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

Kitab Yoèl lan Pasamuwan Advent Dina Pitung Laodikia - Nomer Siji

Testing Present Truth

Nguji Bebener Kang Saiki

Author

Jeff Pippenger

Published

December 2, 2025

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

> “Ing Kitab Suci ana sawatara bab kang angel dimangertèni lan kang, miturut tembungé Pétrus, dipuntwisting déning wong-wong kang ora sinau lan ora mantep nganti njalari karusakané dhéwé. Ing urip iki kita bisa uga ora saged nerangaké tegesé saben péranganing Kitab Suci; nanging ora ana titik-titik wigati saka kayektèn praktis kang bakal kasamèkaké déning misteri. Nalika mangsané bakal tumeka, ing pangrèhing panggawéning Allah, supaya jagad iki diuji déning kayektèn kang lumaku tumrap mangsa iku, pikiran-pikiran bakal dipunobahaké déning Rohé kanggo nylidiki Kitab Suci, malah kanthi pasa lan pandonga, nganti sesambungan siji lan sijiné katlusur lan kagandhèng dadi ranté kang sampurna. Saben kasunyatan kang langsung ana gegayutané karo kaslametaning nyawa bakal dipratélakaké kanthi cetha mangkono, saéngga ora ana wong kang prelu klèru utawa lumaku ana ing pepeteng.

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

> “Bareng kita wis ngetutaké runtutaning ranté ramalan, kayektèn kang kawehaké kanggo jaman kita wis katon kanthi cetha lan diterangaké. Kita tanggung jawab tumrap hak-hak istiméwa kang kita nikmati lan tumrap pepadhang kang madhangi dalan kita. Wong-wong kang urip ing turun-temurun biyèn padha tanggung jawab tumrap pepadhang kang diparengaké sumunar marang wong-wong mau. Pikirané padha dilatih gegayutan karo manéka péranganing Kitab Suci kang nyoba wong-wong mau. Nanging wong-wong mau ora mangerti kayektèn-kayektèn kang kita mangerti. Wong-wong mau ora tanggung jawab tumrap pepadhang kang ora diduwèni. Wong-wong mau nduwèni Kitab Suci, kaya déné kita; nanging wektu kanggo kabukakné kayektèn mirunggan gegayutan karo adegan-adegan panutuping sajarah bumi iki iku ana ing mangsa turun-temurun pungkasan kang bakal urip ing bumi.”

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

> “Bebener-bebener kang mligi wus diatur manut kahanan para turun-temurun kaya dene anane. Bebener jaman saiki, kang dadi ujian tumrap umat ing generasi iki, dudu ujian tumrap umat ing generasi-generasi kang wis adoh kapungkur. Manawa pepadhang kang saiki madhangi kita gegayutan karo Sabat ing dhawuh kaping papat wis kaparingake marang generasi-generasi ing jaman biyen, Gusti Allah mesthi nyuwun tanggung jawab saka wong-wong mau marga saka pepadhang iku.” Testimonies, jilid 2, 692, 693.

## New and Old

Anyar lan Lawas

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

> “Ing saben jaman ana pangrembakaning kayektèn kang anyar, sawijining pangandika saka Gusti Allah marang umat ing turun-temurun iku. Kayektèn-kayektèn lawas kabèh tetep hakékat lan wigati; kayektèn anyar iku ora madeg piyambak tanpa gegayutan karo kang lawas, nanging minangka pambukaking isi saka kayektèn mau. Mung manawa kayektèn-kayektèn lawas iku dimangertèni, kita bisa mangertèni kayektèn anyar. Nalika Kristus kersa mbukak marang para sakabaté kayektèn bab wunguné Panjenengané, Panjenengané miwiti ‘wiwit saka Musa lan sakèhé para nabi’ lan ‘nerangaké marang wong-wong mau ing sakèhé Kitab Suci prekara-prekara bab Panjenengané piyambak.’ Lukas 24:27. Nanging pepadhang kang sumorot ana ing pambukaking kayektèn kang seger iku kang ngluhuraké kayektèn lawas. Sapa sing nampik utawa nglirwakaké kayektèn anyar iku satemené ora nduwèni kayektèn lawas. Kanggo wong iku, kayektèn lawas kelangan daya uripé lan mung dadi wangun kang tanpa urip.”

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

> “Ana wong-wong kang ngakoni pracaya lan mulang kayektèn-kayektèn Prajanjian Lawas, nanging padha nampik Prajanjian Anyar. Nanging sarana ora gelem nampa piwulang-piwulangé Kristus, padha nedahaké yèn wong-wong mau ora pracaya marang apa kang wis diucapaké déning para leluhur iman lan para nabi. ‘Saupama kowé padha pracaya marang Musa,’ pangandikané Kristus, ‘mesthiné kowé uga pracaya marang Aku; awit dhèwèké nulis bab Aku.’ Yokanan 5:46. Mulané, ora ana daya kang sajati ing piwulangé wong-wong mau, malah tumrap Prajanjian Lawas pisan.”

