We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.

Ing artikel sadurungé kita lagi nimbang Yeremia pasal seket, lan ing pethikan iku paukuman tumrap Babil sing diwiwiti nalika hukum Minggu sing bakal enggal teka ing Amérika Sarékat lan dipungkasi déning bebenduné Allah. Paukuman eksekutif iku ya iku dina piwalesing Pangéran sing dipralambangaké déning karusakané Yérusalèm ing taun 70 M. Karusakané Yérusalèm sing katindakaké déning Rum ing taun 70 M, wis dipratandhakaké déning karusakané Yérusalèm sing katindakaké déning Nebukadnésar. Kekaroné bebarengan maringi loro seksi bab Paukuman Eksekutif marang sundelé Tirus, sing uga ya iku sundelé Wahyu pasal pitulas.

Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.

Yeremia maringi pawartos marang kita manawa nalika bebendune Pangeran wis kaleksanan marang Babil modhèren, diwiwiti saka angger-angger Minggu sing enggal bakal rawuh, “Ing dina-dina iku, lan ing wektu iku, mangkono pangandikane Pangeran, kaluputane Israèl bakal digolèki, nanging ora bakal ketemu; mangkono uga dosa-dosane Yehuda, iku ora bakal ditemokake: awit Aku bakal ngapura wong-wong kang Daklestarekake.” Ing dina-dina iku, panyegelan wong satus patang puluh papat èwu wis bakal kaleksanan.

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

“Apa kang padha koktindakaké, para sadulur, sajroning karya agung nyawisaké dhiri? Wong-wong kang nyawiji karo donya padha nampani cetakan kadonyan lan nyawisaké dhiri tumrap tandha kéwan. Nanging wong-wong kang ora ngendel marang awaké dhéwé, kang ngasoraké awaké ing ngarsané Gusti Allah lan nyucèkaké nyawané lumantar manut marang kayektèn, iki padha nampani cetakan swarga lan nyawisaké dhiri tumrap segelé Gusti Allah ing bathuké. Nalika dhawuh iku metu lan cap iku dipasang, tabiyaté bakal tetep resik lan tanpa cacad kanggo salawas-lawasé.” Testimonies, jilid 5, 216.

The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.

Paukuman eksekutif diwiwiti déning swara kapindho saka Wahyu bab wolulas, kang nimbali para priya lan wanita supaya padha mlayu saka Babil, lan Yeremia ngandika, “dinané wus teka, wektuné pangrawuhing paukumané. Swarané wong-wong kang mlayu lan oncat saka tanah Babil, kanggo martakaké ana ing Sion piwalesé Pangéran Allah kita, piwalesé Padalemané. Klumpukna para pamanah nglawan Babil: kowé kabèh kang mbengkongaké gandhewa, pasang kémah ngubengi kutha iku; aja ana siji waé kang uwal: balasenna dheweke miturut pakaryané; manut samubarang kang wus dilakoni, lakonana marang dheweke mangkono.” Paukumané ditindakaké déning “para pamanah.” Sebutan kapisan bab pamanah ana ing Kitab Suci iku ngenani Ismail.

And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.

Lan Gusti Allah midhanget swaraning bocah lanang mau; banjur malaékaté Gusti Allah nimbali Hagar saka swarga, sarta ngandika marang dheweke, “Apa kang nglarani atimu, Hagar? Aja wedi; awit Gusti Allah wus midhanget swaraning bocah lanang mau ana ing panggonané. Tangia, angkata bocah lanang mau, lan cekelen ing tanganmu; awit Aku bakal ndadèkaké dheweke dadi bangsa kang agung.” Banjur Gusti Allah mbikak mripaté, temahan dheweke weruh sawijining sumur banyu; banjur dheweke lunga, ngisi kirbat mau nganggo banyu, lan maringi ngombé marang bocah lanang mau. Lan Gusti Allah nunggil karo bocah lanang mau; banjur dheweke saya gedhé, manggon ana ing ara-ara samun, lan dadi juru panah. Purwaning Dumadi 21:17–20.

