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

Kitab Yoèl lan Pasamuwan Advent Dina Kaping Pitu Laodikia - Nomer Wolu

Number Eight

Nomer Wolu

Author

Jeff Pippenger

Published

December 9, 2025

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> 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.

> Sapa kang bakal diparingi piwulang bab kawruh déning Panjenengané? Lan sapa kang bakal diparingaké pangerten bab piwulang? Yaiku wong-wong kang wus disapih saka susu lan wus dipisah saka dhadhané ibu.

> 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.

> Amarga piwulang iku kudu dumunung ana ing dhuwur piwulang, piwulang ana ing dhuwur piwulang; larik ana ing dhuwur larik, larik ana ing dhuwur larik; ana sethithik ing kéné, lan ana sethithik ing kana: Amarga nganggo lambe kang gagap lan nganggo basa liya Panjenengané bakal ngandika marang bangsa iki. Marang wong-wong mau Panjenengané wus ngandika, Iki panggonan palereman, kang sarana iku kowé bisa maringi wong kang kesel supaya ngaso; lan iki panganyaraning kawigaten: nanging wong-wong mau ora gelem ngrungokaké.

> 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.

> Nanging pangandikané Pangéran marang wong-wong mau dadi dhawuh sawisé dhawuh, dhawuh sawisé dhawuh; larik sawisé larik, larik sawisé larik; ing kéné sathithik lan ing kana sathithik; supaya padha lunga, lan tumiba ngungkuri, lan remuk, lan kapracaya, lan 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.

> Mulané rungokna pangandikané Pangéran, hé wong-wong sing ngremehaké, kang mréntah bangsa iki kang ana ing Yérusalèm. Awit kowé padha ngucap, Kita wis gawé prejanjian karo pati, lan karo naraka kita wis padha sarujuk; manawa paukuman kang nglimpah kaya banjir iku bakal liwat, iku ora bakal tekan marang kita; sabab kita wis ndadèkaké goroh dadi pangungsèn kita, lan ing sangisoré kasamaran kita ndhelikaké awak kita dhéwé: Mulané mangkéné pangandikané Pangéran Allah, Lah, Ingsun netepaké ana ing Sion sawijing watu kanggo dhasar, watu kang wis katindakaké, watu pojok kang aji, dhasar kang kukuh; sing sapa pracaya ora bakal kesusu. Pangadilan uga bakal Ingsun pasang miturut tali ukuran, lan kabeneran miturut unting-unting; lan udan ès bakal nyapu sirna pangungsèné goroh, lan banyu bakal nglimpahi papan pandhelikan. Lan prejanjianmu karo pati bakal dibatalaké, lan sarujukmu karo naraka ora bakal tetep jejeg; manawa paukuman kang nglimpah kaya banjir iku bakal liwat, ing kono kowé bakal katindhes déning iku. 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.

Wong-wong sing nggeguyu lan ngina, kang mréntah ing Yérusalèm, iku para pamimpin greja Advent Hari-Kaping-Pitu Laodikia, kang sawetara ayat sadurungé wis diidentifikasi déning Yésaya minangka “wong-wong mabuk ing Éfraim” lan “makutha kasombongan.” Nalika Pentekosta, Pétrus nanggapi wong-wong sing ngaku manawa pawarta iku lagi diumumaké déning wong-wong mabuk. Mangsa udan pungkasan iku gegayutan karo pawarta udan pungkasan sing sejati lan sing palsu. Pawarta saka Pangéran tansah ngasilaké rong golongan wong sing nyembah, lan loro-loroné padha ngombé anggur. Pawarta kang kasucekaké, utawa anggur kang kasucekaké, iku kang dipateni saka cangkemé wong-wong sing ora setya ing Yoèl.

> 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.

> Padha tangia, hé para wong mendem, lan padha nangisa; lan padha nggero, hé para wong sing ngombé anggur kabèh, marga saka anggur anyar; awit iku wus katetepaké saka cangkemmu. Yoèl 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.

Ing Yoèl pasal siji para panggarap kebon anggur kang ala, kang nggambarake gréja Advent Dina Kaping Pitu Laodikia, dipatrapi paukuman lan diadili gegayutan karo “anggur anyar” kang “kapundhut” saka cangkemé. Gusti Allah wis nyegah utawa nahan panyurakan Roh Allah ing udan pungkasan, kaya kang dilambangaké déning “kurban dhaharan lan kurban ombèn-ombèn,” saka para panggarap kang ala lan mendem mau.

> 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.

