The Millerite movement was represented in Isaiah chapter seven by a sixty-five year prophecy, that began in 742 BC. Those sixty-five years that took place in the history of Isaiah represent the sixty-five years from 1798 until 1863. Alpha and Omega will always portray the end, with the beginning. The sixty-five year prophecy identifies the curse of seven times against the northern and the southern kingdoms of Israel. The first seven times against the northern kingdom began in 723 BC, nineteen years after Isaiah presented the prediction to king Ahaz. The last seven times against the southern kingdom, began at the end of the sixty-five years in 677 BC.
Gerakan Millerite digambarkeun dina Yesaya pasal tujuh ku hiji nubuat genep puluh lima taun, anu dimimitian dina 742 SM. Genep puluh lima taun anu lumangsung dina sajarah Yesaya éta ngagambarkeun genep puluh lima taun ti 1798 nepi ka 1863. Alfa jeung Omega salawasna ngagambarkeun tungtung babarengan jeung awal. Nubuat genep puluh lima taun éta nandaan kutuk tujuh kali ngalawan karajaan kalér jeung karajaan kidul Israél. Tujuh kali anu kahiji ngalawan karajaan kalér dimimitian dina 723 SM, salapan welas taun sanggeus Yesaya nepikeun ramalan éta ka raja Ahaz. Tujuh kali anu pamungkas ngalawan karajaan kidul dimimitian dina ahir genep puluh lima taun éta, dina 677 SM.
The first curse of seven times against Ephraim ended in 1798, which was the time of the end when the vision of the Ulai River of chapters eight and nine of Daniel was unsealed. It prophetically marked both the arrival of the first angel’s message and the prophetic beginning of the Millerite movement. The last curse of seven times against Judah ended in 1844, which was the arrival of the third angel’s message. Nineteen years later in 1863, the sixty-five years represented in the beginning of the prediction marked the end of the Millerite movement, and the beginning of the Laodicean Seventh-day Adventist church. Seven years prior to 1863, in 1856, James White began to identify that the Millerite movement had ceased to be the church of Philadelphia and had become the church of Laodicea. His grandson, when writing Ellen White’s biography, writes about the history of 1856, and the Laodicean message.
Kutuk anu kahiji salila tujuh kali ka Éfraim réngsé dina taun 1798, nyaéta mangsa ahir nalika titingalian ngeunaan Walungan Ulai dina pasal dalapan jeung salapan kitab Daniel dibuka segelna. Ieu sacara nubuat nandaan boh datangna amanat malaikat anu kahiji boh awal sacara nubuat tina gerakan Millerite. Kutuk anu pamungkas salila tujuh kali ka Yuda réngsé dina taun 1844, nyaéta datangna amanat malaikat anu katilu. Salapan welas taun ti harita, dina 1863, genep puluh lima taun anu kagambarkeun dina awal éta ramalan nandaan ahir gerakan Millerite, sarta awal garéja Advent Poé Katujuh Laodikea. Tujuh taun saméméh 1863, nyaéta dina 1856, James White mimiti ngaidéntifikasi yén gerakan Millerite geus eureun jadi garéja Philadelphia sarta geus jadi garéja Laodikea. Incuna, nalika nyerat biografi Ellen White, nyerat ngeunaan sajarah taun 1856, jeung amanat Laodikea.
“The Laodicean Message
“Warta Laodikea”
“The Sabbathkeeping Adventists had taken the position that the messages to the seven churches in Revelation 2 and 3 pictured the experience of the Christian church down through the centuries. It was their conclusion that the message to the Laodicean church applied to those they now termed nominal Adventists, those who had not accepted the seventh-day Sabbath. In a short editorial in the Review of October 9, James White raised some thought provoking questions that he introduced by stating:
“Urang Advent anu ngaraksa poé Sabat geus nyekel pamadegan yén amanat-amanat ka tujuh jamaah dina Wahyu 2 jeung 3 ngagambarkeun pangalaman garéja Kristen sapanjang abad-abad. Maranéhna nyindekkeun yén amanat ka jamaah Laodikea dilarapkeun ka jalma-jalma anu ku maranéhna ayeuna disebut Advent nominal, nyaéta jalma-jalma anu tacan narima poé Sabat poé katujuh. Dina hiji éditorial pondok dina Review tanggal 9 Oktober, James White ngangkat sababaraha patalékan anu matak ngagerakkeun pikiran, anu ku anjeunna diwanohkeun ku nyebutkeun:”
“The inquiry is beginning to come up afresh, ‘Watchman, What of the night?’ At present there is space for only a few questions, asked to call attention to the subject to which they relate. A full answer, we trust, will soon be given.—Review and Herald, Oct. 9, 1856.
“Patarosan téh mimiti mucunghul deui, ‘Nu ngajaga, kumaha ngeunaan peuting?’ Pikeun ayeuna mah ngan aya kasempetan pikeun sababaraha patalékan baé, anu dipedar pikeun ngagero perhatian kana jejer anu patali jeung éta. Jawaban anu lengkep, ku kapercayaan urang, moal lila deui bakal dipasihkeun.—Review and Herald, 9 Okt. 1856.
“Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.
“Tina sabelas patalékan anu ku anjeunna diajukeun, nya éta patalékan kagenep anu sacara pas nyuruwuk ka urang Laodikia.
“6. Does not the state of the Laodiceans (lukewarm, and neither cold nor hot) fitly illustrate the condition of the body of those who profess the third angel’s message?—Ibid.
“6. Naha kaayaan urang Laodikea (haneut-haneut kuku, lain tiis jeung lain panas) henteu luyu ngagambarkeun kaayaan sakumpulan jalma anu ngaku kana amanat malaikat katilu?—Ibid.
“The last question lays the matter open:
“Patarosan anu pamungkas nembongkeun ieu perkara sacara écés:
“11. If this be our condition as a people, have we any real grounds to hope for the favor of God unless we heed the ‘counsel’ 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. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. Revelation 3:18–21.—Ibid.
“11. Lamun ieu memang kaayaan urang minangka hiji umat, naha urang boga dasar anu sajati pikeun ngaharepkeun kana kanyaah Allah kajaba lamun urang ngupingkeun ‘piwuruk’ ti Saksi Anu Satia? Kami maparin piwuruk ka maneh supaya meuli ti Kami emas anu geus diuji dina seuneu, sangkan maneh jadi beunghar; jeung pakean bodas, sangkan maneh dipaparin pakean, sarta sangkan kahinaan tina buligir maneh henteu katingali; jeung oleskeun ka panon maneh salep panon, sangkan maneh bisa ningali. Sakur anu ku Kami dipikaasih, ku Kami ditegor jeung dididik: ku sabab éta kudu sumanget, sarta tobat. Tingali, Kami nangtung di lawang panto, sarta ngetok: lamun aya hiji jelema ngadangu sora Kami, sarta muka panto, Kami bakal asup ka manehna, sarta bakal dahar peuting babarengan jeung manehna, jeung manehna jeung Kami. Ka anu meunang unggul ku Kami bakal dipaparin hak pikeun linggih babarengan jeung Kami dina tahta Kami, sakumaha Kami ogé geus meunang unggul, sarta geus linggih babarengan jeung Rama Kami dina tahta-Na. Wahyu 3:18–21.—Ibid.
