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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty

Kitab Yoèl lan Gréja Advent Dina-Kaping Pitu Laodikia - Nomèr Rong Puluh

Number Twenty

Nomer Rong Puluh

Author

Jeff Pippenger

Published

December 26, 2025

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The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Kitab Yoèl nerangake manawa karusakaning pakebonan anggur kagungané Allah dumadi ana ing turun kaping papat.

> The word of the Lord that came to Joel the son of Pethuel.

> Pangandikané Pangéran kang tumeka marang Yoèl, putrané Pethuèl.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Padha rungokna iki, hé para wong tuwa, lan pasangna kuping, hé sakèhé para kang manggon ana ing nagara iki. Apa iki tau kalakon ing jamanmu, utawa malah ing jamané para leluhurmu? Critakna iki marang anak-anakmu, lan anak-anakmu supaya nyritakaké marang anak-anaké, lan anak-anaké marang turun sabanjuré.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Kang wus ditinggal déning ulat palmer, iku dipangan déning walang; lan kang wus ditinggal déning walang, iku dipangan déning ulat canker; lan kang wus ditinggal déning ulat canker, iku dipangan déning ulat caterpillar.

> 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 1:1–5.

> Padha tangia, hé para wong mendem, lan padha nangisa; lan padha nguwuh-uwuh, hé sakèhé kang ngombé anggur, marga saka anggur énggal; awit iku wus kateteg saka cangkemmu. Yoèl 1:1–5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

Pasemon bab sepuluh prawan iku minangka pasemon Adventisme, lan kawangunan sajrone pasemon iku dumadi nalika gandum lan alang-alang kapisahaké, nalika iku alang-alang padha tangi marang kasunyatan yèn wong-wong mau wis “kapotong” saka “anggur anyar.” Tembung “kapotong” iku nglambangaké langkah prajanjian kapisan Abram nalika sapi bêthina enom, wedhus bêthina, lan wedhus gèmbèl lanang dipotong dadi rong pérangan sajrone ritual kanggo ngesahaké prajanjian nganggo getih. Ing pérangan prajanjian sing padha iku uga, Gusti Allah netepaké yèn Panjenengané bakal ngrawuhi umaté ing pangadilan sajrone turun kaping papat.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Lan Panjenengane ngandika marang Abram, Ngertia temenan, manawa turunira bakal dadi wong manca ana ing sawijining nagara kang dudu duwèké dhéwé, lan bakal ngabdi marang wong-wong ing kana; lan wong-wong mau bakal nandhang sangsara patang atus taun lawasé; Nanging bangsa kang diladèni mau bakal Sunukum uga: lan sawisé iku wong-wong mau bakal metu nggawa banda akèh. Déné kowé bakal marani para leluhurmu kanthi tentrem; kowé bakal kakubur ing yuswa sepuh kang becik. Nanging ing turun kaping papat wong-wong mau bakal bali mrene manèh: amarga durakané wong Amori durung kebak. Purwaning Dumadi 15:13–16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Nalika ramalan iku kawujud ing turun kaping papat, yaiku ing turunane Musa, Gusti netepaké Sepuluh Préntah minangka pralambanging prejanjian antarané Gusti Allah lan umat pilihané. Ing angger-angger kapindho saka sepuluh angger-angger iku, pepadhanging patang turunan Abram saya kaluhuraké.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Sira aja damel reca pahatan apa wae kanggo awakira, utawa rupa apa wae saka samubarang kang ana ing swarga ing dhuwur, utawa kang ana ing bumi ing ngisor, utawa kang ana ing banyu ing sangisoring bumi. Sira aja sujud marang iku, lan aja ngabekti marang iku; amarga Aku, Pangeran Allahmu, iku Allah kang cemburu, kang nekakaké paukumaning pialaning para bapa marang para anak nganti turun kang katelu lan kaping papat saka wong-wong kang sengit marang Aku; lan nduduhaké sih-rahmat marang éwonan wong saka wong-wong kang tresna marang Aku lan netepi pepakon-Ku. Exodus 20:4–6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