> Pisungsung dhaharan lan pisungsung omben-omben wus kapêthuk saka padalemané Pangéran; para imam, para peladèné Pangéran, padha sesambat. Pategalan rusak, tanah padha nggresula; amarga gandum wus rusak: anggur anyar wus garing, lan lenga wus sirna dayané. Padha isinana, hé para wong tani; padha nguwuh-uwuha, hé para pangrêksa pakêbon anggur, awit saka gandum lan saka jelai; amarga panèn ing pategalan wus sirna. Wit anggur wus garing, lan wit anjir wus lêsu; wit delima, wit kurma uga, lan wit apel, iya samubarang wit ing pategalan, kabèh padha alum: amarga kabungahan wus alum saka para anaking manungsa. Padha sabukana awakmu, lan padha nangisa, hé para imam; padha nguwuh-uwuha, hé para peladèn misbyah; mrenea, turua sewengi muput nganggo bagor, hé para peladèné Allahku; amarga pisungsung dhaharan lan pisungsung omben-omben kapegat saka padalemané Allahmu. Padha sucèkna pasa, kumandhangna pasamuwan suci, kumpulna para sêpuh lan sakehé kang manggon ing nagara iki menyang padalemané Pangéran Allahmu, lan padha sesambata marang Pangéran, Aduh dinané iku! amarga dinané Pangéran wus cêdhak, lan bakal rawuh kaya karusakan saka Kang Mahakwasa. Apa dudu dhaharan iku wus kapêthuk ana ing ngarepé mripat kita, iya kabungahan lan kasukaan saka padalemané Allah kita? Yoèl 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 “para mendemané Éfraim” kagungané Yésaya “tangi” ing Yoèl, kaanan kang ndadèkaké wong-wong mau tangi iku yaiku pekabaran udan pungkasan—kang dilambangaké minangka “anggur anyar.” Bab iku wis katetepaké ora diparingaké marang umat prasetyané Allah kang kapilih. “Jagung” ing wacana iku minangka tembung umum kanggo gandum, lan Sabdané Allah iku Roti saka Swarga lan ing wacana iku, wis “kabuwang sia-sia.”

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” iku pesen bebener saiki sing rawuh ing 9/11. “Anggur anyar wus garing” lan “kapegat,” amarga “anggur anyar” iku mung diakoni déning wong-wong sing padha bali marang dalan-dalan “lawas” kagungané Yeremia, awit pesen sing “anyar” tansah sarujuk karo pesen sing “lawas.” Tembung sing dijarwakaké dadi “garing” ing basa Ibrani tegesé “dadi kawirangan.”

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.

Wong-wong kang “isin” iku dadi pokok pawartos utama ing kitab Yoel lan para nabi. Para wong mendem ing Éfraim padha isin merga pawartos udan pungkasan palsu sing digawé-gawé déning wong-wong mau, kang asring sinebut pawartos ‘tentrem lan aman’. Telung pralambang, yaiku gandum, anggur anyar, lan lenga, makili pawartos udan pungkasan. Udan pungkasan uga dipralambangaké minangka kawutahaning 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.

Pakaryanipun Roh Suci punika nyarujuki manungsa bab dosa, kabeneran, lan paukuman, sarta punika katindakaken ing urutan punika piyambak. Pangandikaning Allah nyarujuki bab dosa, lan dipunlambangaken déning “gandum.” Gadhah “anggur énggal” punika mènèhi pratandha tumrap tiyang-tiyang ingkang kagungan Roh Suci, ingkang dipunlambangaken déning “udan” lan ugi déning “anggur,” awit “udan” lan “anggur” kalihipun saged kapratelakaken kanthi cetha minangka satunggaling pesen utawi piwulang.

> 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 satemene Aku pitutur marang kowe: luwih becik tumrap kowe manawa Aku lunga; awit manawa Aku ora lunga, Sang Panglipur ora bakal rawuh marang kowe; nanging manawa Aku mangkat, Aku bakal ngutus Panjenengane marang kowe. Lan manawa Panjenengane wus rawuh, Panjenengane bakal nyadharakake jagad prakara dosa, lan kabeneran, lan paukuman: Prakara dosa, awit padha ora pracaya marang Aku; Prakara kabeneran, awit Aku tindak marang Rama-Ku, lan kowe ora weruh Aku maneh; Prakara paukuman, awit pangeraning jagad iki wus kaukum. Isih akeh prakara kang kudu Dakpituturake marang kowe, nanging saiki kowe durung bisa nanggung. Nanging manawa Panjenengane, yaiku Rohing Kayekten, wus rawuh, Panjenengane bakal nuntun kowe menyang sakehe kayekten: awit Panjenengane ora bakal ngandika saka karsane piyambak; nanging samubarang kang dipirengake, iku kang bakal dingandikakake: lan Panjenengane bakal nedahake marang kowe prakara-prakara kang bakal kalakon. 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!”

“Jagung” ing kitab Yoèl iku Sabdaning Allah, kang nyawisake panyadharan tumrap “dosa.” “Kabeneran” kawedharake dening wong-wong kang wis nyambungake kamanungsane karo kaallahan lumantar pitedah kayekten jaman saiki kang kagambarake minangka “anggur” “anyar” (pitedah kayekten saiki) (“new” [present-truth] “wine” [message]). “Lenga” iku pralambang “pangadilan,” awit “pangadilan” iku dhedhasar apa wong-wong kang diadili padha nduweni “lenga.” Jagung, anggur anyar, lan lenga miturut Yoèl iku panyadharan bab dosa, kabeneran, lan pangadilan. Kabèh unsur pakaryaning Roh Suci gegayutan karo kawutahaning udan pungkasan iku ngemu kayekten-kayekten kang bakal nguji Adventisme Laodikia wiwit 9/11 nalika Yoèl mrentah marang wong-wong mau, “Tangia!”

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.

Telung pralambang saka pawarta udan pungkasan iku salaras karo pawarta telung malaékat ing Wahyu patbelas, lan para “petani” kudu “lingsem” déné para “pangurus pakebonan anggur” kudu “nguwuh-uwuh.” Ing Yowèl, umat Allah ora tau kena lingsem.

> 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.

