Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

Saha anu ku Mantenna rék diajarkeun pangaweruh? Jeung saha anu ku Mantenna rék dipaparin ngartos kana piwulang? Nya éta anu geus disapih tina susu, jeung anu geus dijauhkeun tina susu indung.

For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

Sabab parentah kudu tumumpuk kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, di ditu saeutik: sabab ku biwir anu gagap jeung ku basa séjén Anjeunna bakal nyarita ka ieu bangsa. Ka maranéhna Anjeunna ngandika, Ieu teh pangreureuhan anu ku maranéh bisa nyababkeun nu capé meunang reureuh; jeung ieu teh pangsegeran: tapi maranéhna teu kersa ngadéngé.

But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.

Tapi firman PANGERAN teh ka maranéhna jadi parentah demi parentah, parentah demi parentah; padalisan demi padalisan, padalisan demi padalisan; di dieu saeutik, di dinya saeutik; supaya maranéhna indit, tuluy tibeubeurang ka tukang, remuk, kajiret ku sarap, jeung katangkep.

Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

Ku sabab eta, dengekeun firman PANGERAN, eh maraneh jelema-jelema anu ngahina, anu marentah rahayat ieu nu aya di Yerusalem. Sabab maraneh geus ngadawuh, Urang geus nyieun hiji perjangjian jeung pati, jeung jeung naraka urang geus sapuk; lamun pecut banjir nu ngalimpas éta ngaliwat, éta moal nepi ka urang; sabab urang geus ngajadikeun bohong pangungsian urang, sarta handapeun kapalsuan urang geus nyumput. Ku kituna kieu timbalan Gusti ALLAH, Tingali, Kami neundeun di Sion hiji batu jadi pondasi, batu anu geus diuji, batu juru anu mulya, pondasi anu teguh; sing saha anu percaya moal buru-buru. Kaadilan ogé ku Kami bakal dijadikeun tali ukur, sarta kabeneran jadi unting-unting; jeung hujan és bakal nyapu jauh pangungsian bohong, sarta cai-cai bakal ngabanjiran tempat panyumputan. Jeung perjangjian maraneh jeung pati bakal dibatalkeun, sarta kasapukan maraneh jeung naraka moal tetep; lamun pecut banjir nu ngalimpas éta ngaliwat, harita maraneh bakal diinjak-injak ku éta. Yesaya 28:9–18.

The scornful men that rule Jerusalem are the leaders of the Laodicean Seventh-day Adventist church, who a few verses before, Isaiah identified as the “drunkards of Ephraim” and “the crown of pride.” At Pentecost Peter responded to those who were claiming the message was being proclaimed by drunken men. The time period of the latter rain is about a true and false latter rain message. A message from the Lord always produces two classes of worshippers, and the two classes both drink wine. The sanctified message, or sanctified wine is what is cut off from the mouth of the unfaithful in Joel.

Jalma-jalma nu ngahina anu maréntah di Yerusalem téh nyaéta para pamingpin gareja Advent Poé Katujuh Laodikia, anu sababaraha ayat saméméhna ku Yesaya geus diidéntifikasi minangka “jalma-jalma mabok ti Éfraim” jeung “makuta kasombongan.” Dina poé Pentakosta, Petrus ngawalon ka jalma-jalma anu ngaku yén éta amanat keur diproklamasikeun ku jalma-jalma mabok. Mangsa hujan panungtung téh patali jeung amanat hujan panungtung anu sajati jeung anu palsu. Amanat ti Gusti salawasna ngahasilkeun dua golongan panyembah, sarta dua golongan éta sarua nginum anggur. Amanat anu disucikeun, atawa anggur anu disucikeun, nyaéta anu dipupuskeun tina sungut jalma-jalma anu teu satia dina Yoél.

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

Hudang, eh aranjeun nu mabok, tuluy ceurik; jeung lolong, eh sakumna aranjeun nu nginum anggur, ku sabab anggur anyar; margi éta geus dipupus tina sungut aranjeun. Joel 1:5.

In Joel chapter one the wicked husbandmen of the vineyard, representing the Laodicean Seventh-day Adventist church are condemned and judged in connection with the “new wine” being “cut off” from their mouths. God has cut off or withheld the outpouring of God’s Spirit in the latter rain as represented by the “meat and drink offerings” from the wicked drunken husbandmen.

Dina Yoel pasal hiji, para patani kebon anggur anu jahat, anu ngagambarkeun gareja Advent Poé Katujuh Laodikea, dihukum jeung dihakiman patalina jeung “anggur anyar” anu “dipotong” tina sungut maranéhna. Allah geus motong atawa nahan pancuran Roh Allah dina hujan ahir, sakumaha dilambangkeun ku “kurban kadaharan jeung inuman,” ti para patani kebon anggur anu jahat jeung mabok.

The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men. Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? Joel 1:9–16.

Pangbakti dahareun jeung pangbakti inuman geus dipupus ti Bait PANGERAN; para imam, para palayan PANGERAN, marilu. Sawah geus diruksak, nagri marilu; sabab gandum geus musna: anggur anyar geus garing, minyak geus layu. Maraneh kudu era, he para patani; ngagorowoklah, he para nu ngurus kebon anggur, ku sabab gandum jeung jawawut; lantaran panén ti sawah geus binasa. Tangkal anggur geus garing, jeung tangkal anjir geus layu; tangkal dalima, tangkal kurma deuih, jeung tangkal apel, enya sakabéh tangkal di sawah, geus rangkeg: sabab kabungahan geus rangkeg ti antara anak-anak manusa. Beubeurkeun diri maraneh, jeung ngaduhkitan, he para imam: ngagorowoklah, he para palayan altar: datang, cicing sapeupeuting maké karung, he para palayan Allah Kami: sabab pangbakti dahareun jeung pangbakti inuman geus ditahan ti Bait Allah maraneh. Hususkeun hiji puasa, serukeun hiji pasamoan raya, kumpulkeun para kokolot jeung sakabéh pangeusi nagri ka Bait PANGERAN Allah maraneh, jeung sasambat ka PANGERAN, Aduh ku poé éta! sabab poé PANGERAN geus deukeut, sarta éta bakal datang saperti karuksakan ti Nu Mahakawasa. Naha lain kadaharan geus dipupus di hareupeun panon urang, enya, kabungahan jeung kagumbiraan ti Bait Allah urang? Yoel 1:9–16.

When Isaiah’s “drunkards of Ephraim” “awake” in Joel, the circumstances they awaken to is the latter rain message—represented as “new wine.” It has been withheld from God’s chosen covenant people. “Corn” in the passage is a general word for grain, and the Word of God is the Bread of Heaven and in the passage, it has been “wasted.”

Nalika “jalma-jalma mabok ti Éfraim” dina kitab Yesaya “hudang” dina Yoél, kaayaan anu maranéhna hudanginya téh nyaéta amanat hujan ahir—anu dilambangkeun minangka “anggur anyar.” Éta geus ditahan ti umat perjangjian pilihan Allah. “Jagong” dina éta petikan mangrupakeun kecap umum pikeun gandum atawa séréal, jeung Firman Allah téh Roti ti Sawarga, sarta dina éta petikan, éta geus “disia-siakeun.”

The “new wine” is the present truth message that arrived at 9/11. The “new wine is dried up” and “cut off” for the “new wine” is only recognized by those returning to Jeremiah’s “old” paths, for a “new” message is always in agreement with the “old” message. The word translated as “dried up” means “to be ashamed” in the Hebrew.

