Sister White identifies the soon-coming Sunday law as the “sign,” that was typified by the armies of Rome encompassing Jerusalem in the year 66, and in doing so, she identifies a class who have eyes that see not, and ears that hear not.

Sister White nedahaken bilih angger-angger dina Minggu ingkang badhé enggal dumugi punika minangka “tandha,” ingkang dipun pralambangakên déning bala tentara Roma ingkang ngubengi Yérusalèm ing taun 66, lan kanthi makaten, piyambakipun nedahaken satunggaling golongan ingkang gadhah mripat nanging boten ningali, lan gadhah kuping nanging boten mireng.

“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?

“Kalanggengan mbentang ana ing ngarsa kita. Tirai wis meh kabuka. Kita kang manggon ing kalungguhan iki kang khidmat lan kebak tanggung jawab, apa kang kita tindakake, apa kang kita pikirake, nganti kita tetep nggegem katresnan egois kita marang kaenakan, nalika jiwa-jiwa padha nemoni karusakan ana ing sakiwa-tengen kita? Apa atiné kita wis dadi temen-temen atos tanpa rasa? Apa kita ora bisa ngrasa utawa mangertèni manawa kita nduwèni pakaryan kang kudu katindakake kanggo kaslametané wong liya? Para sadulur, apa kowé kalebu golongan kang nduwé mripat nanging ora weruh, lan nduwé kuping nanging ora krungu? Apa kanthi muspra Gusti Allah wis maringi kowé kawruh bab karsané? Apa kanthi muspra Panjenengané wis ngutus pepéling sawisé pepéling marang kowé? Apa kowé pracaya marang pranyatan-pranyatan kayekten langgeng bab apa kang bakal tumeka marang bumi iki, apa kowé pracaya manawa paukumané Gusti Allah lagi nglambang ana ing sadhuwuré manungsa, lan apa kowé isih bisa lungguh kanthi ayem, kesèd, sembrana, seneng kasenengan?”

“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

“Saiki dudu mangsané umat Allah nglèkkèhaké tresnané utawa numpuk bandhané ana ing donya. Wektuné wis ora suwé manèh, nalika, kaya para sakabat wiwitan, kita bakal kapeksa nggolèki pangungsèn ing papan-papan kang sepi lan suwung. Kaya dene pengepungan Yérusalèm déning bala tentara Rum dadi pratandha kanggo mlayuné wong-wong Kristen ing Yudéa, mangkono uga pangrebutan kakuwasan déning bangsa kita lumantar pranatan sing ngetrapaké sabat kapausan bakal dadi pepéling tumrap kita. Nalika iku bakal dadi wektuné ninggalaké kutha-kutha gedhé, minangka ancang-ancang kanggo ninggalaké kutha-kutha cilik tumuju omah-omah pangasingan ing papan-papan kang kapencil ana ing antarané pagunungan.” Testimonies, jilid 5, 464.

The soon coming Sunday law in the United States is the warning signal (sign), “to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Laodicean Adventism is largely unaware that the Sunday law crisis in the United States, fulfills the “sign” spoken of in The Great Controversy. It is typified by the “sign” at the beginning of the three and a half years. The “sign” which was fulfilled in the first siege of Jerusalem that was brought in the year 66, and it typifies the “ensign” that is lifted up at the soon-coming Sunday law.

Angger-angger dina Minggu sing enggal teka ing Amérika Sarékat iku pratandha pangéling-éling (tandha), “supaya metu saka kutha-kutha gedhé, minangka pepak kanggo metu saka kutha-kutha cilik tumuju omah-omah pangungsèn ing panggonan-panggonan sepi ana ing antarané pagunungan.” Adventisme Laodikia akèh-akèhé ora nyumurupi yèn krisis angger-angger dina Minggu ing Amérika Sarékat ngebaki “tandha” sing kasauraké ana ing The Great Controversy. Iku dilambangaké déning “tandha” ing wiwitané telung setengah taun. “Tandha” sing kawujud ana ing pangepungan kapisan marang Yérusalèm sing kelakon ing taun 66, lan iku nglambangaké “panji” sing diangkat nalika angger-angger dina Minggu sing enggal teka.

