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# The Book of Daniel - Number Sixty-Five

Kitab Daniel - Nomer Sewidak Lima

The Prophetic Unveiling: Understanding the July 18, 2020 Disappointment and the Unfolding Message of the Midnight Cry in the Last Days

Pambukaning Pratelan Nabi: Mangertèni Kuciwa tanggal 18 Juli 2020 lan Pesen Sing Saya Kawedhar saka Pambengoking Têngah Wengi ing Dina-Dina Pungkasan

Author

Jeff Pippenger

Published

January 29, 2024

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On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.

Ing tanggal 18 Juli 2020, kacekewan kapisan tumrap gerakan reformasi pungkasané Gusti Allah tumeka. Prastawa iku nandhani sawijining tenger dalan ing sajarah Bilai katelu, yaiku sajarah udan pungkasan, lan uga sajarah panyegelané wong satus patang puluh papat ewu. Sajarah iku wis dilambangaké déning saben gerakan reformasi ing sajarah suci, lan kanthi luwih mligi dilambangaké déning sajarah gerakan Millerit, sarta digambarake déning pasemon bab sepuluh prawan, lan iku makili sajarah kenabian kang diidentifikasi déning saben nabi.

July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.

Tanggal 18 Juli 2020 nggambarake kuciwa kapisan saka gerakan iku, lan mulane iku nandhani tekane wektu tundha ing pasemon babagan sepuluh prawan lan Habakuk. Ing sajarah Millerit, bukti sing padha sing nuntun marang pawartané sing kliru kuwi banjur katon minangka sing ngenali tanggal sing sejati. Wektu tundha ing pasemon babagan sepuluh prawan banjur katon minangka kayektèn saiki, lan wektu tundha iku padha karo wektu tundha sing ana ing Habakuk loro. Pasemon babagan sepuluh prawan diulang nganti sapepadané tembung demi tembung, lan kasunyatan iku ngenali manawa mung wong-wong sing melu ana ing kuciwa iku sing dadi calon kanggo dadi prawan wicaksana utawa prawan bodho.

The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.

Golongan gedhé Adventisme Laodikia wis diuji déning tekane Bilai katelu ing tanggal 11 September 2001, lan nalika ramalan sing gagal tumrap tanggal 18 Juli 2020 wis kalampahan, Adventisme Laodikia banjur kari kauntal ing mburi, nglambrang tanpa ancas bali nyedhaki Roma, kaya déné para Protestan ana ing sajarah Millerit.

Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.

Para Millerit ora mung ngenali mangsa tundha iku minangka panggenapan pasemon bab sepuluh prawan, nanging uga weruh manawa ing kitab Habakuk dhawuh supaya ngenteni wahyu, sanadyan wahyu iku ketundha, iku minangka pratandha kenabian kang padha. Habakuk banjur netepake manawa wahyu kang wis katampilake kanthi kliru lan kang nuwuhake kuciwa kapisan iku, yaiku wahyu kang bakal “matur” ing wekasan.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Amarga wahyu iku isih kanggo wektu kang wus katetepake, nanging ing wekasané bakal muni, lan ora ngapusi; sanadyan katon kaya kèndel, entenana iku; awit temenan bakal kelakon, iku ora bakal kèndel. Habakkuk 2:3.

The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.

Piwulang kang nuwuhaké kuciwa kang kapisan iku yaiku piwulang kang padha, kang mengko bakal diakoni minangka wis kaleksanan ing mangsa cedhak, nanging piwulang iku isih dhedhasar argumentasi-argumentasi kenabian sadurungé kang digunakaké ing pamakluman pisanan kang kliru.

In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.

Ing sajarah Millerite, umat prejanjian lawas kapisan diuji; sawisé iku, umat prejanjian anyar diuji. Ujian iku kawiwitan tumrap para Protestan nalika malaékat kapisan ing Wahyu sapuluh lan malaékat kapisan ing Wahyu patbelas (amarga wong-wong mau iku malaékat kang padha) tumedhak ing tanggal 11 Agustus 1840. Ujiané mau rampung kanthi kuciwa kang kapisan lan tekane malaékat kapindho ing Wahyu patbelas.

In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.

