Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.
Al Masih nunjukkeun umat-Na kana tatangkalan anu keur mimiti marucuk dina mangsa cinyusu, sangkan maranéhna ngartos kana “tanda-tanda” jeung kana harti tina “tanda-tanda” dina poé-poé panungtungan.
“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 ngawas kana tanda-tanda kadatangan-Na sarta bungah nalika maranéhna ningali tanda-tanda Raja maranéhna anu badé sumping. 'Nalika ieu sagala mimiti kajadian,' saur Anjeunna, 'mangka tingal ka luhur, sarta angkatkeun sirah aranjeun; sabab panebusan aranjeun geus caket.' Anjeunna nunjuk ka para panganut-Na kana tatangkalan cinyusu anu mimiti mekar, sarta saur-Na: 'Nalika eta ayeuna mimiti ngaluarkeun pucuk, maraneh ningali sarta nyaho ku sorangan yén usum panas geus caket. Kitu deui maraneh, nalika maraneh ningali ieu sagala kajadian, nyahokeun yén Karajaan Allah geus caket.' Lukas 21:28, 30, 31." The Great Controversy, 308.
The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.
“tanda-tanda” poé-poé panungtungan geus dilambangkeun ku “tanda-tanda” anu ngumumkeun sarta muka jalan pikeun gerakan malaikat kahiji. “Tanda-tanda” éta ngawengku guncangan langit, tapi Joel nétélakeun yén “tanda-tanda” poé-poé panungtungan, nya éta poé-poé nalika kajahatan Israil bakal dipaluruh tapi moal kapanggih, nalika gunung suci Allah jadi suci salalawasna, sabab moal aya deui jalma-jalma asing anu ngaliwatan anjeunna, guncangan kakawasaan-kakawasaan langit, ogé bakal ngawengku guncangan kakawasaan-kakawasaan bumi. Sister White nétélakeun bédana antara guncangan kakawasaan-kakawasaan langit jeung kakawasaan-kakawasaan bumi.
“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, Pangéran masihan ka abdi hiji paningal ngeunaan goncangan kakawasaan langit. Abdi ningali yén nalika Pangéran ngadawuh ‘langit,’ dina masihan tanda-tanda anu kacatet ku Mateus, Markus, jeung Lukas, Anjeunna maksudkeun langit; sarta nalika Anjeunna ngadawuh ‘bumi,’ Anjeunna maksudkeun bumi. Kakawasaan langit téh nya éta panonpoé, bulan, jeung béntang-béntang. Maranéhna maréntah di langit. Kakawasaan bumi téh nya éta anu maréntah di bumi. Kakawasaan langit bakal digoncang ku sora Allah. Tuluy panonpoé, bulan, jeung béntang-béntang bakal dipindahkeun tina tempat-tempatna. Maranéhna moal sirna, tapi bakal digoncang 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.
“Méga-hideung nu kandel naék tuluy silih tabrak. Atmosfir beulah sarta ngagulung malik; tuluy urang tiasa neuteup ka luhur ngaliwatan rohangan nu kabuka di Orion, ti dinya sumping sora Allah. Kota Suci bakal turun ngaliwatan rohangan nu kabuka éta. Kuring ningali yén kakawasaan-kakawasaan bumi ayeuna keur diguncang, sarta kajadian-kajadian lumangsung nurutkeun runtuyan. Perang, jeung béja-béja ngeunaan perang, pedang, kalaparan, jeung pagebug, nya éta anu pangheulana ngaguncang kakawasaan-kakawasaan bumi; tuluy sora Allah bakal ngaguncang panonpoé, bulan, jeung béntang-béntang, kitu deui bumi ieu. Kuring ningali yén pangguncangan kakawasaan-kakawasaan di Éropa lain, sakumaha diajarkeun ku sawatara jelema, pangguncangan kakawasaan-kakawasaan langit, tapi éta téh pangguncangan bangsa-bangsa anu keur murka.” Early Writings, 41.
The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.
