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# Elijah - Number Four

Elia - Nomer Papat

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Jeff Pippenger

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October 1, 2023

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Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.

Kasaksèné Élia diwiwiti nalika dhèwèké ngumumaké yèn ora bakal ana udan, kajaba miturut pangandikané, sajroning telung taun setengah.

> 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.

> Élia, wong Tisbe saka para pendhudhuk ing Giléad, ngandika marang Akhab, “Déné yèn Pangéran Allahé Israèl gesang, ing ngarsané Panjenengané aku ngadeg, ing taun-taun iki ora bakal ana embun utawa udan, kajaba miturut pangandikaku.” 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.

Telung taun setengah mau nggambarake sajarah Tiatira wiwit taun 538 nganti 1798. Ing taun 1798, ing pungkasaning mangsa katiga, Élia nimbali Akhab menyang Karmèl. Pesening malaékat kapisan ngumumaké jam pangadilané Gusti Allah ing tanggal 22 Oktober 1844. Pesening malaékat kapisan iku dhawuh marang Akhab supaya nglumpukaké sakèhé Israel menyang Karmèl.

> 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.

> Lan kedaden, nalika Akhab weruh Elia, Akhab ngandika marang dheweke, “Apa kowé iku wong kang nggawé Israèl sengsara?” Panjenengané mangsuli, “Aku ora nggawé Israèl sengsara; nanging kowé lan kulawargané bapakmu, amarga kowé wis nilar dhawuh-dhawuhé Pangeran, lan kowé wis ngetutaké para Baal. Saiki mulané utusana wong, lan kumpulna kabèh Israèl marang aku ing gunung Karmèl, uga para nabi Baal patang atus sèket, lan para nabi grojogan suci patang atus, kang padha mangan ing méjané Izébèl.” Mulané Akhab ngutus marang kabèh bani Israèl, lan nglumpukaké para nabi ana ing gunung Karmèl. Banjur Elia marani sakèhé bangsa iku lan ngandika, “Nganti kapan kowé bakal timpang antara loro pamanggih? Menawa Pangeran iku Allah, tututana Panjenengané; nanging menawa Baal, tututana dheweke.” Nanging bangsa iku ora mangsuli tembung siji waé. 1 Para 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.

Sakabèhé Israèl diklumpukaké ing Karmèl ing jaman Élia, kang salajengipun nggambaraké sajarahipun William Miller nalika telung pasamuwan ing Wahyu pasal tiga diklumpukaké dadi siji. Pasamuwan kang wiwitané mlayu menyang ara-ara samun ing taun 538 kanggo uwal saka panganiaya Izébèl, kados ingkang dipralambangaké déning pasamuwan Tiatira, medal saking ara-ara samun minangka generasi kang badhé dipunadhepi déning piwucalipun Élia, ingkang dipralambangaké déning William Miller. Banjur kéwan bumi mbikak cangkemé lan nguntal banjir panganiaya kang wis dikirim nglawan dhèwèké sajroning sèwu rong atus sawidak 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.

> Lan bumi nulungi wong wadon iku, lan bumi mbukak cangkeme, lan nguntal banjir kang diuntalaké naga metu saka cangkeme. 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.

Ing ramalan, “pangandikane sawijining bangsa” iku tumindake panguwasa legislatif lan yudisialé, lan ing taun 1789 Amérika Sarékat netepaké dokumèn ilahi, yaiku Konstitusi Amérika Sarékat, kanthi mangkono njaga hak-hak lan kabébasan sing perlu kanggo maringi pangayoman saka panyiksa saka para ratu ing Éropah lan gréja Katulik murtad.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Pangandikanipun bangsa punika minangka tindakipun para panguwasa legislatif lan yudisialipun.” 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.

Ing taun 1789, pas sadurunge wiwitan peran nubuataning Amerika Serikat minangka karajan kaping enem ing nubuatan Kitab Suci, bangsa iku ngandika kaya Cempé, nanging ing wektu angger-angger Minggu iku bakal ngandika kaya 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.

> Lan aku nyawang ana kéwan liyané munggah saka bumi; lan dhèwèké duwé sungu loro kaya anak wedhus, lan gunemané kaya 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.

Wiwitan lan pungkasaning kéwan bumi ditandhani déning pangucapé. Ing taun 1798, Ahab nglumpukaké sakèhé bangsa Israèl menyang Gunung Karmèl, ing kono Élia arep ngetokaké sawijining ujian kanggo mbuktèkaké marang para sing nyeksèni apa Allahé bangsa Ibrani utawa allahé Izébel iku Allah kang sejati. Izébel duwé patang atus sèket nabi Baal lan patang atus nabi alas keramat. Allah palsu Baal iku sawijining déwa lanang, lan allah palsu Asytoret iku sawijining déwi wadon.

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.

Kalih golongan nabi-nabi palsu punika nglambangaken gabungan gréja lan nagari, awit wonten ing pratelan, manawi priya lan wanita dipunwedharaken bebarengan, wanita punika nglambangaken gréja lan priya punika nagari. Éliah kalah cacahipun, wolung atus seket lawan satunggal, nalika piyambakipun ngadhepi gabungan najis antawisipun gréja lan nagari, kados ingkang dipunlambangaken déning déwa-déwi palsu, ingkang èstri lan ingkang jaler, lan ugi déning palakramanipun Akhab lan Izébèl. Gambaran Akhab lan Izébèl ngenani gréja lan nagari punika nglambangaken rusaking sungu Republikanisme, lan Baal saha Asytarot nglambangaken rusaking sungu 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.