“Anggur anyar” téh nya éta amanat bebeneran ayeuna anu sumping dina 9/11. “Anggur anyar geus garing” jeung “kapegat,” sabab “anggur anyar” ngan dipikawanoh ku jalma-jalma anu mulang kana jalan-jalan “heubeul” nurutkeun Yeremia, margi hiji amanat “anyar” salawasna sajalan jeung amanat “heubeul.” Kecap anu ditarjamahkeun jadi “garing” dina basa Ibrani hartina “éra.”

Those who are “ashamed” are a primary subject of Joel and the prophets. The drunkards of Ephraim are ashamed of their counterfeit latter rain message, which is often called a ‘peace and safety’ message. The three symbols of corn, new wine and oil represent the message of the latter rain. The latter rain is also represented as the outpouring of the Holy Spirit.

Jalma-jalma anu “éra” téh mangrupa jejer utama dina kitab Yoel jeung para nabi. Para nu mabok di Éfraim éra ku pesen hujan panungtungan palsu maranéhna, anu mindeng disebut minangka pesen ‘katengtreman jeung kaamanan’. Tilu lambang, nya éta gandum, anggur anyar, jeung minyak, ngagambarkeun pesen hujan panungtungan. Hujan panungtungan ogé digambarkeun minangka curahan Roh Suci.

The work of the Holy Spirit is to convict of sin, righteousness and judgment, and in that very order. The Word of God convicts of sin, and is represented by “corn.” Possessing the “new wine’ identifies those who are in possession of the Holy Spirit, who is represented by “rain” and also by “wine,” for both “rain” and “wine” are easily demonstrated as a message or doctrine.

Padamelan Roh Suci téh nyaéta ngayakinkeun kana dosa, kayaktén, jeung panghukuman, sarta dina éta pisan runtuyan. Firman Allah ngayakinkeun kana dosa, sarta dilambangkeun ku “jagong.” Miboga “anggur anyar” nandakeun maranéhna anu miboga Roh Suci, anu dilambangkeun ku “hujan” jeung ogé ku “anggur,” sabab boh “hujan” boh “anggur” gampang dibuktikeun minangka hiji amanat atawa doktrin.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. John 16:7–13.

Nanging Kami nyebutkeun ka maraneh anu sajatina; leuwih hade pikeun maraneh lamun Kami indit: sabab lamun Kami henteu indit, Sang Panglipur moal sumping ka maraneh; tapi lamun Kami angkat, Anjeunna ku Kami bakal diutus ka maraneh. Jeung lamun Anjeunna geus sumping, Anjeunna bakal nyaram dunya ngeunaan dosa, jeung ngeunaan kabeneran, jeung ngeunaan pangadilan: Ngeunaan dosa, lantaran maranehna henteu percaya ka Kami; Ngeunaan kabeneran, lantaran Kami indit ka Rama Kami, sarta maraneh moal ningali Kami deui; Ngeunaan pangadilan, lantaran pangéran dunya ieu geus dihukum. Masih loba perkara anu rek diucapkeun ku Kami ka maraneh, tapi ayeuna maraneh can sanggup nanggungna. Sanajan kitu, lamun Anjeunna, nyaéta Roh kayaktian, geus sumping, Anjeunna bakal nungtun maraneh kana sagala kayaktian: sabab Anjeunna moal nyarita tina diri-Na sorangan; tapi naon-naon anu didangukeun-Na, éta anu bakal diucapkeun-Na: sarta Anjeunna bakal mintonkeun ka maraneh perkara-perkara anu bakal datang. Yohanes 16:7–13.

Joel’s “corn” is the Word of God, which convicts of “sin.” “Righteousness” is manifested by those who have connected their humanity with divinity through the present truth message represented as “new” (present-truth) “wine” (message). The “oil” is the symbol of “judgment,” for “judgment” is based upon whether those being judged have “oil.” Joel’s corn, new wine and oil is the conviction of sin, righteousness and judgment. All the elements of the work of the Holy Spirit in connection with the outpouring of the latter rain make up the truths that are to test Laodicean Adventism beginning at 9/11 when Joel commands them to “Awake!”

“Jagong” dina Yoél téh nyaéta Firman Allah, anu nyalahkeun ngeunaan “dosa.” “Kabeneran” dimanifestasikeun ku jalma-jalma anu geus ngahijikeun kamanusaan maranéhna jeung kailahian ngaliwatan amanat bebeneran kiwari anu dilambangkeun minangka “anggur” “anyar” (amanat bebeneran kiwari). “Minyak” téh lambang tina “pangadilan,” sabab “pangadilan” dumasar kana naha jalma-jalma anu keur diadili miboga “minyak.” Jagong, anggur anyar, jeung minyak dina Yoél téh nyaéta kayakinan ngeunaan dosa, kabeneran, jeung pangadilan. Sakabéh unsur dina pagawéan Roh Suci anu patali jeung curahan hujan ahir ngawangun bebeneran-bebeneran anu kudu nguji Adventisme Laodikea, dimimitian dina 9/11 nalika Yoél maréntahkeun ka maranéhna, “Hudang!”

The three symbols of the latter rain message parallel the three angels’ messages of Revelation fourteen, and the “husbandmen” are to be “ashamed” and the “vinedressers” are to “howl.” In Joel God’s people are never to be ashamed.

Tilu lambang tina amanat hujan ahir sajajar jeung amanat tilu malaikat dina Wahyu opat welas, sarta para “patani” kudu “éra” jeung para “pangurus kebon anggur” kudu “ngarandeg.” Dina Yoel umat Allah teu meunang era salilana.

And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:27.

Aranjeun bakal nyaho yén Kami aya di tengah-tengah Israil, jeung yén Kami téh PANGERAN Allah maranéh, teu aya deui salian ti Kami; jeung umat Kami moal kungsi dipapadon éra. Joel 2:27.

The husbandmen and vinedressers are ashamed and howl because the counterfeit latter rain message they present is powerless to produce life in the vineyard they were given to tend. Adventism knows from their prophetess that they were called to fulfill the latter rain experience, but the fruit of the fields are withered. They are ashamed and weep especially “for the wheat and for the barley.” The “barley” first fruit offering on the day of Christ’s resurrection began the Pentecostal season that ended at Pentecost with the “wheat” first fruit offering of Pentecost. The drunkards of Ephraim are ashamed because they are on the wrong side of the Pentecostal season, which is repeated from 9/11 unto the Sunday law, when the latter rain is falling.

Para patani jeung para nu ngarumat kebon anggur téh era sarta ngagorowok lantaran talatah hujan panungtungan palsu anu ku maranéhna ditepikeun téh teu boga kakuatan pikeun ngahasilkeun kahirupan dina kebon anggur anu dipasrahkeun ka maranéhna pikeun dirawat. Adventisme terang tina nabi awéwéna yén maranéhna dipanggil pikeun ngalengkepan pangalaman hujan panungtungan, tapi hasil bumi di tegalan geus layu. Maranéhna era sarta ceurik, utamana “pikeun gandum jeung pikeun sa’ir.” Kurban buah sulung “sa’ir” dina poé kabangkitan Kristus ngamimitian mangsa Pentakosta anu réngsé dina Pentakosta ku kurban buah sulung “gandum” dina Pentakosta. Para pamabok Éfraim era lantaran maranéhna aya dina sisi anu salah tina mangsa Pentakosta, anu diulang deui ti 9/11 nepi ka hukum Minggu, nalika hujan panungtungan keur turun.

