The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.
Nu saratus opat puluh opat rébu digambarkeun minangka jalma-jalma anu dipurifikasi ku Utusan Pajangjian, sedengkeun balaréa anu gedé digambarkeun ku jubah bodas kamartiran. Mangsa kahiji tina dua mangsa suci dina poé-poé panungtungan ngaidéntifikasi pagawéan utusan anu nyiapkeun jalan pikeun Utusan Pajangjian, sarta mangsa kadua ngagambarkeun pagawéan Élia. Mangsa kahiji ngagambarkeun pangadilan panalungtikan ka jalma-jalma hirup dina Adventisme Laodikia, sarta mangsa kadua ngagambarkeun pangadilan palaksanaan ka Roma modéren.
The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.
“Tanda” pikeun ngungsi ti kota-kota dina poé-poé panungtungan geus salah kaharti ku Adventisme Laodikea. Sister White ngabejaan ka urang yén karuksakan Yerusalem ti taun 66 nepi ka 70 Masehi nyadiakeun hiji gambaran ngeunaan tanda pangéling pikeun umat Allah dina poé-poé panungtungan.
“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.
“Waktuna geus moal lila deui, nalika, saperti murid-murid baheula, urang bakal kapaksa néangan pangungsian di tempat-tempat anu sepi tur nyorangan. Sakumaha pengepungan Yérusalém ku tentara Romawi jadi tanda pikeun ngungsi ka urang Kristen di Yudéa, kitu deui nyekelna kakawasaan ku bangsa urang dina dekrit anu maksa Sabat kapausan bakal jadi pangéling-ngéling pikeun urang. Harita bakal jadi waktuna ninggalkeun kota-kota gedé, minangka persiapan pikeun ninggalkeun kota-kota leutik demi bumi pangreureuhan di tempat-tempat anu nyumput tur nyalindung di antara pagunungan.” Testimonies, jilid 5, 464.
The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.
Pangepungan Yerusalem anu jadi tanda pikeun ngungsi téh nyaéta pangepungan kahiji anu dilakukeun ku Cestius. Ku sabab éta, Cestius ngawakilan hiji ancaman anu samentara disingkirkeun, sabab sanggeus anjeunna masang pangepungan éta, anjeunna tuluy mundur sacara misterius, sarta para ahli sajarah can kungsi mampuh nangtukeun logika lampahna dina ngalakukeun éta.
“After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.
“Sanggeus urang Rum dipingpin ku Cestius ngurilingan kota éta, maranéhna teu disangka-sangka ninggalkeun pangepungan éta basa sagalana katingalina nguntungkeun pikeun hiji serangan geuwat.” The Great Controversy, 31.
In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.
Dina taun 1880-an jeung 1890-an, Sénator Henry W. Blair ti New Hampshire ngawanohkeun runtuyan RUU di Kongrés pikeun netepkeun poé Minggu minangka Poé Reureuh Nasional. RUU-RUU ieu ilaharna disebut “Blair Sunday Bills.” Sénator Blair mangrupikeun panyokong anu kuat pikeun ngariksa poé Minggu minangka poé reureuh jeung pangibadahan agama. Anjeunna yakin yén hiji poé reureuh anu sarua bakal mawa pangaruh moral jeung sosial anu hadé pikeun masarakat Amérika. Sanajan usaha-usahana meunang sababaraha rojongan, utamana ti golongan agama, éta ogé nyanghareupan panolakan, kaasup kahariwang ngeunaan pamisahan antara garéja jeung nagara.
This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.
Ieu téh mangrupa usaha kahiji pikeun ngaluluskeun panerapan Minggu dina sajarah sato bumi, anu geus ditakdirkeun nyarita saperti naga nalika ahirna éta bakal ngaluluskeun hiji hukum Minggu. Runtuyan RUU Blair ieu pisan anu ditentang ku A. T. Jones, salah saurang utusan sidang General Conference taun 1888, kalayan kacida merenahna nalika anjeunna asup ka rohangan Kongrés. Sanggeus sababaraha usaha, Sénator Blair leungit dorongan pikeun ngadorong hiji Poé Reureuh Nasional. Dina patalina anu langsung jeung sajarah éta, sarta implikasi tina hiji Poé Reureuh Nasional (Minggu), catetan sajarah ngeunaan naséhat Ellen White tiasa ditilik deui.
