Article

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

Kitab Yoèl lan Pasamuwan Advent Dina Kapitu Laodikia - Nomer Loro

Number Two

Nomer Loro

Author

Jeff Pippenger

Published

December 2, 2025

Formats

PDF
Word

> “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.

> “Kula ngantos-antos kanthi kangen kang temen-temen tumrap wekdal nalika kadadosan-kadadosan ing dinten Pentakosta badhé kapunwastani malih kanthi kakiyatan ingkang langkung ageng tinimbang ing wekdal punika. Yokanan ngandika, ‘Aku weruh malaekat liyané tumurun saka swarga, kagungan kakuwatan ageng; lan bumi padhang déning kamulyané.’ Lajeng, kados ing mangsa Pentakosta, tiyang-tiyang badhé mirengaken bebener ingkang dipunucapaken dhateng piyambakipun, saben tiyang nganggo basané piyambak.”

> “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.

> “Gusti Allah saged maringi gesang enggal dhateng saben jiwa ingkang kanthi tulus kepéngin ngabdi dhateng Panjenenganipun, lan saged ndemèk lambe kanthi bara gesang saking mesbèh, sarta ndadosaken lambe mau dados lantip ngluhuraken pamuji kagem Panjenenganipun. Ewonan swanten badhé kasinungan kakuwasan kanggé ngaturaken kayekten-kayekten endah saking Sabdanipun Gusti Allah. Ilat ingkang gagap badhé dilolosaken, lan tiyang-tiyang ingkang isin badhé dipunkuwataken supados saged neksèni kayekten kanthi kendel. Mugi Gusti paring pitulungan dhateng umat-Nya supados ngresiki pedalemaning jiwa saking saben rereged, lan njagi sesambetan ingkang mekaten raketipun kaliyan Panjenenganipun, satemah saged pikantuk panduman ing udan pungkasan nalika badhé kawutahaken.” Review and Herald, July 20, 1886.

Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.

Pentakosta, manawa dipunwawas minangka riyaya kagungané Pangéran, boten saged kapisahaken saking Paskah, riyaya roti boten ragi, pisungsung woh kapisan, lan riyaya minggu. Pentakosta punika satunggaling wewengkon wekdal, senadyan ugi dados satunggaling titik ing wekdal. Punika sababipun dipunsebat “mangsa Pentakostal.” Mangsa punika dipunwiwiti kanthi pejahipun Kristus, kakuburipun, lan wungunipun. Sasampunipun munggah swarga, Kristus miwiti patang puluh dinten piwulang pribadi, ingkang lajeng dipunlampahi déning sepuluh dinten wonten ing kamar inggil, papan manunggalipun saged kalampahan. 9/11 miwiti satunggaling mangsa ingkang pungkasanipun dumugi ing hukum Minggu wonten ing Amerika Serikat. Hukum Minggu punika dipunlambangaken déning dinten Pentakosta minangka satunggaling titik ing wekdal; titik ing wekdal ingkang sampun dipunrumiyini déning satunggaling wewengkon wekdal ingkang dipunwiwiti ing 9/11. Saking 9/11 dumugi hukum Minggu, “mangsa Pentakostal” dipunbalèni malih.

Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.

Pétrus nerangaké yèn pratandha mukjijat awujud “ilat-ilat geni” kuwi dudu kabodhoan merga mendem, nanging minangka panggenepané kitab Yoèl, awit ana pasulayan kang diajokaké marang pawarta iku. “Ilat” nggambaraké panyajèning sawijining pawarta, lan geni nggambaraké Roh Suci. Pawarta Pentakosta nggambaraké sawijining gabungan antarane kaallahan (Gusti Allah iku geni kang ngentèkaké) lan kamanungsaning ilat. Kaya déné Pétrus nggambaraké golongan satus patang puluh papat éwu ing mangsa udan pungkasan, mangkono uga wong-wong Yahudi kang rembugan cilik kuwi nggambaraké umat prajanjian lawas kang lagi dipunliwati ing wektu kang persis nalika udan pungkasan lagi tumiba.

> And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. 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. Acts 2:4–15.

> Lan kabèh padha kapenuhan ing Roh Suci, sarta wiwit padha ngandika nganggo basa-basa liya, kaya déné Roh paring pangandika marang wong-wong mau. Anadéné ing Yerusalem ana wong-wong Yahudi kang padha manggon ana ing kono, wong-wong saleh saka saben bangsa ing sangisoring langit. Bareng kabar iku sumebar, wong akèh padha nglumpuk, lan padha gumun bingung, amarga saben wong krungu wong-wong mau padha ngandika nganggo basané dhéwé. Kabèh padha kaéraman lan padha gumun, banjur padha kandha siji lan sijiné, Lah, apa dudu wong-wong iki kabèh kang padha ngandika iku wong Galiléa? Lan kepriyé déné kita iki saben wong padha krungu ing basa kita dhéwé, yaiku basa panggonan kita lair? Wong Partia, lan Média, lan Élam, sarta wong-wong kang manggon ing Mesopotamia, ing Yudéa, lan Kapadokia, ing Pontus, lan Asia, Frigia, lan Pamfilia, ing Mesir, lan ing tanah-tanah Libia ing sacedhaké Kiréné, lan wong-wong Roma kang padha ana ing kéné, wong Yahudi lan para proselit, wong Kreta lan wong Arab, kita padha krungu wong-wong mau ngandika nganggo basa kita dhéwé bab pakaryan-pakaryan agungé Allah. Kabèh padha kaéraman, lan padha mangu-mangu, sarta padha kandha siji lan sijiné, Apa tegesé iki? Nanging wong liya, kanthi moyoki, padha kandha, Wong-wong iki kebak anggur anyar. Nanging Pétrus, ngadeg bebarengan karo kang sewelas, ngangkat swarané lan ngandika marang wong-wong mau, Hé wong-wong Yudéa, lan kowé kabèh kang manggon ing Yerusalem, padha mangertia bab iki, lan rungokna tembungku: Amarga wong-wong iki dudu mendem, kaya sing kokkira, awit saiki lagi jam katelu ing wayah awan. Kisah Para Rasul 2:4–15.

Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.

Pétrus lagi nerangake Pentakosta minangka sawijining panggenapan saka kitab Yoèl. Panjenengané nindakaké mangkono kanthi sipat kenabian nalika saindhenging jagad kawakili, awit pethikan iku mratelakaké yèn para pamireng teka “saka saben bangsa ing ngisor langit.” Ing 9/11 bumi dipadhangi déning kamulyané Kristus, lan banjur maneh nalika hukum Minggu, satus patang puluh papat èwu bakal nggambarake kamulyané Kristus kanthi sampurna nalika padha diunggahaké minangka sawijining panji ana ing ngarepé saindhenging jagad. Mangsa Pentakostal diwiwiti ing 9/11 lan pungkasané ana ing hukum Minggu.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.

> “Ora siji waé saka antarané kita bakal tau nampani segelé Allah sajroning watak kita isih ana cacad utawa rereged siji waé. Kadhawuhaké marang kita supaya mbeneraké kakurangan-kakurangan ing watak kita, ngresiki padalemaning nyawa saka saben pepénginan. Sawisé iku, udan pungkasan bakal tumiba marang kita, kaya déné udan wiwitan tumiba marang para murid ing Dina Pentakosta.

> “We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …

> “Kita gampang banget rumangsa wareg marang apa kang wis kita gayuh. Kita rumangsa sugih lan saya kebak bandha, nanging ora sumurup manawa kita iku ‘cilaka, sengsara, mlarat, wuta, lan wuda.’ Saiki iki wektune nggatekake pepeling saka Sang Seksi kang Satuhu: ‘Aku paring pitutur marang kowe supaya tuku saka Aku emas kang wis kabukten ana ing geni, supaya kowe dadi sugih; lan sandhangan putih, supaya kowe kasandhangan, lan supaya wiranging kawudanmu aja katon; sarta lumura mripatmu nganggo saleb mripat, supaya kowe bisa ndeleng.’ …”

> “It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.

> “Saiki iki wektu kang kudu kita gunakaké kanggo njaga awak kita lan anak-anak kita supaya tetep tanpa cacad reregeding jagad. Saiki iki wektu kang kudu kita gunakaké kanggo ngumbah jubah-jubah watak kita lan ndadèkaké putih ana ing getihé Sang Cempen. Saiki iki wektu kang kudu kita gunakaké kanggo ngalahaké gumunggung, hawa nepsu, lan kesed rohani. Saiki iki wektu kang kudu kita gunakaké kanggo tangi lan ngupaya kanthi temenan supaya ana kasalarasaning watak. ‘Dina iki manawa kowé gelem ngrungokaké swarané Panjenengané, aja padha mangkotaké atimu.’ Kita ana ing kahanan kang banget ngreksa lan nyoba, ngentèni lan waspada marang rawuhé Gusti kita. Jagad iki ana ing pepeteng. ‘Nanging kowé, para sadulur,’ mangkono pangandikané Paulus, ‘ora ana ing pepeteng, supaya dina iku aja nganti ndhisiki kowé kaya maling.’ Iku tansah dadi kersané Allah kanggo ngetokaké pepadhang saka pepeteng, kabungahan saka kasangsaran, lan katentreman saka kesel tumrap jiwa kang ngentèni lan kangen.”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

> “Apa kang padha koklakoni, para sadulur, ing pakaryan agung panyawis iki? Wong-wong kang nggabung karo donya lagi nampa cetakan kadonyan lan lagi nyawisake awake kanggo tandha kewan. Nanging wong-wong kang ora ngendel marang awake dhewe, kang andhap-asor ana ing ngarsane Gusti Allah lan ngresiki nyawane lumantar manut marang kayekten, iku lagi nampa cetakan swarga lan lagi nyawisake awake kanggo segel Allah ana ing bathuke. Nalika dhawuh iku wus katanggepaké lan cap iku wus kacecapaké, watake bakal tetep resik lan tanpa cacad ing salawas-lawase.”

> “Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.

> “Saiki iki waktune kanggo nyawisake dhiri. Meteré Allah ora bakal tau dipasang ana ing bathuké priya utawa wanita kang najis. Iku ora bakal tau dipasang ana ing bathuké priya utawa wanita kang ambisius lan tresna marang donya. Iku ora bakal tau dipasang ana ing bathuké para priya utawa wanita kang ilaté goroh utawa atiné kebak cidra. Kabèh wong kang nampa meteré iku kudu tanpa cacad ana ing ngarsané Allah—calon-calon kanggo swarga. Majua, para sadulur lanang lan para sadulur wadonku. Ing wektu iki aku mung bisa nulis kanthi cekak ngenani prekara-prekara iki, mung ngarahake kawigatenmu marang kabutuhan panyawisan. Telusurana Kitab Suci déning awakmu dhéwé, supaya kowé bisa mangertèni kasakralan kang nggegirisi saka wektu saiki.” Testimonies, jilid 5, 214, 216.

Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.