Prakara iku yaiku protesé Élia marang agama kang rusak, sing dilambangaké déning Tiatira ing Wahyu bab loro. Élia makili sawijining Protestan, awit siji-sijiné teges saka Protestan yaiku wong kang nglawan lan mrotes marang Roma. Protesé Élia makili sawijining protes marang gabungan antarané gréja lan nagara, kang kaleksanan lumantar persekuthon kang ora suci antarané nagara kang wis rusak lan gréja kang wis rusak.

> 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.

> Nanging Aku duwé sathithik prakara tumrap kowé, amarga kowé nglilani wong wadon Yézébel iku, sing ngarani awaké dhéwé nabi wadon, mulang lan nyasaraké para kawula-Ku supaya padha laku jina lan mangan sesajèn kang dipasrahaké marang brahala. Lan Aku wis maringi wektu marang dhèwèké supaya mratobat saka laku jinané; nanging dhèwèké ora mratobat. Lah, Aku bakal nguncalaké dhèwèké menyang ing paturon, lan wong-wong kang padha laku jina karo dhèwèké menyang ing kasangsaran gedhé, kajaba padha mratobat saka panggawéné. 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.

Mangan nggambarake pesen sing kok tampa, lan pesen kang kasembahake marang brahala nggambarake doktrin-doktrin Katulik, yaiku pralambang nyata saka pangibadah brahala kang nistha. Umaté Allah ing Jaman Peteng wis nampa akèh doktrin pagan saka Katulik, lan mliginé pangibadah marang srengéngé.

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.

Sundel iku sawijining sesambetan kang ora sah lan sacara profètis nggambarake inti sejati saka apa kang dilarang déning Konstitusi; yaiku gabungan antarané greja lan nagara. Ahab ana ing sajroning sesambetan kang ora sah karo Izebel, amarga minangka raja Israèl dhèwèké ora kena omah-omah karo sawijining putri kapir. Gusti Yésus ngenali Yohanes Pembaptis minangka Élia, lan Yohanes uga ngadhepi sesambetan najis kang padha nalika dhèwèké ngélikaké Hérodès amarga omah-omah karo Hérodias, garwané saduluré.

> 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.

> Amarga Hérodès wis nyekel Yokanan, lan mborgol dheweke, sarta nglebokaké dheweke menyang pakunjaran merga Hérodias, bojoné Filipus, seduluré dhéwé. Amarga Yokanan wis ngandika marang Hérodès, “Ora kena miturut angger-angger manawa kowé nduwèni dheweke.” Matius 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).

Pangadhepane Élia marang Akhab lan Izebel nggambarake luwih dhisik pangadhepane Yohanes marang Herod lan Herodias, amarga kaloro sesambungan iku makili sawijining sesambungan greja lan nagara sing ora sah. Bebarengan, kabeh iku makili pekabaran Élia saka wong satus patang puluh papat éwu sing ngadhepi kapausan (Izebel lan Herodias), sepuluh ratu sing makili Perserikatan Bangsa-Bangsa (Akhab lan Herod), lan Amerika Sarékat sing makili nabi palsu (para nabi palsu ing Karmel lan Salome, putriné Herodias).

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 profetik ing Karmèl nyakup pambélaan déning Éliah marang Konstitusi Amérika Sarékat, kang ngukuhaké asas pamisahan antarané gréja lan 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.

> Lan dumadiné, nalika Akhab weruh Élia, Akhab banjur ngandika marang dhèwèké, “Apa kowé iki wong sing gawe susahing Israèl?” Élia mangsuli, “Aku ora gawe susahing Israèl; nanging kowé, lan brayaté bapakmu, amarga kowé wis nilar pepakoné Pangéran, lan kowé wis ngetutaké para Baal.” 1 Raja-raja 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 netepake bilih kalih sunguning Republikanisme lan Protestanisme badhé tansah kapisah satunggal saking satunggalipun. Nanging Wahyu mratelakaken bilih nalika Amerika Serikat ing wekasanipun ngandika kados naga, punika badhé kalampahan nalika gréja-gréja murtad ing Amerika Serikat ngrebut pangwaos lan manunggal kaliyan pamaréntahan 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.

> “Nanging punapa ta ‘gambaring kéwan’? lan kadospundi gambar punika badhé kawangun? Gambar punika dipundamel déning kéwan mawa sungu kalih, lan dados gambar tumrap kéwan punika. Ugi kasebat gambaripun kéwan. Mila, supados saged mangertos kados pundi gambar punika lan kadospundi gambar punika badhé kawangun, kita kedah nyinau sipat-sipatipun kéwan piyambak—yaiku kapapan.”

> “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.

> “Nalika gréja wiwitan dadi rusak amarga ninggal kasederhanaan Injil lan nampa ritus lan adat-istiadat kapir, dhèwèké kelangan Roh lan pangwasaning Allah; lan supaya bisa nguwasani ati nurani wong akèh, dhèwèké ngupaya panyengkuyung saka kakuwasan sekuler. Asilé yaiku kapausan, sawijining gréja sing nguwasani kakuwasan nagara lan nggunakaké kakuwasan iku kanggo majokaké tujuané dhéwé, mligi kanggo ngukum ‘bidah.’ Supaya Amérika Sarékat bisa mbentuk gambar kewan galak mau, kakuwasan agama kudu nguwasani pamaréntahan sipil nganti wewenang nagara uga bakal digunakaké déning gréja kanggo nggayuh tujuané dhéwé.” 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.

