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# The Book of Daniel - Number One-Hundred and Nineteen

Kitab Daniel - Nomer Satus Sangalas###

The Prophetic Significance of Historical Waymarks: Understanding the Last Days Through Biblical Symbolism

Teges Kenabian Saka Tenger-Tenger Sajarah: Mangertèni Dina-Dina Pungkasan Lumantar Simbolisme Kitab Suci

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Jeff Pippenger

Published

March 6, 2024

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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.

Satus patang puluh papat ewu punika dipunlambangaken dados tiyang-tiyang ingkang dipunresikakên déning Utusan Prajanjian, lan golongan ageng punika dipunlambangaken déning jubah-jubah putih kasangsaran para martir. Ingkang kapisan saking kalih mangsa suci ing dinten-dinten wekasan punika nandhakakên pakaryanipun utusan ingkang nyawisakên margi kagem Utusan Prajanjian, lan mangsa ingkang kaping kalih punika nglambangakên pakaryanipun Élia. Mangsa ingkang kapisan punika nglambangakên pangadilan panyelidikan tumrap tiyang gesang saking Adventisme Laodikia, lan mangsa ingkang kaping kalih punika nglambangakên pangadilan eksekutif tumrap Roma modhèren.

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.

“tandha” kanggo ngungsi saka kutha-kutha ing dina-dina pungkasan wis kasalahpahami déning Adventisme Laodikia. Sister White mratelakaké marang kita yèn karusakaning Yérusalèm wiwit taun 66 nganti 70 M maringi sawijining ilustrasi babagan tandha pepènget tumrap umaté Allah ing dina-dina pungkasan.

> “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.

> “Wektuné ora suwé manèh, nalika, kaya para murid wiwitan, kita bakal kapeksa nggolèki pangungsèn ana ing papan-papan sing sepi lan kapencil. Kaya déné pangepungan Yérusalèm déning tentara Romawi dadi pratandha kanggo mlayuné wong-wong Kristen ing Yudéa, mangkono uga panyandhangan kakuwasan déning bangsa kita lumantar paugeran sing ngetrapaké sabat kapapanan bakal dadi pepéling tumrap kita. Nalika iku bakal dadi wektuné ninggalaké kutha-kutha gedhé, minangka ancang-ancang kanggo ninggalaké kutha-kutha cilik tumuju papan-papan padunungan sing sepi ana ing panggonan-panggonan kapencil ing antarané 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.

Pengepungan Yerusalem kang dadi pratandha supaya padha mlayu kuwi yaiku pengepungan kapisan kang ditindakake déning Cestius. Mulané, Cestius nggambaraké sawijining ancaman kang kanggo sawatara wektu disingkiraké, amarga sawisé dhèwèké masang pengepungan mau, banjur mundur kanthi misterius, lan para sejarawan nganti saiki ora tau bisa nemtokaké logika ing balik tumindak mau.

> “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.

> “Sasampunipun tiyang Rum ing sangandhaping Cestius ngepung kitha punika, kanthi boten kinira-kira piyambakipun nilar pengepungan punika nalika sedaya katingal nguntungaken kangge serangan kanthi enggal.” 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.

Ing taun 1880-an lan 1890-an, Senator Henry W. Blair saka New Hampshire ngusulaké sawatara rancangan undhang-undhang ing Kongres kanggo netepaké dina Minggu minangka Dina Istirahat Nasional. Rancangan-rancangan undhang-undhang iki lumrahé sinebut “Blair Sunday Bills.” Senator Blair minangka panyengkuyung sing kuwat tumrap pangreksaning dina Minggu minangka dina istirahat lan pangibadah agama. Panjenengané pitados bilih sawiji dina istirahat sing seragam bakal nggawa pangaribawa moral lan sosial sing becik tumrap masarakat Amerika. Sanadyan upayané pikantuk sawatara panyengkuyung, mliginipun saka golongan agama, upaya-upaya kasebut ugi ngadhepi panentangan, kalebet keprihatinan babagan pamisahan antawisipun gréja lan 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.

