kami bakal maparin ka maneh konci-konci Karajaan Sawarga; jeung naon waé anu ku maneh dihijikeun di bumi bakal dihijikeun di sawarga; jeung naon waé anu ku maneh dileupaskeun di bumi bakal dileupaskeun di sawarga. Mateus 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 pamasangan meterai anu dimimitian dina 11 Séptémber 2001, nalika gedong-gedong raksasa di New York City diruntuhkeun, sarta anu bakal mungkas dina hukum Minggu anu geura datang, geus dirarancang ku Alpha jeung Omega. Bagian anu pangahirna pisan tina mangsa éta ngulang bagian anu pangmimitina pisan tina mangsa éta. Dina 11 Séptémber 2001 Gusti mingpin umat-Na balik ka jalan-jalan baheula, tempat maranéhna, di antarana jeung bebeneran-bebeneran séjén, manggihan “tujuh kali,” sakumaha éta kapanggih dina mangsa raja Yosia. Hujan panungtung tuluy mimiti ngagerimis, sarta hiji prosés panggujian anu ngahasilkeun pamisahan dua golongan panyembah pun dimimitian.

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.

Dina minuhan Habakkuk pasal dua, dua bagan suci éta kapanggih sarta jadi lambang tina mangsa sajarah éta. Sarua pentingna, “perdebatan” dina Habakkuk pasal dua mimiti lumangsung, antara métodologi garis demi garis, anu mangrupa métodologi hujan panungtungan, sabalikna jeung métodologi Protestanisme murtad anu geus laun-laun diadopsi ku Adventisme mimiti dina 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.

Yesus jangji yén Mantenna baris maparin ka umat-Na dina ahir jaman “konci-konci Karajaan,” sarta ku kituna, Mantenna nuju nyarujuk kana métodologi Alkitabiah anu leres, anu ngandung konci-konci nubuat anu diperlukeun pikeun mikawanoh, netepkeun, jeung nguarkeun amanat Seruan Tengah Peuting jeung Seruan Nyaring.

“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.

“Jalma-jalma anu ngahiji pasadéan jeung Allah leumpang dina cahaya Panonpoé Kaadilan. Maranéhna henteu ngahina Panebusna ku ngarusak jalan hirupna di payuneun Allah. Cahaya sawarga nyorot ka maranéhna. Nalika maranéhna ngadeukeutan kana panutupan sajarah dunya ieu, pangaweruh maranéhna ngeunaan Kristus, jeung ngeunaan nubuat-nubuat anu patali jeung Anjeunna, beuki nambahan pisan. Maranéhna kacida ajénna anu taya watesna dina paningal Allah; sabab maranéhna ngahiji jeung Putra-Na. Pikeun maranéhna, firman Allah pinuh ku kaéndahan jeung kaluhungan anu ngaleuwihan sagalana. Maranéhna ningali pentingna éta firman. Kaleresan dibuka ka maranéhna. Doktrin ngeunaan inkarnasi dipapaésan ku cahaya anu lembut. Maranéhna ningali yén Kitab Suci téh konci anu muka sagala rusiah sarta ngajawab sagala kasusah. Jalma-jalma anu teu daék narima cahaya jeung leumpang dina cahaya moal mampuh ngartos rusiah kasalehan, tapi jalma-jalma anu henteu ragu-ragu pikeun nanggung salib sarta nuturkeun Yesus, bakal ningali cahaya dina cahaya 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.

Jalma-jalma anu dilambangkeun ku Petrus, nyaéta saratus opat puluh opat rébu, nya éta jalma-jalma anu narima amanat Laodikea anu sumping dina 11 Séptémber 2001, anu ayeuna keur diulang deui ti saprak Juli 2023. Amanat Laodikea anu sumping dina 1856 téh mangrupa paningkatan pangaweruh ngeunaan “tujuh kali,” sarta nalika Kristus ngahijikeun tulang-tulang paéh éta, tuluy sanggeusna ngahirupkeunana, maranéhna ngalih tina gerakan Laodikea tina malaikat katilu kana gerakan Filadelfia tina saratus opat puluh opat rébu. Éta peralihan dilantarankeun ku Firman Kristus, sabab maranéhna disucikeun ku Firman-Na, sarta Firman-Na téh “bebeneran,” jeung Firman-Na téh “konci” anu muka Firman-Na.