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

> “Akeh wong sing ngakoni pracaya lan mulang Injil ana ing kasalahan kang padha. Wong-wong mau nyingkiraké Kitab-Kitab Prajanjian Lawas, bab kang Kristus sampun ngandika, ‘Kitab-kitab iku iya kang padha nekseni Aku.’ Yokanan 5:39. Kanthi nampik kang Lawas, sajatiné wong-wong mau uga nampik kang Anyar; awit kalorone iku pérangan-pérangan saka satunggal kasawijèn kang ora bisa kapisah. Ora ana wong kang bisa martakaké angger-anggeré Allah kanthi bener tanpa Injil, utawa Injil tanpa angger-angger. Angger-angger iku Injil kang kawujud, lan Injil iku angger-angger kang kababar. Angger-angger iku oyodé, Injil iku kembang kang semerbak lan woh kang kaasilaké.”

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

> “Prajanjian Lawas madhangi Prajanjian Anyar, lan Prajanjian Anyar madhangi Prajanjian Lawas. Saben-sabené iku sawijining wahyu bab kamulyaning Allah ana ing Kristus. Kekaroné ngaturaké kayektèn-kayektèn sing bakal tanpa kendhat mbukak jeroing teges sing anyar marang wong kang temen-temen nggolèki.” Christ’s Object Lessons, 128.

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

Miturut tegesé, “present truth” iku “bebener kang kaandharaké” kanggo sawijining mangsa wektu tartamtu sing “katon cetha lan diterangaké.” Generasi sing urip ing wektu nalika “present truth” kaandharaké, “tanggung jawab” kanggo nampani bebener iku utawa mati. Gabungan bebener-bebener sing mbentuk “present testing truth” kanggo “generasi iki,” dilambangaké ana ing “kabukane” bebener-bebener “istimewa” “ing gandhèngané karo pemandhangan-pemandhangan pungkasan saka sajarah bumi iki.” Bebener, lan mulané “present truth,” ditipologèkaké déning Prajanjian Anyar sajroning gandhèngané karo Prajanjian Lawas. Bebener diteguhaké adhedhasar loro seksi, lan bebener nduwèni wiwitan lan wekasan, harfiah lan rohani, kuna lan modhèren, alfa lan omega, kang kapisan lan kang pungkasan.

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

Dhasar Millerit tumrap piwulang malaékat kapisan iku minangka “kang lawas” gegayutan karo piwulang “bebener saiki” saka malaékat katelu. Wong-wong kang “nolak kang Lawas,” “satemene uga nolak kang Anyar,” awit loro-loroné iku minangka pérangan-pérangan saka satunggaling kasatuan kang ora bisa dipisahaké.”

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

> “Aku nyumurupi kabutuhan bilih para utusan, mligi, kedah waspada lan mriksa saben wangun fanatisme ing ngendi wae pratandha mau wiwit thukul. Sétan lagi mepet saka saben sisih, lan kajaba kita waspada marang dheweke, lan mripat kita kebak kawaspadan marang akal-dayané lan jeraté, sarta ngagem sakabehing gegamaning Allah, panah-panah geni saka si ala bakal nyamber kita. Ana akèh kayektèn aji ingkang kasebat ana ing Sabdaning Allah, nanging ‘kayektèn jaman saiki’ punika ingkang diperlokaké déning pasamuwan sapunika. Aku sampun nyumurupi bebayané para utusan menawi padha kesasar adoh saka pokok-pokok wigati ing bab kayektèn jaman saiki, lajeng ngrembag prakara-prakara ingkang boten nuwuhaké kasatunggalan tumrap pasamuwan lan boten nyucekaké nyawa. Sétan ing ngriki bakal migunakaké saben kauntungan ingkang saged kaginakaké kanggo nyilakani pakaryan punika.”

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

> “Nanging prakara-prakara kayata pasucèn, gegayutan karo 2300 dina, pepakoning Allah lan pracayané Gusti Yésus, pancèn trep banget kanggo nerangaké gerakan Advent ing jaman kapungkur lan nduduhaké apa kahananing kita saiki, netepaké pracayané wong-wong kang mangu-mangu, lan maringi mesthi tumrap mangsa ngarep kang mulya. Iki, wis kerep dakdeleng, dadi prakara-prakara pokok kang kudu dadi panggonan para utusan nglenggahi.” Early Writings, 63.

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

“papan suci,” gegayutan karo 2300 dina, angger-anggering Allah lan pracayané Gusti Yesus, iku minangka kunci kanggo nerangaké “gerakan Advent kapungkur”é golongan Millerit, lan kanthi mangkono, kanggo nerangaké kanthi “sampurna” “apa kahananing kalungguhan kita saiki.” Wong-wong sing “mangu-mangu” marang “gerakan Advent kapungkur,” iku padha “mangu-mangu” marang apa sing maringi “kapesthèn tumrap mangsa ngarep kang mulya.” Sing maringi kapesthèn tumrap mangsa ngarep iku yaiku mangsa kapungkur.

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

Kitab Yoèl iku minangka piwulang kayektèn panggodhèn kanggo jaman saiki. Bab iki dikonfirmasi déning pirang-pirang paseksi. Yoèl diidentifikasi minangka “kayektèn saiki” déning Roh Ramalan, kang miturut Yokanan ing kitab Wahyu iku paseksiné Gusti Yésus.