The actual destruction of Jerusalem was accomplished by Titus in the year 70 AD, and the siege of Titus had been first typified in the 66 AD siege of Cestius, for Jesus always illustrates the end of a thing with the beginning of a thing. It was the beginning siege of Cestius that was the “sign” to flee that Jesus had given, not the siege of Titus. One was the siege at the beginning, the other was the siege at the end.

Karusakan nyata Yerusalem katindakake déning Titus ing taun 70 M, lan pangepungan déning Titus iku wis luwih dhisik dilambangaké ing pangepungan déning Cestius ing taun 66 M, awit Gusti Yesus tansah nglambangaké pungkasaning sawatara prakara lumantar wiwitaning prakara iku. Pangepungan wiwitan déning Cestius iku sing dadi “pratandha” kanggo mlayu kaya kang wis diparingaké déning Gusti Yesus, dudu pangepungan déning Titus. Sing siji iku pangepungan ing wiwitan, lan sijiné manèh iku pangepungan ing pungkasan.

“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. ‘When ye shall see Jerusalem compassed with armies,’ said Jesus, ‘then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.’ Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God’s merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour’s warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.

“Ora ana siji wae wong Kristen kang tiwas sajrone karusakan Yerusalem. Kristus wus paring pepeling marang para sakabate, lan sakabèhé wong kang pracaya marang pangandikané padha waspada ngentèni pratandha kang wis kaweca. ‘Manawa kowé padha weruh Yerusalem kepung déning wadya perang,’ pangandikané Gusti Yésus, ‘sumurupana yèn karusakané wis cedhak. Ing wektu kuwi, wong-wong kang ana ing Yudéa muga padha mlayu menyang pagunungan; lan wong-wong kang ana ing satengahé kutha iku muga padha metu saka ing kono.’ Lukas 21:20, 21. Sawisé wong Rum ing sangisoré pamaréntahané Cestius ngepung kutha mau, kanthi ora dinyana-dinyana padha mungkasi pengepungan nalika sakèhé kahanan katon nguntungaké kanggo serangan langsung. Wong-wong kang kepung, merga wis ora ngarep-arep bisa nahan, wus meh nyerah, nalika panglima Rum mau munduraké wadya-wadyané tanpa sebab kang katingal babar pisan. Nanging pamedhar sih-rahmating Allah kanthi karsa pangayomané lagi nuntun lakuning prekara-prakara mau demi kabecikan umaté piyambak. Pratandha kang wis kaweca mau wus kaparingaké marang wong-wong Kristen kang ngentèni, lan saiki kabuka kalodhangan tumrap sakèhé wong kang gelem manut marang pepelingé Sang Juru Slamet. Kedadéan-kedadéan mau dipréntah déning panguwasaning Allah mangkono rupa, saéngga wong Yahudi utawa wong Rum padha ora bisa ngalang-alangi lungané wong-wong Kristen. Nalika Cestius mundur, wong-wong Yahudi metu nyerbu saka Yerusalem lan ngoyak wadya-wadya kang lagi mundur mau; lan nalika loro-loroné wadya kuwi padha kebak kasibukan perang, wong-wong Kristen oleh kalodhangan kanggo ninggal kutha mau. Ing wektu iku, tlatah padesan uga wis resik saka mungsuh-mungsuh kang bisa waé nyoba nyegat wong-wong mau. Nalika wektu pengepungan iku, wong-wong Yahudi padha nglumpuk ana ing Yerusalem kanggo ngrayakaké Riyaya Tarub, mula wong-wong Kristen ing saindhenging nagara bisa padha uwal tanpa gangguan. Tanpa tundha, padha mlayu menyang papan kang aman, yaiku kutha Pella, ing tanah Perea, ing sabrangé Yordan.” The Great Controversy, 30.

The siege of Jerusalem by Cestius in the year 66 fulfilled the warning “sign” which Christ had recorded for the Christians of that history, but the siege of Titus in 70 AD provided no “sign” to flee. In that siege there were no Christians left in the city, and that last siege led to the destruction of Jerusalem, and in the destruction of Jerusalem “not one Christian perished,” for the Christians had fled at the beginning of the history.

