The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.
Nambahan pangaweruh anu dihasilkeun nalika titingalian Walungan Ulai dibuka segelna dina taun 1798, ngahasilkeun hiji prosés pangujian anu ngahontal puncakna dina gerakan Midang Peuting dina taun 1844. Midang Peuting dina poé-poé panungtungan, anu ayeuna keur dibuka segelna, geus diwakilan ku sajarah éta, sarta ngamuat bebeneran-bebeneran pangujian anu sarua pisan ti sajarah éta, sabab amanat Midang Peuting anu ayeuna keur dibuka segelna téh mangrupa pamulihan permata-permata Miller.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Kaleresan-kaleresan anu ku urang ditampi dina taun 1841, ’42, ’43, jeung ’44 ayeuna kudu dipaluruh sarta diwawar. Amanat malaikat kahiji, kadua, jeung katilu dina mangsa nu bakal datang bakal diwawarkeun ku sora tarik. Eta bakal dipasihkeun kalayan katekunan anu satia sarta dina kakawasaan Roh.” Manuscript Releases, jilid 15, 371.
The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.
Téma poko tina amanat nubuat Seruan Tengah Peuting dina jaman urang nyaéta peran Islam tina cilaka nu katilu. Tilu cilaka Islam sadayana dilambangkeun dina dua loh Habakkuk. Amanat Seruan Tengah Peuting dina poé-poé panungtungan mimiti dibuka segelna dina kuciwa tanggal 18 Juli 2020, nalika mangsa nungguan tina poé-poé panungtungan parantos sumping. Sapertos amanat Seruan Tengah Peuting dina sajarah Millerite, amanat poé-poé panungtungan dimekarkeun sacara bertahap nepi ka ngahontal titik anu dilambangkeun ku pasamoan kémah Exeter. Dina titik éta para parawan boh boga minyak, boh henteu.
Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.
Ucapan “cilaka” ti Yesaya ka jalma-jalma anu ngahina anu maréntah umat Yerusalem, nandakeun yén éta tetenjoan geus jadi pikeun para mabok di Epraim saperti hiji kitab anu diségel. Dina éta petikan Yesaya, pagawéan ngarobah hiji lambang satanis jadi lambang anu ilahi, sakumaha anu geus kalakon dina sajarah Adventisme, kudu dianggep minangka taneuh liat tukang parabot. Éta pagawéan téh nya éta netepkeun harti “the daily” minangka lambang Kristus, padahal éta téh lambang Iblis. Nalika Daniel ngagunakeun kecap “tamid” minangka lambang paganisme, anjeunna milih éta kecap pikeun hiji tujuan perlambangan, sabab éta kecap hartina “langgeng”.
There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.
Aya tilu kakawasaan anu nungtun dunya ka Armageddon, sarta nu kahiji tina tilu kakawasaan éta nyaéta naga (paganisme). Naga ngamimitian peperanganana ngalawan Allah di sawarga. Naga nuluykeun peperangan éta nepi ka ahir milénium sarébu taun, nalika ahirna anjeunna dibinasakeun.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.
Sareng nalika sarébu taun geus béak, Iblis bakal dileupaskeun ti panjarana, sarta bakal indit pikeun nyasabkeun bangsa-bangsa anu aya di opat juru bumi, Gog jeung Magog, pikeun ngumpulkeun maranéhna babarengan kana perang; jumlah maranéhna téh saperti keusik di laut. Jeung maranéhna naék ka hamparan bumi, sarta ngurilingan pasanggrahan jalma-jalma suci jeung kota anu dipikanyaah; tuluy seuneu turun ti Allah ti sawarga, sarta ngalalap maranéhna. Jeung Iblis anu nyasabkeun maranéhna dialungkeun kana talaga seuneu jeung walirang, tempat sato galak jeung nabi palsu aya, sarta maranéhna bakal disiksa beurang jeung peuting salalanggengna. Wahyu 20:7–10.
The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.