> Lan kowé bakal sumurup yèn Aku ana ing satengahing Israèl, lan yèn Aku iki Pangéran Allahmu, lan ora ana liyané; lan umat-Ku ora bakal tau kauwirangan. Yoèl 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 panggarap palemahan lan pangrumat pakebon anggur padha isin lan nguwuh, amarga pesen udan pungkasan palsu sing padha aturake iku ora kuwasa ngasilake urip ana ing pakebon anggur sing dipasrahake marang wong-wong mau supaya dirumat. Adventisme ngerti saka nabi wadonipun manawa wong-wong mau katimbalan kanggo netepi pengalaman udan pungkasan, nanging wohing pategalan padha alum. Wong-wong mau isin lan nangis mliginipun “merga gandum lan merga jawawut.” Pisungsung woh kapisan “jawawut” ing dina wungunipun Kristus miwiti mangsa Pentakosta sing dipungkasi ing Pentakosta lumantar pisungsung woh kapisan “gandum” ing Pentakosta. Para wong mendem ing Éfraim padha isin amarga wong-wong mau ana ing sisih sing salah saka mangsa Pentakosta, kang diambali wiwit 9/11 nganti tekan angger-angger Minggu, nalika udan pungkasan lagi tumiba.

> “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.

> “Akeh wong ing ukuran kang gedhé wis gagal nampani udan wiwitan. Wong-wong mau durung nampa sakehing paédah kang kanthi mangkono wis diparingaké Gusti Allah marang wong-wong mau. Wong-wong mau ngarep-arep yèn kakurangan iku bakal kacukupan déning udan pungkasan. Nalika kaluberaning sih-rahmat kang paling sugih bakal diparingaké, wong-wong mau nduwé ancas mbukak atiné supaya bisa nampani iku. Wong-wong mau lagi gawé kaluputan kang nggegirisi. Pakaryan kang wis diwiwiti déning Gusti Allah ana ing sajroning ati manungsa nalika maringi pepadhang lan kawruh saka Panjenengané kudu terus lumaku tanpa pedhot. Saben wong kudu nyadhari kabutuhané dhéwé. Ati kudu dikosongaké saka saben rereged lan diresiki kanggo papan dedalemé Sang Roh. Liwat pangakèn lan nilar dosa, liwat pandonga kang tenanan lan pasrahing awak marang Gusti Allah, para sakabat wiwitan nyawisaké awaké kanggo nampani panyiraman Sang Roh Suci ing Dina Pentakosta. Pakaryan kang padha, mung waé ing ukuran kang luwih gedhé, kudu ditindakaké saiki. Banjur piranti manungsa mung prelu nyuwun berkah iku, lan nganti-anti Gusti bakal nyampurnakaké pakaryan bab dhèwèké. Gusti Allah iku kang miwiti pakaryan mau, lan Panjenengané bakal ngrampungaké pakaryan-Panjenengané, ndadèkaké manungsa sampurna ana ing Gusti Yesus Kristus. Nanging aja nganti ana panglirwakaké marang sih-rahmat kang dilambangaké déning udan wiwitan. Mung wong-wong kang nglakoni manut pepadhang kang wis ditampa déning wong-wong mau bakal nampa pepadhang kang luwih gedhé. Kajaba kita saben dina saya maju ing mujudaké kautaman-kautaman Kristen kang aktif, kita ora bakal wanuh marang pratandha-pratandhané Sang Roh Suci ing udan pungkasan. Bisa waé iku lagi tumiba ing ati-ati wong ing sakubengé kita, nanging kita ora bakal nyumurupi utawa nampani iku.” 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.

Ing konteks garis kang déning Sister White sinebut “mangsa Pentakosta,” “udan wiwitan” iku Kristus ambegan marang para murid sawisé Panjenengané tumedhak saka pasamuwan swarga-Né sawisé Panjenengané wungu. “Udan pungkasan” ing konteks iki yaiku Pentakosta. Ing alfa mangsa Pentakosta sawetara tetes diambegaké marang para murid, lan ing omega para murid kang wis diambegani mau padha ngandika nganggo ilat-ilat geni marang jagad kabèh. Wahyu Roh Suci ing wiwitan lan ing pungkasan. Ketuhanan ngaturaké Roh Suci marang kamanungsan lumantar sawijining pekabaran ing wiwitan, lan ketuhanan lan kamanungsan manunggal, kaya dilambangaké déning ilat (kamanungsan) lan geni (Ketuhanan), sarta ngaturaké Roh Suci marang kamanungsan lumantar sawijining pekabaran ing pungkasan. Pisungsung woh kawitan gandum jelai ing wiwitan selaras karo wunguné Kristus, lan roti loro saka gandum ing pisungsung woh kawitan Pentakosta selaras karo Pentakosta.

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.

Loro roti iku mung siji-sijiné kurban sing ngandhut ragi, sawijining pralambang dosa. Roti-roti iku wis dipanggang, mula makili pambuwangan dosa, nanging tetep njunjung kayekten manawa loro roti ayun sing makili wong satus patang puluh papat ewu iku yaiku para priya lan wanita kang biyèn wong dosa, nanging wis disucèkaké saka dosa-dosa mau déning Utusaning Prajanjian ing Malakhi pasal telu. Mulané, alfa saka mangsa Pentakosta makili Roti saka Swarga sing mulang para muridé, lan omega saka mangsa iku nduwèni para murid sing padha mau dipralambangaké minangka loro roti sing diangkat munggah menyang swarga. Mulané, pralambang kaallahan lan kamanungsan saka ilat-ilat geni lan pangangkatan kurban ayun, kang dadi pralambang para murid ngasta piwulang mau menyang donya, nyawiji kanggo netepaké manawa wong satus patang puluh papat ewu iku kudu diangkat minangka kurban sing kanthi sampurna makili Gusti Yesus Kristus, lan Gusti Yesus Kristus makili manawa Kaallahan kang kagandhèng karo kamanungsan ora nglakoni 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 “nampani udan wiwitan” nalika ngarep-arep manawa “kakurangan” saka “kabeh paédah sing Allah” “siyagakaké” lumantar “udan wiwitan” “bakal kacukupan déning udan pungkasan” iku “kekeliruan sing nggegirisi.” Udan wiwitan iku “dalan-dalan kuna” ing Yeremia, sing wis diidentifikasi minangka dalan kang kudu dilakoni ing 9/11. Iki minangka “kekeliruan sing nggegirisi” lan uga sawijining panlêdhèk kang kuwawa, sing nuntun wong-wong supaya mikir manawa padha nduwèni piwulang udan pungkasan sing dibangun ing sadhuwuring watu karang, nanging ing pungkasané nemoni manawa piwulangé dibangun ing sadhuwuring pasir.