Ing sajarah Millerite, ujian tumrap para Millerite wiwit kanthi rawuhipun malaékat kaping kalih nalika panguciwa kapisan lan dipun rampungakaké kanthi rawuhipun Panguwuh Tengah Wengi, ingkang déning Sister White dipun gambaraké dados sakathahing malaékat, ingkang gabung kaliyan malaékat kaping kalih. Ing ngandhap pangwasaning Roh Suci, para Millerite ingkang mangertosi lan nampi pawartos Panguwuh Tengah Wengi punika lajeng kapisah saking para Millerite ingkang boten mangertosi pawartos ingkang tumurun wonten ing sakiwatengenipun. Ing tanggal 22 Oktober 1844, malaékat kaping tiga rawuh, lan wahyu ingkang sampun kendhat punika lajeng ngandika.

In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.

Ing sajarah panyegelané wong satus patang puluh papat ewu, umat prajanjian lawas diuji dhisik, banjur umat prajanjian anyar. Ujian iku diwiwiti tumrap Adventisme Laodikia nalika swara kapisan saka malaékat ing Wahyu wolulas lan malaékat katelu ing Wahyu patbelas (awit wong-wong mau iku malaékat kang padha), tumurun ing tanggal 11 September 2001. Ujiané rampung bebarengan karo kuciwane tanggal 18 Juli 2020.

In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.

Ing sajroning obahe malaékat katelu, ujian tumrap wong satus patang puluh papat èwu diwiwiti nalika tekané pepéthan kang kapisan, lan bakal rampung nalika tekané pekabaran Pambengok Wengi Tengah. Ing sangisoré pangwasané Roh Suci, wong-wong kang saiki ngakoni lan nampani pekabaran Pambengok Wengi Tengah banjur kapisah saka wong-wong bodho lan duraka kang ora ngakoni pekabaran kang warna-warni, kang saiki lagi tumiba ana ing sakiwa-tengené.

At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.

Nalika angger-angger Minggu sing bakal enggal teka kaundhangaké, “swara” kapindho saka malaékat ing Wahyu wolulas ngandika, yaiku uga wahyu sing “katundha” anggoné ngandika. Iki uga makili piwulang malaékat katelu sing “ngrembaka” dadi sesambat sora.

The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.

Pangandikan Tangis Wengi Tengah dipralambangaké minangka akèh malaékat sing gabung karo malaékat sadurungé. Pesen saka Tangis Wengi Tengah nduwèni sawetara unsur sing nyumbang marang kabèh pesen iku, lan malaékat iku minangka pralambang saka pesen. Ing sajarah Millerite, pelopor sing kaidentifikasi minangka sing mimpin ing nggawa bebarengan pesen saka Tangis Wengi Tengah sing sejati yaiku Samuel S. Snow. Ing sajarah iku wis kacathet kanthi cetha yèn pangerten Snow ngenani pesen Tangis Wengi Tengah ngrembaka sajroning sawatara wektu.

That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:

Sajarah iku kaulang maneh nganti satiti telitine, lan piwulang saka Midnait Kri pungkasan wis ngrembaka kanthi umum wiwit pungkasan Juli, 2023. Iku ora mung piwulang bab Islam, nanging uga nyakup piwulang bab panyegelané wong satus patang puluh papat ewu. Iku nyakup pambabar menawa loro sungu saka kéwan bumi, kalorone padha lumebu ing sawijining “pati lan wunguné manèh”, amarga kalorone sajajar karo gambaré kéwan, kang ing sajarah sing padha nggenepi pepethan ramalan manawa “kang kaping wolu iku asalé saka kang pitu”. Iku nyakup pambabar-pambabar sing gegandhèngan karo “sajarah kang siningit” saka Pitu Guntur, lan nggenepi pepethan ramalan bab “watu” kang katampik dadi “watu pojok kang utama”, nalika “pitu kaping” saka Imamat rong puluh enem kababar minangka benang kang nenun bebarengan kabèh kayektèn saka sajarahé Miller, bebarengan karo kayektèn-kayektèn kang kawedhar nalika wekasané jaman ing taun 1989. Juru Masmur ngandikakaké mangkéné:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Watu kang katampik déning para tukang yasa iku wus dadi watu pokok ing pojok. Iki pakaryané Pangéran; iku nggumunaké ana ing paningal kita. Iki dina kang wus katitahaké déning Pangéran; kita bakal bungah lan rena ana ing kono. Jabur 118:22–24.

