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

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

A Vineyard of Red Wine

Kebon Anggur Abang

Author

Jeff Pippenger

Published

December 3, 2025

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We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”

Kita ngakhiri artikel sadurungé kanthi pitakon, “Kanthi konsep-konsep iki wis katetepaké, pitakonan bisa diajokaké, kepiyé déné ing 9/11 kitab Yoèl dadi pesen sing diidentifikasi déning Pétrus ing Pentakosta?”

Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”

Pétrus nedahaké yèn Yoèl lagi katetepaké ing dina Pentakosta, yaiku sawijining titik wektu sing nandhani pungkasané mangsa Pentakosta. Ing mangsa Pentakosta ana kawujudan Roh Suci ing wiwitan, banjur ana kawujudan Roh Suci sing luwih gedhé ing pungkasané. Kanthi pracaya lan mangertèni yèn Kitab Suci lan Rohing Ramalan padha nerapaké Yoèl marang wektu udan pungkasan, kita bisa mangertèni yèn kitab Yoèl dadi bebener saiki ing 9/11; lan yèn saben unsur saka kitab iku bakal ngandika langsung ngenani sajarah kenabian sing diwiwiti ing 9/11 terus nganti lan kalebu pitu pageblug pungkasan, kang déning Yoèl diarani “dinané Pangéran.”

As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.

Kaya kang dilambangaké déning taun 1888, ing 9/11 panyajèning piweling Laodikia dadi kayektèn panggodhèan kang lumaku ing wektu iku. Yesaya nglambangaké piweling kang padha iku ing pasal sèket wolu kanthi swara kalasangka kang nduduhaké marang umating Allah kaluputan-kaluputané. “Dina” nalika Yesaya wiwit ngunggahaké swarané kaya kalasangka iku ya dina kang padha nalika dhèwèké ngidungaké kidung bab pakebonan anggur.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.

> Ing dina iku, Padha ngidungna marang dheweke, Kebon anggur saka anggur abang. Aku iki Sang Yehuwah kang ngreksa iku; saben wayah Aku bakal nyirami iku, supaya aja ana kang ngrusak iku; Aku bakal ngreksa iku rina lan wengi. Bebendu ora ana ana ing Aku: sapa kang arep ngadhepake eri lan semak marang Aku ana ing peperangan? Aku bakal nempuh liwat ing antarane, Aku bakal ngobong iku bebarengan. Utawa wong iku supaya nyekel pangwasaningSun, supaya bisa damel tentrem karo Aku; lan dheweke bakal damel tentrem karo Aku. Dheweke bakal ndadekake wong-wong kang asalé saka Yakub padha njupuk oyot: Israel bakal mekar lan metu tunase, sarta ngebaki saklumahing bumi nganggo woh. Yesaya 27:2–6.

Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.

“Israel” rohani modern bakal mekar lan semi, lan ngebaki lumahing jagad nganggo woh” sajrone mangsa udan pungkasan, awit udan wiwitan njalari tetuwuhan semi lan mekar, dene udan pungkasan ngasilaké woh. Nalika gedhong-gedhong New York ambruk ing 9/11, malaékat kang rosa saka Wahyu wolulas tumedhak lan udan pungkasan wiwit nyiprati. Ing wektu iku para juru pangawasé Allah kudu ngunèkaké slomprèt marang pasamuwan Laodikia. Pesené Yesaya kang nandhai dosa-dosané umaté Allah uga dadi kidhung bab pakebonan anggur abang. Pasal kapisan saka Yoèl iku ya pesen mau piyambak.

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

> Pangandikané Pangéran kang tumuju marang Yoèl, putrané Pethuèl.

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

> Rungokna iki, hé para wong tuwa, lan pasangna kupingmu, hé sakèhé para pandhudhuking nagara. Apa iki tau kelakon ing jamanmu, utawa malah ing jamané para leluhurmu? Critakna iki marang anak-anakmu, lan anak-anakmu supaya nyritakaké marang anak-anaké, lan anak-anaké marang turunan liyané.

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

> Apa kang kari déning ulat palmer, dipangan déning walang; lan apa kang kari déning walang, dipangan déning ulat canker; lan apa kang kari déning ulat canker, dipangan déning ulat caterpillar.

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

> Tangia, hé para wong mendem, lan padha nangisa; sarta padha nggero, hé kabèh wong sing ngombé anggur, amarga saka anggur anyar; awit iku wis kapunpedhot saka cangkemmu.

> For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. 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.

> Amarga ana sawijining bangsa teka munggah nglawan tanah-Ku, gagah prakosa lan tanpa cacahing, untuné kaya untuné singa, lan dhèwèké nduwèni untu gerahamé singa gedhé. Dhèwèké wis ngrusak wit anggur-Ku lan nguliti wit anjir-Ku; wis digawé gundhul babar pisan lan dibuwang; pang-pangé dadi putih. Padha nggresula kaya sawijining prawan kang ngagem bagor, merga saka bojone nalika isih enom. Pisungsung dhaharan lan pisungsung ombèn-ombèn kapendhet saka padalemané Pangéran; para imam, para abdining Pangéran, padha sungkawa. Pategalan wis rusak, tanah padha nggresula; amarga gandum wis sirna, anggur anyar wis asat, lenga dadi susut.

> 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.

> He para wong tani, padha isinana; he para pangrumat pakebon anggur, padha sambata, marga saka gandum lan jelai; awit panèn ing pategalan wus sirna. Wit anggur wis garing, lan wit anjir saya lesu; wit delima, wit kurma uga, lan wit apel, iya samono uga sakehing wit-witan ing pategalan, padha layu: awit kabungahan wus layu saka anak-putuning manungsa.

> 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? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

> Padha nggegirisen awakmu lan padha nangisa, hé para imam; padha nggero-ngeroa, hé para abdi misbyah; padha mrenea, turua sewengi muput nganggo bagor, hé para abdiing Allahku; awit kurban dhaharan lan kurban ombèn-ombèn katulak saka padalemaning Allahmu. Sucèkna pasa, padha ngundanga pasamuwan suci; kumpulna para pinituwa lan sakehing wong kang manggon ing nagara menyang ing padalemané Sang Yehuwah Allahmu, lan sesambata marang Sang Yehuwah: Adhuh, dinané iku! awit dinané Sang Yehuwah wis cedhak, lan bakal teka kaya karusakan saka Kang Mahakuwasa. Apa dudu panganan wis kapethuk saka ing ngarepé mripat kita, mangkono uga kabungahan lan kasenengan saka padalemaning Allah kita? Winih-winih wis bosok ana ing sangisoré bongkahan-bongkahan lemahé, lumbung-lumbung dadi suwung, gudhang-gudhang padha ambruk; awit gandumé wis alum. Kéwan-kéwan iku sesambat kepriyé! Balaning sapi padha bingung, awit ora ana pangonané; mangkono uga kumpulaning wedhus padha katumpes.

> O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.

> Dhuh Pangéran, kawula badhé sesambat dhateng Paduka: awit geni sampun nglebur pasabinan ing ara-ara samun, lan ilating geni sampun ngobong sadaya wit-witan ing pategalan. Kéwan-kéwan ing pategalan ugi sesambat dhateng Paduka: awit kali-kali toya sampun asat, lan geni sampun nglebur pasabinan ing ara-ara samun. Yoèl 1:1–20.