Sato galak (kapapaan) anu jadi kakawasaan kadua tina tilu kakawasaan anu mingpin dunya ka Armageddon, jeung nabi palsu (Amérika Sarikat) kakawasaan katilu tina tilu kakawasaan éta, duanana mucunghul dina sajarah sanggeus sajarah salib, sarta duanana ditumpes dina Kadatangan Kristus anu Kadua.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Jeung eta sato galak teh katarik, sarta jeung manéhna nabi palsu anu ngalakukeun mujijat-mujijat di hareupeunana, anu ku eta anjeunna nipu jalma-jalma anu geus narima tanda sato galak teh, jeung anu nyembah kana gambarna. Duanana teh dialungkeun hirup-hirup ka jero talaga seuneu anu hurung ku walirang. Wahyu 19:20.
When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.
Nalika Daniel milih kecap Ibrani “tamid” (“langgeng” atawa “sinambung”) minangka lambang paganisme (Sétan), anjeunna milih kecap anu nandakeun yén nya éta Sétan anu salawasna terus merangan Allah. Dua kakawasaan séjénna ngan ukur aktip dina perangna ngalawan Allah salila mangsa-mangsa anu geus ditangtukeun. Pilihan Daniel kana kecap “tamid” (sinambung/terus-terusan) téh dilakukeun kalayan tujuan anu tangtu, sarta luyu pisan.
As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:
Salajengna carita Yesaya ngeunaan cilaka ka jalma-jalma anu ku PANGERAN dicurahan roh saré anu jero, sarta dipiceunan panonna, ti pasal dua puluh dalapan nepi ka pasal tilu puluh, anjeunna nyatet:
Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.
Ayeuna indit, tuliskeun éta di hareupeun maranéhna dina hiji papan, sarta catetkeun dina hiji kitab, supaya éta jadi pikeun mangsa nu bakal datang, salalawasna jeung salamina: yén ieu téh hiji bangsa nu barontak, barudak tukang bohong, barudak anu henteu daék ngadéngé hukum PANGERAN: anu nyarita ka para paningal, “Ulah ningali”; jeung ka para nabi, “Ulah ngaramalkeun ka kami hal-hal anu bener, caritakeun ka kami hal-hal anu ngalemeskeun, ramalkeun tipu daya: nyingkirlah tina jalan, sasapilah tina tapak, singkirkeun ti hareupeun kami Anu Mahasuci ti Israil.” Ku sabab éta, kieu dawuhan Anu Mahasuci ti Israil, “Ku lantaran maranéh ngahina ieu pangandika, sarta ngandelkeun panindesan jeung kabengkokan, jeung nyangreud kana éta: ku sabab kitu kajahatan ieu bakal jadi ka maranéh kawas rengat anu geus rék runtuh, ngagedéan dina hiji témbok anu luhur, anu ruksakna datangna ngadadak, dina sakedapan. Mantenna bakal ngarempag éta sakumaha ngararempagna bejana tukang gerabah anu dipecahkeun nepi ka jadi leutik-leutik; Mantenna moal nyaah: nepi ka dina remukna éta moal kapanggih satapak ogé beling pikeun nyokot seuneu tina hawu, atawa pikeun ngala cai tina liang.” Sabab kieu dawuhan Gusti ALLAH, Anu Mahasuci ti Israil: “Dina mulang jeung dina cicingeun maranéh bakal disalametkeun; dina katengtreman jeung dina kayakinan bakal aya kakuatan maranéh”; tapi maranéh henteu daék. Yesaya 30:8–15.
The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.
“Lembaran” anu ditulis éta, nya éta lembaran-lembaran dina Habakuk pasal dua, anu dipidamel sangkan jalma-jalma anu macana bisa “ngajalankeun” sarta nyebarkeun éta amanat. “Kitab” anu nyieun “catetan” ngeunaan “lembaran” éta nyaéta Habakuk. “Lembaran” tina “kitab” Habakuk téh ngalambangkeun hiji prosés pangudagan anu nembongkeun “hiji bangsa anu barontak, barudak tukang bohong, barudak anu henteu daék ngadéngé hukum PANGERAN.” “Bangsa anu barontak” anu nampik “ngadéngé,” nyaéta maranéhna anu aya dina Yermia anu nampik ngadéngé sora tarompet pangjaga.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Kitu deui, Kami geus netepkeun pangawal-pangawal pikeun maraneh, bari ngandika, Dangukeun sora tarompet. Tapi maranehna ngadawuh, Kami moal ngadangu. Yermia 6:17.
