Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.
Kasaksian Élia dimimitian nalika anjeunna netepkeun yén moal aya hujan, iwal ku pangandika anjeunna salila tilu satengah taun.
And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.
Jeung Élia urang Tisbi, anu asalna ti pangeusi Giléad, ngadawuh ka Ahab, Demi PANGERAN, Allah Israél, anu jumeneng hirup, anu ku sim kuring dilayanan di payuneun-Na, moal aya ibun atawa hujan dina taun-taun ieu, iwal nurutkeun kana kecap sim kuring. 1 Raja-raja 17:1.
Those three and a half years represent the history of Thyatira from 538 until 1798. In 1798, at the end of the period of drought Elijah summons Ahab to Carmel. The first angels’ message announced the hour of God’s judgment on October 22, 1844. The first angel’s message was the command to Ahab to call all of Israel to Carmel.
Eta tilu satengah taun teh ngalambangkeun sajarah Tiatira ti taun 538 nepi ka 1798. Dina taun 1798, dina ahir mangsa halodo, Élia nyaur Ahab ka Karmel. Pekabaran malaikat kahiji ngumumkeun waktu pangadilan Allah dina 22 Oktober 1844. Pekabaran malaikat kahiji teh mangrupa parentah ka Ahab pikeun ngumpulkeun sakumna Israél ka Karmel.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:17–21.
Sarta kajadian, barang Ahab ningali ka Elia, Ahab ngandika ka anjeunna, “Naha anjeun ieu nu ngararuksak Israil?” Tapi anjeunna ngawaler, “Kami lain nu ngararuksak Israil; tapi maneh, jeung kulawarga ramamu, ku sabab maraneh geus ninggalkeun parentah-parentah PANGERAN, sarta maneh geus nuturkeun para Baal. Ku sabab kitu, ayeuna kirimkeun utusan, sarta kumpulkeun ka kami sakumna Israil ka Gunung Karmel, kitu deui nabi-nabi Baal anu opat ratus lima puluh, jeung nabi-nabi groves anu opat ratus, anu dahar di méja Izebel.” Ku kituna Ahab ngirim ka sakumna urang Israil, sarta ngumpulkeun para nabi ka Gunung Karmel. Tuluy Elia sumping ka sakumna rahayat, sarta ngandika, “Nepi ka iraha maraneh baris limbung antara dua pamadegan? Lamun PANGERAN teh Allah, turutkeun Mantenna; ari lamun Baal, turutkeun manehna.” Tapi rahayat teu ngawaler ka anjeunna satékah polah ogé. 1 Raja-raja 18:17–21.
All Israel was gathered to Carmel in the time of Elijah, which in turn represented William Miller’s history when the three churches of Revelation chapter three were gathered together. The church that had initially fled into the wilderness in 538 to escape the persecution of Jezebel, as represented by the church of Thyatira, came out of the wilderness as the generation that was to be confronted with the message of Elijah, represented by William Miller. The earth beast then opened its mouth and swallowed up the flood of persecution that had been sent against her for twelve hundred and sixty years.
Sakumna Israél dikumpulkeun ka Karmel dina jaman Élia, anu saterusna ngawakilan sajarah William Miller nalika tilu garéja dina Wahyu pasal tilu dihimpun babarengan. Garéja anu mimitina ngungsi ka padang gurun dina taun 538 pikeun luput tina panganiayaan Isebel, sakumaha diwakilan ku garéja Tiatira, kaluar ti padang gurun minangka generasi anu kudu dipapaykeun kana amanat Élia, anu diwakilan ku William Miller. Satuluyna éta sato galak tina bumi muka sungutna sarta nelen caah panganiayaan anu geus dikirimkeun ngalawanna salila sarébu dua ratus genep puluh taun.
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.
Jeung bumi nulungan ka éta awéwé, sarta bumi muka sungutna, jeung ngelek éta caah anu dipuntahkeun ku naga tina sungutna. Wahyu 12:16.
In prophecy the “speaking of a nation” is the action of its legislative and judicial authorities, and in 1789 the United States established the divine document that is the Constitution of the United States, thus protecting the rights and freedom necessary to provide protection from the persecution of both the kings of Europe and the apostate Catholic church.
Dina nubuatan, “nyarita hiji bangsa” téh mangrupa lampah ti panguasa législatif jeung yudisialna, sarta dina taun 1789, Amérika Sarikat netepkeun dokumén ilahi nyaéta Konstitusi Amérika Sarikat, ku kituna ngajaga hak-hak jeung kabébasan anu diperlukeun pikeun nyadiakeun panangtayungan tina panganiayaan boh ti raja-raja Éropa boh ti garéja Katolik anu murtad.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Ucapan hiji bangsa téh mangrupa tindakan ti kawenangan législatif jeung yudisialna.” The Great Controversy, 443.
In 1789, just before the beginning of the United States’ prophetic role as the sixth kingdom of Bible prophecy began, it spake as a Lamb, but at the Sunday law it will speak as a dragon.
Dina taun 1789, pas saméméh mimiti peran profétis Amérika Sarikat minangka karajaan kagenep dina nubuat Alkitab dimimitian, éta nyarita siga Anak Domba, tapi dina hukum Minggu éta bakal nyarita siga naga.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Tuluy kuring nenjo deui hiji sato galak séjén naék ti bumi; sarta manéhna miboga dua tanduk kawas anak domba, tapi nyarita kawas naga. Wahyu 13:11.
The beginning and ending of the earth beast are marked by its speaking. In 1798, Ahab calls all of Israel to Mount Carmel where Elijah is going to set forth a test to prove to those watching whether the God of the Hebrews or the god of Jezebel is the true God. Jezebel had four hundred and fifty prophets of Baal and four hundred prophets of the grove. The false god Baal was a male deity and the false god Ashtaroth was a female deity.
Mimiti jeung tungtungna sato bumi ditandaan ku omonganana. Dina taun 1798, Ahab ngondang sakumna Israil ka Gunung Karmel, tempat Élia badé netepkeun hiji ujian pikeun ngabuktikeun ka jalma-jalma anu nyaksian naha Allahna urang Ibrani atawa allahna Isebel anu jadi Allah sajati. Isebel miboga opat ratus lima puluh nabi Baal jeung opat ratus nabi leuweung. Allah palsu Baal téh hiji déwa jalu, ari allah palsu Asytarot téh hiji déwa bikang.
Those two classes of false prophets represent the combination of church and state, for in prophecy when a man and woman are represented together, the woman represents a church and the man the state. Elijah was outnumbered eight hundred and fifty to one as he confronted the unholy combination of church and state, as represented by the female and male false deities and also by the marriage of Ahab and Jezebel. Ahab and Jezebel’s illustration of church and state represent the corruption of the horn of Republicanism and Baal and Ashtaroth represent the corruption of the Protestant horn.
Dua golongan nabi palsu éta ngagambarkeun gabungan garéja jeung nagara, sabab dina nubuat, lamun saurang lalaki jeung saurang awéwé digambarkeun babarengan, awéwé ngagambarkeun hiji garéja sarta lalaki ngagambarkeun nagara. Éliah kalah jumlah dalapan ratus lima puluh lawan hiji nalika anjeunna nyanghareupan gabungan garéja jeung nagara anu najis, sakumaha digambarkeun ku déwa-déwa palsu awéwé jeung lalaki, sarta ogé ku perkawinan Ahab jeung Isebel. Gambaran Ahab jeung Isebel ngeunaan garéja jeung nagara ngagambarkeun karuksakan tanduk Republikanisme, sedengkeun Baal jeung Asytarot ngagambarkeun karuksakan tanduk Protestan.
The issue was Elijah’s protest against the corrupt religion represented by Thyatira in Revelation chapter two. Elijah represented a Protestant, for the only definition of Protestant is someone who protests against Rome. Elijah’s protest represents a protest against the combination of church and state that is accomplished by the unholy alliance between a corrupted state with a corrupted church.