Iki minangka upaya kapisan kanggo ngliwati undang-undang Minggu ing sajarah kéwan bumi sing wis katetepaké bakal ngucap kaya naga nalika pungkasane ngesahaké sawijining hukum Minggu. Rerangkèn rancangan undang-undang Blair iki sing ditentang kanthi patitis lan banget déning A. T. Jones, salah siji saka para utusan ing sidang General Conference taun 1888, nalika piyambakipun mlebet ing aula-aula Kongres. Sawisé sawetara upaya, Senator Blair kelangan daya dorong kanggo ngupaya sawijining Dina Ngaso Nasional. Ing gegayutan langsung karo sajarah iku, lan implikasi sawijining Dina Ngaso Nasional (Minggu), cathetan sajarah ngenani pitutur Ellen White bisa ditliti maneh.

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.

Apa kang kapanggih ing paninjauan marang pepèling-pepèlingé bab angger-angger dina Minggu iku prakara kang serius lan wis akèh disalahmangertèni ing Adventisme Laodikia. Ing konteks manawa kita kudu metu saka kutha-kutha, ing pethikan kang lagi waé kasebut, panjenengané nulis mangkéné, “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.” Panjenengané bola-bali mulang manawa umaté Gusti Allah kudu manggon ing padesan, nanging pitutur-pituturé ngenani prakara urip ing padesan sadurungé taun 1888 nempatake pituduhé supaya ninggalaké kutha-kutha ing konteks manawa ing mangsa cedhak umaté Gusti Allah bakal prelu ninggalaké kutha-kutha. Sawisé taun 1888, ing pituduh-pituduh tinulisé ngenani urip ing padesan, panjenengané ora tau nyimpang saka pitutur manawa kita samesthiné wis metu saka kutha-kutha.

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.

Rancangan Undhang-undhang Dina Ngaso Nasional Blair sing muncul ing sajarah iku minangka “tandha” kanggo ninggal kutha-kutha, lan sanadyan rancangan-rancangan Blair iku kelangan dorongan sing perlu kanggo ngrampungaké tugas iku, banjur surut mlebu ing petenging sajarah, “tandha” kanggo mlayu wis kaparingaké. Tandha iku wis kaparingaké ana ing tetenger sajarah saka pengepungan kapisan, sing digawa déning Cestius. Angger-angger Minggu sing bakal enggal teka iku dipralambangaké déning pengepungan Titus, lan manawa ana Adventis Laodikia sing isih ana ing kutha-kutha nalika pengepungan iku teka, wong-wong mau bakal mati bebarengan karo para duraka.

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.

Ana rong mangsa kenabian ing dina-dina wekasan. Loro mau kapisah déning angger-angger Minggu sing enggal bakal teka. Mangsa kang kapisan iku pangadilan panyelidikan tumrap wong urip ing Adventisme Laodikia, lan mangsa kang kapindho iku pangadilan eksekutif tumrap sundel Roma. Loro mangsa iku bola-bali dipratelakaké lumantar perlambang, awit ing loro mangsa iku pasemon bab sepuluh prawan kaleksanan kanthi temenan nganti marang aksarané dhéwé, kaya déné ing sajarah Millerite. Wektu tundhané ing pasemon iku yaiku wektu tundhané Habakuk bab loro, mula loro mangsa kang lagi kita rembug iki uga wis dipratelakaké déning Habakuk bab loro. Pasemon bab sepuluh prawan, lan Habakuk bab loro, wis kaleksanan kanthi temenan nganti marang aksarané dhéwé ing sajarah Millerite, lan nalika iku kalakon, Yéhezkiel bab rolas, ayat rong puluh siji nganti rong puluh wolu, uga wis kaleksanan.

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.