The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.

Bab kapisan saka Yoèl ngandharaké bab karusakaning pakebonan angguré Allah. Yesaya netepaké “dina iku” minangka dina nalika udan pungkasan wiwit tumurun, awit ing dina iku tetuwuhan wiwit mekar lan metu pucuk. Kasunyatan manawa Yesaya ngandhani kita yèn umaté Allah bakal “ngoyot,” “mekar lan metu pucuk,” lan ngebaki bumi nganggo “woh” iku nggambaraké sawijining sajarah maju lumantar telung langkah. Sawijining tetuwuhan “ngoyot” ana ing lemah. Mula, “ngoyot” ateges madeg ing ndhuwuring lemah, yaiku lantai dhasar utawa pondhasi. Wong-wong sing “metu saka Yakub” “ngoyot,” banjur wong-wong mau kasebut “Israel.” Wong-wong sing metu saka pengalaman Laodikia banjur kasebut wong-wong Filadelfia, sanadyan kanggo njaga pengalaman iku dibutuhaké kamenangan ing sajroning sawijining proses panyoba kang pungkasané tekan ing hukum Minggu.

The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.

Sesambetan kenabian antarané Yakub, (sang panyalin) lan Israel, (sang menang) nedahaké yèn ing 9/11 wong-wong sing “ngoyot” kanthi bali marang dhasar-dhasar iku, ana ing kono lan nalika iku uga mlebu ing sesambetan prajanjian. Miturut pralambang kenabian, owahé jeneng iku minangka lambang sawijining prajanjian, kaya kang katuduhaké déning Abram dadi Abraham, Sarai dadi Sarah, Yakub dadi Israel, lan liya-liyané. Ing ayat iku, wong-wong sing bali marang kayektèn-kayektèn dhasar sing lawas ing 9/11 mlebu ing sesambetan prajanjian nalika udan wiwit ngasilaké kembang lan pucuk-pucuk. Ing wektu undhang-undhang Minggu, saindenging jagad bakal kapenuhan “woh”, amarga ing wektu iku udan banjur diwutahaké tanpa ukuran.

Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.

Yesaya kudu sarujuk karo Yesaya, lan mesthi uga karo kabeh para nabi liyane, nanging Yesaya kudu ngangkat swarané kaya slompret lan nedahaké dosa-dosané para Adventis Dina-Pitu Laodikia ing konteks kidung bab kebon anggur. Kidung iku dilagokaké déning Gusti Yesus ana ing pasemon bab kebon anggur. Kebon anggur iku ndadèkaké Panjenengané nangis nalika Panjenengané, kanggo pungkasan kaliné sadurungé salib, nyawang metu marang Yerusalem; awit Panjenengané ngerti yèn Israèl kuna wis tekan pungkasaning mangsa pangadilané lan lagi diliwati minangka umat prajanjiané Allah. Ing wektu sing padha Kristus lagi mlebu ing sajroning prajanjian karo sawijining umat sing bakal ngasilaké woh-wohan sing pantes saka kebon angguré Allah. Apa déné crita kebon angguré Yosua ing wiwitan utawa crita kebon angguré Gusti Yesus ing pungkasan, wong-wong sing dadi umat prajanjian anyar iku minangka pralambang saka satus patang puluh papat ewu.

Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.

Kristus ngandika bab pameca pategesan kebon angguring Yesaya, mekaten ugi Sister White.

> “The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.

> “Pasemon bab pakebonan anggur iku ora mung tumrap bangsa Yahudi waé. Ing kono ana piwulang kanggo kita. Pasamuwan ing generasi iki wis diparingi déning Gusti Allah hak-hak istimewa lan berkah-bekah kang agung, lan Panjenengané ngarep-arep wohing pambalesan kang sapadan.” Christ Object Lessons, 296.

It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.

Migunani manawa maca perangan wacana kang nuntun marang pratelan pungkasan saka Rohing Ramalan.

> “Chapter 23—The Lord’s Vineyard

> “Bab 23—Kebon Angguré Pangéran”

> “The Jewish Nation

> “Bangsa Yahudi”

> “The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.

> Pasemon bab anak loro banjur diterusaké déning pasemon bab kebon anggur. Ing kang siji, Kristus wis ngetokaké ana ing ngarepé para guru wong Yahudi pentinge mituhu. Ing kang sijiné, Panjenengané nuding marang berkah-berkah kang lubèr sing wis diparingaké marang Israèl, lan lumantar iku Panjenengané nedahaké tuntutaning Allah tumrap katumrapan mituhuné wong-wong mau. Panjenengané ngetokaké ana ing ngarepé wong-wong mau kamulyaning ancasé Allah, kang lumantar katumrapan mituhu bisa uga wis kawujud déning wong-wong mau. Kanthi nyingkiraké selubung saka mangsa ngarep, Panjenengané nedahaké kepriyé déné, marga saka gagal nggenepi ancasé Panjenengané, kabèh bangsa iku lagi ngilangaké berkahé Panjenengané, lan nggawa karusakan tumrap awaké dhéwé.

> “‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’

> “‘Ana sawijining juragan omah,’ pangandikané Kristus, ‘kang nandur kebon anggur, banjur dipageri sakubengé, digawèkaké panggonan ngempit anggur ana ing kono, lan yasa menara, banjur disewakaké marang para panggarap, lan budhal menyang nagara kang adoh.’”

> “A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.

> Gambarane pakebonan anggur iki kaparingaké déning nabi Yesaya: “Saiki aku bakal ngidungaké marang Kang Dakasihi sawijining kidung bab Kang Dakasihi ngenani pakebonan anggur-Né. Kang Dakasihi kagungan sawijining pakebonan anggur ana ing sawijining bukit kang subur banget; lan Panjenengané masangi pager, sarta mbuwangi watu-watuné, lan nanduri nganggo wit anggur pilihan, sarta yasa menara ana ing satengahé, lan uga damel papan pemeresan anggur ana ing kono; lan Panjenengané ngarep-arep supaya iku ngasilaké woh anggur.” Yesaya 5:1, 2.

> “The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.

> “Wong tani milih sapecak lemah saka ara-ara samun; lemah iku dipageri, diresiki, lan diolah, banjur ditanduri wit anggur pilihan, kanthi ngarep-arep panèn kang lubèr. Ing kaunggulané sapecak lemah iki tinimbang tanah gersang kang ora diolah, dhèwèké ngarep-arep yèn lemah iku bakal ngluhuraké dhèwèké kanthi ngetokaké asil saka pangreksané lan rekasané ing ngolahé. Mangkono uga Gusti Allah wus milih sawijining umat saka ing donya supaya dilatih lan dididik déning Kristus. Nabi ngandika, ‘Kebon anggure Sang Yehuwah Gustining sarwa tumitah iku brayat Israèl, lan wong-wong Yehuda iku tanduran kang ndadèkaké keparengé.’ Yesaya 5:7. Marang umat iki Gusti Allah wus maringi hak-hak istiméwa kang gedhé, mberkahi wong-wong mau kanthi lubèring kasaéané. Panjenengané ngarep-arep supaya wong-wong mau ngurmati Panjenengané kanthi ngasilaké woh. Wong-wong mau kuduné mbabar pranatan-pranatan Kratoné. Ing satengahing donya kang wus tiba lan kebak piala, wong-wong mau kuduné makili wataké Gusti Allah.”