The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).

“jam lindhu gedhé” ing Wahyu sewelas nandhani wiwitaning pangadilan eksekutif tumrap sundel saka Roma, kang diwiwiti nalika hukum Minggu sing bakal enggal teka ing Amerika Serikat. Ing “jam” iku “bilai kang katelu enggal rawuh. Lan malaékat kapitu muni.” Bilai kang katelu iku yaiku kalasangka kapitu. Para pamanah Islam iku piranti kang dienggo kanggo ngetokaké pangadilan Panjenengané tumrap wong-wong kang ngetrapaké tandha panguwasa kapapaan (pangibadah Minggu), lan nganiaya wong-wong kang njunjung tandha panguwasa Allah (pangibadah Sabat).

In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.

Ing Lukas bab selikur, nalika Gusti Yesus mangsuli pitakonan para murid bab karusakané Yerusalem lan Padaleman Suci, Panjenengané maringi sawijining narasi sajarah kang uga nggambarake sajarahing dina-dina pungkasan. Panjenengané nyebut “dina-dina pambalesan,” kang minangka sipat kenabian kang wigati tumrap pelayanan Panjenengané minangka Mesias, kang Panjenengané titeni ing pawartos pambuka pelayanan-Nya kanthi maos saka nabi Yesaya marang pasamuwan ing Nazaret. Pawartos ing Nazaret, lan pethikan saka Yesaya iku, ora mung makili pelayanan Panjenengané, nanging uga pesen para murid-Nya, lan luwih mligi pakaryan lan pelayanan gerakan wong satus patang puluh papat ewu.

The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

Rohing Pangéran Allah ana ing sandhuwuring aku; awit Pangéran wis njebadi aku kanggo martakaké kabar kabungahan marang wong-wong kang andhap asor; Panjenengané wis ngutus aku kanggo mbebat ati kang remuk, kanggo ngumumaké kamardikan marang para tawanan, lan kabukane pakunjaran marang wong-wong kang kabanda; Kanggo ngumumaké taun sih-karsané Pangéran, lan dina piwalesé Allah kita; kanggo nglipur sakehé wong kang padha ngadhuh susah; Kanggo netepaké marang wong-wong kang padha ngadhuh susah ing Sion, maringi marang wong-wong mau kaéndahan ngganti awu, lenga kabungahan ngganti sungkawa, lan sandhangan pamuji ngganti roh kang abot; supaya wong-wong mau kaarani wit-witaning kabeneran, tandurané Pangéran, supaya Panjenengané kaluhurnaaké. Lan wong-wong mau bakal mbangun reruntuhan kuna, bakal ngedegaké menèh panggonan-panggonan kang biyèn rusak, lan bakal ndandani kutha-kutha kang dadi reruntuhan, karusakaning pirang-pirang turunan. Lan wong-wong manca bakal ngadeg lan ngengon wedhus-wedhusmu, lan anak-anak wong manca bakal dadi juru-bajakmu lan juru-nggarap kebon anggurmu. Nanging kowé bakal kaarani Imam-imamé Pangéran; wong-wong bakal nyebut kowé para Peladèné Allah kita; kowé bakal mangan kasugihané para bangsa, lan ing kamulyané kowé bakal gumunggung. Minangka ganti wirangmu kowé bakal nampani kaping pindho; lan minangka ganti kawirangan, wong-wong mau bakal bungah amarga bagianné: mulané ing tanahe wong-wong mau bakal nduwèni kaping pindho; kabungahan langgeng bakal dadi kagungané. Awit Aku, Pangéran, tresna marang kaadilan, Aku sengit marang rampasan kanggo kurban obaran; lan Aku bakal nuntun pagawéané wong-wong mau ana ing kayektèn, lan Aku bakal damel prejanjian langgeng karo wong-wong mau. Lan tedhak-turuné wong-wong mau bakal kawentar ana ing antarané para bangsa, lan turun-tumuruné ana ing antarané para umat: sakehé wong kang ndeleng wong-wong mau bakal ngakoni, yèn wong-wong mau iku tedhak-turun kang wis diberkahi déning Pangéran. Aku bakal bungah banget ana ing Pangéran, nyawaku bakal bungah ana ing Allahku; awit Panjenengané wis nyandhangi aku nganggo sandhanganing karahayon, Panjenengané wis nutupi aku nganggo jubahing kabeneran, kaya pangantèn kakung ngrias awaké nganggo paésan, lan kaya pangantèn putri nghias awaké nganggo permata-permatané. Awit kaya bumi ngetokaké tunasé, lan kaya patamanan ndadèkaké apa kang kasebar ing kono metu thukul; mangkono uga Pangéran Allah bakal ndadèkaké kabeneran lan pamuji metu thukul ana ing ngarsané sakehé bangsa. Yesaya 61:1–11.