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

> Wahyuipun Gusti Yesus Kristus, ingkang kaparingaken déning Gusti Allah dhateng Panjenenganipun, supados nedahaken dhateng para abdinipun prekawis-prekawis ingkang kedah enggal kalampahan; lan Panjenenganipun ngutus malaékatipun sarta paring pratandha lumantar malaékat mau dhateng abdining Panjenenganipun, yaiku Yokanan: ingkang sampun neksèni pangandikanipun Gusti Allah, lan paseksenipun Gusti Yesus Kristus, saha sadaya prekawis ingkang sampun dipundelengipun. Wahyu 1:1, 2.

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

“Paseksi”é Yohanes (kang dipun wastani bilih piyambakipun “menehi cathetan”), dipun gambaraken wonten ing tiga perangan. Piyambakipun nyathet “pangandikanipun Allah,” “paseksinipun Gusti Yesus,” lan “perkawis-perkawis ingkang piyambakipun tingali.” Ing rong ayat wiwitan saking Kitab Wahyu, Yohanes nggambaraken satunggaling tiyang ingkang sampun kaparingan peparing “rohing wangsit.” Peparing punika nyakup panyingkapan mirunggan bab Pangandikanipun Allah, lan ugi nyakup panyingkapan-panyingkapan mirunggan ingkang dipun aturaken dhateng nabi lumantar pangandikanipun Kristus; (manawi déning Kristus piyambak kanthi langsung utawi lumantar para utusan malaekatipun) lan peparing punika ugi nyakup kayekten ingkang dipun aturaken lumantar sarana impen lan wahyu. Rohing wangsit punika inggih paseksinipun Kristus ingkang dipun aturaken dhateng nabi, lan punika nggadhahi panguwaos ingkang sami kados déné malaekat utawi Kristus piyambak ngandika tembung-tembung punika.

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

> Lan aku tumungkul ana ing ngarepé sikilé kanggo nyembah marang dhèwèké. Nanging dhèwèké ngandika marang aku, “Aja mengkono: aku iki kancamu padha ngawula, lan kalebu para sadulurmu kang nyekel paseksi bab Gusti Yésus: sembaha marang Gusti Allah: awit paseksi bab Gusti Yésus iku rohing ramalan.” Wahyu 19:10.

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

Gabriel negesaké yèn dhèwèké iku kancanipun ngawula bebarengan karo Yohanes, lan dhèwèké ora kena disembah. Gabriel uga negesaké yèn para “sadulur” sing diwakili déning Yohanes “nduwèni paseksené Gusti Yésus,” yaiku “rohing wangsit.” Para “sadulur” sing diwakili déning Yohanes iku cacahé satus patang puluh papat ewu, lan para sadulur kabèh padha nduwèni “roh wangsit.”

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

> “Esuk-éuk wong-wong mau padha tangi, banjur mangkat menyang ara-ara samun Tekoa; lan nalika padha mangkat, Yosafat jumeneng lan ngandika, Rungokna aku, hé Yéhuda lan kowé para pedunungé Yérusalèm; pracayaa marang Pangéran, Gusti Allahmu, temah kowé bakal dikukuhaké; pracayaa marang para nabi-Né, temah kowé bakal kasil. 2 Babad 20:20.

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

> “‘Pracayaa marang Pangeran Allahmu, temah kowe bakal katetepake; pracayaa marang para nabi Panjenengane, temah kowe bakal oleh karaharjan.’”

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

> “Yesaya 8:20. ‘Marang angger-anggering Toret lan marang paseksèn; manawa wong-wong mau ora ngandika miturut tembung iki, iku awit ora ana pepadhang ana ing sajroning wong-wong mau.’ Ing kéné kapacak ana rong teks ing ngarepé umaté Allah: rong kaanan kanggo kasil. Angger-anggering Toret kang dipangandikakaké déning Yéhuwah piyambak, lan roh ramalan, iku loro sumber kawicaksanan kanggo nuntun umaté ing saben pangalaman. Pangandharing Toret 4:6. ‘Iki kawicaksananmu lan pangertenmu ana ing ngarsané bangsa-bangsa, kang bakal padha muni, Satemené bangsa gedhé iki iku umat kang wicaksana lan duwé pangerten.’”

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

> “Angger-anggering Allah lan Rohing Ramalan lumampah sesarengan kanggo nuntun lan maringi pitutur marang pasamuwan, lan saben wektu pasamuwan wis ngakoni prakara iki lumantar manut marang angger-anggeré, rohing ramalan wis diparingaké kanggo nuntun pasamuwan ing dalaning kayektèn.

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

> “Wahyu 12:17. ‘Lan naga iku nesu marang wong wadon mau, banjur lunga arep perang nglawan turahing turuné, yaiku wong-wong kang netepi pepakoné Allah lan nduwèni paseksèné Yesus Kristus.’ Ramalan iki kanthi cetha nuduhaké yèn pasamuwan sésa bakal ngakoni Allah ana ing angger-anggeré lan bakal nduwèni kanugrahan kenabian. Mituhu marang angger-anggeré Allah, lan roh ramalan, tansah dadi ciri kang mbédakaké umat Allah kang sejati, lan paukuman iku lumrahé diwènèhake adhedhasar pamedharing kang ana ing jaman saiki.”

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

> “Ing jamané Yérémia, umat ora duwé pitakon bab pawartosé Musa, Élia, utawa Élisa, nanging wong-wong mau pancèn mangu-mangu lan nyingkiraké pawartos sing dikirim déning Allah marang Yérémia nganti kakuwatan lan dayané dadi muspra lan ora ana tamba manèh kajaba Allah ngeteraké wong-wong mau menyang pambuwangan.

