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

Buku Daniel - Bilangan Satu Ratus Dua Puluh

Unveiling the Prophetic Signs: Understanding the Fulfillment of Biblical Prophecies

ᱵᱟᱭᱵᱮᱞ ᱨᱮᱱᱟᱜ ᱵᱷᱟᱵᱤᱥᱭᱟᱹᱫᱵᱟᱱᱤᱠᱚ ᱞᱮᱠᱟᱛᱮ ᱯᱩᱨᱟᱹᱣᱟᱜ ᱵᱷᱟᱵᱤᱥᱭᱟᱹᱫ ᱪᱤᱱᱦᱟᱹᱠᱚ ᱩᱫᱩᱜ: ᱚᱱᱟᱠᱚᱣᱟᱜ ᱵᱩᱡᱷᱟᱹᱣ

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.

Penggenapan tanda-tanda yang dilambangkan oleh matahari, bulan, dan bintang telah dibahas secara memadai oleh para sejarawan, para pelopor Adventisme, dan melalui tulisan-tulisan Sister White. Sebagian dari tanda-tanda yang dibicarakan Yesus tidaklah seakrab tanda-tanda lainnya. Sedikit orang yang menyadari bahwa “kesesakan bangsa-bangsa” di atas “bumi” mempunyai suatu penggenapan yang khusus. Mereka tidak jelas mengenai apa yang dilambangkan oleh guncangan “kuasa-kuasa langit,” berbeda dari guncangan yang melambangkan kuasa-kuasa bumi. Dan sedikit orang Adventis Laodikea yang memahami bahwa “kedatangan” “Anak manusia datang dalam awan” telah digenapi dalam sejarah 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.’

> “Lā enna hāngṭang aro somoi Kristoni re·baako rongtaljaaha. Jokatgipa an·chingni sninggiparangna ua an·tangba Uni gnigipa re·baani somoiko ma·sina on·ja ine aganaha. Indioba, Uni re·baani sepangaha ine uamang ma·sina man·genchim ong·aha gita Ua bang·a obostarangko talataha. ‘Chong∙motan chinrang donggen,’ ine Ua aganaha, ‘salongo, jakkalongo, aro salrangon.’ ‘Sala andalgen, aro jakkala an·tangni seng·ani on·jagen, aro salgini salranga ga·akgen.’ A·gilsako, ine Ua aganaha, ‘jatni jatna duk ong·gen, gisik nang·atani baksa; sagal aro chipu rang gritgritgen; a·gilsako re·bagipa obostarangna kenbea gimin manderangni ka·tongrang bilgrikgen.’

> “‘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.’

> “‘Nal ba aro ni mandeha avy, Misiʾon Nyiwuk, tua bliwun ing langit mena singkuh kai kemuliaan tua ageng. Mena ni ngutus para malaikat-Ira, sareng swara tarompet tua ageng, sarta para malaikat-Ira ni nglumpukang para pinilih-Ira saking sekadi empat angin, saking tungtung langit sane setunggal ngantos ka sane liu.’”

> “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.

> “កិច្ចសម្គាល់​ទាំងឡាយ​ក្នុង​ព្រះអាទិត្យ ព្រះចន្ទ និង​ផ្កាយ​ទាំងឡាយ បាន​សម្រេច​រួច​ហើយ។ ចាប់​តាំង​ពី​ពេល​នោះ​មក ការរញ្ជួយ​ផែនដី ព្យុះ​សង្ឃរា រលក​យក្ស ជំងឺ​រាតត្បាត និង​ទុរ្ភិក្ស បាន​កើន​ឡើង​ជា​ច្រើន។ ការបំផ្លិចបំផ្លាញ​ដ៏​គួរ​ឲ្យ​ខ្លាច​បំផុត ដោយ​អគ្គិភ័យ និង​ទឹក​ជំនន់ កំពុង​កើត​តាម​គ្នា​យ៉ាង​ឆាប់​រហ័ស។ គ្រោះ​មហន្តរាយ​ដ៏​គួរ​ឲ្យ​រន្ធត់​ដែល​កំពុង​កើត​ឡើង​ពី​មួយ​សប្ដាហ៍​ទៅ​មួយ​សប្ដាហ៍ កំពុង​និយាយ​មក​កាន់​យើង​ដោយ​សំឡេង​ព្រមាន​ដ៏​ស្មោះស្ម័គ្រ ដោយ​ប្រកាស​ថា ទី​បញ្ចប់​ជិត​មក​ដល់​ហើយ ថា​អ្វី​មួយ​ដ៏​ធំ និង​សម្រេច​ចិត្ត​នឹង​ត្រូវ​កើត​ឡើង​ក្នុង​ពេល​ឆាប់ៗ​នេះ​ដោយ​ចាំបាច់។”

