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# The Book of Daniel - Number Forty-Nine

Kitab Daniel - Nomer Sekawan Puluh Sanga

Unveiling Truths: The Midnight Cry, Islam’s Role, and the Final Testing Process in the Last Days

Mbabar Kasunyatan: Sesambat Tengah Wengi, Perané Islam, lan Proses Pangujian Pungkasan ing Dina-Dina Akhir

Author

Jeff Pippenger

Published

January 13, 2024

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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.

Tambahing kawruh kang kasil nalika wahyu bab Kali Ulai kabukak segelé ing taun 1798, ngasilaké sawijining proses pangujian kang tekan puncaké ing gerakan Panguwuh Wengi Tengah ing taun 1844. Panguwuh Wengi Tengah ing dina-dina pungkasan, kang saiki lagi kabukak segelé, wis dilambangaké déning sajarah mau, lan nyakup bebener-bebener pangujian kang padha temenan karo kang ana ing sajarah mau, awit pawarta Panguwuh Wengi Tengah kang saiki lagi kabukak segelé iku minangka pamulihaning mustika-mustikané 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.

> “Bebener-bebener sing kita tampa ing taun 1841, ’42, ’43, lan ’44 saiki kudu disinaoni lan diumumaké. Pesen-pesené malaékat kapisan, kapindho, lan katelu ing tembé bakal diumumaké kanthi swara sora. Pesen-pesen mau bakal kaparingaké kanthi tekad kang temen-temen lan ana ing pangwasané Roh.” Manuscript Releases, volume 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.

Tema utama saka pesen nubuat Babak Tengah Wengi ing jaman kita yaiku peranan Islam saka bilai katelu. Telung bilai Islam kabèh kawejwakaké ana ing loro loh Habakuk. Pesen Babak Tengah Wengi ing dina-dina pungkasan wiwit kabuka segelé nalika kuciwané tanggal 18 Juli 2020, nalika mangsa ngentèni saka dina-dina pungkasan tekan. Kaya dene pesen Babak Tengah Wengi ing sajarah Millerit, pesen dina-dina pungkasan dikembangaké kanthi bertahap nganti tekan titik sing kawejwakaké déning pakempalan kémah Exeter. Ing titik iku para prawan bisa uga nduwèni lenga, utawa ora nduwèni.

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”.

Pangucaping bilai déning Yesaya marang para wong panyenyamah sing mréntah bangsa ing Yérusalèm, nuduhaké yèn wahyu iku wis dadi tumrap para wong mendem ing Éfraim kaya kitab kang katutup nganggo segel. Ing pethikan Yesaya iku, pakaryan ngowahi sawijining pralambang satanis dadi pralambang ilahi, kaya sing wis kalakon ing sajarah Adventisme, kudu dianggep kaya lemah ing tangané tukang grabah. Pakaryan iku yaiku netepaké teges “the daily” minangka pralambang Kristus, sanadyan satemené iku pralambang Iblis. Nalika Dhanièl migunakaké tembung “tamid” minangka pralambang paganisme, dhèwèké milih tembung iku kanggo sawijining ancas pralambang, awit tembung iku tegesé “terus‑terusan”.

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.

Ana telung kakuwatan sing nuntun jagad marang Armagedon, lan kang kapisan saka telung kakuwatan iku yaiku naga (paganisme). Naga miwiti peperangané nglawan Gusti Allah ana ing swarga. Naga nerusaké peperangan mau nganti tekan pungkasané masa sèwu taun milenium, nalika pungkasane dhèwèké kasirnakaké.

> 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.

> Lan nalika sewu taun iku wis rampung, Iblis bakal diluwari metu saka pakunjarane, lan bakal metu kanggo nyasaraké bangsa-bangsa kang ana ing patang pojoking bumi, yaiku Gog lan Magog, supaya nglumpukaké wong-wong mau kanggo peperangan; cacahe wong-wong mau kaya wedhi ing sagara. Lan wong-wong mau munggah nyabrang jembaring bumi, lan ngubengi kémahé para suci sarta kutha kang kinasihan; banjur geni tumurun saka Gusti Allah saka swarga lan ngremukaké wong-wong mau. Lan Iblis kang wis nyasaraké wong-wong mau iku dicemplungaké menyang tlaga geni lan belérang, papané kéwan lan nabi palsu ana, lan bakal disiksa rina lan wengi ing salawas-lawasé. 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.