Goyangna langit dina Mateus, Markus, jeung Lukas ngagambarkeun goyangna kakawasaan-kakawasaan anu maréntah langit, sakumaha diwakilan ku panonpoé, bulan, jeung béntang-béntang. Sakabéh kakawasaan langit ieu digoyangkeun, sarta ngahasilkeun “tanda-tanda,” anu muka jalan sarta ngumumkeun gerakan malaikat kahiji. Kakawasaan-kakawasaan langit éta bakal digoyangkeun deui dina mangsa gerakan malaikat katilu. Tapi dina gerakan malaikat katilu, kakawasaan bumi ogé bakal digoyangkeun. Kakawasaan bumi téh nyaéta kakawasaan-kakawasaan anu maréntah bumi. Dina Séptémber 11, 2001, kakawasaan bumi, lain langit, anu digoyangkeun.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ayeuna datang kecap anu nyebut yén kuring geus ngadéklarasikeun yén New York baris disapu ku gelombang pasang anu dahsyat? Ieu mah can kungsi ku kuring diomongkeun. Kuring geus nyebutkeun, nalika kuring nengetan gedong-gedong jangkung anu keur diwangun di dinya, lanté demi lanté, ‘Kumaha pikasieuneunana kajadian-kajadian anu bakal lumangsung nalika Gusti ngadeg pikeun ngageterkeun bumi kalayan kacida dahsyatna! Mangka kecap-kecap dina Wahyu 18:1–3 bakal kacumponan.’ Sakabéh pasal ka dalapan welas tina Wahyu téh mangrupa hiji pangéling-ngéling ngeunaan naon anu bakal tumiba ka bumi. Tapi kuring teu boga terang anu husus ngeunaan naon anu bakal tumiba ka New York, iwal yén kuring nyaho yén dina hiji poé gedong-gedong jangkung di dinya bakal diruntuhkeun ku kuasa Allah anu ngabalikkeun jeung ngagulingkeun. Tina terang anu geus dipaparin ka kuring, kuring nyaho yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji keuna tina kakawasaan-Na anu maha perkasa, sarta bangunan-bangunan anu masif ieu bakal rubuh. Kajadian-kajadian bakal lumangsung anu pikasieuneunana teu sanggup ku urang dibayangkeun.” Review and Herald, 5 Juli 1906.
In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.
Dina sajarah kaum Millerite, salah sahiji tanda anu kacatet ku Lukas nyaéta “kasusah bangsa-bangsa.” Bangsa-bangsa ngawakilan kakawasaan-kakawasaan anu maréntah bumi, sarta dina tanggal 11 Séptémber 2001, unggal bangsa di bumi digeterkeun nalika Cilaka nu katilu sumping kana sajarah nubuatan. Geteran kadunyaan éta dilambangkeun dina Lukas dua puluh hiji, tapi lain ku ungkara biblis ngeunaan digeterkeunana kakawasaan-kakawasaan bumi. Ieu dilambangkeun ku frasa, “kasusah bangsa-bangsa,” sakumaha anu ditibankeun ka bangsa-bangsa saalam dunya nalika gedong-gedong badag di New York diruntuhkeun. “Kasusah bangsa-bangsa” dina Lukas nyaéta digeterkeunana kakawasaan-kakawasaan bumi, sarta éta kacumponan dina sajarah kaum Millerite.
“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 bumi ayeuna keur diguncang, sarta yén kajadian-kajadian datangna nurutkeun runtuyan. Perang, jeung beja-beja ngeunaan perang, pedang, kalaparan, jeung panyakit sampar, nya éta hal-hal anu pangheulana ngaguncang kakawasaan-kakawasaan bumi; tuluy sora Allah bakal ngaguncang panonpoé, bulan, jeung béntang-béntang, sarta bumi ieu ogé. Kuring ningali yén guncangan kakawasaan-kakawasaan di Éropa lain, sakumaha diajarkeun ku sawatara jalma, guncangan kakawasaan-kakawasaan langit, tapi éta téh guncangan bangsa-bangsa anu keur ambek.” Early Writings, 41.