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.

Pétrus ora isin kanggo nerangaké kanthi langsung sapa sing mendem lan sapa sing ora mendem ing panggambarane ngenani wong satus patang puluh papat ewu sajrone mangsa udan pungkasan. Kabèh para nabi ngandharaké bab dina-dina pungkasan, lan Yoèl lagi ngenali “para wong mendem saka Éfraim” kang padha tangi lan diadhepaké karo bukti kang cetha manawa hak istimewa dadi umat sing bakal martakaké panguwuh sora malaékat katelu ing sangisoré kakuwatan udan pungkasan wis dicabut ing salawas-lawasé. Wong satus patang puluh papat ewu iku dikembangaké lan dipateraèkaké sajrone mangsa udan pungkasan wiwit 9/11 nganti tumeka angger-angger Minggu. Wong-wong iku yaiku para kang ngetutaké Sang Cempé menyang endi waé Panjenengané tindak.

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.

Pétrus ing Pentakosta nggambarake wong-wong sing martakaké pekabaran udan pungkasan, kang dhedhasaraké marang kitab Yoèl. Wong-wong Yahudi, sing wis kaparingan tanggung jawab kanggo ngreksa Pentakosta sajroning sajarahé kabèh, déning Pétrus diparingi pawartos yèn Pentakosta kang dituduhaké déning kabèh Pentakosta sadurungé marang sawijining kaleksanan ing tembé, saiki lagi kaleksanan. Wong-wong Yahudi, kaya para wong mendem saka Éfraim, padha kemabukan anggur Babil nganti padha nuduh Pétrus lan kang sewelas iku mendem nalika padha ngetokaké pekabaran udan pungkasan ing sajroning konteks kitab Yoèl. Nalika para wong mendem saka Éfraim “tangi” ing ayat lima saka pasal kapisan kitab Yoèl, padha kaadhepaké marang proses panggawé bukti saka udan pungkasan, ing ngendi ana rong golongan kang kawangun. Ing proses panggawé bukti iku, siji golongan ngenali pekabaran udan pungkasan lan golongan sijiné ora ngenali.

> “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.

> “Kita aja ngenteni udan pungkasan. Iku bakal rawuh tumrap sakehe wong sing gelem ngenali lan nampa embun lan udan-udan sih-rahmat kang tumiba marang kita. Nalika kita nglumpukake pecahan-pecahan pepadhang, nalika kita ngregani sih-katresnaning Allah kang mesthi, Panjenengane kang remen supaya kita pracaya marang Panjenengane, mula saben prasetyane bakal katetepake. ‘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.’ Yesaya 61:11. Kabèh bumi bakal kapenuhan kamulyaning 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.

“Ngakoni” tegesé “ngélingi manèh utawa mbalèkaké kawruh,” awit pekabaran udan pungkasan iku diakoni lumantar sajarah-sajarah suci jaman biyèn kang nggambaraké sajarah udan pungkasan. Sajarah Pétrus nalika Pentakosta katetepaké ing sajroning rerangkèn sajarah kang wis kaandharaké déning Yoèl. Tatanan Yoèl bebarengan karo panggenané kaleksanan ing Pétrus maringi loro seksi tumrap sajarah Panguwuh Tengah Wengi taun 1844. Katelu seksi iku (lan liya-liyané) kudu “diakoni” minangka gambaran saka sajarah, tatanan, lan pekabaran udan pungkasan.

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 ambegan marang para murid sawisé Panjenengané minggah lan banjur rawuh manèh, iku kaya “sawetawis tetes” sadurungé pangcurahan agung ing Pentakosta. Ing wiwitan lan pungkasan ana pepanthaning Roh Suci kang kacurahaké. Sawetawis tetes saka Kristus marang para murid iku minangka alfa saka mangsa Pentakosta kang dipunpungkasi déning omega lan pangcurahaning pekabaran saka para murid marang jagad. Alfa iku ditandhani déning pisungsung woh kawitan gandum jelai lan dipunwatesi déning pisungsung woh kawitan gandum. Wiwitaning udan pungkasan ditandhani déning dirubuhaké gedhong-gedhong agung ing Kutha New York ing tanggal 9/11. Iku nandhani wiwitaning sajarah kang nuntun marang hukum Minggu. 9/11 dipunlambangaké déning pisungsung woh kawitan gandum jelai, lan hukum Minggu iku pisungsung woh kawitan 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 wong mendem ing Éfraim kasadharakaké marang kasunyatan yèn karajané bakal dijupuk saka wong-wong mau lan diparingaké marang sawijining bangsa kang bakal ngasilaké woh-wohan kang pantes. Yoèl nedahaké pambrontakané para wong mendem mau kanthi netepaké yèn pisungsung “pangan” lan “ombèn-ombèn” wis katundhung saka padalemané Pangéran lan yèn “anggur énggal” wis katundhung saka cangkemé wong-wong mau. “Anggur énggal” iku sajatiné sari peresan seger miturut basa Ibrani, nanging “anggur” kang diombé para wong mendem ing ayat kaping lima iku sari kang wis ngalam fermentasi. Ana rong jinis anggur, kang nglambangaké piwulang, lan ing wewangsulan Yoèl piwulang iku yaiku pekabaran udan pungkasan. Para wong mendem ing Éfraim wis ngombé sari kang wis difermentasi, lan wong-wong mau “katundhung” saka sari “énggal” kang anyar waé diperes. Rong jinis anggur nggambaraké rong pekabaran udan pungkasan, lan para wong mendem iku “katundhung” saka pekabaran kang murni. Tembung Ibrani kang kaunjaraké dadi “katundhung” iku dhedhasar pakulinan prajanjian kuna, yaiku nyigar kéwan-kéwan lan mlaku ing antarané pérangan-pérangané. Dadi “katundhung” iku tegesé ditampik minangka umat prajanjiané Allah.