Élia ana ing Gunung Karmèl makili pakaryaning kaum Millerit, lan kaum Millerit kaadegaké minangka nabi sejati mbandhingaké karo wong-wong sing bubar metu saka ing sangisoré pangaribawaning Katulik, nanging lumantar panolaké marang pepadhanging malaékat kapisan milih bali menyang Roma. Mulané, pawartos malaékat kapindho ing mangsa semi taun 1844 iku dumadi saka ngenali denominasi-denominasi Protèstan minangka para putri Babil, lan kaum Millerit minangka sungu Protèstan sing 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 nuntun Israèl kuna metu saka pangawulan ing Mesir lan ngliwati banyu Segara Abang, Panjenengané miwiti sawijining proses panggodhèn sing lumaku kanthi maju, kang diwiwiti saka panggodhèn babagan manna swarga.

> “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.

> “Marang kita sumunar pepadhang sing kasimpen saka jaman-jaman kang wis kapungkur. Cathetan ngenani laliné Israel wis dilestarekaké kanggo pepadhang tumrap kita. Ing jaman iki Gusti Allah wis ngudhari astané kanggo nglumpukaké marang Panjenengané piyambak sawiji umat saka saben bangsa, taler, lan basa. Ing gerakan advent Panjenengané wis makarya kanggo warisan-Nya, kaya déné Panjenengané makarya kanggo wong Israel nalika nuntun wong-wong mau metu saka Mesir. Ing kuciwa gedhé taun 1844 pracayané umat-Nya diuji kaya déné pracayané wong Ibrani ana ing Segara Abang.” Testimonies, volume 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.

Kuciwane ing tanggal 22 Oktober 1844 nuwuhake pangerten bab panggonan suci swarga, kang banjur ngaturake ujian dina Sabat, kaya dene ujian manna dadi sing kapisan saka rerangkening sepuluh ujian tumrap Israel kuna.

> “The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.

> Gusti maringi kula pamedhar ing ngandhap punika ing taun 1847, nalika para sadulur sami kempal ing dina Sabat, wonten ing 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.

> “Kula ngrasakaken roh pandonga ingkang boten limrah. Lan nalika kula sami ndedonga, Roh Suci tumedhak ing atas kula. Kula sanget bingah. Ora dangu lajeng kula kados ical saking perkawis-perkawis kadonyan lan kabungkus ing satunggaling wahyu kamulyaning Allah. Kula nyumurupi satunggaling malaékat mabur kanthi rikat marani kula. Dhèwèké enggal ngusung kula saking bumi dhateng Kutha Suci. Ing kutha punika kula nyumurupi satunggaling Pedaleman, ingkang lajeng kula lebeti. Kula ngliwati satunggaling lawang sadèrèngipun kula dumugi ing tabir kapisan. Tabir punika kaangkat, lan kula mlebet dhateng papan suci. Ing ngriku kula nyumurupi mesbèh dupa, kaki dampar kanthi pitung dampar, lan méja ingkang wonten roti sajènipun. Sasampunipun nyawang kamulyaning papan suci punika, Gusti Yésus ngangkat tabir kapindho lan kula mlebet dhateng papan ingkang 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.

> “Ing papan kang Mahasuci aku nyumurupi sawijining pethi prasetyan; ing sisih ndhuwur lan ing sisih-sisihé kabèh kapenuhan emas kang paling murni. Ing saben pucuk pethi prasetyan iku ana sawijining kerub kang éndah, kanthi swiwiné ngrembuyung nutupi pethi iku. Pasuryané padha madhep siji lan sijiné, lan pandelengé tumuju mangisor. Ing antarané para malaékat ana padupan emas. Ing sadhuwuré pethi prasetyan, ing papan para malaékat padha ngadeg, ana kamulyan kang padhangé ngluwihi samubarang, kang katon kaya dhampar papané Gusti Allah dedalem. Gusti Yésus ngadeg ana ing sacedhaké pethi prasetyan iku, lan nalika pandongané para suci munggah marang Panjenengané, menyan ing padupan iku kumebul, lan Panjenengané nyaosaké pandongan-pandongane mau bebarengan karo kukus menyan marang Sang Rama. Ing njero pethi prasetyan ana buyung emas isi manna, tekené Harun kang wis metu tunas, lan loh-loh watu kang bisa katutup dadi siji kaya buku. Gusti Yésus mbukak loh-loh iku, lan aku nyumurupi Sepuluh Préntah katulis ana ing kono déning drijiné Gusti Allah. Ing sawijining loh ana papat, lan ing sijiné manèh ana enem. Papat kang ana ing loh kapisan sumunar luwih padhang tinimbang enem liyané. Nanging kang kapapat, yaiku préntah dina Sabat, sumunar ngungkuli kabèh; awit Sabat iku wis kasucèkaké supaya ditetepi kanggo ngurmati asmané Gusti Allah kang suci. Sabat kang suci katon mulya—ana pepadhang kamulyan ngubengi sakabehé. Aku nyumurupi yèn préntah Sabat ora dipantek ing kayu salib. Manawa préntah iku dipantek ana ing kono, mesthiné sangang préntah liyané uga mangkono; lan kita dadi bébas nglanggar kabèh mau, kaya dene bébas nglanggar kang kapapat. Aku nyumurupi yèn Gusti Allah ora ngowahi Sabat, awit Panjenengané ora tau owah. Nanging paus wis ngowahi saka dina kapitu dadi dina kapisan ing sajroning minggu; awit dhèwèké pancèn bakal ngowahi wektu lan angger-angger.” 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 wong-wong Protestan metu saka Jaman Peteng ing taun 1798 lan kitab Daniel kabukak segelé, karajan kaping nem saka ramalan Kitab Suci, yaiku kéwan bumi sing sungu loro saka Wahyu telulas, wiwit lumaku ing sajroning sajarah ramalan. Protestantisme didegaké ing dhokumèn suci kang sinebut Kitab Suci, lan Republikanisme didegaké ing dhokumèn suci kang sinebut Konstitusi. Gusti Allah wis ngetokaké pasamuwané ing ara-ara samun metu saka Jaman Peteng, nanging kaya déné Israel kuna sajroning mangsa batur-tukon ing Mesir, pepakon Sabat wis kélangan saka pangéling-éling. Nalika Israel nyabrang Segara Abang ing dalané menyang pambaringaning angger-angger ing Sinai, Israel modhèren nyabrang Atlantik ing dalané menyang 22 Oktober 1844, ing ngendi angger-angger mau bakal kawedhar manèh. Gusti sapisan manèh lagi ngedegaké sawijining umat kang bakal dadi para panyimpening angger-anggeré, para panyimpening pawartiningsun ramalané, lan kang bakal nyangga jubah Protestantisme. Israel kuna kaparingan loro loh Isiné Sepuluh Préntah minangka pralambang pakaryané supaya dadi para panyimpening angger-anggeré, lan Israel modhèren kaparingan loro loh Habakuk minangka pralambang pakaryané minangka para panyimpening Sabdaning ramalané.