Papat generasi ing prajanjiané Abram digandhengaké menyang panggedhènipun watak Allah minangka Allah kang cemburu. Kacemburuanipun dipadakaké kontras kaliyan reca-reca ukiran. Ing generasi kaping papatipun Abram kita ugi manggihaké sawijining pangadilan kang lumampah kanthi majeng. Pangadilan punika tumuju dhateng bangsa ing pundi umat Allah sami kabanda, ugi tumuju dhateng umat Allah piyambak, lan sasampunipun punika, bangsa Amori badhé kaadili. Abram nedahaké sawijining proses pangadilan kang lumampah kanthi majeng, ingkang wiwit saking griyanipun Allah lan lajeng lumampah ngliwati jagad kanthi saya maju; lan pepakon kaping kalih nedahaké bilih proses pangadilan punika misahaké manungsa dados golongan tiyang ingkang sengit dhateng Allah, lan golongan tiyang ingkang tresna dhateng Allah, saéngga dados pralambanging undhang-undhang Minggu ingkang nguwuh, “Menawa kowé tresna marang Aku, tindakna pepakon-Ku.”

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

Ing mangsa kang padha nalika Angger-anggering Toret lagi dipasrahake ing Sinai, Musa diparingi weruh wataking Allah.

> And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

> Lan Pangeran ngandika marang Musa, “Tatasna kanggo awakmu dhéwé loro loh watu kaya kang kapisan; lan Aku bakal nulis ana ing loh-loh iki tembung-tembung kang ana ing loh-loh kang kapisan, kang wus kokpecahaké. Lan siyaga ing wayah ésuk, sarta munggaha ing wayah ésuk menyang Gunung Sinai, lan ngadega ana ing kono ing ngarsaku ana ing pucaking gunung. Lan aja ana wong siji waé munggah bebarengan karo kowé, lan aja nganti ana wong katon ana ing sakèhé gunung iku; mangkono uga wedhus-wedhus lan sapi-sapi aja digembalakaké ana ing ngarepé gunung iku.”

> And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

> Panjenengané banjur ngukir loro loh watu kaya kang kapisan; sarta Musa tangi esuk-esuk banget, banjur munggah menyang Gunung Sinai, kaya kang wus dipréntahaké déning Pangéran marang dhèwèké, lan nggawa ing tangane loro loh watu mau. Pangéran tumedhak ana ing méga, lan jumeneng ana ing kono bebarengan karo Musa, sarta nglairaké asmaning Pangéran. Pangéran banjur lumampah ngliwati ing ngarsané, lan nglairaké,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

> Pangéran, Pangéran Allah, kang welas asih lan sih-rahmat, sabar duka, lan lubèr ing kabecikan sarta kayektèn, netepi sih-rahmat tumrap éwonan, ngapura piala lan panerak lan dosa, nanging ora pisan-pisan mbébasaké wong sing luput saka paukuman; nindakaké paukuman marga saka pialané para bapa marang anak-anaké, lan marang anak-anaké anak-anak, nganti tumeka turun katelu lan turun kaping papat.

> And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.

> Musa banjur enggal-cepat sujud nganti pasuryane tumungkul ing bumi, sarta nyembah. Panjenengane banjur ngandika, “Menawi sapunika kawula sampun pikantuk sih-rahmat wonten ing ngarsa Paduka, dhuh Gusti, mugi Gusti kawula kersa tindak wonten ing satengahing kawula; awit punika bangsa ingkang tengeng gulu; saha mugi Paduka ngapunteni kalepatan kawula lan dosa kawula, sarta mugi Paduka nampi kawula dados panduman warisan Paduka piyambak.” Pangentasan 34:1–9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

Pangwènèhan angger-anggering Torèt kang kaping pindho, selaras karo chart para pionir taun 1850. Loh-loh kang kapisan wus diremuk, lan tabel kang kapisan ngandhut kaluputan ing angka-angkane. Israel kuna banjur dipasrahi dadi panyimpening angger-anggering Torèt, lan Israel modern banjur dipasrahi dadi panyimpening angger-anggering Allah lan angger-anggering Sabda pitedahing Allah. Nalika kaloro loh iku sapisan diprawartakake, ana pambrontakan nyata ana ing pakemahan, lan nalika chart taun 1850 diprawartakake, ana pambrontakan rohani kang lagi ngrembaka ana ing pakemahan. Wangsit Abram bab turun kang kaping papat kawujud lumantar Nabi Musa ing turun kang kaping papat, nalika Allah ngrembakaake pitedah bab pangadilan ing turun kang kaping papat ana ing dhawuh kang kapindho. Patung-patung ukir dadi gantining palsu tumrap pangibadah sejati marang Allah, lan rasa cemburu ing wataking Allah digandhengake karo pangadilan iku. Banjur Musa nyawang kamulyaning Allah. Panjenengane mirsa rasa cemburuning Allah minangka sawijining unsur saka wataking Allah, kaya kang kagambarake lumantar “asmane,” lan sesambungan antarane wong kang ngabekti lan dosa-dosane para leluhure katetepake.

