“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

“Aya dina Kitab Suci sawatara perkara anu hese kahartina sarta anu, nurutkeun basa Petrus, ku nu teu diajar jeung nu henteu ajeg dipulas nepi ka jadi karuksakan pikeun dirina sorangan. Dina ieu kahirupan, urang bisa jadi moal sanggup ngajelaskeun harti unggal petikan Kitab Suci; tapi teu aya pokok-pokok bebeneran praktis anu penting anu bakal katutupan ku rusiah. Lamun waktuna geus sumping, dina pangapingan Allah, supaya dunya diuji ku bebeneran pikeun mangsa éta, pikiran bakal digerakkeun ku Roh-Na pikeun nalungtik Kitab-kitab Suci, komo bari puasa jeung ku doa, nepi ka sambungan demi sambungan dipaluruh sarta dihijikeun dina hiji ranté anu sampurna. Unggal kanyataan anu langsung patali jeung kasalametan jiwa-jiwa bakal dijadikeun écés pisan nepi ka teu aya anu perlu sasab atawa leumpang dina poék.”

“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

“Sabab urang geus nuturkeun runtuyan ramalan, bebeneran anu diungkabkeun pikeun jaman urang geus katingali kalayan écés tur geus diterangkeun. Urang tanggung jawab kana kaistiméwaan anu urang pikaresep sarta kana cahaya anu nyorot kana lalampahan urang. Jalma-jalma anu hirup dina generasi-generasi baheula tanggung jawab kana cahaya anu diidinan nyorot ka maranéhna. Pikiran maranéhna dipaké pikeun mertimbangkeun rupa-rupa perkara Kitab Suci anu nguji maranéhna. Tapi maranéhna henteu ngartos kana bebeneran-bebeneran anu urang ngartos. Maranéhna henteu nanggung jawab kana cahaya anu maranéhna henteu boga. Maranéhna miboga Alkitab, sakumaha urang ogé miboga éta; tapi waktuna pikeun muka écésna bebeneran anu husus patalina jeung adegan-adegan panutup sajarah bumi ieu téh aya dina mangsa generasi-generasi panungtungan anu bakal hirup di bumi.”

“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.

“Kaleresan-kaleresan husus geus disaluyukeun kana kaayaan unggal generasi sakumaha maranéhna aya. Kaleresan ayeuna, anu jadi ujian pikeun umat dina generasi ieu, lain ujian pikeun umat dina generasi-generasi baheula pisan. Lamun cahaya anu ayeuna ngacaangan urang ngeunaan Sabat parentah kaopat geus dipaparinkeun ka generasi-generasi baheula, Allah tangtu bakal nuntut tanggung jawab maranéhna kana éta cahaya.” Testimonies, jilid 2, 692, 693.

New and Old

Anyar jeung Heubeul

“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

“Dina unggal jaman aya kamekaran anyar tina bebeneran, hiji amanat ti Allah ka umat dina turunan éta. Bebeneran-bebeneran heubeul téh kabéh penting; bebeneran anyar henteu leupas tina nu heubeul, tapi mangrupa ngamekarkeunana. Ngan lamun bebeneran-bebeneran heubeul kaharti, urang bisa ngartos nu anyar. Nalika Kristus miharep muka ka murid-murid-Na bebeneran ngeunaan kabangkitan-Na, Anjeunna ngamimitian ‘ti Musa jeung sakabéh nabi-nabi’ sarta ‘nerangkeun ka maranéhna dina sakabéh Kitab Suci perkara-perkara ngeunaan Anjeunna sorangan.’ Lukas 24:27. Tapi cahaya anu caang dina kabukaan anyar tina bebeneran itulah anu ngamulyakeun nu heubeul. Sing saha anu nampik atawa ngalalaworakeun nu anyar, saenyana henteu nyangking nu heubeul. Pikeun anjeunna, éta leungiteun kakuatan hirupna sarta ngan jadi wangun anu teu nyawaan.”

“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

“Aya jalma-jalma anu ngaku percaya sarta ngajarkeun bebeneran-bebeneran Perjangjian Heubeul, bari maranéhna nampik Perjangjian Anyar. Tapi ku nampik narima ajaran Kristus, maranéhna nembongkeun yén maranéhna teu percaya kana anu geus diucapkeun ku para patriark jeung nabi. ‘Lamun maranéh percaya ka Musa,’ saur Kristus, ‘maranéh tangtu percaya ka Kami; sabab anjeunna nulis ngeunaan Kami.’ Yohanes 5:46. Ku sabab kitu, teu aya kakuatan anu sajati dina pangajaran maranéhna sanajan ngeunaan Perjangjian Heubeul.”

“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.

Loba jalma anu ngaku percaya jeung ngajarkeun Injil aya dina kasalahan anu sarupa. Maranéhna nyingkirkeun Kitab Suci Perjangjian Heubeul, anu ku Kristus dipedar kieu, ‘Ieu lah anu mere kasaksian ngeunaan Kami.’ Yohanes 5:39. Dina nampik Perjangjian Heubeul, saenyana maranéhna ogé nampik Perjangjian Anyar; sabab duanana mangrupa bagian-bagian tina hiji kasatuan anu teu bisa dipisahkeun. Teu aya saurang ogé anu bisa nandeskeun hukum Allah kalayan leres tanpa Injil, atawa Injil tanpa hukum. Hukum téh Injil anu ngajanggélék, jeung Injil téh hukum anu dibuka hartina. Hukum téh akar, Injil téh kembang anu seungit jeung buah anu dipanén ku éta.