Masalahna nyaéta protés Élia ngalawan agama anu geus ruksak anu dilambangkeun ku Tiatira dina Wahyu pasal dua. Élia ngawakilan saurang Protestan, sabab hiji-hijina harti tina Protestan téh nyaéta jalma anu ngalakukeun protés ngalawan Roma. Protés Élia ngagambarkeun protés ngalawan ngahijina garéja jeung nagara anu kajadian ku aliansi anu teu suci antara nagara anu geus ruksak jeung garéja anu geus ruksak.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Sanajan kitu, Kami boga sawatara hal ngalawan ka maneh, sabab maneh ngantep éta awéwé Isebel, anu nyebut dirina saurang nabi awéwé, ngajar jeung nyasabkeun hamba-hamba Kami supaya maranéhna ngalakukeun cabul jeung ngadahar kadaharan anu dipasrahkeun ka brahala. Jeung Kami geus méré kasempetan ka dirina pikeun tobat tina cabulna; tapi manéhna henteu tobat. Tingali, Kami baris ngagolérkeun manéhna kana ranjang, jeung jalma-jalma anu ngalakukeun jinah jeung manéhna kana kasangsaraan anu gedé, iwal lamun maranéhna tobat tina kalakuan maranéhna. Wahyu 2:20–22.
Eating represents the message you accept, and a message that is sacrificed to idols represents the doctrines of Catholicism, the very symbol of the abominable worship of idols. God’s people in the Dark Ages had come to accept many of the pagan doctrines of Catholicism, and especially the worship of the sun.
Dahar ngagambarkeun amanat anu ku anjeun ditarima, sarta hiji amanat anu dipasrahkeun minangka kurban ka brahala ngagambarkeun doktrin-doktrin Katolik, nya éta lambang pisan tina ibadah brahala anu pikakeueung. Umat Allah dina Jaman Poék parantos narima loba doktrin kapir tina Katolik, utamana ibadah ka panonpoé.
Fornication is an unlawful relationship and prophetically represents the very essence of what the Constitution prohibits; the combination of church and state. Ahab was in an unlawful relationship with Jezebel, for as a king of Israel he was not to marry a heathen princess. Jesus identified John the Baptist as Elijah, and John also confronted the same unholy relationship when he rebuked Herod for marrying Herodias, his brother’s wife.
Palacuran téh nya éta hubungan anu teu sah, sarta sacara profétis ngawakilan inti pisan tina naon anu dilarang ku Konstitusi; nyaéta ngahijina gareja jeung nagara. Ahab aya dina hubungan anu teu sah jeung Izebel, sabab minangka raja Israél anjeunna teu meunang nikah jeung putri kapir. Yesus ngaidentipikasikeun Yohanes Pembaptis minangka Élia, sarta Yohanes ogé nyanghareupan hubungan anu sarua teu suci éta nalika anjeunna ngécé Herodes lantaran nikah jeung Herodias, pamajikan lanceukna.
For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife. For John said unto him, It is not lawful for thee to have her. Matthew 14:3, 4.
Sabab Herodes geus nyekel Yohanes, tuluy ngabeungkeut anjeunna, sarta ngasupkeun anjeunna ka panjara ku sabab Herodias, pamajikan Pilipus lanceukna. Sabab Yohanes geus ngadawuh ka anjeunna, “Teu halal pikeun maneh boga dirina.” Mateus 14:3, 4.
Elijah’s confrontation with Ahab and Jezebel prefigured John’s confrontation with Herod and Herodias for both relationships represented an unlawful relationship of church and state. Together they represent the Elijah message of the one hundred and forty-four thousand who confronts the papacy (Jezebel & Herodias), the ten kings that represent the United Nations (Ahab & Herod) and the United States that represents the false prophet (the false prophets of Carmel and Salome, Herodias’ daughter).
Pasalia Élia jeung Ahab sarta Isebel ngabayangheulakeun pasalia Yohanes jeung Hérodés sarta Hérodias, sabab duanana hubungan éta ngagambarkeun hiji hubungan anu teu sah antara garéja jeung nagara. Babarengan, maranéhna ngagambarkeun amanat Élia ti saratus opat puluh opat rébu anu nyanghareupan kapapaan (Isebel & Hérodias), sapuluh raja anu ngagambarkeun Perserikatan Bangsa-Bangsa (Ahab & Hérodés), sarta Amérika Sarikat anu ngagambarkeun nabi palsu (para nabi palsu di Karmel jeung Salomé, putri Hérodias).
The prophetic setting at Carmel includes the defense by Elijah of the Constitution of the United States, which enshrines the principle of the separation of church and state.
Latar kenabian di Karmel ngawengku pembélaan ku Élia kana Konstitusi Amérika Sarikat, anu ngukuhkeun prinsip pamisahan antara garéja jeung nagara.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
Sarta kajadian, nalika Ahab ningali Elia, Ahab ngandika ka anjeunna, “Naha anjeun ieu anu nyusahkeun Israil?” Anjeunna ngawaler, “Kami henteu nyusahkeun Israil; tapi anjeun, jeung kulawarga bapa anjeun, ku sabab maranéh geus ninggalkeun parentah-parentah PANGERAN, sarta anjeun geus nuturkeun Baal-Baal.” 1 Kings 18:17, 18.
The Constitution established that the two horns of Republicanism and Protestantism would always stay separate from each other. But Revelation identifies that when the United States ultimately speaks as a dragon, it will do so when the apostate churches of the United States take control and combine with the apostate government.
Konstitusi netepkeun yén dua tanduk Républikanisme jeung Protestanisme bakal salawasna misah ti silih. Tapi Wahyu nétélakeun yén nalika Amérika Sarikat ahirna nyarita saperti naga, éta bakal kajadian nalika garéja-garéja nu murtad di Amérika Sarikat nyekel kakawasaan sarta ngahiji jeung pamaréntahan nu murtad.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Tapi naon ari ‘gambar pikeun sato galak’ téh? jeung kumaha éta bakal diwangun? Gambar éta dijieun ku sato galak nu boga dua tanduk, sarta éta téh gambar pikeun sato galak. Éta ogé disebut gambar sato galak. Ku kituna, sangkan terang kumaha rupa éta gambar jeung kumaha éta bakal diwangun, urang kudu nalungtik ciri-ciri sato galak éta sorangan—kapausan.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Waktu gareja mula-mula jadi ruksak ku sabab nyimpang tina kesederhanaan Injil sarta narima upacara jeung adat kabiasaan kapir, manéhna leungit Roh jeung kakawasaan Allah; sarta pikeun ngawasaan nurani rahayat, manéhna néangan pangrojong ti kakawasaan sipil. Hasilna nya éta kapausan, hiji gareja anu ngadalikeun kakawasaan nagara sarta ngagunakeun éta pikeun ngamajukeun tujuanana sorangan, utamana pikeun ngahukum ‘bid’ah.’ Supaya Amérika Sarikat bisa ngawangun hiji gambar ka sato galak éta, kakawasaan agama kudu nepi ka ngadalikeun pamaréntahan sipil ku kituna kawenangan nagara ogé bakal dipaké ku gareja pikeun ngahontal tujuanana sorangan.” The Great Controversy, 443.
Elijah at Mount Carmel represented the work of the Millerites, and the Millerites were established as the true prophet in contrast with those that had recently come out from under the influence of Catholicism, but chose through their rejection of the light of the first angel to return to Rome. Thus, the second angel’s message in the spring of 1844 consisted of identifying the Protestant denominations as daughters of Babylon, and the Millerites as the genuine Protestant horn.
Élias di Gunung Karmel ngalambangkeun pagawean kaum Millerit, sarta kaum Millerit ditetepkeun minangka nabi anu sajati, sabalikna ti maranéhna anu nembé kaluar tina pangaruh Katolikisme, tapi ku panolakan maranéhna kana cahaya malaikat kahiji milih pikeun mulang deui ka Roma. Ku kituna, amanat malaikat kadua dina cinyusu taun 1844 ngawengku netepkeun denominasi-denominasi Protestan minangka putri-putri Babul, sarta kaum Millerit minangka tanduk Protestan anu sajati.
