Article

# Elijah - Number Ten

Élia — Nomer Sepuluh

1856

1856

Author

Jeff Pippenger

Published

October 13, 2023

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The Millerite movement was represented in Isaiah chapter seven by a sixty-five year prophecy, that began in 742 BC. Those sixty-five years that took place in the history of Isaiah represent the sixty-five years from 1798 until 1863. Alpha and Omega will always portray the end, with the beginning. The sixty-five year prophecy identifies the curse of seven times against the northern and the southern kingdoms of Israel. The first seven times against the northern kingdom began in 723 BC, nineteen years after Isaiah presented the prediction to king Ahaz. The last seven times against the southern kingdom, began at the end of the sixty-five years in 677 BC.

Gerakan Millerit dipratelakaké ing Yesaya pasal pitu lumantar sawijining wangsit nem puluh lima taun, sing diwiwiti ing taun 742 SM. Nem puluh lima taun kang dumadi ing sajarahipun Yesaya punika nggambaraken nem puluh lima taun wiwit 1798 dumugi 1863. Alfa lan Omega tansah maratélakaké pungkasan bebarengan kaliyan wiwitan. Wangsit nem puluh lima taun punika nandhakaké ipat pitung kaping tumrap karajan lor lan karajan kidul Israel. Pitung kaping ingkang kapisan tumrap karajan lor diwiwiti ing taun 723 SM, sangalas taun sawisé Yesaya ngaturaké ramalan punika dhateng raja Akhaz. Pitung kaping ingkang pungkasan tumrap karajan kidul diwiwiti ing pungkasaning nem puluh lima taun punika, yaiku ing taun 677 SM.

The first curse of seven times against Ephraim ended in 1798, which was the time of the end when the vision of the Ulai River of chapters eight and nine of Daniel was unsealed. It prophetically marked both the arrival of the first angel’s message and the prophetic beginning of the Millerite movement. The last curse of seven times against Judah ended in 1844, which was the arrival of the third angel’s message. Nineteen years later in 1863, the sixty-five years represented in the beginning of the prediction marked the end of the Millerite movement, and the beginning of the Laodicean Seventh-day Adventist church. Seven years prior to 1863, in 1856, James White began to identify that the Millerite movement had ceased to be the church of Philadelphia and had become the church of Laodicea. His grandson, when writing Ellen White’s biography, writes about the history of 1856, and the Laodicean message.

Paukuman kapisan saka pitung kaping marang Éfraim rampung ing taun 1798, yaiku wektu pungkasan nalika wahyu bab Kali Ulai ing Daniel pasal wolu lan sanga kabukak segelé. Kanthi profètis, iku nandhani tekané pekabaran malaékat kapisan lan uga wiwitan profètis saka gerakan Millerit. Paukuman pungkasan saka pitung kaping marang Yehuda rampung ing taun 1844, yaiku tekané pekabaran malaékat katelu. Sangalas taun sawisé iku, ing taun 1863, sewidak lima taun kang digambaraké ing wiwitaning ramalan nandhani pungkasané gerakan Millerit, lan wiwitané gréja Advent Dina Kapitu Laodikia. Pitung taun sadurungé 1863, yaiku ing taun 1856, James White wiwit ngenali yèn gerakan Millerit wis ora dadi gréja Filadelfia manèh lan wis dadi gréja Laodikia. Putuné, nalika nulis biografi Ellen White, nyerat bab sajarah taun 1856, lan pekabaran Laodikia.

## “The Laodicean Message

“Pesen Laodikia”

> “The Sabbathkeeping Adventists had taken the position that the messages to the seven churches in Revelation 2 and 3 pictured the experience of the Christian church down through the centuries. It was their conclusion that the message to the Laodicean church applied to those they now termed nominal Adventists, those who had not accepted the seventh-day Sabbath. In a short editorial in the Review of October 9, James White raised some thought provoking questions that he introduced by stating:

> “Para penganut Advent sing netepi Sabat wis njupuk pandhangan manawa pesen-pesen marang pitu pasamuwan ing Wahyu 2 lan 3 nggambarake pengalaman pasamuwan Kristen sajroning abad-abad. Miturut panemune, pesen marang pasamuwan Laodikia ditrapake marang wong-wong sing saiki diarani Adventis nominal, yaiku wong-wong sing durung nampani Sabat dina kapitu. Ing sawijining editorial cekak ing Review tanggal 9 Oktober, James White ngaturake sawetara pitakonan kang njalari pamikir, kang dipunwiwiti kanthi ngandika:”

> “The inquiry is beginning to come up afresh, ‘Watchman, What of the night?’ At present there is space for only a few questions, asked to call attention to the subject to which they relate. A full answer, we trust, will soon be given.—Review and Herald, Oct. 9, 1856.

> “Pitakonan iku wiwit muncul maneh kanthi anyar, ‘He para juru-jaga, kepriye bab bengine?’ Saiki mung ana papan kanggo sawatara pitakonan waé, kang diajokaké kanggo narik kawigatèn marang prakara kang dadi gegandhèngané. Wangsulan kang pepak, miturut pangajeng-ajeng kita, bakal enggal diparingaké.—Review and Herald, Oct. 9, 1856.

> “Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.

> “Saking sewelas pitakonan kang dipunaturaken déning panjenenganipun, pitakonan ingkang kaping enem punika ingkang langsung nyasaraké dhateng tiyang-tiyang Laodikia.

> “6. Does not the state of the Laodiceans (lukewarm, and neither cold nor hot) fitly illustrate the condition of the body of those who profess the third angel’s message?—Ibid.

> “6. Apa ta kaanané wong-wong Laodikia (suam-suam kuku, ora adhem lan ora panas) ora kanthi trep nggambarake kahanan badan wong-wong kang ngakoni piwelingé malaekat katelu?—Ibid.”

> “The last question lays the matter open:

> “Pitakonan pungkasan mbabar prakara iki kanthi cetha:

> “11. If this be our condition as a people, have we any real grounds to hope for the favor of God unless we heed the ‘counsel’ of the True Witness? I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. Revelation 3:18–21.—Ibid.

> “11. Manawa iki dadi kahanan kita minangka sawijining umat, apa kita nduwèni dhasar kang nyata kanggo ngarep-arep sih-rahmating Allah kajaba manawa kita nggatekake ‘pitutur’ saka Seksi kang Satemené? Aku maringi pitutur marang kowé supaya tuku saka Aku emas kang wis katempuh ing geni, supaya kowé dadi sugih; lan sandhangan putih, supaya kowé kasandhangan, lan supaya wiranging kalawanmu ora katon; lan lumuri mripatmu nganggo salep mripat, supaya kowé bisa ndeleng. Sakehé wong kang Dakasihi, iku Dakweling lan Dakdisiplin: mulané dadia sregep lan mratobata. Lah, Aku ngadeg ana ing ngarep lawang lan thothok-thothok: manawa ana wong krungu swaraningSun lan mbukak lawang, Aku bakal lumebu marang dheweke, lan Aku bakal nedha bebarengan karo dheweke, lan dheweke karo Aku. Wong kang menang bakal Dakparingi lenggah bebarengan karo Aku ana ing dhamparingSun, kaya déné Aku uga wis menang, lan lenggah bebarengan karo RamaKu ana ing dhamparé. Wahyu 3:18–21.—Ibid.

