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

Kitab Daniel - Nomer Satus Rong Puluh

Unveiling the Prophetic Signs: Understanding the Fulfillment of Biblical Prophecies

Mbabar Tandha-tandha Kenabian: Mangertèni Kagenepané Ramalan-ramalan Kitab Suci

Author

Jeff Pippenger

Published

March 6, 2024

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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.

Kasampurnaning pratandha-pratandha kang dilambangaké déning srengéngé, rembulan, lan lintang-lintang wis kacukupan dipunrembag déning para sejarawan, para pelopor Adventisme, lan lumantar tulisan-tulisané Sister White. Sapérangan pratandha kang dipunwicarakaké déning Gusti Yésus boten pati dipunmangertosi kados pratandha-pratandha sanèsipun. Sethithik sanget ingkang mangertos bilih “kasusahaning para bangsa” ing “bumi” gadhah panggenapan ingkang mligi. Wong-wong punika boten cetha babagan tegesing pralambang gonjang-ganjingipun “pangwaosing langit,” béda kaliyan gonjang-ganjingipun pangwaosing bumi ingkang dipunlambangakaké. Lan namung sethithik Adventis Laodikia ingkang mangertos bilih “rawuhipun” “Putraning Manungsa rawuh wonten ing méga” sampun kalampahan wonten ing sajarah Millerit.

> “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.’

> “Dina lan jam rawuhipun Kristus ingkang cetha boten kaandharaken. Sang Juruwilujeng ngandika dhateng para sakabatipun bilih Panjenenganipun piyambak ugi boten saged mratelakaken jam rawuhipun kaping kalih. Nanging Panjenenganipun nyebataken sawetawis prekawis ingkang lumantar punika piyambakipun saged mangertos bilih rawuhipun sampun celak. ‘Bakal ana pratandha-pratandha,’ pangandikanipun, ‘ing srengéngé, lan ing rembulan, lan ing lintang-lintang.’ ‘Srengéngé bakal dados peteng, lan rembulan boten badhé maringi pepadhangé, lan lintang-lintang ing langit bakal gugur.’ Ing bumi, pangandikanipun, bakal ana ‘kasangsaraning bangsa-bangsa, kalawan kabingungan; segara lan ombak gumuruh; atining manungsa padha semplah marga saking wedi, lan marga ngentosi prekara-prekara ingkang badhé tumeka ing 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.’

> “‘Lan padha bakal ndeleng Putraning Manungsa rawuh ing méga-méganing langit kanthi kakuwasan lan kamulyan kang gedhé. Lan Panjenengané bakal ngutus para malaékat-Né kanthi swaraning kalasangka kang sora, lan wong-wong mau bakal nglumpukaké para pinilihé saka patang penjuru angin, saka pucuking langit siji tekan pucuké kang sijiné manèh.’”

> “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.

> “Tetenger-tetenger ing srengéngé, rembulan, lan lintang-lintang wus kaleksanan. Wiwit wektu iku lindhu, prahara, ombak pasang gedhé, pageblug, lan paceklik saya nambah. Karusakan-karusakan kang paling nggegirisi, déning geni lan banjir, padha nyusul siji lan sijiné kanthi cepet. Bebaya-bebaya nggegirisi kang dumadi saka minggu menyang minggu ngandika marang kita nganggo swara pepéling kang temenan, mratélakaké yèn wekasan wis cedhak, yèn bakal enggal, kanthi mesthi, dumadi prakara gedhé lan nemtokaké.”

> “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.

> “Wektu pacoban ora bakal lumaku luwih suwe manèh. Saiki Gusti Allah lagi narik bali asta pangendhalèné saka bumi. Wis suwé Panjenengané ngandika marang para priya lan para wanita lumantar pakaryané Roh Suciné; nanging wong-wong mau ora nggatekake panggilan iku. Saiki Panjenengané lagi ngandika marang umaté, lan marang jagad, lumantar paukuman-paukmane. Wektu paukuman-paukuman iki iku wektu sih-rahmat tumrap wong-wong sing durung tau nduwèni kasempatan kanggo sinau apa kang dadi kayektèn. Kanthi alus Gusti bakal mirsani wong-wong mau. Manah sih-rahmaté katutul; asta-Nya isih kaulur kanggo ngluwari. Cacah gedhé wong bakal dilebokake ing kawananing kaslametan, yaiku wong-wong sing ing dina-dina pungkasan iki bakal krungu kayektèn kaping pisan.” Review and Herald, November 22, 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 Millerit kaulang maneh nganti tuntas tembung demi tembung ing dina-dina pungkasan. “Tandha-tandha” sing nandhani rawuhipun lan sajarahipun malaékat kapisan, dados pralambang “tandha-tandha” sing nandhani rawuhipun lan sajarahipun malaékat katelu. Kabèh gerakan reformasi suci sejajar kaliyan gerakan malaékat katelu ing dina-dina pungkasan.