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.

Israel modhèren kuduné ngasta loro pasang loh watu mau nalika nyawisaké piweling malaékat katelu marang jagad, yaiku piweling kang diwartakaké déning wong-wong sing ngemban jubah Protestantisme. Protestantisme kang metu saka Jaman Peteng nalika kuwi isih durung pepak, padha kaya Israel kuna nalika padha nyabrang Segara Abang. Protestantisme wis ngakoni semboyan “Alkitab lan mung Alkitab,” nanging duwé pangerten kang durung sampurna bab Sabdaning Allah sawatara abad lawas amarga mangan piwulang-piwulang kafir saka Katulik Roma (samubarang kang wis dipasrahaké marang brahala). Allah netepaké yèn sawijining Protestan sejati bakal makili kabèh Sabdaning Allah kaya kang dilambangaké déning “angger-anggering Torèt lan para nabi,” yaiku loro pasang loh watu kang makili bebarengan pakaryaning umaté Allah lan wataking Allah. Pakaryan malaékat kapisan yaiku ngasilaké sawijining bangsa Protestan sejati kang bakal dadi panyimpening Torèt-Né lan uga Sabda-Né kang asipat kenabian.

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

> “Gusti Allah wis nimbali pasamuwané ing jaman iki, kaya Panjenengané nimbali Israel jaman kuna, supaya ngadeg dadi pepadhang ing bumi. Lumantar pedhang gedhé saka kayekten, yaiku pawarta malaékat kapisan, kapindho, lan katelu, Panjenengané wis misahaké wong-wong mau saka pasamuwan-pasamuwan lan saka donya, supaya digawa menyang cedhak kang suci karo Panjenengané piyambak. Panjenengané wis ndadèkaké wong-wong mau dadi panyimpening angger-anggeré lan wis masrahaké marang wong-wong mau kayekten-kayekten agung saka ramalan kanggo jaman iki. Kaya sabda-sabda suci sing dipasrahaké marang Israel jaman kuna, iki kabèh iku sawijining kapitayan suci sing kudu diumumaké marang donya. Telung malaékat ing Wahyu 14 nglambangaké umat sing nampani pepadhangé pawarta Gusti Allah lan banjur maju dadi utusan-utusané kanggo ngunekaké pepeling ana ing saindhenging dawa lan amba 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.

Pepéling kang kudu diproklamasèkaké déning wong-wong kang wis katandhani minangka para panyimpening loro pasang loh loro iku nglawan panrimaning tandha Katulikisme. Protes mau nglawan sesambetan kang tanpa wewenang antarané Ahab lan Izébel lan dilambangaké déning Élia ing Gunung Karmèl. Panyerahing loro loh watu ing Gunung Sinai nggambaraké panyerahing loro loh kain kagungané Habakuk ing sajarah taun 1842 nganti 1849. Loro lohé Habakuk iku minangka pralambang sesambetan prajanjian antarané Gusti Allah lan umat Protestan kagungané. Nolak loh-loh mau padha waé karo Israèl kuna nalika nolak angger-anggeré Gusti 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.

Para pandhèrèkipun Miller mlebet ing Papan Ingkang Mahasuci lan nampi pepadhang bab dina Sabat, nanging proses pangujèn punika taksih dereng rampung. Ing wekdal ingkang sami, sungu Republikanisme tumuju lumampah ngliwati sajarah ingkang sami punika. Lan kalih sungu punika badhé nggayuh satunggaling tenger wigati ing lampahipun bebarengan ing 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 Éliyah saka Miller ngasilaké sawijining prosès panyucèn kang lumaku maju kanthi ancas kang wis ditemtokaké, yaiku netepaké sungu Protestan, lan ing sajarah kang padha, sungu Républikan melu kacakup ing sajroning prosès pangrembakan pulitik kang lumaku maju. Loro-loroné sungu iku ana ing kéwan bumi kang padha, mulané sungu loro mau kudu lumaku sareng sajroning kabèh sajarah kéwan bumi iku.