> “It is clear that the truth of the matter was just dawning on the mind of James White. The next issue of the Review carried a seven-column presentation of the seven churches, under that title. In his opening remarks he declared:

> “Cetha yèn kasunyataning prakara iki lagi wiwit madhangi pikirane James White. Terbitan sabanjuré saka Review ngemot paparan pitung kolom ngenani pitu pasamuwan, miturut irah-irahan iku. Ing pangandikan pambukané piyambakipun negesake:

> “We must agree with some modern expositors that these seven churches should be understood as representing seven conditions of the Christian church, in seven periods of time, covering the ground of the entire Christian age.—Ibid., Oct. 16, 1856.

> “Kita kedah sarujuk kaliyan sawatawis panarjamah modhèren bilih pitu pasamuwan punika prayogi dipunmangertosi minangka makili pitu kaananing pasamuwan Kristen, ing pitu jaman wekdal, ingkang nyakup sadaya lumampahing jaman Kristen kabèh.—Ibid., 16 Okt. 1856.

> “He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:

> “Panjenengané banjur ngandharaké pamedhar wangsit iku, ngrembug saben pasamuwan kanthi kapisah. Nalika tumeka ing pasamuwan kapitu, yaiku Laodikia, panjenengané mratelakaké:

> “How humbling to us as a people is the sad description of this church. And is not this dreadful description a most perfect picture of our present condition? It is; and it will be of no use to try to evade the force of this searching testimony to the Laodicean church. The Lord help us to receive it, and to profit by it.—Ibid.

> Saumênè ngremehake ati kita minangka sawijining umat iku gambaran kang susah bab pasamuwan iki. Lan apa dudu gambaran kang nggegirisi iki sawijining citra kang saèstu sampurna bab kaanan kita sapréné iki? Ya, pancèn mangkono; lan ora ana paédahé babar pisan nyoba nyingkiri dayaning paseksi kang njlèntrèhaké kanthi tembus iki marang pasamuwan Laodikia. Mugi Pangéran nulungi kita supaya nampani iku, lan oleh kauntungan saka iku.—Ibid.

> “After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:

> “Sasampunipun piyambakipun maringi kalih kolom tumrap pasamuwan Laodikia, pangandikanipun panutupipun ngaturaken sawijining panyuwunan ingkang kuwat:”

> “Dear brethren, we must overcome the world, the flesh, and the devil, or we shall have no part in the kingdom of God. . . . Lay hold of this work at once, and in faith claim the gracious promises to the repenting Laodiceans. Arise in the name of the Lord, and let your light shine to the glory of His blessed name.—Ibid.

> “Para sadulur ingkang kinurmatan, kita kedah ngalahaken donya, daging, lan Iblis, menawi boten makaten kita boten badhé pikantuk panduman wonten ing kratoning Allah.... Sanalika cegaha lan tampanana pakaryan punika, sarta kanthi pitados ngakenana janji-janji sih-rahmat ingkang dipunparingaken dhateng para Laodikia ingkang mratobat. Tangia wonten ing asmanipun Gusti, lan sumanggena pepadhangmu sumunar tumuju kamulyaning asma-Nipun ingkang kaberkahan.—Ibid.

> “The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:

> “Wangsulan saka lapangan pancen nggeterake ati. G. W. Holt nyerat saka Ohio tanggal 20 Oktober:

> “Yes, I do believe that we who are in the third message with the commandments of God and the faith of Jesus are the church this language is addressed to; and we cannot be too soon in applying for tried gold and white raiment, and eyesalve, that we may see.—Ibid., Nov. 6, 1856.

> “Inggih, kula pracaya bilih kita, ingkang wonten ing pesen kaping tiga kanthi pepakening Allah lan imanipun Gusti Yesus, punika pasamuwan ingkang dipunwedharaken dening tembung punika; lan kita boten saged kesusu sanget anggen kita nyuwun emas ingkang sampun katindakaken ing pangobongan, sarta busana putih, lan salep mripat, supados kita saged ningali.—Ibid., 6 Nov. 1856.

> “From the Northeast a new voice was heard on the subject, that of Stephen N. Haskell, of Princeton, Massachusetts. As a first-day Adventist he had begun to preach at the age of 20; now three years later he was in the third angel’s message. A thorough Bible student, after having seen White’s brief initial editorial introducing the question of the seven churches, he chose to write an extended piece for the Review:

> “Saka Lor-Wétan ana swara anyar kang kaprungu ngenani prakara iku, yaiku swarané Stephen N. Haskell, saka Princeton, Massachusetts. Nalika dadi Adventis dina kapisan, dhèwèké wiwit martakaké nalika yuswané 20 taun; saiki, telung taun sawisé iku, dhèwèké wis ana ing piwulang malaékat katelu. Minangka sawijining panaliti Kitab Suci kang temenan, sawisé ndeleng editorial pambuka sing cekak saka White kang ngenalaké pitakon bab pitu pasamuwan, dhèwèké milih nulis sawijining tulisan kang luwih jembar kanggo Review:”

> “The subject referred to has been one of deep interest to me for some months past. . . . I have for some time been led to believe that the message to the Laodiceans belongs to us; i.e., to those who believe in the third angel’s message, from many reasons which I consider to be good. I will mention two.—Ibid.

> “Bab sing dipunsebat punika sampun dados salah satunggaling prakawis ingkang nuwuhaken kapenginaken ingkang jero tumrap kula salebeting sawetara wulan ingkang kapengker.... Sampun sawetawis wekdal kula katuntun pitados bilih pawartos dhateng tiyang Laodikia punika kagungan kita; tegesipun, kagungan tiyang-tiyang ingkang pitados dhateng pawartos malaékat kaping tiga, awit saking kathah sebab ingkang kula anggep sae. Kula badhe nyebat kalih.—Ibid.

> “This he does, devoting two columns to his conclusions. As he closed he declared:

> “Prakara iki ditindakake déning panjenengané kanthi nyedhiyakake rong kolom kanggo kasimpulan-kasimpulané. Nalika panjenengané mungkasi, panjenengané mratélakaké:

> “A theory of the third angel’s message never, no never, will save us, without the wedding garment, which is the righteousness of the saints. We must perfect holiness in the fear of the Lord.—Ibid.

> “Satunggaling téyori ngenani pekabaraning malaékat katelu ora bakal, ora bakal pisan, nylametaké kita, tanpa sandhangan pangantèn, yaiku kabenerané para suci. Kita kudu nyampurnakaké kasucèn ing sajroning wedi-asih marang Gusti.—Ibid.

> “As James White continued his editorials on the message to the Laodicean church the concepts the Sabbathkeeping Adventists were now reading in the Review were startling, but on thoughtful, prayerful consideration they were seen to be applicable. The letters to the editor showed quite general agreement and indicated that a revival was under way. That the stirring message was not the outgrowth of excitement was attested to by the first article in Testimony No. 3, published in April, 1857, titled Be Zealous and Repent. It opens, “The Lord has shown me in vision some things concerning the church in its present lukewarm state, which I will relate to you.”—1T, p. 141. In this Ellen White presented what was shown to her of Satan’s attacks on the church through earthly prosperity and possessions.” Arthur White, Ellen G. White: The Early Years, volume 1, 342–344.

