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

Kitab Daniel - Nomer Satus Rong Puluh Siji

Unlocking the Signs of the Last Days: Understanding Christ’s Pointers to the Budding Trees of Spring

Mbukak Kunci Pratandha-Pratandha Ing Dina-Dina Pungkasan: Mangertèni Pituduh-Pituduh Kristus tumrap Wit-Witan ing Mangsa Semi sing Wiwiti Metu Pupusane

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Jeff Pippenger

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March 7, 2024

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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.

Kristus nunjukaké marang umat-Né marang wit-witan ing mangsa semi kang wiwit metuk tunas, supaya padha mangertèni “tandha-tandha” lan tegesing “tandha-tandha” ing dina-dina pungkasan.

> “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 umatipun supados waspada dhateng pratandha-pratandha rawuhipun lan bingah manawi sami nyumurupi tenger-tenger rawuhipun Sang Raja. ‘Manawa samubarang punika wiwit kalampahan,’ pangandikanipun, ‘mula padha ndangak lan ungakna sirahmu; amarga panebusanmu wus cedhak.’ Panjenenganipun nedahaken dhateng para pandherekipun wit-witan ing mangsa semi ingkang wiwit semi, sarta ngandika: ‘Manawa wit-witan punika wiwit metu godhonge, kowe padha weruh lan ngerti saka awakmu dhewe manawa mangsa panas wus cedhak. Mangkono uga kowe, manawa kowe weruh samubarang punika kalampahan, padha ngertiya manawa Kratoning Allah wus cedhak.’ 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.

“Tandha-tandha” ing dina-dina wekasan katuduhaké déning “tandha-tandha” sing ngumumaké lan nglantaraké mlebu gerakan malaékat kang kapisan. “Tandha-tandha” iku nyakup gonjang-ganjinging langit, nanging Yoèl mratélakaké yèn “tandha-tandha” ing dina-dina wekasan, yaiku dina-dina nalika durakané Israèl bakal digolèki nanging ora bakal katemu, nalika gunung suciné Gusti Allah suci ing salawas-lawasé, awit ora bakal ana wong manca maneh sing bakal ngliwati dheweke, gonjang-ganjinging kakuwatan-kakuwataning langit, uga bakal nyakup gonjang-ganjinging kakuwatan-kakuwataning bumi. Sedhèrèk White mratélakaké béda antarané gonjang-ganjinging kakuwatan-kakuwataning langit lan kakuwatan-kakuwataning 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.

> “Ing tanggal 16 Dhésèmber 1848, Gusti maringi kula sawangan bab gonjang-ganjingé kakuwatan-kakuwatan ing langit. Kula mirsani bilih nalika Gusti ngandika ‘langit,’ nalika maringi pratandha-pratandha ingkang kacathet déning Matius, Markus, lan Lukas, Panjenengané ngasta teges langit, lan nalika Panjenengané ngandika ‘bumi’ Panjenengané ngasta teges bumi. Kakuwatan-kakuwatan ing langit punika yaiku srengéngé, rembulan, lan lintang-lintang. Iku padha mrentah ing langit. Kakuwatan-kakuwatan ing bumi punika yaiku wong-wong utawa panguwasa ingkang mrentah ing bumi. Kakuwatan-kakuwatan ing langit bakal kaguncang déning swaraning Allah. Banjur srengéngé, rembulan, lan lintang-lintang bakal kabedhah saking papan-papanipun. Iku ora bakal sirna, nanging bakal kaguncang 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.