When God brought ancient Israel out of the slavery of Egypt and through the waters of the Red Sea, He initiated a progressive testing process that began with the test of the heavenly manna.
Nalika Allah ngaluarkeun Israil baheula tina perbudakan Mesir sarta ngaliwatan cai Laut Beureum, Mantenna ngamimitian hiji prosés pangudagan anu lumangsung laun-laun, anu dimimitian ku pangudagan manna sawarga.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“Ka urang ayeuna keur nyorot cahaya nu kakumpul ti jaman-jaman baheula. Catetan ngeunaan poho-na Israél geus dipiara pikeun pencerahan urang. Dina jaman ieu Allah geus ngagerakkeun panangan-Na pikeun ngumpulkeun ka Anjeunna sorangan hiji umat tina unggal bangsa, kulawarga, jeung basa. Dina gerakan Advent Anjeunna geus damel pikeun warisan-Na, sakumaha Anjeunna damel pikeun urang Israél dina mingpin maranéhna kaluar ti Mesir. Dina kuciwa anu gedé taun 1844, iman umat-Na diuji sakumaha umat Ibrani diuji di Laut Beureum.” Testimonies, jilid 8, 115, 116.
The disappointment of October 22, 1844, led to the understanding of the heavenly sanctuary, which then presented the test of the Sabbath just as the test of the manna became the first of a series of ten tests for ancient Israel.
Kacewa tanggal 22 Oktober 1844 nyababkeun timbulna pamahaman ngeunaan tempat suci sawarga, anu tuluy nampilkeun ujian Sabat, sakumaha ujian ngeunaan manna jadi anu kahiji dina runtuyan sapuluh ujian pikeun Israil baheula.
“The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.
“Pangeran masihan ka abdi ieu paningal di handap dina taun 1847, nalika sadérék-sadérék sapercaya keur karumpul dina poé Sabat, di Topsham, Maine.
“We felt an unusual spirit of prayer. And as we prayed the Holy Ghost fell upon us. We were very happy. Soon I was lost to earthly things and was wrapped in a vision of God’s glory. I saw an angel flying swiftly to me. He quickly carried me from the earth to the Holy City. In the city I saw a temple, which I entered. I passed through a door before I came to the first veil. This veil was raised, and I passed into the holy place. Here I saw the altar of incense, the candlestick with seven lamps, and the table on which was the shewbread. After viewing the glory of the holy, Jesus raised the second veil and I passed into the holy of holies.
“Urang ngarasa aya sumanget doa anu luar biasa. Jeung waktu urang neneda, Roh Suci turun ka kami. Urang kacida bungahna. Teu lila ti harita, kuring leungit tina perkara-perkara kadunyaan sarta kabungkus ku hiji titingalian ngeunaan kamulyaan Allah. Kuring nempo hiji malaikat ngalayang gancang ka kuring. Mantenna gancang mawa kuring ti bumi ka Kota Suci. Di kota éta kuring ningali hiji Bait Allah, tuluy kuring asup ka jerona. Kuring ngalangkungan hiji panto saméméh nepi ka tabir kahiji. Tabir ieu diangkat, sarta kuring asup ka tempat suci. Di dieu kuring ningali altar dupa, kandélabrum anu boga tujuh lampu, jeung méja tempat roti pintonan. Sanggeus ningali kamulyaan tempat suci éta, Isa ngangkat tabir kadua, sarta kuring asup ka tempat anu Mahasuci.”
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
“Di Nu Pangsuci-pangsucina abdi ningali hiji peti perjangjian; dina luhureun jeung sisi-sisina aya emas anu pangmurnina. Dina unggal tungtung peti eta aya hiji kerub anu endah, jangjangna ngalegaan nutupan eta. Beungeutna silih nyanghareupan, sarta panon maranehna neuteup ka handap. Di antara para malaikat eta aya padupaan emas. Di luhur peti, di tempat para malaikat teh nangtung, aya kamulyaan anu kacida caangna, anu katingalina siga tahta tempat Allah linggih. Isa nangtung gigireun peti eta, sarta waktu doa-doa para wali naek ka Anjeunna, menyan dina padupaan teh ngaluarkeun haseup, sarta Anjeunna ngawanohkeun doa-doa maranehna jeung haseup menyan eta ka Rama-Na. Dina peti eta aya kendi emas anu eusina manna, iteuk Harun anu bertunas, jeung loh-loh batu anu bisa ditutup ngahiji kawas hiji kitab. Isa muka eta, sarta abdi ningali Sapuluh Parentah ditulis dina eta ku ramo Allah. Dina hiji loh aya opat, sarta dina nu sejen aya genep. Opat parentah dina loh kahiji caangna leuwih ngagenclang ti genep nu sejen. Tapi parentah kaopat, nya eta parentah Sabat, ngagenclang ngaleuwihan sakabéhna; sabab Sabat dipisahkeun pikeun dijaga dina ngahormat kana ngaran Allah anu suci. Sabat anu suci katingali mulya—aya cahya kamulyaan ngurilingan sakurilingna. Abdi ningali yén parentah Sabat henteu dipaku kana salib. Lamun enya kitu, salapan parentah nu sejen oge dipaku; sarta urang boga kabebasan pikeun ngalanggar sakabéhna, kitu deui pikeun ngalanggar anu kaopat. Abdi ningali yén Allah henteu ngarobah Sabat, sabab Anjeunna moal kungsi robah. Tapi paus geus ngarobahna ti poe katujuh jadi poe kahiji dina saminggu; sabab manéhna bakal ngarobah waktu jeung hukum.” Early Writings, 32.
When the Protestants came out of the Dark Ages in 1798 and the book of Daniel was unsealed, the sixth kingdom of Bible prophecy, the two-horned earth beast of Revelation thirteen began its march through prophetic history. Protestantism was founded upon the sacred document called the Holy Bible and Republicanism was founded upon the sacred document called the Constitution. God had brought His church in the wilderness out of the Dark Ages, but just as with ancient Israel during the Egyptian period of slavery the Sabbath commandment had been forgotten. As Israel crossed the Red Sea on its way to the giving of the law at Sinai, modern Israel crossed the Atlantic on its way to October 22, 1844, where the law would once again be revealed. The Lord was once again raising up a people who would be the depositaries of His law, the depositaries of His prophetic revelations and who would carry the mantle of Protestantism. Ancient Israel was given the two tables of the Ten Commandments as the symbol of their work to be the depositaries of His law, and modern Israel was given the two tables of Habakkuk as the symbol of their work as depositaries of His prophetic Word.
Nalika urang Protestan kaluar tina Jaman Poék dina taun 1798 sarta kitab Daniel dibuka segelna, karajaan kagenep dina nubuat Alkitab, nya éta sato galak ti bumi anu miboga dua tanduk dina Wahyu tilu welas, ngamimitian lalampahanana ngaliwatan sajarah kenabian. Protestanisme diadegkeun dina dokumén suci anu disebut Alkitab Suci, sarta Républikanisme diadegkeun dina dokumén suci anu disebut Konstitusi. Allah parantos mawa garéja-Na di padang gurun kaluar tina Jaman Poék, tapi sakumaha kajadian ka Israil baheula dina mangsa pangbudakan Mesir, parentah Sabat geus kasilih poho. Sakumaha Israil meuntas Laut Beureum dina lalampahanana nuju kana dipasihkeunana hukum di Sinai, Israil modéren meuntas Samudra Atlantik dina lalampahanana nuju ka 22 Oktober 1844, tempat hukum éta bakal diungkabkeun deui. Gusti sakali deui keur ngadegkeun hiji umat anu bakal jadi panyimpen hukum-Na, panyimpen wahyu-wahyu kenabian-Na, sarta anu bakal nyangking jubah warisan Protestanisme. Ka Israil baheula dipasrahkeun dua loh tina Sapuluh Parentah minangka lambang pagawean maranéhna pikeun jadi panyimpen hukum-Na, sarta ka Israil modéren dipasrahkeun dua loh Habakuk minangka lambang pagawean maranéhna minangka panyimpen Firman kenabian-Na.