> “Nalika James White nerusaké éditorial-é bab pesen marang pasamuwan Laodikia, gagasan-gagasan sing nalika kuwi diwaca déning para Adventis pangugemi Sabat ing Review pancen ngagetaké; nanging sawisé dipikir kanthi temenan lan digatekaké kanthi pandonga, prakara-prakara iku katon cocog tumrap kaanané. Layang-layang marang redaktur nduduhaké anané kesarujukan sing cukup umum lan mratandhani yèn sawijining kawangunan rohani lagi lumaku. Yèn pesen sing ngugah iku dudu tuwuhing rasa geger utawa kasenengan sing kebacut, iku kasaksènaké déning artikel kapisan ing Testimony No. 3, sing diterbitaké ing April, 1857, kanthi irah-irahan Be Zealous and Repent. Artikel iku kabuka mangkéné, “Gusti wis nedahaké marang aku sajroning wahyu sawetara prakara ngenani pasamuwan ana ing kaanané sing suam-suam kuku saiki iki, kang bakal dakandharaké marang kowé.”—1T, p. 141. Ing kéné Ellen White ngaturaké apa sing wis katuduhaké marang dheweke ngenani serangan-serangan Iblis marang pasamuwan lumantar kamakmuran lan bandha kadonyan.” Arthur White, Ellen G. White: The Early Years, volume 1, 342–344.

The Millerite movement began prophetically as the Philadelphian church, and in 1856 it became the Laodicean church. Seven years later the movement ended, and the Seventh-day Adventist church began as the Laodicean church and will remain so, until it is spewed out of the mouth of the Lord. The movement of the one hundred and forty-four thousand came out of the fold of the Laodicean church, just as the Millerite movement came out of the fold of the church of Sardis. The movement of the one hundred and forty-four thousand parallels the Millerite movement in that the first movement changed from Philadelphia to Laodicea and the last movement changes from Laodicea to Philadelphia. The point of transition from Philadelphia unto Laodicea in Millerite history is specifically marked as 1856, so the point of transition must also be marked in the last movement, for God never changes. The point of transition is identified in Revelation eleven with the two prophets that are slain in the streets.

Gerakan Millerit wiwit sacara kenabian minangka pasamuwan Filadelfia, lan ing taun 1856 dadi pasamuwan Laodikia. Pitung taun sawisé iku gerakan mau rampung, lan pasamuwan Advent Hari Ketujuh wiwit minangka pasamuwan Laodikia lan bakal tetep mangkono, nganti dimuntahaké metu saka tutuké Pangéran. Gerakan wong satus patang puluh papat ewu metu saka kandhang pasamuwan Laodikia, kaya dene gerakan Millerit metu saka kandhang pasamuwan Sardis. Gerakan wong satus patang puluh papat ewu iku sajajar karo gerakan Millerit awit gerakan kang kapisan owah saka Filadelfia dadi Laodikia lan gerakan kang pungkasan owah saka Laodikia dadi Filadelfia. Titik transisi saka Filadelfia tumuju Laodikia ing sajarah Millerit kanthi cetha ditandhani minangka taun 1856, mula titik transisi iku uga mesthi ditandhani ing gerakan pungkasan, awit Gusti Allah ora tau owah. Titik transisi iku diidhèntifikasi ing Wahyu bab sewelas lumantar loro nabi kang dipatèni ana ing lurung-lurung.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.

> Lan nalika padha wis ngrampungake paseksinane, kéwan galak sing munggah saka telenging jurang bakal nindakaké perang marang wong-wong mau, lan bakal ngalahaké wong-wong mau, sarta matèni wong-wong mau. Lan layoné wong-wong mau bakal gumléthak ana ing dalan kutha gedhé, sing sacara rohani sinebut Sodom lan Mesir, ing papan Gusti kita iya kasalib. Wahyu 11:7, 8.

The last movement would die, then stand and thereafter be resurrected as the ensign. In so doing it would align with the Republican horn. The Republican horn forms an image to the beast, and the beast that it forms the image of is addressed in Revelation seventeen, and that beast is identified as the fifth head that received a deadly wound, that would be resurrected as the eighth head. It would be resurrected as the eighth that was of the seven.

Gerakan pungkasan iku bakal mati, banjur ngadeg, lan sawisé iku bakal kawungokaké manèh minangka panji. Kanthi mangkono, iku bakal selaras karo sungu Republican. Sungu Republican mbentuk sawijining gambar tumrap kéwan mau, lan kéwan kang dadi tuladha kanggo gambar kang dibentuk iku kasebut ing Wahyu pitulas, lan kéwan iku kaidhèntifikasi minangka sirah kaping lima kang nampa tatu pati, kang bakal kawungokaké manèh minangka sirah kaping wolu. Iku bakal kawungokaké manèh minangka sing kaping wolu, kang asalé saka pitu.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Lan kéwan kang wus tau ana, lan saiki ora ana, iya dhèwèké iku kang kaping woluné, lan asalé saka pitu mau, lan lumebu marang karusakan. Wahyu 17:11.

The Republican horn would form an image of that beast, and it therefore would be killed and then resurrected. When it was resurrected it would be the eighth head that was of the seven previous heads. The Protestant horn, rides upon the same earth beast as the Republican horn and would need to possess the same prophetic dynamics. The transition from Philadelphia to Laodicea in the Millerite movement prefigures the transition from the Laodicea to Philadelphia in the last movement.

Sungu Republikan bakal mbentuk gambar saka kéwan galak iku, lan mulané kéwan iku bakal dipatèni banjur ditangèkaké manèh. Nalika ditangèkaké manèh, iku bakal dadi sirah kaping wolu, kang asalé saka pitu sirah sadurungé. Sungu Protestan nunggang ing ndhuwuré kéwan bumi sing padha karo kang ditumpaki déning sungu Republikan, lan mula kudu nduwèni dinamika kenabian sing padha. Pralihan saka Philadelphia menyang Laodikia ing gerakan Millerite nggambarake luwih dhisik pralihan saka Laodikia menyang Philadelphia ing gerakan pungkasan.

When the last movement received a deadly wound on July 18, 2020, it died as Laodicea. When, as represented in Revelation eleven it transitioned to Philadelphia, it would represent the eighth church, that is of the seven. The death in the year 2020, was paralleled by the Republican horn, for since the time of the end in 1989, there had been six presidents. The sixth president received a deadly wound, that will be healed in 2024. That head will then be the eighth head of the United States since the time of the end in 1989, and it will be of the seven. Both horns were the sixth that becomes the eighth. This truth is a large part of the message of the Revelation of Jesus Christ that is unsealed just before the close of probation.

Nalika gerakan pungkasan nampa tatu memateni ing tanggal 18 Juli 2020, iku mati minangka Laodikia. Nalika, kaya sing digambarake ing Wahyu pasal sewelas, gerakan iku ngalih dadi Filadelfia, iku bakal makili pasamuwan kang kawolu, yaiku kang asalé saka pitu. Pati ing taun 2020 iku dipadakake karo sungu Republikan, amarga wiwit wektu pungkasan ing taun 1989, wis ana nem présidhèn. Présidhèn kang kaping nem nampa tatu memateni, kang bakal mari ing taun 2024. Sirah iku banjur bakal dadi sirah kang kawolu saka Amerika Sarékat wiwit wektu pungkasan ing taun 1989, lan iku bakal asalé saka pitu. Loro-loroné sungu iku padha-padha kang kaping nem sing dadi kang kawolu. Kayektèn iki minangka pérangan gedhé saka pekabaran bab Wahyu Yesus Kristus kang dibukak segelé sadurungé panutupan wektu sih-rahmat.

