The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.

Kapinuhan tanda-tanda anu dilambangkeun ku panonpoé, bulan, jeung béntang geus kacida dipedar ku para ahli sajarah, ku para panaratas Adventisme, sarta ngaliwatan tulisan-tulisan Sister White. Sabagian tanda anu disabdakeun ku Yesus henteu pati dipikawanoh saperti nu séjénna. Saeutik anu ngakuan yén “kasangsaraan bangsa-bangsa” di “bumi” miboga hiji kapinuhan anu husus. Maranéhna henteu écés ngeunaan naon anu dilambangkeun ku oyagna “kakuatan-kakuatan langit,” sabalikna ti oyagna kakuatan-kakuatan bumi anu dilambangkeunana. Jeung saeutik urang Advent Laodisia anu ngarti yén “kadatangan” “Putra manusa nu datang dina méga” geus pinuh dina sajarah Millerite.

“The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘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.’

“Poé jeung jam anu pasti ngeunaan kadatangan Kristus tacan diungkabkeun. Jurusalamet ngadawuh ka murid-murid-Na yén Anjeunna sorangan henteu tiasa ngabéwarakeun jam datangna-Na anu kadua. Tapi Anjeunna nyebatkeun sawatara kajadian anu ku éta maranéhna tiasa nyaho iraha datangna-Na geus caket. ‘Bakal aya tanda-tanda,’ saur-Na, ‘dina panonpoé, dina bulan, jeung dina béntang-béntang.’ ‘Panonpoé bakal poék, bulan moal maparin cahaya-na, jeung béntang-béntang langit bakal ragrag.’ Di bumi, saur-Na, bakal aya ‘kasangsaraan bangsa-bangsa, jeung kabingungan; laut jeung ombak ngagebrus; hate jalma-jalma leungit ku kasieun, sarta ku ngantosan perkara-perkara anu baris tumiba ka bumi.’”

“‘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.’

“‘Jeung maranéhna baris ningali Putra Manusa sumping dina mega-mega langit kalayan kakawasaan jeung kamulyaan anu agung. Jeung Anjeunna baris ngutus malaikat-malaikat-Na kalayan sora tarompét anu tarik, sarta maranéhna baris ngumpulkeun umat pilihan-Na ti kaopat penjuru angin, ti tungtung langit nu hiji nepi ka tungtungna nu séjén.’”

“The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.

“Tanda-tanda dina panonpoé, bulan, jeung béntang-béntang geus kacumponan. Ti saprak harita lini, topan, gelombang pasang, pageblug, jeung kalaparan beuki ngalobaan. Karuksakan-karuksakan anu pangpikasieuneunna, ku seuneu jeung caah, silih tuturkeun kalayan gancang. Musibah-musibah anu matak pikageter anu keur lumangsung ti minggu ka minggu nyarita ka urang ku sora pangéling-éling anu temen, ngadéklarasikeun yén ahir geus caket, yén hiji hal anu agung jeung nangtukeun bakal geura-giru ku kaperluan pasti kajadian.”

“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

“Waktu kasempetan moal lila deui nerus. Ayeuna Allah keur narik deui panangan-Na nu nahan bumi. Lila pisan Anjeunna geus nyarita ka lalaki jeung awéwé ku jalan Roh Suci-Na; tapi maranéhna henteu nguping kana panggero éta. Ayeuna Anjeunna nyarita ka umat-Na, jeung ka dunya, ku jalan pangadilan-pangadilan-Na. Waktu pangadilan-pangadilan ieu téh mangrupa waktu rahmat pikeun jalma-jalma anu can kénéh boga kasempetan pikeun diajar naon anu sabenerna. Kalayan lemah lembut Gusti bakal nengetan maranéhna. Haté-Na nu pinuh ku rahmat kagugah; panangan-Na masih kénéh diulurkan pikeun nyalametkeun. Loba pisan jalma bakal ditarima kana kandang kasalametan, nya éta jalma-jalma anu dina poé-poé panungtung ieu bakal ngadangu bebeneran pikeun kahiji kalina.” Review and Herald, 22 Nopémber 1906.

The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.