“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

“Loba anu, dina ukuran anu gedé, geus gagal narima hujan anu ti heula. Maranéhna can meunang sagala mangpaat anu ku Allah parantos disadiakeun pikeun maranéhna. Maranéhna ngaharepkeun yén kakurangan éta bakal kacumponan ku hujan panungtung. Nalika kalimpahan rahmat anu pangbeungharna bakal dicurangkeun, maranéhna boga niat muka haténa pikeun narimana. Maranéhna keur nyieun kasalahan anu pikasieuneun. Pagawéan anu geus dipimiti ku Allah dina hate manusa ku maparin cahaya jeung pangaweruh-Na, kudu terus lumangsung. Unggal jalma kudu nyadar kana kabutuhna sorangan. Hate kudu dikosongkeun tina sagala rereged sarta disucikeun pikeun pangreureuhan Roh. Ku cara ngaku jeung ninggalkeun dosa, ku doa anu daria sarta ku ngabaktikeun diri ka Allah, murid-murid baheula nyiapkeun diri pikeun curahan Roh Suci dina Poé Pentakosta. Pagawéan anu sarua, ngan dina darajat anu leuwih gedé, kudu dipigawé ayeuna. Harita, agén manusa ngan ukur kudu nyuhunkeun berkah éta, sarta ngadagoan Gusti nyampurnakeun pagawéan ngeunaan dirina. Allah anu ngamimitian éta pagawéan, sarta Anjeunna bakal ngaréngsékeun pagawéan-Na, ngajadikeun manusa sampurna dina Isa Al Masih. Tapi ulah aya ngalalaworakeun rahmat anu dilambangkeun ku hujan anu ti heula. Ngan jalma-jalma anu hirup nurut kana cahaya anu geus dipiboga anu bakal narima cahaya anu leuwih gedé. Lamun urang henteu unggal poé maju dina ngawujudkeun kautamaan-kautamaan Kristen anu aktip, urang moal ngakuan panyingkaban Roh Suci dina hujan panungtung. Éta bisa waé keur murag kana hate-hate jalma di sabudeureun urang, tapi urang moal bisa ngabédakeun atawa narimana.” Testimonies to Ministers, 506, 507.

In the context of the line which Sister White calls the “Pentecostal season,” the “former rain” was Christ breathing on the disciples after He descended from His heavenly meeting after He was resurrected. The “latter rain” in this context was Pentecost. At the alpha of the Pentecostal season a few drops were breathed upon the disciples and at the omega the disciples who had been breathed upon were speaking with tongues of fire to the entire world. A manifestation of the Holy Spirit at the beginning and the ending. Divinity conveying the Holy Spirit to humanity through a message at the beginning and divinity and humanity combined as represented by tongues (humanity) and fire (Divinity) and conveying the Holy Spirit to humanity through a message at the ending. The barley first fruit offering at the beginning aligns with Christ’s resurrection and the two loaves of wheat at the Pentecostal first fruit offering aligns with Pentecost.

Dina kontéks garis anu ku Sister White disebut “usum Péntakosta,” “hujan nu pangheulana” nyaéta Kristus ngahémbus ka murid-murid sanggeus Anjeunna turun tina pasamoan sawarga-Na sanggeus Anjeunna dihudangkeun deui. “Hujan nu pangpandeurina” dina kontéks ieu nyaéta Péntakosta. Dina alfa usum Péntakosta sababaraha tetes dihémbuskeun ka murid-murid, sarta dina omega murid-murid anu geus dihémbusan éta nyarita ku létah-létah seuneu ka sakuliah dunya. Hiji manifestasi Roh Suci dina awal jeung dina ahir. Kaallahan ngeterkeun Roh Suci ka kamanusaan ngaliwatan hiji warta dina awal, sarta kaallahan jeung kamanusaan ngahiji sakumaha dilambangkeun ku létah (kamanusaan) jeung seuneu (Kaallahan), sarta ngeterkeun Roh Suci ka kamanusaan ngaliwatan hiji warta dina ahir. Pangbakti buah cikal gandum sa’ir dina awal saluyu jeung hudangna Kristus, sarta dua roti gandum dina pangbakti buah cikal Péntakosta saluyu jeung Péntakosta.

Those two loaves are the only offering which included leaven, a symbol of sin. The loaves were baked, thus representing the removal of sin, but upholding the truth that the two wave loaves representing the one hundred and forty-four thousand were men and woman who were sinners that had been purged from those sins by the Messenger of the Covenant in Malachi chapter three. Thus, the alpha of the Pentecostal season represented the Bread of Heaven teaching His disciples and the omega of that season had those same disciples symbolized as two loaves of bread that were lifted up to heaven. Thus, the symbol of divinity and humanity of the tongues of fire and the lifting up of the wave offering which typified the disciples taking the message to the world combine to identify that the one hundred and forty-four thousand are to be lifted up as an offering which perfectly represents Jesus Christ, and Jesus Christ represents that Divinity combined with humanity does not sin.

Dua roti éta téh hiji-hijina kurban anu ngandung ragi, lambang dosa. Roti-roti éta dipanggang, ku kituna ngagambarkeun dipiceunna dosa, tapi tetep nangtungkeun bebeneran yén dua roti ayunan anu ngawakilan saratus opat puluh opat rébu téh nyaéta lalaki jeung awéwé anu kungsi jadi jalma-jalma dosa anu geus disucikeun tina dosa-dosa éta ku Utusan Perjangjian dina Malakhi pasal tilu. Ku kituna, alfa tina usum Pentekosta ngawakilan Roti ti Sawarga anu ngajar murid-murid-Na, jeung omega tina usum éta miboga murid-murid anu sarua éta dilambangkeun minangka dua roti anu diangkat ka sawarga. Ku kituna, lambang kaallahan jeung kamanusaan tina létah-létah seuneu sarta diangkatna kurban ayunan anu ngalambangkeun murid-murid mawa éta amanat ka dunya ngahiji pikeun nandaan yén saratus opat puluh opat rébu téh kudu diangkat jadi hiji kurban anu sampurna ngawakilan Yesus Kristus, sarta Yesus Kristus ngawakilan yén Kaallahan anu ngahiji jeung kamanusaan henteu ngalakukeun dosa.

Failing to “receive the former rain” while expecting “that the lack” of “all the benefits that God” “provided” with the “former rain” “will be supplied by the latter rain” is “a terrible mistake.” The former rain is Jeremiah’s “old paths,” that were identified as the path to walk in at 9/11. It is a “terrible mistake” and also a strong delusion that leads people to think they have a latter rain message that is built upon a rock, only to find that their message was built upon sand.

Gagal “narima hujan ti heula” bari ngaharepkeun yén “kurangna” tina “sagala mangpaat anu ku Allah” “disadiakeun” ngaliwatan “hujan ti heula” “baris kacukupan ku hujan panungtung” mangrupakeun “kasalahan anu pikasieuneun.” Hujan ti heula téh nyaéta “jalan-jalan baheula” milik Yeremia, anu dina 9/11 dicirian minangka jalan anu kudu dipilampah. Ieu téh “kasalahan anu pikasieuneun” sarta ogé hiji kasasaran anu kacida kuatna, anu ngabalukarkeun jalma-jalma nyangka yén maranéhna miboga hiji pekabaran hujan panungtung anu diadegkeun dina batu karang, padahal ahirna maranéhna manggihan yén pekabaranana diadegkeun dina keusik.