For this reason, it is important to be clear about the Millerite history that typifies our current history. Sister White confirmed James White’s application of Laodicea upon the movement in 1856, so this is not an application that is derived by human logic. Seven years before the Seventh-day Adventist church was legally connected with the Republican horn, it was identified by inspiration as the Laodicean church. This means there has never been one day in the history of the Seventh-day Adventist church when it was anything other than naked, poor, blind, miserable and wretched. This prophetic reality provides the context and justification for recognizing the four escalating abominations of Ezekiel chapter eight as the four generations of Adventism.

Mulane, penting supaya cetha babagan sajarah Millerite sing dados pralambang sajarah kita ing jaman saiki. Sister White negesake panganggone James White ngenani Laodikia tumrap gerakan iku ing taun 1856, mula iki dudu sawijining panganggone sing asalé saka logika manungsa. Pitung taun sadurunge gréja Seventh-day Adventist kaiket kanthi sah karo sungu Republik, gréja iku wis katetepake déning inspirasi minangka gréja Laodikia. Tegesé, ing sajroning sajarah gréja Seventh-day Adventist, ora tau ana sedina waé nalika gréja iku dadi apa-apa liya kajaba wuda, miskin, wuta, nandhang sangsara, lan nistha. Kasunyatan kenabian iki nyedhiyakake konteks lan dhasar pambeneran kanggo ngakoni manawa patang kanisthan sing saya mundhak ing Yehezkiel bab wolu iku minangka patang generasi Adventisme.

When the Millerite history is approached from the structure of Isaiah seven’s sixty-five years, it is to be recognized that the prophecy of the seven times is the prophetic umbrella that covers the entire history of the Millerite movement. In 1856, the message to the Laodicean church became present truth for Millerite Adventism. The one who presents the message of Laodicea was not James or Ellen White, it was the Faithful and True Witness.

Nalika sajarah Millerit dipunpendhaki saking struktur suwidak gangsal taun wonten ing Yesaya pitu, kedah dipunmangertosi bilih ramalan bab pitu wekdal punika minangka payung kenabian ingkang nutupi sadaya sajarah gerakan Millerit. Ing taun 1856, pekabaran dhateng pasamuwan Laodikia dados kayektèn ingkang saweg lumampah kangge Adventisme Millerit. Ingkang maringi pekabaran Laodikia punika dudu James utawi Ellen White, nanging Sang Seksi ingkang Setya lan Leres.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Lan marang malaékat pasamuwan ing Laodikia tulisen; Mangkéné pangandikané Sang Amin, seksi kang satya lan bener, wiwitaning titahé Allah; Aku pirsa pakaryanmu, yèn kowé ora adhem lan ora panas: Aku kepéngin supaya kowé adhem utawa panas. Mulané awit kowé suam-suam kuku, lan ora adhem lan ora panas, Aku bakal muntahaké kowé saka cangkem-Ku. Awit kowé kandha, Aku sugih, lan saya akèh bandaku, lan ora mbutuhaké apa-apa; nanging kowé ora weruh yèn kowé iku cilaka, sengsara, mlarat, wuta, lan wuda: Aku pitutur marang kowé supaya tuku saka Aku mas kang wis kabukten ana ing geni, supaya kowé dadi sugih; lan sandhangan putih, supaya kowé kasandhangan, lan supaya kawirangan saka kawudanmu aja nganti katon; lan olesana mripatmu nganggo salep mripat, supaya kowé bisa ndeleng. Sapa waé kang Dakasihi, iku Daktegor lan Dakdisiplin: mula sregepa lan mratobata. Lah, Aku ngadeg ana ing ngarep lawang, lan thothok-thothok: manawa ana wong krungu swara-Ku, lan mbukak lawang, Aku bakal lumebu marang dhèwèké, lan bakal nedha bengi bareng karo dhèwèké, lan dhèwèké bareng karo Aku. Wong kang menang bakal Dakparingi lungguh bareng karo Aku ing dhampar-Ku, kaya déné Aku uga wis menang, lan lenggah bareng karo Rama-Ku ing dhamparé. Sapa kang nduwèni kuping, kareben ngrungokaké apa kang dingandikakaké Roh marang pasamuwan-pasamuwan. Wahyu 3:14–22.

The True Witness identifies that if any man would “hear” His voice, He would come in and “sup with him.” If Laodicea would open the door, Christ would come in and sup with them. If Christ is allowed to enter, he brings a message, for the symbolism of eating represents the reception of a message. The message can be generalized as simply the Laodicean message, but that is a shallow consideration of what the message He offers represents. In 1856, Hiram Edson set forth a series of eight articles that contained the prophetic information that expands the understanding of the very first “time prophecy” the angels of God led William Miller to recognize and proclaim. In those eight articles, Edson correctly identifies the sixty-five years of Isaiah seven.

Sang Seksi kang Sejati netepake manawa manawa ana wong kang gelem “ngrungu” swaraning Panjenengane, Panjenengane bakal mlebu lan “nedha bebarengan karo dheweke.” Manawa Laodikia gelem mbukak lawang, Kristus bakal mlebu lan nedha bebarengan karo wong-wong mau. Manawa Kristus diparengake mlebu, Panjenengane nggawa sawijining piwulang, awit pralambang mangan iku makili panampane sawijining piwulang. Piwulang iku bisa diwiyarake kanthi umum minangka mung piwulang Laodikia, nanging iku mung sawangan kang cethek bab apa kang diwakili déning piwulang kang Panjenengane aturake. Ing taun 1856, Hiram Edson ngaturake rerangkèn wolung artikel kang ngemot katrangan wangsit kang ngrembaka pangerten bab “wektu wangsit” kang kapisan banget, kang para malaékaté Gusti Allah nuntun William Miller supaya ngakoni lan martakaké. Ing wolung artikel mau, Edson kanthi trep ngenali suwene nem puluh lima taun ing Yesaya pitu.

The beginning of Miller’s work was the discovery of the seven times, and seven years before the movement named after his service was to end, a deeper revelation of that very prophecy was offered to Millerite Adventism. It was offered in the same year they were identified by inspiration as Laodiceans. Prophetically, twenty-five hundred and twenty days later in 1863, Miller’s first discovery of prophetic time was rejected. The Laodicean message for the Advent movement arrived in 1856, and the Lord knocked on the door eight times, with eight articles to see if He could find entrance. At the ending of the movement, the True Witness wished to sup together with His people by dining upon the very first message of time from the beginning of the movement. His people refused to eat, and seven years, or twenty-five hundred and twenty prophetic days later, His people shut the door that had been opened with the key of David that had been placed into the hand of William Miller. They returned to an old Samaritan prophet who fed them a lie, sealing their fate to die between an ass and a lion.