Sajarah kaum Millerite diulang deui nepi ka sakabéhna pisan dina poé-poé panungtung. “Tanda-tanda” anu nandaan datangna jeung sajarah malaikat kahiji, janten tipe tina “tanda-tanda” anu nandaan datangna jeung sajarah malaikat katilu. Sakabéh gerakan reformasi anu suci sajajar jeung gerakan malaikat katilu dina poé-poé panungtung.

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

“Padamelan Allah di bumi némbongkeun, ti jaman ka jaman, kasaruaan anu matak narik dina unggal réformasi gedé atawa gerakan kaagamaan. Prinsip-prinsip dina cara Allah ngurus manusa salawasna sarua. Gerakan-gerakan penting dina mangsa kiwari boga padananana dina gerakan-gerakan baheula, sarta pangalaman garéja dina jaman-jaman saméméhna ngandung palajaran anu kacida ajénna pikeun jaman urang ayeuna.” The Great Controversy, 343.

The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.

Sajarah anu dilambangkeun ku malaikat anu kuat dina Wahyu dalapan welas téh nyaéta malaikat katilu, sarta sajarah anu dilambangkeun ku malaikat katilu éta sajajar jeung sajarah malaikat kahiji jeung kadua dina sajarah Millerite.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

“Allah parantos maparin ka seratan-seratan dina Wahyu 14 tempatna dina runtuyan nubuat, sarta padamelanana moal eureun nepi ka panutupan sajarah bumi ieu. Seratan malaikat kahiji jeung kadua masih mangrupa bebeneran pikeun mangsa ieu, sarta kudu lumangsung sajajar jeung ieu anu nuturkeunana. Malaikat katilu ngawawarkeun panggeuingna kalawan sora tarik. ‘Sanggeus eta sagala,’ saur Yohanes, ‘kaula ningali malaikat sejen turun ti sawarga, miboga kakawasaan anu agung, sarta bumi dipaparin cahaya ku kamulyaanana.’ Dina ieu panerangan, cahaya tina sakabéh tilu seratan téh ngahiji.” The 1888 Materials, 803, 804.

The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.

Pagawéan malaikat kahiji jeung kadua, anu sajajar jeung pagawéan malaikat katilu, ogé digambarkeun dina pasemon sapuluh parawan.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Abdi remen dipapay kana misil ngeunaan sapuluh parawan, lima di antarana wijaksana, jeung lima deui bodo. Misil ieu geus digenepan sarta bakal digenepan nepi ka unggal kecapna, sabab éta miboga panerapan anu husus pikeun mangsa ieu, jeung, saperti amanat malaikat katilu, geus digenepan sarta bakal terus jadi bebeneran kiwari nepi ka panutupna jaman.” Review and Herald, 19 Agustus 1890.

The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.

Sajarah anu digambarkeun dina Wahyu pasal sapuluh tina Kitab Wahyu digambarkeun minangka tujuh guludug, sarta tujuh guludug éta ngawakilan kajadian-kajadian anu lumangsung salila sajarah kaum Millerite, anu mangrupa sajarah amanat malaikat kahiji jeung kadua. Tujuh guludug éta ogé ngawakilan “kajadian-kajadian nu bakal datang” anu lumangsung dina poé-poé panungtungan, sarta éta kacumponan dina “urutan” anu sarua sakumaha éta lumangsung dina sajarah kaum Millerite.

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …

“Cahaya husus anu dipaparinkeun ka Yohanes, anu ditepikeun dina tujuh guludug, nya éta hiji gambaran ngeunaan kajadian-kajadian anu bakal lumangsung dina handapeun amanat malaikat kahiji jeung kadua. …”

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Sanggeus eta tujuh guludug mapagarkeun sora maranéhna, parentah sumping ka Yohanes saperti ka Daniel ngeunaan kitab leutik éta: ‘Segelkeun eta perkara-perkara anu diucapkeun ku tujuh guludug éta.’ Ieu patali jeung kajadian-kajadian nu bakal datang anu baris diungkabkeun nurutkeun runtuyanana.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.

Sakabéh gerakan pembaruan téh silih sajajar, sarta éta kabéh kudu dihijikeun “line upon line,” sangkan ngajelaskeun gerakan pembaruan pamungkas tina saratus opat puluh opat rébu. Pasemon ngeunaan sapuluh parawan ngajelaskeun pangalaman batin umat Allah dina gerakan Millerite jeung dina gerakan saratus opat puluh opat rébu.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Pasemon ngeunaan sapuluh parawan dina Mateus 25 ogé ngagambarkeun pangalaman umat Advent.” The Great Controversy, 393.