Wolung ayat pungkasan saka Yehezkiel pasal rolas nedahaké sawijining wektu nalika “pangaribawa saka saben wahyu” bakal kasampurnakaké, yaiku ing wektu nalika Gusti Allah “ora manèh ngentèni dawa” wahyu-wahyu Panjenengané. Rong mangsa sajarah sing bola-bali diandharaké kanthi kerep lan sing nandhani paukuman panyelidikan tumrap wong urip ing Adventisme Laodikia, lan paukuman eksekutif tumrap sundelé Tirus, iku minangka mangsa kenabian nalika saben wahyu ing sajroning Kitab Suci tekan ing kasampurnan kang sampurna lan pungkasan. Ing mangsa iku wong satus patang puluh papat ewu diteguhaké, lan wong-wong mau makili golongan kang ora mati, lan tetep urip nganti Kristus rawuh maneh. Ing Lukas pasal selikur Kristus nedahaké sawijining “tandha” kang nandhani manawa generasi iku wis tekan.

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.

Ing sajroning loro sajarah sing diperlambangake déning “tandha” kanggo mlayu, kaya sing dipratelakaké déning Kristus gegayutan karo pangrebrukan kang njalari kasirnan, ana loro mangsa wektu sing ditetepaké, lan wiwitan sarta pungkasané padha duwé “tandha” ing wiwitan mangsané lan “tandha-tandha” ing pungkasané. “Tandha” sing dianggep déning Kristus minangka pralambang generasi pungkasan sing bakal urip nganti Panjenengané rawuh ana ing méga-méga iku minangka bukti yèn saiki kita pancèn ana ing generasi pungkasan saka sajarahing 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.

Ing Lukas pasal kaping selikur, Gusti Yesus nedahaké sajarah wiwit saka telung taun setengah pangidak-idaké lan karusakané Yerusalem harfiah wiwit taun 66 tekan taun 70, nganti tumeka ing pungkasané telung taun setengah pangidak-idaké Yerusalem rohani kang diwiwiti ing 538 lan dipungkasi ing 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.

> Lan manawa sira padha weruh Yerusalem dikubengi dening bala-bala perang, sumurupana yen karusakané wus cedhak. Ing wektu kuwi, wong-wong kang ana ing Yudéa padha mlayua menyang ing pagunungan; lan wong-wong kang ana ing tengahing kutha iku padha metua; lan wong-wong kang ana ing padesan aja padha mlebu ing kana. Awit iku dina-dina piwales, supaya samubarang kang wus katulis padha kalakon. Nanging cilaka wong-wong kang lagi mbobot, lan wong-wong kang lagi nyusoni, ing dina-dina iku! Awit bakal ana kasangsaran gedhé ing nagara iki, lan bebendu tumrap bangsa iki. Lan wong-wong iku bakal padha rubuh déning landheping pedhang, sarta bakal padha digawa dadi tawanan menyang sakehing bangsa; lan Yerusalem bakal katindhes déning bangsa-bangsa liya, nganti wektu bangsa-bangsa liya iku kalakon. 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.”

“Tetepan wektu-wektu” para bangsa liya ngidak-idak Yerusalem kasebut ing wangun jamak, awit iku nggambarake pengidak-idakan Yerusalem harfiah kang rampung ing taun 70, lan pengidak-idakan Yerusalem rohani kang rampung ing taun 1798. Para bangsa liya iku makili kapitayan pagan lan kapapaan, lan loro kakuwatan iku kang dadi pokok wahyu ing pitakon ing Daniel pasal wolu, kang takon, “Nganti pira suwéné.”

> 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.

> Banjur aku krungu ana siji wong suci lagi matur, lan ana wong suci liyane ngandika marang wong suci tartamtu kang lagi matur mau, “Nganti pira lawase wahyu iku bab kurban saben dina, lan panerak kang ndadèkaké kasirnan, sing nyerahaké pasucèn lan wadyabala supaya diidak-idak ing sangisoré sikil?” 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.

