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# The Book of Daniel - Number One-Hundred and Eighty-Four

Kitab Daniel - Nomer Satus Wolung Puluh Papat

The Sabbath and Incarnation: Cornerstones of the Millerite Sealing Process

Dina Sabat lan Inkarnasi: Watu Pojoking Proses Pemeteraian Millerit

Author

Jeff Pippenger

Published

April 14, 2024

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The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Ujian pungkasan tumrap generasi Millerit, kang gagal sajrone proses pangujian, diwiwiti ing taun 1856, kanthi rawuhipun pepadhang kang saya tambah tumrap “pitung wekdal” ing Imamat kalih puluh enem. Wiwit taun 1856 ngantos 1863, piwucal Laodikia nandhani sawijining mangsa wekdal pungkasan ing sajroning mangsa kang diwiwiti kanthi rawuhipun malaékat kaping tiga ing tanggal 22 Oktober 1844. Mangsa wekdal punika kawewarahake déning ayat tigang welas ngantos gangsal welas saking Daniel pasal sewelas.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

Mangsa wektu iku kagambarake ora mung déning ayat-ayat mau, nanging uga déning sajarah sing ngrampungake ayat-ayat mau, lan uga déning paseksen géografis Panium, yaiku uga Kaisaréa Filipi. Kaisaréa Filipi kanthi sengaja didhatangi déning Kristus sakdurungé salib, lan salib iku nglambangaké undhang-undhang Minggu, sing dilambangaké déning ayat nembelas. Ing tanggal 22 Oktober 1844, Singa saka taler Yehuda ngenali doktrin Sabat ing pepadhang kang mirunggan. Banjur ing pungkasaning proses pangujian iku Panjenengané nglairaké tambahing kawruh ngenani “ping pitu,” lan “ping pitu” ing Imamat rong puluh enem iku sawijining doktrin Sabat. Iku yaiku pepakon Sabat bab tanah ngaso, sing dadi paralel langsung karo pepakon Sabat bab manungsa ngaso. Ramalan wektu rong ewu limang atus rong puluh taun lan rong ewu telung atus taun iku loro-loroné padha rampung ing tanggal 22 Oktober 1844.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Mangsa pungkasan saka prosès panggodhèn, wiwit taun 1856 nganti 1863, iku minangka pambukakan sing luwih ageng bab dina Sabat, kang wis dipacak ing pepadhang kang mirunggan ing wiwitan prosès panyegelan lan panggodhèn. Sajarah kang katuduh déning kasampurnaning ayat telulas nganti limalas saka Daniel sewelas iku nggambarake mangsa panggodhèn ing ngendi segelé Allah kasanakake kanggo kalanggengan marang satus patang puluh papat èwu. Ing sajarah iku, loro tekene Yèhezkièl digandhèngaké dadi siji. Penggandhèngan loro teken mau nggambarake manunggaling kaallahan karo kamanungsan, lan piwulang kang sumorot ing pepadhang kang mirunggan ing sajarah iku yaiku piwulang bab inkarnasi.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the divine Son of God, who had taken upon Himself human flesh, and in so doing became the son of man.

Mulané, nalika Pétrus ngakoni Kristus minangka Putraning Allah ing Kaisaréa Filipi, panjenengané saestu ngaken yèn Kristus, minangka Putraning Allah, nglambangaké kodrat kaping pindhoné, yaiku minangka Putraning Allah ilahi, kang wus ngrasuk daginging manungsa marang sarirané piyambak, lan kanthi mangkono dadi putraning manungsa.

> “As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” Desire of Ages, 507.