The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.
“Ngaguncangna kakawasaan bangsa-bangsa anu murka,” nyaéta ngaguncangna “kakawasaan bumi,” sakumaha kagambarkeun dina sajarah awal Adventisme ku ngaguncangna “kakawasaan-kakawasaan di Éropa.” Uriah Smith netelakeun naon anu keur ngaguncang kakawasaan-kakawasaan di Éropa dina taun 1838.
“As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.
“Sakumaha mangsa nubuat tina tarompet [ka-6] ieu dimimitian ku pasrahkeun kakawasaan sacara sukarela ka leungeun urang Turki ku kaisar Kristen ti Wétan, kitu ogé urang bisa kalayan pantes nyindekkeun yén tungtungna bakal ditandaan ku pasrahkeun kakawasaan éta sacara sukarela ku Sultan Turki deui ka leungeun urang Kristen. Dina taun 1838 Turki kaséréd kana perang jeung Mesir. Urang Mesir kaciri boga kasempetan pikeun ngagulingkeun kakawasaan Turki. Pikeun nyegah ieu, opat kakawasaan agung Éropa, nyaéta Inggris, Rusia, Austria, jeung Prusia, campur tangan pikeun ngadukung pamaréntahan Turki. Turki narima campur tangan maranéhna. Hiji konferénsi diayakeun di London, di dinya hiji ultimatum dirumuskeun pikeun disanggakeun ka Mehemet Ali, Pacha Mesir. Katingali écés yén nalika ultimatum ieu disimpen ka leungeun Mehemet, takdir Kakaisaran Ottoman saéstuna bakal diserenkeun ka leungeun kakawasaan-kakawasaan Kristen Éropa. Ultimatum ieu disimpen ka leungeun Mehemet dina tanggal 11 Agustus 1840! sarta dina poé éta pisan Sultan ngintunkeun hiji nota ka para duta opat kakawasaan éta, nanyakeun naon anu kudu dipigawé upama Mehemet nampik nurut kana sarat-sarat anu geus diajukeun ku maranéhna. Jawabanana nya éta yén anjeunna teu perlu hariwang ku naon baé kamungkinan anu bisa timbul; sabab maranéhna geus nyadiakeun pangaturan pikeun éta. Mangsa nubuat éta béak, sarta dina poé éta pisan pangawasan kana urusan-urusan Mohammedan ngalih ka leungeun urang Kristen, sakumaha pangawasan kana urusan-urusan Kristen geus ngalih ka leungeun urang Mohammedan 391 taun jeung 15 poé saméméhna. Ku kituna, cilaka anu kadua réngsé, sarta tarompet kagenep eureun sora.” Uriah Smith, Synopsis of Present Truth, 218.
Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.
Islam dina Woe kadua geus ngaliwatan puncak kakawasaanana, anu nurutkeun firman Allah kudu lumangsung salila tilu ratus salapan puluh hiji taun jeung lima belas poé. Sanajan kitu, dina taun 1830-an Mesir keur narékahan ngadegkeun deui hiji kalifahan di Mesir pikeun nuluykeun jihad agung kadua dina sajarah Islam. Kamungkinan timbulna deui peperangan Islam ngabalukarkeun kakawasaan-kakawasaan Éropa ngageter ku kasieun. Salila puluhan taun, krisis hurungna deui peperangan Islam téh ku para sajarawan jeung wartawan dina taun-taun éta ditandaan minangka “Eastern Question.” Peperangan ku anak-anak wetan geus dilaksanakeun salila mangabad-abad ngalawan bangsa-bangsa Éropa, anu narima agamana tina garéja Roma. Dina taun 1838, “the distress of nations,” anu disebut ku Kristus, ngagambarkeun guncangan bangsa-bangsa anu ambek, anu ditimbulkeun ku peperangan anu dibawa ku Islam ngalawan urut Kakaisaran Romawi.