> “As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.

> “Minangka pakebonan anggur kagunganing Pangéran, wong-wong mau kuduné ngasilaké woh kang satemené béda saka wohé bangsa-bangsa kapir. Bangsa-bangsa panyembah brahala iku wis nyerahaké awaké marang panggawé duraka. Pameksa lan kadurjanan, srakah, panindhesan, lan laku-laku kang paling rusak, dilakoni tanpa kekendelan. Piala, kacemaran, lan kasangsaran iku dadi wohé wit kang rusak. Ing kontras kang cetha, woh kang kaasilaké déning wit anggur tanduraning Allah kuduné mangkono béda.”

> “It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.

> “Iku dadi hak istiméwa bangsa Yahudi kanggo makili wataking Allah kaya déné kang wus kaparingaké marang Musa. Minangka wangsulan tumrap pandongané Musa, ‘Tuduhna kamulyanPaduka dhateng kawula,’ Pangéran wus janji, ‘Ingsun bakal ndadèkaké sakehing kabecikan-Ku lumampah ana ing ngarepmu.’ Exodus 33:18, 19. ‘Banjur Pangéran lumampah ana ing ngarepé, sarta ngandika: Pangéran, Pangéran Allah, kang kebak sih-rahmat lan welas asih, sabar, lan lubèr ing kabecikan lan kayektèn, kang ngugemi sih-rahmat tumrap éwonan, ngapura kaluputan lan panerak lan dosa.’ Exodus 34:6, 7. Iki woh kang dikersakaké Allah saka umat-Nya. Ing kasucèning wataké, ing kasantosaning uripé, ing sih-rahmaté lan katresnané kang lembah manah sarta welas asihé, wong-wong mau kudu nduduhaké yèn ‘angger-anggeré Pangéran iku sampurna, ngowahi jiwa.’ Psalm 19:7.”

> “Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.

> “Liwat bangsa Yahudi iku wus dadi maksudé Allah kanggo maringi berkah kang lubèr marang sakèhé bangsa. Liwat Israèl, dalan iku kudu disawisaké kanggo panyebaran pepadhangé marang saindenging jagad. Bangsa-bangsa ing donya, amarga ngetutaké laku-laku kang rusak, wus kelangan kawruh bab Allah. Nanging, ing sih-rahmaté, Allah ora nyirnakaké wong-wong mau saka anané. Panjenengané ngersakaké maringi wong-wong mau kalodhangan supaya padha wanuh marang Panjenengané lumantar pasamuwané. Panjenengané netepaké yèn prinsip-prinsip kang kaandharaké lumantar umaté kudu dadi sarana kanggo mulihaké gambar moralé Allah ana ing manungsa.”

> “It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.

> “Tumrape kasampurnaning ancas punika Gusti Allah nimbali Abraham medal saking antawisipun para sanak-seduluré ingkang nyembah brahala lan dhawuh supados piyambakipun manggen wonten ing tanah Kanaan. ‘Saka kowé Ingsun bakal ndadèkaké sawijining bangsa gedhé,’ ngandika Panjenenganipun, ‘lan Ingsun bakal mberkahi kowé, sarta ndadèkaké jenengmu misuwur; lan kowé bakal dadi berkah.’ Purwaning Dumadi 12:2.

> “The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.

> “Para turunane Abraham, Yakub lan turun-temurune, kagawa mudhun menyang Mesir supaya ana ing tengahing bangsa gedhé lan duraka iku padha bisa mratelakaké prinsip-prinsip Kratoning Allah. Integritas Yusuf lan pakaryané kang nggumunaké ing ngreksa uripé sakabèhé bangsa Mesir minangka pralambang tumrap uripé Kristus. Musa lan akèh wong liyané padha dadi seksi-seksiné Allah.

> “In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.

> “Nalika ngirid metu Israel saka Mesir, Pangéran malih nduduhaké pangwaos lan sih-rahmat-Iya. Pakaryan-pakaryan-Iya kang nggumunaké ana ing panylametané wong-wong mau saka pangawulan lan panggènan-Iya tumrap marang wong-wong mau sajroning lelampahané ngliwati ara-ara samun, iku dudu mung kanggo kapentingané wong-wong mau piyambak. Kabèh iki kudu dadi sawijining piwulang nyata tumrap bangsa-bangsa ing sakiwa-tengené. Pangéran nglairaké Sarirané minangka Allah kang ngluwihi sakabèhé panguwasa lan kaluhuraning manungsa. Tandha-tandha lan kaélokan-kaélokan kang katindakaké-Iya kanggo umat-Iya nduduhaké pangwaos-Iya ngungkuli alam lan ngungkuli para gedhé ing antarané wong-wong kang nyembah alam. Allah lumampah ngliwati tanah Mesir kang gumunggung, kaya enggoné Panjenengané bakal ngliwati bumi ing dina-dina wekasan. Kanthi geni lan prahara, lindhu lan pati, AKU INGSUN kang Mahabesar nebus umat-Iya. Panjenengané ngirid wong-wong mau metu saka tanah pangawulan. Panjenengané nuntun wong-wong mau ngliwati ‘ara-ara samun kang gedhé lan nggegirisi, kang ana ula-ula mawa geni, kalajengking, lan katiga.’ Deuteronomy 8:15. Panjenengané ngedalaké banyu kanggo wong-wong mau saka ‘watu kresik kang atos,’ lan maringi pangan marang wong-wong mau kanthi ‘ganduming swarga.’ Psalm 78:24. ‘Amarga,’ pangandikané Musa, ‘pandumané Pangéran iku umat-Iya; Yakub iku péranganing warisan-Iya. Panjenengané manggihaké dhèwèké ana ing tanah ara-ara samun, lan ana ing ara-ara samun kang suwung lan nggereng; Panjenengané nuntun dhèwèké mubeng-mubeng, Panjenengané memulang dhèwèké, Panjenengané njaga dhèwèké kaya manik ing netra-Iya. Kaya manuk garudha ngugah susuhé, nglayang ana ing sadhuwuring anak-anaké, ngembangaké swiwiné, njupuk anak-anaké mau, lan nggendhong ana ing swiwiné: mangkono Pangéran piyambak kang nuntun dhèwèké, lan ora ana allah manca kang nunggil karo Panjenengané.’ Deuteronomy 32:9–12. Mangkono Panjenengané ngirid wong-wong mau marang Sarirané piyambak, supaya wong-wong mau padha manggon kaya ana ing sangisoring ayomé Kang Mahaluhur.”

> “Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.

> Kristus iku pamimpinipun para putraning Israèl sajroning lelampahanipun ngliwati ara-ara samun. Kasalubung ing sajroning tugu méga ing wayah awan lan tugu geni ing wayah bengi, Panjenenganipun nuntun lan ngarahaken tiyang-tiyang mau. Panjenenganipun ngreksa wong-wong mau saking sakehing bebaya ing ara-ara samun, Panjenenganipun nggawa wong-wong mau lumebet ing tanah prasetya, lan ana ing ngarsaning sakehing bangsa kang ora ngakoni Gusti Allah Panjenenganipun netepaken Israèl dados kagunganipun piyambak ingkang pinilih, pakeboning anggur kagunganipun Pangéran.