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.

Jeung ka malaikat jamaah di Piladélpia tuliskeun kieu; Kieu dawuhan Mantenna anu suci, Mantenna anu sajati, Mantenna anu nyepeng konci Daud, anu muka, sarta moal aya saurang ogé anu nutup; jeung anu nutup, sarta moal aya saurang ogé anu muka; Kami uninga kana pagawean anjeun: tenjo, Kami geus nempatkeun di hareupeun anjeun hiji panto anu muka, sarta moal aya saurang ogé anu bisa nutupna: sabab anjeun miboga sakedik kakuatan, sarta geus ngajaga pangandika Kami, sarta henteu mungkir kana ngaran Kami. 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.

Métodologi “garis ka garis” téh mangrupakeun konci anu dijangjikeun ku Kristus ka umat-Na dina ahir jaman dina peperangan di “panto-panto gerbang”. “Gerbang” téh nyaéta hiji garéja.

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.

Tuluy Yakub gugah tina saréna, tuluy pokna, “Saéstuna PANGERAN aya di tempat ieu; ari kuring henteu nyahona.” Tuluy manéhna kasieunan, sarta pokna, “Matak sangetna ieu tempat! Ieu lain tempat lian ti bumi Allah, jeung ieu téh lawang sawarga.” Kajadian 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.

Perang di gapura ngalambangkeun perang-perang agama anu lumangsung antara bebeneran jeung kasalahan, jeung kasalahan agama Yunani téh mangrupakeun gapura naraka, sarta agama Adventisme Laodikea anu murtad ogé mangrupakeun hiji gapura. Gapura Adventis Laodikea ngagambarkeun tempat pasualan Habakuk téh kalaksanakeun.

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

Dina poe eta PANGERAN semesta alam bakal jadi makuta kamulyaan jeung diadém kaéndahan pikeun sesa umat-Na, jeung jadi sumanget kaadilan pikeun anu linggih dina pangadilan, sarta jadi kakuatan pikeun jalma-jalma anu ngabalikeun perang nepi ka panto gerbang. Tapi maranéhna gé geus kasasar ku anggur, jeung ku inuman nu matak mabok geus nyimpang tina jalan; imam jeung nabi geus kasasar ku inuman nu matak mabok, maranéhna katilelep ku anggur, maranéhna nyimpang tina jalan ku inuman nu matak mabok; maranéhna salah dina tetenjoan, maranéhna titarajong dina pangadilan. Sabab sakabéh méja pinuh ku utah jeung kokotor, nepi ka euweuh tempat nu beresih. Saha anu baris diajaran pangaweruh ku Anjeunna? Jeung saha anu baris dijadikeun ngarti kana pangajaran? Naha ka anu kakara disapih tina susu, jeung anu kakara dipisahkeun tina dada? Sabab parentah kudu parentah demi parentah, parentah demi parentah; garis demi garis, garis demi garis; di dieu saeutik, di ditu saeutik. Sabab ku biwir nu ngagedeg jeung ku basa séjén Anjeunna bakal nyarita ka ieu umat. Ka maranéhna Anjeunna geus ngandika, “Ieu teh pangreureuhan anu ku maraneh bisa dipaké pikeun ngareureuhkeun nu capé; jeung ieu teh panyegeran”; tapi maranéhna teu daék ngadéngé. Tapi firman PANGERAN jadi ka maranéhna parentah demi parentah, parentah demi parentah; garis demi garis, garis demi garis; di dieu saeutik, di ditu saeutik; supaya maranéhna indit, tuluy ragrag ka tukang, pegat, kajiret, jeung katewak. Ku sabab kitu, déngékeun firman PANGERAN, eh maraneh jalma-jalma anu ngahina, anu maréntah ieu umat anu aya di Yerusalem. 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.

Konci-konci Karajaan téh nyaéta kecap-kecap Kitab Suci, anu dipasihkeun ka umat Allah dina poé-poé panungtungan ku Sang Firman.

“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.