“By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.
“Ku [ngaleupaskeun] opat malaikat anu kabeungkeut di walungan gedé Efrat, abdi ngartos yén Allah ayeuna parantos rék ngantep opat bangsa utama anu ngawangun kakaisaran Ottoman, anu saméméhna kalawan sia-sia geus nyoba nalukkeun Kakaisaran Wétan di Konstantinopel, sarta ngan ngahontal kamajuan anu saeutik dina nalukkeun Éropa, ayeuna nyandak Konstantinopel, sarta ngalindes jeung nalukkeun sapertilu bagian Éropa, anu memang kajadian kira-kira dina pertengahan abad ka-lima belas.” Works of William Miller, Volume 2, 121.
The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”
Kasalempang bangsa-bangsa dina carita anu kapanggih dina Injil Lukas téh “dibarengan ku kabingungan; laut jeung ombak ngaguruh,” sarta haté manusa “leuleus ku sieun, jeung ku ngarep-ngarep kana hal-hal anu bakal tumiba ka bumi.” Kabingungan ngeunaan Pasualan Wétan terus ngagelisahkeun kakawasaan-kakawasaan dunya nepi ka asup kana abad ka-dua puluh, sarta lambang tina kasalempang éta nya éta “haté manusa leuleus ku sieun” jeung “laut jeung ombak ngaguruh.”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Panyegelan ieu ka para abdi Allah téh sarua jeung anu dipintonkeun ka Ezekiel dina tetenjoan. Yohanes ogé geus jadi saksi kana ieu wahyu anu pangngageunjleungkeun. Anjeunna ningali laut jeung ombakna gumuruh, sarta haté manusa laleuleus ku kasieun. Anjeunna nenjo bumi oyag, jeung gunung-gunung dibabawa ka tengah laut (anu sabenerna keur kajadian), caina gumuruh jeung ngagalura, sarta gunung-gunung ngageter ku ngagedéna ombakna. Ka anjeunna dipintonkeun bala, panyakit sampar, kalaparan, jeung pati nu ngalaksanakeun pancénna anu pikareueuseun.” Testimonies to Ministers, 445.
When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.
Nalika Yohanes dipintonkeun panyegelan saratus opat puluh opat rébu, anjeunna ningali kasangsaraan bangsa-bangsa, sakumaha dilambangkeun ku sagara jeung ombak anu ngaguruh, sarta hate jalma-jalma leuleus ku kasieun, sarta éta téh panyegelan anu sarua anu dipintonkeun ka Yehezkiel dina pasal salapan. Yehezkiel dipintonkeun unsur-unsur batiniah tina panyegelan, sedengkeun Yohanes dipintonkeun unsur-unsur lahiriah anu pakait jeung panyegelan éta. Yohanes ningali yén ngamukna bangsa-bangsa pakait jeung panyegelan saratus opat puluh opat rébu, sarta ngamukna bangsa-bangsa éta ogé mangrupa kasangsaraan bangsa-bangsa dina Injil Lukas anu sacara sajarah dipikawanoh minangka Eastern Question. Yohanes dipintonkeun yén Islam tina Woe katilu, nyaéta tanda lahiriah tina panyegelan saratus opat puluh opat rébu.
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Ayeuna ieu mangrupa mangsa nu kacida matak narik pisan perhatian pikeun sakumna nu hirup. Para pangawasa jeung negarawan, jalma-jalma anu nyekel kalungguhan kapercayaan jeung kakawasaan, lalaki jeung awéwé nu mikir tina sagala golongan, nengetan pageuh kana kajadian-kajadian anu keur lumangsung di sabudeureun urang. Maranéhna ngawaskeun hubungan anu tegang jeung teu tenang anu aya di antara bangsa-bangsa. Maranéhna nengetan kakeueumanna kaayaan anu keur ngawasaan unggal unsur kadunyaan, sarta maranéhna nyarima yen aya hiji perkara anu agung jeung nangtukeun anu geus rek kajadian—yen dunya keur nangtung di ambang krisis anu luar biasa gedéna.