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

> “Waktu percobaan tidak akan berlangsung lebih lama lagi. Sekarang Allah sedang menarik tangan-Nya yang menahan dari bumi. Sudah lama Ia berbicara kepada laki-laki dan perempuan melalui perantaraan Roh Kudus-Nya; tetapi mereka tidak mengindahkan panggilan itu. Sekarang Ia berbicara kepada umat-Nya, dan kepada dunia, melalui penghukuman-penghukuman-Nya. Masa penghukuman-penghukuman ini adalah masa belas kasihan bagi mereka yang belum mendapat kesempatan untuk mengetahui apa itu kebenaran. Dengan lembut Tuhan akan memandang mereka. Hati-Nya yang penuh belas kasihan tersentuh; tangan-Nya masih terulur untuk menyelamatkan. Sejumlah besar orang akan diterima ke dalam kawanan yang aman, yaitu mereka yang pada hari-hari terakhir ini akan mendengar kebenaran untuk pertama kalinya.” Review and Herald, 22 November 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.

Sejarah Millerite diulangi secara tepat hingga ke hurufnya pada hari-hari terakhir. “Tanda-tanda” yang menandai kedatangan dan sejarah malaikat pertama melambangkan “tanda-tanda” yang menandai kedatangan dan sejarah malaikat ketiga. Semua gerakan reformasi yang suci itu sejajar dengan pergerakan malaikat ketiga pada hari-hari terakhir.

> “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.

> “Lihubo tsa Modimo mo lefatsheng di bontsha, go tloga mo motlheng o mongwe go ya go o mongwe, go tshwana mo gogolo mo tokafatsong nngwe le nngwe e kgolo kgotsa mo motsamaong mongwe le mongwe wa bodumedi. Melaometheo ya kamano ya Modimo le batho e nna e tshwana ka tsotlhe. Metsamao ya botlhokwa ya jaanong e na le tsotlhe tse di tshwanang le tsa bogologolo, mme maitemogelo a kereke mo metlheng ya pele a na le dithuto tsa boleng jo bogolo thata mo nakong ya rona.” 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.

Hisitori i nom wan we i makem long strong enjel blong Revelesen 18, hem i namba tri enjel, mo hisitori we namba tri enjel i makem i ron semtaem wetem hisitori blong namba wan mo namba tu enjel blong hisitori blong ol Milerait.

> “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.

> “God aa pao 14-a hrilhlâwk zirtîrna thuchahte chu hrilhlâwk thlarau zawnah an hmun chu a pe a, an hnathawh pawh he lei chanchin tâwp hma loh chuan a tawp tûr a ni lo. Vântirhkoh pakhatna leh pahnihna thuchahte chu he hun atân thutak an ni laiin, a hnu a lo awm chhuak mêk nêna inthlahlel zêla kal dûh an ni. Vântirhkoh pathumna chuan a vaukhânna chu aw ring takin a puang a. ‘Hêng thilte hnuah hian,’ tia Johana’n a sawi, ‘vân atangin vântirhkoh dang ka hmuh a, thiltihtheihna nasa tak neiin a lo chhuk a, leilung chu a ropuinaa tihêng a ni.’ He tihêngnaah hian, thuchah pathum zawng zawng êng chu a inzawm khâwm a ni.” 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.

Kerja malaikat yang pertama dan yang kedua, yang diselarikan dengan kerja malaikat yang ketiga, juga digambarkan dalam perumpamaan tentang sepuluh orang dara.

> “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.

> “Saya sering dirujuk kepada perumpamaan tentang sepuluh anak dara, lima daripadanya bijaksana, dan lima bodoh. Perumpamaan ini telah dan akan digenapi tepat menurut setiap hurufnya, kerana ia mempunyai penerapan yang khusus bagi waktu ini, dan, seperti perkhabaran malaikat ketiga, telah digenapi dan akan terus menjadi kebenaran masa kini hingga penutupan zaman.” Review and Herald, 19 Ogos 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.