The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.

“Watu,” kang minangka “permata” kapisan kang ditemokake déning William Miller (lan permata iku watu), yaiku “dina kang wus katindakaké déning Pangéran.” Ing artikel-artikel sadurungé wus katuduhaké yèn struktur lan tembung-tembung ing pepakon Sabat iku padha karo struktur siklus suci pitu, kaya kang katetepaké ing Imamat bab kaping rong puluh lima. Anggoné ngaso ing dina kapitu nglambangaké tanah kang ngaso ing taun kapitu, lan manawa pepakon loro iku digatosaké kanthi cara iki, pepakon mau maringaké paseksi yèn sajroning pitedah Kitab Suci, sedina makili setaun.

They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.

Iku uga nuduhaké yèn pangerten sing dipratelakaké déning Miller ngenani bebenduné Allah sajroning “pitu kaping,” ing Imamat rong puluh nem, dipralambangaké minangka “sedina”, amarga Pangéran nitahaké siklus suci pitung taun, satemtuné kaya Panjenengané nitahaké langit lan bumi sajroning nem dina, lan ngaso ing dina kapitu.

When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.

Nalika Gusti Yesus mungkasi pasemon bab pakebonan anggur, Panjenengane ngaturake sawijining pitakon marang para wong Farisi.

> When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.

> Mulané, manawa bendarané kebon anggur iku rawuh, apa kang bakal ditindakaké marang para panggarap kebon mau? Wong-wong mau banjur mangsuli marang Panjenengané, “Panjenengané mesthi bakal numpes wong-wong ala kuwi kanthi cilaka banget, lan kebon angguré bakal disewakaké marang para panggarap liyané, kang bakal nyaosaké woh-wohané ing mangsa-mangsané.” Gusti Yésus ngandika marang wong-wong mau, “Apa kowé durung tau maca ana ing Kitab Suci, ‘Watu kang dibuwang déning para tukang bangunan, watu iku uga kang wus dadi watu pojoking wangunan; iki iku pakaryané Pangéran, lan iku nggumunakaké ana ing paningal kita’? Mulané Aku pitutur marang kowé: Kratoning Allah bakal kapundhut saka kowé lan bakal kaparingaké marang sawijining bangsa kang ngasilaké woh-wohané. Lan sapa waé kang kesandhung ing watu iki bakal remuk; nanging sapa waé kang katiban watu iki, bakal digiles nganti dadi bubuk.” Nalika para imam kepala lan wong-wong Farisi wis krungu pasemon-pasemoné, padha weruh yèn Panjenengané ngandika bab wong-wong mau. Matius 21:40–45.

The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.

Pasemon bab kebon anggur iku minangka pasemon bab umat pinilih biyèn kang dililani, lan Kratoning Allah diparingaké marang umat pinilih kang anyar. Miturut Gusti Yésus, “watu” kang ditampik iku yaiku “watu” kang bisa nylametaké utawa numpes, gumantung saka kepriyé watu iku ditampani. “Watu” iku mesthi minangka sawijining kayektèn Alkitab ing konteks kang dienggo déning Gusti Yésus, awit watu iku nduwèni daya kanggo ngasilaké woh kabeneran, lan kabenerané Kristus mung kawujud ana ing para priya lan wanita nalika padha nampani Sabdané kang sejati.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Sucèkna wong-wong mau lumantar kayekten Paduka: pangandika Paduka iku kayekten. Yokanan 17:17.

The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.

“watu” punika satunggaling piwulang ingkang saged dipun tampi utawi dipun tolak, lan Gusti Yesus punika Sabda, lan ing Kitab Para Rasul, Petrus netepaken “watu” punika minangka Kristus.

> Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.

> Muga padha sumurupa marang kowé kabèh, lan marang sakèhé bangsa Israèl, yèn marga saka asmané Gusti Yésus Kristus wong Nazarèt, kang wis kok salib, kang wus ditangèkaké déning Allah saka ing antarané wong mati, marga saka Panjenengané piyambak wong iki ngadeg ana ing ngarepmu kanthi waras. Panjenengané iku watu kang kok anggep tanpa guna déning kowé para tukang yasa, nanging wis dadi watu pojok kang utama. Lan ora ana karahayon ana ing sapa waé liyané; awit ora ana jeneng liyané ing sangisoré langit kang kaparingaké ana ing antarané manungsa, kang marga saka iku kita kudu kapitulungan rahayu. Para Rasul 4:10–12.