“Aya bebeneran dina pangandika anu, kawas urat-urat bijih mulya, nyumput handapeun beungeutna. Harta anu nyumput kapanggih ku cara ditéangan, sakumaha saurang panambang néangan emas jeung pérak. Bukti ngeunaan bebeneran firman Allah aya dina firman éta sorangan. Kitab Suci téh konci anu muka Kitab Suci. Harti anu jero tina bebeneran-bebeneran dina firman Allah dibuka ka pikiran urang ku Roh-Na.

“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 teh buku pangajaran anu agung pikeun para murid di sakola-sakola urang. Eta ngajarkeun sakabéh pangersa Allah ngeunaan putra-putri Adam. Eta teh aturan hirup, anu ngajarkeun ka urang ngeunaan tabiat anu kudu urang wangun pikeun kahirupan nu bakal datang. Urang henteu meryogikeun cahaya remeng-remeng tina tradisi pikeun ngajadikeun Kitab Suci kaharti. Sarua waé lamun urang nganggap yén panonpoé lohor meryogikeun cahaya obor leutik ti bumi pikeun nambahan kamulyaanana. Ucapan imam jeung pendeta henteu diperlukeun pikeun nyalametkeun manusa tina kasalahan. Jalma-jalma anu nyuhunkeun pituduh ka Wahyu Ilahi bakal boga caang. Dina Alkitab unggal kawajiban dijelaskeun kalawan écés. Unggal pangajaran anu dipasihkeun tiasa kaharti. Unggal pangajaran ngungkabkeun ka urang ngeunaan Rama jeung Putra. Firman téh sanggup ngajadikeun sakumna jadi wijaksana kana kasalametan. Dina Firman, élmu ngeunaan kasalametan diungkabkeun kalawan écés. Talungtiklah Kitab Suci, sabab eta teh sora Allah anu keur nyarita ka jiwa.” Testimonies, jilid 8, 157.

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

Konci-konci anu dipasihkeun ku Kristus ka gareja poé-poé pamungkas miboga kakawasaan anu sarua jeung kakawasaanana nalika éta dipasihkeun ka Petrus.

“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.’

“Petrus parantos ngedalkeun bebeneran anu jadi pondasi iman garéja, sarta Isa ayeuna ngahormatan anjeunna salaku wawakil sakumna golongan jalma-jalma anu percaya. Anjeunna ngandika, ‘Kami rek maparin ka maneh konci-konci Karajaan Sawarga: sarta naon waé anu ku maneh dihijikeun di bumi, bakal dihijikeun di sawarga; jeung naon waé anu ku maneh dileupaskeun di bumi, bakal dileupaskeun di sawarga.’”

“‘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.

“‘Konci-konci Karajaan Sawarga’ téh nya éta pangandika Kristus. Sakabéh pangandika Kitab Suci anu suci téh kagungan Mantenna, sarta kaasup dina ieu. Ieu pangandika miboga kakawasaan pikeun muka jeung nutup sawarga. Ieu ngébréhkeun sarat-sarat anu ku éta manusa ditarima atawa ditampik. Ku kituna pagawéan jalma-jalma anu ngawawarkeun pangandika Allah téh jadi seungit kahirupan nu nuntun kana kahirupan, atawa seungit pati nu nuntun kana pati. Maranéhna nyangking hiji misi anu kabebanan ku hasil-hasil 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.

Kakawasaan anu diwujudkeun ngaliwatan pangandika-Na, nalika disimpen dina panangan manusa, dumasar kana prinsip-prinsip anu ditepikeun dina pangandika-Na. Pangbasajanna sigana, sarta sigana ogé anu pangjerona, nyaéta yén bebeneran diteguhkeun ku kasaksian dua urang.

“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.