“It is clear that the truth of the matter was just dawning on the mind of James White. The next issue of the Review carried a seven-column presentation of the seven churches, under that title. In his opening remarks he declared:
“Jelas yén kayaktian perkara éta kakara mimiti nembus kana pikiran James White. Edisi salajengna tina Review ngamuat hiji pedaran tujuh kolom ngeunaan tujuh jemaat, dina judul éta. Dina katerangan bubukana anjeunna nyatakeun:
“We must agree with some modern expositors that these seven churches should be understood as representing seven conditions of the Christian church, in seven periods of time, covering the ground of the entire Christian age.—Ibid., Oct. 16, 1856.
“Urang kudu sapagodos jeung sawatara panarjamah modern yén tujuh jamaah ieu kudu kahartos minangka ngalambangkeun tujuh kaayaan Garéja Kristen, dina tujuh mangsa waktu, anu ngawengku sakabéh jaman Kristen.—Ibid., 16 Okt. 1856.
“He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:
“Geus anjeunna teras nyandak nubuat éta, ngulik tiap-tiap garéja sacara misah. Nalika dugi ka anu katujuh, nyaéta Laodikia, anjeunna ngadawuh:
“How humbling to us as a people is the sad description of this church. And is not this dreadful description a most perfect picture of our present condition? It is; and it will be of no use to try to evade the force of this searching testimony to the Laodicean church. The Lord help us to receive it, and to profit by it.—Ibid.
“Pisan pisan ngahinakeun keur urang salaku hiji umat ieu gambaran anu sedih ngeunaan ieu garéja. Jeung naha lain ieu gambaran anu matak pikageriheun téh mangrupa potret anu pangsampurnana ngeunaan kaayaan urang ayeuna? Enya; jeung moal aya gunana lamun urang nyobaan nyingkahan kakuatan ieu kasaksian anu ngaguar jero ka garéja Laodikia. Mugia Gusti nulungan urang supaya narima éta, sarta meunang mangpaat tina éta.—Ibid.
“After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:
“Sanggeus anjeunna ngadadarkeun dua kolom pikeun jamaah Laodikea, katerangan panutupna ngandung panggero anu kacida kuatna:
“Dear brethren, we must overcome the world, the flesh, and the devil, or we shall have no part in the kingdom of God. . . . Lay hold of this work at once, and in faith claim the gracious promises to the repenting Laodiceans. Arise in the name of the Lord, and let your light shine to the glory of His blessed name.—Ibid.
“Dulur-dulur anu dipikanyaah, urang kudu ngéléhkeun dunya, daging, jeung Iblis, lamun henteu urang moal boga bagian dina Karajaan Allah.... Geura nyangking ieu pagawéan ayeuna kénéh, sarta ku iman ngaku jangji-jangji rahmat anu dipaparinkeun ka urang Laodikia anu tobat. Hudang dina ngaran Gusti, sarta sina cahaya aranjeun moncorong pikeun kamulyaan ngaran-Na anu rahayu.—Ibid.
“The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:
“Waleran ti lapangan téh matak ngageterkeun. G. W. Holt ti Ohio nyerat dina 20 Oktober:
“Yes, I do believe that we who are in the third message with the commandments of God and the faith of Jesus are the church this language is addressed to; and we cannot be too soon in applying for tried gold and white raiment, and eyesalve, that we may see.—Ibid., Nov. 6, 1856.
“Enya, abdi percaya yén urang anu aya dina pesen katilu kalayan parentah-parentah Allah jeung iman ka Yesus téh nyaéta gareja anu ku ieu basa ditujulkeun; sarta urang moal bisa kasép teuing pikeun geuwat nyuhunkeun emas anu geus diuji ku seuneu, jeung pakéan bodas, sarta salep panon, sangkan urang bisa ningali.—Ibid., 6 Nov. 1856.
“From the Northeast a new voice was heard on the subject, that of Stephen N. Haskell, of Princeton, Massachusetts. As a first-day Adventist he had begun to preach at the age of 20; now three years later he was in the third angel’s message. A thorough Bible student, after having seen White’s brief initial editorial introducing the question of the seven churches, he chose to write an extended piece for the Review:
“Ti Wétan Kalér kadéngé hiji sora anyar ngeunaan ieu perkara, nyaéta sora Stephen N. Haskell, ti Princeton, Massachusetts. Sabagé saurang Adventis poé kahiji anjeunna geus mimiti ngawawar dina yuswa 20 taun; ayeuna, tilu taun sanggeusna, anjeunna geus aya dina amanat malaikat katilu. Salaku saurang panalungtik Alkitab anu gemet, sanggeus ningali éditorial bubuka singget White anu mimiti ngenalkeun patalékan ngeunaan tujuh jamaah, anjeunna milih nulis hiji karangan anu manjang pikeun Review:”
“The subject referred to has been one of deep interest to me for some months past. . . . I have for some time been led to believe that the message to the Laodiceans belongs to us; i.e., to those who believe in the third angel’s message, from many reasons which I consider to be good. I will mention two.—Ibid.
“Jejer anu disebatkeun téh geus sababaraha bulan ka tukang janten hiji perkara anu kacida narik minatna ka sim kuring.... Kantos sawatara waktos sim kuring digiring pikeun yakin yén amanat ka urang Laodikia téh kagungan urang; nya éta, ka jalma-jalma anu percaya kana amanat malaikat katilu, ku lantaran loba alesan anu ku sim kuring dianggap hadé. Kuring baris nyebatkeun dua.—Ibid.
“This he does, devoting two columns to his conclusions. As he closed he declared:
“Ieu anu anjeunna lakukeun, ku ngaluangkeun dua kolom pikeun kacindekan-kacindekanana. Nalika anjeunna nutup pedaranana, anjeunna nyatakeun:
“A theory of the third angel’s message never, no never, will save us, without the wedding garment, which is the righteousness of the saints. We must perfect holiness in the fear of the Lord.—Ibid.
“Hiji téori ngeunaan amanat malaikat katilu moal, moal pisan, nyalametkeun urang tanpa pakéan pangantén, nyaéta kabeneran para suci. Urang kudu nyampurnakeun kasucian dina sieun ka Pangeran.—Ibid.
“As James White continued his editorials on the message to the Laodicean church the concepts the Sabbathkeeping Adventists were now reading in the Review were startling, but on thoughtful, prayerful consideration they were seen to be applicable. The letters to the editor showed quite general agreement and indicated that a revival was under way. That the stirring message was not the outgrowth of excitement was attested to by the first article in Testimony No. 3, published in April, 1857, titled Be Zealous and Repent. It opens, “The Lord has shown me in vision some things concerning the church in its present lukewarm state, which I will relate to you.”—1T, p. 141. In this Ellen White presented what was shown to her of Satan’s attacks on the church through earthly prosperity and possessions.” Arthur White, Ellen G. White: The Early Years, volume 1, 342–344.