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

> “Mangkono uga ing jamané Kristus, bangsa iku wus sinau yèn pawartané Yeremia iku bener, lan padha ngyakinaké awaké dhéwé yèn saupama padha urip ing jamané para leluhuré, mesthiné padha bakal nampani pawartané; nanging ing wektu sing padha padha nolak pawartané Kristus, bab Panjenengané kang wus katulis déning sakèhé para nabi.”

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

> “Bareng piwulangé malaékat katelu mau muncul ing jagad iki, kang dimaksudaké kanggo nyatakaké angger-anggering Allah marang pasamuwan sajroning kasampurnan lan kakuwatané, peparing karunia kenabèn uga enggal dipulihaké manèh. Karunia iki wis nindakaké pérangan kang pinunjul banget sajroning pangrembakan lan panyengkuyung lumajengé piwulang iki.

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

> “Nalika beda pamanggih wus tuwuh gegayutan karo tafsiraning Kitab Suci lan cara-caraning pakaryan, kang bisa nggoyahaké iman para pitados marang pekabaran iku lan nuntun marang pepisahan sajroning pakaryan, roh ramalan tansah madhangi kahanan kasebut. Roh iku tansah ndhatengaké kasatunggalaning pamanggih lan karukunan tumindak marang badaning para pitados. Ing saben krisis kang wus muncul sajroning pangrembakaning pekabaran lan tuwuhing pakaryan, wong-wong kang tetep jejeg nyekel angger-anggering Allah lan pepadhanging Roh Ramalan wus menang, lan pakaryan iku wus ngrembaka ana ing astané.” Loma Linda Messages, 33, 34.

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

Kitab Yoel kanthi langsung diidentifikasi minangka “bebener saiki” ing sajroning Rohing Ramalan, kang miturut Yohanes ing kitab Wahyu iku paseksene Gusti Yesus. Kitab iki uga kanthi langsung dipesthèkaké ing sajroning Sabdaning Allah. Loro-loroné, yaiku Kitab Suci lan Rohing Ramalan, kanthi langsung nerapaké kitab Yoel tumrap dina-dina wekasan.

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

> “Saben nabi kuna ngandika ora pati kanggo jamané dhéwé, nanging luwih kanggo jaman kita, supaya pamrédikané tetep lumaku tumrap kita. ‘Saiki sakehé prekara iki kelakon marang wong-wong mau minangka tuladha: lan iku katulisan kanggo pepéling kita, kang marang kita pungkasaning jagad wis teka.’ 1 Korinta 10:11. ‘Dudu kanggo awaké dhéwé, nanging kanggo kita wong-wong mau ngladosi prekara-prekara iku, kang saiki wis kababar marang kowé déning wong-wong kang martakaké Injil marang kowé kalawan Roh Suci kang kautus mudhun saka swarga; prekara-prekara kang dikarepaké déning para malaékat kanggo nyumurupi.’ 1 Petrus 1:12. …”

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

> “Alkitab wis nglumpukaké lan ngiket bebarengan bandha-bandhané kanggo generasi pungkasan iki. Kabèh prastawa gedhé lan tumindak-tumindak khidmat ing sajarah Prajanjian Lawas wis naté kelakon lan saiki lagi kaulang manèh ana ing pasamuwan ing dina-dina pungkasan iki.” Selected Messages, buku 3, 338, 339.

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

Piwulang nabi Yoel iku “tetep lumaku” “tumrap” wong-wong “kang wus kadunungan tekaning pungkasaning jagad.” Tembung “tetep lumaku” iku mung negesake manawa “kayektening jaman saiki” tansah dadi sawijining pacoban, lan wong-wong kang ora lulus ing pacoban iku digambarake dening paraga-paraga Kitab Suci kayata Yudas.

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

> “Piwulang demi piwulang tiba tanpa digatosaké ing kupingé Yudas. Pira akèh wong ing jaman iki sing ngetutaké lakuné. Ing pepadhanging angger-anggering Allah, wong-wong sing mentingaké dhiri weruh watak-wataké sing ala, nanging ora nindakaké pambaharuan sing diprayogakaké, lan terus lumaku saka siji kaanan dosa menyang kaanan dosa liyané.

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

> “Piwulang-piwulangipun Kristus saged katrapaken tumrap jaman lan generasi kita piyambak. Panjenenganipun ngandika, ‘Lan Aku ora ndedonga mung kanggo wong-wong iki bae, nanging uga kanggo wong-wong kang bakal pracaya marang Aku lumantar pangandikane wong-wong iku.’ Paseksi kang sami dipunbektakaken dhateng kita ing dinten-dinten pungkasan punika kados dene ingkang dipunbektakaken dhateng Yudas. Piwulang-piwulang ingkang piyambakipun boten kasil ngleksanani kanthi nyata wonten ing gesangipun, ugi rawuh dhateng manungsa ingkang mirengaken, nanging tetep ngalami kagagalan ingkang sami, amargi piyambakipun boten nyingkiraken dosanipun.” Review and Herald, 17 Maret 1891.

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

Yokanan sajrone kitab Wahyu nglambangake umat Allah ing dina-dina wekasan, lan nalika dibuwang menyang Patmos, Yokanan makili wong-wong kang dianiaya ing mangsa krisis hukum Minggu. Dheweke nerangake sebabé piyambakipun dipenjara.