> “Mega mendhung kang peteng lan abot munggah lan tabrakan siji lan sijiné. Langit kabukak lan kasingsal bali; banjur kita bisa ndeleng munggah lumantar papan kang kabukak ana ing Orion, saka kono swarané Gusti Allah rawuh. Kutha Suci bakal tumurun lumantar papan kang kabukak iku. Aku weruh yèn kakuwatan-kakuwataning bumi saiki lagi digoncang lan yèn prastawa-prastawa dumadi manut tatanan. Peperangan, lan kabar-kabar bab peperangan, pedhang, paceklik, lan pageblug iku kang dhisik nggoncang kakuwatan-kakuwataning bumi, banjur swarané Gusti Allah bakal nggoncang srengéngé, rembulan, lan lintang-lintang, lan bumi iki uga. Aku weruh yèn guncangé kakuwatan-kakuwatan ing Éropah iku dudu, kaya kang diwulangaké déning sawatara wong, guncangé kakuwatan-kakuwataning swarga, nanging iku guncangé bangsa-bangsa kang nesu.” 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.

Goncanging langit ing Matius, Markus, lan Lukas nggambarake goncanging panguwasa-panguwasa sing mrentah langit, kaya sing dilambangake déning srengéngé, rembulan, lan lintang-lintang. Kabèh panguwasa langit iki padha kaguncang, lan ngasilake “tandha-tandha,” kang mbukak dalan lan ngumumake gerakané malaékat kapisan. Panguwasa-panguwasa langit mau bakal kaguncang manèh sajroning gerakané malaékat katelu. Nanging ing gerakané malaékat katelu, panguwasa-panguwasa bumi uga bakal kaguncang. Panguwasa-panguwasa bumi iku yaiku panguwasa-panguwasa sing mrentah bumi. Ing tanggal 11 September 2001, sing kaguncang iku panguwasa-panguwasa bumi, dudu langit.

> “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.

> “Saiki ana pawarta manawa aku wis mratelakake bilih New York bakal kasapu déning ombak pasang gedhé? Iki ora tau dakucapaké. Aku wis ngandika, nalika aku nyawang gedhong-gedhong gedhé sing lagi diadegaké ana ing kono, tingkat demi tingkat, ‘Bakal kelakon pemandhangan-pemandhangan kang nggegirisi tenan nalika Pangéran jumeneng kanggo gonjang-ganjing bumi kanthi nggegirisi! Banjur tembung-tembung ing Wahyu 18:1–3 bakal kalakon.’ Sakabèhé pasal kaping wolulas saka kitab Wahyu iku sawijining pepéling bab apa sing bakal tumeka ing bumi. Nanging aku ora nduwèni pepadhang kang mligi bab apa sing bakal tumeka ing New York, kejaba mung aku ngerti yèn ing sawijining dina gedhong-gedhong gedhé ana ing kono bakal dirubuhaké déning puteran lan pambalikaning pangwasané Allah. Saka pepadhang sing kaparingaké marang aku, aku ngerti yèn karusakan ana ing donya. Siji tembung saka Pangéran, siji tutul saka pangwasané kang kuwasa, lan bangunan-bangunan raksasa iki bakal ambruk. Pemandhangan-pemandhangan bakal kelakon kang nggegirisiné ora bisa kita bayangaké.” 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.

Ing sajarahé para Millerit, salah siji pratandha kang kacathet déning Lukas yaiku “kasangsarané bangsa-bangsa.” Bangsa-bangsa makili kakuwatan-kakuwatan kang mrentah bumi, lan ing tanggal 11 September 2001, saben bangsa ing bumi kaguncang nalika Bilai kaping telu mlebu ing sajarah kenabian. Guncangan kadonyan iku kaawakaké ing Lukas pasal selikur, nanging dudu lumantar ungkapan Alkitab bab kaguncangé kakuwatan-kakuwatan bumi. Iku kaawakaké lumantar tembung, “kasangsarané bangsa-bangsa,” kaya kang tumeka marang bangsa-bangsa ing donya nalika gedhong-gedhong agung ing New York dirubuhaké. “Kasangsarané bangsa-bangsa” ing kitab Lukas iku yaiku kaguncangé kakuwatan-kakuwatan bumi, lan iku kawujud ana ing sajarahé para Millerit.