> “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.

> “Pakaryané Gusti Allah ing bumi, saka jaman tumeka jaman, nedahaké kaserupanan sing nggumunaké ing saben reformasi gedhé utawa gerakan agama. Prinsip-prinsip tumindaké Gusti Allah marang manungsa tansah padha. Gerakan-gerakan wigati ing jaman saiki nduwèni padanané ing jaman-jaman kapungkur, lan pengalaman pasamuwan ing jaman-jaman biyèn ngandhut piwulang sing gedhé ajiné kanggo jaman kita dhéwé.” 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 sing dipralambangaké déning malaékat kang kuwasa ing Wahyu wolulas iku yaiku malaékat katelu, lan sajarah sing dipralambangaké déning malaékat katelu lumaku sajajar karo sajarahé malaékat kapisan lan malaékat kapindho ing sajarah Millerit.

> “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 sampun maringi pawartos-pawartos Wahyu 14 papanipun wonten ing runtutaning wangsit, lan pakaryanipun boten badhé kendhat ngantos dumugi pungkasaning sajarah bumi punika. Pawartos malaekat kapisan lan kapindho taksih dados kayekten kanggé jaman punika, lan kedah lumampah sejajar kaliyan pawartos punika ingkang ndherek. Malaekat katelu martosaken pepèngetipun kanthi swanten ingkang sora. ‘Sasampunipun prekawis-prekawis punika,’ pangandikanipun Yohanes, ‘aku ningali malaekat sanès tumurun saking swarga, kagungan kasekten ingkang ageng, lan bumi kapadhangi déning kamulyanipun.’ Ing pepadhang punika, pepadhanging sadaya pawartos tiga punika kapundhut dados satunggal.” 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.

Pakaryaning malaékat kapisan lan kapindho, kang sajajar karo pakaryaning malaékat katelu, uga kagambarake ana ing pasemon bab sepuluh prawan.

> “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.

> “Aku asring dipunélingaké marang pasemon bab sepuluh prawan, lima ing antarané wicaksana, lan lima bodho. Pasemon iki wis kaleksanan lan bakal kaleksanan nganti tumeka ing saben rinciyané, amarga iki nduwèni panganggon kang mirunggan tumrap jaman iki, lan, kaya pekabarané malaékat katelu, wis kaleksanan lan bakal tetep dados kayektèn saiki nganti wekasaning jaman.” Review and Herald, August 19, 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 kang kagambarake ing Wahyu pasal sepuluh ing Kitab Wahyu dipratelakake minangka pitu gludhug, lan pitu gludhug iku makili prastawa-prastawa kang dumadi sajrone sajarah para Millerit, yaiku sajarah pekabaran malaekat kang kapisan lan kang kapindho. Pitu gludhug iku uga makili “prastawa-prastawa ing tembe” kang dumadi ing dina-dina wekasan, lan iku kasampurnakake manut “urutan” kang padha kaya nalika dumadi ing sajarah para Millerit.

> “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. …

> “Pepadhang mirunggan kang kaparingaké marang Yohanes, kang kaandharaké lumantar pitu gludhug, iku minangka gambaran bab lelakon-lelakon kang bakal kelakon ana ing sangisoré piwulang malaékat kapisan lan kapindho. …

> “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.

> “Sawisé pitu gludhug iki ngucapaké swarané, dhawuh banjur rawuh marang Yohanes kaya marang Daniel gegayutan karo kitab cilik iku: ‘Segela samubarang kang diucapaké déning pitu gludhug iku.’ Iki ana gegayutané karo prakara-prakara kang bakal kelakon ing tembé lan bakal kababar miturut urutané.” 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.

