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.
ꯃꯤꯂꯂꯔꯥꯏꯠ ꯃꯨꯚꯃꯦꯟꯠ ꯑꯁꯤ ꯏꯁꯥꯏꯌꯥ ꯆꯦꯞꯇꯔ ꯁꯦꯕꯦꯟꯗ ꯑꯃꯁꯨꯡ 742 BCꯗ ꯍꯧꯗꯣꯛꯄ ꯆꯍꯤ ꯶꯵ ꯑꯃꯗꯤ ꯵ ꯂꯩꯕ ꯑꯃ ꯍꯟꯅ ꯑꯨꯠꯄ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯅ ꯄꯟꯊꯣꯛꯂꯤ꯫ ꯏꯁꯥꯏꯌꯥꯒꯤ ꯍꯤꯁꯇꯔꯤꯗ ꯊꯣꯛꯄ ꯆꯍꯤ ꯶꯵ ꯑꯃꯗꯤ ꯵ ꯂꯩꯕ ꯑꯁꯤ 1798ꯗꯒꯤ 1863 ꯐꯥꯎꯕ ꯆꯍꯤ ꯶꯵ ꯑꯃꯗꯤ ꯵ ꯂꯩꯕ ꯑꯁꯤꯅ ꯃꯍꯥꯛ ꯃꯥꯏꯄꯥꯛ ꯑꯣꯏ꯫ ꯑꯜꯐꯥ ꯑꯃꯁꯨꯡ ꯑꯣꯃꯦꯒꯥꯅ ꯃꯇꯝ ꯄꯨꯝꯅꯃꯛꯇ ꯑꯔꯣꯏꯕꯗꯨ ꯑꯍꯥꯟꯕꯗꯨꯅ ꯂꯣꯏꯅ ꯎꯠꯂꯤ꯫ ꯆꯍꯤ ꯶꯵ ꯑꯃꯗꯤ ꯵ ꯂꯩꯕ ꯄ꯭ꯔꯣꯐꯦꯁꯤ ꯑꯁꯤꯅ ꯏꯁ꯭ꯔꯥꯏꯜꯒꯤ ꯑꯋꯥꯡꯕ ꯑꯃꯁꯨꯡ ꯑꯋꯥꯖꯕ ꯂꯩꯉꯥꯛꯁꯤꯡꯒꯤ ꯃꯇꯨꯡ ꯏꯅꯥ ꯍꯞꯄ ꯁꯦꯕꯦꯟ ꯇꯥꯏꯝꯁꯀꯤ ꯁꯥꯄꯃ ꯑꯁꯤ ꯑꯩꯗꯦꯟꯇꯤꯐꯥꯏ ꯇꯧꯏ꯫ ꯑꯋꯥꯡꯕ ꯂꯩꯉꯥꯛꯀꯤ ꯃꯇꯨꯡ ꯏꯅꯥ ꯍꯞꯄ ꯑꯍꯥꯟꯕ ꯁꯦꯕꯦꯟ ꯇꯥꯏꯝꯁꯁꯤ 723 BCꯗ ꯍꯧꯗꯣꯛꯄꯅꯤ, ꯏꯁꯥꯏꯌꯥꯅ ꯅꯤꯡꯊꯧ ꯑꯍꯥꯖꯇ ꯃꯥꯏꯄꯥꯛ ꯑꯁꯤ ꯄꯤꯔꯛꯄꯥꯒꯤ ꯃꯇꯨꯡꯗ ꯆꯍꯤ 19 ꯂꯣꯏꯅꯕ ꯃꯇꯨꯡꯗꯅꯤ꯫ ꯑꯋꯥꯖꯕ ꯂꯩꯉꯥꯛꯀꯤ ꯃꯇꯨꯡ ꯏꯅꯥ ꯍꯞꯄ ꯑꯔꯣꯏꯕ ꯁꯦꯕꯦꯟ ꯇꯥꯏꯝꯁꯁꯤ ꯆꯍꯤ ꯶꯵ ꯑꯃꯗꯤ ꯵ ꯂꯩꯕ ꯑꯁꯤꯒꯤ ꯑꯔꯣꯏꯕꯗ 677 BCꯗ ꯍꯧꯗꯣꯛꯄꯅꯤ꯫
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.