The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.
Nu barontak téh nyaéta maranéhanana dina sajarah Yesaya sarta ogé dina sajarah Kristus anu henteu daék ngadéngé.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Sarta Anjeunna ngandika, “Maneh indit, sarta bejakeun ka ieu bangsa, ‘Maraneh tangtu ngadéngé, tapi henteu ngartos; sarta tangtu ningali, tapi henteu ngarasakeun hartina.’ Jieun haté ieu bangsa jadi kandel, sarta jieun ceulina beurat, jeung peureumkeun panonna, supaya maranehna ulah ningali ku panonna, jeung ngadéngé ku ceulina, jeung ngartos ku haténa, tuluy balik, sarta dicageurkeun.” Yesaya 6:9, 10.
Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.
Para pabaliutna nu tuli Yesaya bisa “ngadangu,” tapi maranéhna henteu “ngadangu,” jeung panolakan maranéhna pikeun “ngadangu” nandakeun yén maranéhna “teu ngartos.” Maranéhna téh jalma-jalma jahatna Daniel, anu ogé mangrupa parawan-parawan bodo dina Mateus, anu henteu ngartos kana nambahanana pangaweruh anu dilambangkeun dina “méja” anu kacatet dina “kitab” Habakuk. Lamun para pabaliut nu tuli dina Yesaya rék ngadangu, maranéhna bisa dibobodo, tapi hate maranéhna geus gendut, ku kituna maranéhna teu bisa ngartos kana amanat Panyeluk Tengah Peuting. Isa masihan hiji kasaksian kadua ngeunaan para pabaliut nu tuli.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
Tuluy murid-murid teh daratang ka Anjeunna, pokna, “Naha Gusti nyarios ka maranéhna ku misil-misil?” Anjeunna ngawaler sarta ngadawuh ka maranéhna, “Sabab ka maranéh geus dipaparinkeun pikeun nyaho rasiah Karajaan Sawarga, ari ka maranéhna mah henteu dipaparinkeun. Sabab saha baé anu miboga, ka manéhna bakal dipaparinkeun deui, sarta manéhna bakal ngabogaan kalimpahan anu leuwih; tapi saha baé anu henteu miboga, sanajan nu aya ka manéhna gé bakal dicokot. Ku sabab éta Kami nyarios ka maranéhna ku misil-misil, lantaran maranéhna najan nenjo henteu nenjo, najan ngadéngé henteu ngadéngé, sarta henteu ngarti. Jeung ka maranéhna kacumponan nubuat Yesaya, anu nyebutkeun, Ku ngadéngé maranéh bakal ngadéngé, tapi moal ngarti; jeung ku nenjo maranéh bakal nenjo, tapi moal ngarasakeun hartina. Sabab hate bangsa ieu geus ngagedéan, ceulina jadi taruli kana ngadéngé, jeung panonna geus dipicingan ku maranéhna sorangan; bisi maranéhna iraha-iraha nenjo ku panonna, ngadéngé ku ceulina, ngarti ku haténa, tuluy tobat, sarta ku Kami dicageurkeun. Tapi bagja panon maranéh, sabab eta nenjo; jeung ceuli maranéh, sabab eta ngadéngé. Sabab saéstuna Kami nyebut ka maranéh, yén loba nabi jeung jalma-jalma bener geus hayang nenjo hal-hal anu ku maranéh katenjo, tapi henteu nenjo éta; jeung ngadéngé hal-hal anu ku maranéh kadéngé, tapi henteu ngadéngé éta.” Mateus 13:10–17.
The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.