Sang kéwan galak (kapapaan) kang dadi kakuwatan kapindho saka telung kakuwatan sing nuntun donya marang Armagedon, lan nabi palsu (Amérika Sarékat) kang dadi kakuwatan katelu saka telung kakuwatan iku, loroné padha muncul ing sajarah sawisé sajarah salib, lan loroné padha karusakaké nalika Rawuhé Kristus kaping Kalih.

> 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.

> Lan kéwan iku katangkep, lan bebarengan karo dhèwèké nabi palsu sing nindakaké mukjijat-mukjijat ana ing ngarsané, kang nganggo iku dhèwèké nasaraké wong-wong sing wis nampa tandhané kéwan mau, lan wong-wong sing nyembah recaé. Wong loro iki kabuwang isih urip menyang sagara geni sing murub nganggo 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 tembung Ibrani “continual” minangka pralambang paganisme (Sétan), panjenengané milih tembung sing nedahaké yèn Sétan iku kang sajeg terus-terusan perang nglawan Gusti Allah. Déné kaloro kakuwasan liyané mung aktif ing peperangané nglawan Gusti Allah sajrone wektu-wektu tartamtu. Pilihan Daniel marang tembung “tamid” (continual) iku kanthi sengaja, lan trep.

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:

Nalika caritanipun Yésaya bab bilai tumrap wong-wong kang déning Pangéran wis katibanan roh sare kang jero, sarta dipetangi mripaté, lumampah terus saka bab rong puluh wolu nganti bab telung puluh, panjenengané nyerat:

> 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.

> Saiki lungaa, tulisen ana ing ngarepe wong-wong mau ing sajroning papan, lan catheten ing sajroning kitab, supaya iku ana kanggo mangsa kang bakal teka, kanggo salawas-lawase: Awit iki bangsa kang mbrontak, anak-anak kang goroh, anak-anak kang ora gelem ngrungokake angger-anggeré Pangéran: kang padha ngucap marang para paningal, Aja ndeleng; lan marang para nabi, Aja medhar wangsit marang aku prakara-prakara kang bener, kandhanana marang aku prakara-prakara kang nyenengake, medharen wangsit-wangsit palsu: Sumingkira saka dalan, menyanga saka pathokan, sirnakna Sang Mahasuci saka Israèl saka ing ngarepe aku. Mulané mangkéné pangandikané Sang Mahasuci saka Israèl, Amarga kowé padha nyaosaké tembung iki, lan ngandel marang panindhesan lan pambengkokan, sarta nyandhak ana ing kono: Mulané kaluputan iki bakal dadi tumrap kowé kaya rétakan kang siap ambruk, kang njendhul metu ana ing témbok kang dhuwur, kang rubuhé teka dumadakan ing sakedhapan. Lan Panjenengané bakal ngrusak iku kaya ngremuk wadhahing tukang grabah kang diremuk dadi pecahan-pecahan; Panjenengané ora bakal melasi: satemah ing antaraning pecahané ora bakal kapanggih sapecah waé kanggo njupuk geni saka pawon, utawa kanggo nimba banyu saka sumur. Awit mangkéné pangandikané Pangéran Allah, Sang Mahasuci saka Israèl; Ing mratobat lan tentrem kowé bakal kaslametaké; ing ayeming atine lan kapitayan bakal ana kakuwatanmu: nanging kowé padha ora gelem. 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.