Sakabèhé gerakan pambaruan iku sajajar siji lan sijiné, lan kabèh mau kudu digandhengaké bebarengan “line upon line,” supaya nggambarake gerakan pambaruan pungkasané golongan satus patang puluh papat èwu. Pasemon bab sepuluh prawan iku nggambarake pengalaman batin umat Allah ing gerakan Millerite lan gerakan golongan satus patang puluh papat èwu.

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

> “Pasemon babagan sepuluh prawan ing Matius 25 uga nggambarake pengalaman 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.

Pakaryan lan pawarta saka para Millerit lan saka wong satus patang puluh papat ewu kaambaraken déning para malaékat telu ing Wahyu patbelas.

> “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.

> “Aku wis olèh kalodhangan-kalodhangan kang aji banget kanggo nampa sawijining pengalaman. Aku wis nduwèni pengalaman ana ing pekabaran malaékat kapisan, kapindho, lan katelu. Para malaékat dipratélakaké kaya mabur ana ing tengahing langit, martakaké marang donya sawijining pekabaran pepéling, lan nduwèni gegayutan langsung karo wong-wong kang urip ing dina-dina pungkasaning sajarah bumi iki. Ora ana wong siji waé sing krungu swarané para malaékat iki, awit para malaékat iku minangka pralambang kanggo makili umat Allah kang nyambut gawé kanthi selaras karo jagad raya swarga. Wong lanang lan wong wadon, kang dipadhangi déning Roh Allah, lan disucekaké lumantar kayektèn, martakaké telung pekabaran iku manut urutané.” 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.

Kedadéan-kedadéan wangsit kang dipratandhakaké ing Wahyu pasal sepuluh, dipratandhakaké déning pitu gludhug. Kedadéan-kedadéan mau nandhani papané nalika kaallahan dipasangaké karo kamanungsan. “Tandha-tandha” kang diandharaké déning Kristus ing Matius pasal rong puluh papat, Markus pasal telulas, lan Lukas pasal rong puluh siji, nggambaraké “tandha-tandha” kang ngirid mlebu tumrap gerakan Millerite lan nggambaraké paseksi kang sajajar marang gerakané wong satus patang puluh papat èwu. Wong satus patang puluh papat èwu ora ngrasakaké pati, kaya kang dipratandhakaké déning Enok lan Élia. 11 September 2001, “tandha” kang diandharaké déning Kristus minangka pratandha tekane generasi pungkasan sajroning sajarah bumi, dipratélakaké ing Lukas pasal rong puluh siji. Kanggo kalebu ing antarané golongan mau kang wis dipratandhakaké déning Enok lan Élia, kang sinebut wong satus patang puluh papat èwu, diperlokaké supaya “tandha” iku lan samubarang kang diwakili déning iku diakoni.

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.

Sawisé Gusti Yésus nuntun para sakabate ngliwati sajarahing “tandha-tandha” kang mbuka dalan tumraping gerakan Millerite, Panjenengané banjur mbalèni lan ngluwihi paseksèn sajarah-Nya, kanthi nglebokaké sawijining pasemon kang nggambaraké sajarah sing padha.

> 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.

> Panjenengané banjur ngandika marang wong-wong mau lumantar sawijining pasemon: “Delengen wit ara lan sakèhé wit-witan; manawa wit-witan iku wus wiwit metu pucuké, kowé padha weruh lan ngerti saka awakmu dhéwé yèn mangsa panas wis cedhak. Mangkono uga kowé, manawa kowé weruh prakara-prakara iki kelakon, ngertia yèn Kratoning Allah wis cedhak. Satemen-temené Aku pitutur marang kowé: turun iki ora bakal liwati, sadurungé kabèh iki kalakon. Langit lan bumi bakal sirna, nanging pangandikaningsun ora bakal sirna.” 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.

Gusti Yesus miwiti pasemon punika kanthi nedahaken sawijining pambedha antawisipun “wit anjir,” ingkang tunggal, lan “sedaya wit.” “Wit anjir” punika nggambaraken umat prajanjian, ingkang ing dinten-dinten wekasan punika inggih Adventisme Laodikia, ingkang ngakeni dados umat cadhanganipun Allah. Dene “wit-wit” sanèsipun punika para 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.