“Salila James White neraskeun tulisan-tulisan éditorialna ngeunaan amanat ka garéja Laodikea, pamanggih-pamanggih anu ayeuna keur dibaca ku kaum Advent anu ngajaga Sabat dina Review téh matak ngareuwaskeun, tapi sanggeus dipikirkeun kalayan taliti jeung dina doa, éta kabuktian cocog pikeun maranéhna. Surat-surat ka rédaktur némbongkeun kasaluyuan anu lumayan umum sarta nandakeun yén hiji kabangunan keur lumangsung. Yén amanat anu ngagerakkeun éta lain hasil tina kaayaan sumanget anu kaleuleuwihan, dibuktikeun ku artikel kahiji dina Testimony No. 3, anu diterbitkeun dina April 1857, kalayan judul Be Zealous and Repent. Éta dibuka ku kecap-kecap, “PANGERAN parantos némbongkeun ka kuring dina hiji titingalian sababaraha hal ngeunaan garéja dina kaayaanana anu haneut-haneut kuku ayeuna, anu rek ku kuring dicaritakeun ka maranéh.”—1T, kc. 141. Dina ieu Ellen White ngécéskeun naon anu geus dipidangkeun ka dirina ngeunaan serangan-serangan Iblis ka garéja ngaliwatan kamakmuran jeung harta banda dunyawi.” Arthur White, Ellen G. White: The Early Years, jilid 1, 342–344.
The Millerite movement began prophetically as the Philadelphian church, and in 1856 it became the Laodicean church. Seven years later the movement ended, and the Seventh-day Adventist church began as the Laodicean church and will remain so, until it is spewed out of the mouth of the Lord. The movement of the one hundred and forty-four thousand came out of the fold of the Laodicean church, just as the Millerite movement came out of the fold of the church of Sardis. The movement of the one hundred and forty-four thousand parallels the Millerite movement in that the first movement changed from Philadelphia to Laodicea and the last movement changes from Laodicea to Philadelphia. The point of transition from Philadelphia unto Laodicea in Millerite history is specifically marked as 1856, so the point of transition must also be marked in the last movement, for God never changes. The point of transition is identified in Revelation eleven with the two prophets that are slain in the streets.
Gerakan Millerit mimiti sacara nubuat minangka gareja Piladéplia, sarta dina taun 1856 éta jadi gareja Laodikia. Tujuh taun ti harita gerakan éta réngsé, sarta Gareja Advent Poé Katujuh mimiti salaku gareja Laodikia sarta bakal tetep kitu, nepi ka éta dimuntahkeun kaluar tina sungut Gusti. Gerakan saratus opat puluh opat rébu kaluar tina kandang gareja Laodikia, sakumaha gerakan Millerit ogé kaluar tina kandang gareja Sardis. Gerakan saratus opat puluh opat rébu sajajar jeung gerakan Millerit dina hal yén gerakan kahiji robah ti Piladéplia jadi Laodikia, sedengkeun gerakan panungtung robah ti Laodikia jadi Piladéplia. Titik peralihan ti Piladéplia ka Laodikia dina sajarah Millerit ditandaan sacara husus minangka taun 1856, ku kituna titik peralihan éta ogé kudu ditandaan dina gerakan panungtung, sabab Allah teu kungsi robah. Titik peralihan éta diidéntifikasi dina Wahyu pasal sabelas ku dua nabi anu dipaéhan di jalan-jalan.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Jeung sanggeus maranéhna ngaréngsékeun kasaksian maranéhna, sato galak anu naék ti jero liang anu taya dasarna bakal marangan maranéhna, sarta bakal ngéléhkeun maranéhna, tuluy maéhan maranéhna. Jeung layon-layon maranéhna bakal ngagoler di jalan kota gedé éta, anu sacara rohani disebut Sodom jeung Mesir, tempat ogé Gusti urang disalibkeun. Wahyu 11:7, 8.
The last movement would die, then stand and thereafter be resurrected as the ensign. In so doing it would align with the Republican horn. The Republican horn forms an image to the beast, and the beast that it forms the image of is addressed in Revelation seventeen, and that beast is identified as the fifth head that received a deadly wound, that would be resurrected as the eighth head. It would be resurrected as the eighth that was of the seven.
Gerakan anu pamungkas bakal paéh, tuluy nangtung, sarta sanggeus éta dihirupkeun deui jadi panji. Ku jalan kitu éta bakal saluyu jeung tanduk Republik. Tanduk Republik ngawangun hiji gambar ka sato galak, jeung sato galak anu dijadikeun gambarna ku éta téh dibahas dina Wahyu tujuh belas, sarta sato galak éta diidéntifikasi minangka sirah kalima anu narima tatu maot, anu bakal dihirupkeun deui jadi sirah kadalapan. Éta bakal dihirupkeun deui jadi nu kadalapan anu asalna tina nu tujuh.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
Jeung éta sato galak anu tadina aya, jeung ayeuna teu aya, nya éta téh anu kadalapan, sarta asalna ti antara anu tujuh, jeung manéhna indit kana kabinasa. Wahyu 17:11.
The Republican horn would form an image of that beast, and it therefore would be killed and then resurrected. When it was resurrected it would be the eighth head that was of the seven previous heads. The Protestant horn, rides upon the same earth beast as the Republican horn and would need to possess the same prophetic dynamics. The transition from Philadelphia to Laodicea in the Millerite movement prefigures the transition from the Laodicea to Philadelphia in the last movement.
Tanduk Republik bakal ngabentuk hiji gambar tina éta sato galak, ku kituna manéhna bakal dipaéhan tuluy dihirupkeun deui. Nalika manéhna dihirupkeun deui, manéhna bakal jadi sirah ka dalapan anu asalna tina tujuh sirah saméméhna. Tanduk Protestan nunggang kana sato galak bumi anu sarua jeung tanduk Republik, sarta ku sabab éta kudu miboga dinamika nubuat anu sarua. Pindahna ti Philadelphia ka Laodicea dina gerakan Millerite ngagambarkeun tiheula pindahna ti Laodicea ka Philadelphia dina gerakan panungtungan.
When the last movement received a deadly wound on July 18, 2020, it died as Laodicea. When, as represented in Revelation eleven it transitioned to Philadelphia, it would represent the eighth church, that is of the seven. The death in the year 2020, was paralleled by the Republican horn, for since the time of the end in 1989, there had been six presidents. The sixth president received a deadly wound, that will be healed in 2024. That head will then be the eighth head of the United States since the time of the end in 1989, and it will be of the seven. Both horns were the sixth that becomes the eighth. This truth is a large part of the message of the Revelation of Jesus Christ that is unsealed just before the close of probation.
Nalika gerakan panungtungan nampi tatu nu mawa pati dina 18 Juli 2020, éta maot minangka Laodicea. Nalika, sakumaha digambarkeun dina Wahyu pasal sawelas, éta ngalih ka Philadelphia, éta bakal ngawakilan garéja nu ka dalapan, nyaéta nu asalna tina tujuh. Pupusna dina taun 2020 diparalelkeun ku tanduk Republik, sabab ti saprak waktu tungtung dina 1989, geus aya genep présidén. Présidén nu kagenep nampi tatu nu mawa pati, anu bakal diubaran dina 2024. Sirah éta tuluy bakal jadi sirah nu ka dalapan ti Amérika Sarikat ti saprak waktu tungtung dina 1989, sarta éta bakal asalna tina tujuh. Kadua tanduk éta nyaéta nu kagenep nu jadi nu ka dalapan. Kaleresan ieu mangrupa bagian gedé tina amanat Wahyu Yesus Kristus anu dibuka segelna pas saméméh panutupan masa kasempetan.