Peter was not ashamed to directly explain who was and was not drunk in his representation of the one hundred and forty-four thousand during the latter rain time period. All the prophets speak of the last days and Joel is identifying the “drunkards of Ephraim” awakening and being confronted with clear evidence that the privilege of being the people who would proclaim the loud cry of the third angel under latter rain power has been forever removed. The one hundred and forty-four thousand are developed and sealed during the latter rain time period from 9/11 unto the Sunday law. They are those who follow the Lamb whithersoever He goeth.

Petrus henteu isin pikeun nerangkeun sacara langsung saha anu mabok jeung saha anu henteu mabok dina ngawakilanana ngeunaan saratus opat puluh opat rébu dina mangsa hujan ahir. Sakabéh nabi nyarioskeun ngeunaan poé-poé panungtungan, jeung Yoél keur nangtukeun “anu mabok ti Éfraim” anu hudang sarta disanghareupan ku bukti anu écés yén hak istiméwa pikeun jadi umat anu bakal ngawawarkeun sora tarik malaikat katilu dina kakawasaan hujan ahir geus dicabut salalawasna. Saratus opat puluh opat rébu téh dimekarkeun jeung diségél dina mangsa hujan ahir ti 9/11 nepi ka hukum Minggu. Maranéhna téh jalma-jalma anu nuturkeun Anak Domba ka mana baé Anjeunna angkat.

Peter at Pentecost represents those people proclaiming the latter rain message, which he bases upon the book of Joel. The Jews, who had been given the responsibility to observe Pentecost throughout their entire history were being informed by Peter that the Pentecost that all the prior Pentecost’s pointed forward to was now being fulfilled. The Jews, as the drunkards of Ephraim were so drunk on the wine of Babylon that they accused Peter and the eleven of being drunk as they presented the latter rain message in the context of the book of Joel. When the drunkards of Ephraim “awake” in verse five of Joel’s first chapter, they are confronted with the testing process of the latter rain where two classes are developed. In the testing process one class recognizes the latter rain message and the other class does not.

Petrus dina Pentecosta ngawakilan jalma-jalma anu ngumumkeun amanat hujan panungtungan, anu ku anjeunna didasarkeun kana kitab Yoel. Urang Yahudi, anu geus dipaparin tanggung jawab pikeun miéling Pentecosta sapanjang sakabéh sajarah maranéhna, ku Petrus dibéjakeun yén Pentecosta anu salila ieu ku sakabéh Pentecosta saméméhna ditunjuk ka hareup, ayeuna keur kahontal. Urang Yahudi, salaku jalma-jalma mabok ti Éfraim, kacida mabokna ku anggur Babul nepi ka maranéhna nuduh Petrus jeung sabelas rasul téh keur mabok waktu maranéhna nampilkeun amanat hujan panungtungan dina kontéks kitab Yoel. Nalika jalma-jalma mabok ti Éfraim “hudang” dina ayat lima tina pasal kahiji kitab Yoel, maranéhna disanghareupan ku prosés pangujian hujan panungtungan, di mana dua golongan kabentuk. Dina prosés pangujian éta, hiji golongan ngakuan amanat hujan panungtungan, sedengkeun golongan séjén henteu.

“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

“Urang ulah nungguan hujan panungtung. Éta keur datang ka sakumna jalma anu daék ngakuan jeung narima ibun jeung hujan rahmat anu turun ka urang. Lamun urang ngumpulkeun remah-remah cahaya, lamun urang ngahargaan welas asih Allah anu pasti, anu resep lamun urang percaya ka Anjeunna, mangka unggal jangji bakal kacumponan. ‘Sabab sakumaha bumi ngaluarkeun pucukna, jeung sakumaha kebon nyababkeun naon-naon anu dipelak di jerona tumuwuh; kitu kénéh Gusti ALLAH bakal nyababkeun kabeneran jeung puji-pujian tumuwuh di payuneun sagala bangsa.’ Yesaya 61:11. Sakuliah bumi kudu dieusi ku kamulyaan Allah.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

To “recognize” means “to recollect or recover knowledge” for the message of the latter rain is recognized by past sacred histories which illustrate the latter rain history. The history of Peter at Pentecost was set within the historical structure set forth by Joel. Joel’s setting with Peter’s fulfillment provides two witnesses to the history of the Midnight Cry of 1844. Those three witnesses (and others) are to be “recognized” as illustrations of the history, setting and message of the latter rain.

Ngawilah “mikawanoh” hartina “nginget deui atawa mulangkeun pangaweruh,” sabab amanat hujan panungtungan dipikawanoh ku sajarah-sajarah suci baheula anu ngagambarkeun sajarah hujan panungtungan. Sajarah Petrus dina Pentakosta diteundeun dina wangunan sajarah anu ditepikeun ku Yoel. Kaayaan Yoel babarengan jeung kacumponan ku Petrus nyayagikeun dua saksi pikeun sajarah Tangis Tengah Peuting taun 1844. Tilu saksi éta (jeung nu séjénna) kudu “dipikawanoh” minangka gambaran tina sajarah, kaayaan, jeung amanat hujan panungtungan.

When Christ breathed upon the disciples after He ascended and then returned, it was as “a few drops” before the great outpouring at Pentecost. At the beginning and ending there was a manifestation of the Holy Spirit being poured out. The few drops from Christ to His disciples are the alpha of the Pentecostal season that ends with the omega and the pouring out of the message from the disciples to the world. The alpha is marked by the first fruit offering of barley and ends with the first fruit offering of wheat. The beginning of the latter rain was marked by the bringing down of the great buildings of New York City on 9/11. It marks the beginning of the history that leads to the Sunday law. 9/11 is represented by the barley first fruit offering and the Sunday law is the wheat first fruit offering.

Nalika Kristus ngembus ka para murid sanggeus Anjeunna naék lajeng mulang deui, hal éta téh minangka “sababaraha tetes” saméméh curahan anu agung dina poé Pentakosta. Dina awal jeung dina ahir aya hiji pancaran Roh Suci anu dicurahkeun. Sababaraha tetes ti Kristus ka para murid-Na téh mangrupa alfa tina mangsa Pentakosta anu dipungkas ku omega jeung ku dicurahkanna amanat ti para murid ka dunya. Alfa ditandaan ku kurban buahan sulung gandum sa’ir, sarta dipungkas ku kurban buahan sulung gandum. Mimiti hujan panungtungan ditandaan ku diruntuhkeunnana gedong-gedong badag di New York City dina 9/11. Éta nandaan mimiti sajarah anu nungtun kana hukum Minggu. 9/11 dilambangkeun ku kurban buahan sulung gandum sa’ir, sarta hukum Minggu téh kurban buahan sulung gandum.

The drunkards of Ephraim are awakened to the reality that their kingdom would be taken from them and given to a people who would bear the appropriate fruits. Joel sets forth the disobedience of the drunkards by identifying that the “meat” and “drink” offerings have been cut off from the house of the Lord and that the “new wine” has been cut off from their mouths. The “new wine” is freshly squeezed juice in the Hebrew, but the “wine” which the drunkards drink in verse five is fermented juice. Two types of wine, which represents doctrine and in the context of Joel the doctrine is the latter rain message. The drunkards of Ephraim have been drinking fermented juice, and they are “cut off” from the “new” freshly squeezed juice. Two types of wine represent two latter rain messages, and the drunkards are “cut” off from the pure message. The Hebrew word translated as “cut off” is based upon the ancient covenant practice of cutting animals and walking in between the parts. To be “cut off” is to be rejected as God’s covenant people.