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

> Aku, Yohanes, sadulurmu lan kancamu sajroning kasangsaran, lan sajroning karajan lan kasabarané Gusti Yésus Kristus, ana ing pulo kang aran Patmos, marga saka pangandikané Allah, lan marga saka paseksèn bab Yésus Kristus. Wahyu 1:9.

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

Yokanan dipaniaya marga saka Kitab Suci lan Rohing Ramalan. Yagéné wong satus patang puluh papat èwu dipaniaya marga saka Rohing Ramalan? Kayektèn kapisan kang dipandharaké nabi Yoèl yaiku murtadé pasamuwan Advent Dina Kaping Pitu. Nalika rasul Pétrus netepaké yèn Pentakosta iku minangka panggenepané kitab Yoèl, Pétrus nindakaké mangkono minangka wangsulan marang wong-wong Yahudi kang nyerang pratandhané “basa-basa roh.” Wong-wong Yahudi, kang nalika semana dadi pralambang tumrap wong Advent Dina Kaping Pitu ing dina-dina wekasan, padha ndakwa yèn Pétrus lan wong-wong kang martakaké pawarta iku “mabuk.” Wong Advent Dina Kaping Pitu bakal nglawan pawarta udan pungkasan, kaya déné wong-wong Yahudi ing jamané Pétrus. Wong-wong mau nindakaké mangkono amarga wong-wong kang martakaké pawarta panggodhog “kayektèn saiki” saka udan pungkasan nduwèni kayektèn dhasar kang “lawas,” awit kayektèn anyar tansah didhasaraké marang kayektèn lawas. Yérémia nyeluk umaté Gusti Allah ing jaman udan pungkasan supaya lumaku ing dalan-dalan lawas lan ngrungokaké swarané kalasangka juru jaga, nanging wong-wong mau padha nampik. Pawarta kayektèn dhasar kang “lawas” iku kanthi simbolis diwakili déning “pitung kaping” ing Imamat likur enem, kang netepaké sesambetan prejanjian miturut Sabat tumrap tanah.

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

> “Aku nyumurupi bilih pasamuwan nominal lan para Adventis nominal, kados Yudas, badhé ngulungaké kita dhateng tiyang-tiyang Katulik supados nggayuh pangaribawanipun kanggo maju nglawan kayektèn. Para suci ing wekdal punika badhé dados satunggaling umat ingkang samar, boten kathah ingkang mangertos déning tiyang-tiyang Katulik; nanging pasamuwan-pasamuwan lan para Adventis nominal ingkang mangertos bab iman lan pakulinan kita (awit sami sengit dhateng kita amargi Sabat, awit boten saged mbantah punika) badhé ngulungaké para suci lan nglaporaké dhateng tiyang-tiyang Katulik minangka tiyang-tiyang ingkang boten nggatekaken pranatan-pranatanipun rakyat; tegesipun, bilih piyambakipun sami netepi Sabat lan boten nggatekaken Minggu.

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

> “Banjur wong-wong Katulik nimbali wong-wong Protestan supaya maju, lan ngetokake sawijining dhawuh manawa sakèhé wong sing ora gelem netepi dina kapisaning minggu, tinimbang dina kapitu, kudu dipatèni. Lan wong-wong Katulik, kang cacahé akèh, bakal ndhukung wong-wong Protestan. Wong-wong Katulik bakal maringaké kakuwatané marang reca kéwan mau. Lan wong-wong Protestan bakal tumindak kaya ibuné wis tumindak sadurungé marang wong-wong mau, yaiku ngrusak para suci. Nanging sadurungé dhawuhé mau ngasilaké utawa kawujud, para suci bakal kaentasaké déning Swarané Gusti Allah.” Spalding and Magan, 1, 2.

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

Kaping pindho Sister White ngenali “greja nominal” lan “Adventis nominal,” nalika mbedakaké antarané loro “golongan nominal” mau lan “umat Katulik.” “Greja nominal” lan “Adventis nominal,” “sengit” marang wong-wong sing diwakili déning Petrus lan Yohanes “amarga dina Sabbat, awit padha ora bisa mbantah iku.” Greja nominal lan umat Katulik ora bisa “mbantah” kayektèn Sabbat dina kapitu, lan “Adventis nominal” ora bisa “mbantah” “pitu kaping” ing Imamat rong puluh enem, yaiku pepakon Sabbat tumrap tanah. Greja nominal lan umat Katulik ora bisa “mbantah” kasunyatan yèn Sabbat dina kapitu iku kayektèn Alkitabiah sing “dhasar,” lan “Adventis nominal” ora bisa “mbantah” kasunyatan yèn “pitu kaping” ing Imamat rong puluh enem iku kayektèn Millerit sing “dhasar.”

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

Panangkaraning Yohanes ing Patmos nglambangaké wong satus patang puluh papat éwu sing njunjung dhuwur loro-loroné, yaiku Kitab Suci lan Rohing Ramalan, lan sing mliginé dikaniaya saka njaba marga saka Sabat dina kapitu, lan dikaniaya saka njero marga saka Sabat taun kapitu tumraping tanah. Awit saka iku, paseksèné Yohanes ngenani sebabé dhèwèké dikaniaya ing ayat sanga diterusaké déning Sabat ing ayat sepuluh lan pesen saka jaman biyèn (“ing wingking”) saka “swara gedhé” kaya swaraning “slompret.”