“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.

“Perjanjian Lama maparin caang kana Perjanjian Anyar, jeung Perjanjian Anyar kana Perjanjian Lama. Duanana mangrupa hiji wahyu ngeunaan kamulyaan Allah dina Kristus. Duanana nampilkeun bebeneran-bebeneran anu bakal terus ngébréhkeun jerona harti anu anyar ka nu ngudag kalayan satia.” Christ’s Object Lessons, 128.

Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.

Kabeneran kiwari, nurutkeun hartina, nyaéta “kabeneran anu parantos diwahyukeun” pikeun hiji mangsa anu tangtu, anu “katingali écés sarta dijelaskeun.” Generasi anu hirup dina waktu nalika “kabeneran kiwari” diwahyukeun, dipasrahkeun “tanggung jawabna” pikeun narima éta kabeneran, atawa maot. Gabungan kabeneran-kabeneran anu ngawangun “kabeneran pangujian kiwari” pikeun “generasi ieu,” dilambangkeun dina “ngabukana” kabeneran-kabeneran “husus” “patali jeung adegan-adegan panutup sajarah bumi ieu.” Kabeneran, ku kituna ogé “kabeneran kiwari,” dipatipikeun ku Perjanjian Anyar dina patalina jeung Perjanjian Lawas. Kabeneran diteguhkeun ku dua saksi, sarta kabeneran miboga awal jeung ahir, lahiriah jeung rohaniah, baheula jeung modéren, alfa jeung oméga, nu kahiji jeung nu panungtung.

The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”

Landesan gerakan Millerit tina pekabaran malaikat kahiji téh nya éta “anu heubeul” dina patalina jeung pekabaran “kabeneran kiwari” ti malaikat katilu. Jalma-jalma anu “nolak Anu Heubeul,” “sacara sabenerna nolak Anu Anyar,” sabab duanana mangrupa bagian-bagian tina hiji kasatuan anu teu bisa dipisahkeun.”

“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

“Kuring ningali perluna para utusan, utamana, ngawas sarta mariksa sagala rupa fanatisme di mana baé maranéhna ningali éta mimiti mucunghul. Sétan keur neken ti sagala sisi, jeung iwal lamun urang waspada ka anjeunna, sarta panon urang kabuka kana akal dayana jeung jebakanana, sarta urang maké sakabéh pakarang Allah, panah-panah seuneu ti nu jahat bakal narekahan urang. Aya loba bebeneran anu mulya kénéh aya dina Firman Allah, tapi ‘bebeneran kiwari’ anu diperlukeun ku para domba ayeuna. Kuring geus ningali bahayana para utusan nyimpang tina pokok-pokok penting tina bebeneran kiwari, pikeun lila cicing dina jejer-jejer anu henteu ditujukeun pikeun ngahijikeun para domba sarta nyucikeun jiwa. Di dieu Sétan bakal nyokot unggal kasempetan anu mungkin pikeun ngarugikeun ieu perkara.”

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Tapi poko-poko perkara saperti tempat suci, dina patalina jeung 2300 poé, parentah-parentah Allah jeung iman ka Yesus, kacida merenahna pikeun nerangkeun gerakan Advent baheula sarta némbongkeun naon kaayaan urang ayeuna, netepkeun iman jalma-jalma anu ragu, jeung méré kapastian kana mangsa hareup anu mulya. Ieu, ku sim kuring geus remen katingali, nya éta poko-poko utama anu kudu dijadikeun pangutamana ku para utusan.” Early Writings, 63.

The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.

“Tempat suci, dina patalina jeung 2300 poé, parentah-parentah Allah jeung iman ka Yesus” mangrupakeun konci pikeun nerangkeun “gerakan Advent nu kapungkur” ti golongan Millerite, sarta ku kituna, pikeun nerangkeun “kalawan sampurna” “kumaha kaayaan posisi urang ayeuna.” Maranéhna anu “ragu-ragu” kana “gerakan Advent nu kapungkur,” keur “ragu-ragu” kana naon anu méré “kayakinan kana mangsa hareup anu mulya.” Anu méré kayakinan kana mangsa hareup téh nyaéta mangsa kapungkur.

The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.

Kitab Yoél téh mangrupa hiji amanat ngeunaan kayaktian pangujian anu keur lumangsung dina mangsa kiwari. Hal ieu diteguhkeun ku sababaraha saksi. Yoél diidentipikasikeun minangka “kayaktian kiwari” ku Roh Nubuat, anu nurutkeun Yohanes dina kitab Wahyu mangrupa kasaksian Yesus.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.

Wahyu Yesus Kristus, anu dipasihkeun ku Allah ka Anjeunna, pikeun nembongkeun ka para abdi-Na perkara-perkara anu geura kudu kajadian; sarta Anjeunna ngutus malaikat-Na jeung nyatakeunana ku anjeunna ka abdi-Na, Yohanes: anu parantos mere kasaksian ngeunaan firman Allah, jeung ngeunaan kasaksian Yesus Kristus, sarta ngeunaan sagala hal anu ku anjeunna ditingali. Wahyu 1:1, 2.