> “Bareng para murid nliti pitedah-pitedah ramalan kang nekseni bab Sang Kristus, wong-wong mau kaasta lumebet ing pasamuan karo Kaallahan, lan padha sinau bab Panjenengane kang wus minggah menyang swarga kanggo ngrampungake pakaryan kang wus Panjenengane wiwiti ana ing bumi. Wong-wong mau nyumurupi kasunyatan manawa ana ing Panjenengane dumunung kawruh kang ora bisa katampi déning manungsa siji waé, manawa tanpa pitulunganing daya ilahi. Wong-wong mau mbutuhake pitulungan saka Panjenengane kang wis kaweca déning para ratu, para nabi, lan wong-wong mursid. Kanthi gumun wong-wong mau maca lan maca manèh gambaran-gambaran ramalan bab watak lan pakaryan Panjenengane. Sepira samaré pangertené wong-wong mau marang Kitab Suci ramalan! sepira aloné wong-wong mau anggone nyekel kayektèn-kayektèn agung kang nekseni bab Sang Kristus! Nalika ndeleng Panjenengane sajroning asoripun, nalika Panjenengane lumampah minangka manungsa ana ing antarané manungsa, wong-wong mau ora mangerti wewadi tumrap panitisaning Panjenengane dadi daging, yaiku sipat kalaran ganda saka hakekatipun. Mripaté wong-wong mau kasirep, satemah wong-wong mau ora kanthi sampurna ngenali kaallahan ana ing kamanungsan. Nanging sawisé wong-wong mau dipun padhangi déning Roh Suci, sepira gedhéné kangené wong-wong mau kanggo ndeleng Panjenengane manèh lan masrahaké awaké ana ing ngarsané sukunipun!” Desire of Ages, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the Seventh Trumpet which identifies when the mystery of God was to be finished.

Tanggal 22 Oktober 1844 nganti taun 1863 makili mangsaning panyegelan tumrap satus patang puluh papat ewu. Mangsa iku diwiwiti kanthi dina Sabat dipuntonjolaké minangka kayektèn khusus ing antarané akèh kayektèn sing kawedhar sajroning mangsa panyegelan. Mangsa iku miwiti muniing Kalasangka Kapitu, sing nandhakaké kapan wewadi Allah iku kudu rampung.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Nanging ing dina-dina swaraning malaekat kapitu, nalika panjenengane wiwit ngungelake slomprèté, rahasianing Allah bakal katuntasan, kaya kang wus Panjenengane wartakake marang para abdi-Nya, yaiku para nabi. Wahyu 10:7.

The seventh angel is also the third Woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Malaékat kapitu uga minangka Bilai katelu, amarga pamedhegan iku kalakon ing sajarah nalika peperangan Islam lagi tumindak. Saupama Adventisme Millerite wis setya ing mangsa sawisé 22 Oktober 1844, Islam sing wis dikendhalèkaké ing 11 Agustus 1840 mesthiné wus diluwari.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Saupama para Adventis, sawisé kuciwa gedhé ing taun 1844, tetep nyekeli imanira kanthi kukuh lan kanthi manunggal ngetutaké panyelenggaraaning Allah sing lagi kababar, nampani piwelinging malaékat katelu lan mratelakakaké iku marang jagad kanthi kakuwataning Roh Suci, mesthiné wong-wong mau wus ndeleng karahayoné Allah, Gusti mesthi wus makarya kanthi rosa bebarengan karo upayané, pakaryan mesthi wus rampung, lan Kristus mesthi wus rawuh sadurungé iki kanggo nampani umat-É marang ganjarané. Nanging ing mangsa mamang lan kahanan ora mesthi sing ngetutaké kuciwa iku, akèh saka para pracaya Advent nyerahaké imanira.... Mulané pakaryan iku katundha, lan jagad katinggal ing pepeteng. Saupama kabèh golongan Adventis wis manunggal ing dhawuh-dhawuhé Allah lan iman marang Yésus, satemah béda banget mesthiné sajarah kita!” Evangelism, 695.

On October 22, 1844 the Seventh Trumpet began to sound and the Jubilee Trumpet also began to sound.

Ing tanggal 22 Oktober 1844, Sangkakala Pitu wiwit muni lan Sangkakala Yobel uga wiwit muni.

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

> Lan kowé kudu ngetung kanggo awakmu pitung sabat taun, kaping pitu saka pitung taun; lan cacahing wektu saka pitung sabat taun iku bakal dadi patang puluh sanga taun kanggo kowé. Banjur kowé kudu ndadèkaké slomprèt yobel muni ing dina kaping sapuluh sasi kapitu; ing dina panebusan kowé kudu ndadèkaké slomprèt iku muni ing saindenging tanahmu kabèh. Lan kowé kudu nyucekaké taun kaping sèket, lan ngumumaké kamardikan ing saindenging tanah mau marang sakèhé para wong sing manggon ana ing kono: iku bakal dadi yobel kanggo kowé; lan saben wong bakal bali marang darbèké dhéwé, lan saben wong bakal bali marang kulawargané. Leviticus 25:8–10.