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 Yoèl nemtokaké umatipun Allah ing dinten-dinten pungkasan, wiwit saking para Millerit ingkang kaadakaké minangka akibat saking kabukakipun Kitab Daniel ing taun 1798, lan dipunpungkasi kaliyan satunggal atus patang puluh sekawan ewu ingkang kaadakaké minangka akibat saking kabukakipun Kitab Daniel ing taun 1989. Ing wiwitanipun, pencurahan Roh Suci dipunlambangakaké déning mangsa wekdal wiwit saking patemon perkemahan Exeter dumugi kuciwènipun tanggal 22 Oktober 1844. Sajarah punika nindakaké kasampurnaning pasemon bab sepuluh prawan ing Matius kalih-puluh gangsal, ingkang dipunwulang malih kanthi padha temenan ngantos saben tembungipun wonten ing sajarahipun satunggal atus patang puluh sekawan ewu.

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

> “Pasemon bab sepuluh prawan ing Matius 25 uga nggambarake pengalaman 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.

> “Aku asring ngarahake marang pasemon bab sepuluh prawan, lima ing antarané padha wicaksana, lan lima padha bodho. Pasemon iki wis katetepaké lan bakal katetepaké nganti sakhuruf-hurufé, awit nduwèni panrapan kang mligi tumrap jaman iki, lan, kaya pesen malaékat katelu, wis katetepaké lan bakal terus dadi bebener kang saiki nganti tumeka ing pungkasaning jaman.” Review and Herald, August 19, 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.

> “Ana sawijining jagad kang gumlethak ana ing piawon, ing pangapusan, lan ing kasasar, ana ing sangisoring wewayanganing pati,—katoné turu, turu. Sapa ta kang ngrasa lara-babaring jiwa supaya padha tangi? Swara apa kang bisa nggayuh wong-wong mau? Pikiran kula katuntun marang mangsa ngarep nalika pratandha iku bakal kaparingaké, ‘Lah, Pengantèn lanang rawuh; metua sira arep marani Panjenengané.’ Nanging ana sawatara kang bakal ngentèni nganti telat kanggo olèh lenga guna nambah lampu-lampuné, lan kasep banget wong-wong mau bakal nemu yèn watak, kang dilambangaké déning lenga iku, ora bisa dipindhahaké. Lenga iku yaiku kabenerané Kristus. Iku nglambangaké watak, lan watak ora bisa dipindhahaké. Ora ana wong siji waé kang bisa njaminaké iku kanggo wong liya. Saben wong kudu olèh kanggo awaké dhéwé watak kang wus disucèkaké saka saben reregeding dosa.” Bible Echo, May 4, 1896.

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

Sapa sing “ngrasaake lara sangsaraing nyawa kanggo nggugah” “sawijining jagad kang gumlethak ana ing piala?” Yoèl njawab pitakonan iku:

> 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.

> Lan bakal kelakon, saben wong kang nyebut asmane Pangeran bakal kapitulungan: awit ing Gunung Zion lan ing Yerusalem bakal ana kaslametan, kaya kang wus dipangandikakake déning Pangeran, lan ana ing antarané para turahan kang bakal katimbalan déning Pangeran. Yoèl 2:32.

We will continue these things in the following article.

Bab-bab punika badhé kita lajengaken wonten ing artikel salajengipun.

> “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.

> Ing wayah sore pungkasan ing dina wunguné Gusti, ana wong loro saka para murid lagi ana ing dalan menyang Emaus, sawijining kutha cilik kang adohe wolung mil saka Yérusalèm. Para murid iki ora nduwèni papan kang pinunjul ing pakaryané Kristus, nanging padha dadi pracaya kang temen-temen marang Panjenengané. Wong-wong mau teka menyang kutha kanggo netepi Paskah, lan padha kebak bingung déning prastawa-prastawa kang lagi waé kelakon. Wong-wong mau wis krungu pawarta ing wayah ésuk bab dicopoté layon Kristus saka kubur, lan uga laporan saka para wanita kang wis ndeleng para malaékat sarta wis kapethuk karo Gusti Yésus. Saiki wong-wong mau lagi bali menyang omahé kanggo semadi lan ndedonga. Kanthi susah banget wong-wong mau nerusaké lakuné ing wayah sore, rembugan bab prastawa-prastawa pangadilan lan panyaliban. Sadurungé durung tau wong-wong mau nganti semono ajuré pangarep-arep lan semangaté. Tanpa pangarep-arep lan tanpa pracaya, wong-wong mau mlaku ana ing sangisoring ayang-ayanging 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.