And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”

Lan salajengipun wonten ing Pétrus kapisan, piyambakipun ngrembakakaken simbolisme “watu” punika langkung tebih malih, nanging tetep dipunlebetaken wonten ing konteks ingkang sami, yaiku lumampahing sirnaipun umat prajanjian ingkang rumiyin lan kapilihipun umat pilihan ingkang énggal, ingkang kados dene dipunandharaken déning piyambakipun, “nalika jaman rumiyin dudu umat, nanging sapunika dados umatipun Allah; ingkang rumiyin boten pikantuk sih-rahmat, nanging sapunika sampun pikantuk sih-rahmat.”

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.

> Marang Panjenengané kowé padha sowan, yaiku marang watu kang urip, sing satemené ditampik déning manungsa, nanging pinilih déning Allah lan aji banget; kowé uga, minangka watu-watu kang urip, padha kabangun dadi griya rohani, dadi imam-imam suci, supaya nyaosaké kurban-kurban rohani, kang kadhangan déning Allah lumantar Gusti Yésus Kristus. Mulané uga ana katulis ing Kitab Suci, Lah, Aku nglèrèkaké ana ing Sion sawijining watu pojok kang utama, kang pinilih, kang aji banget; lan sapa sing pracaya marang Panjenengané ora bakal kawirangan. Mulané tumrap kowé kang pracaya, Panjenengané iku aji banget; nanging tumrap wong-wong kang ora manut, watu kang ditampik déning para tukang yasa, watu iku uga kang dadi watu pojok kang utama, lan dadi watu sandhungan lan parang panatoni, yaiku tumrap wong-wong kang kesandhung ing pangandika, marga padha ora manut; tumrap iku uga padha wis katetepaké. 1 Pétrus 2:4–8.

Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”

Pétrus ngandika bab umat pilihan biyèn, “tumrap wong-wong kang ora manut, watu kang ditampik déning para tukang yasa, watu iku uga kang katetepaké dadi sirahing pojok, lan dadi watu sandhungan lan watu karang panyandhung, tumrap wong-wong kang kesandhung merga marang pangandika, awit padha ora manut; kang tumrap iku uga padha katetepaké.”

Jesus is represented by every sacred illustration of the foundation.

Gusti Yesus dipralambangaké déning saben gambaran suci bab dhasar.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Amarga ora ana wong kang bisa ndhasaraké dhasar liya saliyané dhasar kang wus katetepaké, yaiku Gusti Yésus Kristus. 1 Korinta 3:11.

The foundation the Millerites built was the Rock of Ages (the Stone).

Dhasar sing diadegaké déning para Millerit iku yaiku Watu Karang Langgeng (Sang Watu).

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Pangéling-éling iku wis rawuh: Ora kena diijini apa waé mlebu kang bakal ngganggu dhasaré iman sing wis kita bangun wiwit pesen iku rawuh ing taun 1842, 1843, lan 1844. Aku ana ing sajroning pesen iki, lan wiwit wektu iku aku wis ngadeg ana ing ngarepé jagad, setya marang pepadhang sing wis diparingaké Gusti Allah marang kita. Kita ora duwe ancas kanggo ngangkat sikil kita saka landhesan panggonan iku ditetepaké, nalika saben dina kita ngupaya marang Pangéran kanthi pandonga kang temen-temen, ngupaya pepadhang. Apa kowé ngira yèn aku bisa nyerahaké pepadhang sing wis diparingaké Gusti Allah marang aku? Iku kudu dadi kaya Watu Karanging Jaman. Iku wis nuntun aku wiwit pepadhang iku diparingaké.” Review and Herald, April 14, 1903.

The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.