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 kenabian kapisan saka sungu Republik saka kéwan bumi yaiku tumindak ngleksanakake Konstitusi ing taun 1789. Ing taun 1798, (yaiku wektu wekasan nalika kitab Daniel kabukak segelé), kéwan bumi bakal ngandika kanggo kapisan kaliné minangka karajan kaping enem ing wangsit Kitab Suci. Taun 1798 iku wiwitaning Amérika Sarékat minangka karajan kaping enem ing wangsit Kitab Suci, lan pangucap kang kadadéan ing wiwitan sajarahé kéwan bumi ing taun 1798 iku bakal dadi pralambang wektu pungkasan nalika karajan kaping enem bakal ngandika, lan wektu iku digambaraké minangka swarané naga. Nalika kita nimbang angger-angger sing dilulusaké déning sungu Republik ing Amérika Sarékat ing taun 1798, kita kuduné ngarep-arep bakal weruh sawijining pralambang saka angger-angger sing bakal dilulusaké sesarengan karo angger-angger Minggu nalika Amérika Sarékat ngandika minangka naga. Nalika kita nimbang papat angger-angger ing ngisor iki, pitakonen marang awakmu dhéwé apa papat angger-angger sing dilulusaké ing taun 1798 iku nduwèni tandha kenabian saka Alfa lan 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.

Ing taun 1798, Amérika Sarékat netepaké sawatara undhang-undhang wigati kang kawentar kanthi aran Alien and Sedition Acts. Undhang-undhang iki awujud rangkaian patang pranatan kang disahaké déning Kongres sing dikuwasani golongan Federalis lan ditandatangani dadi undhang-undhang déning Présidhèn John Adams, présidhèn kapindho Amérika Sarékat lan mantan wakil présidhèné 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.

Undhang-Undhang Naturalisasi: Angger-angger iki ngluwihi syarat manggon tumrap para imigran supaya bisa dadi warga nagara A.S. saka 5 taun dadi 14 taun. Undhang-undhang iki mligi ditujokake kanggo mbatesi pangaribawane para imigran anyar, sing asring sesarengan karo partai oposisi, yaiku 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.

Undhang-Undhang Babanca Wong Asing: Undhang-undhang iki maringi wewenang marang presiden supaya ngusir wong-wong dudu warga nagara sing dianggep dadi ancaman tumrap kaamanan Amerika Serikat nalika mangsa tentrem. Undhang-undhang iki marengake presiden nahan lan ngusir sapa wae sing dudu warga nagara kang dianggep mbebayani déning panjenengané.

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.

Undhang-Undhang Mungsuh Asing: Undhang-undhang iki netepake pranatan kanggo nyekel, matesi, lan ngusir warga negara saka nagara-nagara sing lagi perang karo Amerika Serikat. Undhang-undhang iki ditetepake minangka langkah pancegahan sajrone swasana tegang ing pungkasan 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.

Undhang-Undhang Hasutan: Iki minangka sing paling kontroversial saka Alien and Sedition Acts. Undhang-undhang iki ndadèkaké nerbitaké tulisan sing “palsu, ngisin-isini, lan ala niyat” tumrap pamaréntah utawa para pejabaté dadi tindak pidana, kanthi maksud kanggo nyemaraké fitnah marang wong-wong mau utawa ndadèkaké wong-wong mau tiba ing kaaiban. Para pangritik nyawang prakara iki minangka serangan langsung marang kamardikan ngandharaké panemu lan kamardikan 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.

Undhang-undhang Alien lan Sedition iku nuwuhaké kontroversi gedhé banget lan njalari oposisi sing wigati saka kaum Demokrat-Republikan, kang pracaya yèn undhang-undhang iki nglanggar hak-hak dhasar miturut Konstitusi lan nyasar partéyané pulitik dhéwé. Wong-wong mau ndhudhah yèn undhang-undhang kasebut minangka panglanggaran marang Amendemen Kaping Sepisan, kang nglindhungi kamardikan ngandharaké pamawas lan kabébasan pers. Pungkasané, undhang-undhang iki melu nduwèni peran ing pamilihan taun 1800, nalika Thomas Jefferson lan kaum Demokrat-Republikan menang présidhènsi lan Kongrès, kang banjur njalari pambatalan Undhang-undhang 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.

Parté Demokrat-Republik pracaya bilih hukum-hukum punika nglanggar hak-hak dhasar ingkang dipunjejegaké déning Konstitusi, lan ugi pracaya bilih hukum-hukum punika dipunarahaké marang parté pulitik oposisi. Boten dados prekawis bilih hukum-hukum punika lajeng dipunbatalaké utawi salajengipun kadaluwarsa; Sang Alfa lan Omega nggambaraken pungkasan kanthi wiwitan. Ing sajarah nalika hukum-hukum punika dipuntetepaké utawi “ngandika” dados hukum, parté Federalis dipunlawan déning satunggaling parté ingkang kawastanan Demokrat-Republik. Évolusi saking parté Demokrat-Republik ing pungkasanipun ngasilaké parté Republik. Satunggaling parté pulitik ingkang utaminipun nglumpuk dados satunggal kanthi dhasar sawijining pendirian 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 sejarawan netepake taun 1863 minangka titik pas ing tengahing perang sipil, sawijining perang kang dhasaré dumunung ing prakara perbudakan. Taun 1863 uga dadi sawijining tetenger tumrap para pambekta panji-panji baku kang anyar saka sungu Protestan, kang banjur nampik wangsit wektu kang kapisan kang diparingake marang Miller déning para malaekat (yaiku wangsit “pitu wektu” saka Imamat pasal rong puluh enem). Apa iki bisa mung minangka sawijining kebeneran prasaja, manawa wangsit pitu wektu kuwi kebeneran dhedhasar marang angger-angger perbudakan kang katetepake ana ing pasal sadurungé saka Kitab Imamat? “Bebendu” kang ditandhani déning “pitu wektu” kuwi yaiku janji manawa manawa angger-angger prejanjian ing pasal rong puluh lima dilanggar, Israèl banjur bakal mungkasi sajarahé kanthi bali manèh menyang perbudakan kang biyèn wis ditetepaké metu saka kono nalika miwiti lelampahané ing Segara Abang.