“Titime para bangsa liya” ing Lukas pasal selikur, nuduhake wektu rong ewu limang atus rong puluh taun paukuman piwalesé Gusti Allah tumrap karajan lor, sing diwiwiti ing taun 723 SM lan rampung ing taun 1798. Taun 538 nandhani wektu nalika manungsa dosa ngadeg ana ing papan suci lan mratélakaké yèn dhèwèké iku Allah, mula mbagi wektu mau dadi rong pérangan sing padha, yaiku saben-saben sewu rong atus sawidak taun. Pérangan kapindho saka sewu rong atus sawidak taun iku yaiku sajarah sing padha kang ditandhani bakal rampung ing Lukas pasal selikur, ayat patlikur, nalika “titime para bangsa liya” wis kalakon. Ing narasi sajarah sing lagi diandharaké déning Gusti Yésus marang para murid-Nya, ayat patlikur nggawa paseksèn sing kaparingaké marang para murid tekan “wektu wekasan” ing taun 1798. Saka kono Gusti Yésus wiwit nandhani “tandha-tandha” sing gegandhèngan karo 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.

> Lan bakal ana pratandha-pratandha ana ing srengéngé, lan ing rembulan, lan ing lintang-lintang; lan ana ing bumi kasangsaraning bangsa-bangsa, kalawan kabingungan; segara lan ombak gumuruh; atiné manungsa padha semplah marga saka wedi, lan marga saka ngentèni samubarang kang bakal nekani bumi: awit kakuwatan-kakuwataning langit bakal gonjang-ganjing. Lan banjur wong-wong bakal weruh Putraning Manungsa rawuh ana ing méga kalawan pangwasa lan kamulyan kang gedhé. Lan manawa samubarang iki wiwit kelakon, tumengaa, lan tengaa sirahmu; awit panebusanmu wus cedhak. 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.

Gusti Yesus ngandika bilih “bakal ana pratandha-pratandha,” lan Panjenengané nandhesaké manawa iku pratandha-pratandha ing srengéngé lan rembulan, lan ing lintang-lintang, kasusahaning para bangsa, kakuwataning langit kang kaguncang, lan sawisé iku Putraning Manungsa rawuh ana ing méga. Kabèh “pratandha” iki wus kaleksanan ing 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.

> “Ramalan ora mung martakaké cara lan tujuan rawuhipun Kristus, nanging uga ngetingalaké pratandha-pratandha kang dadi sarana supaya manungsa bisa mangertèni manawa wekdal punika sampun caket. Pangandikanipun Gusti Yésus: ‘Bakal ana pratandha-pratandha ing srengéngé, lan ing rembulan, lan ing lintang-lintang.’ Lukas 21:25. ‘Srengéngé bakal dadi peteng, lan rembulan ora bakal mènèhi pepadhangé, lan lintang-lintang ing langit bakal padha gugur, lan kakuwatan-kakuwatan kang ana ing langit bakal gonjang-ganjing. Banjur wong-wong bakal weruh Putraning Manungsa rawuh ana ing méga kanthi kakuwatan lan kamulyan kang ageng.’ Markus 13:24–26. Sang panerang wahyu mekaten nggambaraken pratandha kapisan kang ndhisiki rawuhipun kaping kalih: ‘Ana lindhu gedhé; lan srengéngé dadi ireng kaya bagor rambut, lan rembulan dadi kaya getih.’ 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. . ..

> “Tandha-tandha iki katanggulangi sadurunge kabukane abad kaping sanga welas. Minangka kaleksananing ramalan iki, ing taun 1755 dumadi lindhu bumi kang paling nggegirisi sing tau kacathet....”

> “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. . ..

> “Rong puluh lima taun sawisé iku, pratandha sabanjuré kang kasebut ing ramalan iku katon—yaiku petenging srengéngé lan rembulan. Kang ndadèkaké prakara iki luwih nggumunaké yaiku kasunyatan bilih wektu kasampurnané wis dituduhaké kanthi cetha. Ing pirembagané Sang Juru Slamet karo para muridé ana ing Gunung Olivet, sawisé Panjenengané njlèntrèhaké mangsa pacoban kang dawa tumrap pasamuwan,—yaiku 1260 taun panganiaya kepausan, bab kang Panjenengané wis janji yèn kasangsaran iku bakal dicekak,—Panjenengané banjur nyebutaké sawatara kadadéan kang bakal ndhisiki rawuhipun, lan netepaké wektu nalika pratandha kang kapisan iki bakal kaseksèn: ‘Ing dina-dina iku, sawisé kasangsaran iku, srengéngé bakal dadi peteng, lan rembulan ora bakal maringi pepadhangé.’ Markus 13:24. 1260 dina, utawa taun, iku pungkasané ing taun 1798. Saperpat abad sadurungé iku, panganiaya meh kabèh wis mandheg. Sawisé panganiaya iki, miturut pangandikané Kristus, srengéngé kudu dadi peteng. Ing tanggal 19 Mei 1780, ramalan iki kasampurnakaké....”