The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.

“Kasaksian” Yohanes (anu ku anjeunna “dicatetkeun”), digambarkeun dina tilu bagian. Anjeunna nyatet “firman Allah,” “kasaksian Yesus,” jeung “hal-hal anu ku anjeunna katingali.” Dina dua ayat kahiji tina Wahyu, Yohanes ngagambarkeun hiji jalma anu geus dipaparin kurnia “roh nubuat.” Kurnia éta ngawengku panyingkapan husus ngeunaan Firman Allah, sarta ogé ngawengku panyingkapan-panyingkapan husus anu ditepikeun ka nabi ngaliwatan kecap-kecap Kristus; (boh ku Kristus langsung boh ngaliwatan wakil-wakil malaikat-Na) sarta kurnia éta ogé ngawengku bebeneran anu ditepikeun ngaliwatan médium impian jeung tetenjoan. Roh nubuat téh nyaéta kasaksian Kristus anu ditepikeun ka nabi, sarta éta miboga kawenangan anu sarua saolah-olah malaikat atawa Kristus nyarioskeun kecap-kecap éta.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Tuluy kuring sujud dina sukuna rék nyembah ka anjeunna. Tapi anjeunna ngandika ka kuring, “Ulah kitu; kuring téh sasama palayan jeung anjeun, jeung jeung dulur-dulur anjeun anu nyekel kasaksian Yesus; nyembah ka Allah; sabab kasaksian Yesus téh roh nubuat.” Wahyu 19:10.

Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”

Jibril nétélakeun yén manéhna téh sasama abdi jeung Yohanes, sarta manéhna henteu pantes disembah. Jibril ogé nétélakeun yén “dulur-dulur” anu diwakilan ku Yohanes “nyepeng kasaksian ngeunaan Yesus,” anu mangrupa “roh nubuat.” “Dulur-dulur” anu diwakilan ku Yohanes téh saratus opat puluh opat rébu, sarta éta sakabéh dulur-dulur miboga “roh nubuat.”

“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.

“Jeung maranéhna gugah isuk-isuk kénéh, tuluy indit ka gurun Tékoa; sarta nalika maranéhna keur angkat, Yosapat nangtung tuluy ngandika, Dangukeun kaula, heuh Yuda, jeung maranéh pangeusi Yerusalem; percaya ka PANGERAN Allah maranéh, sangkan maranéh tetep pageuh; percaya ka nabi-nabi-Na, sangkan maranéh hasil hade. 2 Tawarikh 20:20.

“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“‘Palercaya ka PANGERAN Allah maraneh, tangtu maraneh bakal diteguhkeun; palercaya ka nabi-nabi-Na, tangtu maraneh bakal hasil.’”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Yesaya 8:20. ‘Kana hukum jeung kana kasaksian; lamun maranéhna henteu nyarita nurutkeun ieu pangandika, éta lantaran teu aya caang dina dirina.’ Di dieu dua ayat ditempatkeun di hareupeun umat Allah: dua kaayaan pikeun kasuksésan. Hukum anu diucapkeun ku Yéhuwa sorangan, jeung roh nubuat, nya éta dua sumber hikmah pikeun nungtun umat-Na dina unggal pangalaman. Ulangan 4:6. ‘Ieu téh hikmah maranéh jeung pangarti maranéh dina paningal bangsa-bangsa, anu bakal nyebut, Saéstuna bangsa anu agung ieu téh umat anu wijaksana jeung boga pangarti.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Hukum Allah jeung Roh Nubuat silih gandeng pikeun nungtun jeung mere piwuruk ka jamaah, sarta iraha baé jamaah geus ngakuan hal ieu ku taat kana hukum-Na, roh nubuat geus dikirim pikeun nungtun manéhna dina jalan kayaktian.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Wahyu 12:17. ‘Jeung naga jadi bendu ka éta awéwé, tuluy indit rek perang ngalawan ka sésa turunanana, anu ngajaga parentah-parentah Allah, sarta miboga kasaksian Yesus Kristus.’ Ieu nubuat nétélakeun kalawan écés yén gareja sésa bakal ngaku Allah dina hukum-Na sarta bakal miboga karunia nubuat. Katumut kana hukum Allah, jeung sumanget nubuat, salawasna geus ngabédakeun umat Allah anu sajati, sarta pangujian biasana dipasihkeun dina pancaran-pancaran jaman ayeuna.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“Dina jaman Yermia, bangsa éta teu boga mamang kana amanat Musa, Elia, atawa Elisa, tapi maranéhna mamatahan jeung nyingkirkeun amanat anu dikintunkeun ku Allah ka Yermia nepi ka daya jeung kakawasaanana leungit, sarta euweuh deui ubarna iwal ti Allah mawa maranéhna ka pangbuangan.”

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Kitu deui dina jaman Kristus, bangsa éta geus diajar yén amanat Yermia téh bener, sarta maranéhna ngayakinkeun dirina sorangan pikeun percaya yén upama maranéhna hirup dina jaman karuhunna, tangtu maranéhna bakal narima amanatna; padahal dina waktu anu sarua maranéhna keur nolak amanat Kristus, ngeunaan Anjeunna sakumna nabi geus nulis.”