Anu wijaksana ngartos kana rusiah ibarat, nyaéta bebeneran anu dilambangkeun jajar demi jajar. Anu wijaksana téh rahayu sabab maranéhna ningali jeung ngadéngé, sarta anu wijaksana jeung anu rahayu duanana dilambangkeun dina Daniel pasal dua welas. “Anu wijaksana” nyaéta maranéhna anu ngartos (ku haténa) kana nambahanana pangaweruh, anu dilambangkeun ku “méja” anu geus kacatet dina “kitab” Habakkuk, sarta “anu rahayu” nyaéta maranéhna anu ngadagoan.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.
Sarta anjeunna ngandika, “Maneh indit, Daniel; sabab ieu pangandika geus ditutup sarta disegel nepi ka mangsa ahir. Loba anu bakal dimurnikeun, dipapakan bodas, sarta diuji; tapi anu jahat bakal terus ngalakukeun kajahatan; sarta euweuh sahiji anu jahat anu bakal ngarti; tapi anu wijaksana bakal ngarti. Jeung ti waktu kurban sapopoé dicabut, sarta kakotoran anu nyababkeun karuksakan dipasang, bakal aya sarébu dua ratus salapan puluh poé. Bagja jalma anu ngantosan, sarta ngahontal sarébu tilu ratus tilu puluh lima poé.” Daniel 12:9–13.
The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.
Kaum Millerit leres ngartos yén sarébu tilu ratus tilu puluh lima poé dimimitian nalika kapirisme (“anu sapopoé”) “dicabut” dina taun 508. Berkah dijangjikeun ka jalma-jalma anu keur ngantosan dina taun 1843. Kecap “cometh” dina petikan éta hartina “nyabak.” Taun 1843 “nyabak” taun 1844 nalika éta réngsé. Nalika taun 1843 réngsé, “waktu tunda” dina Habakuk sumping, sarta hiji berkah diucapkeun ka jalma-jalma anu ngantosan sakumaha diparéntahkeun dina “buku” anu nyatet “lohméja-lohméja.” “Buku” Habakuk maréntahkeun jalma-jalma supaya “ngantosan” éta titingalian.
Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.
Daniél nangtukeun sajarah taun 1798 (mangsa ahir), nalika bukuna dibuka segélna, sarta tuluy mucunghul hiji prosés pangudagan tilu léngkah (dimurnikeun, dijadikeun bodas, sarta diuji). Prosés éta ngahontal kacindekan dina pamanifestasian sajarah nu disumputkeun ngeunaan tujuh guludug. Sajarah nu disumputkeun éta nya éta tilu patok jalan bebeneran, anu dilambangkeun ku kuciwa kahiji, amanat Panjerit Tengah Peuting, jeung kuciwa anu gedé. Berkah tina ngahontal kuciwa kahiji ngagambarkeun hiji prosés pangudagan tilu léngkah dina ahir sajarah ti taun 1798 nepi ka 1844.
The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.
Sajarah taun 1798, nepi ka kuciwa anu gedé dina taun 1844, ngalambangkeun sajarah taun 1989, nepi ka hukum Minggu anu enggal datang. Aya berkah anu dijangjikeun pikeun jalma-jalma anu ngantosan kana paningal anu mimiti lila kalaksanakeun dina kuciwa anu kahiji. “Jalma wijaksana” dina Daniel dua welas nyaéta maranéhanana anu “diberkahan,” jeung anu “ngantosan.” Jalma-jalma jahat nyaéta maranéhanana anu henteu “ngadangu” ku haténa, sarta anu henteu “ningali.” Sakabéh pangalaman gerakan Millerite diringkeskeun dina opat ayat Daniel, sarta ayat-ayat éta ogé ngawakilan sajarah panyegelan saratus opat puluh opat rébu.
