“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.

Ku rasa-rasa pisan ku harepan anu jero sim kuring ngarep-ngarep kana mangsa nalika kajadian-kajadian dina poé Pentakosta baris diulang deui kalawan kakawasaan anu leuwih agung batan dina waktos éta. Yohanes nyebutkeun, ‘Kuring ningali malaikat séjén turun ti sawarga, miboga kakawasaan anu agung; sarta bumi jadi caang ku kamulyaan-Na.’ Satuluyna, sakumaha dina mangsa Pentakosta, jalma-jalma baris ngadangu bebeneran diucapkeun ka maranéhna, masing-masing 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.

“Gusti Allah tiasa ngahirupkeun deui ku kahirupan anyar unggal jiwa anu kalayan sajati mikahayang ngawula ka Anjeunna, sareng tiasa nyabak biwir ku bara hirup anu dicokot tina altar, sarta ngajadikeun éta biwir lancar nyarioskeun puji-pujian ka Anjeunna. Rébuan sora bakal dipinuhan ku kakawasaan pikeun ngucapkeun kalawan tandes bebeneran-bebeneran anu ajaib tina Firman Allah. Letah anu gagap bakal dileupaskeun, sareng anu sieun bakal dijadikeun kuat pikeun maparin kasaksian anu wani ngeunaan bebeneran. Muga Gusti nulungan umat-Na pikeun nyucikeun bait jiwa tina unggal rereged, sareng ngajaga panyambungan anu raket pisan sareng Anjeunna, supaya maranéhna tiasa nyandak bagian dina hujan panungtungan nalika éta dicurahkeun.” Review and Herald, July 20, 1886.

Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.

Pentekosta, upami ditingali minangka hiji pesta PANGERAN, teu bisa dipisahkeun ti Paska, pesta roti teu diragi, kurban buah pangheulana, jeung pesta minggu-minggu. Pentekosta téh mangrupa hiji kurun waktu, sanajan ogé mangrupa hiji titik dina waktu. Ku sabab éta disebut “mangsa Pentekostal.” Mangsa éta dimimitian ku pupusna, panguburanana, jeung gugahna Kristus. Sanggeus munggah-Na ka sawarga, Kristus ngamimitian opat puluh poé pangajaran pribadi anu dituturkeun ku sapuluh poé di rohangan luhur, tempat kasatunggalan kahontal. 9/11 ngamimitian hiji kurun waktu anu réngsé dina hukum Minggu di Amérika Serikat. Hukum Minggu éta dilambangkeun ku poé Pentekosta minangka hiji titik dina waktu; hiji titik dina waktu anu geus dipiheulaan ku hiji kurun waktu anu dimimitian dina 9/11. Ti 9/11 nepi ka hukum Minggu, “mangsa Pentekostal” diulang deui.

Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.

Petrus ngajelaskeun yén kajadian mujijat “létah-létah seuneu” téh lain kabobodoan ku mabok, tapi hiji panuhunan tina kitab Yoel sabab aya pasulayan anu diajukeun ngalawan éta amanat. “Létah” ngagambarkeun panyampaian hiji amanat, sedengkeun seuneu ngagambarkeun Roh Suci. Amanat Pentakosta ngagambarkeun hiji paduan antara kaallahan (Allah téh seuneu anu ngahakan) jeung kamanusaan tina létah. Sakumaha Petrus ngagambarkeun saratus opat puluh opat rébu dina mangsa hujan panungtungan, kitu deui urang Yahudi anu ngabantah ngagambarkeun umat perjangjian baheula anu keur diliwatan dina titik waktu éta pisan nalika hujan panungtungan keur turun.

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. 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. Acts 2:4–15.

Sarta maranéhna kabéh pinuh ku Roh Suci, tuluy mimiti nyarita ku rupa-rupa basa séjén, sakumaha anu dipaparin ku Roh ka maranéhna pikeun ngucapkeunana. Di Yerusalem aya urang Yahudi anu cicing di dinya, jalma-jalma anu taqwa, ti unggal bangsa di handapeun langit. Barang ieu geus sumebar kadéngéna, balaréa téh karumpul, sarta jadi bingung, sabab unggal jalma ngadéngé maranéhna nyarita dina basana sorangan. Maranéhna kabéh kacida héranna jeung poharana, silih tanya, “Tingali, naha lain sakabéh anu nyarita ieu urang Galilea? Kumaha atuh nepi ka urang masing-masing ngadéngé dina basa urang sorangan, basa tempat urang dilahirkeun? Urang Partia, jeung Media, jeung Elam, jeung nu cicing di Mesopotamia, jeung di Yudea, jeung Kapadokia, di Pontus, jeung Asia, Frigia, jeung Pamfilia, di Mesir, jeung di daérah Libia deukeut Kirene, jeung urang asing ti Roma, boh urang Yahudi boh mualaf, urang Kreta jeung Arab, urang ngadéngé maranéhna nyarita dina basa urang sorangan ngeunaan karya-karya Allah anu ajaib.” Maranéhna kabéh kacida héranna, sarta aya dina kabingungan, silih tanya, “Naon hartina ieu?” Anu lian bari ngaguyon nyebut, “Jalma-jalma ieu pinuh ku anggur anyar.” Tapi Petrus, nangtung jeung kasabelas rasul, ngangkat sorana, tuluy nyarita ka maranéhna, “Heh urang Yudea, jeung sakabéh maranéh anu cicing di Yerusalem, sing ieu dipikanyaho ku maranéh, sarta déngékeun kecap-kecap kuring: Sabab maranéhna ieu lain mabok, sakumaha sangkaan maranéh, margi kakara jam katilu beurang.” Rasul 2:4–15.

Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.

Petrus keur ngajelaskeun Pentakosta minangka pangenapan tina kitab Yoel. Anjeunna ngalakukeun éta sacara nubuat nalika sakuliah dunya keur diwakilan, sabab éta petikan nyebutkeun yén para pamiarsa téh asalna “ti unggal bangsa di handapeun langit.” Dina 9/11 bumi dipaparin cahaya ku kamulyaan Kristus, tuluy deui dina hukum Minggu éta saratus opat puluh opat rébu bakal ngagambarkeun kamulyaan Kristus kalayan sampurna nalika maranéhna diangkat jadi panji di hareupeun sakuliah dunya. Mangsa Pentakostal dimimitian dina 9/11 sarta réngsé dina hukum Minggu.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.

“Moal sahiji ogé ti antara urang moal kungsi narima meterai Allah salila tabiat urang masih aya cacad atawa kokotor sanajan saeutik. Ieu dipasrahkeun ka urang pikeun ngabebenah kakurangan-kakurangan dina tabiat urang, pikeun nyucikeun bait jiwa tina sagala rereged. Mangka hujan panungtungan baris turun ka urang sakumaha hujan munggaran turun ka para murid dina Poé Pentakosta.

“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …

“Urang teuing gampil ngarasa puas ku hasil kahontal urang. Urang ngarasa beunghar jeung beuki loba harta, padahal urang teu nyaho yén urang téh ‘sangsara, jeung melarat, jeung miskin, jeung buta, jeung taranjang.’ Ayeuna nya éta waktuna pikeun nguping piwuruk ti Saksi Anu Satia: ‘Kami mere piwuruk ka maneh supaya meuli ti Kami emas anu geus diuji ku seuneu, sangkan maneh beunghar; jeung pakean bodas, sangkan maneh dipaparin pakean, supaya kahinaan kataranjangan maneh ulah katingali; jeung olesan panon pikeun ngoles panon maneh, sangkan maneh bisa nenjo.’ …”

“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.

“Ayeuna urang kudu ngajaga diri urang jeung barudak urang supaya tetep teu kotor ku dunya. Ayeuna urang kudu ngumbah jubah tabiat urang sarta ngajadikeunana bodas dina getih Anak Domba. Ayeuna urang kudu ngéléhkeun kasombongan, hawa nafsu, jeung kamalasan rohani. Ayeuna urang kudu hudang sarta ngalakukeun ikhtiar anu pageuh pikeun kasaimbangan tabiat. ‘Dinten ieu upama maraneh daék ngadangu sora-Na, ulah ngabengkerkeun hate maraneh.’ Urang aya dina kaayaan anu pangbeuratna, ngadagoan, ngajaga panon pikeun panyinggahan Gusti urang. Dunya aya dina poék. ‘Tapi maraneh, dulur-dulur,’ saur Paulus, ‘teu aya dina poék, nepi ka poé éta nyusulan maraneh kawas maling.’ Salawasna geus jadi maksud Allah pikeun ngaluarkeun caang tina poék, kabagjaan tina kasedihan, jeung pangreureuhan tina kacapean pikeun jiwa anu ngadagoan jeung ngarep-ngarep.”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

“Naon anu keur maranéh lakukeun, dulur-dulur, dina pagawéan agung persiapan ieu? Maranéh anu ngahijikeun diri jeung dunya keur narima wangun dunya sarta nyiapkeun diri pikeun tanda sato galak. Maranéh anu henteu percaya kana diri sorangan, anu ngahinakeun diri di payuneun Allah sarta ngamurnikeun jiwa ku taat kana bebeneran, maranéh ieu keur narima wangun sawarga sarta nyiapkeun diri pikeun meterai Allah dina tarang maranéh. Nalika parentah éta dikaluarkeun sarta cap éta dipaparin, tabiat maranéh bakal tetep murni jeung taya cacad salalanggengna.

“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.

“Ayeuna waktuna pikeun nyiapkeun. Meterai Allah moal kungsi dipasihkeun kana tarang lalaki atawa awéwé anu najis. Moal kungsi dipasihkeun kana tarang lalaki atawa awéwé anu pinuh ku ambisi, anu nyaah ka dunya. Moal kungsi dipasihkeun kana tarang lalaki atawa awéwé anu létahna bohong atawa haténa pinuh ku tipu daya. Sakur anu narima meterai éta kudu taya cacad payuneun Allah—calon pikeun sawarga. Maju terus, dulur-dulur lalaki jeung awéwé kuring. Kiwari kuring ngan bisa nulis sacara pondok ngeunaan ieu hal-hal, ngan ukur ngagero perhatian aranjeun kana perluna nyiapkeun diri. Talungtik Kitab Suci ku diri sorangan, sangkan aranjeun ngartos kana kaagungan anu matak ngagerentes tina waktu ayeuna.” Testimonies, jilid 5, 214, 216.

Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.

Dina ieu Sister White ngaidéntifikasi Pentakosta minangka hiji titik dina waktu, sajajar jeung hukum Minggu di Amérika Sarikat, “nalika dekrit éta dipedalkeun.” Sanajan kitu, najan anjeunna nandaan hukum Minggu jeung Pentakosta minangka hiji titik dina waktu, pesenna anu nyaur pikeun persiapan ngaidéntifikasi hiji mangsa anu miheulaan hukum Minggu, anu dilambangkeun ku usum Pentakosta. Hukum Minggu téh ujian Sabat poe katujuh, sarta mangsa ti 9/11 nepi ka hukum Minggu bisa diidéntifikasi minangka “poé persiapan Gusti” anu simbolis. Persiapan miheulaan ujian.