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Sawaktu amanat malaikat katilu mucunghul di dunya, anu dimaksudkeun pikeun ngungkabkeun hukum Allah ka gareja dina kasampurnaan jeung kakawasaanana, karunia nubuat ogé geuwat dipulihkeun deui. Karunia ieu geus maénkeun peran anu kacida pentingna dina mekarkeun jeung neraskeun amanat ieu.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.

“Sabab béda-béda pamadegan geus timbul patali jeung tafsiran Kitab Suci jeung cara-cara pagawean, anu bisa ngaguncang iman jalma-jalma anu percaya kana éta pekabaran sarta ngabalukarkeun papisah dina pagawean, roh nubuat salawasna ngancarkeun cahaya kana kaayaan éta. Roh nubuat salawasna mawa kasatunggalan dina pamikiran jeung kasaluyuan dina lampah ka umat anu percaya. Dina unggal krisis anu timbul dina pamekaran éta pekabaran jeung tumuwuhna éta pagawean, jalma-jalma anu nangtung pageuh dina hukum Allah jeung dina cahaya Roh Nubuat geus meunang kameunangan, sarta éta pagawean geus mekar dina panangan maranéhna.” Loma Linda Messages, 33, 34.

The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.

Kitab Yoél téh sacara langsung diidéntifikasi minangka “bebeneran kiwari” dina Roh Nubuat, anu nurutkeun Yohanes dina kitab Wahyu mangrupa kasaksian Isa. Éta ogé sacara langsung dipastikeun dina Firman Allah. Boh Alkitab boh Roh Nubuat sacara langsung nerapkeun kitab Yoél kana poé-poé panungtungan.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …

“Masing-masing nabi baheula nyarita henteu sakitu pikeun jamanna sorangan, sabalikna leuwih pikeun jaman urang, nepi ka nubuat maranéhna tetep manglaku pikeun urang. ‘Ari sagala perkara ieu kajadian ka maranéhna pikeun jadi conto-conto; sarta geus dituliskeun pikeun panggeuing urang, anu ka urang geus nepi tungtung-tungtung jaman dunya.’ 1 Korinta 10:11. ‘Henteu pikeun dirina sorangan, tapi pikeun urang maranéhna ngalayanan perkara-perkara éta, anu ayeuna geus dibéjakeun ka aranjeun ku jalma-jalma anu ngawawarkeun Injil ka aranjeun ku Roh Suci anu diturunkeun ti sawarga; perkara-perkara anu dipikahayang ku para malaikat pikeun disawang.’ 1 Petrus 1:12. …”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Kitab Suci geus ngumpulkeun jeung ngahijikeun sakabéh harta karunna pikeun generasi panungtung ieu. Sakabéh kajadian anu agung jeung sagala lumangsungna perkara anu khidmat dina sajarah Perjangjian Heubeul geus lumangsung, jeung keur lumangsung deui, di jero garéja dina poé-poé panungtung ieu.” Selected Messages, buku 3, 338, 339.

The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.

Ramalan Yoél téh “manglaku” “ka” jalma-jalma “anu geus kahontal ku ahir dunya.” “Manglaku” ngan saukur negeskeun yén “bebeneran kiwari” salawasna jadi ujian, sarta jalma-jalma anu gagal dina éta ujian digambarkeun ku tokoh-tokoh Alkitab saperti Yudas.

“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.

“Pangajaran demi pangajaran tumiba tanpa dipaliré ku ceuli Yudas. Sabaraha loba jalma ayeuna nuturkeun léngkahna. Dina cahaya hukum Allah, jalma-jalma anu mementingkeun diri sorangan ningali watak maranéhna anu jahat, tapi gagal ngalakukeun pembaruan anu diperlukeun, sarta terus nerus maju ti hiji kaayaan dosa kana kaayaan dosa anu séjén.

“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.

“Palajaran-palaran Kristus cocog pikeun waktu jeung generasi urang sorangan. Anjeunna ngandika, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ Kasaksian anu sarua dipasihkeun ka urang dina poé-poé panungtungan ieu sakumaha anu dipasihkeun ka Yudas. Palajaran-palaran anu sarua, anu ku anjeunna gagal dilaksanakeun dina hirupna, datang ka jalma-jalma anu ngadangu, tapi maranéhna ogé ngalaman kagagalan anu sarua, sabab maranéhna henteu miceun dosana.” Review and Herald, March 17, 1891.

John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.

Yahya sapanjang kitab Wahyu ngalambangkeun umat Allah dina poé-poé pamungkas, sarta ku sabab dibuang ka Patmos, Yahya ngawakilan jalma-jalma anu dikaniaya dina mangsa krisis hukum Minggu. Anjeunna nerangkeun alesan naha anjeunna dipanjara.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Kami, Yahya, anu ogé jadi dulur maranéh, jeung sasama dina kasangsaraan, dina Karajaan, jeung dina kasabaran Yesus Kristus, keur aya di pulo anu disebut Patmos, ku sabab firman Allah jeung ku sabab kasaksian Yesus Kristus. Wahyu 1:9.