“Aya deui kajahatan beurat séjén anu geus timbul di jero garéja, nyaéta dulur-dulur saiman ngagugat silih ka pangadilan. Pangaturan anu kacida nyukupan geus disayagikeun pikeun ngabéréskeun kasusah-kasusah di antara jalma-jalma anu percaya. Kristus sorangan geus maparin parentah anu écés ngeunaan kumaha perkara-perkara kitu kudu diréngsékeun. ‘Lamun dulur anjeun nyieun kasalahan ka anjeun,’ saur Jurusalamet mapatahan, ‘sing geura datangan manehna sarta béjakeun kasalahanana antara anjeun jeung manehna wungkul; lamun manehna ngadéngé ka anjeun, anjeun geus meunangkeun deui dulur anjeun. Tapi lamun manehna henteu ngadéngé, bawa jeung anjeun saurang atawa dua urang deui, sangkan ku sungut dua atawa tilu saksi unggal kecap jadi teteg. Jeung lamun manehna embung ngadéngé ka maranéhna, béjakeun ka garéja; tapi lamun manehna ogé teu ngadéngé ka garéja, anggap manehna ku anjeun sakumaha jalma kapir jeung tukang mulung pajeg. Satemenna Kami nyebut ka aranjeun, naon waé anu ku aranjeun dibeungkeut di bumi bakal dibeungkeut di sawarga; jeung naon waé anu ku aranjeun dileupaskeun di bumi bakal dileupaskeun di sawarga.’ Mateus 18:15–18.” Rasul-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.

Sahenteuna aya tilu saksi géografis ngeunaan mangsa nalika saratus opat puluh opat rébu disegel dina Panyaur Tengah Peuting. Ku nginget kanyataan yén dina panyaur tengah peuting geus kasép pikeun meunangkeun minyak, urang manggihan kasaksian géografis tina pasamoan kémah Exeter anu nyadiakeun hiji ilustrasi ngeunaan titik tempat umat Allah dina poé-poé panungtung disegel, sarta urang manggihan yén bebeneran éta digambarkeun ku géografi Kaisarea Filipi, kitu deui ku kasaksian tina perang Panium, dina ayat tilu welas nepi ka lima welas tina Daniel pasal sabelas. Meureun rada teu pati merenah pikeun ngaidéntifikasi ieu tilu saksi minangka géografis, tapi kuring ngagunakeun istilah éta lantaran géografi memang tangtu jadi bagian tina latar dina Exeter jeung Kaisarea Filipi. Isa nempatkeun Petrus dina géografi nubuat anu saratus opat puluh opat rébu manggihan dirina aya di jerona dina poé-poé panungtung. Tuluy Anjeunna masihan hiji parentah.

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.

Jeung Kami baris maparin ka maneh konci-konci Karajaan Sawarga; jeung naon baé anu ku maneh dihijikeun di bumi bakal dihijikeun di sawarga; jeung naon baé anu ku maneh dileupaskeun di bumi bakal dileupaskeun di sawarga. Tuluy Anjeunna maréntahkeun ka murid-murid-Na sangkan maranéhna ulah nyaritakeun ka saha-saha yén Anjeunna teh Yesus Al-Masih. Ti semet harita Yesus mimiti némbongkeun ka murid-murid-Na, yén Anjeunna kudu indit ka Yerusalem, jeung nandangan loba perkara ti para kokolot, imam-imam kapala, jeung ahli-ahli Taurat, sarta dipaéhan, tuluy dihudangkeun deui dina poe katilu. Tuluy Petrus mawa Anjeunna ka sisi, sarta mimiti nyaram Anjeunna, pokna, “Mugia éta dijauhkeun ti Gusti, Gusti; ieu moal kajadian ka Gusti.” Tapi Anjeunna malik, sarta ngandika ka Petrus, “Mundur ka tukang Kami, Setan: maneh jadi batu sandungan pikeun Kami; sabab pikiran maneh lain kana perkara-perkara Allah, tapi kana perkara-perkara manusa.” Mateus 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.

Kecap “Exeter” téh ngaran hiji kota di Devon, Inggris. Étimologi na bisa dilacak nepi ka Basa Inggris Kuna, nalika éta dipikawanoh minangka “Exanceaster” atawa “Execestre.” Ngaran éta dipercaya asalna tina kecap-kecap Basa Inggris Kuna “Exe” (ngarujuk kana Walungan Exe, anu jadi tempat ayana éta kota) jeung “ceaster” (hartina “benteng Romawi” atawa “kota anu dikurilingan ku témbok”). Ku kituna, “Exeter” hartina boh “benteng di Walungan Exe,” boh “kota bertémbok di sisi Walungan Exe.” Géografi anu patali jeung datangna sarta kacumponan Midnigh Cry dina sajarah Millerite nunjuk kana hiji lokasi anu aya cai, anu ngagambarkeun curahan Roh Suci, jeung hiji titik tempat Allah keur ngangkat hiji pasukan pikeun ngawawarkeun éta amanat ka sakuliah dunya, anu ku Sister White dipaparin béja ka urang yén éta nyebar kawas “gelombang pasang.” Gelombang pasang lain saukur cai walungan; éta téh cai anu dipaparin kakawasaan anu luar biasa.