The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.

“Hujan ahir bakal turun ka” saratus opat puluh opat rébu, luyu pisan “saperti hujan awal turun ka para murid dina Poé Péntakosta.” Mangsa anu digambarkeun minangka usum Péntakosta dimimitian ku hiji percikan nalika Kristus mulih tina kenaikan-Na.

And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

Jeung sanggeus Anjeunna ngucapkeun hal ieu, Anjeunna ngahémbus ka maranéhna, tuluy ngandika ka maranéhna, Tarimakeun Roh Suci. Yohanes 20:22.

His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.

Napās-Na ngawakilan Roh Suci, sareng napās téh anu ngahasilkeun sora kecap-kecap. Isa Al Masih téh Sang Sabda, sareng napās-Na ngawakilan Roh Suci ngaliwatan pangbagéa sabda-Na. Napās téh anu ngahirupkeun awak Adam, sareng napās ogé anu ngahirupkeun balatentara tulang-tulang garing paéh anu geus dihudangkeun deui dina pintonan Ihezqiel.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Kalampahan Kristus nalika nga ngahuyupkeun Roh Suci ka murid-murid-Na, sarta maparin karapihan-Na ka maranéhna, ibarat sababaraha tetes saméméh hujan nu loba pisan anu baris dipasihkeun dina poé Pentekosta.” Spirit of Prophecy, jilid 3, 243.

At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.

Dina awal usum Pentakosta, “napas” Kristus maparin Roh Suci ka para murid, tapi sawatara mah ragu.

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.

Tapi Tomas, saurang ti dua welas, anu disebut Didimus, henteu aya babarengan jeung maranéhna nalika Yesus sumping. Ku sabab kitu murid-murid anu séjén nyarios ka anjeunna, “Kami parantos ningali Gusti.” Tapi anjeunna nyarios ka maranéhna, “Lamun kuring henteu ningali dina panangan-Na tapak paku-paku éta, jeung nyelapkeun ramo kuring kana tapak paku-paku éta, sarta ngasupkeun leungeun kuring kana lambung-Na, tangtu kuring moal percaya.” Yohanes 2:24, 25.

The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.

Mangsa Pentakosta ngamimitian hiji mangsa “pangwadian,” dimimitian ku napas Kristus jeung pasualan mamang Tomas. Pasualan Tomas dina awal mangrupa titingalan tina pasualan urang Yahudi dina ahir usum Pentakosta. Kristus ngawariskeun pangandika-Na jeung Roh Suci ka para murid dina awalna, sarta para murid ngawariskeun pangandika jeung Roh Suci ka dunya dina ahir usum Pentakosta.

The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.

Pagawean anu dirampungkeun ku Kristus nalika Anjeunna ngahiliwirkeun napas ka para murid téh mangrupakeun kasaksian kadua ngeunaan pagawean anu sarua anu kakara waé Anjeunna rampungkeun jeung para murid di jalan ka Emmaus.

And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …

Sarta kajadian, nalika maranéhna keur silih gunem catur jeung silih pasualan, Isa sorangan ngadeukeutan, tuluy leumpang babarengan jeung maranéhna. Tapi panon maranéhna katutupan, nepi ka maranéhna teu wanoh ka Anjeunna. …

Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.

Tuluy anjeunna ngandika ka maranéhna, “Eh jalma-jalma bodo, jeung laun hate pikeun percaya kana sagala anu parantos diucapkeun ku para nabi: Naha lain Kristus kedah nandangan ieu sagala perkara, tuluy asup kana kamulyaana?” Jeung mimitian ti Musa jeung sakumna para nabi, anjeunna ngajelaskeun ka maranéhna dina sakabéh Kitab Suci hal-hal anu nyaritakeun dirina. Tuluy maranéhna geus deukeut ka désa anu dituju ku maranéhna; sarta anjeunna nyieun saolah-olah rék nuluykeun lalampahan leuwih jauh. Tapi maranéhna maksa anjeunna, pokna, “Cicing heula sareng kami, sabab geus nuju ka burit, jeung poé geus meh kaliwat.” Tuluy anjeunna asup pikeun cicing samentara sareng maranéhna. Jeung kajadian, waktu anjeunna linggih dahar sareng maranéhna, anjeunna nyandak roti, maparin berkah kana éta, megat-megatkeunana, tuluy mikeun ka maranéhna. Harita panon maranéhna kabuka, sarta maranéhna terang ka anjeunna; tapi anjeunna ngiles tina payuneun maranéhna. Jeung maranéhna silihpok ka sasamana, “Naha henteu hate urang hurung di jero urang, waktu anjeunna nyarita ka urang di jalan, jeung waktu anjeunna muka ka urang Kitab Suci?” Lukas 24:15, 16, 25–32.

Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.

Sakumaha Yesus “calik tuang” di Emmaus, sanggeus éta Anjeunna tuang jeung para murid. Dina duanana kajadian, unsur tuang dipintonkeun. Babarengan, éta nandakeun yén awal mangsa Pentakosta ditandaan ku napas Roh Suci sarta ogé ku tuang. Kajadian-kajadian pambuka éta nimbulkeun hiji pasulayan antara hiji golongan anu percaya jeung hiji golongan anu ragu. Tuang, pamasihan Roh Suci, jeung pambukaan Kitab Suci ngawengku yén Kristus ngamimitian pangajaran-Na ku “Musa jeung sakumna nabi-nabi.” Pangajaran Kristus ditepikeun ku cara nyokot garis nubuat Musa sarta ngajajarkeunana jeung garis-garis sakumna nabi, di dieu saeutik jeung di ditu saeutik.