When the sealing time of the one hundred and forty-four thousand begins there is a Trumpet that identifies that the warfare accomplished by Islam has arrived, and a Trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His divinity for eternity. Line upon line, those two Trumpets are one Trumpet, for the Jubilee Trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the Seventh Trumpet of the third Woe is sounded. The doctrine that represented both Trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Nalika wektu pemetraianing satus patang puluh papat ewu wiwit, ana sawijining Kalasangka sing nandhani manawa peperangan kang katindakaké déning Islam wis tumeka, lan ana sawijining Kalasangka sing martakaké kamardikan tumrap wong-wong kang wis dadi baturing dosa. Sawijining kalasangka nandhani sajarah lahiriah, lan sijiné nggambaraké pengalaman batinipun umat prajanjian ing dina-dina pungkasan iku. Pabudhakané kaenthèngaké nalika kamanungsané dipasaraké karo kadéwané salawas-lawasé. Baris ing sadhuwuring baris, kaloro Kalasangka iku satemené siji Kalasangka, awit Kalasangka Yobel mung diunekaké ing Dina Pangruwating Dosa, lan Dina Pangruwating Dosa diwiwiti nalika Kalasangka Kaping Pitu saka Bilai katelu diunekaké. Piwulang kang makili kaloro Kalasangka iku ing gerakan Millerit yaiku pepadhanging Sabat. Pepadhang kang makili kaloro Kalasangka iku ing dina-dina pungkasan iki yaiku piwulang bab inkarnasi. Baris ing sadhuwuring baris, Sabat lan piwulang bab inkarnasi iku piwulang kang padha.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Pangakuning Pétrus ngenali Sang Mésias, lan uga Putraning Allah. Sang Mésias iku Putraning Allah. Sang Mésias iku Sang Nitahaké, kang dilambangaké déning dina Sabat.

> “Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

> “Paulus durung tau ndeleng Kristus nalika Panjenengané manggon ing bumi. Pancen dheweke wis krungu bab Panjenengané lan pakaryan-pakaryané, nanging dheweke ora bisa precaya manawa Sang Mesias sing wus dijanjèkaké, Sang Nitahaké sakehé jagad, Sang Panyedhiya samubarang berkah, bakal rawuh ing bumi minangka manungsa lumrah waé.” Sketches from the Life of Paul, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the son of man. The Son of God represents the incarnation.

Dina Sabat netepake Sang Pencipta, lan Sang Pencipta iku yaiku Kristus sing diidentifikasi déning Petrus. Putraning Allah, kang diidentifikasi déning Petrus, iku Panjenengané kang nyawiji karo daging manungsa supaya dados putraning manungsa. Putraning Allah nggambarake inkarnasi.

> “Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

> “Kristus ndhatengaken kakuwatan dhateng para priya lan wanita supados saged ngalahake. Panjenengané rawuh dhateng jagad punika kanthi rupa manungsa, supados gesang dados satunggaling priya ing antawisipun para manungsa. Panjenengané nanggel sakathahing kakirangan lan tanggungan kodrat manungsa, supados kabuktekaken lan katakên. Ing kamanungsanipun Panjenengané dados peserta ing kodrat ilahi. Ing inkarnasinipun, Panjenengané pikantuk, ing satunggaling teges ingkang énggal, gelar Putraning Allah. Malaékat ngandika dhateng Maria, ‘Kakuwatané Kang Mahaluhur badhé ngayomi kowé: mulané uga Anak suci kang bakal lair saka kowé kuwi bakal karan Putraning Allah’ (Lukas 1:35). Nalika dados Putraning satunggaling manungsa, Panjenengané dados Putraning Allah ing satunggaling teges ingkang énggal. Mekaten Panjenengané ngadeg wonten ing jagad kita—Putraning Allah, nanging kanthi lair kagandhèng kaliyan umat manungsa.” Selected Messages, buku 1, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