Ing kéné Sister White netepaké Pentakosta minangka sawijining titik wektu, sing cocog karo hukum Minggu ing Amerika Sarékat, “nalika dhawuh kuwi diumumaké.” Nanging, sanajan dheweke nandhani hukum Minggu lan Pentakosta minangka sawijining titik wektu, pesen dheweke sing ngajak marang pepakèn ngenali sawijining mangsa sing ndhisiki hukum Minggu, minangka pralambang mangsa Pentakosta. Hukum Minggu iku ujian Sabat dina kapitu, lan mangsa wiwit 9/11 nganti tumeka hukum Minggu bisa dianggep minangka “dinané pepakèné Pangéran” kanthi simbolis. Pepakèn ndhisiki ujian.

The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.

“udan pungkasan bakal tumiba marang” wong satus patang puluh papat ewu, padha kaya “udan wiwitan tumiba marang para murid ing Dina Pentakosta.” Mangsa kang dipratelakake minangka mangsa Pentakosta iku diwiwiti kanthi sawijining cawisan nalika Sang Kristus bali sawisé munggah-Né.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Lan nalika Panjenengané wus ngandika mangkono, Panjenengané ambegan marang wong-wong mau, sarta ngandika marang wong-wong mau, Tampanana Roh Suci. Yohanes 20:22.

His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.

Ambegané nglantaraké Roh Suci, lan ambegan iku kang ngasilaké swaraning tembung. Gusti Yesus iku Sang Sabda, lan ambegané nglantaraké Roh Suci lumantar panularan sabdané. Ambegan iku kang ndadèkaké badané Adam urip, lan ambegan iku uga kang ndadèkaké wadyabalané Yéhezkièl, yaiku balung-balung garing para wong mati sing kawungokaké manèh, dadi urip.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Tumindak Kristus nalika ngembusaké Roh Suci marang para sakabate, lan maringaké tentrem-rahayu-Né marang wong-wong mau, iku kaya sawetara tetes sadurungé udan deres kang bakal diparingaké ing dina Pentakosta.” Spirit of Prophecy, volume 3, 243.

At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.

Ing wiwitan mangsa Pentakosta, “ambegan” Kristus maringi Roh Suci marang para sakabate, nanging ana sawatara kang isih mangu-mangu.

> But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.

> Nanging Tomas, siji saka rolas murid, kang sinebut Didimus, ora ana bebarengan karo wong-wong mau nalika Gusti Yesus rawuh. Mulané para murid liyané padha matur marang dhèwèké, “Kula sampun ningali Gusti.” Nanging panjenengané ngandika marang wong-wong mau, “Kajaba aku weruh ing astanipun tapaking paku-paku iku, lan nyelehake drijiku menyang tapaking paku-paku iku, sarta nyurung tanganku menyang lambungipun, aku ora bakal pracaya.” Yokanan 2:24, 25.

The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.

Masa Pentakosta miwiti sawijining mangsa “pangujian,” diwiwiti kanthi napas Kristus lan pasulayaning mamangé Tomas. Pasulayané Tomas ing wiwitan iku nggambarake pasulayané wong-wong Yahudi ing pungkasaning mangsa Pentakosta. Kristus maringake pangandikané lan Roh Suci marang para murid ing wiwitan, lan para murid maringake pangandikan lan Roh Suci marang jagad ing pungkasaning mangsa Pentakosta.

The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.

Pakaryan kang katindakake déning Kristus nalika Panjenengané ngunèkaké ambegan marang para murid iku dadi paseksi kapindho tumrap pakaryan kang padha, kang lagi waé Panjenengané katindakake bebarengan karo para murid ing dalan menyang Emaus.

> And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …

> Lan kadadosan, nalika padha rembugan bebarengan lan padha nalar, Gusti Yesus piyambak nyedhak lan lumampah bebarengan karo wong-wong mau. Nanging mripate padha katutupan, satemah padha ora wanuh marang Panjenengane. …

> Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.

> Banjur Panjenengané ngandika marang wong-wong mau, Hé para wong gemblung lan alon atiné kanggo pracaya marang sakèhé kang wus dipangandikakaké déning para nabi: Apa ora samesthiné Sang Kristus nandhang prekara-prekara iku, banjur lumebu ing kamulyanipun? Lan miwiti saka Musa lan sakehing para nabi, Panjenengané nerangaké marang wong-wong mau ana ing sakèhé Kitab Suci bab prekara-prekara ngenani Panjenengané piyambak. Lan wong-wong mau saya cedhak menyang désa kang dituju; lan Panjenengané katingal kaya arep nerusaké lelampahané. Nanging wong-wong mau nyuwun kanthi temen, pangandikané, Manggènana karo aku kabèh, awit wus nyedhaki sore lan dina wus meh entèk. Lan Panjenengané banjur mlebet arep nginep karo wong-wong mau. Lan kedadéan, nalika Panjenengané lenggah nedha bebarengan karo wong-wong mau, Panjenengané mundhut roti, mberkahi, ngethok-ngethok, lan maringaké marang wong-wong mau. Banjur mripaté wong-wong mau kabuka, lan wong-wong mau wanuh marang Panjenengané; lan Panjenengané banjur sirna saka paningalé wong-wong mau. Lan wong-wong mau padha guneman siji lan sijiné, Apa ora atiné kita murub ana ing njero kita, nalika Panjenengané ngandika karo kita ana ing dalan, lan nalika Panjenengané mbukakaké Kitab Suci marang kita? Lukas 24:15, 16, 25–32.

Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.