The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.

Padamelan jeung amanat boh urang Millerites boh nu saratus opat puluh opat rébu dilambangkeun ku tilu malaikat dina Wahyu opat welas.

“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

“Kuring geus meunang kasempetan-kasempetan anu mulya pikeun ngalaman hiji pangalaman. Kuring geus miboga pangalaman dina amanat malaikat kahiji, kadua, jeung katilu. Para malaikat digambarkeun ngapung di tengah langit, nguarkeun ka sakuliah dunya hiji amanat panggeuing, sarta miboga patalina anu langsung jeung jalma-jalma anu hirup dina poé-poé panungtungan sajarah bumi ieu. Teu aya saurang ogé anu ngadéngé sora para malaikat ieu, sabab maranéhna téh lambang pikeun ngawakilan umat Allah anu digawé sajalan jeung jagat sawarga. Lalaki jeung awéwé, anu dipaparin pencerahan ku Roh Allah, sarta disucikeun ku jalan bebeneran, nguarkeun tilu amanat éta nurutkeun runtuyanana.” Life Sketches, 429.

The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.

Kajadian-kajadian nubuat anu dilambangkeun dina Wahyu pasal sapuluh, dilambangkeun ku tujuh guludug. Kajadian-kajadian éta nandaan tempat nalika nu ilahi dihijikeun jeung nu manusa. “Tanda-tanda” anu diidéntifikasi ku Kristus dina Mateus pasal dua puluh opat, Markus pasal tilu welas, jeung Lukas pasal dua puluh hiji ngalambangkeun “tanda-tanda” anu ngawanohkeun gerakan Millerite sarta ngalambangkeun hiji kasaksian sajajar pikeun gerakan saratus opat puluh opat rébu. Saratus opat puluh opat rébu henteu ngarasakeun maot, sakumaha dilambangkeun ku Henokh jeung Elia. Séptémber 11, 2001, “tanda” anu diidéntifikasi ku Kristus minangka nu nandaan datangna generasi panungtungan dina sajarah bumi, diidéntifikasi dina Lukas pasal dua puluh hiji. Pikeun kaasup kana éta golongan anu geus dilambangkeun ku Henokh jeung Elia, anu disebut saratus opat puluh opat rébu, diperlukeun sangkan “tanda” éta jeung sagala rupa anu dilambangkeun ku éta dipikawanoh.

After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.

Sanggeus Yesus mingpin murid-murid-Na ngalangkungan sajarah ngeunaan “tanda-tanda” anu muka jalan kana gerakan Millerite, Anjeunna tuluy ngulang jeung ngalegaan kasaksian sajarah-Na ku ngalebetkeun hiji pasemon anu ngagambarkeun sajarah anu sarua.

And he spake to them a parable; Behold the fig tree, and all the trees; 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. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.

Geus anjeunna ngadawuh ka maranéhna hiji misil; “Tengetan tangkal ara, jeung sakur tangkal séjénna; lamun ayeuna geus mimiti pucuk, maranéh ningali sarta nyaho ku dirina sorangan yén usum panas geus deukeut. Kitu deui maranéh, lamun maranéh ningali hal-hal ieu kajadian, kanyahoan yén Karajaan Allah geus deukeut. Saéstuna Kami nyarita ka maranéh, ieu turunan moal kaliwat, saméméh sakabéhna kajembaran. Langit jeung bumi bakal kaliwat, tapi pangandika Kami moal kaliwat.” Lukas 21:29–33.

Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.

Yesus ngawitan éta misil ku netelakeun ayana bédana antara “tangkal anjir,” dina wangun tunggal, jeung “sakabéh tangkal.” “Tangkal anjir” téh umat perjangjian, anu dina poé-poé pamungkas nyaéta Adventisme Laodisea, anu ngaku dirina minangka umat sesa Allah. Ari “tangkal-tangkal” séjénna téh bangsa-bangsa Kapir.

“Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.