For this reason, it is important to be clear about the Millerite history that typifies our current history. Sister White confirmed James White’s application of Laodicea upon the movement in 1856, so this is not an application that is derived by human logic. Seven years before the Seventh-day Adventist church was legally connected with the Republican horn, it was identified by inspiration as the Laodicean church. This means there has never been one day in the history of the Seventh-day Adventist church when it was anything other than naked, poor, blind, miserable and wretched. This prophetic reality provides the context and justification for recognizing the four escalating abominations of Ezekiel chapter eight as the four generations of Adventism.
Ku sabab éta, penting pisan sangkan écés ngeunaan sajarah Millerite anu ngalambangkeun sajarah urang ayeuna. Sadérék White mastikeun panerapan James White ngeunaan Laodikea kana éta gerakan dina taun 1856, ku kituna ieu lain panerapan anu asalna tina logika manusa. Tujuh taun saméméh garéja Advent Poé Katujuh sacara sah dikaitkeun jeung tanduk Republik, ku ilham éta geus diidéntifikasi minangka garéja Laodikea. Ieu hartina henteu kungsi aya sapoé ogé dina sajarah garéja Advent Poé Katujuh nalika éta jadi naon-naon salian ti taranjang, miskin, buta, sangsara, jeung nalangsa. Kanyataan nubuat ieu nyadiakeun kontéks jeung dasar pikeun ngakuan opat kakirangan anu beuki ngaronjat dina Yehezkiel pasal dalapan minangka opat generasi Adventisme.
When the Millerite history is approached from the structure of Isaiah seven’s sixty-five years, it is to be recognized that the prophecy of the seven times is the prophetic umbrella that covers the entire history of the Millerite movement. In 1856, the message to the Laodicean church became present truth for Millerite Adventism. The one who presents the message of Laodicea was not James or Ellen White, it was the Faithful and True Witness.
Nalika sajarah Millerite ditepungan tina struktur genep puluh lima taun dina Yesaya tujuh, kudu kaharti yén nubuat ngeunaan tujuh mangsa téh mangrupa payung nubuat anu ngawengku sakabéh sajarah gerakan Millerite. Dina taun 1856, amanat ka garéja Laodikea jadi bebeneran kiwari pikeun Adventisme Millerite. Anu nampilkeun amanat Laodikea téh lain James atawa Ellen White, tapi Saksi anu Satia jeung Leres.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: 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. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.
Jeung tuliskeun ka malaikat jamaah urang Laodikea kieu; Kieu timbalan Sang Amin, saksi anu satia jeung sajati, awal ciptaan Allah; Kami nyaho kana pagawéan maneh, yén maneh lain tiis lain panas: sing hade lamun maneh tiis atawa panas. Ku sabab éta, lantaran maneh haneut-haneut kuku, sarta lain tiis lain panas, Kami rék ngucahkeun maneh tina sungut Kami. Sabab maneh nyebut, Kami beunghar, geus lobaan banda, sarta teu butuh nanaon deui; padahal maneh henteu nyaho yén saenyana maneh téh cilaka, pikasediheun, miskin, buta, jeung taranjang: Kami maparin piwejang ka maneh supaya meuli ti Kami emas anu geus diuji ku seuneu, sangkan maneh jadi beunghar; jeung pakean bodas, sangkan maneh bisa dipaparin pakean, sarta sangkan kaéra ku kataranjangan maneh ulah katingali; jeung oleskeun salep panon kana panon maneh, sangkan maneh bisa ningali. Sakur anu dipikaasih ku Kami, ku Kami ditegor jeung didisiplinkeun: ku kituna sing sumanget, sarta tobat. Tenjo, Kami nangtung di hareupeun panto, sarta ngetok: lamun aya anu ngadéngé sora Kami, sarta muka panto, Kami bakal asup ka manéhna, sarta bakal dahar babarengan jeung manéhna, jeung manéhna jeung Kami. Ka nu unggul, ku Kami bakal dipaparin linggih babarengan jeung Kami dina tahta Kami, sakumaha Kami ogé geus unggul, sarta geus linggih jeung Rama Kami dina tahta-Na. Sing saha anu boga ceuli, sing ngadéngé naon anu diucapkeun ku Roh ka jamaah-jamaah. Wahyu 3:14–22.
The True Witness identifies that if any man would “hear” His voice, He would come in and “sup with him.” If Laodicea would open the door, Christ would come in and sup with them. If Christ is allowed to enter, he brings a message, for the symbolism of eating represents the reception of a message. The message can be generalized as simply the Laodicean message, but that is a shallow consideration of what the message He offers represents. In 1856, Hiram Edson set forth a series of eight articles that contained the prophetic information that expands the understanding of the very first “time prophecy” the angels of God led William Miller to recognize and proclaim. In those eight articles, Edson correctly identifies the sixty-five years of Isaiah seven.
Saksi Anu Saéstuna netelakeun yén lamun aya saha baé anu daék “ngadangu” sora-Na, Mantenna bakal asup jeung “tuang babarengan jeung manehna.” Lamun Laodikea muka panto, Kristus bakal asup jeung tuang babarengan jeung maranéhna. Lamun Kristus diidinan asup, Mantenna mawa hiji pekabaran, sabab perlambang tuang ngagambarkeun panarimaan hiji pekabaran. Pekabaran éta bisa digeneralisasi saukur minangka pekabaran Laodikea, tapi éta mangrupa paniténan anu deet kana naon anu diwakilan ku pekabaran anu dipasihkeun-Na. Dina taun 1856, Hiram Edson ngedalkeun runtuyan dalapan artikel anu ngandung informasi nubuat anu ngalegaan pamahaman kana “nubuat waktu” anu pangheulana pisan anu ku malaikat-malaikat Allah dipingpin ka William Miller pikeun dipikawanoh jeung diumumkeun. Dina dalapan artikel éta, Edson kalayan leres ngaidentifikasi genep puluh lima taun dina Yesaya tujuh.
The beginning of Miller’s work was the discovery of the seven times, and seven years before the movement named after his service was to end, a deeper revelation of that very prophecy was offered to Millerite Adventism. It was offered in the same year they were identified by inspiration as Laodiceans. Prophetically, twenty-five hundred and twenty days later in 1863, Miller’s first discovery of prophetic time was rejected. The Laodicean message for the Advent movement arrived in 1856, and the Lord knocked on the door eight times, with eight articles to see if He could find entrance. At the ending of the movement, the True Witness wished to sup together with His people by dining upon the very first message of time from the beginning of the movement. His people refused to eat, and seven years, or twenty-five hundred and twenty prophetic days later, His people shut the door that had been opened with the key of David that had been placed into the hand of William Miller. They returned to an old Samaritan prophet who fed them a lie, sealing their fate to die between an ass and a lion.