John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.

Yohanes dikaniaya ku sabab Alkitab jeung Roh Nubuat. Naha saratus opat puluh opat rébu dikaniaya ku sabab Roh Nubuat? Kabeneran anu kahiji anu ditandeskeun ku nabi Yoél nya éta murtadna gareja Masehi Advent Poé Katujuh. Nalika rasul Petrus netelakeun yén Pentecosta téh mangrupa panggenepan kitab Yoél, Petrus ngalakukeun éta minangka jawaban kana urang Yahudi anu nyerang manifestasi “rupa-rupa basa.” Urang Yahudi, anu harita ngalambangkeun Masehi Advent Poé Katujuh dina poé-poé panungtungan, ngabantah yén Petrus jeung jalma-jalma anu ngawartakeun éta warta téh “mabok.” Masehi Advent Poé Katujuh bakal ngalawan kana amanat hujan panungtungan sakumaha urang Yahudi dina jaman Petrus. Maranéhna ngalakukeun kitu ku sabab jalma-jalma anu ngawartakeun amanat pangujian “kabeneran kiwari” tina hujan panungtungan miboga kabeneran dasar anu “heubeul,” sabab kabeneran anyar salawasna dumasar kana kabeneran heubeul. Yermia nyauran umat Allah dina mangsa hujan panungtungan supaya leumpang dina jalan-jalan heubeul sarta nguping kana sora tarompet pangjaga, tapi maranéhna nolak. Amanat kabeneran dasar anu “heubeul” sacara simbolis dilambangkeun ku “tujuh kali” dina Imamat dua puluh genep, anu netelakeun hubungan perjangjian dina istilah Sabat pikeun tanah.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

“Kuring nempo yén gareja nominal jeung urang Adventis nominal, saperti Yudas, bakal ngahianat urang ka kaum Katolik pikeun meunangkeun pangaruh maranéhna supaya ngalawan ka bebeneran. Para suci harita bakal jadi hiji golongan anu samar, saeutik dipikawanoh ku kaum Katolik; tapi gareja-gareja jeung urang Adventis nominal anu nyaho kana iman jeung kabiasaan urang (sabab maranéhna mikangéwa ka urang ku lantaran poé Sabat, lantaran maranéhna teu bisa mungkir éta) bakal ngahianat para suci sarta ngalaporkeun aranjeunna ka kaum Katolik minangka jalma-jalma anu teu ngindung kana pranata-pranata rahayat; nyaéta, yén maranéhna ngajaga poé Sabat jeung teu ngindung kana poé Minggu.

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

“Geus umat Katolik nyuruhan urang Protestan supaya maju, sarta ngaluarkeun hiji katetepan yén sakur jalma anu teu kersa miara poé kahiji dina saminggu, gaganti poé katujuh, kudu dipaéhan. Jeung umat Katolik, anu lobana gedé, bakal ngarojong urang Protestan. Umat Katolik bakal masrahkeun kakawasaan maranéhna ka gambar sato galak. Jeung urang Protestan bakal ngalakukeun sakumaha indungna geus ngalakukeun saméméh maranéhna pikeun ngancurkeun umat suci. Tapi saméméh katetepan maranéhna mawa atawa ngahasilkeun buah, umat suci bakal dileupaskeun ku Sora Allah.” Spalding and Magan, 1, 2.

Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.

Dua kali Sister White ngaidentipikasi “gereja nominal” jeung “umat Advent nominal,” bari ngaguratkeun bédana antara dua “golongan nominal” éta jeung “umat Katolik.” “Gereja nominal” jeung “umat Advent nominal,” “ngabenci” ka jalma-jalma anu dilambangkeun ku Petrus jeung Yohanes “ku sabab poé Sabat, lantaran maranéhna teu bisa ngabantah éta.” Gereja nominal jeung umat Katolik teu bisa “ngabantah” bebeneran Sabat poé katujuh, jeung “umat Advent nominal” teu bisa “ngabantah” “tujuh kali” dina Imamat dua puluh genep, anu mangrupa parentah Sabat ngeunaan tanah. Gereja nominal jeung umat Katolik teu bisa “ngabantah” kanyataan yén Sabat poé katujuh téh mangrupa bebeneran Alkitabiah anu “dasar,” jeung “umat Advent nominal” teu bisa “ngabantah” kanyataan yén “tujuh kali” dina Imamat dua puluh genep téh mangrupa bebeneran Millerite anu “dasar.”

John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”

Katangkepna Yohanes di Patmos ngagambarkeun saratus opat puluh opat rébu anu ngajunjung duanana Alkitab jeung Ruh Nubuat, sarta anu hususna dianiaya ti luar ku sabab Sabat poé katujuh jeung dianiaya ti jero ku sabab Sabat taun katujuh pikeun tanah. Ku alatan ieu, kasaksian Yohanes ngeunaan naha anjeunna keur dianiaya dina ayat salapan dituturkeun ku Sabat dina ayat sapuluh jeung amanat ti mangsa kaliwat (“di tukang”) tina “sora anu tarik” kawas “tarompet.”

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.

