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.

Sadérék White nandakeun yén undang-undang Minggu nu bakal geura datang téh minangka “tanda,” anu geus dilambangkeun ku pasukan-pasukan Roma anu ngurilingan Yerusalem dina taun 66, sarta ku kituna, anjeunna nangtukeun hiji golongan anu boga panon tapi teu ningali, jeung ceuli tapi teu ngadéngé.

“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 ngalegaan di hareupeun urang. Gorden téh geus méh diangkat. Urang anu nyekel kalungguhan anu khidmat tur pinuh tanggung jawab ieu, naon anu keur urang lakukeun, naon anu keur urang pikirkeun, nepi ka urang ngagantel kana kanyaah egois urang kana kanyamanan, bari jiwa-jiwa keur binasa di sabudeureun urang? Naha hate urang geus jadi tumpul pisan? Naha urang teu bisa ngarasakeun atawa ngartos yén urang miboga hiji pagawean anu kudu dipigawé pikeun kasalametan batur? Dulur-dulur, naha aranjeun kaasup golongan anu sanajan boga panon teu ningali, jeung sanajan boga ceuli teu ngadéngé? Naha sia-sia Allah geus maparin ka aranjeun pangaweruh ngeunaan pangersa-Na? Naha sia-sia Anjeunna geus ngutus ka aranjeun pangéling sanggeus pangéling? Naha aranjeun percaya kana pernyataan-pernyataan bebeneran langgeng ngeunaan naon anu geus rék tumiba ka bumi, naha aranjeun percaya yén hukuman-hukuman Allah keur ngagantung di luhur jalma-jalma, jeung naha aranjeun masih kénéh bisa calik betah, hoream, teu paduli, mikaresep kanikmatan?”

“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.

“Ayeuna lain waktuna pikeun umat Allah ngabeungkeutkeun kanyaahna atawa ngumpulkeun harta banda di dunya. Waktuna geus moal lila deui, nalika, saperti murid-murid baheula, urang bakal kapaksa neangan panyalindungan di tempat-tempat anu taya jelema jeung nyorangan. Sakumaha pangepungan Yerusalem ku tentara Romawi jadi tanda pikeun ngungsi ka urang Kristen di Yudea, kitu deui panganggeusan kakawasaan ku bangsa urang dina dekrit anu maksa Sabat kapapaan bakal jadi pangeling ka urang. Harita waktuna ninggalkeun kota-kota gedé, minangka panyarungsum pikeun ninggalkeun kota-kota anu leuwih leutik demi bumi cicing anu nyorangan di tempat-tempat anu sumput di antara 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.

Undang-undang Minggu anu moal lila deui datang di Amérika Sarikat téh mangrupa tanda pangéling-ngéling (tanda), “pikeun ninggalkeun kota-kota gedé, minangka persiapan pikeun ninggalkeun kota-kota nu leuwih leutik ka tempat-tempat pangumbaraan anu nyorangan di tempat-tempat nu nyamuni di antara pagunungan.” Adventisme Laodikia sabagéan gedéna can nyaraho yén krisis undang-undang Minggu di Amérika Sarikat ngalaksanakeun “tanda” anu diucapkeun dina The Great Controversy. Ieu dilambangkeun ku “tanda” dina awal tilu satengah taun. “Tanda” anu kalaksanakeun dina pangepungan kahiji ka Yerusalem anu lumangsung dina taun 66, sarta éta ngalambangkeun “panji” anu diangkat dina undang-undang Minggu anu moal lila deui datang.

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.

Karuksakan saéstuna Yerusalem dilaksanakeun ku Titus dina taun 70 M, sarta pangepungan ku Titus éta geus heula dipralambangkeun dina pangepungan ku Cestius dina taun 66 M, sabab Yesus salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara. Pangepungan awal ku Cestius anu jadi “tanda” pikeun ngungsi anu dipasihkeun ku Yesus, lain pangepungan ku Titus. Nu hiji nyaéta pangepungan dina awal, nu séjén nyaéta pangepungan dina ahir.