What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “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.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.
Anu kapanggih dina pamariksaan deui kana pangeling-elingna ngeunaan hukum Minggu téh hal anu serius sarta lega pisan dipikaharti salah dina Adventisme Laodikea. Dina kontéks kabutuhan supaya kudu kaluar ti kota-kota, anu dina petikan anu kakara dicutat éta, manéhna nulis yén, “harita bakal jadi waktuna ninggalkeun kota-kota gedé, minangka panyarap pikeun ninggalkeun kota-kota leutik pikeun imah-imah nu nyorangan di tempat-tempat nu nyamuni di antara pagunungan.” Manéhna sababaraha kali ngajar yén umat Allah kudu cicing di désa, tapi piwuruk-piwurukna ngeunaan perkara hirup di désa saméméh 1888 nempatkeun pituduhna pikeun ninggalkeun kota-kota dina kontéks yén dina mangsa nu caket umat Allah bakal perlu ninggalkeun kota-kota. Sanggeus 1888, dina pituduh tinulisna ngeunaan hirup di désa, manéhna henteu kungsi nyimpang tina piwuruk yén urang saestuna geus kudu aya di luar kota-kota.
The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.
RUU Hari Reureuh Nasional Blair anu mucunghul dina sajarah téh nya éta “tanda” pikeun ninggalkeun kota-kota, sarta sanajan RUU-RUU Blair téh leungit dorongan anu diperlukeun pikeun ngalaksanakeun éta pancén, tuluy mundur kana poékna sajarah, “tanda” pikeun ngungsi geus dipasihkeun. Éta geus dipasihkeun dina waymark sajarah tina pangepungan kahiji, anu dibawa ku Cestius. Hukum Minggu anu bakal geura datang dilambangkeun ku pangepungan Titus, sarta lamun aya kénéh Adventis Laodikea di kota-kota nalika pangepungan éta datang, maranéhna bakal paéh babarengan jeung jalma-jalma jahat.
There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.
Aya dua mangsa nubuat dina poé-poé panungtung. Eta dua mangsa dipisahkeun ku hukum Minggu nu bakal geura datang. Mangsa kahiji nya éta pangadilan panalungtikan ka nu hirup dina Adventisme Laodikea, jeung mangsa kadua nya éta pangadilan palaksanaan ka sundal Roma. Eta dua mangsa téh mindeng digambarkeun deui-deui, sabab dina eta dua mangsa éta pasemon sapuluh parawan kacumponan nepi ka unggal jéntréna, sakumaha hal éta kajadian dina sajarah Millerite. Waktu ngaléot dina eta pasemon téh nya éta waktu ngaléot dina Habakkuk pasal dua, ku kituna dua mangsa anu keur urang tinimbangan ogé digambarkeun ku Habakkuk pasal dua. Pasemon sapuluh parawan, jeung Habakkuk pasal dua, kacumponan nepi ka unggal jéntréna dina sajarah Millerite, sarta nalika eta kajadian, Ezekiel pasal dua welas, ayat dua puluh hiji nepi ka dua puluh dalapan, ogé kacumponan.
The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.
Dalapan ayat pamungkas tina pasal dua welas kitab Yehezkiel nandakeun hiji mangsa nalika “pangaruh unggal titingalian” bakal digenepan, dina hiji waktu nalika Allah moal “ngalila-lila deui” titingalian-titingalian-Na. Dua mangsa sajarah anu remen pisan diulang sarta nandakeun pangadilan pamariksaan pikeun nu hirup dina Adventisme Laodikea, jeung pangadilan eksekutif ka awewe lacur ti Tirus, nyaéta mangsa nubuat nalika unggal titingalian dina jero Alkitab ngahontal panggenepan-na anu sampurna jeung anu pamungkas. Dina mangsa éta, saratus opat puluh opat rébu diteguhkeun, sarta maranéhna ngawakilan golongan anu henteu paéh, jeung hirup nepi ka Kristus mulih. Dina pasal dua puluh hiji kitab Lukas, Kristus nandakeun hiji “tanda” anu nunjukkeun iraha éta generasi geus datang.
