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# The Book of Daniel - Number Fourteen

Kitab Daniel - Nomer Patbelas

Daniel Chapter Two – Summary and Conclusion Part One

Daniel Bab Loro – Ringkesan lan Panutup Perangan Kapisan

Author

Jeff Pippenger

Published

December 9, 2023

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

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

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

Kasunyatan sing diidentifikasi déning Yohanes minangka “Pambukanipun Gusti Yesus Kristus,” kang wis dipunbikak segelé déning Sang Singa saking taler Yehuda tumrap umaté wiwit Juli 2023, dipunsampurnakaké nalika kitab Daniel dipunpadukakakén kaliyan kitab Pambukan. Daniel pasal kalih nggambaraké pekabaran malaékat ingkang kapindho ing konteks ujian gambar kéwan galak ing dinten-dinten pungkasan. Bab punika nandhakaké satunggaling prosès panggènan uji lan satunggaling wekdal uji ingkang mligi.

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

Jangka wektu lan prosès ing Daniel pasal loro, kang dipralambangaké déning pitung puluh taun panangkarané Daniel, dadi pralambang tumrap mangsa pangujianing kaum Protestan ing sajarah Millerite. Kaum Protestan gagal ing prosès pangujiané lan dadi para putri Roma. Miturut profètis, sawijining putri mralambangaké ibuné; lan Roma iku sawijining kéwan profètis. Kagagalané lan banjur owah dadi para putri Roma, mralambangaké ujian tumrap gambar kéwan ing sajarah kita saiki, awit wong-wong mau owah dadi sawijining gambar kéwan. Mulané, prosès pangujian kita saiki dipralambangaké déning pitung puluh taun panangkarané Daniel, lan uga déning sajarah pekabaran malaékat kapindho sajroning gerakan Millerite.

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

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

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

Ana ing proses panggodhèn, kang kaanggit ing Daniel pasal siji lan loro, ana pratandha-pratandha dalan wangsit tartamtu kang laras karo kayektèn-kayektèn kang bubar iki wis kaaturaké ing kitab Wahyu. Ing pasal siji, “sepuluh dina” nggambaraké mangsa panggodhèn kang nuntun marang Daniel mratandhakaké pasuryan kang luwih endah lan luwih lemu amarga dhèwèké mangan panganan swarga, déné golongan sida-sida liyané mratandhakaké pasuryané wong-wong kang mangan panganan raja. Raja sacara wangsit iku sawijining karajan, lan sacara wangsit raja utawa karajan uga iku kewan galak. Wong-wong kang pasuryané mratandhakaké wohing mangan panganan raja, mratandhakaké patunging kewan galak.

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

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

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

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

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

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

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

Latar kenabian saka loro pandonga mau yaiku pitung puluh taun pambuwangan, kang minangka pralambang nggambarake “pitu mangsa” ing Imamat 26. Ing Daniel 2, ing ayat kapisan, asmane “Nebukadnésar” kaping pindho kasebut, lan pengulangan tembung ing Kitab Suci iku minangka pralambang saka pekabarané malaékat kapindho.

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

Ana sawetara rujukan ing tulisan-tulisan Sister White sing ngenali Daniel bab telu minangka sawijining pralambang hukum Minggu. Daniel bab siji nduwèni saben ciri saka pekabaran malaekat kapisan, lan kita diprayogakaké yèn ora ana pekabaran katelu (Daniel bab telu) tanpa ana pekabaran kapisan lan kapindho.

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

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

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

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

Sister White identifies the three angel’s messages as three tests.

Ellen White ngenali piwulang telung malaékat iku minangka telung pacoban.

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

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

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

Miturut sawetara seksi, Daniel pasal loro iku pesené malaékat kapindho. Riwayat panguwasa sing diparingaké marang malaékat kawitan nganti tekan pangadilan, iku riwayat sing dilambangaké déning pitung puluh taun panawané Daniel. Latar pandongané Daniel ing pasal loro dumadi ana ing sajroning pitung puluh taun iku, kang dadi pralambang saka “pitu wektu”.