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Nalika Kristus nyucekake Padaleman Suci kaping pisanan, para sakabat banjur kelingan manawa pepénginan kang murub tumrap griyané wus nguntal Panjenengané. “Pepénginan kang murub” iku yaiku tembung “kecemburuan.” Wataké Gusti Allah kang nglairaké kecemburuan-Né iku dadi pamecut kang nuntun Kristus nyucekake Padaleman Suci-Né, lan sipat kenabian bab kabutuhan ngakoni dosa-dosané para leluhurmu mengko bakal dadi unsur kang wigati tumrap panggilan kanggo mratobat ana ing paukuman “pitu kaping” ing Imamat selikur enem. “Turunan kaping papat” Abram saya suwe saya ngrembaka kanthi bobot kang saya gedhé sajroning lumakuné sajarah prejanjian. Kitab Yoèl nggambaraké mangsa udan pungkasan, kang dumadi ing dina-dina wekasan. Kitab Yoèl ngatur pesenané adhedhasar pambukané ngenani pesen patang turunan, minangka téma kang wis kacathet ing langkah pisanan saka prejanjian rangkep telu Abram karo Gusti Allah. Téma iku tekan ing pungkasané ana ing kitab Yoèl.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Sawisé ana ing Tanah Prajanji, Pethi Prejanjian dumunung ana ing Silo, ing ngendi Imam Agung Eli kang ala lan bodho bebarengan karo anaké loro kang rusak ditandhingaké karo pakaryaning panggilan Samuel. Silo bakal dadi sawijining tataran ing lelampahané Pethi iku, kang dadi pralambang prejanjian. Sawisé Pethi iku dipigunakaké minangka pralambang kanggo ngrubuhaké témboké Yerikho, banjur dumunung ana ing Silo watara patang atus taun, nganti tekan pejahé Eli lan anak-anaké kang ala. Sawisé iku Pethi mau direbut déning wong Filistin, lan salajengipun nalika Dawud mindhahaké Pethi iku menyang Yerusalem, gegambaran kapisan bab mlebet kanthi kamenangan menyang Yerusalem kasampurnakaké. Tujuan kang kasebut saka mindhahaké pralambang prejanjian menyang Yerusalem yaiku yèn Allah milih netepaké Asmané ana ing Yerusalem, lan Asmané iku kagandhèng karo cemburuné, kang kagandhèng karo paukumané kang cemburu marang turun kaping papat.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

Nalika angger-anggering dina Minggu ditetepaké, Gusti bakal ngluhuraké pasamuwan kang menang ngungkuli sakehé bukit lan gunung, lan para bangsa liya bakal kandha, “ayo padha lunga menyang omahé Allah.”

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Lan bakal kalakon ing dina-dina wekasan, menawa gunung padalemané Pangéran bakal ditetepaké ana ing pucaking pagunungan, lan bakal diluhuraké ngungkuli bukit-bukit; sarta sakèhé bangsa bakal mili marani iku. Lan akèh umat bakal padha lunga lan matur, Ayo, sumangga kita padha munggah menyang gunungé Pangéran, menyang padalemané Allahé Yakub; lan Panjenengané bakal mulang kita bab dalan-dalané, lan kita bakal lumaku ana ing marginé: awit saka Sion angger-angger bakal metu, lan pangandikané Pangéran saka Yérusalèm. Yesaya 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

Pangandikané Pangéran medal saka Yérusalèm, awit ing kono Panjenengané milih netepaké “asmá”-Nya. Karo Musa, “Pangéran tumedhak ana ing méga, lan ngadeg ana ing kono bebarengan karo dhèwèké, sarta ngumandhangaké asmane Pangéran. Lan Pangéran lumampah ngliwati ing ngarsané, sarta ngumandhangaké,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.