On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.

Dina tanggal 9/11, napas tina opat angin dina Yehezkiel niup ka tulang-tulang garing anu paéh dina pasal tilu puluh tujuh. Dina waktu éta, sakumaha dilambangkeun ku malaikat anu turun dina 11 Agustus 1840 sarta nguatkeun amanat malaikat kahiji, malaikat dina Wahyu dalapan belas turun mawa hiji amanat anu kudu didahar, sakumaha para murid dahar dina awal jaman Pentakosta. Karelaan Tomas pikeun henteu percaya nandakeun yén nalika amanat éta diwanohkeun, hiji pangoyag ditandaan.

Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.

Ngeunaan rubuhna Menara Kembar dina 11 Séptémber, urang dibéré terang yén Gusti ngadeg pikeun “ngageterkeun bangsa-bangsa kalayan pikasieuneun.” Penting pikeun diinget yén hiji “geteran” di antara umat Allah kalaksanakeun ku jalma-jalma anu merangan hiji talatah bebeneran. Aya “geteran-geteran” anu sipatna éksternal, tapi geteran internal di jero gareja lumangsung dina kaayaan aya hiji talatah anu keur ditepikeun.

“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

“Kuring nanya harti goncangan anu ku kuring geus katempo, sarta dipintonkeun ka kuring yén éta bakal disababkeun ku kasaksian anu lempeng anu dikaluarkeun ku piwuruk ti Saksi Anu Sajati ka urang Laodikea. Ieu bakal mangaruhan kana hate anu narimana, sarta bakal nungtun anjeunna pikeun ngagungkeun standar sarta nyebarkeun bebeneran anu lempeng. Sababaraha urang moal tahan kana kasaksian anu lempeng ieu. Maranéhna bakal ngabelaan ngalawan éta, sarta ieu anu bakal nyababkeun aya goncangan di antara umat Allah.

“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.

“Kuring ningali yén kasaksian ti Saksi anu Satia tacan dipaliré satengahna ogé. Kasaksian anu jembar katarimaanana, anu kana éta gumantung nasib gareja, geus dipihargaan enteng, lamun lain malah dipopohokeun pisan. Kasaksian ieu kudu ngahasilkeun tobat anu jero; sakur anu sajatina narima éta bakal nurut ka dinya jeung bakal dimurnikeun.” Early Writings, 271.

The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.

“Guncangan” batin téh disababkeun ku jalma-jalma anu nolak kana ditepikeunana pesen Laodikea. Sister White nétélakeun yén pesen Jones jeung Waggoner taun 1888 téh nyaéta pesen Laodikea.

“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

“Pesen anu dipaparinkeun ka urang ku A. T. Jones, jeung E. J. Waggoner, nyaéta pesen Allah ka garéja Laodikea, jeung cilaka ka saha baé anu ngaku percaya kana bebeneran tapi teu ngagambarkeun ka nu lian sinar-sinar anu dipaparinkeun ku Allah.” The 1888 Materials, 1053.

The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.

Panalangtayungan kana pekabaran Laodikea ngahasilkeun hiji pangoyag, sarta Sister White nyaluyukeun pekabaran taun 1888 jeung turunna malaikat dina Wahyu dalapan welas.

“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

“Teu daék nyerahkeun pamadegan-pamadegan anu geus dipiara ti heula, sarta narima ieu bebeneran, jadi dasar tina sabagéan gedé panolakan anu nembongan di Minneapolis ngalawan amanat Gusti ngaliwatan Dulur-dulur Waggoner jeung Jones. Ku ngagugah panolakan éta, Sétan hasil ngahalangan ti umat urang, dina ukuran anu kacida gedéna, kakawasaan husus ti Roh Suci anu ku Allah geus lila dipikahayang pikeun dipaparinkeun ka maranéhna. Musuh nyegah maranéhna supaya henteu meunangkeun daya-guna éta anu saenyana bisa jadi kagungan maranéhna dina mawa bebeneran ka sakuliah dunya, sakumaha rasul-rasul ngawawarkeunana sanggeus poé Pentakosta. Cahaya anu kudu nyaangan sakuliah bumi ku kamulyaan-na geus dilawan, sarta ku kalakuan dulur-dulur urang sorangan, dina tingkat anu kacida gedéna, geus dijauhkeun ti dunya.” Selected Messages, buku 1, 235.

The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?