> “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 mirsa manawa kakuwatan-kakuwataning bumi saiki lagi gonjang-ganjing lan manawa prastawa-prastawa teka miturut urut-urutan. Perang, lan pawarta bab perang, pedhang, paceklik, lan pageblug iku dhisik gonjang-ganjingake kakuwatan-kakuwataning bumi, banjur swaraning Allah bakal gonjang-ganjingake srengéngé, rembulan, lan lintang-lintang, sarta bumi iki uga. Aku mirsa manawa gonjang-ganjinging kakuwatan-kakuwatan ing Éropah iku dudu, kaya kang diwulangaké déning sawenèh wong, gonjang-ganjinging kakuwatan-kakuwataning langit, nanging iku gonjang-ganjinging bangsa-bangsa kang nesu.” 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.

“Guncanging kakuwataning bangsa-bangsa kang nesu,” iku yaiku guncanging “kakuwataning bumi,” kaya kang kagambarake ana ing sajarah wiwitan Adventisme lumantar guncanging “kakuwatan ing Éropah.” Uriah Smith ngenali apa kang nguncang kakuwatan-kakuwatan ing Éropah ing 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.

> “Kados dene mangsa kenabianing kalasangka [kaping 6] iki kawiwitan déning panyerahing kakuwasan kanthi sukarela menyang tangané wong Turki déning kaisar Kristen saka Wétan, mangkono uga kita bisa kanthi sah nyimpulaké yèn pungkasané bakal katandhani déning panyerahing kakuwasan mau kanthi sukarela déning Sultan Turki, bali manèh menyang tangané wong-wong Kristen. Ing taun 1838 Turki kacemplung ing perang nglawan Mesir. Wong Mesir katon banget kamungkinané kanggo ngremuk kakuwasan Turki. Kanggo nyegah prakara iki, papat kakuwasan gedhé Éropah, yaiku Inggris, Rusia, Austria, lan Prusia, mèlu campur tangan kanggo nyangga pamaréntahan Turki. Turki nampani campur tangan mau. Sawijining konferènsi dianakaké ing London, ing kono sawijining ultimatum disusun kanggo diajukaké marang Mehemet Ali, Pacha Mesir. Cetha yèn nalika ultimatum iki dipasrahaké menyang tangané Mehemet, nasib Kakaisaran Ottoman kanthi nyata bakal kacawisaké ana ing tangané kakuwasan-kakuwasan Kristen ing Éropah. Ultimatum iki dipasrahaké menyang tangané Mehemet ing tanggal 11 Agustus 1840! lan ing dina iku uga Sultan ngaturaké sawijining cathetan marang para duta besar saka papat kakuwasan mau, nyuwun pawartos apa kang kudu ditindakaké manawa Mehemet nampik netepi syarat-syarat kang wus padha diusulaké déning wong-wong mau. Wangsulané yaiku yèn dheweke ora prelu sumelang tumrap samubarang kemungkinan kang bisa dumadi; awit wong-wong mau wus nyawisaké katetepan kanggo iku. Mangsa kenabian mau rampung, lan ing dina iku uga pangendhalèn prakara-prakara Mohammedan ngalih menyang tangané wong-wong Kristen, kaya dene pangendhalèn prakara-prakara Kristen wus tau ngalih menyang tangané wong-wong Mohammedan 391 taun lan 15 dina sadurungé. Mangkono bilai kapindho rampung, lan kalasangka kaping nem mungkasi suwarané.” 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 ing bilai kapindho wis ngliwati pucak kakuwatane, kang miturut pangandikaning Allah bakal lumaku telung atus sangang puluh siji taun lan limalas dina. Nanging ing taun-taun 1830-an Mesir lagi ngupaya ngadegake maneh sawijining khilafah ing Mesir kanthi ancas nerusake jihad gedhe kapindho ing sajarah Muslim. Kamungkinan bakal ana peperangan Islam maneh ndadekake kakuwatan-kakuwatan Éropah gumeter marga wedi. Sajrone pirang-pirang dasawarsa, krisis bab Islam kang murub maneh ing peperangane diwenehi sesebutan déning para sejarawan lan para wartawan ing taun-taun iku minangka “Eastern Question.” Peperangané para anak saka wetan wis kalaksanakake nganti atusan taun marang bangsa-bangsa Éropah, kang nampa agamane saka gréja Roma. Ing taun 1838, “kasangsaran bangsa-bangsa,” kang dipunsebat déning Kristus, mujudake gonjang-ganjingé bangsa-bangsa kang nesu, kang diasilake déning peperangan kang digawa Islam marang bekas Kakaisaran Roma.