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.

Saka taun 1798 nganti 1863, parté pulitik sing yaiku Parté Demokratik–Republikan ngalami sawatara rereresik utawa gonjang-ganjing. Wiwit taun 1798, lan mligi wiwit tanggal 11 Agustus 1840 nganti taun 1863, gerakan Millerit ngalami sawatara rereresik lan gonjang-ganjing.

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, kang dadi salah siji saka partéy-partéy pulitik wiwitan ing Amérika Sarékat, ora langsung malih dadi Partéy Republikan modhèren kaya dene anané saiki. Nanging, partéy iku ngalami rerangkening owah-owahan lan pamisahan sajroning lumakuning wektu, kang pungkasane ndadèkaké kawujudané sawetara partéy pulitik kang béda-béda sadurungé munculé Partéy Republikan.

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.

Parté Demokratik-Republikan, kang asring digandhèngaké karo Thomas Jefferson lan James Madison, diadegaké ing pungkasan abad kaping 18 minangka tanggapan marang Parté Federalis. Golongan Demokratik-Republikan ndhukung sawijining penafsiran Konstitusi sing ketat, hak-hak nagara bagéan, lan 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:

Nanging, nalika mlebu taun 1820-an, Partai Demokratik-Republikan wiwit pecah manut garis wewengkon lan ideologis. Pecahan utama dumadi sajroning Era of Good Feelings (1817–1825), nalika ora ana oposisi sing kuwat marang kapresidenan James Monroe. Mangsa katentreman pulitik iki nyumbang marang kamunduran Partai Demokratik-Republikan. Ing pungkasané, partai iki pecah dadi sawetara faksi lan ngalami évolusi dadi golongan-golongan pulitik ing ngisor iki:

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.

Parté Dhémokrat: Para pandhèrèkipun Andrew Jackson, ingkang dados présidhèn kaping pitu ing taun 1829, ngadegaké Parté Dhémokrat. Para Dhémokrat Jacksonian nyengkuyung cabang éksékutif ingkang kiyat, ékspansi mangulon, lan hak pilih ingkang langkung amba tumrap para priya kulit putih.

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.

Parté Républikan Nasional: Parté iki muncul minangka tanggapan tumrap kaprésidhènan Andrew Jackson lan sawisé kuwi gabung karo faksi-faksi liya sing nentang Jackson kanggo dadi Parté Whig. Para Républikan Nasional umume luwih ndhukung pamaréntah fédéral sing kuwat lan pangrembakan 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.

Partai Anti-Masonik: Iki minangka partai pulitik sing umuré ora suwé, kang muncul ing taun-taun 1820-an, mliginé minangka tanggapan tumrap keprihatinan ngenani pangaribawané pasamuan persaudaraan Masonik sing sipaté rahasia. Partai iki ngleburaké sawatara tilas anggota Demokrat-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.

Parté Whig: Diadegaké ing taun 1830-an, golongan Whig nyakup tilas kaum Republikan Nasional, Anti-Mason, lan golongan-golongan oposisi liyané. Wong-wong iku katandhan déning panentangané marang kawicaksanan Jacksonian, panyengkuyungé marang pamaréntah fédheral sing kuwat, lan pambiyantu marang pangrembakan indhustri lan 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 modhèren diadegaké ing taun-taun 1850-an minangka tanggapan langsung marang saya mundhaké ketegangan antardaerah ngenani perbudakan. Partai iki narik para tilas anggota Partai Whig, kaum Demokrat antiperbudakan, Free Soilers, lan liyané sing nentang panyebaran perbudakan menyang wilayah-wilayah anyar. Calon présidhèn Republik kapisan, John C. Fremont, maju ing pamilihan taun 1856, lan calon kapisan saka partai iki sing kasil, Abraham Lincoln, kapilih ing taun 1860. Mulané, Partai Republik tuwuh kanthi kapisah saka tradhisi Demokratik-Republik lan nduwèni lintasan sing béda ing sajarah pulitik Amerika.

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.

Ing taun 1860, parté Républikan milih présidhèn kapisané. Parté iku dhedhasar marang koalisi parté-parté pulitik sing nentang perbudakan. Ing taun 1863, Proklamasi Emansipasi “ngandika” perbudakan metu saka anané. Ing taun 1863, sungu Républikan, sing nalika iku diwakili déning parté Républikan, “ngandika” perbudakan metu saka anané, déné sungu Protestan mandheg dadi sawijining gerakan lan dadi gréja Advent Dina-Kapingpitu. Gerakan para Millerit kanthi sah lan resmi rampung ing sasi Mei 1863, lan ing taun iku sumpahé Musa, yaiku wangsit bab perbudakan, ditampik. Sing sapa nduwèni kuping, muga iya ngrungu.

At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.

Ing wekdal punika, prayogi mbok bilih dipun aturaken ringkesan cekak bab “sumpahe Musa” kados ingkang dipunsebut mekaten déning 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.