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

> Aku, Yohanes, kang uga dadi sadulurmu, sarta kanca sakancanmu ing kasangsaran, lan ing Kraton lan kasabarané Yesus Kristus, ana ing pulo kang aran Patmos marga saka pangandika Allah lan marga saka paseksèné Yesus Kristus. Aku katuntun déning Roh ing dina Pangéran, lan krungu ing wingkingku swara banter, kaya swaraning slomprèt. Wahyu 1:9, 10.

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

Yokanan nggambarake wong-wong sing ing wektu 9/11 krungu swara kalasangka saka malaekat ing Wahyu wolulas sing ngundang umat Allah supaya bali menyang “dalan-dalan kuna” miturut Yeremia. Swara kang banter iku uga dadi pepeling saka kalasangka kapitu, kang uga wewelak katelu.

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

Sister White nyathet bilih “Alkitab sampun nglumpukaken lan ngiket dados satunggal bandhaning kasugihan-kasugihanipun kangge generasi pungkasan punika.” Kitab Yoel punika salah satunggaling “kasugihan” Alkitab ingkang dados kayektèn sapunika wonten ing “dinten-dinten pungkasan.” Ing wekdal Pentakosta, Petrus mratelakaken bilih kitab Yoel punika ingkang nalika punika saweg katetepi. Petrus, kados dene Yoel, “ngandika boten kathah tumrap” jaman Pentakosta katimbang tumrap “wekdal” kita. Jaman Pentakosta punika udan wiwitan kangge Dispènsi Kristen. Pentakosta nandhani wiwitanipun Dispènsi Kristen, lan kanthi mekaten punika nggambaraken pungkasanipun Dispènsi Kristen. Pungkasanipun Dispènsi Kristen punika inggih wekdal udan pungkasan kados ingkang dipratandhakaken déning Pentakosta. Mila Petrus punika pralambang umating Allah ing pungkasanipun Dispènsi Kristen ingkang ngenali katetepanipun pametunipun Roh Suci kanthi migunakaken kitab Yoel kangge nindakaken punika.

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

> Nanging Pétrus, ngadeg bebarengan karo kang sewelas, ngangkat swarané lan ngandika marang wong-wong mau, “He para priya Yudéa lan kowe kabèh kang manggon ing Yérusalèm, padha mangertia prakara iki, lan rungokna tembungku: awit wong-wong iki dudu mendem, kaya sing kok kira, marga saiki lagi jam katelu ing wayah awan. Nanging iki yaiku kang wus diandikaaké lumantar nabi Yoèl: ‘Lan bakal kelakon ing dina-dina pungkasan, pangandikané Gusti Allah, yèn Ingsun bakal ngesokaké Roh-Ku marang sakèhé daging; lan anak-anakmu lanang lan wadon bakal medhar wangsit, lan para nom-nomanmu bakal weruh wahyu, lan para wong tuwamu bakal ngimpi impen; malah marang para abdiningSun lan para abdi wadoningSun, ing dina-dina iku Ingsun bakal ngesokaké Roh-Ku; lan wong-wong mau bakal medhar wangsit. Lan Ingsun bakal nduduhaké kaélokan-kaélokan ana ing langit ing dhuwur, lan pratandha-pratandha ana ing bumi ing ngisor: getih, lan geni, lan kukusing kumelun. Srengéngé bakal malih dadi peteng, lan rembulan dadi getih, sadurungé tekané dina Pangéran kang agung lan mulya iku. Lan bakal kelakon, saben wong sing nyebut asmané Pangéran bakal kapitulungan.’ Kisah Para Rasul 2:14–21.

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

Supaya dados siswa wangsit ingkang kasil, dipunbetahaken pangertosan ingkang mantep bilih wekasaning jagad punika kaambaraken “line upon line” ing salebeting cariyos sajarah Kitab Suci. Gegandhengan kaliyan kayekten punika, para nabi piyambak nggambaraken umatipun Allah wonten ing dinten-dinten pungkasan. Yoel mapanaken kitabipun wonten ing dinten-dinten pungkasan, awit kitab punika ngumumaken caketipun “dintening Sang Yehuwah.”

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

> Unjukna slompret ana ing Sion, lan swarakna weker ana ing gunung-Ku kang suci; sakehing wong kang manggon ana ing nagara padha gumetera; awit dinaning Pangeran iku teka, marga wus cedhak. Yoel 2:1.

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

“Kalasangka” minangka sawijining pralambang, saliyané teges-teges liyané, nglambangaké sawijining pesen pepènget. Minangka pralambang, kalasangka bisa nglambangaké sawijiné mangsa wektu utawa sawijiné titik wektu, utawa kaloroné bebarengan—gumantung marang konteksé. Kalasangka uga nglambangaké pangadilan. Riyaya kalasangka, sepuluh dina sadurungé Dina Pangruwatan, minangka pepènget ngenani pangadilan sing wis nyedhak.