Kaya déné Gusti Yésus “lenggah nedha” ing Emaus, sawisé kuwi Panjenengané uga nedha bareng karo para murid. Ing kaloro prakara mau, ana pratélan bab nedha. Bebarengan, prakara-prakara iku nandhakaké yèn wiwitaning jaman Pentakosta diwènèhi pratandha déning ambegané Roh Suci lan uga déning nedha. Kadadéan-kadadéan pambuka mau nuwuhaké pasulayan antarané golongan kang pracaya lan golongan kang mamang. Nedha, pamedharané Roh Suci, lan kabukaké Kitab Suci iku kalebu yèn Kristus miwiti piwulangé kanthi “Musa lan kabèh para nabi.” Piwulangé Kristus dipratélakaké kanthi njupuk garis kenabiané Musa lan nyelarakaké karo garis-garisé kabèh para nabi, sathithik ing kéné lan sathithik ing kana.

On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.

Ing 9/11 napas saka patang angin ing Yehezkiel nyebul marang balung-balung garing kang mati ing pasal telung puluh pitu. Ing wektu iku, kaya kang dilambangaké déning malaékat sing mudhun ing tanggal 11 Agustus 1840 lan maringi kakuwatan marang pawarta malaékat kapisan, malaékat saka Wahyu wolulas mudhun nggawa sawijining pawarta sing kudu dipangan, kaya para murid uga mangan ing wiwitaning mangsa Pentakosta. Ora gelemé Thomas pracaya nandhani yèn nalika pawarta iku diwedharaké, ana sawijining guncangan kang ditandhani.

Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.

Nalika ngrembag rubuhe Menara Kembar ing 9/11, kita dipunmangertosi bilih Gusti jumeneng “kanggo ngoyag kanthi nggegirisi bangsa-bangsa.” Wigati sanget kanggo éling bilih sawijining “goncangan” ing antarané umaté Gusti kalampahan déning wong-wong sing lagi nglawan sawijining pesen kayekten. Ana “goncangan-goncangan” sing asalé saka njaba, nanging goncangan-goncangan internal ing sajroning gréja dumadi ing kahanan nalika sawijining pesen dipunaturaken.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

> “Aku nyuwun tegesé goncangan sing wus dakdeleng iku, lan katuduhaké marang aku yèn iku bakal katimbulaké déning paseksi kang jejeg, sing katimbulaké déning pitutur saka Sang Seksi Kang Satuhu marang wong-wong Laodikia. Iki bakal nduwèni pangaribawa marang atiné wong sing nampani, lan bakal nuntun dhèwèké ngluhuraké panji lan ngumandhangaké kayektèn kang jejeg. Ana sawatara wong sing ora bakal bisa nahan paseksi kang jejeg iki. Wong-wong mau bakal tangi nglawan iku, lan iki sing bakal njalari ana goncangan ana ing antarané umaté Gusti Allah.”

> “I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.

> “Aku weruh yèn paseksèn saka Sang Seksi kang Satuhu durung digatosaké sanadyan mung sapérangan. Paseksèn kang khidmat, kang dadi gandhèngan nasib pasamuwan, wis dianggep sepele, manawa ora babar pisan dipaido. Paseksèn iki kudu nglairaké pamratobat kang jero; kabèh wong kang saestu nampani iku bakal mituhu marang iku lan bakal disucekaké.” Early Writings, 271.

The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.

“Guncangan” internal iku disebabaké déning wong-wong sing nentang panyajian pesen Laodikia. Sister White ngenali pesen Jones lan Waggoner taun 1888 minangka pesen Laodikia.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Pekabaran sing diparingaké marang kita lumantar A. T. Jones lan E. J. Waggoner iku yaiku pekabaraning Allah kanggo pasamuwan Laodikia, lan cilaka tumrap sapa waé sing ngakoni pracaya marang kayektèn nanging ora nggambarake marang wong liya sinar-sinar sing diparingaké déning Allah.” The 1888 Materials, 1053.

The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.

Pambrontakan marang pekabaran Laodikia nuwuhake sawijining pangguncangan, lan Sister White nyalarasake pekabaran taun 1888 karo tumurune malaekat ing Wahyu wolulas.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Anané keengganan kanggo nyingkiraké panemu-panemu sing wis kabentuk sadurungé, lan nampa kayektèn iki, dadi dhasar saka sapérangan gedhé panentangan sing katuduhaké ing Minneapolis marang peparingé Gusti lumantar Sedulur Waggoner lan Jones. Kanthi ngobarake panentangan iku, Sétan kasil nyegah saka umat kita, ing ukuran sing gedhé, daya mirunggané Roh Suci sing wis suwé dikarepaké déning Allah kanggo diparingaké marang wong-wong mau. Mungsuh nyegah wong-wong mau supaya ora oleh kakiyatan lan kasagedan kang sajatiné bisa dadi duwèké ing nggawa kayektèn marang jagad, kaya déné para rasul martakaké iku sawisé dina Pentakosta. Pepadhang sing kudu madhangi kabèh bumi nganggo kamulyané wis ditampik, lan déning tumindaké sedulur-sedulur kita dhéwé wis, ing ukuran sing gedhé, dijauhake saka jagad.” Selected Messages, buku 1, 235.

The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?