The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”

Satus patang puluh papat ewu wong sing dipatera ing Yehezkiel bab sanga, yaiku wong-wong sing padha sesambat merga dosa-dosa ing pasamuwan lan ing jagad. “Taun kanugrahaning Pangeran, lan dina piwalesing Allah kita,” yaiku nalika wong-wong sing padha sesambat ana ing Sion dipanglipur, lan dadi “wit-witaning kabeneran” supaya “ngluhuraké Pangeran.” Wong-wong mau ngluhuraké Pangeran, awit “ing dina-dina iku, lan ing wektu iku, mangkono pangandikané Pangeran, piala Israèl bakal digolèki, nanging ora bakal katemu.” Wong-wong sing padha sesambat iku yaiku wong-wong sing wis dipatera, lan wong-wong iku uga kang “bakal mbangun reruntuhan-reruntuhan lawas,” kang “bakal ngadegaké karusakan-karusakan biyèn, lan” kang “bakal ndandani kutha-kutha sing dadi reruntuhan, karusakan-karusakaning turun-temurun.” Wong-wong mau bakal “disebut Imam-imamé Pangeran,” lan manungsa bakal nyebut wong-wong mau “Para Abdiné Allah kita.”

The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.

Kabenerané wong satus patang puluh papat èwu iku bakal “thukul metu ana ing ngarepé sakehé bangsa,” nalika padha diangkat dadi panji ing wektu lindhu gedhé. Kabenerané iku dituwuhaké kanthi saya maju, awit “kaya bumi ngetokaké tunasé, lan kaya patamanan ngetokaké apa kang kasebar ana ing jeroné supaya thukul; mangkono Pangéran Allah bakal ndadèkaké kabeneran lan pamuji thukul metu.” Panyegelan wong satus patang puluh papat èwu wiwit nalika tekane udan pungkasan tanggal 1 September 2001. Nalika iku tunas-tunasing bumi digawa metu. Yesaya mratélakaké kapan tunas-tunas iku thukul metu.

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. Isaiah 27:8, 9.

Kanthi ukuran, nalika Panjenengane ngedalake iku, sira bakal ngrembug karo iku; Panjenengane nahan angin-Ne kang atos ing dina angin wetan. Mulané, kanthi iki pialané Yakub bakal kasucekaké; lan iki kabèh wohé kanggo nyingkiraké dosané; nalika dhèwèké ndadèkaké sakèhé watu mesbèh kaya watu kapur kang diremuk dadi pecahan, wit-witan keramat lan reca-reca ora bakal ngadeg manèh. Yesaya 27:8, 9.

In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.

Ing “dina angin wetan” kang dadi “angin atos”-Nya, kang “dipun tahan” déning Panjenengané, “metuné” pucuk-pucuk bakal wiwit nalika udan iku “diukur.” “Dipuns tahan” tegesé dipun kendelèkaké. Nalika papat angin dipun kendelèkaké déning papat malaékat ing Wahyu pasal pitu, panyegelan tumrap satus patang puluh papat èwu wiwit kalakon. Ing wektu iku udan pungkasan wiwit “mratelakaké tetes” kanthi sedheng, awit tembung “ukur” ing ayat iku tegesé kesedhengèn. Ing wiwitaning mangsa panyegelan satus patang puluh papat èwu, udan pungkasan iku diukur, lan ing pungkasaning mangsa iku dadi tanpa ukuran.