Kami, Yohanes, anu ogé jadi dulur maranéh, jeung sasama dina kasangsaraan, dina Karajaan, jeung dina kasabaran Yesus Kristus, keur aya di pulo anu disebut Patmos, ku lantaran firman Allah, jeung ku lantaran kasaksian Yesus Kristus. Kami aya dina Roh dina poe Gusti, sarta ngadéngé di tukangeun kami hiji sora anu tarik, lir sora tarompet. Wahyu 1:9, 10.

John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.

Yahya ngawakilan jalma-jalma anu dina 9/11 ngadéngé sora tarompet malaikat dina Wahyu dalapan welas anu nyaur umat Allah sangkan mulang ka “jalan-jalan baheula” dina kitab Yermia. Sora anu agung éta ogé mangrupa pangéling tina tarompet katujuh, anu ogé nya éta cilaka katilu.

Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.

Sadérék White nyatet yén “Alkitab geus ngumpulkeun sarta ngahijikeun harta-hartana pikeun generasi panungtung ieu.” Kitab Yoél mangrupa salasahiji “harta” Alkitabiah anu jadi bebeneran kiwari dina “poé-poé panungtung.” Dina waktu Pentakosta, Pétrus netelakeun yén éta téh kitab Yoél anu harita keur digenepan. Pétrus, sakumaha ogé Yoél, “nyarita lain sabaraha pikeun” mangsa Pentakosta tibatan pikeun “mangsa” urang. Mangsa Pentakosta téh hujan awal pikeun Jaman Kristen. Pentakosta nandaan mimiti Jaman Kristen, sarta ku kituna ngagambarkeun ahir Jaman Kristen. Ahir Jaman Kristen nyaéta waktu hujan panungtung sakumaha dilambangkeun ku Pentakosta. Ku sabab éta, Pétrus mangrupakeun lambang umat Allah dina ahir Jaman Kristen anu ngaidéntifikasi kagenepan pencurahan Roh Suci ku ngagunakeun kitab Yoél pikeun ngalakukeun éta.

But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.

Tapi Petrus, nangtung babarengan jeung anu sabelas, ngangkat sorana sarta ngadawuh ka maranéhna, “Eh urang Yudéa, jeung sakabéh aranjeun anu cicing di Yerusalem, ieu kudu dipikanyaho ku aranjeun, sarta dangukeun kecap-kecap kuring: Sabab ieu jalma-jalma téh lain keur mabok, sakumaha sangkaan aranjeun, da kakara jam katilu beurang. Tapi ieu téh nya éta anu geus diucapkeun ku nabi Yoél; ‘Jeung bakal kajadian dina poé-poé panungtungan, saur Allah, Kami bakal ngucurkeun tina Roh Kami ka sakabéh manusa: sarta anak-anak lalaki aranjeun jeung anak-anak awéwé aranjeun bakal ngaramal, jeung para nonoman aranjeun bakal nenjo titingalian-titingalian, jeung para sepuh aranjeun bakal ngimpi-ngimpi: Jeung ka para abdi Kami lalaki jeung ka para abdi awéwé Kami ogé dina poé-poé éta Kami bakal ngucurkeun tina Roh Kami; sarta maranéhna bakal ngaramal: Jeung Kami bakal némbongkeun kaajaiban-kaajaiban di langit luhur, jeung tanda-tanda di bumi handap; getih, jeung seuneu, jeung haseup nu ngabuludug: Panonpoé bakal dirobah jadi poék, jeung bulan jadi getih, saméméh datangna poé Gusti anu agung jeung mulya: Jeung bakal kajadian, yén sing saha baé anu nyebut kana Asma Gusti bakal disalametkeun.’ Rasul 2:14–21.

To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”

Pikeun jadi murid nubuat anu suksés diperlukeun hiji pamahaman anu mantep yén ahir dunya digambarkeun “garis demi garis” dina narasi sajarah Kitab Suci. Patali jeung ieu bebeneran nyaéta yén para nabi sorangan ngawakilan umat Allah dina poé-poé panungtungan. Yoél nempatkeun kitabna dina poé-poé panungtungan lantaran éta ngumumkeun deukeutna “poé Gusti.”

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.

Tarompétkeun sangkakala di Sion, sarta gemborkeun alarem di gunung Kami anu suci; sing sakumna pangeusi nagri ngageter; sabab poé PANGERAN datang, sabab éta geus caket. Joel 2:1.

A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.

Hiji “tarompét” minangka simbol, sajaba ti harti-harti séjén, ngagambarkeun hiji talatah pangéling-ngéling. Salaku simbol, tarompét bisa ngagambarkeun hiji mangsa waktu atawa hiji titik dina waktu, atawa duanana—gumantung kana kontéksna. Tarompét ogé ngagambarkeun pangadilan. Pésta Tarompét, sapuluh poé saméméh Poé Pangbalesan Dosa, mangrupa hiji pangéling-ngéling ngeunaan pangadilan anu keur ngadeukeutan.

The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.

“poé PANGERAN” ngawakilan boh hiji titik waktu boh hiji kurun waktu, gumantung kana kontéks petikan anu ngagunakeun istilah “poé PANGERAN.” “Poé PANGERAN” bisa jadi lambang panghukuman éksékutip anu diwakilan ku tujuh bala panungtungan, atawa bisa jadi panghukuman éksékutip dina ahir milénium sarébu taun. Dina dua kaayaan éta, tarompét téh nandakeun panghukuman éksékutip Allah. Ku kituna, “poé PANGERAN” bisa ngawakilan titik nalika hukuman Allah dijalankeun atawa kurun waktu nalika rupa-rupa hukuman Allah dijalankeun.