Wiwitaning pakaryanipun Miller punika inggih panemonipun bab pitu wekdal, lan pitu taun sadèrèngipun gerakan ingkang dipunwastani miturut paladosanipun badhé dipunpungkasi, satunggaling wahyu ingkang langkung jero babagan nubuatan punika piyambak dipunaturaken dhateng Adventisme Millerit. Punika dipunaturaken ing taun ingkang sami nalika kanthi inspirasi piyambakipun dipuntandhani minangka tiyang-tiyang Laodikia. Miturut nubuatan, kalih ewu gangsal atus kalih dasa dinten salajengipun ing taun 1863, panemon kapisanipun Miller babagan wekdal nubuatan dipuntampik. Pesen Laodikia tumrap gerakan Advent dumugi ing taun 1856, lan Gusti nuthuk lawang kaping wolu, kanthi wolung artikel, kanggé mirsani menawa Panjenenganipun saged manggih dalan mlebet. Nalika pungkasaning gerakan punika, Sang Seksi Sejati karsa nedha bebarengan kaliyan umatipun kanthi dhahar pesen wekdal ingkang kapisan sanget saking wiwitaning gerakan punika. Umatipun nampik dhahar, lan pitu taun, utawi kalih ewu gangsal atus kalih dasa dinten nubuatan salajengipun, umatipun nutup lawang ingkang sampun kabikak kanthi kunci Daud ingkang sampun kaparingaken dhateng asta William Miller. Piyambakipun wangsul dhateng satunggaling nabi Samaria ingkang kuna ingkang maringi pangan dhateng piyambakipun satunggaling goroh, mratelakaken nasibipun supados pejah ing antawisipun kuldi lan singa.

In 1856, the Protestant horn was in the crisis of the valley of vision, for where there is no vision, the people perish. In 1856, the Republican horn was also in a crisis.

Ing taun 1856, sungu Protestan ana ing krisis ing lebak wahyu, amarga ing papan kang ora ana wahyu, bangsa bakal nemu karusakan. Ing taun 1856, sungu Republik uga ana ing sawijining krisis.

1856, marked a continuation of the violent conflict known as Bleeding Kansas, the Kansas-Missouri Border War. The struggle was over whether Kansas would enter the Union as a free state or a slave state. The conflict included violent clashes between pro-slavery and anti-slavery settlers.

Taun 1856 nandhani lumakune terus saka pasulayan kasar kang katelah Bleeding Kansas, yaiku Perang Tapel-Wates Kansas–Missouri. Perebutan iku dumadi bab apa Kansas bakal mlebu ing Uni minangka nagara bébas utawa nagara budhak. Pasulayan iku nyakup bentrokan-bentrokan kasar antarané para pemukim kang ndhukung perbudakan lan para pemukim kang nentang perbudakan.

On May 22, 1856, a violent incident also occurred in the United States Senate chamber, when Congressman Preston Brooks, a pro-slavery advocate from South Carolina, brutally attacked Senator Charles Sumner of Massachusetts with his cane. Sumner had delivered an anti-slavery speech titled The Crime Against Kansas, which deeply offended Brooks. The caning incident highlighted the growing tensions between North and South over the issue of slavery.

Ing tanggal 22 Mei 1856, ana uga sawijining kedadeyan kasar ing kamar Sénat Amerika Sarékat, nalika anggota Konggrès Preston Brooks, sawijining panyengkuyung perbudakan saka South Carolina, nyerang Sénator Charles Sumner saka Massachusetts kanthi bengis nganggo tekené. Sumner wis ngaturaké sawijining pidato anti-perbudakan kanthi irah-irahan The Crime Against Kansas, sing banget nyinggung Brooks. Kedadeyan pamecutan kanthi teken iki nyorot saya mundhaké ketegangan antarané Lor lan Kidul ngenani prakara perbudakan.

In 1856, the Republican Party was founded as a response to the political turmoil caused by the Kansas-Nebraska Act, passed in 1854, which produced the growing opposition to the spread of slavery into new territories. The party’s first national convention was held in Philadelphia, and John C. Fremont was chosen as their first presidential candidate in the 1856 election.

Ing taun 1856, Partai Republik diadegaké minangka tanggapan marang kekacauan pulitik sing disebabaké déning Undhang-undhang Kansas-Nebraska, sing disahaké ing taun 1854, kang nuwuhaké oposisi sing saya kuwat marang panyebaran perbudakan menyang wilayah-wilayah anyar. Konvènsi nasional kapisan partai iku dianakaké ing Philadelphia, lan John C. Fremont dipilih minangka calon presiden kapisané ing pamilihan taun 1856.

The Kansas-Nebraska Act organized the territories of Kansas and Nebraska and allowed the settlers in those territories to decide whether they would allow slavery within their borders. This concept, known as “popular sovereignty,” effectively repealed the Missouri Compromise of 1820, which had prohibited slavery north of the 36°30’ parallel in the Louisiana Territory. The act had a profound impact on the issue of slavery in the territories. It reignited sectional tensions because it opened the possibility that slavery could expand into areas that were previously considered free soil, such as Kansas. The passage of the Kansas-Nebraska Act led to a rush of pro-slavery and anti-slavery settlers into the Kansas Territory, each hoping to influence the outcome of the popular sovereignty vote. This competition for control of the territory led to violent clashes and a period of lawlessness known as Bleeding Kansas in 1856.

Undhang-Undhang Kansas-Nebraska ngatur wewengkon Kansas lan Nebraska sarta maringi kalodhangan marang para padunung ing wewengkon-wewengkon mau kanggo netepake apa dheweke bakal ngidinake perbudakan ana ing sajroning tapel watese. Gagasan iki, kang dikenal minangka “kedaulatan rakyat,” sajatine mbatalake Missouri Compromise taun 1820, kang wis nglarang perbudakan ing sisih lor garis lintang 36°30’ ing Louisiana Territory. Undhang-undhang iki nduweni pangaribawa kang jero tumrap prakara perbudakan ing wewengkon-wewengkon mau. Iki murubake maneh ketegangan antardaerah amarga mbukak kemungkinan manawa perbudakan bisa ngrembaka menyang dhaerah-dhaerah kang sadurunge dianggep minangka tanah bebas, kayata Kansas. Ditetepake Undhang-Undhang Kansas-Nebraska nuwuhake banjire para padunung pro-perbudakan lan anti-perbudakan mlebu menyang Kansas Territory, saben-saben ngarep-arep bisa mengaruhi asil pamilihan adhedhasar kedaulatan rakyat mau. Persaingan kanggo nguwasani wewengkon iki njalari bentrokan-bentrokan kasar lan sawijining mangsa tanpa katertiban hukum kang dikenal minangka Bleeding Kansas ing taun 1856.

The presidential election of 1856 was a significant political event. It featured a three-way race between Democrat James Buchanan, Republican John C. Fremont, and former President Millard Fillmore of the American Party. James Buchanan won the election and became the 15th President of the United States.

Pamilihan présidhèn taun 1856 iku sawijining prastawa pulitik sing wigati. Ing kono ana perlombaan telung pihak antarané Demokrat James Buchanan, Républikan John C. Fremont, lan mantan Présidhèn Millard Fillmore saka Partéy Amerika. James Buchanan menang ing pamilihan iku lan dadi Présidhèn kaping 15 Amerika Sarékat.