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

“dina Pangeran” nglambangaké salah siji titik wektu utawa sawatara mangsa wektu, manut konteks perangan ayat ing ngendi “dina Pangeran” iku dienggo. “Dina Pangeran” bisa dadi pralambang paukuman eksekutif kang diwakili déning pitu pageblug pungkasan, utawa bisa uga paukuman eksekutif ing pungkasan millennium sèwu taun. Ing salah siji kahanan kasebut, kalasangka iku lagi nandhani paukuman eksekutifé Allah. Mulané, “dina Pangeran” bisa makili titik nalika paukumané Allah katindakaké, utawa mangsa wektu nalika paukuman-paukumané Allah katindakaké.

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

“Kalasangka” kaya dene “dina Pangéran” bisa makili sawijining titik wektu lan uga sawijining mangsa wektu, kaya kasaksènan ing titik-titik sajarah lan mangsa-mangsa sajarah sing diwakili déning pitu kalasangka ing Wahyu wolung lan sanga. “Dina Pangéran” sing dilambangaké déning Yoèl lumantar “kalasangka” sing kudu diunekaké—iku loro-loroné, sawijining titik wektu lan uga sawijining mangsa wektu, kang diwiwiti nalika paukuman marang wong-wong mati rampung lan paukuman marang wong-wong urip diwiwiti. Ing 9/11, sawijining kalasangka diunekaké minangka tandha rawuhipun paukuman marang wong-wong urip minangka sawijining titik wektu, lan uga nandhani 9/11 minangka wiwitaning mangsa paukuman marang wong-wong urip.

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

> Mulané, iya saiki uga, mangkono pangandikané Sang Yéhuwah, padha mretobata marang Aku kalawan sakehing atimu, lan kalawan pasa, lan kalawan tangis, lan kalawan pangadhuh susah. Suwekna atimu, aja sandhanganmu, lan mretobata marang Yéhuwah Gusti Allahmu; awit Panjenengané sih-rahmat lan welas asih, alon nesuné, lan lubèr kabecikané, sarta mbatalaké paukuman bilai. Sapa sing ngerti manawa Panjenengané bakal mbalek lan mbatal, sarta ninggalaké berkah ana ing wingkingé; iya kurban dhaharan lan kurban unjukan kagem Yéhuwah Gusti Allahmu? Unèkna slomprèt ana ing Sion, sucèkna pasa, kumpulna pasamuwan suci. Yoèl 2:12–15.

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

Iki kaping pindho Yoel dhawuh supaya kalasangka diunekake. “Kalasangka-kalasangka” ing kitab Yoel iku bebarengan dadi pepeling bab paukuman eksekutif saka pitung pageblug pungkasan sing wis nyedhak, lan katetepake ing sajroning konteks panyeluk Laodikia marang pamratobat lan cedhaking panutupan mangsa sih-rahmat.

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

> Bengoka kanthi sora, aja kendhat; ungalna swaramu kaya slompret, lan tuduhna marang umatingSun kaluputané, lan marang brayat Yakub dosa-dosané. Yesaya 58:1.

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

Yesaya, Yoel, Yokanan, lan Petrus kabèh iku nglambangaké wong satus patang puluh papat èwu ing dina-dina pungkasan, mangkono uga Yérémia sing mratélakaké kapan slomprèt iku kudu diunekaké.

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

> Mangkene pangandikané Pangéran: Ngadega ana ing dalan-dalan, lan padha delengen, sarta nyuwuna bab dalan-dalan kuna, ana ing ngendi dalan kang becik iku, lan lumakua ana ing kono, temahan kowé bakal nemu katentreman kanggo nyawamu. Nanging wong-wong mau padha kandha, “Aku ora gelem lumaku ana ing kono.” Kajaba iku Aku uga wus netepaké para juru-jaga ana ing antaramu, kanthi pangandika, “Padha rungokna swaraning kalasangka.” Nanging wong-wong mau padha kandha, “Aku ora gelem ngrungokaké.” Yeremia 6:16, 17.

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

Kalasangka banjur muni ing dina-dina wekasan iki nalika 9/11, lan udan pungkasan banjur wiwit tumiba marang wong-wong kang milih dalan kang becik lan lumaku ana ing kono. Nalika semana malaékat ing Wahyu wolulas tumurun.

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

> “Udan pungkasan bakal tumiba marang umaté Allah. Sawijining malaékat kang kuwasa bakal tumurun saka swarga, lan saindenging bumi bakal kataman pepadhangé kamulyané.” Review and Herald, 21 April 1891.

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

Nalika gedhung-gedhung agung ing New York dirubuhaké ing 9/11, malaékat kang kuwasa tumurun lan udan pungkasan wiwit tumiba.

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

> “Apa saiki metu pawarta manawa aku wis mratelakake yen New York bakal kasapu déning gelombang pasang gedhé? Iki ora tau dakucapaké. Aku wis ngandika, nalika aku ndeleng gedhong-gedhong gedhé sing lagi diadegaké ana ing kana, lantai demi lantai, ‘Pemandhangan sing nggegirisi kaya apa kang bakal kelakon nalika Pangéran jumeneng kanggo nggonjang-ganjing bumi kanthi banget! Banjur tembung-tembung ing Wahyu 18:1–3 bakal kaleksanan.’ Kabèh isi pasal kaping wolulas saka kitab Wahyu iku pepéling bab apa kang bakal teka marang bumi. Nanging aku ora duwé pepadhang mligi ngenani apa kang bakal teka marang New York, kajaba mung iki: aku ngerti manawa ing sawijiné dina gedhong-gedhong gedhé ana ing kana bakal dirubuhaké déning puteran lan pembalikan saka pangwasané Allah. Saka pepadhang sing wis kaparingaké marang aku, aku ngerti yèn karusakan ana ing donya. Siji tembung saka Pangéran, siji sentuhan saka pangwasa-Né kang kuwasa, lan bangunan-bangunan raksasa iki bakal ambruk. Pemandhangan-pemandhangan bakal kelakon kang kengeriané ora bisa kita bayangaké.” Review and Herald, 5 Juli 1906.