Modern Israel was to carry both sets of two tables as it presented the third angel’s message to the world, which is the message proclaimed by those who carry the mantle of Protestantism. The Protestantism that came out of the Dark Ages was then incomplete as was ancient Israel as they crossed through the Red Sea. Protestantism had professed the motto of the Bible and the Bible alone, but had an incomplete understanding of God’s Word through centuries of eating the pagan doctrines of Roman Catholicism (things sacrificed unto idols). God designed that a true Protestant would represent the entire Word of God as symbolized by the “law and the prophets,” the two sets of two tables that represent both the work of God’s people and God’s character. The work of the first angel was to produce a genuine Protestant people that would be both the depositaries of His law and of his prophetic Word.
Israél modérn kudu mawa duanana dua pasang loh batu nalika maranéhna nyangking amanat malaikat katilu ka dunya, nyaéta amanat anu diumumkeun ku jalma-jalma anu nyangking jubah Protestantisme. Protestantisme anu medal ti Jaman Poék harita can sampurna, sakumaha Israél baheula ogé can sampurna nalika maranéhna nyebrang Laut Beureum. Protestantisme geus ngaku kana semboyan Alkitab wungkul jeung Alkitab wungkul, tapi miboga pamahaman anu can lengkep ngeunaan Firman Allah lantaran mangabad-abad ngadahar ajaran-ajran kapir ti Katolik Roma (hal-hal anu dipasrahkeun ka brahala). Allah netepkeun yén saurang Protestan sajati kudu ngawakilan sakabéh Firman Allah sakumaha dilambangkeun ku “hukum jeung nabi-nabi,” dua pasang loh batu anu ngagambarkeun boh pagawean umat Allah boh tabiat Allah. Pagawean malaikat kahiji nyaéta ngahasilkeun hiji bangsa Protestan anu sajati, anu bakal jadi nu dipaparin titipan hukum-Na jeung Firman nubuat-Na.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.
“Allah parantos nyaur garéja-Na dina mangsa ieu, sakumaha Anjeunna nyaur Israél baheula, sangkan nangtung jadi caang di bumi. Ku kampak pangbelah bebeneran anu kawasa, nyaéta amanat malaikat kahiji, kadua, jeung katilu, Anjeunna parantos misahkeun maranéhna tina garéja-garéja jeung tina dunya pikeun mawa maranéhna kana kadeketan anu suci ka Anjeunna sorangan. Anjeunna parantos ngajadikeun maranéhna salaku panyimpen hukum-Na sarta parantos masrahkeun ka maranéhna bebeneran-bebeneran agung ngeunaan nubuat pikeun jaman ieu. Sapertos sabda-sabda suci anu dipercayakeun ka Israél baheula, ieu téh amanat suci anu kudu ditepikeun ka dunya. Tilu malaikat dina Wahyu 14 ngawakilan umat anu narima caang tina amanat-amanat Allah sarta maju minangka utusan-utusan-Na pikeun ngagentraan panggeuing ka sakuliah bumi.” Testimonies, jilid 5, 455.
The warning that is to be proclaimed by those who have been identified as the depositaries of the two sets of two tables is against receiving the mark of Catholicism. That protest is against the unlawful relationship of Ahab and Jezebel and was represented by Elijah on Mount Carmel. The giving of the two tables of stone at Mount Sinai typified the giving of Habakkuk’s two tables of cloth in the history of 1842 through 1849. Habakkuk’s two tables are the symbol of the covenant relationship between God and His Protestant people. To reject those tables would be the same as ancient Israel rejecting God’s law.
Panggeuing anu kudu diproklamasikeun ku jalma-jalma anu geus diidéntifikasi minangka panyimpen dua pasang dua loh téh nyaéta ngalawan narima tanda Katolik. Protes éta ngalawan hubungan anu haram antara Ahab jeung Jezebel, sarta éta diwakilan ku Élia di Gunung Karmel. Pangbagéa dua loh batu di Gunung Sinai ngalambangkeun pangbagéa dua loh lawon milik Habakuk dina sajarah taun 1842 nepi ka 1849. Dua loh Habakuk téh mangrupakeun lambang hubungan perjangjian antara Allah jeung umat Protestan-Na. Nolak loh-loh éta sarua waé jeung Israél baheula nolak hukum Allah.
The Millerites entered into the Most Holy Place and received the light of the Sabbath, but the testing process was yet unfinished. Simultaneously the horn of Republicanism was proceeding through the very same history. And both horns would reach a milestone in their march together in 1863.
Kaum Millerit asup ka Rohang Pangsuci Pisan sarta nampi cahaya ngeunaan poe Sabat, tapi prosés pangujianna can réngsé. Dina waktu nu sarua, tanduk Republikanisme keur nuluykeun lalampahanana ngaliwatan sajarah anu sarua pisan. Jeung duanana tanduk éta bakal ngahontal hiji tonggak penting dina lalampahan maranéhna babarengan dina taun 1863.
Miller’s Elijah message produced a progressive purification process with the intended purpose of establishing the Protestant horn and in the identical history the Republican horn was involved with a progressive process of political development. Both horns are on the same earth beast, so they must travel in unison through the entire history of the earth beast.
Pesen Élia Miller ngahasilkeun hiji prosés panyucian anu lumangsung sacara bertahap kalayan tujuan anu dimaksudkeun pikeun ngadegkeun tanduk Protestan, sarta dina sajarah anu sarua tanduk Républikan ogé kalibet dina hiji prosés kamajuan pulitik anu lumangsung sacara bertahap. Duanana tanduk aya dina sato galak bumi anu sarua, ku sabab éta duanana kudu maju sajajar dina kasaluyuan sapanjang sakabéh sajarah sato galak bumi éta.
The first prophetic characteristic of the Republican horn of the earth beast was the action of speaking the Constitution into effect in 1789. In 1798, (the time of the end when the book of Daniel was unsealed), the earth beast would speak for the first time as the sixth kingdom of Bible prophecy. 1798 was the beginning of the United States as the sixth kingdom of Bible prophecy, and the speaking that occurred at the beginning of the earth beast’s history in 1798 would typify the last time the sixth kingdom would speak, and that time is represented as the voice of the dragon. When we consider the laws passed by the Republican horn in the United States in 1798, we should expect to see a typification of the laws that will be passed in conjunction with the Sunday law when the United States speaks as a dragon. As we consider the following four laws, ask yourself if the four laws passed in 1798 have the prophetic signature of Alpha and Omega?
Ciri nubuatan anu kahiji tina tanduk Républik dina sato galak bumi nyaéta kalakuan nyarita sangkan Konstitusi jadi berlaku dina taun 1789. Dina taun 1798, (mangsa ahir nalika kitab Daniel dibuka segelna), sato galak bumi éta bakal nyarita pikeun kahiji kalina minangka karajaan kagenep dina nubuatan Alkitab. Taun 1798 mangrupikeun awalna Amérika Sarikat minangka karajaan kagenep dina nubuatan Alkitab, sarta panyarita anu lumangsung dina awal sajarah sato galak bumi dina taun 1798 bakal janten tipé tina waktu panungtungan karajaan kagenep bakal nyarita, jeung waktu éta digambarkeun minangka sora naga. Lamun urang mertimbangkeun undang-undang anu disahkeun ku tanduk Républik di Amérika Sarikat dina taun 1798, urang kedah ngaharepkeun ningali hiji tipifikasi tina undang-undang anu bakal disahkeun patalina jeung hukum Minggu nalika Amérika Sarikat nyarita minangka naga. Nalika urang nalungtik opat undang-undang di handap ieu, tanyakeun ka diri sorangan naha opat undang-undang anu disahkeun dina taun 1798 miboga ciri nubuatan Alpha jeung Omega?
In 1798, the United States passed several significant laws known as the Alien and Sedition Acts. These acts were a series of four laws passed by the Federalist-controlled Congress and signed into law by President John Adams, the second president of the United States and former vice president of George Washington.