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 Millerite téh mangrupa panepangan tina misil sapuluh parawan, jeung nalika saratus opat puluh opat rébu dibawa nepi ka panungtungan mangsa panyegelan, maranéhna baris ngulang tanda-tanda jalan anu diidéntifikasi dina awal mangsa panyegelan, sarta ogé sajarah pasamoan kémah di Exeter. Hiji malaikat baris turun mawa hiji amanat pangujian anu kudu didahar. Amanat éta baris nungtun kana dasar-dasar, sarta baris nyanghareupkeun dua golongan kana “tujuh kali,” dina Imamat dua puluh genep. Éta baris ngawengku Wahyu ngeunaan Yesus Kristus, anu ku Petrus digambarkeun minangka narimana yén Yesus geus diurapi jadi Al Masih, nalika lambang ilahi turun dina rupa japati, ngalambangkeun 11 Séptémber 2001. Éta baris ngawengku pamahaman yén Yesus téh Putra Allah anu ilahi, sarta ogé yén ku sabab Yesus ngagem kana hakékat-Na anu ilahi daging umat manusa anu geus ragrag, Anjeunna ogé téh Putra manusa.

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.

Kaleresan-kaleresan ieu bakal ngahasilkeun dua golongan panyembah, sakumaha anu kajadian sanggeus 11 Séptémber 2001. Dua golongan éta kagambarkeun dina pasamoan kémah di Exeter, sabab dina éta pasamoan kémah aya hiji tenda anu diadegkeun ku hiji golongan ti Watertown, anu nolak talatah Midnigth Cry sakumaha ditepikeun ngaliwatan Samuel Snow. Maranéhna ngayakeun pasamoan-pasamoan palsu anu kacida tarikna jeung pinuh ku luapan émosi, nepi ka para pamingpin pasamoan Samuel Snow ngadeukeutan ka maranéhna sarta ngabejaan supaya maranéhna nenangkeun diri. Dina éta pasamoan kémah, aya dua golongan anu nembongan, sarta duanana ngaku aya patalina jeung cai, tapi nu hiji téh palsu sarta ngalambangkeun anu bodo anu teu miboga minyak. Golongan dina tenda Exeter éta nyaéta pasukan anu mangrupa kota, anu ogé mangrupa bénténg, sabab maranéhna keur ngalambangkeun tulang-tulang garing nu paéh dina kitab Yehezkiel, anu dihudangkeun jadi hiji pasukan anu perkasa ku talatah Midnight 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.”

Dina sajarah nalika eta dua golongan téh dipintonkeun, Petrus ngawakilan duanana golongan. Pangakuanana anu ngaidentipikasikeun Yesus minangka Kristus, jeung Putra Allah, téh dihasilkeun ku ilham Roh Suci, sabab Kristus écés nyarios ka anjeunna, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” Nalika Yesus satuluyna ngawartosan ka para murid ngeunaan salib, Petrus, ku sabab dina mangsa éta teu aya dina pangaruh Roh Suci, nyandak Kristus, “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.”

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 émosional Petrus saluyu jeung ibadah émosional anu keur lumangsung di tenda Watertown nalika Samuel Snow keur nepikeun amanat Midnité Cry. Dina tingkat éta, Petrus ngagambarkeun jalma-jalma anu jadi calon pikeun kaasup kana saratus opat puluh opat rébu. Para calon éta ngagambarkeun hiji golongan anu miboga minyak, nyaéta Roh Suci, sarta éta téh amanat jeung éta téh karakter, sedengkeun golongan anu séjén teu miboga minyak. Dina kontéks Caesarea Philippi, Kristus mimiti ngébréhkeun “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.”