“Loh” kang katulisan iku yaiku loh-lohé Habakuk pasal loro, kang dirancang supaya wong-wong sing maca bisa “mlayu” lan nyebarake pawarta iku. “Kitab” kang “nyatet” bab “loh” iku yaiku Habakuk. “Loh” saka “kitab” Habakuk iku nglambangaké sawijining proses pangujian kang nduduhaké “umat kang mbrontak, anak-anak goroh, anak-anak kang ora gelem ngrungokaké angger-anggeré Pangéran.” “Umat kang mbrontak” sing ora gelem “ngrungokaké,” yaiku wong-wong ing Yeremia kang padha ora gelem ngrungokaké swarané kalasangkane juru jaga.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Aku uga wus netepake para pangawas marang kowe, pangandikane: Rungokna swaraning kalasangka. Nanging wong-wong mau padha ngucap: Aku ora bakal ngrungokake. Yeremia 6:17.

The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.

Para wong mbrontak iku yaiku wong-wong ing sajarahé Yesaya lan uga ing sajarahé Kristus kang ora gelem ngrungokaké.

> 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.

> Panjenengané banjur ngandika, Lungaa, lan kandhaa marang bangsa iki: Kowe bakal temenan krungu, nanging ora mangerti; lan kowe bakal temenan ndeleng, nanging ora nyumurupi. Gajihna atiné bangsa iki, abotna kupingé, lan peja mripaté; supaya aja nganti wong-wong iku ndeleng nganggo mripaté, lan krungu nganggo kupingé, lan mangerti nganggo atiné, banjur mratobat lan kasarasaké. 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 pambrontak budheg ing kitab Yesaya bisa “krungu,” nanging padha ora “krungu,” lan penolakane kanggo “krungu” iku mratelakake manawa wong-wong mau “ora mangertos.” Wong duraka ing kitab Daniel, sing uga padha karo para prawan gemblung ing kitab Matius, yaiku wong-wong sing ora mangertos tambahing kawruh kang dilambangake ana ing “meja” kang kasebut ing “kitab” Habakuk. Manawa para pambrontak budheg ing kitab Yesaya gelem krungu, wong-wong mau bisa dibalèkaké lan diwarasaké, nanging atine gembrot, mulane padha ora bisa mangertos piwulang bab Panguwuh Wengi Tengah. Gusti Yesus maringi paseksi kapindho ngenani para pambrontak budheg iku.

> 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.

> Lajeng para sakabat padha sowan marang Panjenengane lan matur: “Yagéné Paduka ngandika marang wong-wong mau nganggo pasemon?” Panjenengane mangsuli lan ngandika marang wong-wong mau: “Awit marang kowé kaparingan mangertèni wewadi-wewadi Kratoning Swarga, nanging marang wong-wong mau ora kaparingan. Sabab sapa waé kang nduwèni, marang dhèwèké bakal kaparingan, lan dhèwèké bakal kaluwihan; nanging sapa waé kang ora nduwèni, malah apa kang diduwèni bakal kapundhut saka dhèwèké. Mulané Aku ngandika marang wong-wong mau nganggo pasemon; awit sanadyan padha ndeleng, nanging ora weruh; lan sanadyan padha krungu, nanging ora ngrungu lan ora mangerti. Lan ana ing wong-wong mau kayektenan pangandika Nabi Yesaya, kang muni: Kowé mesthi bakal krungu, nanging ora bakal mangerti; lan kowé mesthi bakal ndeleng, nanging ora bakal nyumurupi; amarga atiné bangsa iki wis dadi kandhel, lan kupingé wus dadi atos kanggo ngrungu, lan mripaté padha ditutup; supaya aja nganti ing sawiji wektu padha weruh nganggo mripaté lan krungu nganggo kupingé, lan mangerti nganggo atiné, banjur padha mratobat, lan Aku marasaké wong-wong mau. Nanging begja mripatmu, amarga padha weruh; lan kupingmu, amarga padha krungu. Awit satemené Aku pitutur marang kowé, yèn akèh para nabi lan wong-wong mursid padha kepéngin ndeleng apa kang kokdeleng, nanging ora ndeleng; lan krungu apa kang kokrungu, nanging ora krungu.” Matius 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.