Permata kapisan sing ditemokake déning Miller lan banjur dadi pérangan saka dhasar Millerite, kang kaya Watu Kang Langgeng, yaiku “pitung mangsa” ing Imamat likur-enem, lan “pitung mangsa” iku minangka bebener dhasar kang kapisan sing disingkiraké déning para pelopor Millerite mau, sing lagi waé mbangun dhasar Millerite. Para tukang bangunan iku dhéwé sing bakal nampik watu dhasar mau. “Watu” iku, kang nglambangaké Kristus, uga minangka dina kang katitahaké déning Pangéran, awit Panjenengané nitahaké dina kapitu dadi dina palereman, lan taun kapitu dadi taun nalika tanah padha leren. Ing taun 1863, watu dhasar iku ditampik, nanging bakal katetepaké dadi “sirahing pojok” lan “watu sandhungan” tumrap wong-wong kang ora mituhu.

The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.

Pesen bab Islam saka bilai kaping telu iku dadi tema kanggo gerakan reformasi saka satus patang puluh papat ewu, lan proses panggawéné wiwit nalika malaékat ing Wahyu wolulas tumedhak, nalika gedhong-gedhong gedhé ing Kutha New York diremuk ambruk ing tanggal 11 September 2001. Adventisme meneng waé ngenani pangenalan profetik manawa tanggal 11 September 2001 iku rawuhipun “dina angin saka wetan.” Ing tanggal 18 Juli 2020, wong-wong mau katilar ana ing buriné nalika saksi loro ing Wahyu pasal sewelas dipatèni ing lurung-lurung kutha gedhé iku. Ujiané Adventisme wis rampung, lan ujian kanggo wong-wong kang wis ngakoni nampani pesen bab Islam wus lumaku.

After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.

Sasampunipun kaprenah mati wonten ing lurung-lurung ngantos pungkasaning Juli 2023, balung-balung garing ingkang pejah punika lajeng dipundangakaken déning pesen kapisan saking Yehezkiel. Pesen kaping kalih saking Yehezkiel punika inggih pesen bab sekawan angin Islam saking Bilai kaping tiga, ingkang nglambangaken pambukan segel kanthi maju lan sethithik-sethithik saking pesen Panggilan Tengah Wengi, ingkang dados wahyu ingkang kèndel kalaksanani, sarta dados tema tumrap sadaya mangsaing gerakan punika. Manéka warna kayektèn lajeng kabikak segelé, awit pesen Panggilan Tengah Wengi punika nglambangaken satunggaling pesen ingkang mawarni-warni sisihipun. Kayektèn kapisan ingkang ngadhepi balung-balung garing ingkang pejah punika inggih kayektèn kapisan ingkang dipuntampik déning Adventisme Laodikia, lan punika nglambangaken kayektèn ingkang nandhani peralihan saking Laodikia dhateng Filadelfia.

The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.

Kasunyatan iku yaiku piwulang panyegelan, lan mulane kudu katetepake ana ing nalar lan uga ing roh. Ora cukup mung mangerteni yèn mangsa nalika saksi loro mau mati ana ing dalan iku minangka pralambang panyebaraning “pitung kaping,” nanging uga mbutuhake panriman kasunyatan mau kanthi pengalaman urip.

Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.

Permata-permatané Miller, kang nglambangaké bebener-bebener kang kabukak segelé ing wektu wekasan ing taun 1798, dadi sawijining ujian tumrap para prawan ing dina-dina pungkasan. Pengalaman mapan ana ing bebener kanthi “rohani” dilambangaké déning permata kapisané Miller, lan mapané ana ing bebener kanthi “intelektual” dilambangaké déning pekabaran Islam saka bilai katelu. Panggilan marang pertobatan lan pangakon dosa kang dilambangaké déning “pitung kaping,” nuduhaké sawijining pakaryan kang katindakaké sesarengan karo Kristus ing Papan Mahasuci, lan dilambangaké déning wahyu “mareh”.

The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.

Pangerten Islam sing “intelektual” saka Bilai kaping telu diwakili déning sesanti “chazon”, lan kaloroné mau padha diperlokaké tumrap wong-wong sing bakal dipatèni nganggo segel. Ing taun 1863, Adventisme Laodikia milih mbangun manèh Yerikho, lan nilar pakaryané mulihaké Yerusalem. Yerikho iku sawijining pralambang kamakmuran, kaya déné uga diwakili déning kawutanan Laodikia.

> “One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.