Para nu mabok ti Efraim dipainget kana kanyataan a ti pagarianda ket maikkat kadakuada ket maited iti maysa a tattao a mangibunga iti umno a bunga. Ipakaammo ni Joel ti panagsukir dagiti mabobukaw babaen iti panangipakitana a ti “meat” ken “drink” a daton ket naikkaten iti balay ti Apo ken a ti “new wine” ket naikkat manipud kadagiti ngiwatda. Ti “new wine” ket baro a naparut a danum ti ubas iti Hebreo, ngem ti “wine” a inumen dagiti mabobukaw iti bersikulo lima ket napaburboran a danum ti ubas. Dua a kita ti arak, a mangitakder iti doktrina, ken iti lawag ni Joel ti doktrina ket ti damag ti udan iti maudi. Dagiti mabobukaw ti Efraim ket umin-inomda iti napaburboran a danum ti ubas, ket “naikkatda” manipud iti “baro” a kapapigsaan a naparut a danum ti ubas. Dua a kita ti arak ti mangitakder iti dua a damag ti udan iti maudi, ket dagiti mabobukaw ket “naikkatda” manipud iti nadalus a damag. Ti sao ti Hebreo a naipatarus a kas “cut off” ket naibatay iti kadaanan a pagalagadan ti tulag a panangputol kadagiti animal ken panagdaliasat iti baet dagiti paset. Ti “maikkat” wenno “cut off” ket maisuro a maipapan iti pannakaikkat kas tattao ti tulag ti Dios.

The book of Joel is identifying God’s people in the last days beginning with the Millerites who were brought about in consequence to the unsealing of the book of Daniel in 1798, and ending with the one hundred and forty-four thousand who are brought about in consequence to the unsealing of the book of Daniel in 1989. In the beginning the outpouring of the Holy Spirit was represented by the period of time from the Exeter camp meeting to the disappointment of October 22, 1844. That history fulfilled the parable of the ten virgins of Matthew twenty-five which is repeated to the very letter in the history of the one hundred and forty-four thousand.

Kitab Yoél keur ngaidentipikasi umat Allah dina poé-poé panungtungan, dimimitian ku kaum Millerit anu mucunghul minangka akibat tina dibukana meterai kitab Daniel dina taun 1798, sarta ditungtungan ku saratus opat puluh opat rébu anu mucunghul minangka akibat tina dibukana meterai kitab Daniel dina taun 1989. Dina awalna, curahan Roh Suci dilambangkeun ku kurun waktu ti pasamoan kémah di Exeter nepi ka kuciwa dina tanggal 22 Oktober 1844. Sajarah éta ngalaksanakeun pasemon sapuluh parawan dina Mateus dua puluh lima, anu diulangan nepi ka unggal jéntréna dina sajarah saratus opat puluh opat rébu.

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

“Siloka ngeunaan sapuluh parawan dina Mateus 25 ogé ngagambarkeun pangalaman umat Advent.” The Great Controversy, 393.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Kuring remen dirujuk kana misil ngeunaan sapuluh parawan, lima di antarana wijaksana, jeung lima bodo. Misil ieu geus jeung bakal digenepan nepi ka unggal jéntréna, sabab ieu miboga pilarian husus pikeun jaman ieu, sarta, saperti amanat malaikat katilu, geus digenepan jeung bakal terus jadi bebeneran kiwari nepi ka panutupan jaman.” Review and Herald, 19 Agustus 1890.

“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

“Aya hiji dunya anu keur ngagolér dina kajahatan, dina panipuan, jeung dina kasasab, dina kalangkang pati pisan,—saré, saré. Saha anu ngaraos kanyeri jiwa pikeun ngahudangkeun maranéhna? Sora naon anu tiasa ngahontal maranéhna? Pikiran abdi kabawa ka mangsa nu bakal datang nalika tanda éta bakal dipasihkeun, ‘Tingal Panganten Pameget sumping; kaluarlah maraneh nepungan Anjeunna.’ Tapi sawatara bakal geus ngalalaworakeun pikeun meunangkeun minyak guna ngeusian deui lampu maranéhna, sarta kasép teuing maranéhna bakal manggihan yén tabiat, anu dilambangkeun ku minyak éta, teu tiasa dipindahkeun ka batur. Minyak éta nyaéta kabeneran Kristus. Eta ngalambangkeun tabiat, sarta tabiat teu tiasa dipindahkeun ka batur. Taya saurang ogé tiasa nyayagikeunana pikeun nu séjén. Unggal jalma kudu meunangkeun pikeun dirina sorangan hiji tabiat anu geus dimurnikeun tina unggal kokotor dosa.” Bible Echo, 4 Méi 1896.

Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:

Saha “anu keur ngarasa nyeri jiwa pikeun ngahudangkeun” “dunya anu keur ngagolér dina kajahatan?” Yoél ngajawab éta patalékan:

And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. Joel 2:32.

Sarta bakal kajadian, sing saha bae anu nyaur kana jenengan PANGERAN, bakal disalametkeun; sabab di Gunung Sion jeung di Yerusalem bakal aya kasalametan, sakumaha anu geus diucapkeun ku PANGERAN, jeung di antara jalma-jalma sesa anu ku PANGERAN bakal dipiwarang. Yoel 2:32.

We will continue these things in the following article.

Urang baris nuluykeun ieu perkara dina artikel saterusna.

“Late in the afternoon of the day of the resurrection, two of the disciples were on their way to Emmaus, a little town eight miles from Jerusalem. These disciples had had no prominent place in Christ’s work, but they were earnest believers in Him. They had come to the city to keep the Passover, and were greatly perplexed by the events that had recently taken place. They had heard the news of the morning in regard to the removal of Christ’s body from the tomb, and also the report of the women who had seen the angels and had met Jesus. They were now returning to their homes to meditate and pray. Sadly they pursued their evening walk, talking over the scenes of the trial and the crucifixion. Never before had they been so utterly disheartened. Hopeless and faithless, they were walking in the shadow of the cross.

Dina ahir soré poé kabangkitan, dua urang murid keur dina lalampahan ka Emaus, hiji kota leutik anu jarakna dalapan mil ti Yerusalem. Murid-murid ieu henteu nyekel kalungguhan anu pinunjul dina padamelan Kristus, tapi maranéhna téh jalma-jalma anu satia jeung daria percaya ka Anjeunna. Maranéhna geus sumping ka kota éta pikeun ngalaksanakeun Paska, sarta kacida bingungna ku kajadian-kajadian anu kakara lumangsung. Maranéhna geus ngadangu béja isukna ngeunaan dipiceunna layon Kristus ti jero kubur, kitu deui laporan ti para awéwé anu geus ningali para malaikat sarta geus patepang jeung Yesus. Ayeuna maranéhna keur mulang ka imahna pikeun ngarenung jeung ngadoa. Kalawan sedih maranéhna nuluykeun leumpang soréna, bari ngobrolkeun deui kajadian-kajadian pangadilan jeung panyaliban. Tacan kungsi saméméhna maranéhna ngarasa leungiteun sumanget nepi ka sakitu pisan. Tanpa harepan jeung tanpa iman, maranéhna leumpang dina kalangkang salib.