> Pangeran Yehuwah, Allah, kebak sih-rahmat lan welas asih, dawa sabare, lan lubèr ing kabecikan lan kayekten, kang netepi sih-rahmat tumrap èwonan, ngapura pialaning dosa, panerak, lan dosa, nanging ora pisan-pisan mbeneraké wong kang luput; ngukum pialaning para bapa marang anak-anaké, lan marang putu-putuné, nganti tumeka turun katelu lan turun kapat. Exodus 34:6, 7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

“Asmane” iku watake Panjenengane, lan watake Allah iku banget rumit lan banget prasaja. Allah iku katresnan, iku watake Panjenengane kanthi sampurna, nanging kaandharake kanthi prasaja. Kayektèn prejanjian Abram bab “turun-temurun kang kaping papat saka paukuman” banjur digedhekake “sathithik mbaka sathithik” lumantar pepadhang tambahan saka dhawuh kang kapindho tumrap turun-temurun kang kaping papat. Banjur pengalaman Musa ngrembaka pepadhang bab sesambungan turun-temurun kang kaping papat karo watake Allah, kanthi nambahake pepadhang babagan cemburuné Panjenengane. Inspirasi wis netepake watak minangka “pikiran lan raos kang dipun-gandhengaken,” nanging inspirasi uga wis maringi pirsa marang kita manawa pikiran kita ora kaya pikirané Allah. Watake Panjenengane iku gabungan pikiran lan raosé Panjenengane, lan watake Panjenengane nduwèni akèh banget pérangan lan pasuryan ngluwihi pikiran lan raos kita kang prasaja minangka manungsa, saéngga bedane iku mangkéné: pikirané Panjenengane luwih luhur tinimbang langit tumraping bumi.

> For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

> Amarga panggalih-Ku iku dudu panggalihmu, lan dalanmu iku dudu dalan-Ku, mangkono pangandikané Pangéran. Awit kaya langit iku luwih luhur tinimbang bumi, mangkono uga dalan-Ku luwih luhur tinimbang dalanmu, lan panggalih-Ku tinimbang panggalihmu. Yesaya 55:8, 9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Mulané, punika satunggaling pamanggih manungsa kang pantes dipun renungaké; manawi watakipun Allah dipun pralambangaké déning asmanipun, mila saben panyingkapan asmanipun Allah punika ugi minangka panyingkapan watakipun. Singa saking taler Yehuda nyegel lan mbikak segel Sabda kenabianipun, Palmoni punika Sang Panyacah Rahasia ingkang Ajaib, ingkang ugi punika Oyod saking lemah garing, ugi grumbul ingkang murub, satunggaling tugu geni, malaékat agung Mikhaèl, lan sapiturutipun, lan sapiturutipun. Sipat-sipat watakipun Allah kados ingkang dipun pralambangaké déning manéka warna asmanipun punika boten wonten entèkipun. “Pamanggih manungsa kang pantes dipun renungaké” punika inggih punika makaten. Kanthi sadaya manéka warna panyataan watakipun Allah ingkang sampun dipun mangertosi wontenipun, punapa tegesipun—bilih ing langkah prajanjian ingkang kapisan piyambak saking prosès prajanjian tripunika kaliyan Abram—“paugeran pengadilan generasi kaping sekawan” punika dados pratelan dhasar wonten ing prajanjian punika—ingkang nggambaraken asmanipun?

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Panjenengane banjur ngandika marang Abram, “Ngertia kanthi temenan yèn turunmu bakal dadi wong manca ana ing tanah kang dudu kagungané dhéwé, lan bakal padha ngawula marang wong-wong ing kana; sarta wong-wong iku bakal nandhang sangsara patang atus taun lawasé. Nanging bangsa kang diladèni mau bakal Sunukum; lan sawisé iku bakal padha metu karo banda kang akèh. Déné kowé bakal lunga marang para leluhurmu kanthi tentrem; kowé bakal kakubur ing mangsa tuwa kang becik. Nanging ing turun kaping papat wong-wong mau bakal bali mrene manèh, awit pialané wong Amori durung kebak.” Purwaning Dumadi 15:13–16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Watakipun Gusti Allah minangka Hakim tumrap manungsa lan bangsa-bangsa maringi manungsa satunggaling mangsa panggènan pacoban ingkang dipunlambangaken déning patang turun-temurun. Gusti Allah punika Hakim, Panjenenganipun kebak sih-kawelasan, Panjenenganipun sabar, lan Panjenenganipun ndadosaken paukuman tumrap manungsa lan bangsa-bangsa dumugi ing pungkasanipun ing turun-temurun kaping papat. Pratelan dhasar Gusti Allah wonten ing prasetyanipun kaliyan satunggaling umat pilihan nyakup paukuman turun-temurun kaping papat. Kados déné pawartos malaékat kapisan gadhah sadaya sipat saking saben pawartos malaékat tigang piyambak-piyambak, mekaten ugi langkah kapisan saking prasetyan Abram gadhah sipat-sipat saking kabèh prasetyan tripunju. Asmanipun Gusti Allah punika bilih Panjenenganipun inggih Hakim ingkang kebak sih-kawelasan, ingkang ngadili ing turun-temurun kaping papat. Saben langkah sanès wonten ing sajarah prasetyan satunggaling umat pilihan, kabangun ing nginggil dhasar punika.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Nalika kitab Yoèl dipanggonaké ing tanginé Pambengok Wengi Tengah ing ayat lima, lan “anggur anyar” “kapatèn” saka cangkemé wong-wong mau, pambuka tumrap pamisahan prajanjian pungkasan saka umat prajanjian sing kapilih iku dadi piwulang dhasar bab prajanjian kang njlentrehaké pambrontakané umat prajanjian, sing banjur “kapatèn” minangka sawijining prakara sing katindakaké ing turun kaping papat. Wong-wong mau “kapatèn” marga ora mangertèni piwulang dhasar bab prajanjian.