Pangepungan Yerusalem déning Cestius ing taun 66 nindakaké tandha pepènget kang wis katulis déning Kristus kanggo para Kristen ing sajarah iku, nanging pangepungan déning Titus ing taun 70 Masehi ora maringi “tandha” kanggo mlayu. Ing pangepungan iku wis ora ana wong Kristen siji waé kang kari ana ing kutha iku, lan pangepungan pungkasan mau nuntun marang karusakané Yerusalem, lan ing karusakané Yerusalem “ora ana wong Kristen siji waé kang tiwas,” awit para wong Kristen wis padha mlayu ing wiwitaning sajarah iku.

“The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.

“Wadyabala Yahudi, kang ngoyak Cestius lan bala-tentarane, nyerang punggawane saka mburi kanthi kasarasan kang mangkono nggegirisi nganti ngancam bakal numpes wong-wong mau kabeh. Kanthi susah payah banget wong-wong Roma mau kasil mundur. Wong-wong Yahudi uwal meh tanpa kapitunan, lan kanthi barang-barang rampasané padha bali menyang Yérusalèm kalawan kamulyan kaunggulan. Nanging kasil kang katone mangkono iku mung nggawa piala tumrap wong-wong mau. Iku nuwuhaké ing sajroning dhèwèké roh pambrontakan kang wangkal marang wong-wong Roma, kang enggal nggawa sangsara kang ora kena diucapaké tumrap kutha kang wis katemtokaké kanggo paukuman mau.”

“Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls.” The Great Controversy, 31.

“Nggegirisi banget bilai-bilai kang tumiba marang Yerusalem nalika pengepungan mau diwiwiti maneh déning Titus. Kutha iku dikepung nalika riyaya Paskah, nalika mayuta-yuta wong Yahudi padha nglumpuk ana ing sajroning témbok-temboké.” The Great Controversy, 31.

From the feast of Tabernacles in the year 66 unto the Passover in the year 70 is three and a half years, which prophetically is twelve hundred and sixty days. From the year 66 to the year 70 pagan Rome trampled down the sanctuary and host, just as papal Rome tread down the holy city for forty-two months from the year 538 unto 1798.

Wiwit Riyaya Tarub Suci ing taun 66 nganti Riyaya Paskah ing taun 70 iku telung taun setengah, kang sacara profetik padha karo sèwu rong atus sawidak dina. Wiwit taun 66 nganti taun 70 Roma pagan ngidak-idak pasucèn lan bala, kaya dene Roma kepausan ngidak-idak kutha suci sajroning patang puluh loro sasi wiwit taun 538 nganti 1798.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Nanging plataran kang ana ing sajabaning Pedaleman Suci iku padha tinggalna, lan aja kok ukur; amarga iku wus kaparingaké marang para bangsa liya: lan kutha suci bakal padha diinjak-injak suwéné patang puluh loro sasi. Wahyu 11:2.

Both pagan Rome and papal Rome trampled down Jerusalem for twelve hundred and sixty days (years), thus identifying that modern Rome would trample down spiritual Jerusalem of the last days for a symbolic period of twelve hundred and sixty days. That symbolic period would commence at the soon-coming Sunday law in the United States, when the deadly wound is healed.

Roma kapir lan Roma kapausan padha ngidak-idak Yerusalem sajrone sèwu rong atus sewidak dina (taun), mangkono mratandhani yèn Roma modern bakal ngidak-idak Yerusalem rohani ing jaman wekasan sajrone wektu simbolis sèwu rong atus sewidak dina. Wektu simbolis iku bakal diwiwiti nalika angger-angger Minggu enggal bakal teka ing Amérika Sarékat, nalika tatu sing matèni iku wis mari.

And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

Lan aku weruh salah siji saka sirahé kaya-kaya kataton nganti mati; lan tatu sing agawe patiné wis waras: lan saindenging jagad padha gumun ngetutaké kéwan iku. Lan padha nyembah naga kang maringi pangwasa marang kéwan iku: lan padha nyembah kéwan iku, sarta padha matur, Sapa kang padha karo kéwan iku? sapa kang bisa perang nglawan dhèwèké? Lan marang dhèwèké kaparingaké cangkem kang ngucap prekara-prekara gedhé lan pitenah-pitenah; lan pangwasa kaparingaké marang dhèwèké supaya lestari patang puluh loro sasi. Wahyu 13:3–5.

The symbolic forty-two months of papal persecution is the “hour,” of the Sunday law crisis. That “hour” begins with a “sign” (the ensign), and ends with “signs.” The “sign” of the ensign at the Sunday law, will cause any Christians still in Babylon to flee to the glorious holy mountain that has been exalted (lifted up) above the other hills.