“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.

“Panucuran Roh Allah kang agung, kang madhangi saindenging bumi kanthi kamulyane, ora bakal teka sadurunge kita nduwèni umat kang wis dipadhangi, kang mangerténi lumantar pengalaman apa tegesé dadi sesrawungan makarya bebarengan karo Allah. Nalika kita wis nduwèni pangabekti kang sampurna lan sakabèhé ati tumrap paladosan Kristus, Allah bakal ngakoni kasunyatan iku lumantar panucuran Roh-Né tanpa ukuran; nanging iki ora bakal kelakon sajrone pérangan paling akèh saka pasamuwan dudu sesrawungan makarya bebarengan karo Allah. Allah ora bisa nyurungaké Roh-Né nalika sipat mentingaké awak dhéwé lan ngumbar hawa nepsu katon cetha mangkono; nalika roh kang nguwasani iku, manawa diucapaké nganggo tembung, bakal mratélakaké wangsulané Kain, — ‘Apa aku iki juru njaga sadulurku?’ Manawa kayektèn kanggo jaman iki, manawa pratandha-pratandha kang saya ngrembaka ing saben sisih, kang neksèni yèn pungkasaning samubarang wis cedhak, ora cukup kanggo nggugah tenaga kang turu saka wong-wong kang ngakuné mangerténi kayektèn, mula pepeteng kang sapadane karo pepadhang kang wis madhangi bakal nimpa jiwa-jiwa iki. Ora ana sanadyan pepadhan alesan kanggo tumindak ora peduliné kang bakal bisa diaturaké marang Allah ing dina gedhé pangétungan pungkasan. Ora bakal ana alesan kang bisa diajukaké bab apa sebabé wong-wong mau ora urip lan lumaku lan makarya ana ing pepadhanging kayektèn suci saka Sabdaning Allah, lan kanthi mangkono mbabar marang donya kang dipetengi dosa, lumantar tindak-tanduké, rasa srawungé, lan semangaté, yèn kakuwatan lan kasunyatan Injil ora bisa dibantah.” Review and Herald, July 21, 1896.

The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”

Mangsa panggodhoganing udan pungkasan lan panyegelan tumrap satus patang puluh papat ewu diwiwiti kanthi pangukuraning panyiraman Roh Suci, awit gandum lan suket alas wus tekan ing mangsane panèn. Udan iku ndadèkaké kalorone golongan mau tumuju marang kadewasan, banjur ing pungkasan mangsa panggodhogan iku gandum lan suket alas bakal dipisahaké, lan sawisé iku gandum bakal “sumurup lumantar pengalaman apa tegesé dadi kanca-kanca nyambut gawé bebarengan karo Gusti Allah” Sawisé iku wong-wong mau bakal “duwé kasucèn pasrah sakabèhé, kanthi gumolonging ati kabèh, tumrap paladosané Kristus, lan Gusti Allah bakal ngakoni kasunyatan iku kanthi panyiraman Rohé tanpa ukuran.”

The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.

“dina angin wetan kang atos” tekan ing tanggal 11 September 2001, lan wiwité pasulayan Habakuk ngenani pawarta tentrem lan karahayon palsu saka pawarta udan pungkasan, kang ditandhingaké karo pawarta kang mratelakaké dina piwalesing paukumané Gusti Allah. Ing wektu iku, tetuwuhan-tetuwuhan mau, gandum lan jukut ala, wiwit semi lan metokaké woh kang bakal padha katuduhaké ing pangadilan hukum Minggu kang bakal enggal teka.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Maneh, pasemon-pasemon iki mulang manawa ora ana mangsa pacoban sawisé pangadilan. Nalika pakaryaning Injil wis rampung, sanalika banjur katindakake pamisahan antarané wong becik lan wong ala, lan nasib saben golongan tetep katetepaké ing salawas-lawasé.” Christ’s Object Lessons, 123.