> “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 wus dhawuh marang umaté supaya padha waspada marang pratandha-pratandha rawuhipun lan padha bungaha nalika padha nyumurupi tandha-tandha tekane Sang Prabu. ‘Manawa prekara-prekara iki wiwit kalakon,’ pangandikané, ‘tumengaa, lan undhaken sirahmu; awit panebusanmu wus cedhak.’ Panjenengané nedahaké marang para pandherekipun wit-witan ing mangsa semi kang wiwit semi, lan ngandika: ‘Manawa wit-witan iku wus padha metu tunase, kowé padha weruh lan ngreti saka awakmu dhéwé yèn mangsa panas wus cedhak. Mangkono uga kowé, manawa kowé weruh prekara-prekara iki kalakon, ngertia yèn Kratoning Allah wus cedhak.’ 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.

Panganggon kaping telu tumrap telung Roma iku negesaké yèn ing pangidak-idaké Yerusalem déning Roma pagan lan banjur déning Roma papal, pangidak-idaké pasucèn lan balatentara déning Roma modern wis dilambangaké déning sawatara mangsa, yaiku salah siji saka sèwu rong atus suwidak dina (Roma pagan), utawa sèwu rong atus suwidak taun profetik (Roma papal). Sèwu rong atus suwidak dina simbolis (patang puluh loro sasi) sing nandhani mangsané panganiaya Roma modern marang umat Allah kang setya, bakal dadi saben mangsa kanthi siji “tandha” tunggal kang mènèhi pratandha wektu mlayuné wong-wong setya ing mangsa iku. Saben siji saka telung mangsa iku dipungkasi kanthi panyingkapan sawatara “tandha,” dudu siji “tandha” tunggal kaya ing wiwitan mangsa iku.

> “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.

> “Ing satengahing wengi Gusti Allah nglairaké pangwasa Panjenengané kanggo ngluwari umaté. Srengéngé katon, madhangi kanthi kakuwatané. Tétenger lan kaélokan nuli nyusul kanthi rikat. Wong-wong duraka nyawang pemandhangan iku kanthi giris lan gumun, déné wong-wong mursid mirsani pratandha-pratandha kamardikané kanthi kabungahan kang khidmat. Samubarang ing alam katingal kaya wis metu saka lumakuné. Kali-kali mandheg mili. Méga-méga peteng lan abot munggah lan tabrakan siji lan sijiné. Ing satengahing langit kang ngamuk ana sawiji papan bening kang kamulyané ora kena katêrangaké, saka ing kono rawuh swarané Gusti Allah kaya swaraning banyu akèh, ngandika: ‘Sampun kalampahan.’ 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 pangadilan eksekutif tumrap sundel Roma diwiwiti kanthi diangkaté panji sing nandhakaké yèn wedhus liyané kagungané Gusti Allah, sing isih ana ing Babil, kudu mlayu. Mangsa iku diakhiri kanthi “tandha-tandha lan kaélokan-kaélokan.” Mangsa iku diwiwiti karo “swara kapindho” ing Wahyu pasal wolulas, lan diakhiri karo swarané Gusti Allah. Mesthiné, swara kapisan lan kapindho ing Wahyu pasal wolulas iku swarané Kristus. Swara kapisan nandhakaké wiwitan pangadilan panyelidikan tumrap pasamuwan Advent Laodikia sing urip, lan swara kapindho nandhakaké pungkasaning mangsa iku, nanging uga nandhani wiwitan pangadilan eksekutif tumrap sundel 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.