Mimiti karya Miller nya éta kapanggihna nubuat tujuh waktu, sarta tujuh taun saméméh gerakan anu dingaranan tina palayananna éta rék réngsé, hiji panyingkapan anu leuwih jero ngeunaan nubuat anu sarua éta dipasrahkeun ka Adventisme Millerit. Éta dipasrahkeun dina taun anu sarua nalika maranéhna ku ilham diidéntifikasi minangka urang Laodikea. Sacara profétis, dua rébu lima ratus dua puluh poé saterusna, dina taun 1863, panemuan kahiji Miller ngeunaan waktos profétis ditolak. Amanat Laodikea pikeun gerakan Advent sumping dina taun 1856, sarta Gusti ngetok panto dalapan kali, kalayan dalapan tulisan, pikeun ningali naha Anjeunna tiasa manggihan jalan asup. Dina panutupan gerakan éta, Saksi Anu Sajati miharep pikeun tuang babarengan jeung umat-Na ku ngahadiran amanat waktos anu pangheulana pisan ti mimiti gerakan éta. Umat-Na nolak dahar, sarta tujuh taun, atawa dua rébu lima ratus dua puluh poé profétis saterusna, umat-Na nutup panto anu geus dibuka ku konci Daud anu geus disimpen kana panangan William Miller. Maranéhna balik deui ka hiji nabi Samaria baheula anu mere maranéhna kadustaan pikeun didahar, sahingga nasib maranéhna dikonci pikeun paéh di antara kalde jeung singa.
In 1856, the Protestant horn was in the crisis of the valley of vision, for where there is no vision, the people perish. In 1856, the Republican horn was also in a crisis.
Dina taun 1856, tanduk Protestan aya dina krisis lebak paningal, sabab di mana euweuh paningal, bangsa bakal binasa. Dina taun 1856, tanduk Républikan ogé keur aya dina krisis.
1856, marked a continuation of the violent conflict known as Bleeding Kansas, the Kansas-Missouri Border War. The struggle was over whether Kansas would enter the Union as a free state or a slave state. The conflict included violent clashes between pro-slavery and anti-slavery settlers.
Taun 1856 nandaan tuluyna pasea anu kejem nu dipikawanoh minangka Bleeding Kansas, nya éta Perang Wates Kansas–Missouri. Pajuangan éta ngeunaan naha Kansas baris asup ka Uni minangka nagara bébas atawa nagara budak. Konflik éta ngawengku patempuran-patempuran kejem antara para padumuk anu pro-perbudakan jeung anu anti-perbudakan.
On May 22, 1856, a violent incident also occurred in the United States Senate chamber, when Congressman Preston Brooks, a pro-slavery advocate from South Carolina, brutally attacked Senator Charles Sumner of Massachusetts with his cane. Sumner had delivered an anti-slavery speech titled The Crime Against Kansas, which deeply offended Brooks. The caning incident highlighted the growing tensions between North and South over the issue of slavery.
Dina tanggal 22 Méi 1856, hiji kajadian telenges ogé lumangsung di rohangan Sénat Amérika Sarikat, nalika anggota Kongrés Preston Brooks, saurang pangrojong perbudakan ti South Carolina, kalayan bengis narajang Sénator Charles Sumner ti Massachusetts ku iteukna. Sumner geus nepikeun hiji pidato anti-perbudakan anu judulna The Crime Against Kansas, anu kacida nganyenyeri hate Brooks. Kajadian pamecutan ku iteuk éta nembongkeun beuki ngaronjatna ketegangan antara Kalér jeung Kidul ngeunaan perkara perbudakan.
In 1856, the Republican Party was founded as a response to the political turmoil caused by the Kansas-Nebraska Act, passed in 1854, which produced the growing opposition to the spread of slavery into new territories. The party’s first national convention was held in Philadelphia, and John C. Fremont was chosen as their first presidential candidate in the 1856 election.
Dina taun 1856, Partéy Républik diadegkeun minangka réspon kana kaayaan pulitik nu karandapan ku karusuhan alatan Undang-Undang Kansas-Nebraska, anu disahkeun dina taun 1854, nu ngahasilkeun beuki ngaronjatna panentangan kana sumebarna perbudakan ka wewengkon-wewengkon anyar. Konvénsi nasional kahiji partéy éta dilaksanakeun di Philadelphia, sarta John C. Fremont dipilih jadi calon présidén maranéhna nu kahiji dina pamilihan taun 1856.
The Kansas-Nebraska Act organized the territories of Kansas and Nebraska and allowed the settlers in those territories to decide whether they would allow slavery within their borders. This concept, known as “popular sovereignty,” effectively repealed the Missouri Compromise of 1820, which had prohibited slavery north of the 36°30’ parallel in the Louisiana Territory. The act had a profound impact on the issue of slavery in the territories. It reignited sectional tensions because it opened the possibility that slavery could expand into areas that were previously considered free soil, such as Kansas. The passage of the Kansas-Nebraska Act led to a rush of pro-slavery and anti-slavery settlers into the Kansas Territory, each hoping to influence the outcome of the popular sovereignty vote. This competition for control of the territory led to violent clashes and a period of lawlessness known as Bleeding Kansas in 1856.
Undang-Undang Kansas-Nebraska ngatur wewengkon Kansas jeung Nebraska sarta méré kasempetan ka para padumuk di éta wewengkon pikeun nangtukeun naha maranéhna rék ngidinan perbudakan di jero watesna. Ieu gagasan, anu dipikawanoh minangka “kadaulatan rahayat,” sacara éféktif ngabatalkeun Kompromi Missouri taun 1820, anu geus ngalarang perbudakan di kalér garis lintang 36°30’ di Wewengkon Louisiana. Undang-undang éta miboga pangaruh anu jero kana perkara perbudakan di wewengkon-wewengkon éta. Ieu ngahirupan deui katégangan régional sabab muka kamungkinan yén perbudakan bisa ngalegaan ka daérah-daérah anu saméméhna dianggap taneuh bébas, saperti Kansas. Disahkeunana Undang-Undang Kansas-Nebraska nyababkeun ngaronjatna arus padumuk anu ngadukung perbudakan jeung anu nolak perbudakan asup ka Wewengkon Kansas, masing-masing miharep bisa mangaruhan hasil sora kadaulatan rahayat. Ieu pasanggiri pikeun ngawasaan éta wewengkon nyababkeun bentrokan-bentrokan telenges jeung hiji mangsa kakacauan tanpa hukum anu dipikawanoh minangka Bleeding Kansas dina taun 1856.
The presidential election of 1856 was a significant political event. It featured a three-way race between Democrat James Buchanan, Republican John C. Fremont, and former President Millard Fillmore of the American Party. James Buchanan won the election and became the 15th President of the United States.
Pamilihan présidén taun 1856 mangrupa hiji kajadian pulitik anu penting. Dina éta pamilihan lumangsung pasanggiri tilu pihak antara Demokrat James Buchanan, Républikan John C. Fremont, jeung urut Présidén Millard Fillmore ti Partéy Amérika. James Buchanan meunang éta pamilihan sarta jadi Présidén ka-15 Amérika Sarikat.