Mamangna Tomas dina awal mangsa Pentakosta, anu ngalambangkeun pangrebélan ngalawan kana amanat anu sumping dina poé Pentakosta, ngalambangkeun oyagna anu kajadian nalika kapamingpinan Adventisme Poé Katujuh nangtung sarta ngalawan amanat ka garéja Laodikea sakumaha ditepikeun ku Jones jeung Waggoner dina taun 1888. Dina taun 1888 malaikat anu kuat tina Wahyu dalapan welas turun pikeun nyaangan bumi ku kamulyaan-Na, tapi ku sabab sabagéan gedé para pamingpin éta henteu daék nyingkirkeun pamadegan anu geus kabentuk ti heula, pangrebélan Korah, Datan, jeung Abiram diulang deui. Tomas, urang Yahudi dina Pentakosta, pangrebélan Korah dina mangsa Musa, pangrebélan taun 1888, sadayana ngalambangkeun 9/11 nalika, nurutkeun Yoel—tarompet kudu ditiup. Tarompet éta, nurutkeun Yesaya, ditiup pikeun ngaidéntifikasi dosa-dosa umat Allah, ku kituna ngalambangkeun taun 1888 jeung amanat ka Laodikea. Juruwaspada Yeremia, anu niup tarompet pikeun mulang ka “jalan-jalan anu baheula,” sajajar jeung Yesaya anu ngangkat sorana kawas tarompet. Para juruwaspada Yeremia téh juruwaspada Habakuk anu nanya patalékan ngeunaan naon anu bakal jadi posisina dina paséa atawa perdebatan dina sajarahna?

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

Kami baris nangtung dina pangjagaan kami, sarta nempatkeun diri dina munara, sarta kami bakal nenjo pikeun ningali naon anu bakal didawuhkeun ku Anjeunna ka kami, jeung naon anu bakal ku kami dijawab nalika kami ditegor. Habakkuk 2:1.

The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.

Kecap “reproved” hartina “ditegor atawa dipaséa ku omongan,” sarta éta ngandung hiji patalékan, sabab ayat salajengna méré jawaban.

And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

Jeung PANGERAN ngawaler ka abdi, sarta ngandika, Tulis éta titingalian, jeung jelaskeun kana loh-loh, supaya anu macana bisa lumpat. Habakkuk 2:2.

The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.

“Perdebatan” atawa guncangan anu dimimitian dina minuhan sajarah Millerite téh nya éta amanat William Miller jeung aturan-aturan anjeunna dina napsirkeun nubuat ngalawan para teolog Protestanisme. Perdebatan dina sajarah Millerite dimimitian ku konfirmasi amanat Millerite dina 11 Agustus 1840 nalika “teu kirang ti pribadi Yesus Kristus” turun mawa hiji kitab leutik anu kudu dicokot jeung didahar ku Yohanes. Perbantahan para panjaga dina Habakkuk, karaguan Tomas, pambarontakan taun 1888, pambarontakan Korah, perbantahan ngeunaan kaayaan mabok dina Pentekosta, sadayana mere kasaksian ngeunaan hiji perdebatan anu dimimitian dina 9/11. Kontroversi anu diperdebatkeun téh ngeunaan amanat hujan panungtungan, anu mimiti ngarembes dina 9/11.

The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.

Jawaban dina Habakuk anu nyababkeun urang Millerit nyusun bagan 1843 patali jeung mekarkeunana dua golongan panyembah anu dilambangkeun ku Korah jeung para pangiringna lawan Musa; ku Tomas jeung murid-murid séjén; ku alesan urang Yahudi ngeunaan mabok dina poé Pentakosta, ku kapamingpinan Adventisme dina 1888; ku urang Protestan lawan urang Millerit dina 1844, jeung ku para parawan bodo jeung wijaksana dina 22 Oktober 1844.

On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.

Dina 9/11 Kristus ngembuskeun ka murid-murid-Na Roh Suci minangka sababaraha tetes sateuacan pinuyna curahan dina hukum Minggu. Saterusna Anjeunna muka pangarti maranéhna kana amanat nubuat anu dimimitian, “line upon line,” ti Musa ku ngaping murid-murid éta balik ka jalan-jalan heubeul Yeremia, tempat maranéhna diurapan pikeun niup tarompét pangéling. Napas Kristus dina 9/11 asalna tina opat angin dina Yehezkiel jeung Yohanes, sarta éta téh amanat Laodikea, nyaéta “straight testimony” anu nimbulkeun hiji guncangan nalika éta ditampik. 1888 ngalambangkeun pamberontakan Korah, Datan, jeung Abiram, sabab lain ngan amanatna wungkul anu keur ditampik, tapi ogé para pangawal anu dipilih anu maparin tarompét sora anu tangtu.

Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.

Sadérék White nyerat yén, “goyangan anu ku abdi parantos ditingali” “bakal disababkeun ku kasaksian anu lugas anu dibangkitkeun ku piwuruk ti Saksi Anu Sajati ka urang Laodikea.” Amanat taun 1888 éta nya éta kasaksian anu lugas téh, jeung boh 1888 boh 9/11 nandaan turunna malaikat dina Wahyu dalapan welas.

“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

“Hiji kasaksian anu lempeng kudu ditepikeun ka gereja-gereja jeung lembaga-lembaga urang, pikeun ngahudangkeun maranéhna anu keur saré.”

“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

“Lamun pangandika PANGERAN dipercaya jeung diturut, kamajuan anu ajeg bakal kahontal. Hayu urang ayeuna ningali kacida gedéna kabutuhan urang. PANGERAN moal tiasa ngagunakeun urang nepi ka Mantenna niupkeun kahirupan kana tulang-tulang garing. Kuring ngadangu ieu kecap-kecap diucapkeun: ‘Tanpa gerakan jero ti Roh Allah kana hate, tanpa pangaruh-Na anu maparin kahirupan, bebeneran jadi aksara anu paéh.’” Review and Herald, November 18, 1902.

At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.