In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.
Dina dua sajarah anu diwakilan ku “tanda” pikeun ngungsi, sakumaha dipedar ku Kristus patali jeung kakajian anu ngadatangkeun karuksakan, aya dua mangsa anu ditandaan, jeung awal katut ahirna miboga “tanda” dina awal mangsana jeung “tanda-tanda” dina ahirna. “Tanda” anu ku Kristus diidentipikasi minangka ngawakilan generasi panungtungan anu bakal hirup nepi ka Anjeunna sumping dina mega-mega, nyaéta bukti yén urang ayeuna aya dina generasi panungtungan dina sajarah bumi.
In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.
Dina Lukas pasal dua puluh hiji, Isa nangtukeun sajarah ti mangsa tilu satengah taun diinjak-injakna sarta diruksakna Yerusalem anu sajati ti taun 66 nepi ka taun 70, nepi ka ahir tilu satengah taun diinjak-injakna Yerusalem rohani anu dimimitian dina taun 538 sarta réngsé dina taun 1798.
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. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.
Jeung lamun maraneh ningali Yerusalem dikepung ku bala tentara, mangka teranglah yén karuksakanana geus caket. Dina waktos éta, sing saha anu aya di Yudea muru ka gunung-gunung; anu aya di jero kota, kudu geuwat kaluar; jeung anu aya di padesaan, ulah asup ka dinya. Sabab éta téh poé-poé pambalesan, sangkan sagala anu geus katulis tiasa kacumponan. Tapi cilaka pikeun maranéh anu keur kakandungan jeung anu keur nyusuan dina poé-poé éta! Sabab bakal aya kasangsaraan anu gedé di éta tanah, jeung murka kana ieu bangsa. Maranéhna bakal gugur ku seukeutna pedang, sarta bakal dibawa jadi tawanan ka sakumna bangsa; jeung Yerusalem bakal diinjak-injak ku bangsa-bangsa kapir, nepi ka mangsa bangsa-bangsa kapir téh kacumponan. Lukas 21:20–24.
The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”
“Wanci-wanci” bangsa-bangsa lain ngalalanyahan Yerusalem téh maké wangun jamak, sabab éta ngagambarkeun ngalalanyahan Yerusalem sajati nu réngsé dina taun 70, jeung ngalalanyahan Yerusalem rohani nu réngsé dina taun 1798. Bangsa-bangsa lain ngagambarkeun boh paganisme boh kapapaan, sarta dua kakawasaan éta pisan anu jadi poko tina titingalian dina patalékan di Daniel pasal dalapan, anu nanya, “Sabaraha lilana.”
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Tuluy kaula ngadangu aya hiji jalma suci keur nyarita, sarta jalma suci nu saurang deui nanya ka éta jalma suci anu keur nyarita téa, “Sabaraha lilana éta tetenjoan ngeunaan kurban sapopoé, jeung palanggaran anu ngabalukarkeun karuksakan, nepi ka tempat suci jeung pasukanana dipasrahkeun pikeun diinjak-injak ku suku?” Daniel 8:13.
The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.