Istoria yang diwakili dalam Wahyu pasal sepuluh dari Kitab Wahyu digambarkan sebagai ketujuh guruh, dan ketujuh guruh itu melambangkan peristiwa-peristiwa yang terjadi selama sejarah kaum Millerit, yaitu sejarah pekabaran malaikat pertama dan kedua. Ketujuh guruh itu juga melambangkan “peristiwa-peristiwa yang akan datang” yang terjadi pada hari-hari terakhir, dan semuanya digenapi dalam “urutan” yang sama seperti dalam sejarah kaum 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. …

> “Sehlopha se ikhethang se ileng sa fuoa Johanne, se ileng sa hlahisoa ka lialuma tse supileng, e ne e le tlhaloso ea liketsahalo tse neng li tla etsahala tlas’a melaetsa ea lengeloi la pele le la bobeli. …”

> “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.

> “နောက်ထပ် ထိုမိုးကြိုးခုနစ်သံတို့သည် မိမိတို့၏အသံကို ထုတ်ဖော်ပြောဆိုပြီးနောက်၊ စာအုပ်ငယ်နှင့်စပ်လျဉ်း၍ ဒံယေလထံသို့ ပေးခဲ့သကဲ့သို့ ယောဟန်ထံသို့လည်း ဤအမိန့် ရောက်လာသည်— ‘မိုးကြိုးခုနစ်သံတို့ ပြောဆိုခဲ့သော အရာများကို တံဆိပ်ခတ်ထားလော့။’ ဤအရာများသည် နောင်ဖြစ်လာမည့် အဖြစ်အပျက်များနှင့် သက်ဆိုင်ပြီး၊ ၎င်းတို့ကို မိမိတို့၏အစီအစဉ်အလိုက် ထုတ်ဖော်ပြသမည်ဖြစ်သည်။” 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.

Semua gerakan reformasi saling sejajar satu dengan yang lain, dan semuanya harus dihimpunkan “baris demi baris,” untuk menggambarkan gerakan reformasi terakhir dari seratus empat puluh empat ribu. Perumpamaan tentang sepuluh anak dara menggambarkan pengalaman batin umat Allah dalam gerakan Millerite dan gerakan seratus empat puluh empat ribu.

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

> “Sesotho sa barwetsana ba leshome sa ho Mattheu 25 se boetse se bontša boiphihlelo ba batho ba Adventist.” 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.

Kerja dan pekabaran kedua-dua golongan Millerit dan seratus empat puluh empat ribu itu dilambangkan oleh tiga malaikat dalam Wahyu empat belas.

> “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.

> “Ndzi ve ni minkarhi ya nkoka yo kuma ntokoto. Ndzi ve ni ntokoto eka mahungu ya ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Tintsumi ti kombisiwa ti ri karhi ti haha exikarhi ka tilo, ti twarisa emisaveni rungula ra xitsundzuxo, naswona ri khumba hi ku kongoma vanhu lava hanyaka emasikwini yo hetelela ya matimu ya misava leyi. A ku na loyi a twaka rito ra tintsumi leti, hikuva i xikombiso xo yimela vanhu va Xikwembu lava tirhaka hi ku twanana ni vuako bya le tilweni. Vavanuna ni vavasati, lava voningeriweke hi Moya wa Xikwembu, naswona va kwetsimisiweke hi ntiyiso, va twarisa mahungu lawa manharhu hi ku landzelana ka wona.” 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.

Kejadian-kejadian nubuatan yang dilambangkan dalam Wahyu pasal sepuluh, dilambangkan oleh ketujuh guruh itu. Kejadian-kejadian itu menandai titik di mana yang ilahi dipersatukan dengan yang manusiawi. “Tanda-tanda” yang dikenali oleh Kristus dalam Matius pasal dua puluh empat, Markus tiga belas, dan Lukas dua puluh satu melambangkan “tanda-tanda” yang mengawali pergerakan Millerite dan merupakan suatu kesaksian paralel bagi pergerakan seratus empat puluh empat ribu. Seratus empat puluh empat ribu itu tidak mengecap maut, sebagaimana dilambangkan oleh Henokh dan Elia. 11 September 2001, “tanda” yang dikenali oleh Kristus sebagai penanda tibanya generasi terakhir dalam sejarah bumi, dikenali dalam Lukas pasal dua puluh satu. Untuk termasuk di antara kelompok yang telah dilambangkan oleh Henokh dan Elia, yang disebut seratus empat puluh empat ribu, dituntut agar “tanda” itu dan segala sesuatu yang dilambangkannya dikenali.

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.

Yeso akamalakaba bayekoli na Ye kokita kati na lisolo ya “bilembo” oyo ememaki na kobanda ya mouvement Millerite; na nsima azongelaki mpe apanzaki litatoli na Ye ya lisolo, na kokotisaka lisese moko oyo elakisaki lisolo yango moko.