> Inggih, sakehing Israel sampun nerak angger-angger Paduka, malah kanthi nyimpang, supados boten manut dhateng swanten Paduka; mila ipat-ipat punika kasirnakaken dhateng kawula, saha sumpah ingkang katulis wonten ing angger-anggeripun Musa, abdinipun Allah, awit kawula sampun damel dosa dhateng Panjenenganipun. 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, sing dipandhegani déning Gabriel lan malaékat-malaékat liyané nalika nyinaoni Sabdané Allah, wiwitané katuntun marang “pitung mangsa” ing Imamat rong puluh enem. Paseksèné Miller yaiku yèn sajroning panlitènipun marang Kitab Suci, piyambakipun miwiti saka kitab Purwaning Dumadi, mula cetha yèn piyambakipun tekan kitab Imamat adoh sadurungé dumugi marang rong èwu telung atus taun ing Daniel pasal wolu ayat patbelas. Piyambakipun migunakaké namung Kitab Suci lan konkordhansi 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 ora nyakup rujukan marang tembung-tembung Ibrani utawa Yunani sing sabanjuré dijarwakaké menyang basa Inggris ing Kitab Suci King James. Miller nganggep “konteks” saka wacana sing lagi disinaoni minangka pituduh kanggo mangertèni sawijining tembung utawa peranganing Kitab Suci. Nalika tekan marang pangertené bab “pitung wektu,” cetha banget manawa konteks kanggo “pitung wektu” ing pasal kaping likur saka Imamat iku yaiku pasal kaping selikur.

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 selikur lima njlentrehake bab ngasoé tanah, Yobel, lan pranatan-pranatan babagan batur-tukon. Pranatan-pranatan ing bab selikur lima iku kalebu bagéan saka “angger-anggeré Musa, abdiné Allah” kang nuwuhake berkah manawa ditindakake lan “ipat-ipat” manawa dilanggar. Ing bab selikur enem, ipat-ipat “ping pitu” iku padha karo rong èwu limang atus rong puluh taun lan kaandharake kanthi cetha ana ing konteks pranatan-pranatan bab tanah kang ngaso lan asas-asas babagan batur-tukon. Ing bab selikur enem, paukuman iku sinebut “padudoné prejanjian-Ku.”

> 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.

> Mulane Aku uga bakal tumindak nglawan kowe, lan bakal ngukum kowe nganti ping pitu marga saka dosa-dosamu. Lan Aku bakal ndhatengake pedhang marang kowe, kang bakal mbales pasulayaning prejanjian-Ku; lan nalika kowe padha nglumpuk ana ing sajroning kutha-kuthamu, Aku bakal ngutus pageblug ana ing tengahmu; lan kowe bakal kaulungake marang astaning mungsuh. Imamat 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.

Miturut konteksé, “prasetyan” kang dadi perkara pasulayané Gusti Allah kuwi yaiku prasetyan sing sadurungé wis kasebut ing pasal rong puluh lima. Ukuman pitung kaping iku sinebut “pasulayané” “prasetyan”-é Gusti Allah, lan “ipat-ipat” sing kagandheng karo iku yaiku manawa Israèl bakal “dipasrahaké marang tangané” para mungsuhé, lan sawisé ana ing tanahé para mungsuh, (kaya déné Dhanièl,) Israèl bakal dadi baturé para mungsuhé.

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 nyerat Imamat pasal rong puluh enem, Israel kuna nembe wae kaslametaké saka perbudakan Mesir, lan pranatan-pranatan bab perbudakan sing katulis ing pasal rong puluh lima bakal ndhatengaké salah siji: berkah utawa ipat-ipat. Israel kuna ora tau nglakoni pranatan-pranatan Yobel, lan ing wekasané karajan lor lan karajan kidul padha kacèrakaké sajroning “pitung kaping” minangka panggenapan saka apa sing déning Daniel sinebut “ipat-ipaté 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.

Sesambetan prajanjian antarané Allah lan Israèl, kang kawiwitan nalika wong-wong mau dadi batur-tukon ing Mesir, dipungkasi nalika wong-wong mau dadi batur-tukon tumrap Asyur lan Babil. “Pitung mangsa” marang karajan lor rampung ing taun 1798, lan “pitung mangsa” marang karajan kidul rampung ing taun 1844. Titik wiwitaning loro mangsa pitung iku ditandhani ing Yesaya bab pitu kanthi sawijining pamedhar wangsit patang puluh lima taun kang dipratelakaké déning Yesaya marang ratu Ahaz saka Yéhuda ing 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.

> Amarga kepalaé Siria iku Damsyik, lan kepalaé Damsyik iku Rezin; lan sajroning sawidak lima taun Efraim bakal diremuk, nganti ora dadi bangsa manèh. Lan kepalaé Efraim iku Samaria, lan kepalaé Samaria iku putrané Remalya. Manawa kowé ora pracaya, mesthi kowé ora bakal diteguhaké. 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 sampun nedahaken bilih “ing salebeting” sawidak gangsal taun wiwit wekdal nalika pameca wau kapratelakaken ing taun 742 SM, karajan sisih lor badhé diremuk. Sangang welas taun salajengipun, ing taun 723 SM, karajan sisih lor Israèl kabekta dados tawanan déning raja Asyur, lan patang puluh nem taun salajengipun raja Babil njupuk karajan sisih kidul, yaiku Yéhuda, dados tawanan ing taun 677 SM. Pameca ngenani sawidak gangsal taun punika ngasilaken enem pratandha sajarah. Ingkang kapisan inggih punika taun 742 SM nalika pamedharan punika kapratelakaken. Sangang welas taun salajengipun, ing taun 723 SM, karajan sisih lor kabekta dados tawanan déning bangsa Asyur. Patang puluh nem taun salajengipun, ing taun 677 SM, karajan sisih kidul kabekta dados tawanan déning bangsa Babil. Kalih èwu gangsal atus kalih dasa taun ingkang kapisan, ingkang kawiwitan ing taun 723 SM, lajeng rampung ing taun 1798. Salajengipun, ing taun 1844, kalih èwu gangsal atus kalih dasa taun ingkang kawiwitan ing taun 677 SM punika kasampurnakaken. Saking taun 1844, pameca punika ngambah sangang welas taun dumugi taun 1863 supados ngrampungaken sadaya struktur pameca, awit nalika Alfa lan Oméga maringi tetenger sangang welas taun kanggé miwiti struktur pameca, mesthi ugi kedah wonten sangang welas taun kanggé nggayuh pungkasanipun.