Kakeuheul murid-murid nalika éta kajadian saenyana kanyumponan di kayu salib téh mangrupa sajarah anu ku Sister White dipaké pikeun ngagambarkeun kakeuheul tanggal 22 Oktober 1844, jeung kakeuheul urang Ibrani dina waktu nyebrang Laut Beureum nalika balatentara Firaun geus ngadeukeutan sarta cai laut aya di hareupeun maranéhna. Sakabéh éta saksi nandakeun hukum Minggu anu geura datang, sarta panyingkepan ayat tilu welas nepi ka lima welas tina Daniel sabelas méré kasaksian ngeunaan kajadian-kajadian anu ngarah ka éta hukum Minggu. Ku ngalakukeun kitu, éta saksi-saksi ogé ngawakilan “bagian tina nubuat Daniel anu patali jeung poé-poé panungtungan.”

We will continue this study in the next article.

Urang baris nuluykeun ieu pangajaran dina artikel salajengna.

“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:

“Panalungtikan anu taliti ngeunaan tipe jeung antitipe nuntun kana pamanggih yén panyaliban Kristus lumangsung pas dina poé anu sarua dina siklus upacara taunan anu dipasihkeun ka Israél nalika anak domba Paska dipaéhan. Naha henteu panyucian tempat suci anu dilambangkeun dina Poé Pangampunan—anu tumiba dina poé kasapuluh bulan katujuh—ogé bakal lumangsung pas dina poé anu sarua dina taun anu dirayakeun dina tipena? (tingali The Great Controversy, 399). Numutkeun kana itungan waktu Musa anu sajati, ieu téh tanggal 22 Oktober. Dina awal Agustus 1844, dina hiji pasamoan kémah di Exeter, New Hampshire, pamadegan ieu dipidangkeun sarta ditarima minangka tanggal pikeun kagenepan nubuat 2300 poé. Pasemon ngeunaan sapuluh parawan dina Mateus 25:1–13 jadi miboga harti anu husus—kalambatan panganten lalaki, nungguan jeung katunduhna jalma-jalma anu ngadagoan perkawinan, sora ceurik dina tengah peuting, katutupna panto, jeung sajabana. Amanat yén Kristus bakal sumping dina tanggal 22 Oktober jadi dipikawanoh minangka ‘ceurik tengah peuting.’ ‘“Ceurik tengah peuting,”’ tulis Ellen White, ‘diproklamasikeun ku rébuan anu percaya.’ Manehna nambahan:”

“‘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.’

“‘Saperti gelombang pasang, gerakan [bulan katujuh] nyapu sakuliah nagri. Ti kota ka kota, ti lembur ka lembur, sarta nepi ka tempat-tempat padesaan nu pangjauhna eta sumebar, nepi ka umat Allah nu ngadagoan kacida dihudangkeunana.—The Great Controversy, 400.’

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

Gancangna pesen éta sumebar digambarkeun ku para panulis anu dicutat ku 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 ngantunkeun catetan yén amanat Exeter téh ‘ngalayang, saolah-olah dina jangjang angin.’ Lalaki jeung awéwé buru-buru indit ku karéta api jeung ku cai, ku kareta kuda panggung jeung ku tunggang kuda, bari mawa beungkeutan buku jeung surat-surat, tuluy nyebarkeunana ‘sakalimpudan sakumaha daun-daun dina usum gugur.’ White nyarios, ‘Pagawean anu aya di hareupeun urang téh nyaéta ngalayang ka unggal bagian tina éta lapang anu lega, ngagero tanda bahaya, jeung ngahudangkeun jalma-jalma anu keur saré.’ Jeung Wellcome nambihan yén gerakan éta ngabeledug kaluar kawas cai bendungan anu dileupaskeun. Lahan-lahan gandum anu geus asak ditinggalkeun nangtung teu dipanén, jeung kentang-kentang anu geus gedé ditinggalkeun teu digali dina taneuh. Kadatangan Gusti geus caket. Ayeuna geus euweuh waktu deui pikeun perkara-perkara duniawi sapertos kitu.—The Prophetic Faith of Our Fathers, Vol. IV, kc. 816.