Wong-wong wicaksana mangertèni wewadi pasemon-pasemon, yaiku kayektèn kang digambarake larik demi larik. Wong-wong wicaksana iku kaparingan berkah amarga padha ndeleng lan krungu, lan wong-wong wicaksana sarta wong-wong kang kaparingan berkah iku loro-loroné digambarake ana ing Daniel pasal rolas. “Wong-wong wicaksana” iku yaiku wong-wong kang mangertèni (ing sajroning atiné) tambahing kawruh, kang dilambangaké déning “méja” sing wus kacathet ana ing “kitab” Habakkuk, lan “wong-wong kang kaparingan berkah” iku yaiku wong-wong kang ngentèni.

> 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.

> Panjenengané banjur ngandika, “Lungaa, Daniel; awit tembung-tembung iki katutup lan kasegel nganti tumeka ing wekasaning jaman. Akeh wong bakal disucekaké, digawe putih, lan diuji; nanging wong-wong duraka bakal nindakaké kadurakan; lan ora ana siji waé saka wong-wong duraka sing bakal mangerti; nanging wong-wong wicaksana bakal mangerti. Lan wiwit saka wektu kurban saben dina dijupuk, lan piala nistha kang ndadèkaké sepi kaadegé, bakal ana sewu rong atus sangang puluh dina. Rahayu wong kang ngentèni, lan tekan marang sewu telung atus telung puluh lima dina.” 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.

Para pengikut Miller kanthi bener mangertos menawa sèwu telung atus telung puluh lima dina iku diwiwiti nalika paganisme (“kang saben dina”) “dicabut” ing taun 508. Berkah kasebut diprasetyakaké marang wong-wong kang padha ngentosi ing taun 1843. Tembung “tekan” ing wacana kasebut tegesé “nyandhak.” Taun 1843 “nyandhak” taun 1844 nalika taun iku rampung. Nalika taun 1843 rampung, “wektu tundha” ing Habakuk rawuh, lan berkah kaandharaké marang wong-wong kang ngentosi kaya kang dipréntahaké ana ing “kitab” kang nyathet “loh-loh.” “Kitab” Habakuk maréntahaké wong-wong supaya “ngentosi” wahyu iku.

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.

Daniel nandhani sajarah taun 1798 (wektu wekasan), nalika bukune kabukak segelé, lan banjur metu sawijining proses pangujian telung tataran (diresiki, lan diputihaké, lan diuji). Proses iku tekan pungkasané ing pamecakan sajarah kang kaumpet saka pitu gludhug. Sajarah kang kaumpet iku yaiku telung tenger dalan kayekten, kang dilambangaké déning kuciwa kang kapisan, pekabaran Midnigh Cry, lan kuciwa gedhé. Pangestuné tekan ing kuciwa kang kapisan nggambaraké sawijining proses pangujian telung tataran ing pungkasan sajarah taun 1798 nganti 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 nganti tumeka ing pepalang gedhé taun 1844 minangka pralambang sajarah taun 1989 nganti tumeka ing angger-angger Minggu sing enggal rawuh. Ana berkah kang dijanjèkaké tumrap wong-wong sing ngentèni wahyu kang wiwit katingal kèndel nalika pepalang kapisan. “Wong-wong wicaksana” ing Daniel rolas iku yaiku wong-wong kang “kaberkahi,” lan kang “ngentèni.” Wong-wong duraka yaiku wong-wong kang ora “ngrungu” nganggo atiné, lan kang ora “ndeleng.” Kabèh pengalaman gerakan Millerite kaimpun ing patang ayat Daniel, lan ayat-ayat iku uga nggambarake sajarah panyegelan wong satus patang puluh papat ewu.

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 sing diwakili ana ing patang ayat mau, dhedhasar pangerten bab tambahing kawruh sing diwakili ana ing méja-méjané Habakuk, lan tambahing kawruh sing diidentifikasi déning Gusti Yésus nalika Panjenengané mulang kanthi metodhe garis demi garis. Panjenengané maringaké pasemon sawisé pasemon, supaya nerangaké wewadiing wangsit marang “wong-wong wicaksana”. “Wong-wong duraka” ing Daniel rolas ora padha mangerti, lan ing 2 Tesalonika pasal loro, kurangé pangerten mau diwakili minangka sengit marang kayektèn, kang nuwuhaké kasasaran kang rosa. Kayektèn sing ora ditresnani déning wong-wong duraka ana ing layangé Paulus iku yaiku “the daily,” lan ing patang ayat ing kitab Daniel, kayektèn wangsit sing kanthi mligi diidentifikasi yaiku “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.