> 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.

> Yesu na ɔka kyerɛɛ wɔn bɛ a: Monhwɛ borɔdɔma dua no ne nnua no nyinaa; sɛ ɛfifiri mprempren a, mo ankasa mohu na mubehu sɛ ahohuru bere no abɛn. Saa ara nso na mo, sɛ muhu sɛ eyinom reba mu a, monhu sɛ Onyankopɔn Ahenni no abɛn. Nokware mese mo sɛ, awo ntoatoaso yi remmfa nkyene kɔ da, kosi sɛ ne nyinaa bɛba mu. Ɔsoro ne asase betwam, na me nsɛm de, rentwam da. Luka 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.

Yesu o simbola ko mibonisi ete bokeseni ezali kati na “nzete ya figi,” na bomoko, mpe “banzete nyonso.” “Nzete ya figi” ezali bato ya kondimana, oyo na mikolo ya nsuka bazali Adventisme ya Laodikia, oyo balobaka ete bazali bato batikali ya Nzambe. “Banzete” mosusu ezalaki Bapagano.

> “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.

> “Perhatikan pengutukan pohon ara itu, yang melambangkan bangsa Yahudi, tertutup oleh daun-daun pengakuan, tetapi tidak didapati buah padanya. Kutuk itu diucapkan atas pohon ara, yang melambangkan agen moral, berpikir, dan hidup, yang dikutuk oleh Allah, yang hidup seperti halnya orang-orang Yahudi selama empat puluh tahun setelah peristiwa ini, namun mati. Perhatikan, pohon-pohon yang lain, yang melambangkan bangsa-bangsa bukan Yahudi, tidak tertutup daun. Pohon-pohon itu tidak berdaun, tidak berpura-pura memiliki pengenalan akan Allah. Waktu mereka untuk menghasilkan buah belum tiba.” 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 pada akhir zaman berada di bawah kutuk, kerana meskipun ia mengaku sebagai umat sisa Allah, pengakuannya tidak berbuah. Yesus sedang menyatakan dua perkara yang saling berkaitan, namun berbeza, dalam petikan itu. Dia sedang mengenal pasti perbezaan antara umat Allah yang mengaku dan bangsa-bangsa bukan Yahudi, yang tidak mengaku menegakkan hukum Allah atau memiliki Roh Nubuat, yang merupakan ciri-ciri umat sisa pada akhir zaman, yang diakui oleh Adventisme Laodikia sebagai hal-hal yang ditegakkannya. Daun-daun pada akhir zaman melambangkan pengakuan yang didakwa untuk menjadi umat sisa yang dikenal pasti oleh Yohanes dalam 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.

> “Dunia bangsa-bangsa lain dilambangkan oleh pohon-pohon ara yang tidak berdaun dan tidak berbuah. Bangsa-bangsa lain itu, sama seperti orang Yahudi, miskin akan kesalehan, tetapi mereka tidak mengaku berada dalam perkenanan Allah. Mereka tidak memegahkan diri atas kerohanian yang tinggi. Dalam segala hal mereka buta terhadap jalan-jalan dan pekerjaan-pekerjaan Allah. Bagi mereka, waktu untuk buah ara belum tiba. Mereka masih menantikan suatu hari yang akan membawa kepada mereka terang dan pengharapan.” Signs of the Times, 15 Februari 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.

Pagkakaiba sa pagitan ng puno ng igos at ng ibang mga puno ay binigyan ni Cristo ng isa pang pagkakaiba. Ang panahon ng pagsibol ng mga puno para sa mga igos ay naiiba sa panahon ng pagsibol ng mga punong Gentil. Sa mga huling araw, “dalawang magkaibang panawagan ang ibinibigay sa mga iglesia,” at ang unang tinig mula sa anghel ng Apocalipsis kabanata labingwalo ay tumutukoy sa panahon kung kailan magaganap ang pagsibol para sa isang daan at apatnapu’t apat na libo. Ang “ikalawang tinig” ng Apocalipsis labingwalo ay kumakatawan sa panahon kung kailan ang ibang mga puno ay magsisisibol.

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.

Metlha ya Kreste, Bajuda e be e le sefate sa feiga, ’me Baditšhaba e be e le mehlare e mengwe. Historing ya Bamillerite, Boprotestanta e be e le sefate sa feiga, ’me Bamillerite e be e le mehlare e mengwe. Mehleng ya bofelo, Adventisme ya Laodisea ke sefate sa feiga se sa enywego seo se tlošwago Jerusalema (serapeng sa merara), ’me ba dikete tše lekgolo le masomenne-nne ke mehlare ya feiga ye enywago. Bana ba bangwe ba Modimo bao ba sa lego Babilona ba emetšwe bjalo ka Baditšhaba.