Sakabèhé sajarah dipréntah déning minggu nalika Kristus netepaké prejanjian, lan undhang-undhang Minggu sing bakal enggal rawuh dilambangaké minangka tenger ing tengah, kaya kang dilambangaké déning salib. Loro-loroné sajarah mau nduwèni pratandha Alpha lan Omega, awit wiwitan lan pungkasan ing saben sajarah mau diwakili déning swaraning Allah. Loro-loroné uga makili kayektèn, amarga tenger ing tengah iku yaiku pambrontakan undhang-undhang Minggu, lan tembung Ibrani “kayektèn” dibentuk nganggo aksara kapisan, kaping telulas, lan kang pungkasan saka abjad Ibrani. Swara kapisan ing Wahyu pasal wolulas iku swarané Kristus, swara kang pungkasan iku swaraning Allah, lan swara ing tengah, sing uga dadi swaraning Allah, uga dadi papan ing ngendi pambrontakan aksara kaping telulas diwakili déning kéwan bumi sing “ngandika” kaya naga, kaya kang diwakili ing Wahyu pasal TELULAS.

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 ing hukum Minggu sing enggal bakal katetepaké iku makili “tandha” kanggo mlayu tumrap para wong setya kagungané Allah, nanging panji iku uga nandhakaké yèn wiwitaning mangsa kenabian sing pungkasané nalika panji iku kaangkat mesthi uga nduwèni sawijining “tandha.” “Tandha” iku sing diidentifikasi déning Gusti Yésus minangka bukti yèn generasi pungkasan ing planit bumi iki wis tekan. Ing Lukas pasal kaping rong puluh siji para murid padha takon apa tegesé pangandikané Kristus nalika Panjenengané nerangaké yèn Padalemané Allah bakal dirubuhaké.

> 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.

> Lajeng wong-wong mau padha takon marang Panjenengané, pangandikané: “Guru, nanging samangsa pundi prekawis-prekawis punika badhé kalampahan? lan pratandha punapa ingkang badhé wonten nalika prekawis-prekawis punika kalampahan?” 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.

Gusti Yesus banjur wiwit njlentrehake sajarah kang nuntun marang taun 70, nalika Padaleman Suci lan kutha bakal dirusak, lan banjur nerusake nganti ayat kaping rong puluh papat, ing kono Panjenengane nedahake kapan “wektu-wektu” para bangsa liya bakal kaleksanan.

> 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.

> Lan wong-wong mau bakal rubuh déning landheping pedhang, lan bakal digawa dadi tawanan menyang sakehing bangsa; lan Yérusalèm bakal kaidak-idak déning para bangsa liya, nganti tumekané jaman para bangsa liya kapenuhan. 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 manawa ayat iki ngacu marang Yerusalem harfiah adhedhasar kabodhoan teologis Katulik kang sinebut futurisme, yaiku pamawas sing nerapake perkara simbolis kanthi harfiah lan nyelehake kaleksananing ramalan-ramalan sacara eksklusif mung ing wekasaning jagad. Serangan marang panganggepan sing bener tumrap ayat iki wis dadi salah sawijining serangan gedhé saka Iblis sajrone pamacaning Prajanjian Anyar. Yerusalem harfiah mandheg dadi pralambang Yerusalem profetik ing jaman Kristus, nalika ramalan harfiah ngalih marang panrapaning rohani. Wahyu iki dadi piwulang utama sing diadegaké déning rasul Paulus. Pangidak-idakan marang Yerusalem nandhani rolas atus suwidak taun pepetenging kapausan wiwit taun 538 nganti 1798.

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

> Nanging plataran kang ana ing sanjabaning Padaleman Suci iku aja diukur, awit iku wis kaparingake marang para bangsa liya; lan kutha suci iku bakal diinjak-injak déning wong-wong mau sajroning patang puluh loro sasi. Wahyu 11:2.

Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.

Yerusalem sajroning ramalan mandheg dadi pralambang kutha pilihan ana ing 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.