> “To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.

> “Menyang bangsa iki kapitadosake pangandikaning Allah. Wong-wong mau dipageri déning pranatan-pranataning angger-anggeré, yaiku asas-asas kayektèn, kaadilan, lan kasucèn kang langgeng. Mituhu marang asas-asas iki mesthiné dadi pangreksané, awit iku bakal nylametaké wong-wong mau saka ngrusak awaké dhéwé lumantar laku dosa. Lan kaya menara ing kebon anggur, Allah ngedegaké Padalemané kang suci ana ing satengahing nagara iku.”

> “Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.

> “Kristus iku Piwulangé wong-wong mau. Kaya Panjenengané biyèn wus nunggil karo wong-wong mau ing ara-ara samun, mangkono uga Panjenengané tetep dadi Guru lan Panuntuné. Ana ing Tarub Suci lan Padaleman Suci, kamulyan Panjenengané mantep ana ing shekinah suci ing sadhuwuré tutup pangruwating dosa. Marga saka kapentingané wong-wong mau, Panjenengané tanpa kendhat ngatingalaké kasugihaning sih katresnan lan kasabarané.”

> “God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.

> Gusti Allah ngersakaké ndadèkaké umat-Nya, Israèl, dadi pamuji lan kamulyan. Saben kauntungan rohani wis diparingaké marang wong-wong mau. Gusti Allah ora nyegah apa-apa kang becik tumrap pambentukan watak sing bakal ndadèkaké wong-wong mau dados wakil-wakilé Panjenengané piyambak.

> “Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.

> “Pamesthènipun dhateng angger-anggering Allah badhé ndadosaken piyambakipun dados kaélokaning kamakmuran wonten ing ngarsaning bangsa-bangsa ing donya. Panjenenganipun ingkang saged maringi kawicaksanan lan kaprigelan wonten ing sedaya pakaryan ingkang alus badhé tansah dados Guruipun, lan badhé ngluhuraken saha ngangkat drajatipun lumantar pamesthèn dhateng angger-anggeripun. Manawi sami manut, piyambakipun badhé kasimpen saking lelara ingkang nyerang bangsa-bangsa sanès, lan badhé kaparingi berkah awujud kakiyataning budi. Kamulyaning Allah, kaluhuran saha panguwaosipun, kedah kababar wonten ing sedaya kamakmuranipun. Piyambakipun kedah dados karajaning para imam saha para pangéran. Allah nyawisaken dhateng piyambakipun saben sarana supados dados bangsa ingkang paling ageng wonten ing bumi.”

> “In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.

> “Kanthi cara kang paling cetha, Kristus lumantar Musa wus netepake ana ing ngarsane wong-wong mau ancasing Allah, lan wus njlentrehake kanthi gamblang syarat-syarat kamakmurané. ‘Kowé iku umat kang suci kagungané Pangéran Allahmu,’ pangandikané; ‘Pangéran Allahmu wus milih kowé supaya dadi umat kang kagungané piyambak, ngungkuli sakèhé bangsa kang ana ing lumahing bumi…. Mulané sumurupen yèn Pangéran Allahmu, Panjenengané iku Allah, Allah kang setya, kang netepi prajanjian lan sih-kadarman tumrap wong-wong kang padha tresna marang Panjenengané lan netepi dhawuh-dhawuhé nganti sewu turun-temurun…. Mulané kowé kudu netepi dhawuh-dhawuh, pranatan-pranatan, lan paugeran-paugeran, kang dakdhawuhaké marang kowé ing dina iki, supaya koklakoni. Awit bakal kalakon, manawa kowé ngrungokaké paugeran-paugeran iki, lan netepi, sarta nglakoni, yèn Pangéran Allahmu bakal netepi marang kowé prajanjian lan sih-kadarman kang wus diprasetyakaké marang para leluhurmu; lan Panjenengané bakal nresnani kowé, lan mberkahi kowé, lan ndadèkaké kowé saya akeh: Panjenengané uga bakal mberkahi wohing guwamu, lan wohing tanahmu, gandummu, lan anggurmu, lan lenga zaitunmu, tambahe sapi-sapimu, lan pepanthaning wedhusmu, ana ing nagara kang wus diprasetyakaké marang para leluhurmu arep diparingaké marang kowé. Kowé bakal diberkahi ngungkuli sakèhé bangsa…. Lan Pangéran bakal nyingkiraké saka kowé sakehing lelara, lan ora bakal numpangkaké marang kowé siji waé saka penyakit ala ing Mesir, kang wis koksumurupi.’ Pangandharing Torèt 7:6, 9, 11–15.”

> “If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.

> “Yèn wong-wong iku gelem netepi dhawuh-dhawuhé, Gusti Allah janji bakal maringi wong-wong mau gandum kang paling becik, lan ngetokaké madu saka ing parang. Kanthi umur dawa Panjenengané bakal maringi kacukupan marang wong-wong mau, lan nduduhaké karahayoné.”

> “Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.

> “Liwat pambangkangan marang Gusti Allah, Adam lan Hawa wus kelangan Eden, lan awit saka dosa saindenging bumi kena ing ipat-ipat. Nanging manawa umaté Gusti manut marang piwulangé, tanahé bakal dibalèkaké dadi subur lan endah. Gusti Allah piyambak maringi pituduh marang wong-wong mau bab panggaraping lemah, lan wong-wong mau kudu bebarengan nyambut gawé karo Panjenengané ing pambalèkaké mau. Mangkono tanah saindengingé, kang ana ing sangisoré panguwasané Gusti Allah, bakal dadi piwulang nyata bab kayektèn rohani. Kaya déné kanthi manut marang angger-angger alamé Panjenengané bumi bakal ngasilaké kasugihané, mangkono uga kanthi manut marang angger-angger moralé Panjenengané, ati umaté kudu nggambaraké sipat-sipat bawané. Malah para kapir bakal ngakoni kaluhurané wong-wong sing ngladèni lan nyembah Gusti Allah kang gesang.”

> “‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.

> “‘Lah,’ pangandikane Musa, ‘aku wis mulangaké marang kowé pranatan-pranatan lan pepakon-pepakon, kaya déné dhawuhé Pangéran, Allahku, marang aku, supaya kowé nglakoni mangkono ana ing tanah kang koktuju kanggo kokduwèni. Mulané, padha ngélingana lan lakonana iku; awit iki bakal dadi kawicaksananmu lan pangertenmu ana ing ngarsané para bangsa, kang bakal krungu kabèh pranatan iki, sarta bakal matur, Satemené, bangsa gedhé iki iku umat kang wicaksana lan duwé pangerten. Awit bangsa endi kang mangkono gedhéné, kang Allahé cedhak marang wong-wongé kaya Pangéran, Allah kita, ing samubarang kang kita sesambati marang Panjenengané? Lan bangsa endi kang mangkono gedhéné, kang nduwé pranatan-pranatan lan pepakon-pepakon kang satuhu adil kaya sakèhé angger-angger iki, kang dakaturaké ana ing ngarepmu ing dina iki?’ Ulangan 4:5–8.