> “Pirsanana pangipat-ipat tumrap wit anjir, kang nglambangaké bangsa Yahudi, kasarungan godhong-godhong pangakèn, nanging ora ana woh kang katemu ana ing kono. Pangipat-ipat iku dipocapaké marang wit anjir, kang nglambangaké agen moral kang mikir lan urip, kang kena ipat-ipat saka Gusti Allah, urip kaya déné wong-wong Yahudi sajrone patang puluh taun sawisé lelakon iki, nanging satemené wis mati. Pirsanana, wit-wit liyané, kang nglambangaké para bangsa liya, ora kasarungan godhong. Wit-wit mau tanpa godhong, ora gawé pepoyan yèn padha duwé kawruh bab Gusti Allah. Wektuné kanggo ngasilaké woh durung tekan.” 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 Laodikia ing dina-dina wekasan kena ing paukuman ipat, amarga sanadyan ngakoni awake minangka umat sésa kagungané Allah, pangakoné iku tanpa woh. Gusti Yésus ing pethikan iki ngaturaké rong pokok perkara kang silih gandhèngan, nanging béda. Panjenengané lagi nedahaké pambédané antarané umat Allah kang ngakoni mangkono lan para bangsa liya, kang ora ngakoni njunjung angger-anggering Allah, utawa nduwèni Rohing Ramalan, kang dadi ciri-ciriné umat sésa ing dina-dina wekasan, kang Adventisme Laodikia ngakoni dijunjung. Godhong-godhongan ing dina-dina wekasan makili pangakon kang diklaim dadi umat sésa kang diidentifikasi déning Yokanan ing 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.

> “Jagad para bangsa liya dipralambangaké déning wit anjir kang tanpa godhong lan tanpa woh. Para bangsa liya padha kacirèn kasalehan, kaya déné wong-wong Yahudi uga, nanging padha ora ngakoni yèn dhèwèké ana ing sihé Gusti Allah. Padha ora mbombongaké kasukman kang luhur. Padha wuta ing sakehing pangertèn marang dalan-dalan lan pakaryan-pakaryané Gusti Allah. Kanggo wong-wong mau, mangsa anjir durung tekan. Padha isih nyawang marang sawijining dina kang bakal nggawa pepadhang lan pangarep-arep marang dhèwèké.” Signs of the Times, February 15, 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.

Bédané wit anjir karo wit-witan liyané diparingi manèh sawijining pambédan déning Kristus. Wektu tumrap wit-witan iku kanggo metu tunasé, tumrap wit anjir, béda karo wektu nalika wit-witan para bangsa liya kudu metu tunasé. Ing dina-dina wekasan “ana rong panggilan kang béda diparingaké marang pasamuwan-pasamuwan,” lan swara kapisan saka malaékat ing Wahyu pasal wolulas nandhani wektu nalika metu-tunasé kanggo wong satus patang puluh papat éwu iku kudu kelakon. “Swara kapindho” ing Wahyu wolulas nggambaraké wektu nalika wit-witan liyané kudu metu tunasé.

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.

Ing jamané Kristus, wong-wong Yahudi iku wit anjir, déné bangsa-bangsa kapir iku wit-wit liyané. Ing sajarah Millerite, wong-wong Protestan iku wit anjir, lan para Millerite iku wit-wit liyané. Ing dina-dina wekasan, Adventisme Laodikia iku wit anjir sing ora ana wohé, kang dicopot saka Yérusalèm (kebon anggur), lan wong satus patang puluh papat éwu iku wit-wit anjir sing ngasilaké woh. Anak-anak Allah liyané sing isih ana ing Babil iku dipralambangaké minangka 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.

Miturut tegesipun, satunggaling “gentile” punika “wong asing.” Wit-witan gentile punika wonten ing kaanan tilem (pejah), boten ngasilaken pucuk utawi woh nalika wit ara medal pucukipun lan gesang malih. Wit ingkang tilem punika wit garing, lan nalika para Gentile katimbalan supados medal saking Babil, lumantar swanten kaping kalih ing Wahyu bab wolulas, nalika punika ugi piyambakipun badhé milih netepi Sabat dinten kapitu lan mlebet dhateng prajanjian kaliyan 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.