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

Pandonga ing pasal sanga diwiwiti kanthi rujukan langsung marang pitung puluh taun iku. Latar profetik saka loro pandonga mau padha persis. Loro-loroné nggambarake aspek-aspek sing béda saka pandonga sing padha, nanging kabèh dipasang ana ing latar sing padha, yaiku “pitu kaping,” lan loro-loroné cocog karo waymark “pandonga” sing dumunung ana ing sajarahé satus patang puluh papat ewu ing jaman pungkasan.

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

Nalika Daniel ndedonga ing pasal sanga, panjenengané ana ing sawijining “mangsa transisi” kenabian saka karajan Babil menyang karajan wong Media lan wong Persia. Titik transisi iku uga minangka sawijining tenger dalan, lan iku uga selaras karo titik transisi sing padha ing gerakan malaékat katelu, nalika umat Allah mati ing dalan minangka “Laodikea”, lan metu saka kubur minangka “Filadelfia”. Titik transisi kanggo gerakan malaékat kang kapisan selaras karo titik transisi Daniel, lan uga karo gerakan malaékat katelu, lan katelu iku kabèh gegandhèngan langsung karo “pitu kaping” ing Imamat patlikur enem. Transisi saka Filadelfia menyang Laodikea ing gerakan Millerit dumadi kanthi tekane “pepadhang anyar” babagan “pitu kaping” ing taun 1856, lan penampikan sabanjuré marang “pitu kaping” iku sakabèhé ing taun 1863. Daniel ing pasal sanga, gerakan malaékat kang kapisan ing jaman Millerit, lan gerakan malaékat katelu ing jaman kita, kabèh nduwèni sawijining titik transisi sing selaras siji karo sijiné, lan katelu titik transisi iku kabèh ditemtokaké ana ing sajroning konteks “pitu kaping”.

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

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

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

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

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

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

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

Bab iku dhéwé wis dadi panyantos tumrap wigatiné ngenali titik transisi kang dumadi ana ing lumampahé malaékat katelu, nanging “rahasia” iku uga dadi kunci kang nyawijèkaké lan netepaké akèh prakara saka apa kang wis diidentifikasi déning artikel-artikel sadurungé ngenani sajarah kang nuli lumaku sawisé 18 Juli 2020. Ing artikel-artikel mau, wis diprayogakaké yèn patang waymark saka saben gerakan reformasi suci, kang dipralambangaké déning pitung puluh taun panangkarané Daniel, tansah nduwèni tema kang padha.

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

Papat waymark mau ing jamaning Kristus katetepaké ana ing konteks “pati lan patangen”. Waymark kapisan, kang nglambangaké kakuwataning piwulang kapisan, yaiku baptisané Kristus, yaiku pralambang pati lan patangen. Waymark kapindho, kang nggambarake pepalang kuciwaning kapisan ing sajarah mau, yaiku pati lan patangené Lazarus. Waymark katelu yaiku mlebet kanthi kamulyan menyang Yérusalèm, kang nggambarake Panguwuh Tengah Wengi. Kristus lumampah tumuju ing pati lan patangené piyambak, lan Lazarus, minangka wakil urip saka pati lan patangen, mimpin arak-arakan mau. Lazarus uga netepaké yèn sajroning pawartaning Panguwuh Tengah Wengi, umaté Allah “dipateraèkaké”.

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

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

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

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

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

Ing sajarah Millerite, tema punika inggih punika “prinsip sedinten kangge setaun”, lan 11 Agustus 1840 dados pangesahan saking prinsip punika. Kuciwa ingkang kapisan minangka asil saking pangginakaken ingkang lepat tumrap prinsip sedinten kangge setaun. Pambengoking Tengah Wengi dados kasampurnan prinsip sedinten kangge setaun gegandhengan kaliyan wangsit kalih ewu tigang atus taun lan wangsit kalih ewu gangsal atus kalih dasa taun, lajeng Pangadilan Panyelidikan kawiwitan nalika wangsit-wangsit sedinten kangge setaun punika kaleksanan ing tanggal 22 Oktober 1844. Tema saking sedaya patang waymark wonten ing sajarah Millerite inggih punika “prinsip sedinten kangge setaun”. Mangsa saking patang waymark punika kaweca déning pitung dasa taun panangkaranipun Daniel.