Mamangipun Tomas ing wiwitan mangsa Pentakosta, kang nglambangaké pambrontakan marang pesen sing rawuh ing dina Pentakosta, uga nglambangaké gonjang-ganjing kang dumadi nalika para pamimpin Adventisme Dina-Kapitu ngadeg lan nentang pesen marang pasamuwan Laodikia kaya déné dipratélakaké déning Jones lan Waggoner ing taun 1888. Ing taun 1888, malaékat kang gagah prakosa saka Wahyu wolulas mudhun kanggo madhangi bumi nganggo kamulyané, nanging marga saka, ing pérangan gedhé, ora gelemé para pamimpin mau nyingkiraké panemu-panemu sing wis kabentuk sadurungé, pambrontakané Korah, Datan, lan Abiram kaping pisan diulang maneh. Tomas, wong-wong Yahudi ing Pentakosta, pambrontakané Korah ing jaman Musa, pambrontakan taun 1888, kabèh iku nglambangaké 9/11 nalika, miturut Yoèl—slomprèt kudu diunekaké. Slomprèt mau, miturut Yésaya, diunekaké kanggo nélakaké dosa-dosané umat Allah, mula nglambangaké taun 1888 lan pesen marang Laodikia. Juru-jagaé Yérémia, sing ngunekaké slomprèt kanggo bali marang “dalan-dalan lawas,” selaras karo Yésaya kang ngunggahaké swarané kaya slomprèt. Para juru-jaga Yérémia iku para juru-jagané Habakuk, sing takon pitakon bab apa kang bakal dadi posisiné ana ing pasulayan utawa pirembugan ing sajarahé?

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Aku bakal ngadeg ana ing papan pangawasanku, lan mapan ana ing menara, lan bakal tumenga kanggo ndeleng apa kang bakal dipangandikakake marang aku, lan apa kang bakal dakwangsuli nalika aku dipunteguri. Habakkuk 2:1.

The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.

Tembung “reproved” tegesé “ditegur utawa dipadoni,” lan iku mratélakaké anané sawijining pitakon, awit ayat sabanjuré maringi wangsulan.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Pangéran banjur mangsuli aku, ngandika, Tulisen wahyu iku, lan cethakna ana ing loh-loh, supaya sing maca iku bisa mlayu. Habakuk 2:2.

The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.

“Perdebatan” utawa gonjang-ganjing sing wiwit ana minangka panggenapan sajarah Millerit yaiku pekabaran William Miller lan paugeran-paugeran panfsirané ngenani ramalan nglawan para teolog Protestan. Perdebatan ing sajarah Millerit diwiwiti kanthi peneguhan pekabaran Millerit tanggal 11 Agustus 1840 nalika ora “kurang sawijining pribadi tinimbang Gusti Yesus Kristus” tumedhak nggawa kitab cilik kang kudu dijupuk lan dipangan déning Yohanes. Pambantahan para pengawal Habakuk, mamang-mamangé Tomas, pambrontakan taun 1888, pambrontakané Korah, pambantahan ngenani mendem nalika Pentakosta, kabèh mau dadi paseksi tumrap sawijining perdebatan kang diwiwiti ing 9/11. Pasulayan kang diperdebataké iku ngenani pekabaran udan pungkasan, kang wiwit netes ing 9/11.

The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.

Wangsulan ing Habakuk sing nuntun para Millerit ngasilaké bagan taun 1843 gegandhèngan karo pangrembakan rong golongan para panyembah, sing dipralambangaké déning Korah lan para sekutuné mungsuh Musa, déning Tomas lan para murid liyané; bantahané wong-wong Yahudi bab prakara mendem ing Pentakosta, kapemimpinan Adventisme ing taun 1888; para Protestan mungsuh para Millerit ing taun 1844 lan para prawan bodho lan para prawan wicaksana ing tanggal 22 Oktober 1844.

On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.

Ing tanggal 9/11 Kristus ngembusaké Roh Suci marang para sakabate minangka sawatara tetes sadurungé pametu kang sapenuh-penuhé ing mangsa hukum Minggu. Panjenengané banjur mbikak pangertené para sakabat iku tumrap piwulang kenabian, diwiwiti, “baris demi baris,” lumantar Musa kanthi nuntun para sakabat mau bali marang dalan-dalan lawasé Yeremia, ing kono para sakabat iku dilenggani kanggo ngunekaké kalasangka pepeling. Ambegané Kristus ing 9/11 asalé saka papat anginé Yehezkiel lan Yokanan, lan iku mau pesen Laodikia, yaiku “paseksèn kang jejeg” kang njalari ana gonjang-ganjing nalika ditampik. Taun 1888 minangka pralambang pambrontakané Korah, Datan, lan Abiram, awit sing ditampik iku ora mung pesené waé, nanging uga para juru jaga kang pinilih sing ngunekaké kalasangka kanthi swara kang mesthi.

Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.

Suster White nyerat bilih, “goncangan ingkang sampun kula tingali” “badhe dipunsebabaken déning paseksi ingkang tegas ingkang katimbulaken déning pitutur saking Sang Seksi Sejati dhateng tiyang Laodikia.” Pesen taun 1888 punika inggih punika paseksi ingkang tegas punika, lan taun 1888 saha 9/11 kalih-kalihipun nandhani tumedhakipun malaékat ing Wahyu wolulas.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “Seksi kang lugas kudu kaaturake marang pasamuwan-pasamuwan lan lembaga-lembaga kita, supaya nggugah wong-wong kang lagi katutupan sare.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Nalika pangandikané Pangéran dipracaya lan ditindakaké, bakal ana kemajuan sing mantep. Saiki ayo padha ndeleng kabutuhan kita kang gedhé. Pangéran ora bisa migunakaké kita nganti Panjenengané ngembusaké urip menyang balung-balung garing. Aku krungu tembung-tembung iki kaucap: ‘Tanpa panggugahing Rohing Allah sing jero marang ati, tanpa pangaribawané kang marakaké urip, kayektèn dadi huruf sing mati.’” Review and Herald, November 18, 1902.

At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.