Dina 9/11, amanat Laodikia ngahontal panepatanana anu sampurna nalika panggero panungtungan ka umat urut perjangjian Allah mimiti disada. Dina harita Sister White nyatet, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” Amanat Laodikia dimimitian nalika malaikat dina Wahyu dalapan welas turun dina 9/11, anu hartina yén dina 9/11 amanat ka umat Advent Poé Katujuh Laodikia waktu éta jeung ayeuna nyaéta sangkan “hudang.” Yoél maréntahkeun ka para nu mabok supaya hudang dina ayat lima bab kahiji. 9/11 nandaan datangna mangsa pangujian panungtungan pikeun Adventisme sarta éta ngawakilan parentah Yoél pikeun hudang. Mimiti usum Pentakosta dimimitian ku hudangna umat Allah dina 9/11 sarta dipungkas ku panepatan misil sapuluh parawan pas saméméh hukum Minggu.

The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.

Panghudangna dina 9/11 téh mangrupa panggero ka generasi panungtung tina hiji umat perjangjian anu keur aya dina kamurtadan. Panghudangna pas saméméh hukum Minggu nutup panto ka umat perjangjian anu baheula. Mimiti jeung panungtung téh sarua, sarta dina Juli 2023 dua saksi dina Wahyu sabelas dihudangkeun kana pemberontakan tina ramalan 18 Juli 2020. Panghudang tengah digambarkeun ku pemberontakan, anu nandakeun 9/11 minangka hurup kahiji dina abjad Ibrani, 18 Juli 2020 minangka hurup katilu welas, jeung hukum Minggu minangka hurup ka dua puluh dua jeung anu panungtung dina abjad Ibrani. Hurup ka dua puluh dua ngalambangkeun ngahijina katuhanan jeung kamanusaan anu diréngsékeun dina panghudang panungtung tina tilu panghudang éta.

The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.

Gusti “ngahuripkeun kana tulang-tulang anu gararing” dina 9/11, sakumaha Anjeunna ngahirupkeun Roh Suci ka murid-murid dina mimiti jaman Péntakosta. Murid-murid sanggeus kenaékana-Na ngawakilan jalma-jalma anu narima Roh Suci, sarta anu saterusna pamahaman maranéhna kana Firman nubuat dibuka ngaliwatan metodologi “line upon line.” Katampina Roh Suci lumangsung nalika keur dahar hiji tuangeun, sabab dahar sacara rohani merlukeun supaya anjeun dahar daging Yesus jeung nginum getih-Na, anu nyaéta Firman.

The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.

Para pangpajuang anu ngahiji jeung Korah, Datan, jeung Abiram ngagambarkeun (sakumaha ogé kapamingpinan Adventisme dina taun 1888) golongan anu nyababkeun goncangan ku ngalawan amanat tarompét anu nangtukeun dosa-dosa umat Allah, bari dina waktu anu sarua ogé nyalukan sangkan mulang ka jalan-jalan baheula, nyaéta bebeneran-bebeneran dasar anu dilambangkeun ku “tujuh kali” dina Imamat dua puluh genep. Tarompét éta nyalukan boh hudangna rohani boh pembaharuan. Permata-permata nubuat Miller anu kahiji, sarta ogé anu kahiji ditampik ku Adventisme, ngagambarkeun awal jeung ahir gerakan Millerite. Awal jeung ahir amanat malaikat kahiji sakumaha diumumkeun ku kaum Millerite ditandaan ku “tujuh kali” ti Musa. Dina awalna éta ditarima, dina ahirna éta ditampik. Ku sabab panolakan éta, Yehezkiel nembongkeun Adventisme salaku hiji lebak pinuh ku tulang-tulang paéh anu garing. Mangsa ti taun 1863 nepi ka hukum Minggu di Amérika Serikat téh mangrupa lebak tetempoan, nurutkeun Yesaya dua puluh dua, tapi éta ogé mangrupakeun lebak tulang-tulang paéh anu garing nurutkeun Yehezkiel. Duanana lebak nubuat éta sajajar jeung lebak Yosapat dina kitab Yoel, anu ku Yoel ogé diidéntifikasi minangka lebak kaputusan.

With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.

Ku ayana ieu pamanggih-pamanggih, patalékan bisa diajukeun: kumaha bisa kajadian yén dina 9/11 kitab Yoel jadi amanat anu ku Petrus diidéntifikasi dina Pentakosta? Kami baris narékahan ngajelaskeun ieu pamanggih-pamanggih dina artikel-artikel salajengna.

“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)

“(Ditulis tanggal 5 Nopémber 1892, ti Adelaide, Australia Kidul, ka ‘Kaponakan Lalaki jeung Kaponakan Awéwé anu dipikaasih, Frank jeung Hattie [Belden].’)”

“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

“Lamun aranjeun dipaparin pencerahan ku Roh Suci, aranjeun bakal ningali sakabéh kajahatan di Minneapolis téh sakumaha ayana, sakumaha Allah ningali éta. Lamun di dunya ieu sim kuring moal kungsi pendak deui jeung aranjeun, sing yakin yén sim kuring ngahampura ka aranjeun kana kasedih, kasangsaraan, jeung beban jiwa anu ku aranjeun geus ditimpakeun ka sim kuring tanpa aya sababna. Tapi demi jiwa aranjeun, demi Anjeunna anu pupus pikeun aranjeun, sim kuring hayang supaya aranjeun ningali jeung ngakukeun kasalahan-kasalahan aranjeun. Aranjeun mémang ngahiji jeung maranéhna anu ngalawan Roh Allah. Aranjeun geus boga sakabéh bukti anu diperlukeun yén Gusti keur ngagawe ngaliwatan Sadérék Jones jeung Waggoner; tapi aranjeun henteu narima éta caang; jeung sanggeus rarasaan anu dipiara, kecap-kecap anu diucapkeun ngalawan bebeneran, aranjeun henteu ngarasa siap pikeun ngakukeun yén aranjeun geus ngalakukeun kasalahan, yén ieu jelema-jelema téh mawa hiji amanat ti Allah, sarta aranjeun geus nganggap enteng boh amanatna boh para utusanana.”