> “Salah siji saka bètèng kang paling kuwat ing tanah iku—kutha Yerikho kang gedhé lan sugih—dumunung pas ana ing ngarepé wong-wong mau, ora adoh saka papan perkemahané ing Gilgal. Ana ing tapel watesing dhataran subur kang kebak asil tropis kang sugih lan warna-warni, kraton-kraton lan padaleman-padhaleman suciné dadi papan panggonané kemewahan lan tumindak bejat; kutha kang gumunggung iki, saka saburiné témbok pertahanan kang gedhé lan kukuh, nantang marang Allahé Israèl. Yerikho iku salah siji saka pusat utama pangibadah brahala, mligi kasucekké marang Asytarot, dewi rembulan. Ing kéné nglumpuk kabèh kang paling nistha lan paling ngrèmèhaké ing agamaé wong Kanaan. Bangsa Israèl, kang ing pikirane isih seger marang akibat-akibat nggegirisi saka dosané ing Bet-peor, mung bisa nyawang kutha kapir iki kanthi rasa jijik lan nggegirisi.” Patriarchs and Prophets, 487.

The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.

“Watu” sing ditampik déning para tukang bangunan ing taun 1863, nalika padha mbangun manèh Yerikho, yaiku “pitu kaping” kang ing dina-dina wekasan bakal dadi kayektèn (permata), kang dadi “watu pucuking pojok”, awit iku minangka kayektèn kang ngronce bebarengan wiwitan Adventisme ing gerakan Millerit, karo pungkasan Adventisme ing gerakan satus patang puluh papat èwu. Permata iku, yaiku “pitu kaping,” uga minangka “dina kang digawe déning Pangéran”, lan iku Kristus piyambak, awit Panjenengané iku Sang Sabda, lan Panjenengané iku “Kayektèn.” Bab Islam iku tema kang ngasilaké panyucekan tumrap bangsa pilihan sing lawas lan sing anyar, lan panyucekan kaping pindho iku wiwit ing tanggal 11 September 2001, kang minangka “dina angin wétan”. Ing dina iku para juru jaga kudu ngidungaké lagu sing padha temenan karo lagu kang diidungaké déning Kristus, nalika Panjenengané martakaké pasemon bab kebon anggur. Satus patang puluh papat èwu padha ngidungaké kidhungé Musa (“pitu kaping”), lan kidhungé Sang Cempé.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> Lan aku weruh kaya segara kaca campur geni; lan wong-wong kang wus ngalahaké kéwan iku, lan gambaré, lan tandhané, lan cacahe asmane, padha ngadeg ana ing segara kaca iku, padha nyekel clempungé Gusti Allah. Lan padha ngidungaké kidungé Musa, abdiné Gusti Allah, lan kidungé Sang Cempé, mangkéné: Agung lan nggumunaké iku pakaryan-paduka, Dhuh Pangéran Allah Kang Mahakuwasa; adil lan satuhu iku lampah-paduka, Paduka Raja para suci. Wahyu 15:2, 3.

The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.