“Tandaan ang pagsumpa sa puno ng igos, na kumakatawan sa bansang Judio, na nababalot ng mga dahon ng pagpapanggap, ngunit walang bungang masusumpungan doon. Ang sumpa ay ipinahayag laban sa puno ng igos, na kumakatawan sa ahenteng moral, nag-iisip, at may buhay, na isinumpa ng Diyos, na namumuhay gaya ng mga Judio sa loob ng apatnapung taon pagkaraan ng pangyayaring ito, gayunma’y patay. Tandaan, ang iba pang mga punongkahoy, na kumakatawan sa mga Hentil, ay hindi nababalot. Sila’y walang mga dahon, na hindi nagpapanggap na may pagkakilala sa Diyos. Ang kanilang panahon ng pamumunga ay hindi pa.” Special Testimonies for Ministers and Workers, number 7, 59–61.

Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.

Adventisme Laodikea dina poé panungtungan kakeunaan kutuk, sabab sanajan ngaku dirina umat sesa Allah, pangakuanana téh henteu ngahasilkeun buah. Isa keur nepikeun dua hal anu silih patalina, tapi béda, dina éta petikan. Anjeunna keur nétélakeun bédana antara umat Allah anu ngaku kitu jeung bangsa-bangsa kapir, anu henteu ngaku ngajaga hukum Allah, atawa miboga Roh Nubuat anu jadi ciri-ciri umat sesa dina poé panungtungan, anu ku Adventisme Laodikea diaku dijaga. Daun-daun dina poé panungtungan ngalambangkeun pangakuan yén maranéhna téh umat sesa anu diidéntifikasi ku Yohanes dina kitab Wahyu.

“The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.

“Dunya bangsa-bangsa kapir dilambangkeun ku tangkal anjir anu teu boga daun tur teu ngahasilkeun buah. Bangsa-bangsa kapir téh sarua melaratna dina kahadéan ka Allahna jeung urang Yahudi, tapi maranéhna henteu kungsi ngaku yén maranéhna aya dina kaayaan dipikaresep ku Allah. Maranéhna henteu ngabanggakeun karohanian anu luhur. Maranéhna buta dina sagala hal kana jalan-jalan jeung padamelan-padamelan Allah. Pikeun maranéhna, mangsa anjir can datang kénéh. Maranéhna masih kénéh ngarep-ngarep kana hiji poé anu bakal mawa cahaya jeung pangharepan ka maranéhna.” Signs of the Times, 15 Pébruari 1899.

The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.

Bédana antara tangkal buah ara jeung tatangkalan séjén dipaparinkeun ku Kristus hiji bédana deui. Wanci keur tatangkalan éta meujeuhna ngaluarkeun pucuk, pikeun buah ara, béda jeung wanci tatangkalan bangsa-bangsa kapir ngaluarkeun pucuk. Dina poé-poé panungtungan, “dua panggero anu béda dipasihkeun ka gereja-gereja,” sarta sora anu kahiji ti malaikat dina Wahyu pasal dalapan welas nandakeun waktos nalika ngaluarkeun pucuk pikeun saratus opat puluh opat rébu téh kudu kajadian. “Sora anu kadua” dina Wahyu dalapan welas ngagambarkeun nalika tatangkalan séjén kudu ngaluarkeun pucuk.

In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.

Dina mangsa Kristus, urang Yahudi nya éta tangkal anjir, sedengkeun bangsa-bangsa kapir nya éta tangkal-tangkal séjénna. Dina sajarah Millerite, urang Protestan nya éta tangkal anjir, sarta kaum Millerite nya éta tangkal-tangkal séjénna. Dina poé-poé panungtungan, Adventisme Laodikia nya éta tangkal anjir nu teu ngahasilkeun buah, anu dipiceun ti Yerusalem (kebon anggur), sedengkeun saratus opat puluh opat rébu téh nya éta tangkal-tangkal anjir anu ngahasilkeun buah. Barudak Allah séjénna anu masih aya di Babul diwakilan ku bangsa-bangsa kapir.

A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.

Hiji “kafir,” nurutkeun hartina, nyaéta “jalma asing.” Tangkal-tangkal kafir keur sare kénéh (paéh), teu mawa kuncup atawa buah dina waktu tangkal ara mimiti kuncup jeung hirup deui. Tangkal anu keur sare téh nyaéta tangkal garing, jeung nalika bangsa-bangsa Kafir disaur kaluar ti Babul ku sora kadua dina Wahyu pasal dalapan welas, harita maranéhna bakal milih ngajaga Sabat poe katujuh jeung asup kana perjangjian jeung Gusti.

Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.

Ulah ngantep anak urang asing anu ngahijikeun dirina ka PANGERAN nyarita kieu, “PANGERAN parantos misahkeun kuring sapinuhna ti umat-Na”; sareng ulah ogé sida nyarios, “Tingali, abdi téh tangkal garing.” Sabab kieu timbalan PANGERAN ka para sida anu ngajaga poe-poe Sabat Kami, anu milih perkara-perkara anu matak resep ka Kami, sareng anu pageuh nyepeng kana perjangjian Kami; malah ka maranéhna ku Kami bakal dipaparin di jero bait Kami sareng di jero tembok-tembok Kami hiji tempat sareng hiji jenengan anu leuwih hade ti batan anak lalaki jeung anak awéwé; ku Kami maranéhna bakal dipaparin jenengan anu langgeng, anu moal dipupus. Kitu deui anak-anak urang asing anu ngahijikeun dirina ka PANGERAN, pikeun ngalalayanan Mantenna, jeung mikanyaah ka jenengan PANGERAN, pikeun jadi abdi-abdi-Na, unggal jalma anu ngajaga poe Sabat sangkan henteu ngotoranana, sarta pageuh nyepeng kana perjangjian Kami; maranéhna ogé ku Kami bakal dibawa ka gunung suci Kami, sarta dijadikeun suka bungah di jero imah doa Kami: kurban beuleuman maranéhna jeung kurban-kurban maranéhna bakal ditarima dina altar Kami; sabab imah Kami bakal disebut imah doa pikeun sakumna bangsa. Yesaya 56:3–7.

A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.

Jalma asing téh “bangsa-bangsa séjén,” jeung “sora kadua” nyaur maranéhna supaya kaluar ti Babul, sarta maranéhna dibawa ka gunung suci Allah; harita éta bakal jadi gunung-Na anu “suci,” sabab gandum jeung jukut liar geus dipisahkeun ku prosés pangwujian anu dilambangkeun dina sajarah “sora kahiji”. Nalika maranéhna datang ka gunung PANGERAN dina poé-poé panungtung, bangsa-bangsa séjén moal deui jadi jalma asing, atawa tangkal garing.

The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.

Panonpoé jeung bulan bakal poék, sarta béntang-béntang bakal mundur cahayana. PANGERAN ogé bakal ngagaur ti Sion, sarta ngaluarkeun sora-Na ti Yerusalem; langit jeung bumi bakal ngageter; tapi PANGERAN bakal jadi pangharepan umat-Na, jeung kakuatan pikeun urang Israil. Ku kituna maranéh bakal nyaho yén Kami teh PANGERAN Allah maranéh anu cicing di Sion, gunung Kami anu suci; tuluy Yerusalem bakal suci, sarta moal aya deui jalma asing nu ngaliwatan dinya. Yoel 3:15–17.

The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”

Mimitina sajarah nalika “sora kadua” nyauran domba-domba Allah nu séjén supaya kaluar ti Babul miboga “tanda-tanda” anu geus dilambangkeun ku tanda-tanda gerakan Millerite. Dina Mateus pasal dua puluh opat, Markus pasal tilu belas, jeung Lukas pasal dua puluh hiji dipidangkeun kasaksian Kristus anu keur urang tinimbangan. Dina unggal tina tilu saksi éta, salah sahiji “tanda” anu diidentipikasi nya éta yén kakawasaan-kakawasaan langit bakal digoncang, tapi dina gambaran Yoel ngeunaan “tanda-tanda” anu nandaan iraha Yerusalem bakal jadi “suci”, boh “langit boh bumi bakal ngageter.”

Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”

Yoél keur nétélakeun kasampurnaan pinuh tina “tanda-tanda” anu geus diramalkeun, anu kajadian nalika Yérusalém téh suci. Mangsa éta nyaéta nalika Gusti parantos ngaleungitkeun dosa-dosa ti saratus opat puluh opat rébu, sarta garéja Laodikia parantos pindah kana gerakan Filadélfia. Dina waktos éta, gerakan kagenep (Filadélfia) jadi gerakan kadalapan (Filadélfia), nyaéta nu asalna tina tujuh garéja. Dina waktos éta ogé, Garéja Militan jadi Garéja Triumfan. Garéja Militan téh mangrupakeun sebutan pikeun garéja Allah anu diwangun ku gandum jeung jukut rungkun. Garéja Triumfan téh gunung suci Allah anu “suci,” sarta “moal aya deui jalma asing anu ngaliwat ka dirina.”