James Buchanan’s presidency is primarily known for its failure to effectively address the growing tensions and divisions between the North and the South, ultimately culminating in the outbreak of the American Civil War shortly after he left office. His presidency is often viewed as one of the least successful presidency in American history, due to these significant failures in leadership and crisis management.

Kepresidenan James Buchanan utamané dikenal amarga kegagalane ngadhepi kanthi èfèktif ketegangan lan pamisahan sing saya mundhak antarané Lor lan Kidul, kang ing pungkasané mujud dadi njeblugé Perang Sipil Amerika ora suwé sawisé dhèwèké ninggal jabatan. Kepresidenané asring dianggep minangka salah siji saka kepresidenan sing paling ora kasil ing sajarah Amerika, amarga kegagalan-kegagalan gedhé iki ing kapemimpinan lan pangaturan krisis.

The infamous Dred Scott Decision in 1857, declared that slaves whether enslaved or free were not citizens and could not sue in federal courts. It also declared that Congress could not prevent slavery in the territories of the United States. The Democrat Buchanan publicly endorsed the pro-slavery Dred Scott Decision.

Putusan Dred Scott kang kawentar ala ing taun 1857 netepake manawa para batur tukon, becik sing isih kaiket ing pangawulan utawa sing wis mardika, dudu warga nagara lan ora bisa ngajokake tuntutan ing pengadilan federal. Putusan iku uga netepake manawa Kongres ora bisa nyegah perbudakan ing wilayah-wilayah Amerika Serikat. Demokrat Buchanan kanthi terang-terangan ndhukung Putusan Dred Scott kang mbelani perbudakan.

Not only did the pro-slavery position of the Democrat Buchanan allow tensions to escalate into Civil War, but his inability to manage the economics of the country led to the Panic of 1857, which was one of the greatest economic downturns in American history prior to the great depression. The Panic of 1857 resulted in a severe economic depression that lasted several years. Businesses and banks closed, unemployment increased and the stock market declined.

Ora mung amarga pandhangané Demokrat Buchanan sing ndhukung perbudakan marakake ketegangan saya ngrembaka nganti njeblug dadi Perang Sipil, nanging uga amarga ora sagedé ngatur ékonomi nagara nyebabaké Panic of 1857, yaiku salah siji saka kemerosotan ékonomi paling gedhé ing sajarah Amerika sadurungé Depresi Agung. Panic of 1857 njalari depresi ékonomi abot kang lumaku pirang-pirang taun. Perusahaan-perusahaan lan bank-bank padha tutup, pangangguran saya mundhak, lan pasar saham saya ambruk.

During Buchanan’s presidency the Southern states began their process of seceding from the Union, and they broke away in response to the election of the Republican Abraham Lincoln, in 1860. Buchanan took a passive approach to the secession crisis, arguing that the federal government lacked the authority to forcibly prevent secession. This lack of decisive action allowed the secession movement to gain momentum. His lack of strong leadership and his reluctance to take decisive action to address the secession crisis contributed to the South’s perception that it could leave the Union without facing military opposition.

Sajeroning présidhènan Buchanan, nagara-nagara Kidul wiwit lumaku ing prosès misahaké dhiri saka Uni, lan padha metu misah minangka wangsulan tumrap kapilihé Abraham Lincoln saka Parté Républikan, ing taun 1860. Buchanan njupuk pendekatan pasif marang krisis pamisahan mau, kanthi negesaké yèn pamaréntah fédheral ora nduwèni wewenang kanggo nyegah pamisahan mau kanthi paksaan. Kurangé tumindak sing tegas iki maringi dalan supaya gerakan pamisahan saya ngrembaka kanthi dayaning dorong sing saya kuwat. Kurangé kapemimpinan sing kuwat lan enggané kanggo njupuk tumindak sing mesthi lan tegas kanggo ngadhepi krisis pamisahan mau dadi sebab sing nyumbang marang panemuné pihak Kidul yèn wong-wong mau bisa ninggalaké Uni tanpa ngadhepi perlawanan militèr.

In 1860, Abraham Lincoln the first Republican president, was elected. On January 1, 1863, President Lincoln signed and issued the final Emancipation Proclamation, which declared that all enslaved people in Confederate-held territory were to be set free. This executive order had a significant impact on the Civil War as it turned the conflict into a struggle not only to preserve the Union, but also to end slavery. The Emancipation Proclamation did not immediately free all enslaved individuals. It applied specifically to Confederate-held territory, where the Union had limited authority. As Union forces advanced and gained control over Confederate territory, the proclamation was enforced, and enslaved people in those areas were set free. The Emancipation Proclamation was a crucial step toward the eventual abolition of slavery in the United States and paved the way for the passage of the Thirteenth Amendment to the U.S. Constitution, which was passed and ratified on December 6, 1865.

Ing taun 1860, Abraham Lincoln, présidhèn Républikan kapisan, kapilih. Ing tanggal 1 Januari 1863, Présidhèn Lincoln nandhatangani lan nerbitaké Proklamasi Emansipasi pungkasan, kang mratelakaké yèn kabèh wong kang dadi batur tukon ing wewengkon kang dikuwasani Konfederasi kudu dibébasaké. Préntah èksekutif iki nduwèni pangaribawa gedhé tumrap Perang Sipil, awit prakara mau ndadèkaké pasulayan iku dadi perjuangan ora mung kanggo njaga Uni, nanging uga kanggo mungkasi perbudakan. Proklamasi Emansipasi ora langsung mbébasaké kabèh wong kang diperbudak. Pranatan iki lumaku mligi tumrap wewengkon kang dikuwasani Konfederasi, ing ngendi Uni nduwèni kawenangan kang winates. Nalika pasukan Uni maju lan nguwasani wewengkon Konfederasi, proklamasi mau dileksanakaké, lan wong-wong kang diperbudak ing tlatah-tlatah mau dibébasaké. Proklamasi Emansipasi iku dadi sawijining langkah kang wigati banget tumuju marang pambusakan perbudakan ing Amerika Sarékat, lan mbukak dalan tumrap disahaké Amandemen kaping Telulas marang Konstitusi A.S., kang disahaké lan diratifikasi ing tanggal 6 Dhésèmber 1865.

The Republican horn from the 1850’s onward was in the crisis of the issue of slavery. Two primary divisions in the country represented by two primary classes of political thought. A separation process began in 1856 as anti and pro slavery groups moved into the Kansas territory in attempt to uphold their views of slavery, at the very time Philadelphia was being separated from Laodicea. Democrats were pro-slavery and Republicans were anti-slavery.

Sungu Republik wiwit taun 1850-an sabanjuré ana ing krisis prakara perbudakan. Ana rong pamisahan utama ing nagara iku, kang katuduhaké déning rong golongan utama pamikiran pulitik. Sawijining prosès pamisahan wiwit ing taun 1856 nalika golongan anti-perbudakan lan pro-perbudakan padha mlebu ing wilayah Kansas kanthi ancas ngugemi panemuné dhéwé-dhéwé bab perbudakan, ing wektu kang padha nalika Filadelfia lagi dipisahaké saka Laodikia. Kaum Demokrat iku pro-perbudakan, lan kaum Republik iku anti-perbudakan.