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

“Sabagé saksi paningal sorangan sarta pamilon dina éta gerakan, Ellen White ngajelaskeun sifat pagawean anu laju ngagancang beuki tarik:

“‘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….

“‘Nu percaya ningali yén mamang jeung kabingungan maranéhna geus disingkirkeun, sarta pangharepan jeung kawani ngahudangkeun haté maranéhna. Pagawéan éta leupas tina kacondongan-kacondongan ekstrim anu salawasna nembongan lamun aya kagiatan émosional manusa tanpa pangaruh ngadalikeun ti pangandika jeung Roh Allah…. Ieu mawa ciri-ciri anu nandaan pagawéan Allah dina unggal jaman. Aya saeutik kabagjaan ékstatis, tapi leuwih mangrupa panyungsi jero kana haté, pangakuan dosa, jeung ninggalkeun dunya. Hiji pangsiapan pikeun papanggih jeung Gusti janten beban jiwa-jiwa anu kacida nalangsana….

“‘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.’

“‘Tina sakumna gerakan kaagamaan anu agung saprak mangsa rasul-rasul, teu aya hiji ogé anu leuwih bébas tina kakurangan manusa jeung tipu daya Iblis tibatan gerakan dina usum gugur taun 1844. Malah nepi ka ayeuna, sanggeus kaliwat mangtaun-taun [1888], sakumna anu kungsi milu dina gerakan éta sarta anu tetep pageuh nangtung dina platform bebeneran masih kénéh ngarasakeun pangaruh suci tina karya anu rahayu éta sarta mere kasaksian yén éta asalna ti 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.

“Sanaos bukti-bukti ngeunaan hiji pagawéan anu nyapu ka sakuliah nagri sarta narik rébuan jalma kana pasamoan Kadatangan Nu Kadua, jeung kira-kira dua ratus palayan ti rupa-rupa garéja ngahiji dina nyebarkeun éta amanat, [Tingali C. M. Maxwell, Tell it to the world, kc. 19, 20.] garéja-garéja Protestan sacara umum nampik éta sarta ngagunakeun sagala rupa cara anu aya dina kakawasaan maranéhna pikeun nyegah sumebarna kapercayaan kana geura datangna Kristus. Teu aya saurang ogé anu wani nyebutkeun dina hiji ibadah garéja harepan kana geura datangna Isa, tapi pikeun maranéhna anu ngadagoan éta kajadian, kaayaanana béda pisan.”

“Ellen White told what it was like:

“Ellen White nyaritakeun kumaha rasana éta:

“‘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….

“‘Saban waktos karasa mulia jeung kacida pentingna pikeun kuring. Kuring ngarasa yén kami keur ngalakukeun pagawean pikeun kalanggengan, sarta jalma-jalma anu teu paduli jeung teu kabetot aya dina bahaya anu panggedéna. Iman kuring teu kakeueum ku nanaon, sarta kuring nyangking jangji-jangji mulya ti Yesus pikeun diri kuring sorangan….

“‘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.

“Kalawan nalungtik hate kalayan daria jeung ku pangakuan anu handap asor, kalayan pinuh ku doa kami nepi ka mangsa pangharepan. Unggal isuk kami ngarasa yén tugas pangheulana nyaéta mastikeun bukti yén kahirupan kami bener di payuneun Allah. Kami nyadar yén lamun kami henteu maju dina kasucian, tangtu kami bakal mundur. Kapadulian kami ka sasama beuki nambahan; kami loba ngadoa babarengan sarta silih doakeun.”

“‘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.

“‘Urang ngumpul di kebon buah jeung di leuweung-leuweung leutik pikeun ngahiji dina panglawungan jeung Allah sarta ngangkat panyuhun urang ka Mantenna, ngarasa leuwih écés kana ayana Mantenna nalika dikurilingan ku karya-karya alam ciptaan-Na. Kabagjaan kasalametan leuwih diperlukeun ku kami tibatan kadaharan jeung inuman kami. Lamun méga ngahalangan pikiran kami, kami henteu wani reureuh atawa saré nepi ka éta kabur disingkirkeun ku kasadaran yén kami geus ditarima ku Gusti.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, jilid 1, 51, 52.