> “Pinten kathah tiyang ingkang ngrumaosi bilih badhé dados prakawis ingkang sae manawi ngidak lemah Yerusalem kuna, lan bilih pitadosipun badhé sanget dipunkuwataken kanthi ngunjungi papan-papan wontenipun gesang lan pejahipun Sang Juru Slamet! Nanging Yerusalem kuna boten badhé nate dados papan ingkang suci ngantos dipunresiki déning geni panyaring saking swarga.” 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.

Sawisé Gusti Yesus nuntun para murid menyang wekasaning jaman ing taun 1798 ing ayat kaping patlikur, Panjenengané banjur ngenalaké mangsaning Millerit nalika pawartané malaékat kang kapisan mlebu ing 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.

> Lan bakal ana pratandha-pratandha ing srengéngé, lan ing rembulan, lan ing lintang-lintang; lan ing bumi ana kasangsarané bangsa-bangsa, kanthi kabingungan; segara lan ombak padha gumuruh; ati-atiné manungsa padha semplah merga wedi, lan merga ngentèni prekara-prekara kang bakal tumiba ing bumi: sabab kakuwatan-kakuwataning langit bakal gonjang-ganjing. Lan sawisé iku wong-wong bakal weruh Putraning Manungsa rawuh ana ing méga kanthi kakuwatan lan kamulyan kang gedhé. Lan manawa prekara-prekara iki wiwit kalakon, banjur padha ndhangakna, lan ngungakna sirahmu; awit panebusanmu wis cedhak. Lukas 21:25–28.

The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.

Tandha-tandha kang ngenalaké sajarah Millerit wis kalaksanan selaras karo pangwasané Sabdaning Allah kang ora tau gagal.

> “The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.

> “Tandha-tandha ing srengéngé, rembulan, lan lintang-lintang wis kawujud.” Review and Herald, 22 November 1906.

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

Kita bakal nglajengake Lukas pasal rong puluh siji ing artikel sabanjuré.

> “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.

> “Ing tanggal 16 Dhésèmber 1848, Gusti maringi aku sawijining pandelengan bab gonjang-ganjinging kakuwasan-kakuwasan ing langit. Aku weruh manawa nalika Gusti ngandika ‘langit,’ sajroning maringaké pratandha-pratandha kang kacathet déning Matius, Markus, lan Lukas, Panjenengané ngemu teges langit, lan nalika Panjenengané ngandika ‘bumi’ Panjenengané ngemu teges bumi. Kakuwasan-kakuwasan langit iku srengéngé, rembulan, lan lintang-lintang. Iku padha mrentah ing langit. Kakuwasan-kakuwasan bumi iku para panguwasa kang mrentah ing bumi. Kakuwasan-kakuwasan langit bakal digonjang-ganjing déning swaraning Allah. Banjur srengéngé, rembulan, lan lintang-lintang bakal dipindhah saka panggonané. Iku ora bakal sirna, nanging bakal digonjang-ganjing déning swaraning 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.

> “Mendhung peteng lan abot munggah lan tabrakan siji lan sijiné. Angkasa kabuka lan kagulung bali; banjur kita bisa nyawang munggah lumantar papan kang kabuka ana ing Orion, saka ing kana swarané Gusti Allah rawuh. Kutha Suci bakal tumurun lumantar papan kang kabuka iku. Aku weruh yèn kakuwataning bumi saiki lagi diguncang lan yèn prastawa-prastawa dumadi miturut urutané. Perang, lan pawarta-pawarta perang, pedhang, paceklik, lan pageblug iku kang rumiyin ngguncang kakuwataning bumi; banjur swarané Gusti Allah bakal ngguncang srengéngé, rembulan, lan lintang-lintang, uga bumi iki. Aku weruh yèn guncanging kakuwatan-kakuwatan ing Éropah iku dudu, kaya kang diwulangaké déning sawatara wong, guncanging kakuwatan-kakuwataning langit, nanging iku guncanging bangsa-bangsa kang nesu.” Early Writings, 41.

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