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Pesen dhasar saka prajanjian ing patang ayat ing Purwaning Dumadi pasal limalas iku, yaiku dadi piranti ukur—tali paukuman kang dipigunakaké nalika pesen watu pucuk saka prajanjian dipratélakaké minangka “anggur anyar” ing dina-dina wekasan. Bobot kang magepokan karo tanginé para wong mendem saka Éfraim, nalika “anggur anyar” iku “dipatèni,” mung bisa dimangertèni kanthi saestu—manawa iku dipasang ing sajroning konteks sawijining pangandika paukuman marang generasi kaping papat kang pungkasan saka bangsa pilihan kang mbrontak, sajroning mangsa panggawéaning ujian saka udan pungkasan.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

Ing Purwaning Dumadi pitulas, kita manggihi langkah kapindho saka prajanjian telu tataran karo Abraham:

> And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

> Lan Gusti Allah ngandika marang Abraham, “Mulane sira kudu netepi prejanjian-Ku, sira lan turunira sawisé sira ing saindhenging turun-temuruné. Iki prejanjian-Ku, kang kudu koktetepi, ing antaraning Aku lan kowé lan turunira sawisé kowé;”

> Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

> Saben bocah lanang ing antaramu kudu disunat. Lan kowe kudu nyunat daging kulupmu; lan iku bakal dadi pratandha prasetyan antarane Aku lan kowe. Lan saben bocah lanang sing umuré wolung dina kudu disunat ing antaramu, saben bocah lanang turun-temurunmu, iya kang lair ing omahmu, utawa kang dituku nganggo dhuwit saka wong manca, kang dudu turunmu. Kang lair ing omahmu, lan kang dituku nganggo dhuwitmu, mesthi kudu disunat; lan prasetyanku bakal ana ing dagingmu dadi prasetyan langgeng. Lan bocah lanang kang ora disunat, kang daging kulupé ora disunat, jiwa iku bakal katumpes saka bangsane; awit dhèwèké wus nglanggar prasetyanku. Purwaning Dumadi 17:9–14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Langkah kapindho maringi paseksi kapindho tumrap pralambang “dipun-tugel.” Tembung ingkang dipun-terjemahaken dados “dipun-tugel” punika gadhah oyodipun wonten ing kewan-kewan ingkang dipun-pisah dados kalih déning Abram wonten ing bab kaping limalas, lan ing pethikan punika, sinten kemawon ingkang boten tetak, badhé “dipun-tugel” saking prejanjèn punika. Tetak salajengipun dipun-gantos déning baptisan ing sajarah prejanjèn, nalika Kristus nedahaken lan netepaken bebener-bebener punika piyambak, lan amargi punika Panjenenganipun, minangka tuladha kita, kawungokaken wungun malih ing dinten kaping wolu.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

Tandha iku kudu katindakake ing dina kaping wolu, kaya kang dilambangaké déning wolung jiwa ing pethi. Ing langkah kapindho iku ujian visual dilambangaké, manawa iku Israel kang milih antarané para nabi Izébel lan Élia sadurungé pangadilan kang ditindakaké déning Élia, utawa Daniel, Sadrakh, Mésakh, lan Abédnego kang rupané katon luwih éndah lan luwih gemuk tinimbang wong-wong kang mangan panganané raja; ujian kapindho iku sipaté visual. Sunat iku minangka tandha urip, lan wolung jiwa ing pethi mau nggambaraké wong-wong kang urip, béda karo wong-wong kang mati.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