One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.

Sawijining golongan sujud marang srengéngé ing Yèheskèl pasal wolu, lan golongan sijiné nampa meterai Allah ing Yèheskèl pasal sanga. Ing Lukas pasal selikur, Kristus nemtokaké sapa wong satus patang puluh papat èwu iku, lan Panjenengané ngetingalaké sawijining pratandha kang nandhani generasi pungkasan ing sajarah bumi. Panjenengané nemtokaké pratandha kang kudu diweruhi déning para Kristen supaya bisa mlayu nyingkiri karusakané Yérusalèm.

And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

Lan manawa kowé padha weruh Yérusalèm kaubengi déning bala tentara, mula ngertia yèn karusakané wis cedhak. Mulané, wong-wong sing ana ing Yudéa muga padha mlayu menyang ing pagunungan; lan wong-wong sing ana ing tengahé kutha iku muga padha metu; lan wong-wong sing ana ing dhaérah-dhaérah aja padha mlebu menyang kana. Awit iku padha dadi dina-dina piwales, supaya sakèhé prekara kang katulis bisa kalakon. Lukas 21:20–22.

Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.

Gusti Yesus nduduhaké, “larik demi larik,” luwih akèh ciri-ciri nabi tumrap pratandha mau, awit pangandikané kacathet ora mung déning Lukas, nanging uga déning Matius lan Markus.

And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.

Lan Injil Kraton iki bakal diwartakake ing saindenging jagad dadi paseksi marang sakehe bangsa; banjur wekasan bakal teka. Mulané, manawa kowé padha weruh pangawon kang njalari kasirnan, kaya kang wis kapratelakake déning nabi Daniel, jumeneng ana ing panggonan suci, (sing sapa maca, muga mangertia:) Mangka wong-wong kang ana ing Yudéa padha mlayua menyang ing pagunungan. Matius 24:14–16.

And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.

Lan Injil iku kudu luwih dhisik diwartakake ing antarane sakèhé bangsa. Nanging manawa kowé padha digawa lan diserahaké, aja sumelang dhisik bab apa kang bakal kokucapaké, lan aja padha ngrancang sadurungé; nanging apa waé kang kaparingaké marang kowé ing wektu iku, kuwi sing kokucapna: amarga dudu kowé sing ngucap, nanging Sang Roh Suci. Saiki sadulur bakal ngulungaké saduluré marang pati, lan bapa marang anaké; lan anak-anak bakal nglawan wong tuwané, lan njalari wong tuwané dipatèni. Lan kowé bakal disengiti déning kabèh wong marga saka asmaningSun; nanging sing bakal tahan nganti wekasan, iya wong iku kang bakal kaslametaké. Nanging manawa kowé padha ndeleng pangrusuhe karusakan, kaya kang wis kasabdakaké déning Daniel nabi, ngadeg ana ing panggonan kang ora samesthiné, (sing maca, mangertia,) tumuli wong-wong kang ana ing Yudéa padha mlayua menyang pagunungan. Markus 13:10–14.

Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.

Sadurungé pitu pageblug pungkasan, yaiku kawujudan pungkasan lan sampurna saka “dina-dina piwales,” katindakake tumrap rong golongan, Injil Kraton kudu diwartakaké lan dipublikasèkaké ana ing antarané sakabèhé bangsa. Pesen Injil iku diparingaké marang para bangsa nalika angger-angger Minggu sing bakal enggal teka ing Amerika Sarékat, nalika satus patang puluh papat èwu diangkat minangka panji. “Dina-dina piwales” iku nggambaraké mangsa Pangadilan Eksekutif marang sundel Babel, kang diwiwiti déning angger-angger Minggu ing Amerika Sarékat lan dipungkasi nalika Mikhaèl jumeneng lan mangsa kasempatan manungsa katutup, lan bebenduné Gusti Allah kawutahaké lumantar pitu pageblug pungkasan.