“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.

“Teu aya saurang ogé urang Kristen anu tumpur dina karuksakan Yerusalem. Kristus geus maparin pangeling ka murid-murid-Na, sarta sakabéh anu percaya kana pangandika-Na ngawaskeun tanda anu geus dijangjikeun. ‘Lamun maraneh ningali Yerusalem dikurilingan ku tentara-tentara,’ saur Isa, ‘mangka nyahoan yén karuksakanana geus deukeut. Mangka sing saha anu aya di Yudea, kudu ngungsi ka pagunungan; jeung sing saha anu aya di jero kota, kudu kaluar ti dinya.’ Lukas 21:20, 21. Sanggeus urang Romawi di handapeun Cestius ngurilingan eta kota, maranéhna kalayan teu disangka-sangka ngeureunkeun pangepungan basa sagalana kaciri nguntungkeun pikeun serangan langsung. Jalma-jalma anu keur dikurung, ku putus harepan kana hasil lalawanan anu hasil, geus ampir-ampiran rék nyerah, waktu jenderal Romawi narik pasukanana tanpa alesan anu katémbong saeutik ogé. Tapi pangersa Allah anu welas asih keur ngarahkeun kajadian-kajadian éta demi kahadéan umat-Na sorangan. Tanda anu geus dijangjikeun geus dipaparinkeun ka urang Kristen anu keur ngadagoan, sarta ayeuna kasempetan dibikeun ka sakabéh anu daék taat kana pangeling Jurusalamet. Kajadian-kajadian diatur ku pangersa Allah ku kituna boh urang Yahudi boh urang Romawi moal bisa ngahalangan kaburna urang Kristen. Sanggeus Cestius mundur, urang Yahudi, kaluar nyerbu ti Yerusalem, ngudag pasukanana anu keur mundur; sarta nalika dua-duana pasukan kitu keur kacida sibukna, urang Kristen meunang kasempetan pikeun ninggalkeun kota. Dina mangsa éta, ieu nagri ogé geus dibersihan tina musuh-musuh anu bisa waé nyoba nyegat maranéhna. Dina waktu pangepungan éta, urang Yahudi keur karumpul di Yerusalem pikeun ngayakeun Hari Raya Pondok Daun, ku kituna urang Kristen di sakuliah eta tanah bisa ngaloloskeun diri tanpa diganggu. Tanpa reureuh maranéhna ngungsi ka hiji tempat anu aman—kota Pella, di tanah Perea, peuntas Walungan 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 ku Cestius dina taun 66 ngalaksanakeun “tanda” pangéling-ngéling anu ku Kristus geus kacatetkeun pikeun urang Kristen dina sajarah éta, tapi pangepungan ku Titus dina taun 70 M teu nyadiakeun “tanda” naon waé pikeun ngungsi. Dina pangepungan éta geus euweuh deui urang Kristen nu kari di jero kota, jeung pangepungan panungtung éta nyababkeun karuksakan Yerusalem, sarta dina karuksakan Yerusalem “teu aya saurang ogé urang Kristen anu binasa,” sabab urang Kristen geus ngungsi dina mimiti sajarah éta.

“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.

“Balad-balad Yahudi, bari ngudag Cestius jeung pasukanana, nyerang ka bagian tukang maranéhna kalawan kacida galakna nepi ka ngancam bakal ngabasmi maranéhna tumpes. Kalawan kasusah anu kacida gedéna, urang Romawi hasil mundur. Urang Yahudi lolos ampir tanpa karugian, sarta mawa hasil rampasanana balik kalayan meunang ka Yerusalem. Tapi kasuksesan anu katémbong ieu ngan mawa kajahatan ka maranéhna. Ieu ngagedékeun dina diri maranéhna sumanget lalawanan anu keyeng ka urang Romawi, anu geuwat mawa kanyeri anu teu kaungkabkeun ka kota anu geus ditangtukeun pikeun cilaka éta.”