Patang puluh loro sasi simbolis panganiaya kapapaan iku minangka “jam” krisis undhang-undhang Minggu. “Jam” iku diwiwiti kanthi sawijining “tandha” (panji), lan dipungkasi kanthi “tandha-tandha.” “Tandha” saka panji nalika undhang-undhang Minggu, bakal njalari sapa waé wong Kristen sing isih ana ing Babil mlayu menyang gunung suci kang mulya, sing wis diluhuraké (diunggahaké) ngungkuli gunung-gunung cilik liyané.

And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

Lan bakal kelakon ing dina-dina pungkasan, manawa gunung padalemane Sang Yehuwah bakal ditegakaké ana ing pucaking gunung-gunung, lan bakal kaluhuraké ngungkuli bukit-bukit; lan sakehing bangsa bakal mili marang kono. Lan akèh umat bakal padha lunga lan kandha, Ayo, lan ayo padha munggah menyang gununge Sang Yehuwah, menyang padalemane Gusti Allahe Yakub; lan Panjenengané bakal mulang kita bab dalan-dalané, lan kita bakal lumaku ana ing tapak-tapaké: awit saka Sion bakal metu angger-anggering Toret, lan pangandikané Sang Yehuwah saka Yerusalem. Yesaya 2:2, 3.

The flight from the cities at the decree enforcing Sunday worship was typified by both the flight of the Christians in the year 66, and the flight of the church in the year 538 that fled into the wilderness.

Mlayune saka kutha-kutha nalika dhawuh sing ngetrapake pangibadah dina Minggu dipunwetokaké, dipunlambangaké déning loro-loroné: mlayuné para wong Kristen ing taun 66, lan mlayuné pasamuwan ing taun 538 kang mlayu menyang ara-ara samun.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Lan wong wadon iku mlayu menyang ara-ara samun, ing kana dheweke nduwèni papan kang wus disawisaké déning Allah, supaya ana kang maringi pangan marang dheweke ana ing kana sajroning sèwu rong atus suwidak dina. Wahyu 12:6.

The destruction of Jerusalem from the first siege to the last siege lasted three and a half years, but a warning message of the coming destruction was given for seven years, three and a half years before the first siege and three and a half years after.

Karusakan Yerusalem wiwit saka kepungan kang kapisan tekan kepungan kang pungkasan lumaku telung taun setengah, nanging pesen pepeling bab karusakan kang bakal teka wis kaparingake sajrone pitung taun, yaiku telung taun setengah sadurunge kepungan kang kapisan lan telung taun setengah sawisé iku.

“All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: ‘With what measure ye mete, it shall be measured to you again.’ Matthew 7:2.

“Kabeh pratandha ramalan sing diparingaké déning Kristus ngenani karusakané Yérusalèm kawujud kanthi satiti. Wong-wong Yahudi ngalami kayektèning pangandikané pepéling Panjenengané: ‘Kanthi ukuran apa kowé ngukur, iku bakal diukuraké marang kowé manèh.’ Matius 7:2.

“Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: ‘Let us depart hence.’ The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.—Milman, The History of the Jews, book 13.

“Tetenger-tetenger lan kaelokan-kaelokan katon, ngandhut pratandha bilai lan karusakan. Ing satengahing wengi ana pepadhang kang ora lumrah sumunar ana ing sadhuwure Padaleman Suci lan misbyah. Ing mega nalika surup kagambar kreta-kreta perang lan para prajurit kang padha nglumpuk arep perang. Para imam kang lagi leladi ing wayah wengi ana ing papan suci padha kaget lan wedi marga saka swara-swata misterius; bumi gonjang-ganjing, lan keprungu swara wong akèh padha sesambat: ‘Ayo padha mangkat saka kéné.’ Gapura gedhé sisih wétan, kang abot banget nganti meh ora bisa katutup déning rong puluh wong, lan kang kakancing déning palang-palang wesi kang gedhé banget kang kaiket jero ing lanté watu padhet, kabukak ing tengah wengi, tanpa daya kang katon.—Milman, The History of the Jews, buku 13.