Ing Kaisaréa Filipi, pangakoné Petrus kang kaping pindho nglambangaké wong satus patang puluh papat ewu sing mangertèni yèn Yésus iku Sang Kristus, Putraning Allah, lan piwulang bab Sabat kang dipadhangi ing taun 1844, bebarengan karo piwulang bab inkarnasi kang diakoni ing dina-dina pungkasan. Pepadhangé bebener kang kaping pindho iku kabikak ing wiwitan lan pungkasaning mangsa panyegelan, kaya kang kasaksènan déning sajarah panyegelan wiwit 22 Oktober 1844 nganti 1863, lan sajarahé loro swara ing Wahyu pasal wolulas.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrives as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrives, He leads His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the Trumpet, some refuse to hear.

Ing sajroning loro-loroné garis Millerite tumrap prosès panyegelan, lan garis nabi tumrap panyegelan ing Wahyu wolulas, ana sawijining ujian ing pucaking pungkasaning mangsa iku, ing ngendi siji golongan kawedhar minangka prawan-prawan bodho, kaya kang dumadi wiwit taun 1856 nganti 1863, lan siji golongan kawedhar minangka prawan-prawan wicaksana wiwit Juli 2023 nganti tekan paugeran Minggu kang bakal enggal rawuh. Mangsa pungkasaning panggodhà iku mbalèni wiwitaning mangsa mau. Malaékat kang padha iku uga, kang mudhun ing 11 September 2001, rawuh minangka Mikhaèl kanggo nimbali wong-wong mati marang urip ing 2023, sawenèhé marang urip langgeng lan sawenèhé marang pati langgeng. Nalika Panjenengané rawuh, Panjenengané nuntun umaté bali marang dhasar-dhasar. Sawenèhé padha nampik lumaku ing margi-margi kuna, sawenèhé padha lumaku ing margi-margi kuna. Sawenèhé padha ngrungokaké swaraning Trompet, sawenèhé nampik ngrungokaké.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Mangkene pangandikane Pangeran Yehuwah: “Padha ngadega ana ing margi-margi, lan delengen, lan takonana bab dalan-dalan kuna, endi dalan kang becik iku, lan lumakua ana ing kono, temah kowe bakal oleh katentreman kanggo nyawamu.” Nanging padha mangsuli: “Ingsun ora gelem lumaku ana ing kono.” Kajaba iku, Ingsun wus masang para juru-jaga ngungkuli kowe, pangandikané: “Gatekna swaraning kalasangka.” Nanging padha mangsuli: “Ingsun ora gelem ngrungokake.” Yeremia 6:16, 17.

The message represented by the Trumpet which the watchmen blows is twofold. It is the Seventh Trumpet of Islam and the Jubilee Trumpet of deliverance. It is the message of the combination of divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Pesen kang dipralambangaké déning Sangkakala kang diunèkaké déning para juru jaga iku ana loro. Iku yaiku Sangkakala Pitu saka Islam lan Sangkakala Yobel saka pambébasan. Iku yaiku pesen bab pamanunggalané kaallahan karo kamanungsan, kang katindakaké lumantar rahasia inkarnasi, lan kang ngasilaké watak kang kasiyapaké kanggo segelé Allah, yaiku Sabat. Pesen iku, pakaryané, lan kahanan-kahanan kang gegandhèngan karo mangsa pungkasan saka panyegelan iku, kang wiwit ing Juli 2023, rong puluh loro taun sawisé 2001, dipralambangaké déning ayat telulas nganti limalas saka Daniel pasal sewelas, lan déning rawuhipun Kristus menyang Kaisaréa Filipi ing Matius pasal nembelas.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

Ing pasemon bab prawan sepuluh, kabèh prawan mau padha keturon sajrone wektu ngentèni kang suwe. Gusti Yésus ngandika marang para sakabate, manawa Lazarus lagi turu.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

> Panjenengané ngandika mangkéné; lan sawisé iku Panjenengané ngandika marang wong-wong mau, Lazarus, kanca kita, lagi turu; nanging Aku lunga, supaya Aku bisa nggugah dhèwèké saka turuné. Banjur para sakabate padha matur, Gusti, manawa dhèwèké turu, dhèwèké bakal waras. Nanging Gusti Yésus ngandika bab patiné; déné wong-wong mau padha ngira yèn Panjenengané ngandika bab ngaso sajroning turu. Banjur Gusti Yésus ngandika marang wong-wong mau kanthi cetha, Lazarus wis mati. Yokanan 11:10–14.