Nalika 9/11, pekabaran Laodikia nggayuh kasampurnan panggenapé, nalika panyeluk pungkasan marang umat Allah sing biyèn ana ing prajanjian wiwit diumandhangaké. Ing wektu iku Sister White nyatet, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” Pekabaran Laodikia wiwit nalika malaékat saka Wahyu wolulas tumurun ing 9/11, tegesé manawa ing 9/11 pekabaran marang wong Advent Hari Ketujuh Laodikia nalika semana lan saiki yaiku supaya “tangi.” Yoèl mrentah para wong mendem supaya tangi ing ayat lima bab siji. 9/11 nandhani tekane mangsa pangujian pungkasan kanggo Adventisme lan iku nggambarake parentahé Yoèl supaya tangi. Wiwitané mangsa Pentakosta diwiwiti kanthi kawangunan umat Allah ing 9/11 lan dipungkasi kanthi panggenapé pasemon bab sepuluh prawan sakdurungé hukum Minggu.

The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.

Pangwangunan ing 9/11 iku sawijining pasemon tumrap generasi pungkasan saka umat prejanjian kang ana ing pambrontakan murtad. Pangwangunan kang dumadi sadurungé angger-angger Minggu nutup lawang tumrap umat prejanjian sing biyèn. Wiwitan lan wekasan iku padha, lan ing Juli 2023 loro seksi ing Wahyu kaping sewelas padha kagugah marang pambrontakan saka ramalan tanggal 18 Juli 2020. Pangwangunan ing tengah dipratélakaké déning pambrontakan, kang nandhakaké 9/11 minangka aksara kapisan saka abjad Ibrani, 18 Juli 2020 minangka aksara kaping telulas, lan angger-angger Minggu minangka aksara kaping rolikur lan pungkasan saka abjad Ibrani. Aksara kaping rolikur nggambaraké panyawijiné keallahan lan kamanungsan kang dipurnakaké ing pangwangunan kang pungkasan saka telu mau.

The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.

Pangeran “ngimpeni urip marang balung-balung kang garing” ing 9/11, padha kaya Panjenengane ngembusaké Roh Suci marang para murid ing wiwitaning mangsa Pentakosta. Para murid sawisé minggahé Panjenengané makili wong-wong kang nampani Roh Suci, lan sawisé iku pangertené tumrap Sabda kenabian kabukak lumantar metodologi “line upon line.” Panampané Roh Suci kadadéan nalika lagi nedha panganan, awit mangan sacara rohani nuntut supaya kowé mangan daging lan ngombé getihé Gusti Yésus, kang dadi Sabda.

The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.

Para pambrontak sing gabung karo Korah, Datan, lan Abiram makili (kaya uga para pimpinan Adventisme ing taun 1888) golongan sing njalari pangguncangan kanthi nentang pesen slompret kang ngenali dosa-dosané umaté Allah, lan ing wektu sing padha uga nyuwun bali menyang dalan-dalan lawas, yaiku kayektèn dhasar kang diwakili déning “pitu kaping” saka Imamat rong puluh enem. Slompret iku nimbali tumrap pambangunan lan uga pambaruan. Permata-permata sunnat Miller kang kapisan, lan uga kang kapisan ditampik déning Adventisme, makili wiwitan lan pungkasaning gerakan Millerit. Wiwitan lan pungkasaning pesen malaekat kang kapisan, kaya sing dipratelakaké déning para Millerit, ditandhani déning “pitu kaping”é Musa. Ing wiwitan, iku ditampa; ing pungkasan, iku ditampik. Amarga saka panampikan mau, Yehezkiel nyawiskaké Adventisme minangka lebak kebak balung-balang garing sing mati. Mangsa wiwit taun 1863 nganti tekan hukum Minggu ing Amérika Sarékat iku minangka lebak wahyu, miturut Yésaya rong puluh loro, nanging iku uga lebak kebak balung-balang garing sing mati miturut Yehezkiel. Kaloro lebak sunnat mau padha selaras karo lebaké Yosafat ing Yoèl, kang uga diarani déning Yoèl minangka lebak kaputusan.

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? We’ll try to clarify these concepts in the following articles.

Kanthi gagasan-gagasan punika sampun katetepaken, pitakenan punika saged kaatur: kadospundi dene nalika 9/11 kitab Yoel dados piwucal ingkang dipunidentifikasi déning Pétrus nalika Pentakosta? Kita badhé nyobi njlentrehaken gagasan-gagasan punika wonten ing artikel-artikel ing ngandhap punika.

> “(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)

> “(Kasurat tanggal 5 November 1892, saka Adelaide, Australia Kidul, marang ‘Keponakan Kakung lan Keponakan Putri sing kinasih, Frank lan Hattie [Belden].’)”

> “When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

> “Manawa kowé padha dipadhangi déning Roh Suci, kowé bakal weruh sakèhé piala ana ing Minneapolis kuwi miturut kanyatané, kaya déné Gusti Allah mirsani iku. Manawa ing donya iki aku ora bakal ketemu kowé manèh, mesthèkna yèn aku ngapura marang kowé bab sungkawa, kasusahan, lan bebaning jiwa sing wis koktumpakaké marang aku tanpa sabab apa-apa. Nanging marga saka kaslametaning nyawamu, marga saka Panjenengané kang wus séda kanggo kowé, aku kepéngin supaya kowé weruh lan ngakoni kaluputanmu. Kowé pancèn wis nggabung karo wong-wong sing nglawan Rohé Gusti Allah. Kowé wis nduwèni kabèh bukti sing kokbutuhaké yèn Gusti makarya lumantar Sadulur Jones lan Waggoner; nanging kowé ora nampani pepadhang iku; lan sawisé raos-raso sing kokulihaké lan tembung-tembung sing kokucapaké nglawan kayektèn, kowé ora ngrasa siyap kanggo ngakoni yèn kowé wis tumindak klèru, yèn wong-wong iki nggawa sawijining pawarta saka Gusti Allah, lan yèn kowé wis ngremehaké loro-loroné, yaiku pawarta lan para juru-pawarta.”