“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.

“Pikahariwangeun pisan musibah-musibah anu tumiba ka Yerusalem nalika pangepungan diteruskeun deui ku Titus. Kota éta dikurung dina mangsa Paska, nalika jutaan urang Yahudi keur karumpul di jero témbokna.” 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.

Ti pesta Kemah-kemah dina taun 66 nepi ka Paska dina taun 70 téh tilu satengah taun, anu sacara nubuatan sarua jeung sarébu dua ratus genep puluh poé. Ti taun 66 nepi ka taun 70 Roma kapir nincak-injak tempat suci jeung pasukan, sakumaha Roma kapausan nincak-injak kota suci salila opat puluh dua bulan ti taun 538 nepi ka 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.

Tapi palataran anu aya di luar Bait Allah ulah diukur, sabab éta geus dipasrahkeun ka bangsa-bangsa kapir; jeung maranéhna bakal nginjak-injak kota suci salila opat puluh dua bulan. 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.

Boh Roma kapir boh Roma kapausan nginjak-nginjak Yerusalem salila sarebu dua ratus genep puluh poé (taun), ku kituna netelakeun yén Roma modéren bakal nginjak-nginjak Yerusalem rohani dina poé-poé panungtungan salila hiji mangsa simbolis sarebu dua ratus genep puluh poé. Mangsa simbolis éta bakal dimimitian dina mangsa hukum Minggu anu baris geura datang di Amérika Sarikat, nalika tatu nu matak paéh éta geus cageur.

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.

Jeung kuring ningali salah sahiji sirahna saolah-olah tatu nepi ka maot; sarta tatu anu ngabahayakeun kana maotna éta cageur deui; sarta sakuliah dunya ngarasa heran ku sato galak éta. Jeung maranéhna nyembah naga anu mikeun kakawasaan ka sato galak éta; sarta maranéhna nyembah sato galak éta, pokna, Saha anu sarua jeung sato galak éta? saha anu sanggup merangan manéhna? Jeung dipaparin ka manéhna hiji sungut anu nyarita hal-hal anu agung sarta hujatan-hujatan; sarta kakawasaan dipaparin ka manéhna pikeun neruskeun salila opat puluh dua bulan. 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.

Opat puluh dua bulan perlambang panganiayaan kapapaan téh nyaéta “jam” krisis hukum Minggu. “Jam” éta dimimitian ku hiji “tanda” (panji), sarta dipungkas ku “tanda-tanda.” “Tanda” tina panji dina waktu hukum Minggu bakal nyababkeun saha waé urang Kristen anu masih kénéh aya di Babul ngungsi ka gunung suci anu mulya, anu geus dipunjulkeun (diangkat) ngaleuwihan pasir-pasir séjén.

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.

Jeung bakal kajadian dina poé-poé panungtungan, yén gunung tempat pangna Gusti bakal diteguhkeun di puncak gunung-gunung, sarta bakal diangkat saluhureun pasir-pasir; jeung sakabéh bangsa bakal ngalir ka dinya. Jeung loba jalma bakal indit sarta nyebut, Hayu maranéh, urang naék ka gunung PANGERAN, ka bumi Allahna Yakub; sarta Mantenna bakal ngajar ka urang ngeunaan jalan-jalan-Na, jeung urang bakal leumpang dina tapak-tapak-Na: sabab ti Sion bakal medal hukum, jeung firman PANGERAN ti 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.

Minggat ti kota-kota nalika aya parentah nu maksa ibadah poé Minggu geus dipralambangkeun ku dua hal: ku pangungsian urang Kristen dina taun 66, jeung ku pangungsian garéja dina taun 538 anu ngungsi ka padang gurun.

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.