Gusti Yesus ngandika marang para sakabat bilih wong-wong mau pinaringan berkah, lan kanthi mekaten Panjenengane mbandhingaken para sakabat punika kaliyan wong-wong ing kitab Yesaya ingkang boten purun ndeleng lan miyarsakaken, supados padha boten mratobat. Wong-wong ingkang pinaringan berkah wonten ing Daniel bab rolas punika yaiku wong-wong ingkang ngantos-antos. Sekawan ayat wonten ing Daniel bab rolas, ugi kayektening panggenapan ayat-ayat punika wonten ing sajarahipun para Millerit, ugi pertentangan wonten ing kitab Yesaya kaliyan satunggaling golongan ingkang boten purun miyarsakaken lan ndeleng, sarta ugi pamedhar bédaning kalih golongan ingkang sami punika déning Sang Kristus, sedaya punika nedahaken tumuju dhateng sajarah kapingetan ingkang kasimpen bab pitu gludhug ingkang dumugi tanggal 18 Juli 2020. Proses pungkasaning pangujian ing sajarah Millerit ingkang kawiwitan nalika kuciwa ingkang kapisan, samenika dipunbalèni malih. Sawenèhing bakal ndeleng, lan liyané bakal boten purun ndeleng.

> “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.

> “Kabeh piwulang sing kaparingake wiwit taun 1840–1844 kudu saiki digawé kuwat lan ngemu daya, amarga ana akèh wong sing wis kelangan pituduh. Piwulang-piwulang iku kudu lumaku marang sakehing pasamuwan.

> “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 mripatmu, amarga padha ndeleng; lan kupingmu, amarga padha krungu. Satemene Aku pitutur marang kowe, manawa akeh para nabi lan wong mursid wis kepéngin ndeleng prakara-prakara kang kokdeleng, nanging ora weruh; lan krungu prakara-prakara kang kokrungu, nanging ora krungu’ [Matthew 13:16, 17]. Rahayu mripat kang weruh marang prakara-prakara kang katon ing taun 1843 lan 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.

> “Pesen punika sampun kaparingaken. Lan boten kenging wonten panundha ing ngripta malih pesen punika, awit pratandha-pratandha jaman sami kalampahan; pakaryan panutup kedah dipunrampungaken. Sawijining pakaryan ageng badhé kalampahan ing wekdal ingkang cekak. Satunggaling pesen badhé enggal kaparingaken miturut pitedahipun Gusti Allah, ingkang badhé ngrembaka dados panguwuh ingkang sora. Salajengipun Daniel badhé ngadeg wonten ing pandumanipun, kanggé maringi paseksinipun.” Manuscript Releases, volume 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 katuntun déning para malaékat supaya mangertèni yèn “kang saben dina” iku sawijining pralambang Romawi kapir. Sister White kanthi langsung negesaké yèn piyambakipun leres ing pangertosan punika. Pangertosan punika, kang kawejangaké ana ing “papan-papan” sing kasebat ana ing “kitab” Habakuk, iku “kanggo wektu kang bakal teka.” Bukane segel saka “kitab” punika mratelakaké “anak-anak kang mbrontak lan goroh”. “Anak-anak” iku sawijining pralambang tumrap generasi pungkasan, mula “wektu kang bakal teka,” ing pethikan Yesaya punika kanthi mirunggan ditandhani minangka dina-dina pungkasaning paukuman panyelidikan.

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.