James Buchanan’s presidency is primarily known for its failure to effectively address the growing tensions and divisions between the North and the South, ultimately culminating in the outbreak of the American Civil War shortly after he left office. His presidency is often viewed as one of the least successful presidency in American history, due to these significant failures in leadership and crisis management.
Kapamingpinan James Buchanan utamina dipikawanoh ku kagagalanna dina nungkulan kalawan éféktif beuki ngaronjatna katégangan jeung pamisahan antara Kalér jeung Kidul, anu ahirna ngahontal puncakna dina meletikna Perang Sipil Amérika teu lila sanggeus anjeunna ninggalkeun kalungguhan. Kapamingpinanana mindeng dipandang minangka salah sahiji mangsa kapersidenan anu pangteu hasilna dina sajarah Amérika, lantaran éta kagagalan-kagagalan gedé dina kapamingpinan jeung pangatur krisis.
The infamous Dred Scott Decision in 1857, declared that slaves whether enslaved or free were not citizens and could not sue in federal courts. It also declared that Congress could not prevent slavery in the territories of the United States. The Democrat Buchanan publicly endorsed the pro-slavery Dred Scott Decision.
Kaputusan Dred Scott nu goréng kasohor dina taun 1857 netepkeun yén para budak, boh nu keur diperbudak boh nu geus bébas, lain warga nagara sarta henteu bisa ngagugat di pangadilan féderal. Eta kaputusan ogé netepkeun yén Kongrés henteu boga kawenangan pikeun nyegah perbudakan di wewengkon-wewengkon Amérika Sarikat. Demokrat Buchanan sacara umum ngarojong Kaputusan Dred Scott anu pro-perbudakan.
Not only did the pro-slavery position of the Democrat Buchanan allow tensions to escalate into Civil War, but his inability to manage the economics of the country led to the Panic of 1857, which was one of the greatest economic downturns in American history prior to the great depression. The Panic of 1857 resulted in a severe economic depression that lasted several years. Businesses and banks closed, unemployment increased and the stock market declined.
Henteu ngan ukur sikep pro-perbudakan ti Demokrat Buchanan anu ngantepkeun ketegangan ngaronjat nepi ka meletikna Perang Sipil, tapi ogé katidakmampuhna dina ngatur ékonomi nagara nyababkeun Panic of 1857, anu mangrupa salah sahiji kemunduran ékonomi panggedéna dina sajarah Amérika saméméh Great Depression. Panic of 1857 nyababkeun hiji depresi ékonomi anu parna sarta lumangsung salila sababaraha taun. Pausahaan-pausahaan jeung bank-bank tutup, pangangguran ningkat, sarta pasar saham turun.
During Buchanan’s presidency the Southern states began their process of seceding from the Union, and they broke away in response to the election of the Republican Abraham Lincoln, in 1860. Buchanan took a passive approach to the secession crisis, arguing that the federal government lacked the authority to forcibly prevent secession. This lack of decisive action allowed the secession movement to gain momentum. His lack of strong leadership and his reluctance to take decisive action to address the secession crisis contributed to the South’s perception that it could leave the Union without facing military opposition.
Dina mangsa kaprésidénan Buchanan, nagara-nagara Bagian Kidul mimiti ngalaksanakeun prosés misahkeun diri tina Uni, sarta maranéhna memutuskeun pisah minangka réaksi kana kapilihna urang Républikan Abraham Lincoln, dina taun 1860. Buchanan nyangking pendekatan anu pasif kana krisis pamisahan éta, bari ngedalkeun yén pamaréntah fédéral henteu miboga kawenangan pikeun sacara maksa nyegah pamisahan. Kakurangan léngkah anu teges ieu ngantep gerakan pamisahan beuki meunang tanaga. Kurangna kapamingpinan anu kuat ti anjeunna sarta kateusadiaanna pikeun nyokot léngkah anu tegas dina nungkulan krisis pamisahan éta nyumbang kana anggapan pihak Kidul yén maranéhna bisa ninggalkeun Uni tanpa kudu nyanghareupan oposisi militér.
In 1860, Abraham Lincoln the first Republican president, was elected. On January 1, 1863, President Lincoln signed and issued the final Emancipation Proclamation, which declared that all enslaved people in Confederate-held territory were to be set free. This executive order had a significant impact on the Civil War as it turned the conflict into a struggle not only to preserve the Union, but also to end slavery. The Emancipation Proclamation did not immediately free all enslaved individuals. It applied specifically to Confederate-held territory, where the Union had limited authority. As Union forces advanced and gained control over Confederate territory, the proclamation was enforced, and enslaved people in those areas were set free. The Emancipation Proclamation was a crucial step toward the eventual abolition of slavery in the United States and paved the way for the passage of the Thirteenth Amendment to the U.S. Constitution, which was passed and ratified on December 6, 1865.
Dina taun 1860, Abraham Lincoln, présidén Républik anu kahiji, kapilih. Dina tanggal 1 Januari 1863, Présidén Lincoln nandatanganan sarta ngaluarkeun Proklamasi Emansipasi anu pamungkas, anu netepkeun yén sakumna jalma anu diperbudak di wewengkon nu dicekel ku Konféderasi kudu dibébaskeun. Paréntah éksékutip ieu boga pangaruh anu gedé kana Perang Sipil, sabab éta ngarobah éta pasulayan jadi hiji perjuangan lain ngan saukur pikeun ngajaga Uni, tapi ogé pikeun ngeureunkeun perbudakan. Proklamasi Emansipasi henteu langsung ngabébaskeun sakabéh jalma anu diperbudak. Ieu hususna dilarapkeun ka wewengkon nu dicekel ku Konféderasi, tempat kakawasaan Uni kawates. Sapanjang pasukan Uni maju sarta meunangkeun kadali kana wewengkon Konféderasi, éta proklamasi dilarapkeun, sarta jalma-jalma anu diperbudak di éta wewengkon dibébaskeun. Proklamasi Emansipasi téh mangrupa léngkah anu pohara penting nuju kana ahirna panghapusan perbudakan di Amérika Sarikat sarta muka jalan pikeun disahkeunana Amandemén ka-13 kana Konstitusi A.S., anu disatujuan sarta diratifikasi dina tanggal 6 Désémber 1865.
The Republican horn from the 1850’s onward was in the crisis of the issue of slavery. Two primary divisions in the country represented by two primary classes of political thought. A separation process began in 1856 as anti and pro slavery groups moved into the Kansas territory in attempt to uphold their views of slavery, at the very time Philadelphia was being separated from Laodicea. Democrats were pro-slavery and Republicans were anti-slavery.
Tanduk Republik ti taun 1850-an ka hareup aya dina krisis perkara perbudakan. Aya dua golongan utama di nagara éta anu ngawakilan dua golongan utama pamikiran pulitik. Hiji prosés pamisahan mimiti lumangsung dina taun 1856 nalika golongan anti-perbudakan jeung pro-perbudakan pindah ka wewengkon Kansas pikeun nguatkeun pamadegan maranéhna ngeunaan perbudakan, pas pisan dina waktu Philadelphia keur dipisahkeun ti Laodicea. Demokrat téh pro-perbudakan, sedengkeun Republik téh anti-perbudakan.