The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”
Sajarah suci anu kagambarkeun dina éta opat ayat dumasar kana pamahaman ngeunaan nambahanana pangaweruh anu kagambarkeun dina loh-loh Habakuk, jeung nambahanana pangaweruh anu diidéntifikasi ku Yesus nalika Anjeunna ngawulang ku metoda garis demi garis. Anjeunna nampilkeun misil demi misil, supaya ngajelaskeun rasiah nubuat ka “anu wijaksana”. “Anu jahat” dina Daniel dua welas henteu ngartos, sarta dina 2 Tesalonika, pasal dua, kakurangan pangartina maranéhna digambarkeun minangka kabencian kana bebeneran, anu mawa kasasab anu kuat. Bebeneran anu henteu dipikanyaah ku anu jahat dina surat Paulus nyaéta “the daily,” sarta dina opat ayat Daniel, bebeneran nubuat anu sacara husus diidéntifikasi nyaéta “the daily.”
Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.
Yesus ngandika ka murid-murid yén maranéhna téh rahayu, sarta ku kitu Anjeunna keur ngabédakeun maranéhna jeung jalma-jalma dina Yesaya anu nampik ningali jeung ngadéngé, supaya maranéhna bisa tobat. Jalma-jalma anu rahayu dina Daniel dua welas, nya éta jalma-jalma anu ngadagoan. Opat ayat dina Daniel pasal dua welas, kitu deui kacumponan ayat-ayat éta dina sajarah kaum Millerit, jeung deui bédana Yesaya jeung hiji golongan anu nampik ngadéngé jeung ningali, sarta deui bédana anu sarua pisan ngeunaan dua golongan ku Kristus, sadayana nunjuk ka hareup kana sajarah anu disumputkeun ngeunaan tujuh guludug anu datang dina 18 Juli 2020. Prosés pangujian ahir dina sajarah Millerit anu dimimitian dina kuciwa anu kahiji, ayeuna keur diulang deui. Sabagian bakal ningali, jeung nu séjén bakal nampik ningali.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Sakumna amanat anu dipasihkeun ti taun 1840–1844 kudu dijadikeun kuat ayeuna, sabab aya loba jalma anu geus leungit pituduhna. Amanat-amanat éta kudu ditepikeun ka sakabéh gareja.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kristus ngandika, ‘Rahayu panon maraneh, sabab maranehna ningali; jeung ceuli maraneh, sabab maranehna ngadangu. Sabab saéstuna Kami nyebut ka maraneh, yén loba nabi jeung jalma-jalma bener geus hayang ningali hal-hal anu ku maraneh katingali, tapi maranehna henteu ningali éta; jeung ngadangu hal-hal anu ku maraneh kadéngé, tapi maranehna henteu ngadangu éta’ [Matthew 13:16, 17]. Rahayu panon anu ningali hal-hal anu kasaksian dina taun 1843 jeung 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Eta talatah parantos dipasihkeun. Jeung teu meunang aya panundaan dina ngulangkeun eta talatah, sabab tanda-tanda jaman keur lumangsung kacumponan; pagawean panutupan kudu dirampungkeun. Hiji pagawean anu agung bakal dipigawé dina waktu anu pondok. Hiji talatah moal lila deui bakal dipasihkeun ku pangersa Allah anu bakal ngagedéan jadi sora tarik. Tuluy Daniel bakal nangtung dina bagianna, pikeun mikeun kasaksianana.” Manuscript Releases, jilid 21, 437.
William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.
William Miller dipingpin ku para malaikat sangkan ngartos yén “nu sapopoe,” téh hiji lambang ti Roma kapir. Sister White sacara langsung mastikeun yén anjeunna leres dina pamahaman éta. Éta pamahaman, anu dilambangkeun dina “table-table” nu kacatet dina “kitab” Habakuk, téh “keur mangsa nu bakal datang.” Muka segel “kitab” éta nembongkeun “barudak anu ngabangkang, anu tukang bohong.” “Barudak” téh hiji lambang tina generasi pamungkas, ku kituna “mangsa nu bakal datang,” dina petikan Yesaya, sacara husus nandaan poé-poé panungtung tina pangadilan panalungtikan.
Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.