> Aja nganti anaké wong manca, kang wis nggabung marang Pangéran, ngucap mangkéné, “Pangéran temenan wis misahaké aku saka umaté.” Lan aja nganti sida-sida ngucap, “Lah, aku iki wit garing.” Awit mangkéné pangandikané Pangéran marang para sida-sida kang netepi dina-dina Sabat-Ku, lan milih apa kang ndadèkaké Aku rena, sarta ngugemi prejanjian-Ku: Marang wong-wong mau, ana ing omah-Ku lan ana ing sajroning témbok-Ku, Aku bakal maringi papan lan asma kang luwih becik tinimbang para putra lan para putri; Aku bakal maringi marang wong-wong mau asma langgeng, kang ora bakal dipunpedhot. Mangkono uga anak-anaké wong manca, kang nggabung marang Pangéran, kanggo ngabdi marang Panjenengané, lan nresnani asmané Pangéran, supaya dadi para kawulané, yaiku saben wong kang netepi dina Sabat supaya ora najisaké iku, lan ngugemi prejanjian-Ku; wong-wong mau bakal Dakgawa menyang gunung-Ku kang suci, lan bakal Dakdadèkaké bungah ana ing omah pandonga-Ku; pisungsung obongan lan kurban-kurbané bakal kakenan ana ing mesbèh-Ku; awit omah-Ku bakal sinebut omah pandonga tumrap sakèhé 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.

Wong manca iku sawijining “gentile,” lan “swara kapindho” nimbali wong-wong mau supaya metu saka Babil, lan wong-wong mau digawa menyang gunung suci kagungane Gusti Allah; nalika iku gunung mau bakal dadi gunung “suci”-Nya, awit gandum lan ilalang bakal wus kapisah dening proses pamriksan kang kaambarake ana ing sajarah “swara kapisan”. Nalika wong-wong mau teka menyang gununge Pangeran ing dina-dina wekasan, para Gentiles ora bakal dadi wong manca maneh, utawa wit-wit 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.

> Srengéngé lan rembulan bakal dadi peteng, lan lintang-lintang bakal nyirep pepadhangé. Pangéran uga bakal nggero saka Sion, lan ngedharaké swarané saka Yérusalèm; sarta langit lan bumi bakal gonjang-ganjing: nanging Pangéran bakal dadi pangarep-arepé umaté, lan dadi kakuwatané para anak Israèl. Mangkono kowé bakal padha sumurup yèn Aku iki Pangéran Allahmu kang manggon ana ing Sion, gunung-Ku kang suci; banjur Yérusalèm bakal dadi suci, lan wong-wong manca ora bakal lumaku ngliwati kono manèh. Yoèl 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.”

Diwitané sajarah nalika “swara kapindho” nimbali pepanthané Allah liyané metu saka Babil nduwèni “tandha-tandha” kang wis dilambangaké déning tandha-tandha gerakan Millerit. Ing Matius bab kaping patlikur, Markus bab kaping telulas, lan Lukas bab kaping selikur, paseksèné Kristus sing lagi kita tetimbang dipratelakaké. Ing saben-sabené telung paseksi mau, salah siji saka “tandha-tandha” kang diarani yaiku yèn kakuwasan-kakuwasaning langit bakal gonjang-ganjing, nanging ing gambaran Yoèl ngenani “tandha-tandha” kang nandhani kapan Yerusalèm bakal dadi “suci”, “langit lan bumi” kalorone bakal gonjang-ganjing.

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.”

Yoèl lagi ngenali kasampurnaning panggenepan saka “tetandha-tetandha” kang wus dipratélakaké sadurungé, kang kelakon nalika Yérusalèm suci. Wektu iku yaiku nalika Pangéran wus nyingkiraké dosa-dosa saka wong satus patang puluh papat ewu, lan greja Laodikia wus ngalami owah-owahan dadi gerakan Filadélfia. Nalika iku gerakan kaping nem (Filadélfia) dadi gerakan kaping wolu (Filadélfia), yaiku kang asalé saka pitu greja. Nalika iku Greja Militan dadi Greja Triumfan. Greja Militan iku sawijining sesebutan tumrap grejané Gusti Allah kang kapérang saka gandum lan jukut ala. Greja Triumfan iku gunung suciné Gusti Allah kang “suci,” lan “wong-wong manca ora lumaku ngliwati dheweke manèh.”