> “Nalika padha lumampah, durung adoh saka lampahane, ana wong manca mèlu ngancani wong-wong mau; nanging amarga atine kebak ing kasusahane lan kecewane, wong-wong mau ora nggatekake dhèwèké kanthi temenan. Wong-wong mau terus padha rembugan, ngandharake pikiran kang ana ing jeroning atine. Wong-wong mau padha nalar bab piwulang-piwulang kang wis kaparingake déning Kristus, kang katoné ora bisa padha mangertèni. Nalika padha nyritakake bab lelakon-lelakon kang wis kalakon, Gusti Yesus karsa nglipur wong-wong mau. Panjenengané wus mirsa kasusahane; Panjenengané mangertèni gagasan-gagasan kang padha tabrakan lan mbingungake, kang ngetokake ing pikirane pitakon mangkene: Apa Wong iki, kang nglilani Sarirané piyambak diasorake nganti semono, bisa dadi Sang Kristus? Kasusahane ora bisa dikekang, lan wong-wong mau padha nangis. Gusti Yesus mangertèni manawa atine wong-wong mau kaiket marang Panjenengané sajroning katresnan, lan Panjenengané karsa ngusap luhing mripate sarta ngebaki wong-wong mau kalawan kabungahan lan suka cita. Nanging luwih dhisik Panjenengané kudu maringi piwulang marang wong-wong mau, piwulang kang ora bakal dilalekake ing salawas-lawase.”

> “‘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.’

> “Panjenengane banjur ngandika marang wong-wong mau, ‘Rembugan apa iki kang padha kokgunemake siji lan sijiné nalika kowé padha mlaku, lan kok padha susah?’ Lan salah siji saka wong loro mau, kang jenengé Kleopas, mangsuli lan matur marang Panjenengane, ‘Punapa Paduka piyambak namung dados wong manca ing Yérusalèm, saéngga boten mangertos prekawis-prekawis ingkang sampun kalampahan wonten mriku ing dinten-dinten punika?’ Wong-wong mau nyariosaken marang Panjenengane bab kuciwane gegayutan karo Gustiné, ‘kang dadi nabi, kuwasa ing pakaryan lan pangandika ana ing ngarsané Allah lan sakèhé umat;’ nanging, ‘para imam kepala lan para panguwasa kita,’ mangkono pangandikané, ‘wis masrahaké Panjenengane supaya katetepaké paukuman pati, lan wis nyalib Panjenengane.’ Kanthi ati kang remuk merga kuciwo, lan kanthi lambé kang gumeter, wong-wong mau banjur nambah, ‘Kawula sami ngarep-arep bilih Panjenenganipun punika ingkang badhé ngluwari Israèl; lan kejawi saking sedaya punika, samenika punika dinten kaping tiga wiwit prekawis-prekawis punika kalampahan.’”

> “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.

> “Anèh yèn para murid ora ngélingi pangandikané Kristus lan ora nyadari yèn Panjenengané wus ngandika sadurungé bab lelakon-lelakon kang banjur kelakon! Wong-wong mau ora nyadari yèn pérangan pungkasan saka panyingkapane bakal kaleksanan kanthi temenan padha karo pérangan kang kapisan, yaiku yèn ing dina katelu Panjenengané bakal wungu menèh. Iki minangka pérangan kang sakmesthiné padha diélingi. Para imam lan para panguwasa ora lali bab iki. Ing dina ‘sawisé dina pasiyapan, para imam kepala lan wong-wong Farisi padha nglumpuk sowan marang Pilatus, matur, Gusti, kawula sami éling bilih si panyesat punika, nalika taksih gesang, ngandika, Sawisé telung dina Aku bakal wungu menèh.’ Matius 27:62, 63. Nanging para murid ora ngélingi tembung-tembung iki.”

> “‘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.

> “‘Banjur Panjenengané ngandika marang wong-wong mau: Hé, wong-wong bodho, lan alon atimu kanggo pracaya marang samubarang kang wis diucapaké déning para nabi: apa Kristus ora prelu nandhang samubarang iki, banjur lumebu ing kamulyanipun?’ Para sakabat padha gumun, sapa ta wong manca iki, nganti Panjenengané bisa nembus tekan ing jroning nyawané, lan ngandika kanthi kasungguhane kang mengku, kelembutan, lan katresnan, sarta kanthi pangarep-arep kang mangkémi. Kaping pisan wiwit Kristus kaulungaké, padha wiwit ngrasa nduwèni pangarep-arep. Bola-bali padha nyawang kanthi tenanan marang kancané lelampahan mau, lan padha mikir yèn tembung-tembungé iku pancèn tembung-tembung kang mesthiné bakal diucapaké déning Kristus. Wong-wong mau kebak kaéraman, lan atiné wiwit deg-degan merga pangajab kang bungah.”

> “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.