A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.

Hiji “tarompet,” saperti jeung “poé PANGERAN,” tiasa ngalambangkeun hiji titik waktu jeung hiji kurun waktu, sakumaha kasaksian dina titik-titik sajarah jeung kurun-kurun sajarah anu dilambangkeun ku tujuh tarompet dina Wahyu dalapan jeung salapan. “Poé PANGERAN” anu digambarkeun ku Yoél ngaliwatan “tarompet” anu kudu ditiup—nyaéta boh hiji titik dina waktu boh ogé hiji kurun waktu anu dimimitian nalika pangadilan ka nu maraot réngsé sarta pangadilan ka nu hirup dimimitian. Dina 9/11, hiji tarompet ditiup anu nandaan datangna pangadilan ka nu hirup minangka hiji titik dina waktu, sarta ogé nandaan 9/11 minangka awal kurun waktu pangadilan ka nu hirup.

Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.

Ku sabab kitu, ayeuna oge, timbalan PANGERAN, balikan maraneh ka Kami kalawan sakabeh hate maraneh, kalawan puasa, kalawan ceurik, jeung kalawan kasedihan. Cacag hate maraneh, lain papakean maraneh, tuluy balikan ka PANGERAN Allah maraneh; sabab Mantenna welas asih tur karunya, teu gancang bendu, loba kasaean-Na, sarta nyesel ku kajahatan anu rek ditibankeun-Na. Saha nu nyaho, meureun Mantenna bakal malik jeung nyesel, tuluy ngantunkeun berkah di tukangeunana, nya eta kurban gandum jeung kurban inuman pikeun PANGERAN Allah maraneh? Tiuplah tarompet di Sion, sucikeun hiji puasa, panggil hiji pasamoan raya. Yoel 2:12–15.

This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.

Ieu téh kadua kalina Yoél maréntahkeun supaya tarompét ditiup. “Tarompét-tarompét” dina Yoél duanana mangrupakeun pangéling-ngéling ngeunaan hukuman éksékutip anu keur ngadeukeutan dina tujuh bala anu pamungkas, sarta ditempatkeun dina kontéks panggero Laodikia pikeun tobat jeung caketna panutupan mangsa rahmat.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Gorowok kalawan nyaring, ulah nahan diri, angkatkeun sora maneh siga tarompet, sarta béjakeun ka umat Kami palanggaran maranéhna, jeung ka kulawarga Yakub dosa-dosana. Yesaya 58:1.

Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.

Yesaya, Yoel, Yohanes, jeung Petrus, sadayana ngalambangkeun saratus opat puluh opat rébu umat dina poé-poé panungtung, kitu deui Yermia anu nétélakeun iraha tarompét kudu ditiup.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Kieu timbalan PANGERAN, Maraneh kudu nangtung di jalan-jalan, tuluy tengetan, sarta taroskeun ngeunaan jalan-jalan baheula, di mana aya jalan anu hade, sarta leumpanglah dina eta; mangka maraneh bakal manggihan pangreureuhan pikeun jiwa maraneh. Tapi maranehna nyarita, “Kami moal leumpang dina eta.” Kitu deui Kami netepkeun pangawal-pangawal ka maraneh, pokna, “Dangukeun sora tarompet.” Tapi maranehna nyarita, “Kami moal ngadengekeun.” Yeremia 6:16, 17.

The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.

Tarompet dibunyikeun dina poé-poé panungtungan ieu dina 9/11, sarta hujan ahir ti dinya mimiti turun ka jalma-jalma anu milih jalan anu hadé sarta leumpang dina éta jalan. Dina mangsa éta malaikat tina Wahyu dalapan welas turun.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Hujan ahir bakal turun ka umat Allah. Hiji malaikat anu kawasa bakal turun ti sawarga, sarta sakumna bumi bakal dicaangan ku kamulyaan anjeunna.” Review and Herald, 21 April 1891.

When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.

Nalika gedong-gedong ageung di New York diruntuhkeun dina 9/11, malaikat anu kawasa turun, sarta hujan panungtungan mimiti turun.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Ayeuna sumping kecap yén kuring geus nyatakeun yén New York kudu disapu ku gelombang pasang? Ieu tacan kungsi ku kuring diucapkeun. Kuring geus nyebutkeun, waktu kuring ningali gedong-gedong jangkung keur diwangun di dinya, lanté demi lanté, ‘Kajadian-kajadian anu pohara pikapikasieuneun bakal lumangsung nalika Gusti nangtung pikeun ngageterkeun bumi kalawan dahsyat! Harita kecap-kecap dina Wahyu 18:1–3 bakal kalarapkeun.’ Sakabéh pasal ka dalapan welas tina Wahyu téh mangrupa peringatan ngeunaan naon anu bakal tumiba ka bumi. Tapi kuring teu boga panyangra husus ngeunaan naon anu bakal datang ka New York, iwal yén kuring nyaho yén dina hiji mangsa gedong-gedong badag di dinya bakal diruntuhkeun ku pabalikan jeung pangabalikan tina kakawasaan Allah. Tina caang anu dipaparinkeun ka kuring, kuring nyaho yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji keuna tina kakawasaan-Na anu perkasa, sarta wangunan-wangunan raksasa ieu bakal rubuh. Kajadian-kajadian bakal lumangsung anu kagerianna teu bisa ku urang dibayangkeun.” Review and Herald, 5 Juli 1906.