The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”

Mangsa wektu iku yaiku “jam” kang diidentifikasi déning Markus, lan “jam” saka “lindhu gedhé,” lan “jam” nalika sepuluh ratu sarujuk kanggo masrahaké karajané kang kapitu marang kapapusan. Nalika jiwa pungkasan wis nampani Injil kang diumumaké marang sakèhé bangsa, mangsa sih-rahmat katutup, lan bebenduning Allah katibakaké tanpa kawelasan. Mangsa iku diwiwiti nalika Injil diproklamakaké marang sakèhé bangsa nalika panji diangkat, lan dipungkasi nalika wong pungkasan nanggapi warta Injil kang diproklamakaké, diwartakaké, lan diumumaké déning panji mau. Mangsa wektu iku yaiku “dina-dina piwales.”

In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”

Ing Lukas, bab kaping selikur, Gusti Yesus nedahaké sajarah iku kanthi cetha, awit Panjenengané lagi ngenali turun-temurun pungkasan, kang ora bakal sirna sadurungé rawuhing Panjenengané kaping pindho. Panjenengané ngenali sawijining pratandha, kang digambaraké minangka pancadan nistha kang njalari kasirnan, kaya kang wis kaandika déning nabi Daniel. Pratandha iku yaiku nalika pancadan nistha kang njalari kasirnan ngadeg ana ing “panggonan suci,” lan nalika iku “ngadeg ana ing papan kang ora samesthiné,” kang uga nalika Yerusalem “kakepung déning bala tentara.”

When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.

Nalika Yerusalem dikubengi déning tentara-tentara ing taun 66 déning Cestius, wong-wong Kristen ing Yerusalem padha mlayu saka kutha iku, lan Sister White negesaké yèn ora ana siji waé wong Kristen sing mati sajrone karusakan sing pungkasané rampung ing taun 70. Cestius miwiti sawijining pengepungan, banjur mundur amarga sebab-sebab sing katingalé ora dimangertèni, lan wong-wong Kristen ing kutha iku padha mlayu selaras karo pepéling sing kagandhèng karo tandha kasebut. Ing taun 70 Titus ngrampungaké karusakan mau kanthi sapisan manèh nganakaké pengepungan. Pengepungan déning Cestius iku dadi wiwitan saka apa sing sinebut Perang Yahudi-Romawi Kapisan, lan pengepungan sarta karusakan sing katindakaké déning Titus iku dadi pungkasan saka Perang Yahudi-Romawi Kapisan.

The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.

Sakabèhé sajarah iku lumaku telung taun setengah, diwiwiti lan dipungkasi kanthi sawijining kepungan, lan wiwitané ngandhut sawijining pratandha kanggo umaté Allah. Sajarah iku diènalaké déning Kristus minangka dina-dinané piwalesing bebenduné Allah, kang dadi sawijining unsur tartamtu sing kudu Panjenengané tandhani ana ing paladosan-Nya. Dina-dina iku makili paukuman eksekutif marang sundhaling Roma kang diwiwiti nalika angger-angger Minggu sing bakal enggal rawuh, lan dipungkasi nalika mangsa sih-rahmat manungsa katutup. Ing wiwitaning paukuman eksekutif marang sundhaling Babil, wong satus patang puluh papat ewu kaangkat minangka panji, yaiku sawijining pratandha. Nalika wedhus-wedhus liyané kagungané Allah weruh pratandha iku, wong-wong mau kudu mlayu metu saka Babil, kang karusakané dilambangaké déning karusakané Yérusalèm.

We will continue to consider Luke chapter twenty-one in the next article.

Kita badhé nglajengaken ngrembag Lukas bab kaping selikur wonten ing artikel salajengipun.