> “Miwiti saka Musa, yaiku Alpha piyambak saka sajarah Kitab Suci, Kristus nerangake ing sakabèhé Kitab Suci bab prakara-prakara kang ngenani Panjenengané piyambak. Saupama Panjenengané luwih dhisik ndadèkaké dhiri Panjenengané kawuningani déning wong-wong mau, atiné mesthi wis kabingahaké. Ing kasampurnaning kabungahané, wong-wong mau ora bakal ngelih marang apa-apa manèh. Nanging prelu tumrap wong-wong mau supaya mangertèni paseksèn kang kaparingaké marang Panjenengané lumantar pralambang-pralambang lan ramalan-ramalan ing Prajanjian Lawas. Ing dhasar iki imané kudu diteguhaké. Kristus ora nindakaké mukjijat siji waé kanggo ngyakinaké wong-wong mau, nanging pakaryan Panjenengané kang kapisan yaiku njlentrehaké Kitab Suci. Wong-wong mau wis nyawang séda Panjenengané minangka karusakaning kabèh pangajabé. Saiki Panjenengané nedahaké saka para nabi yèn iki minangka bukti kang satemené paling rosa tumrap imané.”

> “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.

> Nalika mulang para murid iki, Gusti Yesus nedahaké pentinge Prajanjian Lawas minangka paseksi tumrap misi Panjenengané. Akèh wong sing ngakoni dhiri minangka wong Kristen saiki nyingkiraké Prajanjian Lawas, kanthi nyatakaké yèn kitab iku wis ora ana gunané manèh. Nanging mangkono kuwi dudu piwulangé Kristus. Panjenengané ngregani banget kitab iku nganti ing sawijining wektu Panjenengané ngandika, “Yèn wong-wong iku ora ngrungokaké Musa lan para nabi, wong-wong iku uga ora bakal kapersuadekaké, senajan ana wong siji tangi saka ing antarané wong mati.” 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.

> “Iki swaraning Kristus kang ngandika lumantar para patriarch lan para nabi, wiwit jamané Adam nganti tekan adegan-adegan panutuping wekdal. Sang Juruwilujeng kaandharaké ana ing Prajanjian Lawas kanthi cetha padha kaya ing Prajanjian Anyar. Padhangingkang asalé saka jaman kapungkur kang profetik iku nuwuhaké kauripané Kristus lan piwulang-piwulang Prajanjian Anyar kanthi kajelasan lan kaéndahan. Kaelokan-kaelokan Kristus iku bukti kaallahané; nanging bukti kang luwih kiyat yèn Panjenengané iku Juru Panebusing jagad ditemokaké ana ing mbandhingaké ramalan-ramalan Prajanjian Lawas karo sajarah Prajanjian 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.

> “Kanthi nalar adhedhasar ramalan, Kristus maringi para sakabate pangerten kang bener bab apa kang bakal dadi ana ing kamanungsan. Pangajabé marang sawijining Mesias kang bakal njupuk dhampar lan panguwasa kratoné manut karo pepénginaning manungsa wus nyasaraké. Iku bakal ngalang-alangi pangerten kang bener bab anggoné Panjenengané tumedhak saka kalenggahan kang paling luhur tumuju kalenggahan kang paling andhap kang bisa dienggoni. Kristus ngersakaké supaya pamanggih para sakabate resik lan bener ing saben rinciané. Wong-wong mau kudu mangertèni, sajauh kang bisa, bab tuwung kasangsaran kang wus diparengaké marang Panjenengané. Panjenengané nedahaké marang wong-wong mau yèn paprangan kang nggegirisi, kang durung bisa dipahami déning wong-wong mau, iku minangka kasampurnaning prejanjian kang katindakaké sadurungé dhasaring jagad kawiwitan. Kristus kudu séda, kaya saben wong kang nerak angger-angger uga kudu séda manawa tetep ana ing dosa. Kabèh iki mesthi bakal kelakon, nanging dudu bakal mungkasi ing kakalahan, nanging ing kamenangan kang mulya lan langgeng. Gusti Yesus ngandika marang wong-wong mau yèn saben usaha kudu katindakaké kanggo nylametaké jagad saka dosa. Para pandhèrèké kudu urip kaya Panjenengané urip, lan nyambut-gawé kaya Panjenengané nyambut-gawé, kanthi upaya kang temen, taberi, lan ora kendhat-kendhat.

> “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.

> “Mangkono Kristus ngandika marang para sakabate, mbikak pangraning budi supaya padha bisa mangreti Kitab Suci. Para sakabat padha kesel, nanging pasemonan mau ora kendhat. Tembung-tembung panguripan lan kapesthèn tumiba saka lambe Sang Juru Slamet. Nanging isih waé mripate padha katutup. Nalika Panjenengane nyariyosake bab rubuhe Yerusalem, wong-wong mau nyawang kutha kang katemtokake marang paukuman iku kanthi nangis. Nanging isih sethithik pisan wong-wong mau nyana sapa satemene kancane lelampahané. Wong-wong mau ora mikir manawa pokok pasemonan kang padha dirembug iku lumaku ana ing sacedhake; awit Kristus nyebut bab Panjenengane piyambak kaya-kaya Panjenengane iku wong liya. Wong-wong mau ngira manawa Panjenengane iku salah siji saka wong-wong kang wis teka ing pésta gedhé mau, lan kang sapréné lagi bali menyang omahé. Panjenengane mlaku kanthi ngati-ati kaya wong-wong mau uga ngliwati watu-watu kasar, sok-sok mandheg bebarengan karo wong-wong mau kanggo ngaso sedhela. Mangkono wong-wong mau padha nerusake lakune ing dalan pagunungan, dene Panjenengane kang enggal badhé ngasta papan ana ing tengené Gusti Allah, lan kang bisa ngandika, ‘Sakèhé pangwasa kaparingaké marang Aku ana ing swarga lan ana ing bumi,’ lumaku ana ing sandhingé. Matius 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.’