Dina taun 1798, Amérika Sarikat netepkeun sababaraha undang-undang penting anu katelah Alien and Sedition Acts. Ieu undang-undang mangrupa runtuyan opat undang-undang anu disahkeun ku Kongrés nu dikawasa ku golongan Federalis sarta ditandatanganan jadi hukum ku Présidén John Adams, présidén kadua Amérika Sarikat jeung urut wakil présidén George Washington.
The Naturalization Act: This law extended the residency requirement for immigrants to become U.S. citizens from 5 to 14 years. It was aimed primarily at curbing the influence of recent immigrants, who were often aligned with the opposition party, the Democratic-Republicans.
Undang-Undang Naturalisasi: Ieu undang-undang ngalegaan sarat masa cicing pikeun para imigran supaya bisa jadi warga nagara Amérika Sarikat ti 5 taun jadi 14 taun. Ieu utamana dimaksudkeun pikeun ngawatesan pangaruh para imigran anu kakara datang, anu mindeng satuju jeung pihak oposisi, nyaéta Demokrat-Republikan.
The Alien Friends Act: This act authorized the president to deport non-citizens deemed to be a threat to the security of the United States during peacetime. It allowed the president to detain and deport any non-citizen he considered dangerous.
Undang-Undang Babaturan Asing: Ieu undang-undang méré kawenangan ka présidén pikeun ngusir jalma-jalma nu lain warga nagara anu dianggap minangka ancaman kana kaamanan Amérika Sarikat dina mangsa karapihan. Ieu ngidinan présidén pikeun nahan jeung ngusir saha waé nu lain warga nagara anu ku manéhna dianggap ngabahayakeun.
The Alien Enemies Act: This law provided for the apprehension, restraint, and deportation of citizens from countries at war with the United States. It was enacted as a precaution during the tense atmosphere of the late 1790s.
Undang-Undang Musuh Asing: Ieu undang-undang nyadiakeun keur panangkepan, pangwatesan, jeung déportasi warga nagara ti nagara-nagara anu keur perang ngalawan Amérika Sarikat. Ieu undang-undang ditetepkeun minangka léngkah pancegahan dina suasana tegang dina ahir taun 1790-an.
The Sedition Act: This is the most controversial of the Alien and Sedition Acts. It made it a criminal offense to publish “false, scandalous, and malicious” writings against the government or its officials, with the intent to defame them or bring them into disrepute. Critics saw this as a direct attack on freedom of speech and the press.
Undang-Undang Hasutan: Ieu téh nu pangkontrovérsialna tina Alien and Sedition Acts. Ieu ngajadikeun minangka kajahatan pidana pikeun nerbitkeun tulisan anu “palsu, ngahinakeun, jeung jahat” ngalawan pamaréntah atawa pajabat-pajabatna, kalayan maksud pikeun nyemarkeun ngaran maranéhna atawa ngajadikeun maranéhna kakeunaan cacad nami. Para pangkritik ningali ieu minangka serangan langsung kana kabébasan nyarita jeung pers.
The Alien and Sedition Acts were highly controversial and led to significant opposition from Democratic-Republicans, who believed these laws violated fundamental Constitutional rights and targeted their political party. They argued that the laws were an infringement on the First Amendment, which protects freedom of speech and the press. Eventually, these laws played a role in the election of 1800, when Thomas Jefferson and the Democratic-Republicans won the presidency and Congress, leading to the repeal of the Sedition Act.
Undang-Undang Alien jeung Sedition kacida nimbulkeun pasalia pamadegan, sarta ngabalukarkeun panolakan anu gedé ti pihak Demokratik-Republikan, anu yakin yén undang-undang ieu ngalanggar hak-hak konstitusional anu asasi sarta nargétkeun partéy pulitik maranéhna. Maranéhna ngabantah yén undang-undang éta mangrupa palanggaran kana Amandemen Kahiji, anu ngajaga kabébasan nyarita jeung kabébasan pers. Tungtungna, undang-undang ieu maénkeun peran dina pamilihan taun 1800, nalika Thomas Jefferson jeung Demokratik-Republikan meunang kalungguhan présidén sarta ngawasa Kongrés, anu nyababkeun dicabutna Undang-Undang Sedition.
The Democratic-Republican party believed these laws violated the fundamental rights upheld by the Constitution, and they also believed the laws were targeting the opposing political party. It matters not that these laws were repealed or later expired, the Alpha and Omega illustrates the end with the beginning. In the history where these laws were enacted or “spoke” into law the Federalist party was opposed by a party called Democrat-Republicans. The evolution of the Democrat-Republican party ultimately produces the Republican party. A political party primarily coalesced together based upon an anti-slavery position.
Partéy Démokratik-Republikan yakin yén hukum-hukum ieu ngalanggar hak-hak dasar anu dijaga ku Konstitusi, sarta maranéhna ogé yakin yén hukum-hukum éta ditujukeun ka partéy pulitik lawan. Teu jadi soal yén hukum-hukum ieu geus dicabut atawa tuluy béak mangsa lakuna, sabab Alfa jeung Omega ngagambarkeun tungtung ku awal. Dina sajarah nalika hukum-hukum ieu ditetepkeun atawa “nyarita” jadi hukum, partéy Féderalis ditentang ku hiji partéy anu disebut Démokrat-Republikan. Kamekaran partéy Démokrat-Republikan ahirna ngahasilkeun Partéy Républikan. Hiji partéy pulitik anu utamana ngahiji dumasar kana posisi anti-perbudakan.
The historians identify 1863 as the very center point of the civil war, a war which was premised upon the issue of slavery. 1863 is also a waymark for the new standard bearers of the Protestant horn, who then rejected the first time-prophecy given to Miller by angels (the prophecy of “seven times” from Leviticus twenty-six). Could it be a simple coincidence that the prophecy of the seven times just happens to be based upon the laws of slavery set forth in the previous chapter of Leviticus? The “curse” identified by the “seven times” was the promise that if the covenant laws of chapter twenty-five were to be disobeyed, Israel would then end its history by returning into the slavery it was taken out of when it began its journey at the Red Sea.
Para ahli sajarah netepkeun taun 1863 minangka titik puseur pisan tina perang sipil, hiji perang anu dumasar kana perkara perbudakan. Taun 1863 ogé mangrupakeun waymark pikeun para pangemban standar anyar tina tanduk Protestan, anu satuluyna nampik nubuat waktu anu kahiji anu dipasihkeun ka Miller ku para malaikat (nubuat ngeunaan “tujuh kali” tina Imamat dua puluh genep). Naha ieu ngan saukur kabeneran wungkul yén nubuat tujuh kali téh kabeneran dumasar kana hukum-hukum perbudakan anu dipedar dina pasal saméméhna tina Imamat? “Kutuk” anu ditandaan ku “tujuh kali” téh nya éta jangji yén lamun hukum-hukum perjangjian dina pasal dua puluh lima henteu diturut, Israil bakal mungkas sajarahna ku balik deui kana perbudakan anu ti dinya maranéhna geus dibébaskeun nalika ngamimitian lalampahanana di Laut Beureum.
From 1798 to 1863 the political party that was the Democratic–Republican party went through a series of purges or shakings. From 1798 onward, and especially from August 11, 1840 onward through 1863 the Millerite movement went through a series of purges and shakings.
Ti taun 1798 nepi ka 1863, partéy pulitik anu mangrupa partéy Democratic–Republican ngaliwatan runtuyan purifikasi atawa goncangan. Ti taun 1798 saterusna, sarta hususna ti 11 Agustus 1840 saterusna nepi ka 1863, gerakan Millerite ngaliwatan runtuyan purifikasi jeung goncangan.
The Democratic-Republican Party, which was one of the early political parties in the United States, did not directly transform into the modern Republican Party as it exists today. Instead, it underwent a series of changes and splits over time, ultimately leading to the formation of several different political parties before the emergence of the Republican Party.