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Malaikat ayeuna keur nahan angin pasea, supaya éta henteu niup nepi ka dunya dipapatahan ngeunaan karuksakan anu bakal datang; tapi badai keur ngumpul, siap ngabeledug kana bumi; sarta lamun Allah maréntahkeun ka malaikat-malaikat-Na pikeun ngaleupaskeun angin-angin éta, bakal aya kajadian pasea anu taya hiji pulpen ogé sanggup ngagambarkeunana.
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.
“Kitab Suci, jeung ngan Kitab Suci wungkul, nu maparin pintonan anu leres ngeunaan perkara-perkara ieu. Di dieu kaungkab adegan-adegan ahir anu agung dina sajarah dunya urang, kajadian-kajadian anu ayeuna geus ngalungkeun kalangkangna ti heula, sora deukeutna datangna éta kajadian nyababkeun bumi ngageter jeung hate manusa luntur ku sieun.” Education, 179, 180.
In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.
Dina Lukas pasal dua puluh hiji, Isa netelakeun “tanda-tanda” anu ngawanohkeun gerakan Millerite, sarta sakabéh “tanda-tanda” éta, nurutkeun Sister White, geus kacumponan. Lini Lisbon, poé poék, ragragna béntang-béntang, jeung kasusah bangsa-bangsa, anu ngalambangkeun ngageterna kakawasaan bumi anu kacumponan ku Islam dina kasieun anu dihasilkeun ku Eastern Question, kabéh geus kacumponan. “Tanda-tanda” Millerite ogé ngawengku Putra Manusa sumping kalayan méga, anu kacumponan dina runtuyan anu leres sakumaha “tanda-tanda” éta dipasihkeun ku Kristus, sabab sanggeus kasusah bangsa-bangsa réngsé ku diwatesanana kaunggulan Ottoman dina taun 1840, Kristus sumping ka Tempat Nu Mahasuci dina 22 Oktober 1844, sarta nalika Anjeunna sumping, Anjeunna sumping kalayan méga.
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.
“‘Jeung, tingali, aya saurang saperti Putra manusa sumping jeung mega-méga langit, tuluy sumping ka Nu Sepuh Poe-poe, sarta Anjeunna dibawa ngadeukeutan ka payuneun Mantenna. Jeung ka Anjeunna dipasrahkeun kakawasaan, kamulyaan, jeung hiji karajaan, sangkan sakumna bangsa, suku bangsa, jeung basa ngabakti ka Anjeunna: kakawasaan-Na teh kakawasaan langgeng, anu moal sirna.’ Daniel 7:13, 14. Kadatangan Kristus anu dipedar di dieu lain kadatangan-Na anu kadua ka bumi. Anjeunna sumping ka Nu Sepuh Poe-poe di sawarga pikeun narima kakawasaan jeung kamulyaan sarta hiji karajaan, anu bakal dipasrahkeun ka Anjeunna dina panutup padamelan-Na salaku Panganteur. Ieu pisan kadatangan ieu, lain kadatangan-Na anu kadua ka bumi, anu geus dinubuatkeun dina nubuatan pikeun lumangsung dina ahir 2300 poe dina taun 1844. Dipirig ku malaikat-malaikat sawarga, Imam Agung urang anu agung lebet ka Rohangan Nu Mahasuci, sarta di dinya nembongan di payuneun Allah pikeun ngalaksanakeun kalakuan-kalakuan pamungkas tina palayanan-Na demi umat manusa—ngalaksanakeun padamelan pangadilan panalungtikan sarta ngayakeun panebusan pikeun sakumna anu kabuktian boga hak kana mangpaatna.” The Great Controversy, 479.
The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.