“They had not advanced far on their journey when they were joined by a stranger, but they were so absorbed in their gloom and disappointment that they did not observe him closely. They continued their conversation, expressing the thoughts of their hearts. They were reasoning in regard to the lessons that Christ had given, which they seemed unable to comprehend. As they talked of the events that had taken place, Jesus longed to comfort them. He had seen their grief; He understood the conflicting, perplexing ideas that brought to their minds the thought, Can this Man, who suffered Himself to be so humiliated, be the Christ? Their grief could not be restrained, and they wept. Jesus knew that their hearts were bound up with Him in love, and He longed to wipe away their tears, and fill them with joy and gladness. But He must first give them lessons they would never forget.

“Aranjeunna tacan maju jauh dina lalampahan maranéhna nalika aya saurang nu teu dipikawanoh ngagabung jeung maranéhna, tapi maranéhna kacida kaserepna ku kabingung jeung kuciwa nepi ka henteu niténan anjeunna kalawan taliti. Maranéhna nuluykeun pagunemanana, ngedalkeun pikiran anu aya dina haténa. Maranéhna keur nalar ngeunaan palajaran-pelajaran anu geus dipasihkeun ku Kristus, anu sigana ku maranéhna teu bisa kahartos. Nalika maranéhna nyarita ngeunaan kajadian-kajadian anu geus lumangsung, Yesus mikahayang ngahibur maranéhna. Anjeunna parantos ningali kasedihan maranéhna; Anjeunna ngartos kana pikiran-pikiran anu silih pasalia jeung matak bingung, anu nimbulkeun dina benak maranéhna ieu pamikiran, Naha Jalma ieu, anu ngantep Diri-Na dihina sakitu handapna, bisa jadi Kristus? Kasedihan maranéhna teu bisa ditahan, sarta maranéhna ceurik. Yesus terang yén haté maranéhna kaiket ka Anjeunna ku kanyaah, sarta Anjeunna mikahayang mupus cimata maranéhna, jeung ngeusian maranéhna ku kabungah jeung suka cita. Tapi Anjeunna kudu heula méré ka maranéhna palajaran-pelajaran anu moal kungsi dipopohokeun.”

“‘He said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto Him, Art Thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?’ They told Him of their disappointment in regard to their Master, ‘which was a prophet mighty in deed and word before God and all the people;’ but ‘the chief priests and our rulers,’ they said, ‘delivered Him to be condemned to death, and have crucified Him.’ With hearts sore with disappointment, and with quivering lips, they added, ‘We trusted that it had been He which should have redeemed Israel: and beside all this, today is the third day since these things were done.’

“‘Mantenna ngalah ka maranéhna, Paguneman naon anu ku aranjeun keur diparandékeun silih bales, bari maranéh leumpang jeung pada sedih?’ Lajeng salah saurang ti maranéhna, anu ngaranna Kleopas, ngawaler ka Anjeunna, ‘Naha Anjeun nyalira urang asing di Yerusalem, nepi ka teu nyaho kana perkara-perkara anu geus kajadian di dinya dina poé-poé ieu?’ Maranéhna nyaritakeun ka Anjeunna ngeunaan kuciwa maranéhna ngeunaan Guruna, ‘anu hiji nabi anu kawasa dina lampah jeung dina pangandika di payuneun Allah jeung sakumna rahayat;’ tapi, ceuk maranéhna, ‘imam-imam kapala jeung pamingpin-pamingpin kami geus nyerenkeun Anjeunna sangkan dihukum pati, sarta geus nyalibkeun Anjeunna.’ Kalawan hate nu nyeri ku kuciwa, jeung biwir nu ngageter, maranéhna nambahan, ‘Kami ngarep-ngarep yen Anjeunna teh anu bakal ngabébaskeun Israil; jeung salian ti sakabéh ieu, poé ieu geus poe katilu ti saprak eta perkara-perkara kajadian.’”

“Strange that the disciples did not remember Christ’s words, and realize that He had foretold the events which had come to pass! They did not realize that the last part of His disclosure would be just as verily fulfilled as the first part, that the third day He would rise again. This was the part they should have remembered. The priests and rulers did not forget this. On the day ‘that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again.’ Matthew 27:62, 63. But the disciples did not remember these words.

Aneh, yén para murid henteu émut kana pangandika Kristus, sarta henteu ngartos yén Anjeunna geus ngaramalkeun kajadian-kajadian anu geus karandapan! Maranéhna henteu ngartos yén bagian panungtung tina panyingkepan-Na bakal kacumponan sarua saéstuna jeung bagian anu kahiji, yén dina poe katilu Anjeunna bakal hudang deui. Ieu téh bagian anu saenyana kudu ku maranéhna diémut. Para imam jeung para pamingpin henteu mopohokeun ieu. Dina poe “sanggeus poe paranti nyiapkeun, para imam kapala jeung urang Parisi sasarengan datang ka Pilatus, pokna, Juragan, kami émut yén anu nipu éta kungsi ngucap, waktu Anjeunna masih hirup, Sanggeus tilu poe Kami baris hudang deui.” Mateus 27:62, 63. Tapi para murid henteu émut kana kecap-kecap ieu.

“‘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?’ The disciples wondered who this stranger could be, that He should penetrate to their very souls, and speak with such earnestness, tenderness, and sympathy, and with such hopefulness. For the first time since Christ’s betrayal, they began to feel hopeful. Often they looked earnestly at their companion, and thought that His words were just the words that Christ would have spoken. They were filled with amazement, and their hearts began to throb with joyful expectation.

“‘Geus Anjeunna ngandika ka maranéhna, Heh nu bodo, jeung nu lambat haténa pikeun percaya ka sagala anu geus diucapkeun ku para nabi: naha lain Kristus kudu nandangan ieu sagala, tuluy asup kana kamulyaana-Na?’ Murid-murid téh ngarasa héran saha ieu jelema nu teu dipikawanoh téh, nepi ka sanggup nembus kana jiwa maranéhna anu pangjero, sarta nyarita kalawan kacida sungguhna, kalembutan, jeung simpati, sarta kalawan pinuh ku pangharepan. Pikeun kahiji kalina ti saprak Kristus dihianat, maranéhna mimiti ngarasa aya pangharepan. Mindeng maranéhna neuteup kalawan tarapti ka nu marengan maranéhna téh, sarta nganggap yén kecap-kecap-Na téh sarua pisan jeung kecap-kecap anu tangtu ku Kristus bakal diucapkeun. Maranéhna pinuh ku kahéranan, sarta haté maranéhna mimiti ngagedur ku pangharepan anu pinuh ku kabungah.

“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself. Had He first made Himself known to them, their hearts would have been satisfied. In the fullness of their joy they would have hungered for nothing more. But it was necessary for them to understand the witness borne to Him by the types and prophecies of the Old Testament. Upon these their faith must be established. Christ performed no miracle to convince them, but it was His first work to explain the Scriptures. They had looked upon His death as the destruction of all their hopes. Now He showed from the prophets that this was the very strongest evidence for their faith.

“Mimitian ti Musa, nya éta Alfa sajati dina sajarah Kitab Suci, Kristus ngajentrekeun dina sakabéh Kitab Suci perkara-perkara anu nyangkaruk kana diri-Na. Upama ti mimiti Anjeunna ngawanohkeun diri-Na ka maranéhna, hate maranéhna pasti geus kacumponan. Dina kasampurnaan kabungahan maranéhna, maranéhna moal bakal ngarasa lapar kana naon-naon deui. Tapi perlu pikeun maranéhna ngartos kana kasaksian anu dipasihkeun ngeunaan Anjeunna ku lambang-lambang jeung nubuat-nubuat Perjangjian Lawas. Dina hal-hal ieu iman maranéhna kudu diteguhkeun. Kristus henteu ngalakukeun mujijat pikeun ngayakinkeun maranéhna, tapi padamelan-Na anu pangheulana nyaéta nerangkeun Kitab Suci. Maranéhna geus ningali pupusna-Na minangka ruksakna sakabéh pangharepan maranéhna. Ayeuna Anjeunna nembongkeun tina para nabi yén ieu téh bukti anu pangkuatna pikeun iman maranéhna.