> “The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.

> “Para putraning Israèl kudu ngrebut sakabèhé tlatah kang wus katetepaké déning Allah kanggo wong-wong mau. Bangsa-bangsa kang nampik pangibadah lan pangabekti marang Allah kang sajati kudu katundhung saka pamanggonané. Nanging iku dadi karsané Allah, yèn lumantar panyingkapan wataké lumantar Israèl, manungsa katarik marani Panjenengané. Marang sakèhé jagad, undhangan Injil kudu diwènèhake. Lumantar piwulang bab pangibadah kurban, Kristus kudu kaluhuraké ana ing ngarepé para bangsa, lan kabèh wong kang gelem mandeng marang Panjenengané bakal urip. Saben wong kang, kaya Rahab wong Kanaan lan Rut wong Moab, mratobat saka nyembah brahala marang pangibadah marang Allah kang sajati, kudu manunggal karo umat pilihané. Nalika cacahé Israèl saya tambah, wong-wong mau kudu ngluhuraké wates-watesé, nganti karajané ngrangkul jagad kabèh.”

> “God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.

> “Gusti Allah kersa ndadosaken sakèhé bangsa ana ing sangisoring pamaréntahaning sih-kadarmané. Panjenengané kersa supados bumi kapenuhan kabingahan lan katentreman. Panjenengané nitahaké manungsa kanggé kabagyan, lan Panjenengané ngangen-angen ngisi ati manungsa kanthi tentreming swarga. Panjenengané kersa supados kulawarga-kulawarga ing bumi dados pralambang saking kulawarga ageng ing swarga.

> “But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.

> “Nanging Israel ora netepi maksudipun Allah. Pangéran ngandika, ‘Aku wus nandur kowé dadi wit anggur kang becik, kabèh wiji kang murni: mulané kepriyé kowé malih dadi tanduran rusak saka wit anggur manca ana ing ngarsaningSun?’ Yeremia 2:21. ‘Israel iku wit anggur kang tanpa isi, metokaké woh kanggo awaké dhéwé.’ Hosea 10:1. ‘Saiki, hé para pedunungé Yérusalèm lan wong-wong Yéhuda, mugi karsaa ngadili antaraning Aku lan kebon anggurKu. Apa manèh kang bisa katindakaké kanggo kebon anggurKu, kang durung Daklakoni ana ing kono? Yagéné, nalika Aku ngarep-arep supaya metokaké woh anggur, malah metokaké woh anggur alas? Saiki, sumangga; Aku bakal ngandhani kowé apa kang bakal Daklakoni marang kebon anggurKu: pageré bakal Daktundhung, temah bakal dipangan tandhes; témboké bakal Dakrubuhaké, temah bakal diidak-idak; lan Aku bakal ndadèkaké gersang; ora bakal dipruning utawa digaru, nanging eri lan semak bakal thukul ana ing kono: méga-méga uga bakal Dakdhawuhi supaya ora ngetokaké udan tumrapé. Amarga … Panjenengané ngarep-arep kaadilan, nanging lah panindhesan; ngarep-arep kabeneran, nanging lah pitembungan.’ Yésaya 5:3–7.”

> “The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.

> “Gusti Allah lumantar Nabi Musa wus ndhawuhaké marang umaté bab asilé ketidaksetyan. Sarana ora gelem netepi prejanjiané, wong-wong mau bakal misahaké awaké dhéwé saka uripé Allah, lan berkahé ora bisa tumeka marang wong-wong mau. ‘Padha nggatèkna,’ pangandikané Musa, ‘supaya kowé aja nganti lali marang Pangeran Yehuwah Allahmu, kanthi ora netepi pepakoné, pranatan-pranatané, lan katetepané, kang dakdhawuhaké marang kowé ing dina iki: supaya aja nganti nalika kowé wus mangan lan wareg, lan wus mbangun omah-omah kang becik lan manggon ana ing kono; lan nalika kompolan sapi lan wedhusmu saya akèh, lan sliramu lan emasmu saya tambah, lan samubarang kang kokduwèni saya akèh; banjur atimu dadi gumunggung, lan kowé lali marang Pangeran Yehuwah Allahmu…. Lan kowé ngucap ing atimu, Kakuwatanku lan kasektèné tanganku dhéwé kang ngasilaké kasugihan iki kanggo aku…. Lan bakal kelakon, manawa kowé temen-temen lali marang Pangeran Yehuwah Allahmu, banjur mlaku manut allah-allah liyané, lan ngabekti marang iku, sarta nyembah marang iku, aku dadi seksi nglawan kowé ing dina iki yèn kowé temtu bakal sirna. Kaya bangsa-bangsa kang dirusak déning Pangeran ana ing ngarepmu, mangkono uga kowé bakal sirna; awit kowé ora gelem manut marang swarané Pangeran Yehuwah Allahmu.’ Pangandharing Toret 8:11–14, 17, 19, 20.”

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> “Piweling iku ora diindhahaké déning bangsa Yahudi. Wong-wong mau lali marang Allah, lan kelangan pangrasa marang kaluhuran hak istiméwa sing dhuwur minangka para wakilé Panjenengané. Berkah-berkah sing wis padha tampa ora nggawa berkah marang donya. Kabèh kauntungan sing diduwèni padha dienggo kanggo ngluhuraké awaké dhéwé. Wong-wong mau ngrampasi Allah saka paladosan sing dipengini saka wong-wong mau, lan ngrampasi sapepadhané manungsa saka tuntunan agama lan tuladha sing suci. Kaya para pedununging jagad sadurungé Prau Nuh, wong-wong mau nuruti saben pangangen-angening ati sing ala. Mangkono wong-wong mau ndadèkaké prakara-prakara suci katon kaya guyonan kosong, karo ngucap, ‘Pedalemané Pangéran, pedalemané Pangéran, iki’ (Yeremia 7:4), nanging ing wektu sing padha wong-wong mau lagi nyalahi gambaran wataking Allah, ngrèmèhake asmané, lan ngrusak sucining papan pasucèné.

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.

> Para panggarap kebon anggur sing wus kapasrahaké ngreksa pakebonané Sang Pangéran padha ora setya marang kapitadosan sing dipasrahaké marang wong-wong mau. Para imam lan para guru dudu pandhidhik kang setya tumrap umat. Wong-wong mau ora tansah nduduhaké ing ngarepé umat kabecikan lan sih-kawelasané Allah sarta hak Panjenengané marang katresnan lan pangabdining wong-wong mau. Para panggarap iki ngupaya kamulyané dhéwé. Wong-wong mau kepéngin ngrebut woh-wohaning kebon anggur iku. Bab kang tansah dadi tetimbangané wong-wong mau yaiku narik kawigatèn lan pakurmatan marang awaké dhéwé.

> “The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.