Partéy Demokratik-Republikan, anu mangrupa salah sahiji partéy pulitik mimiti di Amérika Serikat, henteu langsung robah jadi Partéy Republik modéren saperti ayana kiwari. Sabalikna, partéy éta ngalaman runtuyan parobahan jeung pamisahan sapanjang mangsa, anu ahirna nyababkeun kabentukna sababaraha partéy pulitik anu béda saméméh mucunghulna Partéy Republik.
The Democratic-Republican Party, often associated with Thomas Jefferson and James Madison, was founded in the late 18th century as a response to the Federalist Party. The Democratic-Republicans favored a strict interpretation of the Constitution, states’ rights, and agrarian interests.
Partéy Démokratik-Républikan, anu remen dipatalikeun jeung Thomas Jefferson sarta James Madison, diadegkeun dina ahir abad ka-18 minangka tanggepan kana Partéy Féderalis. Kaum Démokratik-Républikan ngadukung panapsiran anu ketat kana Konstitusi, hak-hak nagara bagian, sarta kapentingan agraris.
However, by the 1820s, the Democratic-Republican Party began to fracture along regional and ideological lines. The primary split occurred during the Era of Good Feelings (1817–1825), when there was a lack of strong opposition to James Monroe’s presidency. This period of political tranquility contributed to the decline of the Democratic-Republican Party. The party eventually split into several factions and evolved into the following political groups:
Sanajan kitu, nepi ka taun 1820-an, Partéy Demokratik-Republikan mimiti rengat sapanjang garis régional jeung idéologis. Pamisahan utama lumangsung dina mangsa Era of Good Feelings (1817–1825), nalika kurangna oposisi anu kuat kana kapersidenan James Monroe. Mangsa katengtreman pulitik ieu nyumbang kana surudna Partéy Demokratik-Republikan. Antukna, partéy éta mekar jadi sababaraha faksi sarta robah jadi golongan pulitik di handap ieu:
Democratic Party: The followers of Andrew Jackson, who became the seventh president in 1829, formed the Democratic Party. Jacksonian Democrats supported a strong executive branch, westward expansion, and a broader suffrage for white males.
Partai Démokratik: Para pangiring Andrew Jackson, anu jadi présidén katujuh dina taun 1829, ngadegkeun Partai Démokratik. Kaum Démokrat Jacksonian ngadukung hiji cabang éksékutif anu kuat, ékspansi ka kulon, sarta hak pilih anu leuwih lega pikeun lalaki bodas.
National Republican Party: This party emerged as a response to Andrew Jackson’s presidency and later merged with other anti-Jackson factions to become the Whig Party. The National Republicans were generally more supportive of a strong federal government and economic development.
Partéy Républik Nasional: Partéy ieu mucunghul minangka réspon kana kapresidénan Andrew Jackson sarta saterusna ngahiji jeung faksi-faksi séjén anu anti-Jackson nepi ka jadi Partéy Whig. Républik Nasional umumna leuwih ngadukung pamaréntah féderal anu kuat jeung pamekaran ékonomi.
Anti-Masonic Party: This was a short-lived political party that emerged in the 1820s, primarily in response to concerns about the influence of the secretive Masonic fraternity. It absorbed some former Democratic-Republicans.
Partéi Anti-Masonik: Ieu téh partéi pulitik nu umurna pondok, anu mucunghul dina taun 1820-an, utamana minangka réaksi kana kahariwang ngeunaan pangaruh pasamuan Masonik anu rahasia. Ieu partéi ngasupkeun sabagian urut anggota Demokratik-Republikan.
The Whig Party: Formed in the 1830s, the Whigs included former National Republicans, Anti-Masons, and other opposition groups. They were characterized by their opposition to Jacksonian policies, support for a strong federal government, and promotion of industrial and economic development.
Partéy Whig: Diwangun dina taun 1830-an, golongan Whig ngawengku urut kaum Républikan Nasional, Anti-Mason, jeung rupa-rupa kelompok oposisi séjén. Maranéhna dicirian ku panolakanana kana kawijakan Jacksonian, pangrojong kana pamaréntah fédéral anu kuat, sarta dorongan kana pamekaran industri jeung ékonomi.
The modern Republican Party was founded in the 1850s as a direct response to the growing sectional tensions over slavery. It attracted former Whigs, anti-slavery Democrats, Free Soilers, and others who opposed the expansion of slavery into new territories. The first Republican presidential candidate, John C. Fremont, ran in the 1856 election, and the party’s first successful candidate, Abraham Lincoln, was elected in 1860. So, the Republican Party emerged separately from the Democratic-Republican tradition and had a distinct trajectory in American political history.
Partai Republik modern diadegkeun dina taun 1850-an minangka réspon langsung kana ngaronjatna katégangan antardaérah ngeunaan perbudakan. Partéy ieu narik urut anggota Whig, Demokrat anti-perbudakan, Free Soilers, jeung pihak séjén anu nentang ngalegaanana perbudakan ka wewengkon-wewengkon anyar. Calon présidén Republik anu kahiji, John C. Fremont, nyalon dina pamilihan taun 1856, sedengkeun calon munggaran partéy anu hasil, Abraham Lincoln, kapilih dina taun 1860. Ku kituna, Partai Republik mucunghul sacara misah tina tradisi Democratic-Republican sarta miboga lintasan anu has dina sajarah pulitik Amérika.
By 1860, the Republican party elected its first president. It was based upon a coalition of political parties that were opposed to slavery. In 1863 the Emancipation Proclamation “spoke” slavery out of existence. In 1863 the Republican horn, then represented by the Republican party “spoke” slavery out of existence, while the Protestant horn ceased to be a movement and became the Seventh-day Adventist church. The movement of the Millerites legally and officially ended in May of 1863, and in that year Moses’ oath, the prophecy of slavery was rejected. He that has an ear, let him hear.
Dina taun 1860, partéy Républik milih présidén kahijina. Ieu dumasar kana hiji koalisi partéy-partéy pulitik anu nentang kana perbudakan. Dina taun 1863, Proklamasi Emansipasi “nyarita,” ngaleungitkeun perbudakan tina ayana. Dina taun 1863 tanduk Républik, anu harita diwakilan ku partéy Républik, “nyarita” ngaleungitkeun perbudakan tina ayana, sedengkeun tanduk Protestan eureun jadi hiji gerakan sarta jadi garéja Advent Poé Katujuh. Gerakan kaum Millerit sacara sah jeung resmi réngsé dina Méi 1863, sarta dina taun éta sumpah Musa, nubuat ngeunaan perbudakan, ditampik. Anu boga ceuli, sing ngadéngé.
At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.
Dina ieu meureun aya mangpaatna lamun dipidangkeun hiji gambaran ringkes ngeunaan “sumpah Musa” sakumaha dingaranan ku nabi Daniel.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Sumuhun, sakumna Israil parantos ngalanggar hukum Gusti, malah ku nyimpang, nepi ka maranéhna henteu nurut kana sora Gusti; ku sabab éta kutuk parantos dituang ka urang, kitu deui sumpah anu kaserat dina hukum Musa, abdi Allah, lantaran urang parantos dosa ka Anjeunna. Daniel 9:11.
William Miller who was guided by Gabriel and other angels as he studied the Word of God, was first led to the “seven times” of Leviticus twenty-six. Miller’s testimony is that in his study of the Bible, he began in the book of Genesis and therefore he obviously came to Leviticus well before he reached the twenty-three hundred years of Daniel chapter eight and verse fourteen. He exclusively used the Bible and a Cruden’s concordance.
William Miller, anu dipingpin ku Jibril jeung malaikat-malaikat séjén nalika anjeunna nalungtik Firman Allah, mimitina ditungtun ka “tujuh kali” dina Imamat dua puluh genep. Kasaksian Miller nyebutkeun yén dina pangajaranana kana Kitab Suci, anjeunna ngamimitian ti kitab Kajadian, ku kituna écés anjeunna geus nepi ka Imamat jauh saméméh anjeunna ngahontal dua rébu tilu ratus taun dina Daniel pasal dalapan ayat opat belas. Anjeunna ngagunakeun ngan saukur Alkitab jeung konkordansi Cruden.