“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

Dina ngawulang ka éta murid-murid, Isa nembongkeun pentingna Perjanjian Lawas minangka kasaksian ngeunaan misi-Na. Loba jalma anu ngaku urang Kristen ayeuna miceun Perjanjian Lawas, ku nyebutkeun yén éta geus teu aya gunana deui. Tapi kitu lain pangajaran Kristus. Kitu kacida luhurna pangajén-Na ka éta kitab, nepi ka dina hiji waktos Anjeunna ngandika, “Lamun maranéhna henteu ngadéngékeun Musa jeung para nabi, maranéhna ogé moal kabujuk, sanajan aya anu hudang tina maot.” Lukas 16:31.

“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.

“Éta téh sora Kristus anu nyarita ngaliwatan para karuhun jeung para nabi, ti jaman Adam nepi ka kajadian-kajadian panutup sajarah waktu. Jurusalamet dinyatakeun dina Perjangjian Lawas kalawan écés sarua jeung dina Perjangjian Anyar. Cahaya tina mangsa katukang anu pinuh ku nubuat éta anu ngajentrekeun kahirupan Kristus jeung pangajaran-pangajaran Perjangjian Anyar kalawan kajelasan jeung kaéndahan. Mujijat-mujijat Kristus téh mangrupa bukti kaallahan-Na; nanging bukti anu leuwih kuat yén Anjeunna téh Juruwilujeng dunya kapanggih dina ngabandingkeun nubuat-nubuat Perjangjian Lawas jeung sajarah Perjangjian Anyar.

“Reasoning from prophecy, Christ gave His disciples a correct idea of what He was to be in humanity. Their expectation of a Messiah who was to take His throne and kingly power in accordance with the desires of men had been misleading. It would interfere with a correct apprehension of His descent from the highest to the lowest position that could be occupied. Christ desired that the ideas of His disciples might be pure and true in every specification. They must understand as far as possible in regard to the cup of suffering that had been apportioned to Him. He showed them that the awful conflict which they could not yet comprehend was the fulfillment of the covenant made before the foundation of the world was laid. Christ must die, as every transgressor of the law must die if he continues in sin. All this was to be, but it was not to end in defeat, but in glorious, eternal victory. Jesus told them that every effort must be made to save the world from sin. His followers must live as He lived, and work as He worked, with intense, persevering effort.

“Ngaliwatan panalaran tina nubuat, Kristus masihan ka murid-murid-Na hiji pamahaman anu leres ngeunaan naon anu bakal jadi kaayaan-Na dina kamanusaan. Harepan maranéhna ngeunaan hiji Al Masih anu bakal nyekel tahta-Na jeung kakawasaan karajaan-Na saluyu jeung kahayang manusa geus nyasabkeun. Eta bakal ngahalangan kana pamahaman anu leres ngeunaan panurunan-Na ti kalungguhan anu pangluhurna ka kalungguhan anu panghandapna anu bisa dicekel. Kristus miharep supaya pamanggih murid-murid-Na jadi murni jeung leres dina unggal rinci. Maranéhna kudu ngartos sajauh mungkin ngeunaan cangkir kasangsaraan anu geus diparengkeun ka Anjeunna. Anjeunna nembongkeun ka maranéhna yén papacangan anu pikasieuneun, anu can bisa ku maranéhna kahartos, téh mangrupa panggenepan tina perjangjian anu dijieun saméméh dasar dunya diteundeun. Kristus kudu pupus, sakumaha unggal palanggar hukum kudu pupus lamun manéhna terus hirup dina dosa. Sakabéh ieu kudu kajadian, tapi ahirna lain dina eleh, tapi dina kameunangan anu mulya jeung langgeng. Yesus ngabejaan ka maranéhna yén unggal tarékah kudu dipigawé pikeun nyalametkeun dunya tina dosa. Nu jadi pangikut-Na kudu hirup sakumaha Anjeunna hirup, jeung digawe sakumaha Anjeunna digawe, kalayan tarékah anu sumanget, tabah, jeung teu kendat-kendat.”

“Thus Christ discoursed to His disciples, opening their minds that they might understand the Scriptures. The disciples were weary, but the conversation did not flag. Words of life and assurance fell from the Savior’s lips. But still their eyes were holden. As He told them of the overthrow of Jerusalem, they looked upon the doomed city with weeping. But little did they yet suspect who their traveling companion was. They did not think that the subject of their conversation was walking by their side; for Christ referred to Himself as though He were another person. They thought that He was one of those who had been in attendance at the great feast, and who was now returning to his home. He walked as carefully as they over the rough stones, now and then halting with them for a little rest. Thus they proceeded along the mountainous road, while the One who was soon to take His position at God’s right hand, and who could say, ‘All power is given unto Me in heaven and in earth,’ walked beside them. Matthew 28:18.

“Ku kituna Kristus ngawangkong ka murid-murid-Na, muka pikiran maranéhna supaya maranéhna ngartos kana Kitab Suci. Murid-murid téh geus cape, tapi paguneman éta teu ngaleuleus. Kecap-kecap hirup jeung kayakinan murag tina biwir Jurusalamet. Tapi panon maranéhna tetep kahalangan. Nalika Anjeunna nyaritakeun ka maranéhna ngeunaan ragragna Yerusalem, maranéhna neuteup ka kota anu geus ditangtukeun kana kabinasaan éta bari ceurik. Tapi can saeutik ogé maranéhna nyangka saha sabenerna rerencangan salalana maranéhna téh. Maranéhna henteu nyangka yén jejer paguneman maranéhna téh keur leumpang di gigireun maranéhna; sabab Kristus nyarioskeun ngeunaan diri-Na sorangan saolah-olah Anjeunna téh jalma séjén. Maranéhna nyangka yén Anjeunna téh salah saurang ti antara jalma-jalma anu geus hadir dina pésta gedé éta, sarta ayeuna keur mulang ka imahna. Anjeunna leumpang kalayan ati-ati saperti maranéhna dina batu-batu kasar, sarta ti waktu ka waktu eureun babarengan jeung maranéhna pikeun sakeudeung ngareureuhkeun diri. Ku kituna maranéhna neraskeun lalampahan sapanjang jalan pagunungan éta, sedengkeun Anjeunna anu moal lila deui baris nyangking kalungguhan-Na di katuhu Allah, sarta anu tiasa ngucap, ‘Sagala kakawasaan geus dipasrahkeun ka Kami di sawarga jeung di bumi,’ leumpang di gigireun maranéhna. Mateus 28:18.”

“During the journey the sun had gone down, and before the travelers reached their place of rest, the laborers in the fields had left their work. As the disciples were about to enter their home, the stranger appeared as though He would continue His journey. But the disciples felt drawn to Him. Their souls hungered to hear more from Him. ‘Abide with us,’ they said. He did not seem to accept the invitation, but they pressed it upon Him, urging, ‘It is toward evening, and the day is far spent.’ Christ yielded to this entreaty and ‘went in to tarry with them.’