The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.

Asupna panji anu diangkat, nyaéta Garéja nu Mungguh Kameunangan, nyaéta “kadalapan anu asalna tina tujuh,” nyaéta nalika Yerusalem téh “suci,” dibarengan ku “tanda-tanda.” Supaya Isa méré titik rujukan ka umat-Na pikeun mikawanoh “tanda” hirup atawa paéh, anu nandakeun pamasihan meterai ka saratus opat puluh opat rébu, Anjeunna ngagunakeun tatangkalan jeung daur alamiah kahirupan tangkal pikeun ngajarkeun palajaran anu pohara pentingna.

“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, 308.

“Kristus parantos maréntahkeun umat-Na supaya ngawaskeun tanda-tanda datangna-Na sarta girang nalika maranéhna ningali tanda-tanda ngeunaan Raja maranéhna anu badé sumping. ‘Lamun hal-hal ieu mimiti kajadian,’ saur Anjeunna, ‘mangka titingalian ka luhur, sarta angkatkeun sirah aranjeun; sabab panebusan aranjeun geus deukeut.’ Anjeunna nunjuk ka para pangiring-Na kana tatangkalan dina usum semi anu mimiti ngaburak, tuluy ngandika: ‘Lamun tatangkalan éta mimiti nyunas, maraneh ningali sarta nyaho ku sorangan yén usum panas geus deukeut. Kitu deui maraneh, lamun maraneh ningali hal-hal ieu kajadian, teranglah yén Karajaan Allah geus deukeut.’ Lukas 21:28, 30, 31.” The Great Controversy, 308.

When the trees of Spring begin to bud out, Summer is near.

Nalika tatangkalan dina mangsa Cinyusu mimiti ngahudang kuncupna, usum Panas geus caket.

The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.

Panén geus kaliwat, usum panas geus lekasan, sarta urang can disalametkeun. Yermia 8:20.

The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.

Tatangkalan anu mimiti kuncup nandakeun yén éta téh usum semi, ku kituna urang terang yén usum panas geus caket, sarta dina usum panas éta panén dikumpulkeun.

The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.

Musuh anu nyebarkeun maranéhna téh Iblis; usum panén téh ahir dunya; sarta para nu ngala panén téh para malaikat. Mateus 13:39.

The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.

Panén téh aya dina ahir dunya. Lamun tatangkalan mimiti marunculan kuncupna, anjeun wajib nyaho yén ahir dunya geus caket.

“One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.

“Hiji ucapan Jurusalamet teu meunang dijieun pikeun ngabatalkeun ucapan-Na nu séjén. Sanajan teu aya saurang ogé anu nyaho kana poé atawa jam datangna-Na, urang diparéntahkeun sarta diwajibkeun nyaho iraha éta geus caket. Urang deuih diajarkeun yén lamun teu maliré kana pangéling-Na, sarta nolak atawa ngalalaworakeun pikeun nyaho iraha kadatangan-Na geus caket, éta bakal jadi sarua matak cilaka pikeun urang sakumaha halna ka jalma-jalma anu hirup dina jaman Nuh anu teu nyaho iraha caah bade datang.” The Great Controversy, 371.

We will continue our study of Luke chapter twenty-one in the next article.

Urang baris neruskeun panalungtikan urang ngeunaan Lukas pasal dua puluh hiji dina artikel salajengna.

“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.

“Kuring ningali yén kakawasaan-kakawasaan di bumi ayeuna keur digoyang, sarta yén kajadian-kajadian datangna nurutkeun runtuyan. Perang, jeung béja-béja ngeunaan perang, pedang, kalaparan, jeung panyakit sampar, téh anu pangheulana ngagoyang kakawasaan-kakawasaan di bumi; tuluy sora Allah bakal ngagoyang panonpoé, bulan, jeung béntang-béntang, kitu deui bumi ieu. Kuring ningali yén goncangan kakawasaan-kakawasaan di Éropa lainlah, sakumaha diajarkeun ku sawatara jalma, goncangan kakawasaan-kakawasaan sawarga, tapi éta téh goncangan bangsa-bangsa anu ambek.” Early Writings, 41.