> “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.

> “Kanthi [ngeculaké] papat malaékat kang kaiket ana ing kali gedhé Éfrat, aku mangertèni manawa Allah saiki wus arep nglilani papat bangsa utama kang dadi bagéaning Kakaisaran Ottoman, kang sadurungé kanthi muspra wis nyoba ngasoraké Kakaisaran Wétan ing Konstantinopel, lan mung olèh kemajuan sathithik ing nelukaké Éropah, saiki kanggo ngrebut Konstantinopel, lan nyerbu sarta ngasoraké saprateloné Éropah, kang pancèn dadi kasunyatan ing watara tengah abad kaping limalas.” 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.”

Kasangsarané para bangsa ing carita sing kapacak ing Lukas iku dumadi “kanthi kabingungan; segara lan ombak gumuruh,” lan kanthi “atine manungsa padha semplah merga wedi, lan merga ngentèni samubarang kang bakal nekani bumi.” Kabingungan saka Eastern Question terus ngoncang kakuwatan-kakuwatan ing bumi nganti mlebu ing abad kaping rong puluh, lan pralambang saka kasangsaran mau yaiku “atine manungsa padha semplah merga wedi” lan “segara lan ombak gumuruh.”

> “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 para abdiné Allah iki padha karo apa sing kaparingaké marang Yéhezkièl ana ing sesanti. Yokanan uga wus dadi seksiné panyingkapan kang banget nggegirisi iki. Panjenengané nyumurupi segara lan ombak-ombaké nggero, sarta ati manungsa padha lemes merga wedi. Panjenengané mirsani bumi kaguncang, lan pagunungan kabuncal menyang ing tengahing segara (kang satemené lagi kelakon), banyuné nggero lan keganggu, lan pagunungan gonjang-ganjing marga saka gegembungané. Panjenengané kaparingi pratélan bab wewelak, pageblug, pailan, lan pati kang nindakaké tugasé kang nggegirisi.” 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 diparingi pratélan babagan pameteraian wong satus patang puluh papat ewu, panjenengané nyumurupi kasangsaraning bangsa-bangsa, kaya kang dilambangaké déning segara lan ombak kang gumuruh, lan ati manungsa padha semplah merga wedi, lan iku ya pameteraian kang padha karo sing dipratélakaké marang Yehezkiel ing bab sanga. Yehezkiel diparingi pratélan babagan unsur-unsur internal saka pameteraian iku, dene Yohanes diparingi pratélan babagan unsur-unsur eksternal kang gegandhèngan karo pameteraian iku. Yohanes nyumurupi yèn nesuné bangsa-bangsa ana gandhèng cenenge karo pameteraian wong satus patang puluh papat ewu, lan nesuné bangsa-bangsa iku uga kasangsaraning bangsa-bangsa miturut Lukas kang sacara sajarah diidhentifikasi minangka Eastern Question. Yohanes diparingi pratélan yèn Islam saka Woe katelu iku pratandha eksternal saka pameteraian wong satus patang puluh papat ewu.

> “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.

> “Saiki iki minangka mangsa kang ngemu kapentingan kang ngungkuli tumrap sakehing wong kang urip. Para panguwasa lan negarawan, wong-wong kang ngasta kalenggahan kapitadosan lan wewenang, para priya lan wanita kang mikir saka sakehing golongan, padha ngarahake kawigatosane marang prastawa-prastawa kang dumadi ing sakiwa-tengene kita. Padha nyemak sesambungan antaraning bangsa-bangsa kang tegang lan ora tentrem. Padha mirsani kakuwataning gegayuhan kang wiwit ngrebut saben unsur kadonyan, lan padha mangerteni manawa ana sawijining prakara kang ageng lan nemtokake bakal dumadi—manawa jagad iki ana ing pinggiring krisis kang nggegirisi banget.”