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

Ing dina-dinané Raja Dawud, tema kang diangkat yaiku “Pethi Allah”. Nalika Dawud kaparingan kakuwasan, banjur dhèwèké netepaké arep nggawa pethi iku menyang kutha Dawud.

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

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

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

Kuciwa kang kapisan dumadi nalika Uza nglakoni dosa kanthi nyentuh pethi prajanjian. Waymark kang katelu dumadi nalika Dawud mangertèni yèn Pangéran wis mberkahi omahé Obed-Edom, wong Gat, ing panggonan pethi prajanjian iku disimpen wiwit pambrontakané Uza. Banjur Dawud tindak lan mundhut manèh pethi prajanjian mau kanggo mlebu kanthi kamenangané menyang Yerusalem (nanging garwané malah ngetokaké bebendu kang ora pantes lan “kuciwo” tumrap mlebué Dawud). Saben patang waymark mau diwakili déning pethi prajanjian. Mangsa patang waymark mau diwakili déning pitung puluh taun panawané Daniel.

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

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

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

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

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

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

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

Bukti sing padha ngenani sawijining serangan Islam marang Nashville, iku uga dadi bukti tumrap serangan marang Nashville sing bakal kalakon minangka tanggapan marang penegakan pangibadah dina Minggu. Tulisan-tulisan Roh Wangsit ora tau gagal. Ramalan ngenani serangan marang Nashville dipratelakake ana ing tulisan-tulisan Roh Wangsit. Ramalan Nashville bakal kasembadan, nanging ramalan ngenani serangan marang Nashville bakal adhedhasar sawijining pambeneran marang ramalan sadurunge sing wis gagal, kaya dene ing sajarah kaum Millerit. Iku kasembadan ing waymark kaping papat, yaiku waymark sing makili “pangadilan”.

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

Gusti Yesus tansah nggambaraken wekasan kanthi wiwitan, lan tandha dalan ingkang kapisan tanggal 11 September 2001 punika satunggaling serangan déning Islam; mila ing pangadilanipun hukum Minggu, badhé wonten serangan Islam dhateng Nashville. Prastawa punika saged kemawon nyakup sasaran-sasaran sanès, nanging piwucal Babagan Panguwuh Tengah Wengi punika, inggih punika piwucal ingkang dados pambener tumrap piwucal ingkang nuwuhaken kuciwa ingkang kapisan. Kuciwaningkang kapisan punika dipunsebabaken déning dosa amargi nerapaken unsur wekdal dhateng ramalan punika, sanès amargi tembung-tembungipun Ellen White.

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

Penting kanggo mangertèni yèn patang tenger dalan sing diwiwiti ing wektu “panguwatan”ing pesen kang kapisan (sing ing Daniel dumadi ing wiwitané pitung puluh taun simbolis), tansah dipréntah déning tema sing padha. Manawa panjenengan wis nampa 11 September 2001 minangka panggenapaning wangsit, kanthi profètis panjenengan wis mangan “kitab sing kasumput”. Sathithik banget wong sing satemené mangan kayektèn iku, nanging ana sawatara, kaya kang diwakili déning Daniel, sing netepaké ing atiné supaya ora kacemaran déning panganan Babilon. Nanging ana uga wong-wong sing ngakoni precaya yèn 11 September 2001 iku panggenapaning wangsit, nanging mbantah yèn iku dudu Islam, nanging kulawarga Bush, utawa para globalis, utawa para Yesuit, utawa CIA, utawa sawijiné campuran saka para pihak sing biyasané kerep dienggo déning para ahli téyori konspirasi modhèren. Minangka Alfa lan Omega, Gusti Yésus nggambaraké wekasan kanthi wiwitané, mula manawa kita klèru ngenani apa sing kanthi profètis diwakili ing tanggal 11 September 2001, kita lagi ngrusak kabisan kita kanggo mbédakaké kanthi bener Sabda profètis “kayektèn”.

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

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

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

Islam ing tanda dalan kang kapisan, ngenali Islam ing tanda dalan kang pungkasan. Tanda dalan kang pungkasan makili pengadilan, lan Amerika Serikat diadili ana ing ukum Minggu. Iku yaiku pesen kapindho saka Yehezkiel ing pasal telung puluh pitu, kang nguripaké wong mati bali urip, lan pesen iku yaiku pesen saka tanda dalan katelu, yaiku Midnite Cry. Iku yaiku pesen panyegelan, kaya kang dilambangaké déning mlebu kemenangané Kristus nunggang ing ndhuwur “ass”, sawijining pralambang Islam. Pesen panyegelan Midnite Cry digawa déning Islam.