Ing sajarah Kristus, nalika pratandha prajanjian ngalih dadi baptisan, rasul Paulus migunakaké sajarah prajanjian saka ayat-ayat iki kanggo nduduhaké owah-owahan gedhé ing sajarah prajanjian. Panjenengané migunakaké daging kang dipotong ing tetak, minangka pralambangé manungsa gegayutan karo kaallahan, lan minangka pralambangé kodrat ngisoré manungsa gegayutan karo kodrat sing luwih luhur ing manungsa. Paulus mulang para siswané kanthi migunakaké Sabda Allah kang asipat kenabian, lan ancasé minangka “sawijining wong kang kapilih,” (kaya déné tegesé asmané Saul) yaiku kanggo ngenali owah-owahan gedhé ing sajarah prajanjian kang diwakili déning peralihan saka Israèl harfiah marang Israèl rohani minangka umat prajanjiané Allah. Nalika ngrampungaké pakaryan kang ditugasaké marang dhèwèké, panjenengané ngaturaké pesen kenabiané ana ing konteks sajarah prajanjian.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

Purwaning Dumadi pitulas nggambarake langkah kapindho saka telung langkah dhasar prejanjian sing nemokake kasampurnan omegane ana ing telung malaékat ing Wahyu patbelas. Langkah kapindho iki kaimangaké déning pratandha sunat, sing nglambangaké meterai Allah tumrap wong satus patang puluh papat éwu, yaiku panji, kang makili ujian kang kasatmata. Telung malaékat iku dadi omega saka prejanjian alfa Abraham. Langkah katelu kanggo Abraham ana ing pasal rong puluh loro.

> And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

> Mulané malaékaté Pangéran nimbali Abraham saka swarga kaping pindho, lan ngandika, Demi Aku piyambak Aku wus supaos, mangkono pangandikané Pangéran, awit merga kowé wis nindakaké prakara iki, lan ora nahan anakmu, anakmu ontang-anting: Satemené ing mberkahi Aku bakal mberkahi kowé, lan ing nglumpukaké Aku bakal nglumpukaké turunmu kaya lintang-lintang ing langit, lan kaya wedhi kang ana ing pinggir segara; lan turunmu bakal ndarbèni gapurané para mungsuhé; Lan ana ing turunmu sakehé bangsa ing bumi bakal kaparingan berkah; awit kowé wus manut marang swaraningSun. Purwaning Dumadi 22:15–18.

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Ayat kapisan ing pasal punika ngandika, “Lan kadadosan sawisé prakara-prakara punika, Gusti Allah nyobi Abraham, lan ngandika marang panjenengané, Abraham: lan panjenengané mangsuli, Lah, kawula wonten ing ngriki.” Gusti Allah nyobi Abraham, mangkono nedahaké sawijining ujian pungkasan sadurungé pangucapan prajanjian ingkang kaping tiga. Nalika Abraham nglampahi ujian punika kanthi kasil, lajeng patang ayat pungkasan saking prajanjian Abraham ingkang rangkep tiga punika dipunwedharaken. Awit Abraham “manut” marang swaraning Allah, ingkang wonten ing wacana punika dados “swaraning prajanjian”-Nya, Abraham badhé kaparingi berkah dados bapaking bangsa-bangsa. Malaékat ingkang katelu punika satunggaling ujian, ingkang kados Abraham nglambangaké satunggaling ujian ingkang mbuktèkaké watak, lan watak punika adhedhasar menapa panjenengan pitados dhumateng Allah, kados Abraham, utawi mboten. Para tiyang ingkang nglampahi ujian punika kanthi kasil, kados Abraham, badhé dipunginakaken kanggé nglumpukaken sadaya bangsa ing donya. Pitulas ayat, saking tiga pasal, nandhakaké prajanjian antawis Gusti Allah kaliyan umat pilihan; lan kanthi mekaten, ayat-ayat punika makili alfa saking sajarah prajanjianipun umat pilihan, lan kanthi mekaten ugi, ayat-ayat punika makili omega saking sajarah prajanjian kados ingkang dipunlambangaken lumantar dipunbangkitakenipun satus patang puluh sekawan ewu.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Pira akehe panjenengan sing gelem tuku omah, utawa kendaraan, tanpa luwih dhisik mriksa sarat-sarat ing prajanjian kontraké? Pira akehe Advent Hari Ketujuh Laodikia sing mangerténi manawa sarat pisanan banget ing kontrak prajanjiané karo Gusti Allah iku dumadi saka Gusti Allah mratelakaké yèn Panjenengané iku Allah kang kebak sih-rahmat, kang nindakaké paukuman nganti tumeka ing turun kaping papat? Tragediné yaiku menawa wong-wong mau ora mangerténi kayektèn-kayektèn dhasar sajarah Millerit, uga ora mangerténi kayektèn-kayektèn dhasar saka sesambetan prajanjian kang padha diakoni kuwi, lan awit saka iku, kaya Israel kuna, wong-wong mau ora mangerténi wektu nalika padha dilawat. Pungkasaning mangsa palawatan iku, kang wiwitané ing 9/11, yaiku nalika wong-wong mau kawungokaké ing tengah wengi, mung kanggo nyumurupi yèn wong-wong mau wis kapisah.