Efrayimga qarshi yetti vaqtlik birinchi la’nat 1798-yilda nihoyasiga yetdi; bu esa oxirzamon bo‘lib, Doniyor kitobining sakkizinchi va to‘qqizinchi boblaridagi Ulai daryosi haqidagi vahiy muhrdan chiqarilgan vaqt edi. Bu, payg‘ambarlik ma’nosida, ham birinchi farishtaning xabarining kelishini, ham Millerchilar harakatining payg‘ambarlikdagi boshlanishini belgiladi. Yahudoga qarshi yetti vaqtlik oxirgi la’nat 1844-yilda nihoyasiga yetdi; bu esa uchinchi farishtaning xabarining kelishi edi. O‘n to‘qqiz yil o‘tib, 1863-yilda, bashoratning boshida ifodalangan oltmish besh yil Millerchilar harakatining tugashini va Laodikiya Yettinchi kun Adventistlari jamoatining boshlanishini belgiladi. 1863-yildan yetti yil avval, 1856-yilda, James White Millerchilar harakati endi Filadelfiya jamoati bo‘lmay qolganini va Laodikiya jamoatiga aylanganini ta’kidlashni boshladi. Uning nabirasi Ellen Whitening tarjimai holini yozar ekan, 1856-yil tarixi va Laodikiya xabari haqida yozadi.
“The Laodicean Message
“Laodicea gu kwiza”
“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:
"अम्हें विश्रामदिनीं (सब्बाथ) मानणारां अॅडव्हेंटिस्टांनी असो ठांव घेतलो होतो की प्रकाशितवचन २ आनी ३ मधल्या सात मंडळ्यांक दिल्ले संदेश ख्रिस्ती मंडळीचो शतकांवरल्यान चालिल्ल्या अनुभवाचें चित्र दवरतात. तांच्या निष्कर्षाप्रमाणें, लावदीकिया मंडळींक दिल्लेलो संदेश तो तांकां लागू पडटा, जांकां ते आतां नाममात्र अॅडव्हेंटिस्ट म्हणू लागले होते—म्हणजे जें सातव्या दिवसाचो विश्रामदिन स्वीकारूं नाशिल्ले. ९ ऑक्टोबरच्या Review मधल्या एका थोडक्याच संपादकीय लेखांत, जेम्स व्हाइटान कांय विचार प्रवृत्त करपी प्रश्न उबारले, जें प्रश्न त्यांनी ह्या शब्दांनी मांडून सुरुवात केली:"
“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.
La investigación empieza de nuevo a surgir: «Guarda, ¿qué de la noche?» Por ahora sólo hay lugar para unas pocas preguntas, formuladas para llamar la atención sobre el tema al cual se refieren. Confiamos en que pronto se dará una respuesta completa.—Review and Herald, 9 de octubre de 1856.
“Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.
“မိမိမေးခဲ့သော မေးခွန်းတစ်ဆယ့်တစ်ခုအနက်၊ လာအိုဒိကိအသင်းတော်သားတို့ကို တိုက်ရိုက်ညွှန်ပြခဲ့သည်မှာ ခြောက်မြောက်မေးခွန်းပင် ဖြစ်သည်။”
“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. laodicealıların ýagdaýy (ýylymşak, ne sowuk ne-de yssy) üçünji perişdäniň habaryny ykrar edýänleriň jeminiň ýagdaýyny örän laýyk beýan etmeýärmi? —Ibid.»