“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

“Can kungsi acan kantos abdi ningali di antara umat urang rasa puas diri anu kitu pageuhna jeung kahayang nolak narima sarta ngaku kana cahaya sakumaha anu katingalina di Minneapolis. Kaula parantos dipidangkeun yén teu saurang ogé tina rombongan anu miara sumanget anu dipintonkeun dina pasamoan éta bakal deui boga cahaya anu écés pikeun ngabédakeun ajén mulya tina bebeneran anu dikirim ka maranéhna ti sawarga, nepi ka maranéhna ngarendahkeun kareueusna sarta ngaku yén maranéhna henteu digerakkeun ku Roh Allah, tapi yén pikiran jeung haténa pinuh ku prasangka. Gusti ngersakeun sumping ngadeukeutan ka maranéhna, pikeun ngaberkahan maranéhna jeung nyageurkeun maranéhna tina kamurtadanana, tapi maranéhna henteu daék ngadéngé. Maranéhna digerakkeun ku sumanget anu sarua anu ngailhaman Korah, Datan, jeung Abiram. Jalma-jalma Israél éta geus netepkeun tekad pikeun ngalawan sagala bukti anu bakal ngabuktikeun yén maranéhna salah, sarta maranéhna terus waé maju dina jalan kateuapikan éta nepi ka loba anu kaséréd jauh pikeun ngahiji jeung maranéhna.”

“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

“Saha ari maranéhna téh? Lain anu lemah, lain anu teu nyaho, lain anu teu meunang pencerahan. Dina éta pambrontakan aya dua ratus lima puluh pamingpin anu kasohor di jamaah, jalma-jalma anu boga ngaran. Naon kasaksian maranéhna? ‘sakumna jamaah téh suci, masing-masingna, sarta PANGERAN aya di antara maranéhna: ku sabab naon maranéh ngangkat diri maranéh sorangan luhureun jamaah PANGERAN?’ [Numbers 16:3]. Nalika Korah jeung para batur sapagaweanana binasa ku pangadilan Allah, rahayat anu geus dipangdaya ku maranéhna henteu ningali panangan PANGERAN dina mujijat ieu. Isukna, sakumna jamaah nuduh Musa jeung Harun, ‘Maraneh geus maehan umat PANGERAN’ [verse 41], sarta bala panyakit tumiba kana jamaah, jeung leuwih ti opat welas rebu urang binasa.

“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

“Nalika kuring boga maksud ninggalkeun Minneapolis, malaikat PANGERAN nangtung di sisi kuring sarta ngandika: ‘Ulah kitu; Allah miboga hiji pagawéan pikeun maneh dilakukeun di tempat ieu. Ieu jalma-jalma keur ngalalakon deui pambrontakan Korah, Datan, jeung Abiram. Kami geus nempatkeun maneh dina kalungguhan anu saéstuna pantes pikeun maneh, anu ku maranéhanana anu henteu aya dina caang moal diaku; maranéhanana moal ngadéngékeun kasaksian maneh; tapi Kami bakal nyarengan ka maneh; rahmat jeung kakawasaan Kami bakal ngadukung maneh. Lain ka maneh maranéhanana ngahina, tapi ka utusan-utusan jeung ka pesen anu ku Kami diutus ka umat Kami. Maranéhanana geus némbongkeun kaceméhan ka firman PANGERAN. Sétan geus ngabutakeun panonna sarta ngabéngkokkeun pangadilan maranéhanana; jeung iwal unggal jiwa tobat tina dosa maranéhanana ieu, kamandirian anu henteu disucikeun ieu anu ngahina Roh Allah, maranéhanana bakal leumpang dina poék. Kami bakal mindahkeun kaki dian tina tempatna iwal maranéhanana tobat sarta dibalikkeun, supaya Kami nyageurkeun maranéhanana. Maranéhanana geus ngapoékkeun paningal rohani maranéhanana. Maranéhanana henteu hayang Allah némbongkeun Roh-Na jeung kakawasaan-Na; sabab maranéhanana miboga sumanget olok-olok jeung jijik kana firman Kami. Kalakuan enteng, remeh, guyonan, jeung heureuy dipraktékkeun sapopoé. Maranéhanana henteu ngarahkeun haténa pikeun néangan Kami. Maranéhanana leumpang dina percikan seuneu anu maranéhanana hurungkeun sorangan, jeung iwal maranéhanana tobat maranéhanana bakal ngagolér dina kasedihan. Kieu timbalan PANGERAN: Nangtunglah dina pos kawajiban maneh; sabab Kami nyarengan ka maneh, sarta moal ninggalkeun maneh atawa ngantunkeun maneh.’ Kecap-kecap ieu ti Allah henteu wani ku kuring dipopohokeun.”