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.

“Bangsa asing,” menurut takrifnya, ialah seorang “orang asing.” Pohon-pohon bangsa asing itu dorman (mati), tidak mengeluarkan tunas atau buah pada waktu pohon ara bertunas dan menjadi hidup. Pohon yang dorman ialah pohon yang kering, dan apabila bangsa-bangsa asing dipanggil untuk keluar dari Babel, oleh suara kedua dalam Wahyu fasal lapan belas, pada waktu itu mereka akan memilih untuk memelihara Sabat hari ketujuh dan masuk ke dalam perjanjian dengan Tuhan.

> 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.

> Dan janganlah anak orang asing, yang telah menggabungkan dirinya kepada TUHAN, berkata: “TUHAN sungguh-sungguh telah memisahkan aku dari umat-Nya”; dan janganlah orang kebiri berkata: “Lihatlah, aku ini pohon yang kering.” Sebab beginilah firman TUHAN kepada orang-orang kebiri yang memelihara hari-hari Sabat-Ku, yang memilih apa yang berkenan kepada-Ku, dan yang berpegang teguh pada perjanjian-Ku: Kepada mereka akan Kuberikan di rumah-Ku dan di dalam tembok-tembok-Ku suatu tempat dan suatu nama yang lebih baik daripada anak-anak lelaki dan anak-anak perempuan; Aku akan memberikan kepada mereka suatu nama yang kekal, yang tidak akan dilenyapkan. Juga anak-anak orang asing, yang menggabungkan diri kepada TUHAN, untuk melayani Dia, dan untuk mengasihi nama TUHAN, untuk menjadi hamba-hamba-Nya, setiap orang yang memelihara hari Sabat supaya tidak menajiskannya, dan yang berpegang teguh pada perjanjian-Ku; mereka itu akan Kubawa ke gunung-Ku yang kudus, dan akan Kubuat bersukacita di rumah doa-Ku; korban-korban bakaran mereka dan korban-korban sembelihan mereka akan diterima di atas mezbah-Ku; sebab rumah-Ku akan disebut rumah doa bagi segala 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.

Očec je „poganin“, a „drugi glas“ ih poziva da iziđu iz Babilona, i oni se dovode na svetu goru Božju; tada će ona biti Njegova „sveta“ gora, jer će pšenica i kukolj biti razdvojeni procesom kušnje prikazanim u povijesti „prvoga glasa“. Kada u posljednje dane dođu na goru Gospodnju, pogani više neće biti ni tuđinci ni suha stabla.

> 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.

> 日頭與月亮必變為昏暗，星辰也必收回其光輝。耶和華必從錫安咆哮，從耶路撒冷發出他的聲音；天地都必震動；惟耶和華卻要作他子民的盼望，作以色列子民的力量。你們就知道我是耶和華你們的上帝，住在我的聖山錫安；那時，耶路撒冷必成為聖，再沒有外人從其中經過。約珥書 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.”

Go tsenngwa ga hisitori mo “modumo wa bobedi” o bitsang letsomane le lengwe la Modimo go tswa Babelona go na le “ditshupo” tse di neng di tshwantshiwa ke ditshupo tsa mokgatlho wa Bamilerite. Mo go Mathaio kgaolo ya masome a mabedi le bonè, Mareko kgaolo ya lesome le boraro, le Luka kgaolo ya masome a mabedi le bongwe go beilwe bosupi jwa ga Keresete jo re bo akanyang. Mo go mongwe le mongwe wa basupi bao ba bararo, nngwe ya “ditshupo” tse di supilweng ke gore thata tsa legodimo di tla reketlisiwa; mme mo tlhalosong ya ga Joele ya “ditshupo” tse di supang nako e Jerusalema e tla nnang “boitshepo,” “magodimo le lefatshe” ka bobedi di tla reketla.

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.”