Yésaya nyariosaken bilih “anak-anak goroh” badhé nampik pesen kenabian ingkang kaawakaken wonten ing “méja” ingkang kacathet wonten ing “kitab,” awit piyambakipun sami ngendika “marang para wong waskitha, Aja ndeleng; lan marang para nabi, Aja medhar wangsit bab prakara-prakara ingkang leres dhateng kita, aturana dhateng kita prakara-prakara ingkang alus, medharana pangapusan.” Ing taun 1863 Adventisme Laodikia wiwit lumampah ing satunggaling prosès ingkang saya ngrembaka kanggé netepi panyuwunanipun anak-anak goroh punika. Pakaryan punika kaawakaken déning Yésaya minangka panampikan dhateng dalan-dalan kuna saking dhasar-dhasar Millerit, awit piyambakipun sami ngendika, “Minggata saking dalan punika, nyimpanga saking margi punika, ndadèkna Sang Mahasuciipun Israel sirna saking ngarsa kita.” Margi ingkang dados dalan punika, inggih punika dalan-dalan kuna kagunganipun Yérémia.

> 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.

> Mangkéné pangandikané Pangéran: “Padha ngadega ana ing margi-margi, lan padha delengen, sarta nyuwuna bab dalan-dalan kuna, ing endi dalan kang becik iku, lan padha lumakua ana ing kono, temah kowé bakal nemu katentreman kanggo nyawamu.” Nanging wong-wong iku padha ngucap: “Aku padha ora gelem lumaku ana ing kono.” Yeremia 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.

Panampikané para “anak goroh” marang “dalan-dalan kuna” kagungané Yeremia iku minangka panampikan marang piwulang Bebenduning Wengi Tengah, yaiku panggonan ditemokaké “ayem tentrem”, kang uga dadi “ayeming tentrem lan kasegeran” sing ora gelem padha rungokaké ana ing Yesaya, lan uga minangka kasegeran saka piwulang udan pungkasan. Piwulang iku yaiku piwulang Bebenduning Wengi Tengah sing kaawakaké sajroning sajarahé para Millerit lan digambaraké ana ing “meja-meja” sing kasebut ana ing sawijining “buku.” Panampikané para anak goroh marang piwulang Bebenduning Wengi Tengah kaawakaké déning pepénginané supaya “Sang Mahasuci Israel sirna saka ing ngarepé” wong-wong mau. Wahyu kapisané Ellen White, sing temtu bakal dipigunakaké déning Alpha lan Omega kanggo makili wekasan, nandhesaké dalané wong-wong mursid, mènèhi pratandha pepadhang ana ing wiwitané, lan sapa Panjenengané kang nuntun “wong-wong wicaksana” nganti tekan pungkasaning dalan iku.

> “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.

> “Ing wiwitaning dalan ana pepadhang padhang sumorot dipasang ana ing wingkingé wong-wong mau, kang malaékat kandha marang aku yèn iku yaiku ‘sesambat ing tengah wengi.’ Pepadhang iki sumunar ing sadawaning dalan, lan maringi pepadhang tumrap sikilé, supaya wong-wong mau aja nganti kesandhung.

> “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.

> “Yèn wong-wong mau njaga mripaté tetep tumuju marang Gusti Yésus, sing ana pas ing sangarepé, nuntun wong-wong mau menyang kutha, wong-wong mau padha slamet. Nanging ora suwé sawatara wong dadi kesel, lan kandha yèn kutha kuwi isih adoh banget, lan wong-wong mau ngarep-arep yèn sadurungé iki wis mestiné mlebu ing kono. Banjur Gusti Yésus nguwataké wong-wong mau kanthi ngangkat astané tengen kang mulya, lan saka astané metu pepadhang kang nglayang ing sadhuwuré golongan advent, lan wong-wong mau padha surak, ‘Alleluia!’ Liyané kanthi sembrana nyélaki pepadhang ing mburiné wong-wong mau, lan kandha yèn dudu Gusti Allah kang wis nuntun wong-wong mau metu nganti adoh mangkono. Pepadhang ing mburiné wong-wong mau banjur mati, ninggalaké sikilé wong-wong mau ana ing pepeteng kang sampurna, lan wong-wong mau kesandhung lan kelangan pandeleng marang tenger mau lan marang Gusti Yésus, lan tiba saka dalan mudhun menyang jagad peteng lan ala ing sangisoré.” 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.