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

Ing wekasané rong puluh siji dina, Daniel mirsani wahyu mau, lan dhèwèké tumiba ing turu kang jero.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.

> Lan aku, Daniel, piyambakan kang weruh sesanti iku; amarga wong-wong kang padha ana bebarengan karo aku ora weruh sesanti iku; nanging ana guncangan gedhé tumiba marang wong-wong mau, nganti padha mlayu ndhelikaké awaké. Mulané aku kari piyambakan, lan weruh sesanti gedhé iki, lan ora kari kekuwatan ana ing aku; amarga kaendahanku ana ing njero aku malih dadi karusakan, lan aku ora nyisihaké kekuwatan. Nanging aku krungu swaraning pangandikané; lan nalika aku krungu swaraning pangandikané, aku banjur ambruk sajroning turu kang jero kanthi rai sujud tumeka ing lemah, lan pasuryanku ngadhep ing lemah. Daniel 10:7–9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Loro seksi ing Wahyu pasal sewelas, padha mati ana ing dalan gedhé sajrone telung dina setengah, lan balung-balung mati ing Ézkiel ana ing lebak. Ing tanggal 18 Juli 2020, mangsa tundhaing pati kasukman lan sare dipandhegani tumrap para prawan saka gerakan malaékat katelu. Telung taun sawisé iku, wiwitaning proses nggugah lan nyawisaké umaté Allah ing akhir jaman dadi panji-panji Panjenengané lan wadya bala-Né kang gagah prakosa wiwit kalakon. Malaékat kang tumedhak ing tanggal 18 Juli 2020 mbikak sawijining kayektèn kang sadurungé ka-segel, kaya lumrahe para malaékat tansah nindakaké nalika padha tumedhak.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

Bebener kang dipunbikak segelé punika inggih pengalaman wekdal antawis ngentosi lan kuciwa kapisan. Umatipun Allah ing dinten-dinten pungkasan nalika punika sampun buyar, lan nalika proses nggugah piyambakipun rawuh ing sajarah, piyambakipun kedah dipuntuntut supados mangertos lan ngakeni bilih piyambakipun sampun buyar lan bilih piyambakipun wonten ing wekdal antawis ngentosi. Mila lajeng kathah malaékat, utawi kathah pesen, kaparingaken kanggé ngiyataken pesen bab wekdal antawis ngentosi punika.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Cedhak ing pungkasaning pawarta malaekat kaping pindho, aku weruh pepadhang gedhé saka swarga madhangi umaté Allah. Sorot pepadhang iki katon padhang kaya srengéngé. Lan aku krungu swaraning para malaekat muni, ‘Lah, Sang Pengantèn lanang rawuh; metua kowe padha nemoni Panjenengané!’”

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Iki minangka panguwuh ing tengah wengi, kang bakal maringi kakuwatan marang pekabaran malaékat kapindho. Para malaékat dikirim saka swarga kanggo nggugah para suci kang kendho semangaté lan nyawisaké wong-wong mau tumrap pakaryan agung kang ana ing ngarepé. Wong-wong kang paling pinunjul kaprigelan lan bakaté dudu sing pisanan nampa pekabaran iki. Para malaékat dikirim marang wong-wong kang andhap asor lan setya, lan ndhesek wong-wong mau supaya ngangkat panguwuh, ‘Lah, Sang Pangantèn lanang rawuh; metua kowe kanggo manggihi Panjenengané!’ Wong-wong kang kapracaya nampani panguwuh iku enggal-cepat tumindak, lan kanthi kakuwatané Roh Suci nglantaraké pekabaran iku, sarta nggugah para saduluré kang kendho semangaté. Pakaryan iki ora ngadeg ana ing kawicaksanan lan pamulangané manungsa, nanging ana ing kakuwatané Gusti Allah, lan para suci-Né kang krungu panguwuh iku ora bisa nahan. Wong-wong kang paling rohaniah nampa pekabaran iki luwih dhisik, lan wong-wong kang biyèn mimpin ing pakaryan iku dadi sing pungkasan nampa sarta mèlu nggedhèkaké panguwuh, ‘Lah, Sang Pangantèn lanang rawuh; metua kowe kanggo manggihi Panjenengané!’”