Yoel awêsen ka cikrêna bêkêmasî ya wan “nîşanan” destnîşan dike ku dema Orşelîm pîroz be pêk tên. Ew dem e ku Xudan gunehan ji sed û çil û çar hezaran rakiriye, û dêra Laodîkeyayê veguherîna xwe bo tevgera Filadelfiyayê pêk aniye. Hingê tevgera şeşemîn (Filadelfiya) dibe tevgera heştemîn (Filadelfiya), ya ku ji heft dêran e. Hingê Dêra Cengker dibe Dêra Serkeftî. Dêra Cengker navdêrek e ji bo dêra Xwedê ya ku ji genim û kulîlkan pêk hatiye. Dêra Serkeftî çiyayê pîroz ê Xwedê ye ku “pîroz” e, û “artêştena biyanî êdî derbasî wê nabin.”

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.

Go goroga ga foloswa ga leswao le le tsholeditsweng, e leng Kereke e e Fentšeng, e leng “ya borobedi yo o tswang mo go ba supa”, e leng nako e Jerusalema e leng “boitshepo”, go tsamaisana le “ditshupo.” Gore Jesu a neye batho ba Gagwe ntlha ya boikaelelo ya go lemoga “sesupo” sa botshelo kgotsa loso, se se supang go kanela ga ba lekgolo le masome a mane le bone a sekete, O ne a dirisa ditlhare le modikologo wa tlholego wa botshelo jwa setlhare go ruta thuto eo ya botlhokwa jo bo kwa godimo.

> “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 telah memerintahkan umat-Nya agar berjaga-jaga terhadap tanda-tanda kedatangan-Nya dan bersukacita ketika mereka melihat lambang-lambang Raja mereka yang akan datang. ‘Apabila semuanya itu mulai terjadi,’ kata-Nya, ‘maka lihatlah ke atas dan angkatlah kepalamu, sebab penyelamatanmu sudah dekat.’ Ia menunjuk para pengikut-Nya kepada pepohonan yang mulai bertunas pada musim semi, lalu berkata: ‘Apabila pohon-pohon itu sekarang mulai bertunas, kamu melihatnya dan mengetahui dari dirimu sendiri bahwa musim panas sudah dekat. Demikian juga kamu, apabila kamu melihat semuanya itu terjadi, ketahuilah bahwa Kerajaan Allah sudah dekat.’ Lukas 21:28, 30, 31.” Kemenangan Akhir, 308.

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

Apabila pepohonan pada musim bunga mulai bertunas, maka musim panas sudah dekat.

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

> Kotulo e fetile, selemo se fedile, mme ga re a bolokwa. Jeremia 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.

Pohon-pohon yang mula bertunas menandakan bahawa musim bunga telah tiba, dan dengan itu kita mengetahui bahawa musim panas sudah dekat; dan pada musim panaslah tuaian dikumpulkan.

> 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.

> Mmaba yo o ba jetseng ke Diabolo; thobo ke bokhutlo jwa lefatshe; mme bakgobokanyi ke baengele. Mathaio 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.

Go bunwa go fa bokhutlong jwa lefatshe. E rile ditlhare di simolola go tlhogela, lo tshwanetse go itse gore bokhutlo jwa lefatshe bo gaufi thata.

> “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.

> “Satu perkataan Juruselamat tidak boleh dijadikan untuk meniadakan perkataan-Nya yang lain. Meskipun tidak seorang pun mengetahui hari atau saat kedatangan-Nya, kita diajar dan dituntut untuk mengetahui bilakah hal itu sudah dekat. Selanjutnya kita diajarkan bahawa mengabaikan amaran-Nya, serta enggan atau lalai untuk mengetahui bila kedatangan-Nya sudah dekat, akan sama membinasakan bagi kita sebagaimana hal itu membinasakan mereka yang hidup pada zaman Nuh kerana tidak mengetahui bila air bah itu akan datang.” The Great Controversy, 371.

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

Re tla tšwela pele ka thuto ya rena ya Luka kgaolo ya mashome a mabedi a motso o mongwe mo setlhogong se se latelang.

> “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.

> “Ndzi vone leswaku matimba ya misava sweswi ma tlhela ma tsukunyisiwa naswona leswaku swiendlakalo swi ta hi ku landzelana ka swona. Nyimpi, ni mahungu ya tinyimpi, banga, ndlala, ni ntungu, hi swona swo sungula ku tsukunyisa matimba ya misava; kutani rito ra Xikwembu ri ta tsukunyisa dyambu, n’weti, ni tinyeleti, ni misava leyi na yona. Ndzi vone leswaku ku tsukunyisiwa ka matimba eYuropa a hi swona, hilaha van’wana va dyondzisaka hakona, ku tsukunyisiwa ka matimba ya matilo, kambe i ku tsukunyisiwa ka matiko lama hlundzuke ngopfu.” Early Writings, 41.

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