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

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

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

Piwucal kapindho saka Yehezkiel asalé saka “papat angin”, kang uga dadi pralambang Islam. Pancen mutlak prelu cetha bab kayekten iki, amarga pesen kang dadi Panguwuh Tengah Wengi iku ya iku pesen kang ngenali Islam saka Bilai katelu, minangka kakuwatan kang ndhatengaké paukuman marang Amérikah Sarékat nalika hukum Minggu, lan njalari karusakan nasional kang tumuli sawise paugeran iku.

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

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

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

   1. Papat Trompet pisanan ditibakaké marang Roma kapir sawisé Konstantinus netepaké angger-angger Minggu pisanan ing taun 321.

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

   2. Trompet kaping lima lan kaping enem (sing uga minangka Bilai kapisan lan kapindho saka Islam), iku paukumaning Allah marang Roma kapausan amarga angger-angger Minggu kapausan sing ditetepake ing Konsili Orléans, ing taun 538.

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

   3. Kalasangkane kapitu (yaiku Cilaka katelu saka Islam), yaiku paukuman kang bakal ditibakaké marang Amérikah Sarékat nalika negara iku ngetrapaké pangibadah dina Minggu ing mangsa cedhak.

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

Islam saka Cilaka katelu nggambarake tenger dalan kapisan saka 11 September 2001. Ramalan sing gagal babagan serangan Islam marang Nashville ing 18 Juli 2020 nggambarake kuciwa kapisan, yaiku tenger dalan kapindho. Pesen babagan “papat angin” Islam, kaya sing diwakili ing wangsit kapindhone Yeheskiel ing pasal telung puluh pitu, nggambarake Midnite Cry, yaiku tenger dalan katelu, banjur tenger dalan kapapat yaiku kasampurnaning ramalan sing gagal saka 18 Juli 2020 ing undhang-undhang Minggu. Iku mau papat tenger dalan kenabian sing dumadi ing sajarah kenabian saka satus patang puluh papat ewu, kaya sing diwakili déning pitung puluh taun panawanané Daniel.

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

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

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

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

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

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

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

Kaya dene para Millerit pungkasane mangerteni manawa nalika iku padha ana ing “wektu tundha” ing Matius pasal rong puluh lima, lan Habakuk pasal loro, mangkono uga, “loro seksi kang mati” kapeksa kudu mangerteni ana ing ngendi posisine, nalika “swara ing ara-ara samun” sesambat. Dheweke kudu mangerteni manawa dheweke “kasirnakake.” Pangenalan iku minangka panggilan tumuju “pandonga”, nanging dudu mung pandonga waé, iku minangka panggilan tumuju pandongané Daniel miturut Imamat rong puluh enem. Tanpa pandonga kang mirunggan iku, ora ana kabangunan. Kabangunan iku nandhani titik transisi saka Laodikia menyang Filadelfia, lan ngasilake fénoména kenabian bab kang kawolu saka antarané pitu, kaya kang dikonfirmasi déning reca Nebukadnésar ing Daniel pasal loro.

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

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

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

“Rahasia” ing Daniel loro, kaya déné Sang Singa saka taler Yehuda saiki lagi nglairaké, negesaké fénoména “kang kaping wolu saka kang pitu” … lan saben unsur kenabian liyané ing Daniel loro salaras karo runtutan kenabian saka loro seksi ing Wahyu sewelas. Loro seksi ing Wahyu pasal sewelas “diangkat dadi panji” ing “jam” kang padha nalika angger-angger dina Minggu dumadi, amarga padha diangkat ing wektu “lindhu gedhé” ing Wahyu pasal sewelas. “Lindhu gedhé” iku ngrusak saprasepuluhing kutha, lan Amérika Sarékat iku ratu utama saka “sepuluh ratu”, padha kaya Prancis biyèn, nalika “lindhu” Revolusi Prancis nyirnakaké Prancis minangka kasampurnaning Wahyu pasal sewelas.