“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

“Caang geus nyorot di Battle Creek ku pancaran anu écés tur caang; tapi saha ti antara jalma-jalma anu nyekel bagian dina pasamoan di Minneapolis anu geus datang ka caang éta sarta narima banda-banda beunghar bebeneran anu ku Gusti dipaparin ka maranéhna ti sawarga? Saha anu geus ngaléngkah satapak jeung satapak jeung Pamingpin, Yesus Kristus? Saha anu geus ngadamel pangakuan anu pinuh ngeunaan karepna anu salah, kabutaanna, kacurigaanna jeung sangka-sangka jahatna, panolakanana kana bebeneran? Teu aya saurang ogé; jeung ku sabab lalawora maranéhna anu panjang dina ngaku caang éta, éta caang geus ninggalkeun maranéhna jauh di tukang; maranéhna henteu tumuwuh dina kurnia jeung dina pangaweruh ngeunaan Kristus Yesus Gusti urang. Maranéhna geus gagal narima kurnia anu diperlukeun, anu saenyana bisa dipiboga ku maranéhna, sarta anu tangtu geus ngajadikeun maranéhna jalma-jalma anu kuat dina pangalaman agamawi.”

“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

“Sikep anu dicokot di Minneapolis katingalina jadi halangan anu teu kaungkulan, anu dina ukuran gedé ngurung maranéhna babarengan jeung nu ngaragu, nu nanya-nanya, jeung nu nampik bebeneran sarta kakawasaan Allah. Nalika krisis séjén datang, jalma-jalma anu geus lila nahan bukti nu ditumpukkeun kana bukti bakal diuji deui dina perkara-perkara tempat maranéhna gagal kacida jelasna, sarta bakal hésé pikeun maranéhna narima anu asalna ti Allah sarta nolak anu asalna ti kakawasaan-kakawasaan poék. Ku sabab éta, hiji-hijina jalan anu aman pikeun maranéhna nyaéta leumpang dina handap asor, nyieun jalan anu lempeng pikeun suku maranéhna, supaya anu lumpuh ulah disasarkeun kaluar tina jalan. Kacida ngabédakeunana saha anu jadi pakumpulan urang, naha jeung jalma-jalma anu leumpang jeung Allah sarta anu percaya jeung ngandel ka Anjeunna, atawa jeung jalma-jalma anu nuturkeun hikmatna sorangan nu disangka bener, leumpang dina kiceupan seuneu anu disulut ku dirina sorangan.”

“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

“Waktu, katenjo, jeung pagawéan anu diperlukeun pikeun ngalawan pangaruh jalma-jalma anu geus digawé ngalawan bebeneran geus jadi karugian anu pohara gedéna; sabab saéstuna urang bisa geus sababaraha taun leuwih maju dina pangaweruh rohani; jeung loba pisan jiwa bisa geus ditambahkeun kana gareja lamun jalma-jalma anu kuduna leumpang dina caang téh nuluykeun pikeun wanoh ka PANGERAN, sangkan maranéhna nyaho yén datangna-Na geus disadiakeun saperti isuk-isuk. Tapi lamun kacida lobana pagawéan kudu dikaluarkeun di jero gareja sorangan pikeun ngalawan pangaruh pagawé-pagawé anu nangtung kawas témbok granit ngalawan bebeneran anu dikirimkeun ku Allah ka umat-Na, dunya ditinggalkeun dina kaayaan poék anu sabanding.”

“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.

“Gusti ngersakeun sangkan para panjaga hudang sarta ku sora nu ngahiji ngaluarkeun hiji amanat anu teges, maparin sora tarompét anu pasti, supaya umat sakumna buru-buru nyicingan pos kawajibanana sarta ngalaksanakeun bagianna dina pagawéan anu agung. Mangka cahaya anu kuat tur hérang ti malaikat séjén éta, anu turun ti sawarga bari miboga kakawasaan anu agung, tangtu bakal ngeusi bumi ku kamulyaanana. Urang geus tinggaleun sababaraha taun; jeung maranéhna anu nangtung dina kabutaan sarta ngahalangan kamajuan amanat pisan anu ku Gusti dipikahoyong supaya kaluar ti pasamoan Minneapolis minangka lampu anu hurung, perelu ngarendahkeun hate maranéhna di payuneun Gusti sarta ningali jeung ngartos kumaha pagawéan éta geus kahalangan ku kabutaan pikiran jeung kakerasan hate maranéhna.

“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.

“Loba jam-jam geus dipaké pikeun padebat dina hal-hal leutik; kasempetan-kasempetan emas geus disia-siakeun, ari utusan-utusan sawarga geus kasedih, teu sabar ku lantaran reureuhna. Roh Suci—sakitu saeutik pangajén kana nilaina atawa kana kabutuhan sangkan unggal jiwa narimana. Maranéhanana anu enya-enya narima kurnia sawarga éta bakal maju bari nganggo pakarang kabeneran pikeun perang demi Allah. Maranéhanana bakal ngahormat kana pituduh-pituduh Gusti sarta bakal pinuh ku rasa sukur ka Anjeunna ku sabab rahmat-Na. Tapi di loba, loba tempat, sarta dina loba, loba kasempetan, kalawan sajatina bisa disebutkeun saperti dina jaman Kristus ngeunaan jalma-jalma anu ngaku umat Allah, yén teu loba pagawean kawasa anu bisa dipigawé, ku sabab kakurangpercayaan maranéhanana. Loba anu geus kabandungan ku ranté-ranté poék geus dihormat ku sabab Allah geus ngagunakeun maranéhanana, sarta kakurangpercayaan maranéhanana geus ngabalukarkeun cangcaya jeung prasangka ngalawan pekabaran bebeneran anu para malaikat sawarga keur narékahan nepikeun ngaliwatan pakakas-pakakas manusa—pangbeneran ku iman, kabeneran Kristus.” The 1888 Materials, 1066–1070.