Yesaya nyatakeun yén “barudak bohong” bakal nolak pesen nubuatan anu dipidangkeun dina “méja” anu dicatet dina “buku,” sabab maranéhna nyarita “ka para paningal, Ulah ningali; jeung ka para nabi, Ulah bernubuat ka kami perkara-perkara anu bener, ucapkeun ka kami perkara-perkara anu mulus, bernubuatlah tipu-daya.” Dina taun 1863 Adventisme Laodikea ngamimitian hiji prosés anu beuki ngagedéan dina ngeusi pamenta barudak bohong éta. Pagawean éta ku Yesaya dipidangkeun minangka panolakan kana jalan-jalan baheula tina pondasi-pondasi Millerit, sabab maranéhna nyarita, “Minggir tina jalan, nyimpanglah tina satapak, singkirkeun Anu Mahasuci urang Israil ti hareupeun kami.” Satapak anu mangrupa jalan téh, nya éta jalan-jalan baheula milik Yeremia.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.
Kitu timbalan PANGERAN, “Maraneh sing nangtung di jalan-jalan, sarta tingal, tuluy tanyakeun ngeunaan jalan-jalan baheula, di mana ayana jalan anu hade; leumpanglah di dinya, mangka maraneh bakal manggihan katengtreman pikeun jiwa maraneh.” Tapi maranehna nyarita, “Kami moal leumpang di dinya.” Yermia 6:16.
The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.
Panolakan “anak-anak anu bohong” kana “jalan-jalan heubeul” ti Yermia téh mangrupa panolakan kana amanat Panyambat Tengah Peuting, anu di dinya “pangreureuhan” kapanggih, anu ogé mangrupa “pangreureuhan jeung panyegeran” anu maranéhna teu daék dengekeun dina Yesaya, anu ogé mangrupa panyegeran tina amanat hujan panungtungan. Amanat éta téh amanat Panyambat Tengah Peuting anu diwakilan dina sajarah kaum Millerit sarta digambarkeun dina “tabel-tabel” anu kacatet dina hiji “buku.” Panolakan “anak-anak anu bohong” kana amanat Panyambat Tengah Peuting diwakilan ku kahayang maranéhna pikeun “ngajadikeun Sang Maha Suci Israil nyingkir ti payuneun” maranéhna. Titingalian kahiji Ellen White, anu ku Alpha jeung Omega tangtu dipaké pikeun ngawakilan tungtung, ngaidentipikasi jalan jalma-jalma bener, nandaan cahaya dina awalna jeung saha anu mingpin “anu wijaksana” nepi ka tungtung jalan éta.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Maranéhna miboga hiji cahaya caang anu dipasang di tukangeun maranéhna dina awal jalan, anu ku saurang malaikat dipidangkeun ka kuring minangka ‘sora ceurik tengah peuting.’ Ieu cahaya nyaangan sapanjang jalan, sarta méré cahaya pikeun suku maranéhna, supaya maranéhna ulah titajong.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Lamun maranéhna ngajaga panonna tetep nanceb ka Yesus, anu aya pas di hareupeun maranéhna, nungtun maranéhna ka éta kota, maranéhna salamet. Tapi teu lila tuluy aya sawatara anu jadi cape, sarta nyebutkeun yén kota téh masih kacida jauhna, padahal maranéhna ngaharepkeun geus asup ka dinya ti saméméhna. Tuluy Yesus nguatkeun maranéhna ku ngangkat panangan katuhu-Na anu mulya, sarta tina panangan-Na kaluar hiji cahaya anu ngagelebug di luhur rombongan advent, jeung maranéhna sasauran, ‘Haleluya!’ Nu séjén kalayan gagabah mungkir kana cahaya anu aya di tukangeun maranéhna, sarta nyebutkeun yén lain Allah anu geus nungtun maranéhna nepi ka sajauh éta. Cahaya di tukangeun maranéhna tuluy pareum, ninggalkeun suku maranéhna dina poek anu sampurna, sarta maranéhna titajong, leungit paningal kana éta tanda jeung ka Yesus, tuluy murag tina jalan ka handap, kana dunya poek jeung jahat anu aya di handap.” Christian Experience and Teachings of Ellen G. White, 57.
It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.