“Jaman-jaman bangsa-bangsa lain” dina Lukas pasal dua puluh hiji, ngarujuk kana dua rébu lima ratus dua puluh taun pamalesan Allah ka karajaan kalér anu dimimitian dina taun 723 SM sarta réngsé dina taun 1798. Taun 538 nandaan waktu nalika jalma durhaka nangtung di tempat suci sarta ngumumkeun yén manéhna téh Allah, ku kituna ngabagi éta mangsa jadi dua periode anu sarua, masing-masing sarébu dua ratus genep puluh taun. Periode kadua anu sarébu dua ratus genep puluh taun téh nyaéta sajarah anu sarua anu ditandaan réngséna dina Lukas pasal dua puluh hiji ayat dua puluh opat, nalika “jaman-jaman bangsa-bangsa lain” geus kacumponan. Dina runtuyan sajarah anu ku Isa keur ditepikeun ka murid-murid-Na, ayat dua puluh opat mawa kasaksian anu dipaparinkeun ka murid-murid éta nepi ka “waktu ahir” dina taun 1798. Ti dinya Isa mimiti nandeskeun “tanda-tanda” anu patali jeung gerakan Millerite.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
Jeung bakal aya tanda-tanda dina panonpoé, dina bulan, jeung dina béntang-béntang; sarta di bumi bakal aya kasangsaraan bangsa-bangsa, kalawan kabingungan; laut jeung ombakna ngaguruh; hate manusa ngejat ku kasieun, jeung ku ngarep-ngarep kana perkara-perkara anu bakal tumiba ka bumi: sabab kakawasaan langit bakal digoyangkeun. Jeung harita maranéhna bakal ningali Putra manusa sumping dina méga kalawan kakawasaan jeung kamulyaan anu agung. Jeung lamun ieu perkara-perkara mimiti kajadian, mangka tanggahkeun panon aranjeun, jeung angkatkeun sirah aranjeun; sabab panebusan aranjeun geus caket. Lukas 21:25–28.
Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.
Yesus nyebutkeun yén “bakal aya tanda-tanda,” sarta Anjeunna nandaan éta minangka tanda-tanda dina panonpoé jeung bulan, jeung dina béntang-béntang, kasangsaraan bangsa-bangsa, kakawasaan langit digoncangkeun, tuluy Putra Manusa sumping dina mega. Sadaya “tanda-tanda” ieu geus kacumponan dina sajarah Millerite.
“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.
“Nubuat henteu ngan ukur ngaramalkeun cara jeung tujuan datangna Kristus, tapi ogé ngébréhkeun tanda-tanda anu ku éta manusa kudu nyaho iraha datangna geus deukeut. Saur Yesus: ‘And there shall be signs in the sun, and in the moon, and in the stars.’ Lukas 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Markus 13:24–26. Nu nampa wahyu ngajelaskeun kieu tanda anu kahiji anu baris miheulaan kadatangan anu kadua: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Wahyu 6:12.”
“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..
“Tanda-tanda ieu kasaksian saméméh kabukana abad ka-salapan welas. Dina kacumponan ieu nubuat, dina taun 1755 kajadian lini anu pangpikasieuneunana nu kungsi kacatet....”
“Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..
“Dua puluh lima taun ti harita mucunghul tanda saterusna anu disebatkeun dina nubuat éta—poekna panonpoé jeung bulan. Anu ngajadikeun ieu leuwih matak nyorot nya éta kanyataan yén waktu kacumponanana geus ditunjuk sacara pasti. Dina paguneman Jurusalamet jeung murid-murid-Na di Gunung Olivet, sanggeus ngajéntrékeun mangsa panjang panganiayaan pikeun gareja,—nya éta 1260 taun panganiayaan kapapaan, anu ngeunaan éta Anjeunna geus jangji yén kasangsaraan éta bakal dipondokeun,—Anjeunna tuluy nyebutkeun sawatara kajadian anu bakal miheulaan kadatangan-Na, sarta netepkeun waktu iraha anu kahiji tina ieu bakal kasaksian: ‘Dina poe-poe eta, sanggeus kasangsaraan eta, panonpoe bakal dipopoekeun, jeung bulan moal masihan caangna.’ Markus 13:24. Nu 1260 poe, atawa taun, tamat dina taun 1798. Sapapat abad saméméhna, panganiayaan geus ampir sagemblengna eureun. Sanggeus panganiayaan ieu, nurutkeun pangandika Kristus, panonpoé kudu dipopoekeun. Dina tanggal 19 Méi 1780, nubuat ieu kacumponan....”