In 1856, Bleeding Kansas represented a microcosm of the impending war. In that year a pro-slavery Democrat was elected as head of the Republican horn, and his ineffective leadership became the symbol of an ineffective presidency, until these recent last days. He preceded the first Republican president that was forced to clean up the mess left by Buchanan’s presidency.
Dina taun 1856, Bleeding Kansas ngawakilan hiji mikrokosmos tina perang anu keur ngancam datang. Dina taun éta saurang Demokrat pro-perbudakan kapilih jadi kapala tanduk Républikan, sarta kapamingpinanana anu teu éféktif jadi lambang hiji kapersidenan anu teu éféktif, nepi ka poé-poé panungtungan anu anyar kénéh ieu. Anjeunna miheulaan présidén Républikan kahiji anu kapaksa beberesih karuksakan anu ditinggalkeun ku kapersidenan Buchanan.
By 1863, the Republican horn made the most significant executive order in the history of the earth beast of Revelation thirteen. The executive order was addressing slavery. One paragraph of the proclamation states, “That on the first day of January, in the year of our Lord one thousand eight hundred and sixty-three, all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free; and the Executive Government of the United States, including the military and naval authority thereof, will recognize and maintain the freedom of such persons, and will do no act or acts to repress such persons, or any of them, in any efforts they may make for their actual freedom.” Though the resolution of the problem of slavery was historically incomplete at that point, the essence of the Constitution is recognized when Lincoln wrote, “all persons held as slaves within any state … shall be then, thenceforward, and forever free.”
Nepi ka taun 1863, tanduk Républikan ngaluarkeun parentah éksékutip anu pangpentingna dina sajarah sato bumi dina Wahyu tilu welas. Parentah éksékutip éta nyangkem perkara perbudakan. Hiji paragraf tina proklamasi éta nyebut, “That on the first day of January, in the year of our Lord one thousand eight hundred and sixty-three, all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free; and the Executive Government of the United States, including the military and naval authority thereof, will recognize and maintain the freedom of such persons, and will do no act or acts to repress such persons, or any of them, in any efforts they may make for their actual freedom.” Sanajan dina éta waktu ngaréngsékeun masalah perbudakan sacara sajarah can lengkep, hakekat Konstitusi téh katémbong nalika Lincoln nyerat, “all persons held as slaves within any state … shall be then, thenceforward, and forever free.”
Lincoln was returning to the foundational principle expressed in the Constitution, which identifies that “all men are created equal.” Lincoln was returning to the foundational truths at the same time the Protestant horn was rejecting its foundational prophecy, which is the prophecy of slavery. Therefore, at the very time the Republican horn was making its most significant “executive order” in history concerning slavery, the Protestant horn made the most significant executive order in its prophetic history concerning the prophecy of slavery, represented by Moses’ oath and curse. The Republican horn chose to return to the foundations, the Protestant horn chose to reject its foundation and return to those it had been instructed to never return unto.
Lincoln keur mulang deui ka asas dasar anu ditepikeun dina Konstitusi, anu netelakeun yén “sakumna manusa diciptakeun sarua.” Lincoln keur mulang deui ka bebeneran-bebeneran dasar dina waktos anu sarua nalika tanduk Protestan keur nolak nubuat dasarna, nyaéta nubuat ngeunaan perbudakan. Ku sabab éta, dina waktos anu sarua pisan nalika tanduk Republik keur nyieun “parentah éksékutif” anu pangpentingna dina sajarahna ngeunaan perbudakan, tanduk Protestan nyieun parentah éksékutif anu pangpentingna dina sajarah nubuatna ngeunaan nubuat perbudakan, anu dilambangkeun ku sumpah jeung kutuk Musa. Tanduk Republik milih mulang deui ka dasar-dasar, tanduk Protestan milih nolak dasarna sarta mulang deui ka jalma-jalma anu kungsi dipapatahan ka dirina supaya ulah kungsi mulang deui ka maranéhna.
In 1863, the Republican horn had been divided into two camps, as was ancient Israel’s kingdom divided in the time of Jeroboam and Rehoboam. In 1863, the Protestant horn became legally attached to the Republican horn, as represented by Jeroboam’s two altars at Bethel and Dan. The two horns move through history in parallel to each other, and the history of 1863, especially represents the history of the last days.
Taun 1863, tanduk Républik geus kabagi jadi dua kubu, sakumaha karajaan Israil baheula kabagi dina mangsa Yarobeam jeung Rehabeam. Dina taun 1863, tanduk Protestan sacara sah kabeungkeut kana tanduk Républik, sakumaha dilambangkeun ku dua altar Yarobeam di Bétel jeung Dan. Dua tanduk éta ngalangkungan sajarah sacara sajajar silih padeukeut, sarta sajarah taun 1863, hususna, ngawakilan sajarah poé-poé panungtungan.
Millerite history is repeated in the history of the one hundred and forty-four thousand with a few prophetic caveats. One of those caveats is that the target audience in Millerite history was first those outside the movement, and thereafter the movement itself. In the movement of the one hundred and forty-four thousand the two voices of Revelation eighteen, identify two target audiences, but those targets are in reverse of Millerite history. The first target is God’s people and the second voice is God’s other flock, that are still in Babylon.
Sajarah kaum Millerite diulang deui dina sajarah saratus opat puluh opat rébu kalayan sababaraha iwal nubuat. Salah sahiji iwal éta nyaéta yén sasaran pamirsa dina sajarah Millerite mimitina nyaéta jalma-jalma di luar gerakan, sarta sanggeus éta gerakan éta sorangan. Dina gerakan saratus opat puluh opat rébu, dua sora dina Wahyu dalapan welas nunjukkeun dua golongan sasaran, tapi sasaran éta aya dina urutan sabalikna tina sajarah Millerite. Sasaran anu kahiji nyaéta umat Allah, sarta sora anu kadua nyaéta domba-domba Allah anu séjén, anu masih aya di Babul.
Another prophetic caveat is that though both histories transcend from one church unto another, the Millerites moved from Philadelphia to Laodicea, and the mighty movement of the third angel moves from Laodicea unto Philadelphia. This identifies that the Millerites went from the sixth unto the seventh church and the one hundred and forty-four thousand go from the seventh church unto the eighth church, which is of the seven.
Saur panginget nubuatan séjén nyaéta yén sanajan duanana sajarah ngalangkungan ti hiji gareja ka gareja séjén, kaum Millerite ngalih ti Philadelphia ka Laodicea, sarta gerakan anu perkasa tina malaikat katilu ngalih ti Laodicea ka Philadelphia. Ieu nandakeun yén kaum Millerite indit ti gareja kagenep ka gareja katujuh, jeung saratus opat puluh opat rébu indit ti gareja katujuh ka gareja kadalapan, anu asalna tina anu tujuh.
The Republican horn began its movement from a pro-slavery nation unto an anti-slavery nation in the history surrounding 1863. The crisis of that history established two political parties that are the same antagonists in these “last days.” Just as the first Republican president from that history was assassinated just days after the war ended, the last Republican president was symbolically assassinated and left in the street as dead while the world rejoiced. He was assassinated, not just days after the Civil War ended, but just before the final civil war begins.