On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.

Dina 9/11 hujan ahir mimiti ngageremét minangka panaratas saméméh pancuran pinuhna dina hukum Minggu.

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.

“Karya agung Injil moal dipungkas ku panyatakeun kakawasaan Allah anu leuwih kirang tibatan anu nandaan bubukana. Nubuat-nubuat anu kacumponan dina panyurahan hujan pangheulana dina bubuka Injil, baris deui kacumponan dina hujan panungtung dina panutupna. Ieu téh mangsa-mangsa ‘pangnyegerkeun’ anu ku rasul Petrus dipiharep ka hareup nalika anjeunna nyarios: ‘Ku sabab éta, tobatlah maraneh sarta beubeunangan, supaya dosa-dosa maraneh dipupus, nalika mangsa-mangsa pangnyegerkeun datang ti payuneun Gusti; sarta Anjeunna bakal ngutus Yesus.’ Rasul-rasul 3:19, 20.” The Great Controversy, 611, 612.

The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.

Kacumponan sampurna tina “jaman pangsageran” kajadian nalika anjeun masih hirup, sabab parentahna nyaéta “tarobat,” anu mustahil dipigawé lamun anjeun geus maot. “Jaman pangsageran” datang nalika “dosa-dosa” jiwa-jiwa nu hirup masih kénéh bisa “dipupus”. “Jaman pangsageran” mimiti dina 9/11, ku kituna nandaan awal pangadilan ka nu hirup. Pentekosta diulang deui dina panutupan dispensasi injil. Nalika “jaman pangsageran” sumping, kajadian-kajadian anu dilambangkeun dina Pentekosta mimiti diulang deui.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

Kalayan kacida hayangna sim kuring ngarep-ngarep kana waktos nalika kajadian-kajadian dina poé Pentekosta bakal diulang deui kalawan kakawasaan anu leuwih agung batan dina waktos éta. Yohanes nyebut, ‘Kuring ningali malaikat séjén turun ti sawarga, mawa kakawasaan anu gedé; sarta bumi jadi caang ku kamulyaanana.’ Tuluy, sakumaha dina mangsa Pentekosta, jalma-jalma bakal ngadéngé bebeneran diucapkeun ka maranéhna, unggal jalma dina basana sorangan.

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Allah tiasa ngahirupkeun deui kalayan kahirupan anyar unggal jiwa anu kalayan tulus hayang ngawula ka Mantenna, sarta tiasa nyabak biwir ku bara hirup anu dicokot tina altar, nepi ka éta biwir jadi lancar nyanggem pangpujian ka Mantenna. Rébuan sora bakal dieusi ku kakawasaan pikeun ngucapkeun bebeneran-bebeneran anu ajaib tina Pangandika Allah. Letah anu gagap bakal dileupaskeun, jeung anu giras bakal dijadikeun kuat pikeun mere kasaksian anu wani demi bebeneran. Muga Gusti nulungan umat-Na pikeun ngabersihan bait jiwa tina unggal kokotor, sarta pikeun ngajaga hubungan anu raket pisan jeung Mantenna, sangkan maranéhna tiasa jadi pamilon dina hujan panungtungan nalika éta dicurahkeun.” Review and Herald, 20 Juli 1886.

We will continue in the next article.

Urang bakal neraskeun dina artikel salajengna.

And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

Geus malaikat anu nyarita jeung kuring sumping deui, tuluy ngahudangkeun kuring, kawas jelema anu dihudangkeun tina saréna. Saur anjeunna ka kuring, “Naon anu ku maneh katingali?” Jawab kuring, “Kuring geus nenjo, sarta tenjo, aya hiji kandil tina emas sakabéhna, jeung aya hiji mangkok dina luhurna; dina éta aya tujuh lampu, jeung tujuh pipa pikeun tujuh lampu anu aya dina luhurna éta. Jeung aya dua tangkal zaitun di gigirna, nu hiji di beulah katuhu mangkok éta, jeung nu hiji deui di beulah kéncana.”

So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

Ku kituna sim kuring ngawaler sarta nyarios ka malaikat anu nyarita jeung sim kuring, pokna, “Naon ieu sadayana, gusti?” Geus kitu malaikat anu nyarita jeung sim kuring ngawaler sarta nyarios ka sim kuring, “Naha maneh teu nyaho naon ieu?” Sarta sim kuring ngawaler, “Henteu, gusti.”

Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.

Tuluy anjeunna ngawaler sarta ngandika ka sim kuring, pokna, “Ieu pangandika PANGERAN ka Serubabel, saurna, ‘Lain ku kakawasaan, lain ku kakuatan, tapi ku Roh Kami,’ timbalan PANGERAN semesta alam.” Zechariah 4:1–6.