> “Kalepatan para pemimpin ing Israèl iki ora padha karo kalepataning wong dosa biyasa. Wong-wong iki ngadeg ana ing sangisoré kawajiban kang paling khidmat marang Gusti Allah. Wong-wong mau wus ngiket prasetyané kanggo mulang, ‘Mangkéné pangandikané Pangéran,’ lan nggawa kaunggulaning mituhu kang ketat menyang uripé ing laku saben dina. Nanging, tinimbang nglakoni mangkono, wong-wong mau malah nyawiyah Kitab Suci. Wong-wong mau ngetrapaké momotan abot marang manungsa, meksa upacara-upacara kang nyandhak saben léngkahing urip. Bangsa iku urip ing kahanan ora tentrem kang tanpa pedhot, awit padha ora bisa netepi sarat-sarat kang ditetepaké para rabi. Bareng padha weruh yèn pepakon-pepakon gawéan manungsa iku mokal kanggo ditetepi, banjur padha dadi sembrana tumrap pepakon-pepakoné Gusti Allah.

> “The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.

> “Pangéran sampun paring piwulang dhateng umat-Nipun bilih Panjenenganipun punika ingkang kagungan pakebon anggur, lan bilih sadaya gadhahanipun kaparingaken dhateng piyambakipun minangka prekawis titipan supados kaanggé kagem Panjenenganipun. Nanging para imam tuwin para guru boten nindakaken pakaryaning kalenggahan suci piyambakipun kados dene sami ngatur kagunganipun Allah. Piyambakipun kanthi ajeg ngrampasi Panjenenganipun saking sarana tuwin wewengan ingkang dipitadosaken dhateng piyambakipun kagem majenging pakaryan-Nipun. Sipat srakah tuwin karemipun dhateng bandha ndadosaken piyambakipun katampik malah déning para bangsa kafir. Mekaten, donya bangsa-bangsa sanès kaparingan kalodhangan kanggé nyalahtegesi wataking Allah tuwin angger-angger Kraton-Nipun.

> “With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.

> Kanthi manahing rama, Gusti Allah nahan sabar marang umaté. Panjenengané nyuwun kanthi welas-asih sing diparingaké lan welas-asih sing dipunpendhet. Kanthi sabar Panjenengané ngaturaké dosa-dosané ana ing ngarepé wong-wong mau, lan kanthi kasabaran ngentosi pangakoné. Para nabi lan utusan-utusan dikutus kanggo ngugemi tuntutané Gusti Allah marang para panggarap kebon anggur; nanging tinimbang ditampani, wong-wong mau malah dianggep mungsuh. Para panggarap kebon anggur nganiaya lan matèni wong-wong mau. Gusti Allah isih ngutus utusan-utusan liyané manèh, nanging padha nampa perlakuan sing padha kaya para utusan sing kapisan, mung waé para panggarap kebon anggur iku nduduhaké sengit sing luwih temen lan luwih mantep.

> “As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.

> “Minangka upaya pungkasan, Gusti Allah ngutus Putra-É, sarèhné ngandika, ‘Wong-wong mau bakal ngurmati Putra-Ku.’ Nanging panolakané wis ndadèkaké wong-wong mau kebak rasa sengit lan dendam, mula padha matur ing antarané dhéwé, ‘Iki ahli warisé; ayo, padha dipatèni Panjenengané, lan warisané padha direbut.’ Sawisé kuwi, kita bakal kèri kanggo ngrasakké kebon anggur iki, lan nindakaké apa waé sing kita karepake marang wohé.

> “The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.

> “Para panguwasa Yahudi ora tresna marang Allah; mulane dheweke misahake awake dhewe saka Panjenengane, lan nampik sakehe panyuwunan lan pakaryan sih-rahmat Panjenengane tumuju marang sawijining pangrampungan kang adil. Kristus, Sang Kekasihing Allah, rawuh kanggo netepake hak-hake Sing Kagungan patamanan anggur iku; nanging para panggarap patamanan mau nindakaké Panjenengane kanthi pakurmatan kang cetha dirèmèhake, pangucapé, Kita ora gelem wong iki mréntah ngungkuli kita. Dheweke meri marang kaéndahan wataké Kristus. Caranipun Panjenengane mulang adoh luwih luhur tinimbang carané wong-wong mau, lan dheweke wedi marang kasil Panjenengane. Panjenengane ngélingaké lan mbantah wong-wong mau, mbabarake kemunafikané, lan nedahaké marang wong-wong mau akibat kang mesthi saka lakuning tumindaké. Iki njalari dheweke dadi mendem nesu. Atiné perih merga panyaruwe kang ora bisa disirep utawa didhemenaké. Dheweke sengit marang pathokan kabeneran kang luhur, kang tansah kaaturaké déning Kristus. Dheweke weruh manawa piwulang Panjenengane nempatake wong-wong mau ana ing papan kang ndadekake kaserakahan lan pamrihé kabukak tanpa tutup, lan dheweke mutusaké arep matèni Panjenengane. Dheweke sengit marang tuladha Panjenengane ing bab kabeneran lan kasalihan sarta kasukman kang luhur kang kaandharaké ing sakehe kang ditindakaké Panjenengane. Sakabèhé urip Panjenengane dadi panyaruwe tumrap sipat mentingaké awaké dhéwé wong-wong mau, lan nalika ujian kang pungkasan teka, yaiku ujian kang tegesé manut tumeka urip langgeng utawa ora manut tumeka pati langgeng, dheweke nampik Sang Suci saka Israel. Nalika wong-wong mau dipréntah milih antarané Kristus lan Barabas, dheweke padha mbengok, ‘Lepasna Barabas kanggo aku kabèh!’ Lukas 23:18. Lan nalika Pilatus takon, ‘Mulané, apa kang kudu daklakokaké marang Yésus?’ dheweke padha mbengok kanthi galak, ‘Salibna Panjenengane!’ Matius 27:22. ‘Apa aku kudu nyalib Ratumu?’ pitakonné Pilatus, lan saka para imam lan para panguwasa metu wangsulan, ‘Kajaba Kaisar, kita ora duwé ratu.’ Yokanan 19:15. Nalika Pilatus ngumbah tangane, matur, ‘Aku ora kaluputan ing getihé wong bener iki,’ para imam banjur gabung karo wong akèh kang bodho mau kanthi nyatakaké kanthi panas, ‘Getihé tumiba marang awaké dhéwé lan marang anak-anak kita.’ Matius 27:24, 25.”

> “Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.

> “Mangkono para panggedhé Yahudi wis netepaké pilihane. Kaputusané kacathet ana ing kitab kang dideleng déning Yohanes ana ing asta Panjenengané kang lenggah ana ing dhampar, kitab kang ora ana wong siji waé kang bisa mbukak. Kanthi sakèhé sipat dendemé, kaputusan iki bakal katon ana ing ngarepé wong-wong mau ing dina nalika kitab iki kawiyak déning Singa saka taler Yehuda.

> “The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.

> “Bangsa Yahudi ngugemi kanthi raket pamanggih manawa wong-wong mau iku para kasengsemane swarga, lan manawa wong-wong mau bakal tansah kaluhuraké minangka pasamuwané Allah. Wong-wong mau iku anak-anaké Abraham, mangkono pangandikané, lan dhasar kasugihané wong-wong mau katon mangkono jejegé nganti wong-wong mau nantang bumi lan swarga supaya ngrebut hak-haké wong-wong mau. Nanging lumantar urip kang ora setya wong-wong mau lagi nyawisaké paukuman saka swarga lan kapisahan saka Allah.