Cruden’s concordance has no references to the Hebrew or Greek words that were thereafter translated into the English of the King James Bible. Miller considered the “context” of the passage he was studying to guide his understanding of a word or passage of Scripture. When it came to his understanding of the “seven times” it is very simple to see the context for the “seven times” of chapter twenty-six of Leviticus is chapter twenty-five.
Konkordansi Cruden henteu ngamuat rujukan kana kecap-kecap Ibrani atawa Yunani anu saterusna ditarjamahkeun kana basa Inggris dina Alkitab King James. Miller nganggap “konteks” tina petikan anu keur ditalungtikna minangka pituduh pikeun ngartos hiji kecap atawa petikan Kitab Suci. Nalika nepi kana pamahamanana ngeunaan “tujuh kali,” kacida basajana pikeun ningali yén konteks pikeun “tujuh kali” dina pasal dua puluh genep Imamat nyaéta pasal dua puluh lima.
Chapter twenty-five outlines the resting of the land, the Jubilee and the rules of slavery. The rules of chapter twenty-five are part of “the law of Moses the servant of God” that produces a blessing if obeyed and a “curse” if disobeyed. In chapter twenty-six the curse of the “seven times” equates to twenty-five hundred and twenty years and is set forth in the obvious context of the rules of the land resting and the principles of slavery. In chapter twenty-six the punishment is called the “quarrel of my covenant.”
Bab dua puluh lima ngajelaskeun pangeureunan taneuh, Yobel, jeung aturan-aturan ngeunaan perbudakan. Aturan-aturan dina bab dua puluh lima téh mangrupa bagian tina “hukum Musa, abdi Allah” anu ngahasilkeun berkah lamun diturut, jeung “kutuk” lamun dilanggar. Dina bab dua puluh genep, kutuk “tujuh kali” disaruakeun jeung dua rébu lima ratus dua puluh taun sarta ditepikeun dina kontéks anu écés ngeunaan aturan-aturan pangeureunan taneuh jeung prinsip-prinsip perbudakan. Dina bab dua puluh genep, hukuman éta disebut “pasualan perjangjian Kami.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Mangka Kami ogé baris lumampah sabalikna ka maranéh, sarta ngahukum maranéh deui tujuh kali lipet ku lantaran dosa-dosa maranéh. Jeung Kami baris ngadatangkeun pedang ka maranéh, anu bakal males pasulayan kana perjangjian Kami; jeung lamun maranéh geus karumpul di jero kota-kota maranéh, Kami bakal ngutus pageblug ka antara maranéh; sarta maranéh bakal dipasrahkeun kana panangan musuh. Leviticus 26:24, 25.
In context the “covenant” that God has a “quarrel” over would be the covenant previously cited in chapter twenty-five. The punishment of the seven times is called the “quarrel of” God’s “covenant” and the “curse” attached to it is that Israel would be “delivered into the hand of their” enemies, and once in the enemies’ land, (as Daniel was) Israel would become the slaves of their enemies.
Dina kontéksna, “pasini” anu ku Allah dipikawalahan ku “pasulayan” téh nyaéta pasini anu geus disebatkeun saméméhna dina bab dua puluh lima. Hukuman anu tujuh kali éta disebut “pasulayan tina” “pasini”-Na Allah, sarta “kutuk” anu napel kana éta nyaéta yén Israél bakal “diserahkeun kana leungeun” musuh-musuh maranéhna, sarta sanggeus aya di tanah musuh, (saperti Daniel) Israél bakal jadi budak-budak musuh-musuh maranéhna.
When Moses recorded Leviticus twenty-six ancient Israel had just been delivered from the slavery of Egypt and the principles of slavery represented in chapter twenty-five would bring either a blessing or a curse. Ancient Israel never practiced the rules of the Jubilee and ultimately both the northern and southern kingdoms were scattered for “seven times” in fulfillment of what Daniel called the “curse of Moses.”
Nalika Musa nyatet Imamat dua puluh genep, Israil baheula kakara dibébaskeun tina pangbudakan Mesir, jeung prinsip-prinsip pangbudakan anu dilambangkeun dina pasal dua puluh lima bakal mawa boh berkah boh kutuk. Israil baheula henteu kungsi ngalaksanakeun aturan-aturan Yobel, sarta tungtungna boh karajaan kalér boh karajaan kidul dipaburencaykeun salila “tujuh kali” minangka kacumponan tina naon anu ku Daniel disebut “kutuk Musa.”
The covenant relationship between God and Israel which had begun with their slavery in Egypt, ended with their slavery to Assyria and Babylon. The “seven times” against the northern kingdom ended in 1798, and “seven times” against the southern kingdom ended in 1844. The starting point for the two periods of seven times is marked in Isaiah chapter seven with a prophecy of sixty-five years that was proclaimed by Isaiah to king Ahaz of Judah in 742 BC.
Hubungan perjangjian antara Allah jeung Israél, anu geus dimimitian ku perbudakan maranéhna di Mesir, réngsé ku perbudakan maranéhna ka Asyur jeung Babul. “Tujuh kali” ngalawan karajaan kalér réngsé dina taun 1798, jeung “tujuh kali” ngalawan karajaan kidul réngsé dina taun 1844. Titik awal pikeun dua période tujuh kali éta ditandaan dina Yesaya pasal tujuh ku hiji nubuat genep puluh lima taun anu diproklamasikeun ku Yesaya ka Raja Ahas ti Yuda dina taun 742 SM.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Sabab kapala Siria nyaéta Damsik, sarta kapala Damsik nyaéta Résin; jeung dina jero genep puluh lima taun Éfraim bakal diremuk nepi ka henteu deui jadi hiji bangsa. Jeung kapala Éfraim nyaéta Samaria, sarta kapala Samaria nyaéta putra Rémalia. Lamun maranéh moal percaya, tangtu maranéh moal diteguhkeun. Yesaya 7:8, 9.
Isaiah had identified that “within” sixty-five years from the time when the prophecy was set forth in 742 BC, the northern kingdom would be broken. Nineteen years later in 723 BC the northern kingdom of Israel was taken into slavery by the king of Assyria and forty-six years later the king of Babylon took the southern kingdom of Judah into slavery in 677 BC. The prophecy of sixty-five years produces six historical waymarks. The first is 742 BC when the prediction is set forth. Nineteen years later in 723 BC, the northern kingdom was taken into slavery by the Assyrians. Forty-six years later in 677 BC the southern kingdom was taken into slavery by the Babylonians. The first twenty-five hundred and twenty years that began in 723 BC then ended in 1798. Then is 1844 the twenty-five hundred and twenty years that began in 677 BC concluded. From 1844, the prediction extended nineteen years to 1863 in order to complete the entire prophetic structure, for when the Alpha and Omega marked nineteen years to begin the prophetic structure there must be nineteen years to reach its end.
Yesaya geus nandakeun yén “dina jero” genep puluh lima taun ti mangsa nalika nubuatan éta ditepikeun dina 742 SM, karajaan kalér bakal diruksak. Salapan welas taun ti harita, dina 723 SM, karajaan kalér Israél dibawa kana pangawulaan ku raja Asyur, jeung opat puluh genep taun ti harita deui raja Babul mawa karajaan kidul Yuda kana pangawulaan dina 677 SM. Nubuatan genep puluh lima taun éta ngahasilkeun genep patokan sajarah. Nu kahiji nyaéta 742 SM nalika ramalan éta ditepikeun. Salapan welas taun ti harita, dina 723 SM, karajaan kalér dibawa kana pangawulaan ku bangsa Asyur. Opat puluh genep taun ti harita, dina 677 SM, karajaan kidul dibawa kana pangawulaan ku urang Babul. Saterusna, dua rébu lima ratus dua puluh taun anu kahiji, anu dimimitian dina 723 SM, réngsé dina 1798. Tuluy dina 1844, dua rébu lima ratus dua puluh taun anu dimimitian dina 677 SM parantos mungkas. Ti 1844, éta ramalan neras salapan welas taun nepi ka 1863 pikeun ngalengkepan sakabéh struktur kenabian, sabab nalika Alfa jeung Oméga nandaan salapan welas taun pikeun ngamimitian struktur kenabian éta, kudu aya salapan welas taun ogé pikeun ngahontal tungtungna.