“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

“Sajrone pitung taun ana sawijining wong terus mlaku munggah mudhun ing dalan-dalan Yerusalem, ngumumaké bilai-bilai kang bakal nekani kutha iku. Ing wayah awan lan ing wayah bengi dhèwèké ngidungaké kidung pangruwating sungkawa kang nggegirisi: ‘Ana swara saka wetan! ana swara saka kulon! ana swara saka patang angin! ana swara nglawan Yerusalem lan nglawan Padaleman Suci! ana swara nglawan para pengantèn lan para manten putri! ana swara nglawan sakabèhé rakyat!’—Ibid. Makhluk aneh iki dipenjara lan dibeseti, nanging ora ana panyuwunan utawa pangaduh kang uwal saka lambéné. Marang cacad lan panyiksa, mung iki wangsulané: ‘Bilai, bilai tumrap Yerusalem!’ ‘bilai, bilai tumrap para pedunungé!’ Pambengok pepélingé ora mandheg nganti dhèwèké dipatèni sajroning pengepungan kang wus tau diramalké déning dhèwèké.” The Great Controversy, 29, 30.

The final destruction of literal Jerusalem in the year 70 was preceded by “signs and wonders” which identified “disaster and doom.” The warning “signs” were manifested for three and a half years before the first siege and for the three and a half years that led to the destruction. The “signs” (in the plural) that identified the coming destruction was not the “sign” of warning to flee, but a pronouncement of the imminent close of probation.

Karusakan pungkasan Yerusalem sacara harfiah ing taun 70 dipun-rumiyini déning “tandha-tandha lan kaélokan-kaélokan” kang nandhani “bilai lan karusakan.” “Tandha-tandha” pepènget punika kawujud sajroning telung taun setengah sadurungé pangepungan kapisan lan sajroning telung taun setengah kang nuwuhaké tumuju marang karusakan iku. “Tandha-tandha” (wujud jamak) kang nandhani karusakan kang badhé rawuh iku dudu “tandha” pepènget supaya padha mlayu, nanging sawijining pawartos bilih wekdal sih-rahmat sampun meh katutup.

In the trampling down of spiritual Jerusalem from 538 to 1798, the “sign” of warning to flee, was when the abomination of desolation was when “that man of sin” was “revealed,” as “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.”

Ing pangidak-idaké Yérusalèm rohani wiwit taun 538 nganti 1798, “tetenger” pepéling supaya padha mlayu iku dumadi nalika kekejian kang njalari kasunyatan dadi sepi iku kawedhar, yaiku nalika “manungsa duraka” iku “katembungaké,” minangka “anak karusakan; kang nentang lan ngluhuraké awaké dhéwé ngluwihi samubarang kang sinebut Allah, utawa kang disembah; nganti dhèwèké kaya déné Allah lenggah ana ing padalemané Allah, ngatonaké awaké dhéwé manawa dhèwèké iku Allah.”

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.) Matthew 24:15.

Mulané, manawa kowé padha weruh prekawis nisthakaké kang njalari karusakan, kang wis kaandharaké déning Nabi Daniel, ngadeg ana ing panggonan suci, (sapa sing maca, muga padha mangerti.) Matius 24:15.

When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.

Nalika umat Kristen ing sajarah iku nyumurupi “tandha” mau, wong-wong mau banjur mlayu menyang ara-ara samun sajrone sèwu rong atus suwidakan taun.

“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

“Dibutuhake perjuangan kang banget atos tumrap wong-wong sing kepengin tetep setya supaya bisa ngadeg jejeg nglawan pangapusan lan barang-barang nistha kang disamunakake nganggo jubah imam lan dilebokake menyang pasamuwan. Kitab Suci ora ditampa minangka patokaning pracaya. Piwulang bab kamardikaning agama diarani bidah, lan para panyengkuyunge disengiti lan dikucilake.

“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.

“Sawisé konflik sing dawa lan abot, wong sawetara sing setya mutusaké kanggo mbubaraké sakèhé pasamuwané karo gréja sing murtad menawa dheweke isih nampik mbébasaké awaké saka kasalahan lan brahala. Wong-wong mau weruh yèn pamisahan iku sawijining kabutuhan sing mutlak manawa arep manut marang pangandikané Allah. Wong-wong mau ora wani ngidinaké kasalahan-kasalahan sing matèni tumrap nyawané dhéwé, lan maringi tuladha sing bakal mbebayani iman anak-anaké lan turuné anak-anaké. Kanggo njamin katentreman lan karukunan, wong-wong mau siyap nindakaké samubarang pamrayoga sing cocog karo kasetyan marang Allah; nanging wong-wong mau ngrasa yèn malah katentreman bakal tinuku larang banget manawa kudu ngurbanaké prinsip. Menawa karukunan mung bisa dipikolehi lumantar ngompromèkaké bebener lan kabeneran, mula becika ana prabédan, malah perang pisan.” The Great Controversy, 45.