Éta téh cahaya tina Ceurik Tengah Peuting dina mimiti jeung dina ahirna. Éta téh Yesus (Anu Mahasuci ti Israil) anu ku maranéhna dipikahayang sangkan eureun aya di hareupeun maranéhna. Cahaya tina panangan katuhu Yesus anu mulya téh nya éta cahaya tina Ceurik Tengah Peuting sakumaha dilambangkeun dina “loh-loh” anu kacatet dina “buku”. Panolakan “barudak tukang bohong” kana amanat Ceurik Tengah Peuting ti Kristus, jeung kana jalan anu kudu ku maranéhna dipalampah, ngadatangkeun hukuman Allah ka maranéhna nalika maranéhna murag tina éta jalan. “Témbok luhur” anu pegat ngadadak téh nya éta “témbok” pamisahan gareja jeung nagara anu diruksak ku hukum Minggu anu baris geura datang. Éta hukuman datangna “ngadadak dina sajeroning sakedapan,” sarta bakal “saperti pegatna bejana tukang periuk anu diremuk nepi ka paburencay.” Éta téh hukuman anu patalina jeung ngabalikkeun lambang satanis tina “the daily” jadi tibalik, sarta ngaidéntifikasi éta minangka lambang Kristus.
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
Saéstuna pangebréhkeun sagala hal ku maranéh téh bakal dianggap sarua jeung leutak dina panangan tukang gerabah; sabab naha karya bakal nyebut ka anu nyieunna, “Anjeunna henteu nyieun kuring”? atawa naha anu dibentuk bakal nyebut ka anu ngawangunna, “Anjeunna teu boga pangarti”? Yesaya 29:16.
The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”
“Nu sapopoé” téh nyaéta bebeneran nubuat anu ngabeungkeut opat ayat dina Daniel dua welas, anu nandakeun bédana antara jalma-jalma jahat jeung jalma-jalma wijaksana. “Nu sapopoé” téh nyaéta bebeneran anu dipikangéwa ku jalma-jalma anu narima kasasaban anu kuat dina 2 Tesalonika. “Nu sapopoé” ngalambangkeun kahayang “barudak tukang bohong” pikeun nyababkeun Anu Mahasuci ti Israél nyingkir tina jalan maranéhna. Jeung hukuman maranéhna dilambangkeun ku pegatna wadah tukang gerabah, sarta anu kari téh mangrupa gambaran ngeunaan kaayaan leungitna para parawan bodo, sabab tina potongan-potongan pegat anu kari tina wadah tukang gerabah anu remuk éta, “moal kapanggih” “sagempal beling pikeun nyokot seuneu tina tungku, atawa pikeun nyiuk cai tina lombang.”
Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.
Boh “seuneu” boh “ie” mangrupakeun lambang Roh Suci, kitu deui minyak dina misil sapuluh parawan. Nalika Seruan Tengah Peuting datang ngadadak dina sakedapan, saperti anu kajadian dina pasamoan kémah di Exeter dina bulan Agustus 1844, moal mungkin pikeun “barudak bohong” manggihan minyak naon waé (ie atawa seuneu). Maranéhna kungsi disaur sangkan “balik deui” sanggeus kuciwa anu kahiji, sakumaha kaayaan Yermia, tapi maranéhna nampik.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Kecap-kecap Gusti kapanggih ku sim kuring, tuluy didahar ku sim kuring; sarta pangandika Gusti jadi kabungah jeung kasukaan hate sim kuring: sabab sim kuring disebat ku jenengan Gusti, nun PANGERAN Allah semesta alam. Sim kuring henteu calik dina pasamoan jelema-jelema nu ngahina, ogé henteu bungah babarengan jeung maranéhna; sim kuring calik nyorangan ku sabab panangan Gusti: sabab sim kuring parantos dieusian ku amarah. Naha nyeri sim kuring langgeng, jeung tatu sim kuring teu tiasa diubaran, anu nolak supaya cageur? Naha Gusti rek jadi ka sim kuring sakumaha tukang bohong, jeung sakumaha cai anu nguciwakeun? Ku sabab eta, kieu dawuhan PANGERAN, Lamun maneh mulang, tangtu Kami bakal mawa maneh balik deui, sarta maneh bakal nangtung di payuneun Kami: jeung lamun maneh misahkeun anu mulya tina anu hina, maneh bakal jadi sungut Kami: sina maranéhna mulang ka maneh; tapi maneh ulah mulang ka maranéhna. Jeung Kami bakal ngajadikeun maneh ka ieu bangsa jadi témbok tambaga anu dipageran pageuh: sarta maranéhna bakal merangan maneh, tapi maranéhna moal ngéléhkeun maneh: sabab Kami nyarengan maneh pikeun nyalametkeun maneh jeung pikeun ngabébaskeun maneh, saur PANGERAN. Jeung Kami bakal ngabébaskeun maneh tina leungeun anu jahat, sarta Kami bakal nebus maneh tina leungeun anu pikasieuneun. Yermia 15:16–21.
Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.
Yeremia ngagambarkeun jalma-jalma anu mulang sanggeus kuciwa anu kahiji. Maranéhanana anu asup kana pagawean misahkeun “anu mulya tina anu hina,” supaya “nangtung di payuneun” PANGERAN sarta jadi “sungut”-Na PANGERAN. Maranéhanana téh jalma-jalma anu digambarkeun ku Daniel dina pasal salapan, salaku anu ngartos kaayaan maranéhanana anu kaserak, tuluy ngadoa doa Imamat dua puluh genep. Maranéhanana téh jalma-jalma anu digambarkeun ku para panjaga Daniel, Yeremia, jeung Habakuk anu dipalawarkeun jeung “barudak bohong.” “Barudak bohong” ogé kungsi disebut ku “Nu Maha Suci urang Israil” nalika Anjeunna ngadawuh, “dina mulang jeung katengtreman maraneh bakal disalametkeun; dina katengtreman jeung kapercayaan bakal aya kakuatan maraneh: tapi maraneh henteu daék”.
Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.
Permata-permata Miller nyaéta bebeneran anu dilambangkeun dina papan-papan Habakuk, anu ngagambarkeun ujian tina amanat Panyambat Tengah Peuting anu ngahasilkeun dua golongan anu nyembah. Lambang pemberontakan anu dinyatakeun ngalawan permata-permata éta nyaéta “the daily.” Miller leres dina pamahamanana ngeunaan “the daily,” nanging pamahamanana diwatesan ku sajarah jaman anu ku anjeunna dijalani, sarta permata-permata anu biasana anjeunna teundeun dina méja di tengah rohanganana ayeuna ngagenclang sapuluh kali leuwih caang tibatan nalika Miller mimiti nempatkeun éta dina méjana. Ayeuna éta aya dina hiji peti anu leuwih gedé, sabab peti éta ayeuna ngagambarkeun lain ngan ukur Kitab Suci, sakumaha dina jaman Miller, tapi ayeuna ngagambarkeun boh Kitab Suci boh Roh Nubuat.
It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.
Éta dua saksi ieu anu ngahasilkeun cahaya pangrojong dina poé-poé panungtungan, jeung dua saksi ieu kénéh anu jadi médan perang utama dina poé-poé panungtungan. Miller ningali éta peperangan, sabab dina impianana maranéhna nyokot peti mayitna (Alkitab), tuluy ngaruksakna. Yohanes, anu ngawakilan “anu wijaksana” dina poé-poé panungtungan, “aya di pulo anu dingaranan Patmos, ku sabab firman Allah, jeung ku sabab kasaksian Yesus Kristus.” Yohanes keur dianiaya lantaran percaya kana talatah boh Alkitab boh tulisan-tulisan Ellen White.
We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.
Urang baris nuluykeun nimbangkeun bebeneran-bebeneran anu dipidangkeun ku titingalian Walungan Ulai anu dibuka segelna dina taun 1798, dina tulisan salajengna.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Urang teu boga nanaon pikeun dipikasieun ngeunaan mangsa nu bakal datang, iwal lamun urang poho kana jalan kumaha Gusti parantos mingpin urang, jeung pangajaran-Na dina sajarah urang nu kaliwat.” Life Sketches, 196.