“tanda-tanda” anu pakait jeung sajarah kaum Millerite ngagambarkeun “tanda-tanda” anu pakait jeung sajarah saratus opat puluh opat rebu. Nalika Kristus maparin saksi anu kadua kana carita sajarah éta ngaliwatan misil, Anjeunna nunjukkeun ka murid-murid-Na kana “tatangkalan anu mimiti nyiar dina usum semi.” Anjeunna ngawartosan ka maranéhna yén lamun tatangkalan mimiti nyiar, maranéh nyaho yén maranéh geus caket kana ahir dunya, sarta yén generasi anu nyaksian tatangkalan anu mimiti nyiar dina usum semi bakal hirup nepi ka ningali langit jeung bumi musna, dina seuneu kadatangan-Na anu kadua.
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 21:30–33.
Lamun éta ayeuna mimiti pucuk, maranéh ningali jeung nyaho ku diri sorangan yén usum panas geus deukeut. Kitu deui maranéh, lamun maranéh ningali hal-hal ieu kajadian, nyahokeun yén Karajaan Allah geus deukeut. Saéstuna Kami nyebut ka maranéh, ieu angkatan moal kaliwat, saméméh sakabéhna kacumponan. Langit jeung bumi bakal kaliwat, tapi pangandika Kami moal kaliwat. Lukas 21:30–33.
The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”
Patarosanana tuluy jadi, “iraha tangkal-tangkal téh mimiti némbongkeun pucuk?” Hujan ahir mimiti nyirorot dina tanggal 11 Séptémber 2001, anu numutkeun Yesaya téh nyaéta “poé” angin Allah anu “kenceng dina poé angin wetan.”
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.
Dina ukuran, waktu eta dipancarkeun, manehna bakal ngabahas jeung eta; Anjeunna nahan angin-Na anu kasar dina poe angin wetan. Ku lantaran ieu, ku kituna kajahatan Yakub bakal disucikeun; jeung ieu sakabéh buahna pikeun ngaleungitkeun dosana; waktu manehna ngajadikeun sakabéh batu altar saperti batu kapur anu diparancah nepi ka remuk, rungkun-rungkun karamat jeung arca-arca moal nangtung deui. Tapi kota benteng bakal jadi taringgal, tempat padumukan ditinggalkeun, sarta diantep kawas tanah gurun: di dinya anak sapi bakal ngangon, di dinya manehna bakal ngagolér, sarta ngahakan dahan-dahanana. Lamun dahan-dahanana geus garing, eta bakal dipatahkeun: awewe-awewe datang, tuluy ngaduruk eta ku seuneu: sabab ieu teh hiji bangsa anu teu boga pamahaman: ku sabab kitu, Anjeunna anu nyiptakeun maranehna moal maparin welas asih ka maranehna, jeung Anjeunna anu ngawangun maranehna moal mintonkeun kurnia ka maranehna. Jeung bakal kajadian dina poe eta, yen PANGERAN bakal ngagebug ti saluran walungan nepi ka walungan Mesir, jeung maraneh bakal dikumpulkeun saurang-saurang, eh barudak Israil. Jeung bakal kajadian dina poe eta, yen tarompet anu gede bakal ditiup, sarta maranehna bakal datang, anu geus meh binasa di tanah Asyur, jeung anu kabuang di tanah Mesir, sarta bakal nyembah ka PANGERAN di gunung suci di Yerusalem. Yesaya 27:8–13.
The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.
Hujan panungtungan mimiti nyipratan (diukur) dina tanggal 11 Séptémber 2001, sarta paséa ngeunaan amanat hujan panungtungan jeung amanat palsu ngeunaan katengtreman jeung kaamanan pun mimiti lumangsung. Sajarah paséa éta téh tempat kajahatan Yakub dipiceun (dimurnikeun, hartina ditebus). Sajarah paséa éta, anu nyaéta paséa Habakuk, mangrupa mangsa panyegelan saratus opat puluh opat rébu, anu ditutup ku dimuntahkeunna Adventis Poé Katujuh Laodisia tina sungut Gusti, sabab éta, minangka “kota anu dibenteng,” baris jadi suwung, ku sabab éta geus jadi kota hiji bangsa anu taya pangarti, anu henteu manggihan welas asih atawa kurnia. Dina mangsa éta “sora kadua” tina Wahyu dalapan welas bakal niup tarompét agung, nyaéta tarompét katujuh jeung cilaka katilu, sarta domba-domba Allah anu séjén bakal datang sarta nyembah di “Yerusalem”, anu dina waktu éta bakal geus jadi gerakan garéja anu unggul.