Approaching the conclusion of the twelve hundred and sixty years of papal persecution there were “signs” (in the plural), and as with the “signs” at the end of the twelve hundred and sixty days that pagan Rome trampled down literal Jerusalem; those “signs” were not signs to flee.

Nalika nyedhaki pungkasaning sèwu rong atus sawidak taun panganiaya kapausan, ana “tandha-tandha” (jamak), lan kaya déné “tandha-tandha” ing pungkasaning sèwu rong atus sawidak dina nalika Roma kapir ngidak-idak Yerusalem sing nyata; “tandha-tandha” mau dudu tandha kanggo mlayu.

“The Saviour gives signs of His coming, and more than this, He fixes the time when the first of these signs shall appear: ‘Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’

“Sang Juruwilujeng maringi pratandha-pratandha bab rawuhipun, lan langkung saking punika, Panjenenganipun netepaken wekdal nalika pratandha-pratandha ingkang kapisan punika badhe kawujud: ‘Sakbanjuré kasangsaran ing jaman iku srengéngé bakal dados peteng, lan rembulan ora bakal maringi pepadhangé, lan lintang-lintang bakal tiba saka langit, lan kakuwatan-kakuwatan ing langit bakal kaguncang: banjur pratandhané Putraning Manungsa bakal katon ana ing langit: banjur sakehé suku bangsa ing bumi bakal padha sesambat, lan padha bakal weruh Putraning Manungsa rawuh ana ing mega-mega langit kanthi kakuwatan lan kamulyan ingkang ageng. Lan Panjenenganipun bakal ngutus para malaékatipun kanthi swaraning kalasangka ingkang sora, lan para malaékat punika bakal nglumpukaken tiyang-tiyang pilihanipun saking sekawan panjuru angin, saking pucuking langit ingkang satunggal dumugi pucuking langit ingkang satunggal malih.’”

“At the close of the great papal persecution, Christ declared, the sun should be darkened, and the moon should not give her light. Next, the stars should fall from heaven. And He says, ‘Learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that He is near, even at the doors.’ Matthew 24:32, 33, margin.

“Ing pungkasaning panganiaya paus kang gedhé, Kristus mratelakaké, srengéngé bakal dadi peteng, lan rembulan ora bakal maringi pepadhangé. Sabanjuré, lintang-lintang bakal gugur saka langit. Lan Panjenengané ngandika, ‘Sinaua pasemon saka wit anjir; Nalika pangé isih empuk, lan wiwit ngetokaké godhong, kowé padha ngerti manawa mangsa panas wis cedhak: mangkono uga kowé, manawa kowé bakal weruh kabèh prakara iki, ngertènana manawa Panjenengané wis cedhak, ya ana ing ngarep lawang-lawang.’ Matius 24:32, 33, margin.”

“Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, ‘This generation shall not pass, till all these things be fulfilled.’ These signs have appeared. Now we know of a surety that the Lord’s coming is at hand. ‘Heaven and earth shall pass away,’ He says, ‘but My words shall not pass away.’” The Desire of Ages, 631, 632.

“Kristus wis maringi pratandha-pratandha bab rawuhipun. Panjenenganipun mratelakaken bilih kita saged mangertos nalika Panjenenganipun sampun celak, malah sampun wonten ing ngarep lawang. Panjenenganipun ngandika bab wong-wong ingkang nyumurupi pratandha-pratandha punika, ‘Generasi iki ora bakal liwati, nganti samubarang iki kabèh kalakon.’ Pratandha-pratandha punika sampun kawujud. Saiki kita mangertos kanthi temtu bilih rawuhipun Gusti sampun celak. ‘Langit lan bumi bakal sirna,’ pangandikanipun, ‘nanging pangandika-Ku ora bakal sirna.’” The Desire of Ages, 631, 632.