> “In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’

> “Ing pasemon bab kebon anggur, sawisé Kristus nggambarake ing ngarsané para imam tumindak puncaking piala sing bakal dilakoni déning wong-wong mau, Panjenengané banjur ndhawuhake pitakon iki marang wong-wong mau, ‘Mulane manawa Gustining kebon anggur iku rawuh, apa kang bakal ditindakaké marang para panggarapé kebon mau?’ Para imam wis ngetutaké carita mau kanthi kapentingan kang banget, lan tanpa nggatekaké sesambungané perkara iku karo awake dhéwé, wong-wong mau bebarengan karo wong akèh padha mangsuli, ‘Wong-wong ala mau mesthi bakal dipatèni-Né kanthi sangsara, lan kebon angguré bakal dipasrahaké marang para panggarap liyané, kang bakal ngaturaké wohé marang Panjenengané ing mangsa-mangsané.’”

> “Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’

> “Tanpa sadhar padha wus ngucapake paukuman tumrap awake dhewe. Gusti Yesus mandeng marang wong-wong mau, lan ing sangisoring paningalipun ingkang nembus, padha mangertos bilih Panjenenganipun maos rahasiaing manahipun. Kaallahanipun sumunar ing ngarsanipun kanthi kakuwatan ingkang boten saged kasamaran. Ing para wong tani punika padha nyumurupi gambaraning awake dhewe, lan kanthi boten kasengaja padha sesambat, ‘Mugi Gusti Allah nyegah!’”

> “Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’

> Kanthi khidmat lan kebak sesal Kristus takon, “Apa kowe durung tau maca ing Kitab Suci, Watu kang ditampik para tukang bangunan, iku uga kang wus dadi watu pasudhut; iki panggawéné Pangéran, lan iku nggumunaké ing paningal kita? Mulané Aku kandha marang kowé, Kratoning Allah bakal kajupuk saka kowé, lan bakal diparingaké marang sawijining bangsa kang ngasilaké woh-wohé. Lan sapa waé kang tiba ing watu iki bakal remuk; nanging sapa waé kang ketiban watu iki, bakal digiling nganti dadi bubuk.”

> “Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.

> “Kristus mesthi wus ngindhari paukuman cilaka tumrap bangsa Yahudi saupama wong-wong iku nampani Panjenengané. Nanging meri lan drengki ndadèkaké wong-wong mau ora bisa dilunakké. Wong-wong mau netepaké yèn padha ora bakal nampani Gusti Yésus saka Nasarèt minangka Mesias. Wong-wong mau nolak Pepadhang donya, lan wiwit nalika iku uripé kabebeng déning pepeteng kaya petenging tengah wengi. Paugeran cilaka kang wis dinubuataké banjur tumiba marang bangsa Yahudi. Hawa-nepsuné dhéwé kang galak, tanpa kendhali, ndadèkaké karusakané. Ing bebenduné kang wuta, wong-wong mau padha numpes siji lan sijiné. Kasombongané kang mbrontak lan wangkal ndhatengaké bebenduné para penakluk Romawi marang wong-wong mau. Yérusalèm dirusak, Padaleman Suci dirubuhaké nganti dadi reruntuhan, lan panggonané dibajak kaya sawah. Anak-anak Yéhuda padha tiwas lumantar cara-cara pati kang paling nggegirisi. Yuta-yuta wong didol kanggo dadi abdi ing tanah-tanah kapir.”

> “As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.

> “Minangka sawijining bangsa, wong-wong Yahudi wus gagal netepi karsané Allah, lan kebon anggur iku banjur kapundhut saka tangané wong-wong mau. Hak-hak istiméwa kang wus padha disalahgunakaké déning wong-wong mau, sarta pakaryan kang wus padha disepelekaké, banjur dipasrahaké marang wong liya.

> “The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.

> “Pasemon bab pakebonan anggur iku ora mung katrapake marang bangsa Yahudi bae. Ing kono ana piwulang kanggo kita. Pasamuwan ing jaman iki wis kaparingan hak-hak istimewa lan berkah-berkah gedhé déning Gusti Allah, lan Panjenengané ngarep-arep woh sing cocog karo iku.” Christ’s Object Lessons. 284–296.

The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.

Kitab Yoel ngenali sajarah udan pungkasan ing pungkasaning donya. Udan pungkasan iku pesen pepènget pungkasan saka Allah, yaiku pesené malaékat katelu saka Wahyu patbelas. Sanadyan udan pungkasan nglambangaké pesené malaékat katelu, iku uga nglambangaké prosès komunikasi antarane Ketuhanan lan manungsa kaya dilambangaké déning lenga emasé Zakharia, udan wiwitan lan udan pungkasan, geni saka misbyah, lan pratandha-pratandha liyané. Udan pungkasan iku ora mung sawijiné pesen, lan prosès komunikasi antarane Allah lan manungsa, nanging uga mung siji-sijiné “metodologi” sinucekaké kanggo nyinaoni Kitab Suci sing ditetepaké ing Sabdané Allah. Metodologi iku yaiku “baris ing dhuwur baris” kagungané Yesaya sing kapanggih ana ing pasal wolulikur.

At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.

Ing wiwitaning Israèl kuna lan uga Israèl modern, Allah, “sang juru tetanen anggur,” nuntun Israèl “metu saka ara-ara samun.” Apa iku pambuwangan sajrone patang atus telung puluh taun ana ing Mesir, utawa pambuwangan ing jaman Peteng wiwit taun 538 nganti taun 1798, Israèl dipethuk metu saka “ara-ara samun,” amarga “ara-ara samun” iku pralambanging kaulon lan pambuwangan. Apa Israèl harfiah ing jaman kuna utawa Israèl rohani ing jaman modern, Allah ngluwari wong-wong mau saka pambuwangan ing ara-ara samun lan “netepaké” wong-wong mau “minangka kagungan pilihané piyambak, pakebonan anggur kagungané Pangéran,” kang katimbalan dadi para imam lan para pangeran, sing “kapracayakake” kalenggahan kanggo makili “pangandika-pangandika Allah.” “Pangandika-pangandika” iku, tumrap Israèl kuna yaiku Toret, lan tumrap Israèl modern yaiku Toret lan uga kitab-kitab ramalan.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Gusti Allah wis nimbali pasamuwané ing jaman iki, kaya Panjenengané nimbali Israèl jaman kuna, supaya madeg dadi pepadhang ing bumi. Kanthi golok pamisah kayektèn kang kuwasa, yaiku piweling saka malaékat kapisan, kapindho, lan katelu, Panjenengané wis misahaké wong-wong mau saka pasamuwan-pasamuwan lan saka donya, supaya digawa menyang caket suci karo Panjenengané piyambak. Panjenengané wis ndadèkaké wong-wong mau dadi para panyimpening angger-anggeré lan wis masrahaké marang wong-wong mau kayektèn-kayektèn gedhé saka wangsit kanggo jaman iki. Kaya wahyu-wahyu suci kang dipasrahaké marang Israèl jaman kuna, iki kabèh minangka kapitadosan suci kang kudu dikabarké marang jagad. Telung malaékat ing Wahyu 14 nglambangaké umat kang nampani pepadhangé piweling-piweling Gusti Allah lan banjur maju dadi para wakilé kanggo ngunèkaké pepéling ing saindhenging dawa lan ambané bumi.” Testimonies, jilid 5, 455.

Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.

Israèl modern katetepaké kanggo martakaké panguwuh sora saka malaékat katelu ing sangisoré kakuwasaning udan pungkasan, nalika nglairaké wataking Kristus ana ing pengalaman pribadiné déwékan ana ing sangisoré kakuwasaning Roh Suci. Panguwuh sora saka malaékat katelu kaleksanan nalika pametu udan pungkasan, ing sawijining mangsa nalika pesen udan pungkasan palsu bab katentreman lan kaamanan lagi dipunpromosèkaké déning sawijiné golongan wong sing padha mendem déning anggur Babil. Iku wong-wong mendemé Éfraim miturut Yésaya lan para ngombé anggur miturut Yowèl, sing anggur anyaré kasirnakaké saka cangkemé. Wong-wong sing nampa pesen udan pungkasan kang sejati digambaraké déning Dhanièl, Misaèl, Hananya, lan Azarya, sing nampik panganan Babil kanggo gantiné pangan swarga. Iku wong-wong satus patang puluh papat èwu sing ngidungaké kidungé Musa lan Sang Cempé, nanging uga kidunging pakebonan anggur, awit pasemon pakebonan anggur mau kaleksanan ing sajarahé Musa ing wiwitaning sesambetan prajanjian Israèl kuna, lan kaleksanan manèh ing pungkasaning sesambetan prajanjian Israèl kuna ing sajarah Sang Cempé.

The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.

Kidung bab pakebonan anggur iku dipunpungkasi kanthi umat prajanjian ingkang rumiyin kapenggak nalika umat prajanjian ingkang anyar nembe dipunrabi dening Pangéran. Pangéran nglangkahi wong-wong ingkang pejah sajroning lelampahan patang dasa taun ing ara-ara samun lan mlebet ing prajanjian kaliyan Yosua ing wekdal ingkang sami nalika Panjenenganipun pegatan kaliyan wong-wong ingkang badhé pejah mau. Pangéran nembe pegatan kaliyan Israèl kuna ing wekdal ingkang sami nalika Panjenenganipun ngrabi pasamuwan Kristen. Alfa utawi wiwitaning sajarah dipunwakili déning Musa, lan omega dipunwakili déning Sang Cempening Allah. Sajarah ingkang dipunwakili déning kaloronipun punika inggih sajarah pasemon bab pakebonan anggur, mila kidung bab pakebonan anggur kagunganipun Yesaya punika inggih kidungipun Musa lan Sang Cempening Allah miturut Yokanan Sang Panerang Wahyu.

We will continue these thoughts in the next article.

Kita badhé nerusaké pamanggih-pamanggih punika ing artikel salajengipun.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Iki dudu tembungé Sister White, nanging pangandikané Pangéran, lan utusané Panjenengané wis maringaké iku marang aku supaya dakparingaké marang kowé. Allah nimbali kowé supaya aja manèh nyambut-gawé kanthi ancas kang nentang Panjenengané. Akèh piwulang wis kaparingaké ngenani wong-wong sing ngakoni awake Kristen nalika sajatiné padha mratélakaké sipat-sipaté Iblis, lan kanthi roh, tembung, lan tumindak padha ngalang-alangi majuning kayektèn, sarta mesthi wae lagi ngetutaké dalan kang dituntun déning Iblis. Ing kekandelaning atiné, padha ngrebut wewenang kang babar pisan dudu kagungané, lan kang ora pantes dienggo déning wong-wong mau. Pangandikané Sang Guru Agung, ‘Aku bakal mbalikaké, mbalikaké, mbalikaké.’ Wong-wong ing Battle Creek padha kandha, ‘Padalemané Pangéran, padalemané Pangéran iku kita,’ nanging padha migunakaké geni umum. Atiné padha ora dilunakaké lan ditundhukaké déning sih-rahmaté Allah.” Manuscript Releases, jilid 13, 222.

> “The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.

> “Kasabarane Gusti Allah duwe sawijining ancas, nanging kowe padha ngremukake iku. Panjenengane nglilani sawijining kahanan dumadi sing satemene kowe kepengin mengko bisa dicegah, nanging nalika iku wis kasep. Gusti Allah dhawuh marang Élia supaya njebadi Hazael kang kejem lan licik dadi ratu ing Siria, supaya dheweke dadi pecut tumrap Israèl kang nyembah brahala. Sapa sing ngerti apa Gusti Allah ora bakal nglirwakake kowe marang panipuan-panipuan sing koktresnani? Sapa sing ngerti manawa para juru martakake kang setya, teguh, lan bener kuwi mbokmenawa dadi wong-wong pungkasan sing bakal nyaosake Injil katentreman marang pasamuwan-pasamuwan kita kang ora duwe panuwun? Bisa uga para pangrusak iku wis lagi dilatih ana ing sangisore tangane Sétan lan mung ngenteni lungahe sawetara panji-panji maneh supaya njupuk papané, lan kanthi swaraning nabi palsu padha nguwuh, ‘Tentrem, tentrem,’ nalika Pangéran durung ngandika tentrem. Aku arang nangis, nanging saiki aku rumangsa mripatku kabut déning eluh; eluh iku tumetes ing dhuwur kertasku nalika aku nulis. Bisa uga ora suwe manèh sakehing pamedhar wangsit ana ing antarané kita bakal rampung, lan swara sing wis nggerakake umat bisa uga ora bakal ngganggu turu kadonyané manèh.”

> “When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.

> “Nalika Gusti Allah nindakaké pakaryané kang anèh ana ing bumi, nalika tangan-tangan suci ora manèh ngusung pethi prejanjian, bilai bakal tumiba marang bangsa iku. O, saumpama kowé wus mangertèni, ya kowé uga, ing dina iki, prakara-prakara kang gegayutan karo katentremanmu! O, muga-muga bangsa kita, kaya dene Niniwe, padha mratobat kanthi sakehing kakuwatané lan precaya kanthi gumolonging ati, supaya Gusti Allah ngedohaké bebenduné kang murub saka wong-wong mau.” Testimonies, jilid 5, 77.

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> “Yèn panjenengan nguja pambangkanganing manah, lan marga saka gumunggung lan kabeneraning dhiri ora ngakoni kaluputan panjenengan, panjenengan bakal katilar manut godhané Iblis. Yèn nalika Gusti mratelakaké kasalahan panjenengan, panjenengan ora mratobat utawa ngakoni dosa, pangayomaning pangrèhanipun bakal nggawa panjenengan lumaku ing lemah kang padha bola-bali. Panjenengan bakal katilar nindakaké kaluputan kang sipaté padha, panjenengan bakal terus kekurangan kawicaksanan, lan bakal nyebut dosa minangka kabeneran, lan kabeneran minangka dosa. Akeh banget panipuning daya pangapusi kang bakal ngrembaka ing dina-dina wekasan iki bakal ngubengi panjenengan, lan panjenengan bakal ngowahi pemimpin, nanging ora ngerti yèn panjenengan wis nindakaké mangkono.” Review and Herald, December 16, 1890.

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