“Cempené Allah” iku Kristus kang wis dipatèni, lan Panjenengané dipatèni ana ing satengahing rong ewu limang atus rong puluh dina, mangkono ngrajut bebarengan kurbaning gesangé lan getihé Panjenengané (ing kono Panjenengané netepaké prejanjian), bebarengan karo “pasulayaning prejanjiané” Musa, ing Imamat rong puluh enem. Kidungé Musa lan Sang Cempené Allah iku kidung saka chazon sajarah kenabian lan kidung saka mareh “pangatingal”-Né. Iku kidung saka pangerten intelektual lan rohani kaya kang kawewakili déning loro wahyu ing Daniel pasal wolu. Iku kidung saka umat prejanjian kang lagi diadili lan diliwati, déné umat pilihan anyar lagi dipilih. Prosès pamilihan iku, lan mulané kidung iku, diwiwiti tanggal 11 September 2001.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Wong-wong kang asalé saka Yakub bakal Panjenengané dadèkaké njebul oyod; Israèl bakal mekar lan metu tunas, lan ngebaki saindenging jagad kanthi woh. Apa Panjenengané wis nggebugi dhèwèké kaya Panjenengané nggebugi wong-wong kang nggebugi dhèwèké? Utawa apa dhèwèké dipatèni miturut patiné wong-wong kang dipatèni déning dhèwèké? Kanthi ukuran, nalika tuwuh metu, Paduka bakal ngadhepi iku; Panjenengané nahan angin-Né kang atos ing dina angin wétan. Mulané, lumantar iki pialaning Yakub bakal katumpes; lan iki kabèh wohé, yaiku nyirnakaké dosané; nalika dhèwèké ndadèkaké kabèh watu mesbèh dadi kaya watu gamping kang diremuk dadi pecahan-pecahan, wit-witan keramat lan reca-reca ora bakal tetep ngadeg. Nanging kutha kang dikubengi bètèng bakal dadi sepi, lan padunungané bakal kasisihaké lan ditilar kaya ara-ara samun; ing kana pedhèt bakal ngarit, lan ing kana bakal mapan tur mangan entèk pang-pangé. Nalika pang-pangé wis garing, iku bakal dipethaki; para wanita teka lan ngobong iku; awit iku umat kang tanpa pangreten; mulané Panjenengané kang nitahaké wong-wong mau ora bakal welas marang wong-wong mau, lan Panjenengané kang mbentuk wong-wong mau ora bakal mènèhi sih marang wong-wong mau. Lan bakal kelakon ing dina iku, yèn Pangéran bakal ngirik saka ilèning bengawan tekan kali Mesir, lan kowé bakal diklumpukaké siji-siji, hé anak-anak Israèl. Lan bakal kelakon ing dina iku, yèn slomprèt gedhé bakal diunekaké, lan wong-wong kang meh sirna ana ing tanah Asyur, lan wong-wong buwangan ana ing tanah Mesir, bakal teka lan sujud nyembah marang Pangéran ana ing gunung suci ing Yérusalèm. Yesaya 27:6–13.

Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”

Ayat-ayat iki, manawa dipahami kanthi trep, lagi negesi wektuné wiwit tanggal 11 September 2001 nganti tekan undhang-undhang Minggu sing enggal teka. Ayat nem ngenali kabèh sajarah iku kanthi nandhani wiwitaning tanduran kang ngoyod, banjur mekrok lan metu pucuk, lan ing wekasané ngebaki bumi kalawan woh. Woh kang ngebaki bumi iku nindakaké mangkono sajroning “jam” iku, yaiku krisis undhang-undhang Minggu. Nalika Kristus ing wektu iku lagi nglumpukaké woh Panjenengané menyang ing lumbung Panjenengané, Panjenengané uga lagi ndhatangaké paukuman marang Babil. Paukuman kang kelakon sajroning wektu nalika bumi kapenuhan woh iku dipralambangaké ing ayat pitu, nalika pitakon loro iki diajokaké, “Apa Panjenengané wus nggebugi dhèwèké, kaya Panjenengané nggebugi wong-wong kang nggebugi dhèwèké? utawa apa dhèwèké dipatèni manut panyembelihané wong-wong kang dipatèni déning dhèwèké?”

Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.

Banjur ing ayat wolu, cipratan udan pungkasan iku ditandhani nganggo ungkapan, “Kanthi ukuran.” Sing njalari tetuwuhan metu thukul yaiku udan, lan nalika wiwitaning udan pungkasan iku ditandhani, iku ditandhani minangka wiwit “kanthi ukuran, nalika iku metu thukul.” Nalika udan pungkasan wiwit, iku diwutahake “kanthi ukuran”, amarga iku ora diwutahake tanpa ukuran manawa panèn iku campuran antara kang sejati lan kang palsu.