Jeung éta awéwé ngungsi ka padang gurun, ka tempat anu geus disadiakeun ku Allah pikeun dirina, supaya di dinya manéhna dipaparin pangupa jiwa salila sarébu dua ratus genep puluh poé. 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.

Ruksakna Yerusalem ti pangepungan kahiji nepi ka pangepungan panungtung lumangsung salila tilu satengah taun, ari amanat panggeuing ngeunaan karuksakan anu rek datang geus dipasihkeun salila tujuh taun, nyaéta tilu satengah taun saméméh pangepungan kahiji jeung tilu satengah taun sanggeusna.

“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.

“Sakabéh ramalan anu dipasihkeun ku Kristus ngeunaan karuksakan Yerusalem kacumponan nepi ka unggal jéntréna. Bangsa Yahudi ngalaman bebeneran tina pangandika-Na nu jadi pangéling: ‘Ku ukuran naon maranéh ngukur, ku éta kénéh maranéh bakal diukur deui.’ Mateus 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.

“Tanda-tanda jeung kaajaiban mucunghul, ngalantarankeun firasat musibah jeung kabinasaan. Di tengah peuting, cahaya anu henteu lumrah moncorong luhureun Bait Allah jeung altar. Dina mega- mega waktu panonpoé surup kagambarkeun kareta-kareta jeung para jawara perang keur ngumpul pikeun peperangan. Para imam anu ngalaksanakeun palayanan peuting di jero tempat suci kaliput ku kasieun ku sora-sora anu pinuh ku rusiah; bumi ngageter, sarta kadéngé sora jalma réa ngagero: ‘Hayu urang angkat ti dieu.’ Panto gedé beulah wétan, anu beuratna kacida nepi ka meh teu bisa ditutup ku dua puluh urang lalaki, sarta anu dikonci ku palang-palang beusi anu kacida gedéna, dipancegkeun jero kana lanté batu padas, muka dina tengah peuting, tanpa aya sarana anu katempo.—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.

Salila tujuh taun saurang lalaki terus mudik mapay jalan-jalan Yerusalem, ngawawarkeun hukuman-hukuman anu bakal tumiba ka éta kota. Beurang peuting anjeunna ngalagukeun pupuh ratapan anu nyaring jeung ngageterkeun: “Sora ti wetan! sora ti kulon! sora ti opat jurusan angin! sora ngalawan Yerusalem jeung ngalawan Bait Allah! sora ngalawan pangantén lalaki jeung pangantén awéwé! sora ngalawan sakumna rahayat!”—Ibid. Jalma anu anéh ieu dipanjara sarta dicambuk, tapi teu aya hiji ogé keluhan anu kaluar tina biwirna. Kana hinaan jeung panyiksa anjeunna ngan ngajawab kieu: “Cilaka, cilaka pikeun Yerusalem!” “cilaka, cilaka pikeun pangeusina!” Ceurik pangingetna henteu eureun nepi ka anjeunna dipaéhan dina waktu pengepungan anu geus dipitandakeun ku anjeunna.” 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.

Karuksakan ahir Yerusalem sacara harfiah dina taun 70 dipiheulaan ku “tanda-tanda jeung kaajaiban-kaajaiban” anu nandaan “musibah jeung kabinasa.” “Tanda-tanda” panggeuing éta nembongan salila tilu satengah taun saméméh pangepungan anu kahiji jeung salila tilu satengah taun anu ngantunkeun kana karuksakan éta. “Tanda-tanda” (jamak) anu nandaan karuksakan anu bakal datang téh lain “tanda” panggeuing supaya ngungsi, tapi hiji pawarta ngeunaan caketna panutupan mangsa kasempetan rahmat.

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.”

Dina diinjak-injakna Yerusalem rohani ti taun 538 nepi ka 1798, “tanda” pangéling-ngéling supaya ngungsi téh nyaéta nalika kajijikan nu ngabalukarkeun karuksakan téh, nalika “jalma durhaka” éta “dinyatakeun,” salaku “anak kabinasaan; Anu ngalawan sarta ngangkat dirina saluhureun sagala anu disebut Allah, atawa anu disembah; nepi ka manéhna saolah-olah Allah linggih di Bait Allah, bari némbongkeun dirina yén manéhna téh 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.