In 1856, Bleeding Kansas represented a microcosm of the impending war. In that year a pro-slavery Democrat was elected as head of the Republican horn, and his ineffective leadership became the symbol of an ineffective presidency, until these recent last days. He preceded the first Republican president that was forced to clean up the mess left by Buchanan’s presidency.

Ing taun 1856, Bleeding Kansas makili sawijining mikrokosmos saka perang sing wus cedhak bakal kelakon. Ing taun iku, sawijining Demokrat pro-perbudakan kapilih dadi pucuking sungu Republik, lan pamaréntahané kang ora èfèktif dadi pralambang saka sawijining kaprésidhènan kang ora èfèktif, nganti tekan dina-dina pungkasan iki. Panjenengané ndhisiki présidhèn Republik kapisan sing kapeksa mbeneraké reruwet kang ditinggalaké déning kaprésidhènan Buchanan.

By 1863, the Republican horn made the most significant executive order in the history of the earth beast of Revelation thirteen. The executive order was addressing slavery. One paragraph of the proclamation states, “That on the first day of January, in the year of our Lord one thousand eight hundred and sixty-three, all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free; and the Executive Government of the United States, including the military and naval authority thereof, will recognize and maintain the freedom of such persons, and will do no act or acts to repress such persons, or any of them, in any efforts they may make for their actual freedom.” Though the resolution of the problem of slavery was historically incomplete at that point, the essence of the Constitution is recognized when Lincoln wrote, “all persons held as slaves within any state … shall be then, thenceforward, and forever free.”

Ing taun 1863, sungu Republik ngetokake pranatan eksekutif sing paling wigati ing sajarahing kéwan bumi ing Wahyu telulas. Pranatan eksekutif iku nyangga prakara bab batur-tukon. Salah siji paragraf saka proklamasi kasebut nyatakaké, “That on the first day of January, in the year of our Lord one thousand eight hundred and sixty-three, all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free; and the Executive Government of the United States, including the military and naval authority thereof, will recognize and maintain the freedom of such persons, and will do no act or acts to repress such persons, or any of them, in any efforts they may make for their actual freedom.” Senadyan pangrampungan prakara batur-tukon ing titik kasebut sacara sajarah durung pepak, hakekating Konstitusi diakoni nalika Lincoln nyerat, “all persons held as slaves within any state … shall be then, thenceforward, and forever free.”

Lincoln was returning to the foundational principle expressed in the Constitution, which identifies that “all men are created equal.” Lincoln was returning to the foundational truths at the same time the Protestant horn was rejecting its foundational prophecy, which is the prophecy of slavery. Therefore, at the very time the Republican horn was making its most significant “executive order” in history concerning slavery, the Protestant horn made the most significant executive order in its prophetic history concerning the prophecy of slavery, represented by Moses’ oath and curse. The Republican horn chose to return to the foundations, the Protestant horn chose to reject its foundation and return to those it had been instructed to never return unto.

Lincoln saweg kondur marang prinsip dhasar kang kapratelakake ana ing Konstitusi, kang negesi manawa “kabeh manungsa iku katitahaké padha.” Lincoln saweg kondur marang kayektèn-kayektèn dhasar ing wektu sing padha nalika sungu Protestan lagi nolak wangsit dhasaré, yaiku wangsit bab perbudakan. Mulané, pas ing wektu nalika sungu Republik lagi netepaké “prentah eksekutif” sing paling wigati ing sajarahé ngenani perbudakan, sungu Protestan netepaké prentah eksekutif sing paling wigati ing sajarah wangsité ngenani wangsit bab perbudakan, kang dipralambangaké déning supaos lan ipat-ipaté Musa. Sungu Republik milih bali marang dhasar-dhasaré, dene sungu Protestan milih nolak dhasaré lan bali marang dhasar-dhasar sing wus dipréntahaké supaya aja nganti dibalèni manèh.

In 1863, the Republican horn had been divided into two camps, as was ancient Israel’s kingdom divided in the time of Jeroboam and Rehoboam. In 1863, the Protestant horn became legally attached to the Republican horn, as represented by Jeroboam’s two altars at Bethel and Dan. The two horns move through history in parallel to each other, and the history of 1863, especially represents the history of the last days.

Ing taun 1863, sungu Républikan wis kapérang dadi rong kubu, kaya dene karajan Israèl kuna kapérang ing jamané Yeroboam lan Rehabeam. Ing taun 1863, sungu Protestan kanthi sah dadi kagandhèng karo sungu Républikan, kaya kang dipralambangaké déning loro mesbahané Yeroboam ing Betèl lan Dan. Kaloro sungu mau lumaku sajroning sajarah kanthi sajajar siji lan sijiné, lan sajarah taun 1863, mliginé, makili sajarahing dina-dina pungkasan.

Millerite history is repeated in the history of the one hundred and forty-four thousand with a few prophetic caveats. One of those caveats is that the target audience in Millerite history was first those outside the movement, and thereafter the movement itself. In the movement of the one hundred and forty-four thousand the two voices of Revelation eighteen, identify two target audiences, but those targets are in reverse of Millerite history. The first target is God’s people and the second voice is God’s other flock, that are still in Babylon.

Sajarah Millerite kaulang maneh ing sajarahé wong satus patang puluh papat ewu kanthi sawatara katemtuan profètis. Salah siji saka katemtuan mau yaiku, manawa golongan sasaran ing sajarah Millerite wiwitané yaiku wong-wong ing njaba gerakan, lan sawisé iku gerakané dhéwé. Ing gerakané wong satus patang puluh papat ewu, loro swara ing Wahyu wolulas mènèhi pratandha ana loro golongan sasaran, nanging sasaran-sasaran iku kosok baliné saka sajarah Millerite. Sasaran kang kapisan yaiku umaté Gusti Allah, lan swara kang kapindho yaiku wedhus liyané kagungané Gusti Allah, kang isih ana ing Babil.

Another prophetic caveat is that though both histories transcend from one church unto another, the Millerites moved from Philadelphia to Laodicea, and the mighty movement of the third angel moves from Laodicea unto Philadelphia. This identifies that the Millerites went from the sixth unto the seventh church and the one hundred and forty-four thousand go from the seventh church unto the eighth church, which is of the seven.

Pangéling-eling kenabian liyané yaiku menawa sanadyan loro-loroné sajarah iku ngliwati saka pasamuwan siji menyang pasamuwan liyané, kaum Millerite pindhah saka Philadelphia menyang Laodicea, lan gerakan agung saka malaékat katelu pindhah saka Laodicea menyang Philadelphia. Iki mratélakaké yèn kaum Millerite lunga saka pasamuwan kaping nem menyang pasamuwan kaping pitu, lan wong satus patang puluh papat éwu lunga saka pasamuwan kaping pitu menyang pasamuwan kaping wolu, kang kalebu saka pitu iku.

The Republican horn began its movement from a pro-slavery nation unto an anti-slavery nation in the history surrounding 1863. The crisis of that history established two political parties that are the same antagonists in these “last days.” Just as the first Republican president from that history was assassinated just days after the war ended, the last Republican president was symbolically assassinated and left in the street as dead while the world rejoiced. He was assassinated, not just days after the Civil War ended, but just before the final civil war begins.