> “Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Saben jiwa kang saestu wis kabobah bakal nduwèni pepénginan kang nggegirisi tumrap nggawa wong liya metu saka pepeteng kasalahan mlebu ing pepadhang endah kaadilané Gusti Yésus Kristus. Panyurakan agung saka Rohé Allah, kang madhangi saklumahing bumi kanthi kamulyané, ora bakal rawuh nganti kita nduwèni umat kang wis padhang pangertèné, kang ngerti saka pangalaman apa tegesé dadi kanca nyambut-gawé bebarengan karo Allah. Nalika kita wis nduwèni pambaktèn kang sampurna lan satuhu manah kabèh tumrap paladosané Kristus, Allah bakal ngakoni kasunyatan iku lumantar panyurakan Rohé tanpa ukuran; nanging prakara iki ora bakal kelakon sajrone pérangan paling gedhé saka pasamuwan dudu para kanca nyambut-gawé bebarengan karo Allah. Allah ora bisa nyurakaké Rohé nalika rasa mentingaké awak dhéwé lan kesenengan awak dhéwé katon cetha mangkono; nalika roh kang nguwasani iku, manawa diucapaké nganggo tembung, bakal mratélakaké wangsulané Kain, — ‘Apa aku iki juru rumeksa sadulurku?’ Manawa kayektèn kanggo jaman iki, manawa pratandha-pratandha kang saya rapet ana ing saben sisih, kang neksèni yèn wekasaning samubarang wis cedhak, ora cukup kanggo ngyawakaké tenaga kang lagi turu saka wong-wong kang ngakoni ngerti kayektèn, mula pepeteng kang sapadan karo pepadhang kang wis sumunar bakal nimpa jiwa-jiwa iki. Ora ana sanadyan mung kaya-kaya alesan kang bisa padha aturaké marang Allah ing dina agung petungan pungkasan iku kanggo mbeneraké rasa ora peduliné. Ora bakal ana alesan kang bisa diajukaké bab apa sebabé wong-wong iku ora urip lan mlaku lan nyambut-gawé ana ing pepadhanging kayektèn suci saka pangandikané Allah, lan kanthi mangkono nyatakaké marang jagad kang peteng déning dosa, lumantar tindak-tanduké, pangrasané, lan semangaté, yèn kakuwatan lan kasunyatan Injil ora bisa dibantah.” Review and Herald, July 21, 1896.

Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”

Mbakyu White mratelakake pethikan mau minangka wektu nalika malaékat ing Kitab Wahyu tumedhak, awit piyambakipun ngandika, “tumpahing Roh Allah ingkang ageng, ingkang madhangi saindenging bumi kanthi kamulyané.” Ing pethikan sanès ingkang asring sampun kita cuplik ing artikel-artikel punika, piyambakipun mratelakake bilih nalika “gedhong-gedhong ageng ing New York” “dijungkiraké,” “Wahyu bab wolulas, ayat siji dumugi telu, badhé katetepaké.”

We will continue these thoughts in the next article.

Kita badhé nglajengaken pamanggih-pamanggih punika wonten ing artikel salajengipun.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.

> Saiki aku arep ngidungake kanggo kekasihku lagu bab kekasihku ngenani kebone anggur. Kekasihku nduwèni kebon anggur ana ing gumuk kang banget subur; banjur dipageri, watu-watune diclèki, lan ditanduri wit anggur pilihan, ana ing tengahé uga dibangun menara, sarta digawe uga alat pèrèsan anggur ana ing kono; lan dhèwèké ngarep-arep supaya kebon iku ngasilaké woh anggur, nanging sing metu malah woh anggur alas. Saiki, hé para pedunung Yerusalem lan wong-wong Yehuda, kawula nyuwun, adilinana antaraning aku lan kebon anggurku. Apa manèh kang bisa ditindakaké kanggo kebon anggurku, kang durung taktindakaké ana ing kono? Yagéné, nalika aku ngarep-arep supaya iku ngasilaké woh anggur, malah ngasilaké woh anggur alas? Saiki, mangka rungokna apa kang bakal daklakokaké tumrap kebon anggurku: pagere bakal dakbubarake, lan iku bakal dipangan entèk; temboke bakal dakrubuhaké, lan iku bakal diidak-idak. Lan bakal dakdadèkaké dadi ara-ara: ora bakal dipruningi lan ora bakal dicangkuli; nanging eri lan semak bakal thukul ana ing kono; Aku uga bakal dhawuh marang mega-mega supaya aja udan tumiba ing sandhuwuré. Amarga kebon angguré Pangeran Yehuwah Gustining sarwa tumitah iku omahé Israèl, lan wong-wong Yehuda iku tanduran kang ndadèkaké keparengé; Panjenengané ngarep-arep kaadilan, nanging lah sing katon malah panindhesan; ngarep-arep kabeneran, nanging lah sing keprungu mung pamuputing tangis. Yesaya 5:1–7.

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