Ku sabab eta, lamun maraneh ningali kajijikeun anu nimbulkeun karuksakan, anu geus diucapkeun ku Daniel nabi, nangtung di tempat suci, (sing saha nu maca, sing ngarti.) Mateus 24:15.

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

Nalika urang Kristen dina sajarah éta ngakuan éta “tanda,” maranéhna ngungsi ka padang gurun salila sarébu dua ratus genep puluh 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.

“Diperyogikeun hiji perjuangan anu pohara getir pikeun jalma-jalma anu hayang satia supaya tetep pageuh nangtung ngalawan panipuan-panipuan jeung kakejian-kakejian anu disamur ku papakéan imam sarta diasupkeun ka jero garéja. Alkitab henteu ditarima minangka patokan iman. Doktrin kabébasan agama disebut bid’ah, sarta jalma-jalma anu ngadukungna dipikabencina jeung dikucilkeun.

“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.

“Sanggeus sanggeus aya pasalia anu panjang tur pohara beurat, sabagéan leutik umat anu satia mutuskeun pikeun ngabubarkeun sagala pasatuan jeung garéja anu murtad éta lamun manéhna masih kénéh nampik ngabébaskeun dirina tina kasalahan jeung panyembahan brahala. Maranéhna ningali yén pisah téh hiji kabutuhan anu mutlak lamun maranéhna rék taat kana pangandika Allah. Maranéhna henteu wani ngantep kasalahan-kasalahan anu matak maot kana jiwana sorangan, sarta méré conto anu bakal ngabahayakeun iman anak-anakna jeung turunanana. Pikeun ngamankeun katengtreman jeung kasatuan, maranéhna daék nyieun sagala pangorbanan anu saluyu jeung kasatiaan ka Allah; tapi maranéhna ngarasa yén sanajan katengtreman ogé bakal dibeuli kalawan harga anu mahal teuing lamun kudu ngorbankeun asas. Lamun kasatuan ngan bisa kahontal ku jalan ngompromikeun bebeneran jeung kabeneran, mangka antep aya bédana, malah perang ogé.” 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.

Mendekati ahir sarébu dua ratus genep puluh taun panganiayaan kapausan, aya “tanda-tanda” (jamak); jeung saperti halna “tanda-tanda” dina ahir sarébu dua ratus genep puluh poé nalika Roma kapir nincak-ngaluluh Yerusalem anu sabenerna; “tanda-tanda” éta lain tanda pikeun ngungsi.

“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.’

“Jurusalamet maparin tanda-tanda ngeunaan datang-Na, sareng leuwih ti éta, Anjeunna netepkeun waktuna iraha tanda anu kahiji tina ieu baris nembongan: ‘Geuwat sanggeus kasangsaraan dina poé-poé éta panonpoé bakal jadi poék, jeung bulan moal masihan cahayana, jeung béntang-béntang bakal ragrag ti langit, jeung kakuatan-kakuatan langit bakal diguncangkeun; sarta satuluyna bakal nembongan tanda Putra Manusa di langit; sarta satuluyna sakumna kaom di bumi bakal ngarandeg ku kasedih, sarta maranéhna bakal ningali Putra Manusa sumping dina mega-mega langit kalayan kakawasaan jeung kamulyaan anu agung. Jeung Anjeunna bakal ngutus malaikat-malaikat-Na kalayan sora tarompet anu tarik, sarta maranéhna bakal ngumpulkeun jalma-jalma pilihan-Na ti opat penjuru angin, ti tungtung langit anu hiji nepi ka tungtung anu séjén.’”

“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.