> “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.

> “Para malaékat saiki lagi nahan angin-angin pasulayan, supaya aja ngembus nganti jagad iki dipèngeti bab paukuman cilaka sing bakal nekani; nanging ana prahara sing lagi nglumpuk, siyap njeblug marang bumi; lan manakala Gusti Allah dhawuh marang para malaékat-Nya supaya nglilakaké angin-angin iku, bakal ana kaanan pasulayan kang ora bisa digambarake déning pena apa waé.

> “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, lan Kitab Suci mung, maringi pandhangan kang bener babagan prakara-prakara iki. Ing kéné kaweca adegan-adegan pungkasan kang agung ing sajarahing jagad kita, prastawa-prastawa kang wis nglairaké ayang-ayangé sadurungé, déné swaraning tekane iku njalari bumi gonjang-ganjing lan ati manungsa padha semplah merga wedi.” 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.

Ing Lukas pasal selikur, Gusti Yesus niteni “tandha-tandha” kang nglantarake mlebu gerakan Millerit, lan kabèh “tandha” mau, miturut Sister White, wus kasembadan. Lindhu ing Lisboa, dina peteng, lintang-lintang padha tiba, lan karubedaning bangsa-bangsa, kang makili gonjang-ganjinging panguwasa-panguwasa bumi kang kasembadan lumantar Islam ana ing rasa wedi kang kawedhar dening Pitakonan Wétan, kabèh iku wus kasembadan. “Tandha-tandha” Millerit uga nyakup Putraning Manungsa rawuh kanthi méga, kang kasembadan manut tatanan kang bener kaya dene “tandha-tandha” iku kaparingake déning Kristus; amarga sawisé karubedaning bangsa-bangsa rampung kanthi kasirepé kakuwasan utama Ottoman ing taun 1840, Kristus rawuh menyang Papan Mahasuci ing tanggal 22 Oktober 1844, lan nalika Panjenengané rawuh, Panjenengané rawuh kanthi 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.

> “‘Lan, lah, ana Sawijining kang kados Putraning manungsa rawuh kalawan mega-mega ing langit, sarta sowan marang Kang Sampun Sepuhing Jaman, lan Panjenengane kaprenahaken cedhak ing ngarsanipun. Lan kaparingaken dhateng Panjenengane panguwasa, kamulyan, lan karajan, supados sakèhé bangsa, para umat, lan basa ngabdi dhateng Panjenengane: panguwasanipun punika panguwasa langgeng, ingkang boten badhé sirna.’ Daniel 7:13, 14. Rawuhipun Sang Kristus ingkang kaandharaken ing ngriki dudu rawuhipun kaping kalih dhateng bumi. Panjenengane rawuh marang Kang Sampun Sepuhing Jaman ing swarga kanggo nampi panguwasa, kamulyan, lan karajan, ingkang badhé kaparingaken dhateng Panjenengane ing pungkasaning pakaryanipun dados Pangantara. Rawuh punika, lan sanès rawuhipun kaping kalih dhateng bumi, ingkang sampun dipramalaken wonten ing wangsit badhé kalampahan ing wekasaning 2300 dinten ing taun 1844. Kairing déning para malaékat swarga, Imam Agung kita ingkang ageng mlebet ing papan ingkang Mahasuci, lan ing ngriku Panjenengane ngatingal wonten ing ngarsaning Allah kanggo nglampahi tindak-tanduk pungkasan saking pelayananipun tumrap manungsa—nindakaken pakaryan pangadilan pamariksan lan nganakaken panebusan tumrap sakèhé wong ingkang kabuktèkaken pantes nampi paédahipun.” 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.