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.
“Kristus parantos maréntahkeun umat-Na supaya waspada kana tanda-tanda kadatangan-Na sarta bungah nalika maranéhna ningali tanda-tanda Raja maranéhna anu badé sumping. ‘Lamun hal-hal ieu mimiti kajadian,’ saur Mantenna, ‘mangka tenjo ka luhur, sarta angkatkeun sirah maranéh; sabab panebusan maranéh geus caket.’ Mantenna nunjuk ka para pangiring-Na kana tatangkalan dina usum semi anu mimiti mekar, sarta ngandika: ‘Lamun éta ayeuna mimiti pucuk, maranéh ningali jeung nyaho ku diri sorangan yén usum panas geus caket. Kitu ogé maranéh, lamun maranéh ningali hal-hal ieu kajadian, sing nyaho yén Karajaan Allah geus caket.’ Lukas 21:28, 30, 31.” The Great Controversy, 304, 306–308.
The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.
Pangalarapan rangkep tilu Roma nétélakeun yén dina nginjak-injak Yerusalem ku Roma kapir, tuluy ku Roma kapausan, panginjak-injakan ka tempat suci jeung ka pasukan ku Roma modéren dilambangkeun ku hiji mangsa, boh sarébu dua ratus genep puluh poé (Roma kapir), boh sarébu dua ratus genep puluh taun nubuat (Roma kapausan). Sarébu dua ratus genep puluh poé simbolis éta (opat puluh dua bulan), anu nandaan mangsa panganiayaan Roma modéren ka umat Allah anu satia, bakal pikeun unggal mangsa miboga hiji “tanda” tunggal anu nangtukeun waktu ngungsi pikeun jalma-jalma satia dina mangsa éta. Unggal hiji tina tilu mangsa éta ditungtungan ku hiji perwujudan sababaraha “tanda,” lain ku hiji “tanda” tunggal saperti dina awal mangsa éta.
“It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.
“Tepat dina tengah wengi Allah nembongkeun kakawasaan-Na pikeun ngabébaskeun umat-Na. Panonpoé némbongan, mancorong dina kakuatanana. Tanda-tanda jeung mujijat-mujijat silih susul kalayan gancang. Jalma-jalma durhaka nengetan éta kajadian kalayan sieun jeung héran, ari jalma-jalma bener ningali tanda-tanda kabébasanana kalayan kabungah anu khidmat. Sagala hal di alam siga anu kaluar tina jalurna. Walungan-walungan eureun ngalir. Méga-méga poék jeung beurat ngagulidag tuluy silih tabrak. Di tengah langit anu ngamuk aya hiji rohangan anu herang ku kamulyaan anu teu kaungkab ku kecap, ti dinya medal sora Allah kawas sora cai anu loba, saur-Na: ‘Geus rengse.’ Wahyu 16:17.” The Great Controversy, 636.
The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.
Mangsa panghukuman palaksanaan ka awéwé lacur Roma dimimitian ku diangkatna panji anu nandakeun yén domba-domba Allah anu séjén, anu masih aya di Babul, kudu ngungsi. Mangsa éta dipungkas ku “tanda-tanda jeung kaajaiban-kaajaiban.” Mangsa éta dimimitian ku “sora kadua” dina Wahyu pasal dalapan welas, sarta dipungkas ku sora Allah. Tangtu waé, sora kahiji jeung sora kadua dina Wahyu pasal dalapan welas téh nyaéta sora Kristus. Sora kahiji nandakeun mimiti panghukuman panalungtikan ka garéja Adventis Laodikia anu hirup, sarta sora kadua nandakeun ahir éta mangsa, tapi ogé nandaan mimiti panghukuman palaksanaan ka awéwé lacur Roma.
The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.