Ancient Israel was delivered from the slavery of Egypt and through disobedience both the northern and southern kingdoms were returned to slavery. The prophecies transcend from the prophetic history of ancient literal Israel to modern spiritual Israel and in so doing the theme of all the prophetic waymarks is slavery.
Israél baheula dibébaskeun tina perbudakan di Mesir, sarta ku lantaran henteu taat boh karajaan kalér boh karajaan kidul dipulangkeun deui kana perbudakan. Nubuat-nubuat ngalangkungan ti sajarah kenabian Israél literal baheula ka Israél rohani modéren, sarta ku kitu téma sakumna titinggal-titinggal kenabian téh nyaéta perbudakan.
The prophecy in Isaiah seven was presented to the wicked king Ahaz by Isaiah in 742BC when an impending civil war between the north and south was being identified. The southern kingdom of Ahaz was the literal glorious land of ancient Israel. In 1798, the spiritual glorious land of Bible prophecy began to rule as the sixth kingdom of Bible prophecy. When the seven times against the literal glorious land ended in 1844, there was, as in the history of king Ahaz an impending civil war. By 1844, the turmoil of political parties breaking apart and forming alliances had almost fully settled into two classes of political persuasions. In terms of slavery the Democrats were pro-slavery and the Republicans were anti-slavery. From 1798 to the beginning of the civil war in 1860 the process of developing two classes of political parties had been settled.
Nubuat dina Yesaya tujuh ditepikeun ku Yesaya ka raja jahat Ahaz dina taun 742 SM, nalika hiji perang sipil anu bakal geura lumangsung antara kalér jeung kidul keur diidentifikasi. Karajaan kidulna Ahaz téh nya éta tanah mulya sacara harfiah ti Israél baheula. Dina taun 1798, tanah mulya rohani dina nubuat Alkitab mimiti maréntah minangka karajaan kagenep dina nubuat Alkitab. Nalika tujuh mangsa ngalawan tanah mulya sacara harfiah réngsé dina taun 1844, aya, sakumaha dina sajarah raja Ahaz, hiji perang sipil anu bakal geura lumangsung. Nepi ka taun 1844, kaayaan rurusuhan partéy-partéy pulitik anu peupeus tuluy ngawangun pasékan geus ampir sapinuhna netep jadi dua golongan kayakinan pulitik. Dina perkara perbudakan, pihak Demokrat ngarojong perbudakan, sedengkeun pihak Républikan nolak perbudakan. Ti taun 1798 nepi ka awal perang sipil dina taun 1860, prosés mekarna dua golongan partéy pulitik geus netep.
Ahaz represented the literal glorious land and therefore typified the spiritual glorious land. The history of Ahaz typifies the prophetic history where the prophecy was proclaimed in 742 BC therefore typifies the history where the prophecy ended. In the beginning history the northern kingdom consisting of ten tribes had broken away from the other two tribes in protest against the divinely established government of the southern two tribes. The ten northern tribes had formed a confederacy with Syria, typifying the alliance between the southern confederacy and a power represented symbolically by Syria.
Ahaz ngagambarkeun tanah kamulyaan sacara harfiah sahingga ku kituna ngajadikeun lambang tanah kamulyaan rohani. Sajarah Ahaz ngalambangkeun sajarah nubuat nalika éta nubuat diumumkeun dina taun 742 SM, ku kituna ngalambangkeun sajarah nalika éta nubuat réngsé. Dina sajarah mimiti, karajaan kalér anu diwangun ku sapuluh kaom geus misah ti dua kaom séjénna minangka protes ngalawan pamaréntahan anu ditetepkeun ku Allah dina dua kaom beulah kidul. Sapuluh kaom kalér éta geus ngawangun hiji pakumpulan jeung Siria, anu ngalambangkeun pakumpulan antara konfederasi kidul jeung hiji kakawasaan anu sacara simbolis diwakilan ku Siria.
This brief summary is identifying that the seven times of Leviticus twenty-six is a covenant promise that sets forth either a blessing for obedience or the “curse” of slavery for disobedience. The northern and southern kingdoms started together as one nation that was delivered out of slavery, only to be delivered back into slavery at their respective endings.
Ieu ringkesan pondok ieu netelakeun yén tujuh waktu dina Imamat dua puluh genep téh mangrupa jangji pasatujuan anu netepkeun boh berkah pikeun kataatan boh “kutuk” pangawulaan alatan durhaka. Karajaan kalér jeung karajaan kidul mimiti babarengan minangka hiji bangsa anu dibébaskeun tina pangawulaan, ngan pikeun tuluy dipasrahkeun deui kana pangawulaan dina ahirna masing-masing.
The sixty-five years at the ending of those prophecies of slavery concluded with spiritual Israel in the spiritual glorious land, at the very dead center of a civil war of the north against the south. The antagonists in the civil war was a kingdom that formed a confederacy and broke away from the divinely established government that was located in the opposing kingdom.
Genep puluh lima taun dina ahir eta ramalan-ramalan ngeunaan perbudakan réngsé kalawan Israil rohani aya di tanah mulya rohani, pas pisan di puseur pangpaéhna hiji perang sipil antara kalér ngalawan kidul. Pihak-pihak anu silih lawan dina perang sipil éta nya éta hiji karajaan anu ngawangun hiji konfederasi sarta misahkeun diri tina pamaréntahan anu ditetepkeun ku Allah, anu ayana di karajaan lawanna.
From 1798 onward to the civil war, the horn of Republicanism was put through a process which produced two classes of political antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the practice of slavery lost the battle.
Ti taun 1798 teras nepi ka perang sipil, tanduk Republikanisme diprosés ngaliwatan hiji prosés anu ngahasilkeun dua golongan lawan pulitik anu ngagambarkeun dua sisi tina pasualan perbudakan. Lawan-lawanna anu ngadukung perbudakan, anu narékahan pikeun neraskeun prak-prakan perbudakan, éléh dina éta pertarungan.
From 1798 onward to the civil war, the horn of Protestantism was put through a process which produced two classes of religious antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the original understanding of the prophecy of slavery lost the battle.
Ti taun 1798 nepi ka perang sipil, tanduk Protestantisme diasupkeun kana hiji prosés anu ngahasilkeun dua golongan lawan agama anu ngawakilan dua sisi tina pasualan perbudakan. Lawan-lawan anu ngadukung perbudakan, anu narékahan pikeun neraskeun pamahaman aslina ngeunaan nubuat perbudakan, éléh dina éta peperangan.
In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.
Dina taun 1863 tanduk Republicanisme hasil nolak prak-prakan perbudakan.
In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.
Dina taun 1863, tanduk Protestanisme hasil nolak nubuat ngeunaan perbudakan.
In doing so they rejected the work of Miller, the Elijah for his time. In so doing they also rejected “the oath of Moses,” the foundation stone for their time. Moses and Elijah were then rejected, only to return on September 11, 2001.
Kalawan ngalampahkeun kitu, maranéhna nampik karya Miller, nyaéta Élia keur jamanna. Kalayan ngalampahkeun kitu ogé maranéhna nampik “sumpah Musa,” batu pondasi keur jamanna. Musa jeung Élia tuluy ditampik, ngan ukur pikeun balik deui dina 11 Séptémber 2001.
Alpha and Omega, the wonderful linguist recorded His divine signature throughout the time prophecy of the “oath of Moses” that He himself proclaimed as Palmoni, the Wonderful Numberer. If ye will not believe, surely ye shall not be established.
Alpa jeung Oméga, Ahli Basa anu ajaib, nyatetkeun tandatangan ilahi-Na sapanjang nubuatan waktu tina “sumpah Musa” anu ku Anjeunna sorangan diproklamasikeun minangka Palmoni, Nu Ajaib Nu Ngarincik Bilangan. Lamun maranéh moal percaya, tangtu maranéh moal diteguhkeun.