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

Ing tanggal 9/11, udan pungkasan wiwit mrucik minangka pambuka sadurunge kawutahané kanthi kebak nalika hukum Minggu.

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

> “Pakaryan agung Injil iku ora bakal dipungkasi kanthi kawujudan pangwaosing Allah kang luwih cilik tinimbang kang nandhani wiwitane. Ramalan-ramalan kang katetepake ing kacurahan udan wiwitan nalika pambukaning Injil, bakal katetepake maneh ing udan pungkasan nalika panutupé. Ing kéné ana ‘mangsa kasagaran’ kang diarep-arep déning rasul Pétrus nalika panjenengané ngandika: ‘Mulané padha mratobata lan mrenanana, supaya dosa-dosamu kapusak, supaya mangsa kasagaran iku teka saka ing ngarsané Pangéran; lan Panjenengané bakal ngutus Yésus.’ Kisah Para Rasul 3:19, 20.” The Great Controversy, 611, 612.

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

Kawujudan sampurna saka “wektu-wektu kasantosan” dumadi nalika kowé isih urip, awit pepèlingé iku supaya “mratobat,” lan iku ora bisa katindakaké manawa kowé wis mati. “Wektu-wektu kasantosan” rawuh nalika “dosa-dosa” saka jiwa-jiwa sing isih urip isih bisa “kausapi”. “Wektu-wektu kasantosan” diwiwiti tanggal 9/11, mangkono nandhakaké wiwitaning pangadilan tumrap wong-wong sing isih urip. Pentakosta kaulang manèh ing pungkasaning dispensasi Injil. Nalika “wektu-wektu kasantosan” rawuh, prastawa-prastawa sing dilambangaké ing Pentakosta wiwit kaulang manèh.

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

> “Kanthi pangajeng-ajeng kang temen-temen, aku ngarep-arep tekané wektu nalika kadadéan-kadadéan ing dina Pentekosta bakal katindakké manèh kanthi kakuwatan kang luwih gedhé tinimbang ing wektu iku. Yokanan ngandika, ‘Aku weruh malaekat liyané mudhun saka swarga, nduwèni kakuwatan gedhé; lan bumi dadi padhang marga saka kamulyané.’ Banjur, kaya ing mangsa Pentekosta, wong-wong bakal krungu kayektèn dipangandikakaké marang wong-wong mau, saben wong nganggo basané dhéwé.”

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

> “Allah saged ngembusaken gesang enggal dhateng saben jiwa ingkang kanthi temen ngersakaken ngabdi dhateng Panjenenganipun, lan saged ndemek lambe kanthi areng murub saking misbyah, sarta ndadosaken lambe-lambe punika dados pinter nglairaken pamuji dhumateng Panjenenganipun. Ewonan swanten badhé kaprabawan dening kuwasa kanggé martosaken kayekten-kayekten endah saking Sabda Allah. Ilat ingkang gagap badhé kaudhari, lan para ingkang rumaos wedi badhé dipunkiyataken supados saged maringi paseksi kanthi kendel bab kayekten. Mugi Gusti nulungi umating Panjenenganipun supados ngresiki pasamuwan jiwa saking saben rereged, lan njagi sesambetan ingkang mekaten celakipun kaliyan Panjenenganipun, saéngga piyambakipun saged dados pandhèrèk ing udan pungkasan nalikanipun badhé kasuntakaken.” Review and Herald, July 20, 1886.

We will continue in the next article.

Kita badhé nerusaké ing artikel salajengipun.

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

> Malaékat kang ngandika karo aku banjur teka manèh lan nggugah aku, kaya wong kang digugah saka turune. Lan ngandika marang aku, “Apa kang kokdeleng?” Aku banjur mangsuli, “Aku wis nyawang, lan lah ana kaki dian kabèh saka emas, ana bokor ana ing pucuke, lan pitu lampu ana ing sandhuwure, sarta pitu pipa kanggo pitu lampu kang ana ing pucuke iku. Lan ana loro wit zaitun ana ing sacedhake, siji ana ing sisih tengen bokor iku, lan sijiné ana ing sisih kiwa.”

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

> Mulané aku mangsuli lan matur marang malaékat kang ngandika karo aku, mangkéné: Punika punapa, gusti kawula? Banjur malaékat kang ngandika karo aku mangsuli lan ngandika marang aku: Apa sira ora sumurup punapa iki? Aku banjur matur: Mboten, gusti kawula.

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

> Banjur dheweke mangsuli lan ngandika marang aku, mangkene: Iki pangandikané Pangéran marang Zerubabel, mangkene: Dudu marga saka kakuwatan, lan dudu marga saka daya, nanging marga saka Roh-Ku, pangandikané Pangéran sarwa dumadi. Zakharia 4:1–6.

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