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> “Durung tau sadurunge aku weruh ana ing antarané umat kita rasa marem dhéwé kang mangkono teguh lan ora gelem nampani sarta ngakoni pepadhang, kaya kang katuduhaké ana ing Minneapolis. Aku wis diparingi pratandha yèn ora ana siji waé saka golongan kang ngugemi roh kang katuduhaké ana ing pasamuwan iku bakal maneh nduwèni pepadhang kang cetha kanggo mbedakaké reganing kayektèn kang aji, kang dikirim marang wong-wong mau saka swarga, nganti wong-wong mau ngasoraké gumunggungé lan ngakoni yèn wong-wong mau ora kasurung déning Rohé Allah, nanging pikiran lan atiné kebak prasangka. Gusti kepéngin nyedhaki wong-wong mau, mberkahi wong-wong mau lan marasaké wong-wong mau saka panyimpangané, nanging wong-wong mau ora gelem ngrungokaké. Wong-wong mau kasurung déning roh kang padha sing marakaké Korah, Datan, lan Abiram. Wong-wong Israèl iku wis mantep arep nglawan sakehing bukti kang bakal mbuktèkaké yèn wong-wong mau salah, lan wong-wong mau terus waé lumaku ana ing dalan pambangkangané, nganti akèh wong kaseret lunga kanggo nyawiji karo wong-wong mau.”

> “Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

> “Sapa ta wong-wong iki? Dudu wong sing ringkih, dudu wong sing bodho, dudu wong sing tanpa pepadhang. Ing pambrontakan iku ana wong loro atus seket para pangéran sing misuwur ing pasamuwan, wong-wong kang kinurmatan. Apa paseksèné? ‘sakèhé pasamuwan iku suci, saben wong ing antarané, lan Pangéran ana ing tengah-tengahé: mulané apa kowé padha ngluhuraké awakmu dhéwé ngungkuli pasamuwané Pangéran?’ [Cacahing Yosua 16:3]. Nalika Korah lan para kancané sirna déning paukumané Allah, bangsa sing wis katipu déning wong-wong mau ora weruh tangané Pangéran ana ing kaélokan iki. Esuké, sakèhé pasamuwan nyalahaké Musa lan Harun, pangucapé, ‘Kowé wis matèni umaté Pangéran’ [ayat 41], lan pageblug tumiba marang pasamuwan iku, lan luwih saka patbelas éwu wong padha tiwas.”

> “When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

> “Nalika aku nemtokake arep ninggal Minneapolis, malaékaté Pangéran ngadeg ana ing sandhingku lan ngandika: ‘Aja mangkono; Gusti Allah kagungan pakaryan kanggo kowé ditindakaké ana ing panggonan iki. Bangsa iki tumindak mbalèni pambrontakané Korah, Datan, lan Abiram. Aku wus mapanaké kowé ana ing kalungguhanmu sing samesthiné, kang ora bakal diakoni déning wong-wong sing ora ana ing pepadhang; wong-wong mau ora bakal nggatèkaké paseksènmu; nanging Aku bakal nunggil karo kowé; sih-rahmat-Ku lan pangwasané-Ku bakal nyangga kowé. Dudu kowé sing lagi diremehake déning wong-wong mau, nanging para utusan lan pawarta sing Dakutus marang umatingSun. Wong-wong mau wis nduduhaké panyendhu marang pangandikané Pangéran. Iblis wis mrebawani mripaté lan nyimpangaké pangadilané; lan kajaba saben jiwa mratobat saka dosané iki, yaiku kamardikan sing ora kasucekaké iki kang ngina marang Rohé Gusti Allah, wong-wong mau bakal lumaku ana ing pepeteng. Aku bakal mindhah kaki dian saka panggonané kajaba wong-wong mau padha mratobat lan padha kabalik, supaya Aku marasaké wong-wong mau. Wong-wong mau wis ngremengaké pandeleng rohaniné. Wong-wong mau ora kersa supaya Gusti Allah mratelakaké Rohé lan pangwasané; awit wong-wong mau kagungan roh pangecé lan jijik marang pangandikan-Ku. Kawigaten sing sembrana, tumindak èlèk-èlèkan, geguyon, lan guyonan dilakoni saben dina. Wong-wong mau ora ngarahaké atiné kanggo ngupaya Aku. Wong-wong mau lumaku ana ing cemlorot geni sing diurubaké déning awaké dhéwé, lan manawa wong-wong mau ora mratobat, wong-wong mau bakal mapan ing kasusahan. Mangkéné pangandikané Pangéran: Ngadega ana ing pos kuwajibanmu; awit Aku nunggil karo kowé, lan ora bakal ninggal kowé utawa nyélaki kowé.’ Tembung-tembung iki saka Gusti Allah ora dakwani nglirwakaké.”