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

Kasampurnaning kaleksananing lindhu mau katindakaké marang kéwan “bumi”, lan angger-angger Minggu ana ing karajaning kéwan bumi iku nuwuhaké goncangan. Kasampurnaning kaleksananing “lindhu” ing Wahyu sewelas yaiku angger-angger Minggu nalika kéwan “bumi” iku “diguncang”, lan murtad nasional banjur katut déning karusakan nasional. Ing wektu iku, saksi loro “diangkat kaya panji”. Wong-wong mau “munggah menyang swarga ana ing mega-mega”, padha kaya Kristus munggah menyang swarga kanggo wekasan kaliné. Pangandikané kang pungkasan marang para murid, kang nggambaraké umaté Allah ing dina-dina pungkasan, kang uga bakal diangkat munggah menyang swarga kaya panji, kacathet ana ing kitab Para Rasul.

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

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

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

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

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

“rahasia” sing kawedharaké marang Daniel ana ing pasal loro, iku yaiku rahasia saka Wahyu Yesus Kristus sing kabukak segelé sakdurungé masa pencobaan katutup. “Rahasia” iku nyakup “sajarah kang kasingid” saka “Pitu Guntur.” Sajarah iku kastruktur adhedhasar tembung Ibrani sing kabentuk kanthi nglumpukaké aksara kapisan, kaping telulas, lan pungkasan saka abjad Ibrani. Nalika aksara-aksara mau digandhengaké, iku mbentuk tembung Ibrani “kayektèn.” Yesus iku “kayektèn”, kang uga Sang Kapisan lan Sang Pungkasan. Katelu aksara mau nglambangaké struktur saben gerakan reformasi gedhé, awit iku nglambangaké malaékat kapisan, kapindho, lan katelu. Iku nglambangaké prosès panyucèn telung tataran sing dilambangaké déning Daniel ing pasal rolas, yaiku “diresiki, diputihaké, lan diuji”. Prosès pangujian lan panyucèn telung tataran iku wis dipratélakaké luwih saka rong dasawarsa déning Future for America, nanging saiki wis diidentifikasi minangka makili “sajarah kang kasingid” ing sajroning garis-garis reformasi suci. “Sajarah kang kasingid” iku minangka panggenapan sampurna saka “Pitu Guntur” sing wis disegel nganti sapréné, pas sadurungé panutupan masa pencobaan.

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

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

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

Kuciwa kapisan ing Daniel pasal loro yaiku pangertèné Daniel yèn dhèwèké wis katetepaké ana ing sangisoré “paugeran pati”. Banjur dhèwèké nyuwun “wektu”, mangkono nandhani wiwitané “wektu tundha”. Iku nuntun marang pangertèné babagan “rahasya,” yaiku pesen saka Midnigth Cry, kang banjur kaaturaké marang Nebukadnésar supaya dhèwèké bisa “ngadili” pesené Daniel.

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

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

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

Bab telu bakal kita rembug ing artikel sabanjuré, nanging prayoga yen ing kéné dipratélakaké yèn pangadilan saka waymark katelu ing bab telu ngenali pepalang pungkasan, kang ditandhakake déning pepalang kapisan. “Sajarah sing kasamaran” saka pitu gludhug iku ngenali telung waymark, diwiwiti lan dipungkasi kanthi sawijining pepalang. Ing Daniel bab loro, pepalang kapisan digandhèngaké karo sawijining “paugeran pati” déning Nebukadnésar, lan ing bab telu, pepalang pungkasan digandhèngaké karo “paugeran pati” liyané déning Nebukadnésar.

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

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

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

“Rahasia” iku yaiku pekabaran Panyuwaran Tengah Wengi, kang banjur dipralambangaké déning wong-wong mau nganti tekan Daniel pasal telu, nalika angger-angger Minggu kang enggal teka dumugi, lan kuciwaning pungkasan kelakon. Kuciwaning kang kapisan dialami déning wong-wong kang dipralambangaké minangka “Daniel” ing tanggal 18 Juli 2020. Kuciwaning pungkasan dialami déning pamimpin saka “sepuluh ratu,” yaiku Amérika Sarékat, nalika murtad nasional nglantaraké karusakan nasional saka Islam.

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

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

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

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

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