Sajarah anu lengkep diparéntah ku minggu nalika Kristus ngukuhkeun perjangjian, sarta undang-undang Minggu anu baris geura datang ditipologikeun minangka patokan tengah sakumaha ditipologikeun ku salib. Duanana sajarah miboga tanda has Alfa jeung Oméga, sabab awal jeung ahir dina unggal sajarah diwakilan ku sora Allah. Duanana ogé ngagambarkeun bebeneran, sabab patokan tengah téh nya éta pambrontakan undang-undang Minggu, sarta kecap Ibrani “bebeneran” diwangun ku hurup kahiji, katilu welas, jeung panungtung tina alfabét Ibrani. Sora kahiji dina Wahyu pasal dalapan welas nyaéta sora Kristus, sora panungtung nyaéta sora Allah, jeung sora di tengah, anu ogé sora Allah, ogé nya éta tempat pambrontakan tina hurup katilu welas diwakilan ku sato galak bumi anu “nyarita” siga naga, sakumaha diwakilan dina Wahyu pasal KATILU WELAS.
The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.
Panji dina hukum Minggu nu baris geura sumping ngawakilan “tanda” pikeun ngungsi keur umat satia Allah, tapi éta ogé nandakeun yén awal mangsa nubuat anu bakal ditungtungan ku panji anu diangkat kudu miboga “tanda” ogé. “Tanda” éta nyaéta anu ku Isa diidentifikasi minangka bukti yén generasi panungtung pangeusi planét bumi geus nepi. Dina Lukas pasal dua puluh hiji, para murid naroskeun naon anu dimaksud ku Kristus nalika Anjeunna nyatakeun yén Bait Allah bakal diruksak.
And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.
Tuluy maranéhna nanya ka Anjeunna, pokna, Guru, iraha ieu perkara-perkara teh bakal kajadian? jeung tanda naon anu bakal aya lamun ieu perkara-perkara geus deukeut ka kajadian? Lukas 21:7.
Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.
Yesus tuluy mimiti nétélakeun sajarah anu ngantunkeun ka taun 70 nalika Bait Allah jeung kota bakal diruksak, sarta neruskeun nepi ka ayat dua puluh opat, di dinya Anjeunna nétélakeun iraha “jaman-jaman” bangsa-bangsa sanés Yahudi bakal pinuh.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Jeung maranéhna bakal gugur ku seukeutna pedang, sarta bakal dibawa jadi tawanan ka sakumna bangsa; jeung Yerusalem bakal diinjak-injak ku bangsa-bangsa lain Yahudi, nepi ka mangsa bangsa-bangsa lain Yahudi kacumponan. Lukas 21:24.
The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.
Pamanggih yén ieu ayat nujul kana Yérusalém sacara harfiah dumasar kana kabobodoan téologis Katolik nu disebut futurisme, anu nerapkeun hal nu simbolis sacara harfiah sarta nempatkeun kasampurnaan nubuat sacara éksklusif dina ahir dunya. Serangan kana panerapan anu leres tina ieu ayat geus jadi serangan utama ti Sétan sapanjang pamacaan Perjangjian Anyar. Yérusalém sacara harfiah eureun jadi lambang Yérusalém nubuat dina mangsa Kristus, waktu nubuat harfiah ngarobah panerapan rohaniah. Wahyu ieu mangrupa ajaran utama anu ditetepkeun ku rasul Paulus. Panginjak-injakna Yérusalém nandaan sarébu dua ratus genep puluh taun poékna kapapaan 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 di luar Bait Allah kudu ditinggalkeun, ulah diukur; sabab éta geus dipasrahkeun ka bangsa-bangsa séjén; sarta maranéhna bakal nginjak-nginjak kota suci salila opat puluh dua bulan. Wahyu 11:2.
Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.
Yerusalem dina nubuat eureun jadi lambang kota pilihan dina kayu salib.
“How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.