> “In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

> “Ing saben péranganing nagara, pepadhang kaparingaké tumrap piwelinging malaékat kapindho, lan swarané nyawiji ati éwonan wong. Piweling iku lumaku saka kutha menyang kutha, lan saka désa menyang désa, nganti umat Allah kang ngentosi kaobahaké kanthi temenan. Ing akèh gréja, piweling iku ora diidinaké supaya diwartakaké, lan wong akèh kang nduwèni paseksi kang gesang banjur nilar gréja-gréja kang wis tiba iku. Ana pakaryan agung kang kalakon déning sesambat ing tengah wengi. Piweling iku nglacak ati, nuntun para pracaya supaya ngupaya pengalaman kang gesang tumrap awaké dhéwé. Wong-wong mau mangerti yèn padha ora bisa nyandhak siji lan sijiné.” Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12 to 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Tekaning pesen Bab Panjerit Wengi Tumenga ing pasemon iku nandhai nalika kalih golongan prawan kasebut kasat mata apa padha kagungan lenga utawa boten. Para prawan wicaksana kagungan lenga, dene para prawan bodho boten kagungan. Pasemon iku kaestokake lumantar pakaryané Samuel Snow ing sajarah kaum Millerit, lan ing pakaryan punika pesen ingkang dipunaturaken déning Snow dipunkembangaken kados ingkang kacerminakên déning artikel-artikelipun wonten ing publikasi kaum Millerit ing mangsa punika. Sareng nalika piyambakipun dumugi ing pakempalan kémah ing Exeter, ingkang kalampahan saking tanggal 12 ngantos 17 Agustus 1844, sawijining kurun wekdal ugi dipunlambangaken, ingkang ing wekasanipun nuntun tiyang-tiyang ing pakempalan punika nilar pakempalan wau lan martosaken pesen punika.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

Ana sawijining “titik wektu” nalika piwulang Babak Tengah Wengi iku temenan wis katetepake kanthi sampurna, lan ing titik iku, miturut pasemon kasebut, mangsa sih-rahmat tumrap para prawan ditutup. “Titik wektu” iku didhisiki déning “sawijining mangsa” nalika piwulang iku lagi dikembangake. Wiwit Juli 2023 piwulang Babak Tengah Wengi wis lumaku ing proses pangembangan, lan béda karo panggenepan Millerite, piwulang iku wis disiarake ing saindenging jagad sadurunge “panutupan mangsa sih-rahmat”. Nalika mangsa sih-rahmat ditutup ing pungkasan pasamuwan Exeter, piwulang iku banjur lumaku menyang “saben péranganing nagara,” lan “pepadhang kaparingake tumrap piwulang malaékat kang kapindho, lan sesambat iku nglelehake atiné éwonan wong. Iku lumaku saka kutha menyang kutha, lan saka désa menyang désa, nganti umat Allah kang lagi ngenteni padha kagugah kanthi sampurna.”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

Ing sajarah kita sapunika, pekabaran ingkang wiwit dipunwedharaken ing wulan Juli 2023 samenika sampun dumugi ing satus kalih dasa nagari ing saindenging jagad, lan artikel-artikel ingkang nggambaraken pangrembakaning pekabaran Panguwuh Tengah Wengi sampun kacawisaken wonten ing langkung saking sawidak basa, lan artikel-artikel punika saged dipunwaos utawi dipunrungokaken.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Wahyu Yesus Kristus, kang diparingake Gusti Allah marang Panjenengane, supaya Panjenengane nedahake marang para abdine prakara-prakara kang kudu enggal kelakon; lan Panjenengane ngutus malaekat-Nya lan mratandhani iku marang abdi-Nya, yaiku Yokanan: kang wis mènèhi paseksi bab pangandikané Gusti Allah, lan bab paseksiné Yesus Kristus, lan bab samubarang kang wus didelengé. Begja wong kang maca, lan wong-wong kang ngrungokake tembung-tembunging pamedhar wangsit iki, sarta ngèstokaké samubarang kang katulis ana ing kono; awit wekdalé wus cedhak. Wahyu 1:1–3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Pepadhanging pesen iki, kaya kang kaatur lumantar artikel-artikel kasebut, wis kasembadan sajrone kurang luwih nem sasi déning wong loro.