Sungu Republik miwiti gerakane saka sawijining bangsa kang ndhukung perbudakan tumuju sawijining bangsa kang nentang perbudakan ing sajarah watara taun 1863. Krisis sajarah iku netepake loro parté pulitik kang dadi mungsuh sing padha ing “dina-dina pungkasan” iki. Kaya dene présidhèn Republik pisanan saka sajarah iku dipatèni mung sawatara dina sawisé perang rampung, mangkono uga présidhèn Republik pungkasan kanthi simbolis dipatèni lan ditinggal ana ing dalan kaya wong mati nalika donya padha bungah. Dheweke dipatèni, ora mung sawatara dina sawisé Perang Sipil rampung, nanging sadurungé perang sipil pungkasan diwiwiti.

The first Republican president was preceded by the most ineffective president of American history, and the last Republican president will be preceded by the same. The ineffectiveness of the Democratic president that preceded the first Republican president precipitated the crisis that evolved into the civil war, and the same ineffectiveness is now taking place. The Democratic president that precedes the last Republican president managed the economy in such a fashion that it produced the greatest economic crash in American history up until that point in time. The two horns run parallel unto the Sunday law. In 1863, the first generation of both horns began, and for both horns the fourth and final generation will be facing the east, and bowing down to the sun.

Présidhèn Républikan sing kapisan didhisiki déning présidhèn sing paling ora pepak-guna sajroning sajarah Amérika, lan présidhèn Républikan sing pungkasan uga bakal didhisiki déning bab sing padha. Ora pepak-gunané présidhèn Démokrat sing ndhisiki présidhèn Républikan kapisan nyebabaké krisis sing tuwuh dadi perang sipil, lan ora pepak-guna sing padha iku saiki lagi kelakon. Présidhèn Démokrat sing ndhisiki présidhèn Républikan pungkasan ngatur ékonomi kanthi cara mangkono rupa saéngga ngasilaké ambruk ékonomi sing paling gedhé sajroning sajarah Amérika nganti tekan wektu iku. Loro sungu mau lumaku sajajar nganti tekan undhang-undhang Minggu. Ing taun 1863, generasi kapisan saka kaloro sungu mau diwiwiti, lan tumrap kaloro sungu mau, generasi kaping papat lan pungkasan bakal madhep mangétan, lan sujud marang srengéngé.

The Elijah message is always accompanied with the judgments of God confirming the message of warning. The society of the world is now living as the people before the flood. They are eating, drinking and expecting the globalist techno-giants to solve any problem that might arise. God’s Word is identifying that the world is now on the verge of a tremendous crisis.

Pesen Élia tansah katuntun déning paukuman-paukumané Gusti Allah sing negesaké pesen pepéling iku. Masyarakat donya saiki urip kaya wong-wong sadurungé banjir. Wong-wong mau padha mangan, ngombé, lan ngarep-arep supaya para raksasa teknologi globalis ngrampungaké samubarang masalah sing bisa waé njedhul. Sabdané Gusti Allah nedahaké yèn donya saiki wis ana ing ambang krisis gedhé kang nggegirisi.

> “‘What of the night?’ Do I discern the import of these messages? Do I understand the place they occupy in the closing work of the great remedial system? Am I so familiar with the ‘sure word of prophecy’ that I can see in the events transpiring around me positive evidence that the coming King is even at the door? Do I sense the responsibility that rests upon me, in view of the light God has given? Am I using every talent entrusted to me as his steward, in well-directed effort to rescue the perishing? or am I lukewarm and indifferent, partly mixed up with a wicked world, using the means and ability God has given me, largely in self-gratification, caring more for my own ease and comfort than for the advancement of his cause? Am I by my course strengthening ‘the conviction that has been gaining ground in the world that Seventh-day Adventists are giving the trumpet an uncertain sound, and are following in the path of worldlings’?

> “‘Kados pundi bab wengi?’ Punapa kula nyumurupi tegesipun pesen-pesen punika? Punapa kula mangertos papanipun pesen-pesen punika wonten ing pakaryan panutuping sistem ageng pangobatan punika? Punapa kula sampun mekaten raket kenal kaliyan ‘pangandika ramalan ingkang temtu’ saéngga kula saged mirsani wonten ing prastawa-prastawa ingkang dumados ngubengi kula bukti ingkang cetha bilih Sang Raja ingkang badhé rawuh punika sampun wonten ing ngarep lawang? Punapa kula ngrasakaken tanggel jawab ingkang mapan ing dhiri kula, awit saking pepadhang ingkang sampun kaparingaken Allah? Punapa kula migunakaken saben talenta ingkang dipitadosaken dhateng kula dados punggawa kagunganipun, kanthi usaha ingkang kasumurupan lan katuntun kanthi becik, kanggé nylametaken tiyang-tiyang ingkang badhé nemahi karusakan? utawi kula namung suam-suam kuku lan boten peduli, sapérangan kecampur kaliyan donya ingkang ala, migunakaken sarana lan kabisan ingkang sampun kaparingaken Allah dhateng kula, kathah-kathahipun kanggé maremaken dhiri piyambak, langkung nggatèkaken katentreman lan kasenengan kula piyambak tinimbang majuning pakaryanipun? Punapa lumantar lampah kula, kula malah ngiyataken ‘pangyakinan ingkang saya ngrembaka ing donya bilih para Advent Hari Kaping Pitu sami ngunèkaken slomprèt kanthi swanten ingkang boten temtu, lan sami ndherek lumampah wonten ing margi para kadonyan’?”

> “We hear the footsteps of an approaching God to punish the world for their iniquity. The end of time is close upon us. The world’s inhabitants are being bound in bundles to be burned. Shall you be bound up with the tares? Do you realize that every year thousands and thousands and ten times ten thousand souls are perishing, dying in their sins? The plagues and judgments of God are already doing their work, and souls are going to ruin because the light of truth has not been flashed upon their pathway.” General Conference Daily Bulletin, April 1, 1897.

> “Kita krungu swaraning tindhakipun Gusti Allah ingkang nyedhak kanggé ngukum jagad awit saking piala-pialanipun. Pungkasaning jaman sampun caket wonten ing ngarsanipun kita. Para pedununging jagad sami dipuniket dados berkas-berkas kanggé dipunobong. Menapa panjenengan badhé dipuniket bebarengan kaliyan suket awon? Menapa panjenengan nyadhari bilih saben taun ewu-ewu lan ewu-ewu malih tuwin ping sapuluh ewu jiwa sami binasak, pejah wonten ing dosa-dosanipun? Pageblug-pageblug lan paukumanipun Gusti Allah sampun nglampahi pakaryanipun, lan jiwa-jiwa sami tumuju dhateng karusakan amargi pepadhanging kayektèn dereng dipun sumorotaken wonten ing marganipun.” General Conference Daily Bulletin, 1 April 1897.

> With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:9.

> Kalawan nyawaku aku ngangen-angen marang Paduka ing wayah bengi; temenan, kalawan rohku kang ana ing batinku aku bakal ngupaya Paduka wiwit ésuk; awit manawa paukuman-Paduka ana ing bumi, para pandhudhuking jagad bakal sinau kabeneran. Yesaya 26:9.

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