“Sabaraha lobana jalma anu ngarasa yén bakal jadi hiji hal anu hadé lamun napak dina taneuh Yerusalem baheula, sarta yén iman maranéhna bakal kacida dikuatkeunana ku ngadatangan tempat-tempat kajadian hirup jeung pupusna Jurusalamet! Tapi Yerusalem baheula moal kungsi jadi tempat anu suci nepi ka éta dibersihan ku seuneu panyucian ti sawarga.” Review and Herald, June 9, 1896.
Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.
Sanggeus Yesus mingpin para murid ka jaman ahir dina taun 1798 dina ayat ka dua puluh opat, Anjeunna tuluy ngenalkeun jaman Millerite nalika béwara malaikat kahiji sumping kana sajarah.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
Jeung bakal aya tanda-tanda dina panonpoé, jeung dina bulan, jeung dina béntang-béntang; jeung di bumi kasangsaraan bangsa-bangsa, kalayan kabingungan; sagara jeung ombakna ngaguruh; hate manusa ngaleuleus ku sabab sieun, jeung ku sabab ngarep-ngarep kana perkara-perkara anu bakal nimpah bumi: sabab kakawasaan langit bakal digoncangkeun. Jeung tuluy maranéhna bakal ningali Putra manusa sumping dina méga kalayan kakawasaan jeung kamulyaan anu agung. Jeung lamun perkara-perkara ieu mimiti kajadian, mangka tingal ka luhur, jeung angkatkeun sirah aranjeun; sabab panebusan aranjeun geus deukeut. Lukas 21:25–28.
The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.
Tanda-tanda anu ngawanohkeun sajarah Millerite geus kalaksanakeun saluyu jeung kakawasaan Firman Allah anu moal kungsi gagal.
“The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.
“Tanda-tanda dina panonpoé, bulan, jeung béntang geus kasorang.” Review and Herald, 22 Nopémber 1906.
We will continue Luke chapter twenty-one in the next article.
Dina artikel salajengna urang bakal neruskeun Lukas pasal ka-dua puluh hiji.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
“Désémber 16, 1848, Gusti maparin ka sim kuring hiji titingalian ngeunaan guncangan kakawasaan-kakawasaan langit. Sim kuring ningali yén nalika Gusti ngandika ‘langit,’ dina maparin tanda-tanda anu kacatet ku Mateus, Markus, jeung Lukas, Anjeunna maksudkeun langit; jeung nalika Anjeunna ngandika ‘bumi,’ Anjeunna maksudkeun bumi. Kakawasaan-kakawasaan langit téh nyaéta panonpoé, bulan, jeung béntang-béntang. Maranéhna ngawasa di langit. Kakawasaan-kakawasaan bumi téh nyaéta anu ngawasa di bumi. Kakawasaan-kakawasaan langit bakal diguncang ku sora Allah. Tuluy panonpoé, bulan, jeung béntang-béntang bakal dipindahkeun tina tempat-tempatna. Maranéhna moal musna, tapi bakal diguncang ku sora Allah.
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
“Mega hideung jeung beurat nyungcung sarta silih tubruk. Angkasa kabuka sarta ngagulig ka tukang; tuluy urang tiasa neuteup ka luhur ngaliwatan rohangan anu kabuka di Orion, ti dinya sumping sora Allah. Kota Suci bakal turun ngaliwatan rohangan anu kabuka éta. Kuring ningali yén kakawasaan-kakawasaan bumi ayeuna keur digoyangkeun jeung yén kajadian-kajadian lumangsung nurutkeun runtuyan. Perang, jeung beja-beja ngeunaan perang, pedang, kalaparan, jeung pagebluk, anu pangheulana ngagoyang kakawasaan-kakawasaan bumi; satuluyna sora Allah bakal ngagoyang panonpoé, bulan, jeung béntang-béntang, sarta bumi ieu ogé. Kuring ningali yén gogoyagna kakawasaan-kakawasaan di Éropa lain, sakumaha diajarkeun ku sawatara urang, gogoyagna kakawasaan-kakawasaan langit, tapi éta téh gogoyagna bangsa-bangsa anu keur ambek.” Early Writings, 41.