Tanduk Républik mimiti gerakna ti hiji bangsa anu ngadukung perbudakan ka hiji bangsa anu nentang perbudakan dina sajarah sabudeureun taun 1863. Krisis dina sajarah éta ngadegkeun dua partéy pulitik anu jadi lawan anu sarua dina “poé-poé panungtungan” ieu. Sakumaha présidén Républik anu kahiji dina sajarah éta dipaéhan ngan sababaraha poé sanggeus perang réngsé, kitu deui présidén Républik anu panungtungan dipaéhan sacara simbolis sarta ditinggalkeun di jalan saperti jalma paéh bari dunya suka bungah. Anjeunna dipaéhan, lain ngan sababaraha poé sanggeus Perang Sipil réngsé, tapi pas saméméh perang sipil anu pamungkas dimimitian.
The first Republican president was preceded by the most ineffective president of American history, and the last Republican president will be preceded by the same. The ineffectiveness of the Democratic president that preceded the first Republican president precipitated the crisis that evolved into the civil war, and the same ineffectiveness is now taking place. The Democratic president that precedes the last Republican president managed the economy in such a fashion that it produced the greatest economic crash in American history up until that point in time. The two horns run parallel unto the Sunday law. In 1863, the first generation of both horns began, and for both horns the fourth and final generation will be facing the east, and bowing down to the sun.
Présidén Républik anu kahiji didahuluan ku présidén anu pangteu-éféktifna dina sajarah Amérika, jeung présidén Républik anu pamungkas ogé bakal didahuluan ku hal anu sarua. Katéféktifan anu kurang ti présidén Démokrat anu ngadadahulukeun présidén Républik anu kahiji ngagancangkeun krisis anu mekar jadi perang sipil, jeung katéféktifan anu kurang anu sarua ayeuna keur lumangsung. Présidén Démokrat anu ngadadahulukeun présidén Républik anu pamungkas ngatur ékonomi ku cara anu ngahasilkeun karuntuhan ékonomi panggedéna dina sajarah Amérika nepi ka mangsa éta. Dua tanduk éta leumpang sajajar nepi ka hukum Minggu. Dina taun 1863, generasi kahiji tina duanana tanduk dimimitian, jeung pikeun duanana tanduk, generasi kaopat jeung anu pamungkas bakal nyanghareup ka wétan, sarta sujud ka panonpoé.
The Elijah message is always accompanied with the judgments of God confirming the message of warning. The society of the world is now living as the people before the flood. They are eating, drinking and expecting the globalist techno-giants to solve any problem that might arise. God’s Word is identifying that the world is now on the verge of a tremendous crisis.
Pesen Élia salawasna dibarengan ku panghukuman-panghukuman Allah anu negeskeun pesen panggeuing éta. Masarakat dunya ayeuna keur hirup saperti jalma-jalma saméméh caah. Maranéhna keur dahar, nginum, sarta ngarep-ngarep ka para raksasa téknologi globalis pikeun ngaréngsékeun sagala masalah anu bisa timbul. Firman Allah nétélakeun yén dunya ayeuna geus aya di ambang krisis anu pohara dahsyat.
“‘What of the night?’ Do I discern the import of these messages? Do I understand the place they occupy in the closing work of the great remedial system? Am I so familiar with the ‘sure word of prophecy’ that I can see in the events transpiring around me positive evidence that the coming King is even at the door? Do I sense the responsibility that rests upon me, in view of the light God has given? Am I using every talent entrusted to me as his steward, in well-directed effort to rescue the perishing? or am I lukewarm and indifferent, partly mixed up with a wicked world, using the means and ability God has given me, largely in self-gratification, caring more for my own ease and comfort than for the advancement of his cause? Am I by my course strengthening ‘the conviction that has been gaining ground in the world that Seventh-day Adventists are giving the trumpet an uncertain sound, and are following in the path of worldlings’?
“‘Kumaha ngeunaan peuting?’ Naha abdi ngarasakeun harti ieu amanat-amanat? Naha abdi ngartos tempat anu dicekel ku éta dina padamelan panutupan tina sistem agung pangobatan? Naha abdi geus sakitu wawuhna kana ‘pangandika nubuat anu tangtu’ nepi ka tiasa ningali dina kajadian-kajadian anu lumangsung di sabudeureun abdi bukti anu pasti yén Sang Raja anu badé sumping téh geus aya di lawang? Naha abdi ngarasakeun tanggung jawab anu nangtung dina abdi, dumasar kana cahaya anu parantos dipaparinkeun ku Allah? Naha abdi ngagunakeun unggal talenta anu dipasrahkeun ka abdi minangka pangurus-Na, dina usaha anu diarahkeun kalayan hadé pikeun nyalametkeun anu keur binasa? atawa naha abdi téh haneut-haneutan tur teu paduli, sawaréh campur jeung dunya anu jahat, maké sarana jeung kamampuhan anu parantos dipaparinkeun ku Allah ka abdi, lolobana pikeun nyugemakeun diri sorangan, leuwih merhatikeun kana kanyamanan jeung kasenangan sorangan tibatan kana kamajuan perkara-Na? Naha ku lampah hirup abdi, abdi keur nguatkeun ‘kayakinan anu geus beuki ngakar di dunya yén umat Advent Poé Katujuh keur niup tarompet kalayan sora anu teu tangtu, sarta keur nuturkeun jalan jalma-jalma dunya’?”
“We hear the footsteps of an approaching God to punish the world for their iniquity. The end of time is close upon us. The world’s inhabitants are being bound in bundles to be burned. Shall you be bound up with the tares? Do you realize that every year thousands and thousands and ten times ten thousand souls are perishing, dying in their sins? The plagues and judgments of God are already doing their work, and souls are going to ruin because the light of truth has not been flashed upon their pathway.” General Conference Daily Bulletin, April 1, 1897.
“Urang ngadéngé léngkah suku Allah anu keur ngadeukeutan pikeun ngahukum dunya ku sabab kagoréngan maranéhna. Ahir jaman geus caket pisan ka urang. Pangeusi dunya keur dikumpulkeun dina beungkeutan-beungkeutan pikeun diduruk. Naha aranjeun rék kabeungkeut bareng jeung jukut liar? Naha aranjeun sadar yén unggal taun rébuan jeung rébuan sarta sapuluh kali sapuluh rébu jiwa keur musnah, paéh dina dosa-dosana? Bala-bala jeung panghukuman Allah geus ngamimitian ngalaksanakeun pagawéanana, jeung jiwa-jiwa keur nuju kana karuksakan sabab cahaya bebeneran tacan dipancarkeun kana jalan anu kudu diliwatan ku maranéhna.” General Conference Daily Bulletin, 1 April 1897.
With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:9.
Kalayan jiwa sim kuring abdi ngabogaan kahayang ka Gusti dina peuting; enya, kalayan roh anu aya di jero sim kuring abdi bakal neangan Gusti ti isuk kénéh: sabab lamun pangadilan-pangadilan Gusti aya di bumi, pangeusi dunya bakal diajar kabeneran. Yesaya 26:9.