Iku ana padhangé Pambengoking Tengah Wengi, ing wiwitan lan ing pungkasan. Iku Yesus (Sang Mahasucié Israèl) kang padha dikarepaké supaya ora ana manèh ana ing ngarepé wong-wong mau. Padhang saka lengen tengené Yesus kang mulya iku yaiku padhangé Pambengoking Tengah Wengi, kaya kang digambarake ana ing “tabel-tabel” kang kacathet ana ing “kitab”. Panolaké “anak-anak goroh” marang pesen Pambengoking Tengah Wengi saka Kristus, lan marang dalan kang kuduné padha lumakoni, ndadèkaké paukumané Allah tumiba marang wong-wong mau nalika padha tiba saka dalan iku. “Tembok dhuwur” kang ambruk dumadakan iku yaiku “tembok” pamisahan gréja lan nagara kang dirusak déning angger-angger Minggu kang bakal enggal teka. Paukuman iku rawuh “dumadakan sajroning sakedhap,” lan bakal dadi “kaya remuké wadhahé tukang grabah kang diremuk dadi pecahan-pecahan.” Iku yaiku paukuman kang magepokan karo mbalikké lambang satanis “kang saben dina” dadi kosok balèn, lan ngenali iku 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.

> Temenan, panjenengan anggonira mbalèkaké samubarang dadi kosok balèn bakal dianggep kaya lempung ana ing tangané tukang grabah; awit apa patut karya mau matur bab Panjenengané kang yasa dheweke, Panjenengané ora yasa aku? utawa apa patut barang kang kabentuk iku matur bab Panjenengané kang mbentuk dheweke, Panjenengané ora nduwèni pangerten? 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.”

“Kurban saben dinane” iku bebener nubuatan kang ngiket dadi siji papat ayat ing Daniel rolas, kang mratelakake bedane antarane wong duraka lan wong wicaksana. “Kurban saben dinane” iku bebener kang disengiti dening wong-wong kang nampani kesasar kang banget ing 2 Tesalonika. “Kurban saben dinane” nggambarake pepenginane “anak-anak goroh” supaya Sang Mahasuci Israèl nyingkir saka dalane wong-wong mau. Lan paukumane wong-wong mau digambarake déning remuke piranti gaweyane tukang gerabah, lan apa kang kari dadi gambaran bab kahanan kasirnane para prawan bodho; amarga saka pecahan-pecahan piranti tukang gerabah kang wis remuk lan isih kari ana ing kono, “ora bakal ketemu” “sapecahan kanggo njupuk geni saka pawon, utawa kanggo nimbakake banyu saka jugangan.”

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.

Loro-loroné, “geni” lan “banyu” iku pralambang Roh Suci, kaya déné lenga ing pasemon bab sepuluh prawan. Nalika Panggilan Tengah Wengi dumadakan rawuh sajroning sakedheping mripat, kaya sing kelakon ing pasamuwan kémah ing Exeter ing sasi Agustus 1844, mesthi ora bakal bisa tumrap “anak-anak goroh” kanggo nemu lenga apa waé (banyu utawa geni). Wong-wong mau wis katimbalan supaya “bali” sawisé kuciwaning kang kapisan, kaya déné Yeremia, nanging wong-wong mau 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.