“The last question lays the matter open:
“ꯃꯍꯧꯁꯥ ꯍꯥꯢꯕ ꯋꯥꯔꯣꯜꯁꯤ ꯃꯇꯝ ꯑꯗꯨ ꯑꯃꯥꯡꯕꯗ ꯑꯍꯣꯡꯕ ꯎꯠꯄꯥꯛꯏ:
“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. Ọ bụrụ na nke a bụ ọnọdụ anyị dịka otu ndị mmadụ, anyị ò nwere ezigbo ihe ndabere ọ bụla iji nwee olileanya maka amara Chineke ma ọ bụrụ na anyị ege ntị n’‘ndụmọdụ’ nke Ezi Onyeàmà ahụghị? Ana m adụ gị ọdụ ka ị zụta n’aka m ọlaedo a nwara n’ọkụ, ka i wee bụrụ ọgaranya; na uwe ọcha, ka e wee yi gị, ka ihere nke ịgba ọtọ gị ghara ịdịpụta ìhè; teekwa anya gị ọgwụ anya, ka i wee hụ ụzọ. Ndị nile m hụrụ n’anya, ka m na-abara mba ma na-adọ aka ná ntị: ya mere nwee ịnụ ọkụ n’obi, ma chegharịa. Lee, anọ m n’ọnụ ụzọ, na-akụ aka: ọ bụrụ na onye ọ bụla anụ olu m, ma mepee ụzọ, aga m abanye n’ebe ọ nọ, soro ya rie nri abalị, ya onwe ya esoro m. Onye na-emeri emeri ka m ga-enye ka ya na m nọdụ n’ocheeze m, dịka m onwe m merikwara, ma nọdụ ala na Nna m n’ocheeze Ya. Mkpughe 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:
«Йәгъкуб Уайтның зиһенендә эшнең хакыйкате әле генә таң ата башлавы ачык күренә. Reviewның чираттагы санында шул исем астында җиде иман җәмгыяте турында җиде баганалы мәкалә басылып чыкты. Үзенең кереш сүзләрендә ул болай дип белдерде:
“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.
“Tiṭṭeqbelen ɣer kra n imesnulfayen n tura belli ad nfehhem kraḍt n tesɣiwent-a am wakken ttidirent ṣa n waddaden n Tamezgida tamasiḥit, deg ṣa n tizzya n wakud, i yebḍan akk taɣult n yal tallit tamasiḥit.—Ibid., 16 Kṭuber 1856.”
“He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:
«آنگاه نبوت را برگرفت و به هر کلیسا جداگانه پرداخت. چون به هفتمین، لائودیکیه، رسید، اعلام کرد:»
“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.
“Qué humillante para nosotros como pueblo es la triste descripción de esta iglesia. ¿Y no es esta espantosa descripción un cuadro perfectísimo de nuestra condición presente? Lo es; y de nada servirá intentar eludir la fuerza de este penetrante testimonio a la iglesia de Laodicea. El Señor nos ayude a recibirlo y a aprovecharnos de él.—Ibid.
“After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:
«ئۇ لائودىكىيە جەمىئىتىگە ئىككى ستون ئاجراتقاندىن كېيىن، ئاخىرقى سۆزلىرىدە كۈچلۈك بىر مۇراجىئەتنى ئوتتۇرىغا قويدى:
“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.
“Jemgyr qardashlar, biz dünýani, bedeni we iblisi ýeňmelidiris, ýogsam Hudaýyň patyşalygynda paýymyz bolmaz.... Bu işe dessine ýapyşyň we imanda toba edýän Laodikiýalylara berlen mähirli wadalary talap ediň. Rebbiň ady bilen galkyň we nuryňyz Onuň mübärek adynyň şöhraty üçin parlap dursun.—Ibid.
“The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:
«Полевой отклик оказался поразительным. Г. У. Холт из Огайо писал 20 октября:
“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.