We will continue in the next article.

Kita badhé nerusaké ing artikel salajengipun.

> “On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

> “Ing tanggal 18 April, rong dina sawisé pemandhangan babagan ambruké gedhung-gedhung wis kaparingaké ana ing ngarsaku, aku lunga kanggo nepaki sawijining jadwal ing Carr Street Church, Los Angeles. Nalika aku lan para kanca saya nyedhaki pasamuwan iku, aku krungu para bakul koran cilik padha surak: ‘San Francisco dirusak déning lindhu!’ Kanthi manah kang kebak abot, aku maca pawarta kapisan kang dicithak kanthi kesusu bab bebendu kang nggegirisi iku.

> “Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

> “Rong minggu sawisé kuwi, nalika lelampahan bali menyang omah, aku lan para kancaku liwat San Francisco lan, kanthi nyéwa kreta, ngginakaké sakjam setengah kanggo nyawang karusakan sing kadadèkaké ana ing kutha gedhé iku. Gedhong-gedhong sing dianggep tahan marang bebaya padha rubuh dadi reruntuhan. Ing sawatara panggonan, ana gedhong sing kleleb sapérangan menyang ing lemah. Kutha iku nampilaké gambaran kang nggegirisi banget ngenani ora mampuné kapinteran manungsa kanggo mbangun bangunan sing tahan geni lan tahan lindhu.”

> “Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

> Lumantar nabi-Nya, Zefanya, Pangeran nerangake kanthi cetha paukuman-paukuman kang bakal Panjenengane timpakake marang para wong ala: “Ingsun bakal nyirnakake samubarang kabeh saka ing salumahing tanah, mangkono pangandikane Pangeran. Ingsun bakal nyirnakake manungsa lan kéwan; Ingsun bakal nyirnakake manuk-manuk ing langit lan iwak-iwak ing segara, sarta sandhungan-sandhungan bebarengan karo para wong duraka; lan Ingsun bakal ngrampungi manungsa saka ing salumahing tanah, mangkono pangandikane Pangeran.”

> “‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

> “‘Lan bakal kalakon ing dina pangurbanané Pangeran, yèn Ingsun bakal ngukum para panggedhé, lan para putrané ratu, lan sakèhé wong kang padha nganggo sandhangan manca. Ing dina iku uga Ingsun bakal ngukum sakèhé wong kang mlumpati ambang lawang, kang ngebaki omahé para bendarané kalawan panganiaya lan cidra….

> “‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

> “‘Lan bakal kelakon ing wektu iku, yèn Ingsun bakal nggoleki Yérusalèm nganggo pepadhang, lan ngukum para wong sing mapan ana ing ampasé angguré: yaiku wong-wong sing ngucap ing atiné, Pangéran ora bakal nindakaké kabecikan, lan uga ora bakal nindakaké piala. Mulané barang-barangé bakal dadi jarahan, lan omah-omahé bakal dadi reruntuhan: wong-wong iku uga bakal mbangun omah, nanging ora bakal dienggoni; lan bakal nandur kebon anggur, nanging ora bakal ngombé angguré.