“Pratandha-pratandha” kang ana gandhèngané karo sajarahé para Millerit ngetipèkaké “pratandha-pratandha” kang ana gandhèngané karo sajarahé wong satus patang puluh papat ewu. Nalika Kristus maringi paseksi kapindho tumrap carita sajarah mau lumantar pasemon, Panjenengané nuding para murid marang “wit-witan mangsa semi kang wiwit semu.” Panjenengané ngandhani yèn nalika wit-witan wiwit metu seminé, kowé padha ngerti yèn kowé wis cedhak karo pungkasaning jagad, lan yèn turunan kang nyeksèni wit-witan mangsa semi kang wiwit semu iku bakal urip nganti weruh swarga lan bumi sirna, ing geni rawuhipun kang kaping pindho.

> 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.

> Nalika wit-witan iku saiki wiwit metokake pucuk, kowé padha ndeleng lan mangertèni saka awakmu dhéwé yèn mangsa panas wis cedhak. Mangkono uga kowé, manawa kowé ndeleng prakara-prakara iki kalakon, padha sumurupa yèn Kratoning Allah wis cedhak. Satemené Aku pitutur marang kowé, turun-tumurun iki ora bakal sirna sadurungé kabèh kalakon. Langit lan bumi bakal sirna, nanging pangandikan-Ku ora bakal sirna. 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.”

Pitakoné banjur dadi, “nalika kapan wit-witan iku wiwit metu tunasé?” Udan pungkasan wiwit ngeresik ing tanggal 11 September 2001, kang miturut Yesaya iku “dina” saka “angin atos” kagungané Gusti Allah “ing dina 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.

> Kanthi ukuran, nalika Panjenengané nglairaké iku metu, sira bakal padudon karo iku; Panjenengané nahan angin-Né kang atos ing dina angin wétan. Mulane, kanthi iki kaluputané Yakub bakal kasucèkaké; lan iki kabèh wohé, yaiku nyingkiraké dosané; nalika panjenengané ndadèkaké kabèh watu mesbèh kaya watu kapur kang diremuk dadi pecahan-pecahan, wit-witan keramat lan reca-reca ora bakal tetep ngadeg. Nanging kutha kang dikuwatké bakal dadi sepi, lan papan padunungan bakal ditilar lan ditinggal kaya ara-ara samun; ana ing kono pedhèt bakal mangan, ana ing kono uga bakal mapan lan ngrampungi pang-pangé. Nalika pang-pangé wis garing, iku bakal dipathahi; para wanita bakal teka lan ngobongi iku; awit iku bangsa kang ora duwé pangerten; mulane Panjenengané kang nitahaké wong-wong mau ora bakal ngasihi wong-wong mau, lan Panjenengané kang mbentuk wong-wong mau ora bakal nedahaké sih-rahmat marang wong-wong mau. Lan ing dina iku bakal kalakon, yèn Pangéran bakal nggebugi wiwit saka ilining kali nganti tekan kali Mesir, lan kowé bakal diklumpukaké siji-siji, hé para putrané Israèl. Lan ing dina iku bakal kalakon, yèn kalasangka gedhé bakal ditiup, lan wong-wong kang meh sirna ing tanah Asyur, lan wong-wong buwangan ing tanah Mesir, bakal padha teka lan bakal nyembah Pangéran ana ing gunung suci ing Yérusalèm. 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.

Udan pungkasan wiwit netes alit-alit (kanthi ukuran) ing tanggal 11 September 2001, lan pasulayan bab piwulang udan pungkasan lan piwulang palsu bab tentrem lan katentreman wiwit kadadéan. Sajarah pasulayan iku minangka panggonan ing ngendi pialané Yakub disingkiraké (diresiki, tegesé didamèl panebusan). Sajarah pasulayan iku, yaiku pasulayané Habakuk, minangka mangsa panyegelané satus patang puluh papat ewu, kang dipungkasi kanthi wong Advent Hari Kaping Pitu Laodikia dimuntahaké saka tutuké Pangéran, awit iku, minangka “kutha kang dipageri,” bakal dadi suwung, amarga wis dadi kuthané bangsa kang tanpa pangerten, kang ora nemu sih-rahmat utawa kanugrahan. Ing wektu iku “swara kapindho” saka Wahyu wolulas bakal ngunèkaké slompret gedhé, yaiku slompret kapitu lan bilai katelu, lan wedhus gembalané Allah liyané bakal padha teka lan nyembah ing “Yerusalem”, kang bakal wus dadi gerakan pasamuwan kang menang.