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.

Israèl kuna wus kaluwaraké saka batur-tukoning Mesir, lan lumantar pambangkangan, karajan lor lan karajan kidul padha dibalèkaké manèh menyang batur-tukon. Wewatoning pêpéthan ngluwihi sajarah pêpéthan Israèl harfiah kuna tumuju marang Israèl rohani modhèren, lan kanthi mangkono, tema saka kabèh tandha-tandha pêpéthan iku batur-tukon.

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.

Ramalan ing Yesaya pitu dipratélakaké marang raja ala Ahaz déning Yesaya ing taun 742 SM nalika perang sipil sing wis ngancam antarané lor lan kidul lagi diidentifikasi. Karajan kidulé Ahaz iku tanah kamulyan harfiah saka Israèl kuna. Ing taun 1798, tanah kamulyan rohani saka ramalan Kitab Suci wiwit mrentah minangka karajan kaping nem saka ramalan Kitab Suci. Nalika pitung mangsa nglawan tanah kamulyan harfiah rampung ing taun 1844, ana, kaya ing sajarah raja Ahaz, sawijining perang sipil sing wis ngancam. Ing taun 1844, gegeré partai-partai pulitik sing pecah lan mbentuk aliansi wis meh kabèh mapan dadi rong golongan pamawas pulitik. Ing bab perbudakan, Partai Demokrat ndhukung perbudakan lan Partai Republik nentang perbudakan. Wiwit taun 1798 nganti wiwitan perang sipil ing taun 1860, proses pambentukan rong golongan partai pulitik wis mapan.

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 makili tanah kamulyan harfiah lan mulane nglambangaké tanah kamulyan rohani. Sajarah Ahaz nglambangaké sajarah kenabian nalika ramalan iku diumumaké ing taun 742 SM, mula nglambangaké sajarah nalika ramalan iku rampung. Ing sajarah wiwitan, karajan lor kang dumadi saka sepuluh suku wis misah saka rong suku liyané minangka protes marang pamaréntahan ilahi kang wis ditetepaké tumrap rong suku ing sisih kidul. Sepuluh suku lor iku wis mbentuk konfederasi karo Siria, kang nglambangaké aliansi antarané konfederasi kidul lan sawijining kakuwatan kang kanthi pralambang diwakili déning 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.

Ringkesan cekak iki nuduhake manawa pitung wekdal ing Leviticus 26 iku sawijining janji prajanjian kang netepake salah siji saka loro: berkah tumrap katresnaning manut, utawa “ipat-ipat” arupa perbudakan amarga pambrontakan. Kraton lor lan kraton kidul wiwit bebarengan minangka siji bangsa kang wus dibebasake saka perbudakan, nanging ing pungkasané masing-masing padha kaparingake bali menyang perbudakan.

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.

Suwene sawidak lima taun ing pungkasaning pamedhar wangsit-wangsit babagan pangawulan iku rampung nalika Israel rohaniah ana ing tanah kamulyan rohaniah, pas ing tengah-tengah banget perang sipil antarane lor nglawan kidul. Para mungsuh ing perang sipil iku yaiku sawijing karajan kang mbentuk konfederasi lan misah saka pamarentahan sing katetepake déning Gusti Allah, kang mapan ana ing karajan sing dadi pasangane.

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.

Wiwit taun 1798 nganti perang sipil, sungu Republikanisme lumantar sawijining proses kang ngasilaké rong golongan antagonis pulitik, kang makili loro sisih saka prakara perbudakan. Para antagonis properbudakan, kang ngupaya nerusaké laku perbudakan, kalah ing paprangan iku.

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.

Wiwit taun 1798 nganti perang sipil, sungu Protestanisme diliwati sawijining proses kang ngasilaké loro golongan mungsuh agama sing makili loro sisih saka prakara perbudakan. Mungsuh-mungsuh sing ndhukung perbudakan, kang ngupaya nerusaké pangerten asli babagan ramalan perbudakan, kalah ing peperangan iku.

In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.

Ing taun 1863, sungu Republikaisme kasil nampik laku perbudakan.

In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.

Ing taun 1863, sungu Protestanisme kasil nampik ramalan bab 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.

Kanthi mengkono iku, wong-wong mau nampik pakaryané Miller, yaiku Élia kanggo jamane. Kanthi mengkono iku uga, wong-wong mau nampik “sumpahé Musa,” watu dhasar kanggo jamane. Musa lan Élia nalika iku ditampik, nanging banjur bali ing tanggal 11 September 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.

Alfa lan Omega, Sang ahli basa kang nggumunaké, nyatet pratandha ilahi Panjenengané ing saindhenging ramalan wekdal bab “sumpah Musa” kang Panjenengané piyambak mratelakaké minangka Palmoni, Sang Panyacah kang Nggumunaké. Yèn kowé ora precaya, mesthi kowé ora bakal diteguhaké.

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