> Pangandikan Paduka kawuningan dening kawula, lan kawula dhahar; sarta pangandikan Paduka dados kabingahan lan kasukaning manah kawula: awit kawula katimbalan kanthi asma Paduka, dhuh Yehuwah, Allahing sakehing balad. Kawula boten lenggah wonten ing pakempalanipun para panyendha, ugi boten remen; kawula lenggah piyambakan amargi astanipun Paduka: awit Paduka sampun ngebaki kawula kanthi bebendu. Punapa sababipun kasangsaran kawula tanpa pedhot, lan tatuning kawula boten saged waras, ingkang boten purun dipun mari? Punapa Paduka badhe dados tumrap kawula kados wong goroh, lan kados toya ingkang sirna? Mila mekaten pangandikanipun Yehuwah, Manawi sira mratobat, Ingsun bakal mbalèkaké sira malih, lan sira bakal madeg wonten ing ngarsa-Ku: lan manawi sira misahaké barang ingkang aji saking ingkang nistha, sira bakal kados cangkem-Ku: padha muga bali marang sira; nanging sira aja bali marang wong-wong mau. Lan Ingsun bakal ndadosaké sira tumrap bangsa punika minangka témbok tembaga ingkang santosa: lan wong-wong mau bakal perang nglawan sira, nanging ora bakal ngalahaké sira: awit Ingsun nunggil karo sira kanggo nylametaké sira lan ngluwari sira, mangkono pangandikanipun Yehuwah. Lan Ingsun bakal ngluwari sira saking tangané wong ala, lan Ingsun bakal nebus sira saking tangané wong ingkang nggegirisi. Yeremia 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 nglambangaké wong-wong sing bali sawisé kuciwa kapisan. Yaiku wong-wong sing mlebu ing pakaryan misahaké “kang aji saka kang nistha,” supaya bisa “ngadeg ana ing ngarsané” Pangéran lan dadi “tutuk”-Né Pangéran. Wong-wong iku yaiku sing dilambangaké déning Daniel ing pasal sanga, minangka wong-wong sing mangertèni kaanané sing kasirnakaké, lan sawisé iku ndedonga pandongan Leviticus rong puluh enem. Wong-wong iku uga sing dilambangaké déning para juru-jaga Daniel, Yeremia, lan Habakuk sing dipadakaké béda karo “anak-anak goroh.” “Anak-anak goroh” iku uga kasebut déning “Sang Mahasuci Israèl” nalika Panjenengané ngandika, “ing mratobat lan katentreman kowé bakal kaslametaké; ing meneng lan ing precaya bakal dumunung kakuwatanmu: nanging kowé padha ora gelem”.

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.

Mutiara-mutiarané Miller iku ya bebener-bebener sing katuduhaké ing méja-méjané Habakkuk, kang makili ujianing piweling Panguwuh Tengah Wengi sing ngasilaké rong golongan wong kang ngabekti. Lambang pambrontakan sing kawedhar marang mutiara-mutiara iku yaiku “kang saben dinané.” Miller trep ing pangertèné bab “kang saben dinané,” nanging pangertèné winates déning sajarah kang dadi papan uripé, lan mutiara-mutiara sing biyèn biyasané dipasang ana ing méja ing tengah kamare iku saiki sumorot ping sapuluh luwih padhang tinimbang nalika Miller kapisan masangaké ana ing méjané. Saiki mutiara-mutiara iku ana ing sawijining kothak permata sing luwih gedhé, awit kothak iku saiki makili ora mung Kitab Suci, kaya ing jamané Miller, nanging saiki makili loro-loroné, yaiku Kitab Suci lan Rohing Ramalan.

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.

Kaloro seksi iki kang ngasilaké pepadhang pangujian ing dina-dina wekasan, lan kaloro seksi iki uga kang dadi palagan utama ing dina-dina wekasan. Miller nyumurupi peperangan iku, awit ing impèné padha njupuk peti pusakané (Kitab Suci), banjur nyuwek-nyuweké. Yohanes, kang makili “wong-wong wicaksana” ing dina-dina wekasan, “ana ing pulo kang aran Patmos, marga saka pangandikané Allah, lan marga saka paseksèné Yesus Kristus.” Yohanes lagi dianiaya marga pracaya marang piwulang saka loro-loroné, yaiku Kitab Suci lan tulisan-tulisané 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.

Ing artikel sabanjuré, kita bakal nerusaké pambudidaya marang kayektèn-kayektèn sing dipratélakaké déning wahyu bab Kali Ulai, kang kasingsingaké ing taun 1798.

> “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.

> “Kita ora duwe apa-apa sing kudu diwedeni tumrap mangsa ngarep, kajaba manawa kita lali marang dalan sing wis dituntun dening Gusti marang kita, lan marang piwulangé ana ing sajarah kita ing jaman kang wis kapungkur.” Life Sketches, 196.

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