When “the three and half years of Jerusalem being trampled down” by papal Rome was ending there was a series of “signs,” which identified the coming of Christ and ushered in the Millerite history. Millerite history is to be repeated to the very letter in the last days. Those “signs,” which appeared at “the close of the great papal persecution,” had been typified by “signs” that appeared as the closing of the three and a half years of the trampling down of Jerusalem from the year 66 to 70 by pagan Rome. Therefore, based upon two witnesses there will be a “sign” of the ensign which is lifted up at the hour of the great earthquake which is the sign of warning to flee in the history of modern Rome, and there will also be “signs” in the plural which occur at the closing of modern Rome’s period of persecution in the last days.

Nalika “telung taun setengah Yerusalem diidak-idak” déning Roma kepausan wis ngancik pungkasané, ana rerangkèn “tandha-tandha” kang nandhani rawuhipun Kristus lan nglebetaké sajarah Millerite. Sajarah Millerite iku bakal katitiwalakaké manèh nganti tumuju ing saben rinci tembungé ing dina-dina wekasan. “Tandha-tandha” mau, kang kapratélakaké ing “pungkasaning panganiaya kepausan kang gedhé,” wis dipratandhani déning “tandha-tandha” kang muncul nalika pungkasaning telung taun setengah pangidak-idakaning Yerusalem wiwit taun 66 nganti 70 déning Roma kafir. Mulané, adhedhasar paseksèning loro seksi, bakal ana sawijining “tandha” bab panji kang diangkat ing wektu lindhu gedhé, yaiku tandha pepéling supaya mlayu ing sajarah Roma modern, lan uga bakal ana “tandha-tandha” ing wangun jamak kang kadadéan ing pungkasaning mangsa panganiayané Roma modern ing dina-dina wekasan.

We will continue this study in the next article.

Kita badhé nglajengaken panaliten punika wonten ing artikel salajengipun.

“Read the 21st chapter of Luke. In it Christ gives the warning, ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of man’ (Luke 21:34–36).

“Wacanen bab kaping 21 saka Injil Lukas. Ing kono Kristus maringi pepeling, ‘Padha ngati-atia marang awakmu dhewe, supaya ing sawiji wektu atimu aja kabotan déning kakehan mangan lan mabuk, sarta prekawis-prekawis panguripan iki, nganti dina iku nekani kowe tanpa kowe sumurup. Awit kaya jebakan dina iku bakal nekani sakèhé wong kang manggon ing saénggoning bumi kabèh. Mulané padha waspada, lan tansah ndedongaa, supaya kowe kaanggep pantes uwal saka sakehing prakara iki, lan bisa ngadeg ana ing ngarsané Putraning Manungsa’ (Lukas 21:34–36).”

“The signs of the times are fulfilling in our world, yet the churches generally are represented as slumbering. Shall we not take warning from the experience of the foolish virgins, who when the call came, ‘Behold the bridegroom cometh; go ye out to meet him,’ found that they had no oil in their lamps? And while they went to buy oil, the bridegroom went in to the marriage supper with the wise virgins, and the door was shut. When the foolish virgins reached the banqueting hall, they received an unexpected denial. The master of the feast declared, ‘I know you not.’ They were left standing without in the empty street, in the blackness of the night.” Manuscript Releases, volume 15, 229.

“Tandha-tandha jaman lagi kaleksanan ing donya kita, nanging pasamuwan-pasamuwan ing umumé digambarake minangka padha turu. Apa kita ora bakal njupuk pepeling saka pengalaman para prawan bodho, sing nalika swara mau teka, ‘Lah, pangantèn lanang teka; metua kowe kanggo nemoni Panjenengané,’ nemu yèn wong-wong mau ora nduwèni lenga ing damaré? Lan nalika wong-wong mau lunga tuku lenga, pangantèn lanang mlebu menyang pésta palakrama bebarengan karo para prawan wicaksana, lan lawangé katutup. Nalika para prawan bodho tekan ing balé pésta, wong-wong mau nampa panampik sing ora disangka-sangka. Sing dadi empuning pésta ngandika, ‘Aku ora wanuh marang kowé.’ Wong-wong mau kari ngadeg ana ing njaba, ing dalan sing sepi, ana ing petenging wengi.” Manuscript Releases, volume 15, 229.