"Dina panutupan panganiayaan papal anu agung, saur Kristus, panonpoé bakal jadi poék, sarta bulan moal masihan cahayana. Saterusna, béntang-béntang bakal ragrag ti langit. Jeung Anjeunna ngandika, 'Diajar hiji misil tina tangkal ara; lamun dahanna masih kénéh ngora, sarta ngaluarkeun daun, maranéh nyaho yén usum panas geus deukeut: kitu deui maranéh, lamun maranéh ningali sakabéh ieu, nyaho yén Anjeunna geus deukeut, malah geus di panto-panto.' Mateus 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 parantos masihan tanda-tanda ngeunaan datang-Na. Mantenna nyatakeun yén urang tiasa terang iraha Anjeunna geus caket, malah geus di hareupeun panto. Anjeunna ngandika ngeunaan jalma-jalma anu ningali tanda-tanda ieu, ‘Turunan ieu moal sirna, saméméh sagala hal ieu kajadian.’ Tanda-tanda ieu parantos nembongan. Ayeuna urang terang kalayan pasti yén datangna Gusti geus caket. ‘Langit jeung bumi bakal sirna,’ saur Mantenna, ‘tapi pangandika Kami moal 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 “tilu satengah taun Yerusalem diinjak-injak” ku Roma kapamimpinan paus rék béak, mucunghul runtuyan “tanda-tanda” anu nandaan datangna Kristus sarta muka sajarah kaum Millerit. Sajarah Millerit baris diulang nepi ka satékah polahna dina poé-poé panungtungan. “Tanda-tanda” éta, anu mucunghul dina “panutupan panganiayaan agung kapausan,” geus dipralambangkeun ku “tanda-tanda” anu mucunghul dina panutupan tilu satengah taun diinjak-injakna Yerusalem ti taun 66 nepi ka 70 ku Roma kapir. Ku sabab kitu, dumasar kana dua saksi, bakal aya hiji “tanda” tina panji anu diangkat dina waktu lini gedé, anu jadi tanda pangéling pikeun ngungsi dina sajarah Roma modéren, sarta bakal aya ogé “tanda-tanda” dina wangun jamak anu lumangsung dina panutupan mangsa panganiayaan Roma modéren dina poé-poé panungtungan.

We will continue this study in the next article.

Urang baris neruskeun ieu ulikan dina artikel salajengna.

“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).

“Baca bab ka-21 tina Lukas. Dina éta Kristus maparin pangéling, ‘Sing awas ka maranéh, ulah nepi ka iraha waé haté maranéh kabebanan ku kaleuleuwihan dina dahar jeung inuman, ku mabok, jeung ku kaprihatinan hirup ieu, nepi ka poé éta datang ka maranéh tanpa kasadar. Sabab éta bakal datang ka sakumna anu cicing di sakuliah beungeut bumi kawas jebakan. Ku sabab éta, jaga-jaga maranéh, sarta salawasna neneda, supaya maranéh dipanganggap pantes pikeun luput tina sagala hal ieu, jeung pikeun nangtung di payuneun Putra Manusa’ (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.

“Tanda-tanda jaman keur kahontal di dunya urang, tapi gareja-gareja umumna digambarkeun keur sare. Naha urang moal narima panggeuing tina pangalaman parawan-parawan bodo, anu nalika aya panggero, ‘Tingali, panganten lalaki datang; geura maraneh ka luar mapag anjeunna,’ manggihan yén maranéhna teu boga minyak dina lampuna? Jeung waktu maranéhna indit meuli minyak, panganten lalaki asup ka pesta kawinan babarengan jeung parawan-parawan wijaksana, sarta panto ditutup. Nalika parawan-parawan bodo ngahontal gedong pésta, maranéhna narima panolakan anu teu disangka-sangka. Juragan pésta nyatakeun, ‘Kami teu wanoh ka maraneh.’ Maranéhna ditinggalkeun nangtung di luar dina jalan anu suwung, dina poékna peuting.” Manuscript Releases, jilid 15, 229.