> “Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

> “Pepadhang wus sumunar ing Battle Creek kanthi sinar-sinar kang cetha lan padhang; nanging sapa ing antarané wong-wong kang melu ambagya ing pasamuwan ing Minneapolis sing wus sowan marang pepadhang iku lan nampani bandha-bandha kasunyatan kang sugih, kang diparingaké déning Pangéran marang wong-wong mau saka swarga? Sapa kang wus mlaku selaras langkah demi langkah karo Sang Pamimpin, yaiku Gusti Yésus Kristus? Sapa kang wus ngakoni kanthi tuntas semangaté kang klèru, kabutaané, rasa drengkiné lan panyanèkané kang ala, panampiké marang kayektèn? Ora ana siji waé; lan marga saka suwéné padha nglirwakaké ngakoni pepadhang iku, pepadhang mau wus ninggalaké wong-wong mau adoh ing buri; wong-wong mau ora wus tuwuh ing sih-rahmat lan ing kawruh bab Kristus Yésus Gusti kita. Wong-wong mau wus gagal nampani sih-rahmat kang diperlokaké, kang satemené bisa padha tampa, lan kang mesthiné ndadèkaké wong-wong mau dadi wong-wong kang rosa ing pengalaman agama.”

> “The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

> “Panyengkuyung kang dijupuk ing Minneapolis katingal minangka alangan kang ora bisa kaungkuli, kang sajroning ukuran gedhé ngurung wong-wong mau bebarengan karo para mangu-mangu, para panakèn, karo para panolaking kayektèn lan pangwasané Gusti Allah. Nalika ana krisis liyané teka, wong-wong kang wis suwé banget nglawan bukti kang numpuk ing dhuwur bukti bakal diuji manèh ing bab-bab kang ana ing kono padha gagal kanthi cetha banget, lan bakal abot tumrap wong-wong mau nampani apa kang asalé saka Gusti Allah lan nolak apa kang asalé saka kakuwasaning pepeteng. Mulane, siji-sijiné dalan kang aman tumrap wong-wong mau yaiku lumaku kanthi andhap-asor, ngrata dalan kanggo sikilé, supaya sing pincang aja nganti kasasar saka dalané. Iku ndadèkaké béda kang sapisan wigatiné karo sapa kita padha sesrawungan, apa karo wong-wong kang lumaku bebarengan karo Gusti Allah lan kang pracaya sarta ngandel marang Panjenengané, utawa karo wong-wong kang nuruti kawicaksanané dhéwé kang mung disangkakaké, lumaku ana ing pating cemerlanging geni kang diurubaké déning tangané dhéwé.”

> “The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

> “Wektu, kawigatèn, lan rekasa sing diperlokaké kanggo nanggulangi pangaribawa saka wong-wong sing wis nyambut gawé nglawan kayektèn iku wis dadi kapitunan sing nggegirisi; awit kita mesthiné bisa wis maju pirang-pirang taun ing kawruh kasukman; lan akèh banget jiwa bisa uga wis katambah marang pasamuwan saupama wong-wong sing kuduné lumaku ana ing pepadhang mau terus ngudi supaya wanuh marang Pangéran, supaya padha sumurup yèn rawuhé Panjenengané wis katetepaké kaya ésuk. Nanging nalika rekasa sing akèh banget kudu diwutahaké ana ing sajroning pasamuwan piyambak kanggo nanggulangi pangaribawa para panyambut-gawé sing wis ngadeg kaya témbok granit nglawan kayektèn sing diparingaké Gusti Allah marang umaté, jagad iki banjur kaéwahan ana ing pepeteng sing linuwih.”

> “God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.

> “Gusti Allah kersaa supaya para pengawas jumeneng lan kanthi swara kang manunggal nglairaké sawijining pekabaran kang temtu lan tegas, muniaké kalasangka kanthi swara kang cetha, supaya umat kabèh enggal-enggal mapan ana ing pakaryan kuwajibane lan nindakaké bageané dhéwé ana ing pakaryan gedhé iku. Mangka pepadhang kang rosa lan cetha saka malaékat liyané, kang tumurun saka swarga mawa panguwasa kang gedhé, mesthiné wus ngisi bumi kanthi kamulyané. Kita wus kari pirang-pirang taun; lan wong-wong kang ngadeg ana ing pepeteng lan ngalang-alangi majuné pekabaran piyambak kang Gusti Allah kersaa supaya metu saka rapat Minneapolis kaya damar kang murub, padha prelu andhap-asor atiné ana ing ngarsané Gusti Allah lan nyumurupi sarta mangertèni kepriyé pakaryan iku wis kaalang-alang déning pepetenging pikiran lan atosé atiné.”

> “Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.

> “Jam-jaman wis katindakake kanggo padudon bab prakara-prakara cilik; kalodhangan-kalodhangan emas wis katilar kanthi sia-sia, nalika para utusan swarga nandhang susah, ora sabar merga saka tundhan kasebut. Roh Suci—sathithik banget pangajèné marang aji lan kabutuhané supaya saben jiwa nampani Panjenengané. Wong-wong kang temtu nampani peparing swarga iku bakal maju kanthi kaagem gegaman kabeneran kanggo perang marga Allah. Wong-wong mau bakal ngajèni tuntunaning Pangéran lan bakal kebak panuwun marang Panjenengané marga saka sih-rahmat-Nya. Nanging ing akèh banget papan, lan ing akèh banget wektuné, bisa kanthi satemené diucapaké kaya ing jaman Kristus tumrap wong-wong kang ngakoni dadi umat Allah, yèn ora akèh pakaryan kuwasa kang bisa katindakaké, merga saka ora precayané. Akèh wong kang wis kablenggu ing rante pepeteng wis diajèni merga Allah wis migunakaké wong-wong mau, lan ora precayané wis nuwuhaké mamang lan prasangka marang pawarta kayektèn kang para malaékat swarga padha ngudi nyampèkaké lumantar sarana manungsa—kabeneraké awit saka pracaya, kabenerané Kristus.” The 1888 Materials, 1066–1070.

Back to Articles