“Salila dina lalampahan éta panonpoé geus tilelep, sarta saméméh para nu keur iinditan ngahontal tempat pangreureuhan maranéhna, para pagawé di sawah geus ninggalkeun pagawéan maranéhna. Nalika para murid rék asup ka imah maranéhna, jalma nu teu dipikawanoh éta nembongan saolah-olah Anjeunna badé nuluykeun lalampahan-Na. Tapi para murid ngarasa katarik ku Anjeunna. Jiwa maranéhna lapar pikeun ngadangu leuwih seueur deui ti Anjeunna. ‘Cicing jeung kami,’ ceuk maranéhna. Anjeunna henteu katingali saperti nu narima éta uleman, tapi maranéhna terus ngadesek ka Anjeunna, bari ngadesek kieu, ‘Geus deukeut ka peuting, sarta poéna geus kacida soréna.’ Kristus ngabulkeun ieu pamenta sarta ‘asup pikeun cicing jeung maranéhna.’”

“Had the disciples failed to press their invitation, they would not have known that their traveling companion was the risen Lord. Christ never forces His company upon anyone. He interests Himself in those who need Him. Gladly will He enter the humblest home, and cheer the lowliest heart. But if men are too indifferent to think of the heavenly Guest, or ask Him to abide with them, He passes on. Thus many meet with great loss. They do not know Christ any more than did the disciples as He walked with them by the way.

“Upami para murid teu nekenkeun uleman maranéhna, maranéhna moal nyaho yén sobat sapamujian maranéhna téh nyaéta Gusti anu geus gugah tina maot. Kristus moal kungsi maksa diri-Na supaya marengan saha waé. Anjeunna merhatikeun jalma-jalma anu merlukeun Anjeunna. Kalawan bungah Anjeunna bakal asup ka imah anu pangsaderhana-na, sarta ngalipur manah anu pangrendahna. Tapi lamun manusa teuing teu paduli nepi ka teu mikiran Tamu sawarga éta, atawa teu nyuhunkeun sangkan Anjeunna cicing jeung maranéhna, Anjeunna teras ngalangkung. Ku kituna loba jalma ngalaman karugian anu gedé. Maranéhna teu nyaho Kristus, sakumaha para murid ogé teu nyaho ka Anjeunna waktu Anjeunna leumpang babarengan jeung maranéhna di jalan.”

“The simple evening meal of bread is soon prepared. It is placed before the guest, who has taken His seat at the head of the table. Now He puts forth His hands to bless the food. The disciples start back in astonishment. Their companion spreads forth His hands in exactly the same way as their Master used to do. They look again, and lo, they see in His hands the print of nails. Both exclaim at once, It is the Lord Jesus! He has risen from the dead!

“Tuang sonten anu basajan, ngan roti, geura disiapkeun. Eta dipasrahkeun ka hareupeun Tamu, anu parantos calik di tungtung méja. Ayeuna Anjeunna ngulinkeun panangan-Na pikeun ngaberkahan tuangeun. Murid-murid mundur ku kaheranan. Sasamana maranéhna ngalegaan panangan-Na dina cara anu sarua pisan sakumaha Guruna sok ngalakukeun baheula. Maranéhna neuteup deui, jeung lah, dina panangan-Na maranéhna ningali tapak paku. Duanana sakaligus sasauran, Ieu Gusti Yesus! Anjeunna parantos gugah tina antara nu maraot!”

“They rise to cast themselves at His feet and worship Him, but He has vanished out of their sight. They look at the place which had been occupied by One whose body had lately lain in the grave, and say to each other, ‘Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?’

“Maranéhna gugah tuluy sujud di suku-Na sarta nyembah ka Anjeunna, tapi Anjeunna geus ngiles tina paningal maranéhna. Maranéhna neuteup ka tempat anu tadi diperenahkeun ku Hiji Jalma anu awak-Na kakara kénéh ngagolér dina kubur, tuluy silih sebut, ‘Naha lain hate urang ngabebela di jero diri urang, waktu Anjeunna nyarita ka urang di jalan, jeung waktu Anjeunna muka Kitab Suci ka urang?’”

“But with this great news to communicate they cannot sit and talk. Their weariness and hunger are gone. They leave their meal untasted, and full of joy immediately set out again on the same path by which they came, hurrying to tell the tidings to the disciples in the city. In some parts the road is not safe, but they climb over the steep places, slipping on the smooth rocks. They do not see, they do not know, that they have the protection of Him who has traveled the road with them. With their pilgrim staff in hand, they press on, desiring to go faster than they dare. They lose their track, but find it again. Sometimes running, sometimes stumbling, they press forward, their unseen Companion close beside them all the way.

“Tapi ku ieu warta anu agung kudu ditepikeun, maranéhna teu bisa calik sarta ngawangkong. Kacapé jeung lapar maranéhna geus leungit. Dahareun maranéhna ditinggalkeun teu kakecap, sarta pinuh ku kabungah maranéhna geuwat indit deui ngaliwatan jalan anu sarua anu tadi ku maranéhna dipaké datang, buru-buru rék ngawartakeun ieu béja ka para murid di kota. Dina sawatara bagéan, éta jalan teu aman, tapi maranéhna nanjak ngalangkungan tempat-tempat anu lungkawing, ngalésot dina batu-batu anu leueur. Maranéhna teu ningali, maranéhna teu nyaho, yén maranéhna aya dina panangtayungan Anjeunna anu geus ngalanglang éta jalan babarengan jeung maranéhna. Kalawan tongkat palancong aya dina leungeun, maranéhna terus maju, hayang indit leuwih gancang tibatan anu ku maranéhna wani dipigawé. Maranéhna leungiteun tapak jalanna, tapi manggihan deui. Kadang lumpat, kadang titajong, maranéhna terus ngadorong ka hareup, sarta Réréncangan maranéhna anu teu katempo salawasna caket di gigir maranéhna sapanjang jalan.”

“The night is dark, but the Sun of Righteousness is shining upon them. Their hearts leap for joy. They seem to be in a new world. Christ is a living Savior. They no longer mourn over Him as dead. Christ is risen—over and over again they repeat it. This is the message they are carrying to the sorrowing ones. They must tell them the wonderful story of the walk to Emmaus. They must tell who joined them by the way. They carry the greatest message ever given to the world, a message of glad tidings upon which the hopes of the human family for time and for eternity depend.” The Desire of Ages, 795–801.

“Peuting téh poék, tapi Panonpoé Kabeneran keur nyorot ka maranéhna. Haténa ngaluncat ku kabungah. Maranéhna siga aya dina dunya anu anyar. Kristus téh Jurusalamet anu hirup. Maranéhna henteu deui ngungun ka Anjeunna saolah-olah Anjeunna parantos pupus. Kristus parantos gugah—éta diucapkeun ku maranéhna deui-deui. Ieu téh amanat anu keur dibabawa ku maranéhna ka jalma-jalma anu keur kasedih. Maranéhna kudu nyaritakeun ka maranéhna carita anu endah ngeunaan lalampahan ka Emmaus. Maranéhna kudu nyaritakeun saha anu ngagabung jeung maranéhna di jalan. Maranéhna mawa amanat anu pangagungna anu kungsi dipasihkeun ka dunya, hiji amanat kabar kabungah anu kana éta pangharepan kulawarga manusa pikeun mangsa ayeuna jeung pikeun kalanggengan gumantung.” The Desire of Ages, 795–801.