> “Nalika ana ing dalan, srengéngé wis surup, lan sadurungé para lelungan tekan ing papan pangasoané, para buruh ing pategalan wis padha ninggal pakaryané. Nalika para murid wus arep lumebu ing omahé, wong manca iku katon kaya arep nerusaké lelampahané. Nanging para murid rumangsa ketarik marang Panjenengané. Nyawané padha kaluwen kepéngin krungu luwih akèh manèh saka Panjenengané. ‘Tetepana ana ing kéné bebarengan karo kula,’ pangandikané. Panjenengané katon kaya ora nampani uleman iku, nanging wong-wong mau saya meksa, kanthi nyuwun, ‘Amargi sampun ndhékak sonten, lan dintenipun sampun sanget awanipun.’ Sang Kristus kersa maringi tanggapan marang panyuwunan iku lan ‘lumebet kanggé nginep bebarengan kaliyan wong-wong mau.’”

> “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.

> “Saupama para murid gagal nandesaké panyuwunané, mesthi padha ora bakal ngerti manawa kancané lelampahan iku yaiku Gusti sing wus wungu. Kristus ora tau meksa ngarsané marang sapa waé. Panjenengané maringi kawigatosan marang wong-wong sing mbutuhaké Panjenengané. Kanthi rena Panjenengané bakal lumebet ing omah sing paling asor, lan nglipur manah sing paling andhap. Nanging manawa manungsa banget ora perduli nganti ora mikir bab Tamu swarga iku, utawa ora nyuwun supaya Panjenengané nginep bebarengan karo wong-wong mau, Panjenengané nerusaké tindak. Mangkono akèh wong nandhang kapitunan gedhé. Wong-wong mau ora wanuh marang Kristus, kaya déné para murid uga ora wanuh nalika Panjenengané mlaku bareng karo wong-wong mau ing dalan.”

> “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!

> Panganan sonten ingkang prasaja, awujud roti, enggal dipun siyapaken. Punika dipun aturaken wonten ing ngajenging tamu, ingkang sampun lenggah wonten ing pucaking méja. Saiki Panjenenganipun ngunjukaken asta-asta-Nya kanggé mberkahi panganan punika. Para murid mundur kanthi gumun. Kancanipun ngunjukaken asta-asta-Nya kanthi cara ingkang persis kados ingkang biyèn tansah katindakaken déning Sang Guru. Wong-wong mau mirsani malih, lan lah, wonten ing asta-asta-Nya katitik tandha paku. Kaloronipun lajeng sesambat bebarengan, Punika Gusti Yesus! Panjenenganipun sampun wungu saking ing antawisipun tiyang pejah!

> “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?’

> “Wong-wong mau padha ngadeg, banjur nyungkur ana ing ngarsané lan nyembah Panjenengané, nanging Panjenengané wus sirna saka pandelengé. Wong-wong mau banjur mandeng ing papan kang sadurungé dienggoni déning Panjenengané, kang badané durung suwé iki wus kapetang ana ing kubur, lan padha kandha siji marang sijiné, ‘Apa dudu atiné kita padha murub ana ing njero kita, nalika Panjenengané ngandika marang kita ana ing dalan, lan nalika Panjenengané mbukakaké Kitab Suci marang kita?’”

> “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.

> “Nanging kanthi pawarta agung iki kanggo diwartakake, wong-wong mau ora bisa lungguh lan rembugan. Kalahane lan luwehe wus sirna. Wong-wong mau ninggal panganane tanpa kacicipi, lan kanthi kabungahan kang kebak enggal budhal maneh liwat dalan kang padha dilakoni nalika teka, kesusu arep ngandharake kabar iku marang para sakabat ana ing kutha. Ing sawatara perangan, dalan iku ora aman, nanging wong-wong mau munggah ngliwati papan-papan kang curam, kesrimpet ana ing watu-watu kang lunyu. Wong-wong mau ora weruh, wong-wong mau ora mangerti, manawa dheweke oleh pangayoman saka Panjenengane kang wus lumaku bebarengan karo wong-wong mau ana ing dalan iku. Kanthi teken lelakon ana ing tangan, wong-wong mau terus maju, kepéngin lumaku luwih rikat tinimbang kang wani ditindakake. Wong-wong mau kelangan tapake, nanging banjur nemokake maneh. Kadhangkala mlayu, kadhangkala kesandhung, wong-wong mau terus maju, dene Kanca lelampahané kang ora katon tansah cedhak ana ing sandhingé salawase dalan mau.”

> “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.

> “Wengi iku peteng, nanging Srengéngé Kabeneran padhang madhangi wong-wong mau. Atiné padha mlumpat merga kabungahan. Wong-wong mau kaya-kaya ana ing donya anyar. Kristus iku Juru Slamet kang gesang. Wong-wong mau wis ora sesambat manèh marga Panjenengané wis mati. Kristus wis wungu—maneh lan maneh tembung iku padha diucapaké. Iki pesen kang digawa marang wong-wong kang kasangsaran. Wong-wong mau kudu nyritakaké marang wong-wong iku crita kang nggumunaké bab lampah menyang Emaus. Wong-wong mau kudu nyritakaké sapa kang melu gabung karo wong-wong mau ana ing dalan. Wong-wong mau nggawa pesen kang paling agung kang tau diparingaké marang jagad, yaiku pesen kabar kabungahan kang dadi gumantunganing pangarep-arep kulawarga manungsa tumrap wektu iki lan tumrap kalanggengan.” The Desire of Ages, 795–801.

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