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.

Pangentasane pratandha kang diangkat munggah, yaiku Pasamuwan kang Menang, yaiku “kang kawolu saka pitu”, yaiku nalika Yerusalem dadi “suci”, katindhakake bebarengan karo “tandha-tandha.” Supaya Gusti Yesus maringi titik rujukan marang umaté supaya padha bisa ngenali “tandha” urip utawa pati, kang nandhani panyegelané wong satus patang puluh papat èwu, Panjenengané migunakaké wit-witan lan siklus alamiah uripé wit kanggo mulang piwulang kang paling wigati.

> “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 sampun ndhawuhi umat-Nya supados waspada dhateng pratandha-pratandha rawuhipun lan bingaha manawi padha nyumurupi pratandha-pratandhaning rawuhipun Sang Prabu. ‘Manawi prekara-prekara punika wiwit kalampahan,’ pangandikanipun, ‘mula tumengaa, lan ungakna sirahira; awit panebusira sampun celak.’ Panjenenganipun nedahaken dhateng para pandherekipun wit-witaning mangsa semi ingkang wiwit semi, lan ngandika: ‘Nalika wit-witan punika wiwit metokake tunas, kowé padha ndeleng lan weruh saka awakmu dhéwé yèn mangsa panas sampun caket. Mangkono uga kowé, manawa kowé padha ndeleng prekara-prekara punika kalampahan, sumurupa yèn Kratoning Allah sampun caket.’ Lukas 21:28, 30, 31.” The Great Controversy, 308.

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

Nalika wit-witan ing mangsa Semi wiwit metu tunasé, mangsa Panas wis cedhak.

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

> Mangsa panèn wus kliwat, mangsa ketiga wus rampung, lan kita durung kaslametaké. Yeremia 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.

Wit-witan sing wiwit semi nuduhaké yèn iku mangsa semi, lan banjur kita mangerténi yèn mangsa panas wis cedhak, lan ana ing mangsa panas panèn diklumpukaké.

> 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.

> Mungsuh kang nyebar wiji-wiji iku yaiku Iblis; mangsa panèn iku pungkasaning jagad; lan para pamanèn iku para malaekat. Matius 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.

Mangsa panèn iku ana ing wekasaning jagad. Nalika wit-witan wiwit padha mrebawani tunas, kowé katemtokaké kudu sumurup yèn wekasaning jagad wis cedhak banget.

> “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.

> “Satunggaling pangandikané Sang Juru Slamet aja nganti digawé kanggo ngrusak pangandikané liyané. Sanadyan ora ana wong kang ngerti dina utawa jamé rawuhé Panjenengané, kita diwulang lan diprentah supaya ngerti nalika tekané wis cedhak. Kita uga salajengipun diwulang bilih nglirwakaké pepélingé Panjenengané, lan nampik utawa nglirwakaké kanggo ngerti nalika tekane Panjenengané wis cedhak, bakal nggawa bilai tumrap kita kaya dene tumrap wong-wong kang urip ing jamane Nuh, kang ora ngerti nalika banjir bakal teka.” The Great Controversy, 371.

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

Kita badhé nglajengaken panaliten kita babagan Lukas pasal selikur wonten ing artikel salajengipun.

> “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.

> “Aku weruh manawa kakuwasaning bumi saiki lagi diguncang lan manawa prastawa-prastawa dumadi miturut urutane. Perang, lan kabar-kabar bab perang, pedhang, pailan, lan pageblug iku luwih dhisik nguncang kakuwasaning bumi, banjur swaraning Allah bakal nguncang srengéngé, rembulan, lan lintang-lintang, lan uga bumi iki. Aku weruh manawa guncanging kakuwasan ing Éropah iku dudu, kaya sing diwulang déning sawatara wong, guncanging kakuwasaning langit, nanging iku guncanging bangsa-bangsa kang nesu.” Early Writings, 41.

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