> “‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

> “‘Dinané gedhé saka Pangéran wis cedhak, wis cedhak, lan enggal banget teka, iya swarané dinané Pangéran: wong kang gagah prakosa bakal nangis ana ing kono kanthi pait banget. Dina iku dina bebendu, dina kasangsaran lan karubedan, dina karusakan lan kabinasan, dina pepeteng lan surem, dina mendhung lan peteng kenthel, dina kalasangka lan weker marang kutha-kutha kang santosa, lan marang menara-menara kang dhuwur. Lan Aku bakal ndhatengaké kasusahan marang manungsa, nganti padha lumaku kaya wong wuta, marga padha wus dosa marang Pangéran: lan getihé bakal kawutahaké kaya lebu, lan dagingé kaya rereged. Salaka lan emasé ora bakal bisa ngluwari wong-wong mau ing dinané bebenduné Pangéran; nanging sakabehing nagara bakal diuntal déning geni cemburuné Panjenengané: marga Panjenengané bakal enggal ngrampungaké pungkasaning sakèhé wong kang manggon ana ing nagara iku.’ Zefanya 1:2, 3, 8–18.”

> “God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

> “Gusti Allah ora bisa maneh ngempet suwé. Saiki paukuman-paukumané wus wiwit tumiba ing sawetara panggonan, lan ora suwé menèh bebenduné kang cetha bakal kasarasa ing panggonan-panggonan liyané.

> “There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

> “Bakal ana rerangkèn prastawa kang mratelakaké yèn Allah iku Panguwaos ing sajroning kahanan. Kayektèn bakal kawartakaké nganggo basa kang cetha lan ora bisa kliru. Minangka sawijining umat kita kudu nyawisaké dalané Pangéran miturut tuntunan pangwasaning Roh Suci. Injil kudu diparingaké ing kasucèné. Aliran banyu kauripan kudu saya jero lan saya amba ing lumakuné. Ing sakèhé palagan, sing cedhak lan sing adoh, wong-wong bakal katimbalan saka waluku lan saka pagawéan dagang kang luwih lumrah, kang akèh ngrebut pikiran, lan bakal didhidhik bebarengan karo wong-wong kang duwe pengalaman. Nalika padha sinau makarya kanthi migunani, padha bakal martakaké kayektèn kanthi kakuwatan. Lumantar pakaryan pangwasaning Gusti Allah kang nggumunaké banget, gunung-gunung kasangsaran bakal disingkiraké lan dibuwang menyang segara. Pesen kang ateges banget tumrap para pandhudhuk bumi bakal kaprungu lan dimangertèni. Wong-wong bakal ngerti apa kang dadi kayektèn. Pakaryan iku bakal terus maju, maju tanpa kendhat, nganti kabèh bumi wis kaélingaké, lan sawisé kuwi wekasan bakal teka.”

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “Saya suwe saya cetha, nalika dina-dina lumaku, yèn paukumané Allah ana ing jagad iki. Lumantar geni lan banjir lan lindhu, Panjenengané paring pepeling marang para pedununging bumi iki bab rawuhé Panjenengané kang wis cedhak. Wektuné saya nyedhak nalika krisis gedhé ing sajarahing jagad bakal wus teka, nalika saben gerakan ing pamaréntahané Allah bakal diawasi kanthi minat kang banget lan rasa waswas kang ora kena kaandharaké. Kanthi silih-susul kanthi rikat, paukuman-paukumané Allah bakal ngetutaké siji lan sijiné—geni lan banjir lan lindhu, bebarengan karo perang lan tumpahing getih.”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Dhuh, muga-muga bangsa iku mangerténi wektuné panyowané! Akeh wong kang durung krungu kayektèn kang nyoba kanggo mangsa iki. Akeh uga wong kang lagi diperjuwangaké déning Rohé Allah. Wektuné paukuman karusakan saka Allah iku ya wektu sih-kawelasan tumrap wong-wong kang ora tau nduwèni kasempatan kanggo sinau apa kang dadi kayektèn. Kanthi alus Pangéran bakal mirsani wong-wong mau. Atiné kang kebak sih-kawelasan kagugah; asta-Né isih kauluraké kanggo nylametaké, déné lawang wis katutup tumrap wong-wong kang ora gelem mlebu.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

> “Sihe-rahmate Gusti Allah katuduhaké ana ing kasabarané kang dawa. Panjenengané nahan paukuman-paukumané, ngentèni supaya pawarta pepènget mau kaswarakaké marang kabèh wong. O, manawa umaté kita ngrasa kaya samesthiné bab tanggung jawab kang kapasang ing dhèwèké kanggo maringaké pawarta sih-rahmat kang pungkasan marang jagad, satemené pakaryan kang nggumunakaké bakal kalakon!” Testimonies, volume 9, 94–97.

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