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.

11 September 2001 nandhani manawa generasi pungkasan ing sajarah bumi wis tekan, lan mung wong-wong sing ngenali wit-witan kang wiwit semi bakal nampa udan sing njalari wit-witan iku wiwit semi. Mung wong-wong sing ngakoni manawa Islam saka bilai katelu iku kang nandhani tekané udan pungkasan lan panyegelané wong satus patang puluh papat éwu, kang bakal kalebu ing golongan iku.

> “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.

> “Mung wong-wong sing urip miturut pepadhang sing wis diduwèni bakal nampa pepadhang kang luwih gedhé. Saupama kita ora saben dina maju ing pangwujudan kautaman-kautaman Kristen sing aktif, kita ora bakal mangertèni panyingkapan Roh Suci ing udan pungkasan. Bisa uga iku tumiba ing ati-ati wong ing saubengé kita, nanging kita ora bakal bisa mbedakaké utawa nampani iku.” 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.

> “Kita aja nganti ngenteni udan pungkasan. Iku bakal tumiba marang kabèh wong sing gelem ngakoni lan nampani ebun sarta udan-udan sih-rahmat sing tumiba marang kita. Nalika kita nglumpukaké pecahan-pecahan pepadhang, nalika kita ngregani sih-pangapuntening Allah kang mesthi, Panjenengané sing remen supaya kita precaya marang Panjenengané, mula saben prasetyané bakal kalakon. ‘Sebab kayadéné bumi ngedalaké tunasé, lan kayadéné taman njalari apa kang kasebar ana ing kono tuwuh; mangkono uga Pangéran Allah bakal njalari kabeneran lan pamuji tuwuh ana ing ngarepé sakehing bangsa’ (Yesaya 61:11). Saklumahing bumi kudu kapenuhan kamulyaning Allah.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

We will continue the study in the next article.

Kita badhé nglajengaken panaliten punika ing artikel salajengipun.

> “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.

> “Manawa wong-wong sing bisa tetulung ing——ora digugah marang pangrasa bab kuwajibané, wong-wong iku ora bakal ngenali pakaryané Gusti Allah nalika panguwara sora saka malaékat katelu keprungu. Nalika pepadhang metu kanggo madhangi bumi, tinimbang padha maju nulungi panggawéné Pangéran, wong-wong iku bakal kepéngin mbatesi pakaryané supaya cocog karo gagasané dhéwé sing sempit. Dakwartakaké marang kowé yèn Pangéran bakal makarya ing pakaryan pungkasan iki kanthi cara sing adoh banget saka tatanan sing lumrah, lan kanthi cara sing bakal nalisir rancangan manungsa apa waé. Ana ing antarané kita wong-wong sing tansah kepéngin nguwasani pakaryané Gusti Allah, nganti arep ndhikte uga gerakan apa sing kudu ditindakaké nalika pakaryan mau maju miturut pituduh malaékat sing gabung karo malaékat katelu ing pawarta sing kudu diwènèhaké marang jagad. Gusti Allah bakal migunakaké cara lan sarana kang bakal nduduhaké yèn Panjenengané piyambak sing nyekel kendhali ana ing tangané dhéwé. Para buruh bakal kagèt déning sarana-sarana prasaja sing bakal digunakaké déning Panjenengané kanggo ngleksanakaké lan nyampurnakaké pakaryan kabenerané.” Testimonies to Ministers, 300.

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