September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.
Tanggal 11 Séptémber 2001 nandakeun yén generasi panungtungan dina sajarah dunya geus sumping, sarta ngan maranéhna anu ngakuan tatangkalan nu mimiti mekar dina mangsa cinyusu anu bakal narima hujan anu nyababkeun tatangkalan éta mimiti mekar. Ngan maranéhna anu ngakuan yén Islam dina panyakit katilu éta anu nandaan datangna hujan panungtungan jeung dipaparinana meterai ka saratus opat puluh opat rébu, anu bakal kaasup kana golongan éta.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
“Ngan jalma-jalma anu hirup saluyu jeung cahaya anu geus dipibanda ku maranéhna wungkul anu bakal nampi cahaya anu leuwih gede. Lamun urang henteu unggal poé maju dina nganyatakeun kahadéan-kahadéan Kristen anu aktif, urang moal ngakuan pintonan-pintonan Roh Suci dina hujan panungtungan. Bisa jadi éta keur murag kana hate-hate di sabudeureun urang, tapi urang moal ngabédakeun atawa narimana.” Testimonies to Ministers, 507.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Urang ulah ngadagoan hujan ahir. Eta keur datang ka sakumna jalma anu daek ngakuan sarta narima embun jeung pancuran rahmat anu murag ka urang. Lamun urang ngumpulkeun sesa-sesa cahaya, lamun urang ngahargaan welas asih Allah anu pasti, anu resep lamun urang percaya ka Mantenna, mangka unggal jangji bakal kacumponan. ‘Sabab sakumaha bumi ngaluarkeun pucukna, jeung sakumaha kebon ngajadikeun anu dipelak di jerona bertunas; kitu deui PANGERAN Allah bakal ngajadikeun kabeneran jeung puji-pujian bertunas di hareupeun sakumna bangsa’ (Yesaya 61:11). Sakuliah bumi kudu dieusi ku kamulyaan Allah.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
We will continue the study in the next article.
Urang bakal neruskeun ieu pangajaran dina artikel salajengna.
“Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.
“Lamun jalma-jalma anu bisa nulungan di——teu dihudangkeun kana rasa kawajiban maranéhna, maranéhna moal ngakuan pagawean Allah nalika sora tarik malaikat katilu kadéngé. Nalika cahaya mancarkeun pikeun nyaangan bumi, tibatan maranéhna datang mantuan PANGERAN, maranéhna bakal hayang ngabeungkeut pagawean-Na supaya luyu jeung pamadegan sempit maranéhna. Hayu sim kuring ngabejaan ka maranéh yén PANGERAN bakal ngalaksanakeun pagawean panungtungan ieu ku cara anu kacida béda ti tatanan perkara anu ilahar, jeung ku jalan anu bakal nentang sagala rarancang manusa. Bakal aya di antara urang anu salawasna hayang ngadalikeun pagawean Allah, nepi ka nangtukeun ogé gerak-léngkah naon anu kudu ditempuh nalika pagawean maju dina pamingpinan malaikat anu ngahiji jeung malaikat katilu dina amanat anu kudu ditepikeun ka dunya. Allah bakal ngagunakeun jalan-jalan jeung sarana-sarana anu ku éta bakal katingali yén Anjeunna nyepeng kendali dina panangan-Na sorangan. Para pagawe bakal kagét ku sarana anu basajan anu bakal dipaké ku Anjeunna pikeun ngawujudkeun jeung nyampurnakeun pagawean kabeneran-Na.” Testimonies to Ministers, 300.