> “Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

> “Nawa wong-wong sing bisa mbiyantu ing — kapandhegani supaya tangi marang pangrasa bab kuwajibané, wong-wong kuwi ora bakal ngenali pakaryané Allah nalika panguwuh sora saka malaékat katelu keprungu. Nalika pepadhang metu kanggo madhangi bumi, tinimbang padha maju kanggo mbiyantu Pangéran, wong-wong kuwi bakal kepéngin mbatesi pakaryané supaya cocog karo pamanggihé dhéwé sing ciut. Dakwulangna marang kowé yèn Pangéran bakal makarya ing pakaryan pungkasan iki kanthi cara sing banget ora lumrah miturut tatanan prakara-prakara biyasa, lan kanthi cara sing bakal nalisir karo rancangan manungsa apa waé. Bakal ana wong-wong ing antarané kita sing tansah kepéngin nguwasani pakaryané Allah, malah ndhikte gerakan apa waé sing kudu ditindakaké nalika pakaryan iku lumaku miturut pituduh malaékat sing gabung karo malaékat katelu ing piwarta sing kudu diwènèhake marang jagad. Allah bakal migunakaké cara-cara lan sarana-sarana kang bakal nduduhaké yèn Panjenengané piyambak sing nyekel kendhali ana ing tangané dhéwé. Para buruh bakal kaéraman déning sarana sing prasaja sing bakal Panjenengané gunakaké kanggo nindakake lan nyampurnakaké pakaryané kabeneran.” Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Singa saka taler Yehuda saiki wis nuntun umat-É ing akhir jaman menyang ayat telulas nganti limalas saka Daniel kaping sewelas, mbukak sajarah sing dipralambangaké déning sajarah taun 200 SM nganti 63 SM, lan uga Matius pasal nembelas, sarta sajarah rawuhipun Kristus menyang Kaisarea Filipi. Loro-loroné, yaiku ramalan-ramalan lan sajarah panggenapané, padha selaras karo pérangan saka kitab Daniel sing kapethet nganti akhir jaman. Kitab Daniel lan Wahyu iku satunggaling kitab, mula ing akhir jaman, pas sadurungé mangsa sih-rahmat katutup, Wahyu bab Gusti Yesus Kristus kabukak segelipun, lan Wahyu iku nyakup pérangan saka Daniel sing magepokan karo akhir jaman. Wektuné wis cedhak tumrap panutuping pasamuwan kémah Exeter.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Panjenengané banjur ngandika marang aku, “Aja nyégel pangandika-pangandika pamedhar wangsit saka kitab iki, awit wektuné wis cedhak. Sing ora adil, kareben tetep tumindak ora adil; lan sing najis, kareben tetep najis; lan sing bener, kareben tetep nindakaké kabeneran; lan sing suci, kareben tetep suci.” Wahyu 22:10, 11.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Lah, bakal tumeka dina-dina, mangkono pangandikane Pangeran Allah, nalika Ingsun bakal ngutus pailan ana ing nagara iki, dudu pailan roti, lan dudu ngelak marga kurang banyu, nanging pailan ngrungu pangandikane Sang Yehuwah: Lan wong-wong bakal kesasar saka segara tekan segara, lan saka lor nganti tekan wetan, bakal mlayu mrana-mrene ngupaya pangandikane Sang Yehuwah, nanging ora bakal nemu. Ing dina iku para prawan ayu lan para nom-noman bakal lesu marga ngelak. Wong-wong kang sumpah demi dosane Samaria, lan kang ngucap, Allahmu, hé Dan, gesang; lan, Lelakone Beersheba gesang; iya wong-wong iku bakal ambruk, lan ora bakal tangi maneh ing salawas-lawase. Amos 8:11–14.

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