«Այո՛, ես իսկապէս հաւատում եմ, որ մենք, որոնք երրորդ պատգամի մէջ ենք՝ Աստուծոյ պատուիրաններով եւ Յիսուսի հաւատքով, այն եկեղեցին ենք, որին ուղղուած է այս խօսքը. եւ չենք կարող չափազանց շուտ դիմել փորձուած ոսկու, սպիտակ զգեստի եւ աչքի քսուքի համար, որպէսզի տեսնենք»։—Նոյն տեղում, 1856 թ. նոյեմբերի 6։
“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:
“Mit dem Nordosten ward eine neue Stimme zu diesem Gegenstand vernommen, nämlich die des Stephen N. Haskell aus Princeton, Massachusetts. Als Adventist des ersten Tages hatte er im Alter von zwanzig Jahren zu predigen begonnen; nun, drei Jahre später, stand er in der Botschaft des dritten Engels. Als gründlicher Bibelforscher entschied er sich, nachdem er Whites kurzen einleitenden Leitartikel gesehen hatte, der die Frage der sieben Gemeinden einführte, ein ausführliches Stück für den Review zu schreiben:”
“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.
«Զրոյցին վերաբերվող նիւթը անցեալ քանի մը ամիսներէ ի վեր ինծի համար խոր հետաքրքրութիւն եղած է.... Արդէն որոշ ժամանակէ ի վեր առաջնորդուած եմ հաւատալու, թէ Լաւոդիկէացիներուն ուղղուած պատգամը մեզի կը պատկանի, այսինքն՝ անոնց, որոնք կը հաւատան երրորդ հրեշտակին պատգամին, բազմաթիւ պատճառներով, զորս ես լաւ կը նկատեմ։ Երկուքը պիտի յիշեմ.—Ibid.»
“This he does, devoting two columns to his conclusions. As he closed he declared:
«س هەڵدەستێت بەوە، کە دوو ستون بۆ ئەنجامەکانی خۆی تەرخان دەکات. لە کاتێکدا داخست، ڕایگەیاند:»
“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.
“Wariyɛɛ nyimpa a ɔte ase no nkyerɛkyerɛmu wɔ ɔsoro bɔfo a ɔtɔ so abiɛsa no nkrasɛm ho no remmfa yɛn nkwagye da, da biara, sɛ ahyɛase ntoma a ɛne ahotefo trenee no nni hɔ a. Ɛsɛ sɛ yɛma ahotee wie pɛyɛ mu wɔ Awurade suro mu.—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.
"Чыысын, Иаков Вайт Лаодикейн чуулганга арналган кабарын редактордук макалаларында улантып жатканда, ишемби күнүн сактаган адвентисттер ошол убакта Review басылмасынан окуп жаткан түшүнүктөр таң калыштуу эле, бирок терең ой жүгүртүп, сыйынып карашканда, алардын ылайыктуу экени көрүнгөн. Редакторго келген каттар кыйла жалпы макулдукту көрсөтүп, ойгонуу башталганын айгинелеген. Бул козгоочу кабар жөн гана толкундануунун жемиши эмес экенине 1857-жылдын апрелинде жарыяланган Testimony No. 3 китебиндеги биринчи макала күбөлөндүргөн; анын аталышы Be Zealous and Repent болчу. Ал мындайча башталат: “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. Мында Эллен Вайтка Шайтан жердеги жыргалчылык жана мүлк аркылуу чиркөөгө кандай кол салары көрсөтүлгөн нерселер баяндалган." 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.
Миллерчи ҳаракати башоратан Филаделфия жамоати сифатида бошланди, ва 1856 йилда у Лаодикия жамоатига айланди. Етти йилдан кейин бу ҳаракат тугади, ва Еттинчи кун Адвентистлар жамоати Лаодикия жамоати сифатида бошланди ҳамда Раббининг оғзидан қусиб ташлангунига қадар шундай бўлиб қолади. Юз қирқ тўрт минглик ҳаракати Лаодикия жамоатининг қўрасидан чиққанидек, Миллерчи ҳаракат ҳам Сардис жамоатининг қўрасидан чиққан эди. Юз қирқ тўрт минглик ҳаракати Миллерчи ҳаракатга шу жиҳатдан параллелки, биринчи ҳаракат Филаделфиядан Лаодикияга ўзгарган бўлса, охирги ҳаракат Лаодикиядан Филаделфияга ўзгаради. Миллерчи тарихида Филаделфиядан Лаодикияга ўтиш нуқтаси аниқ 1856 йил сифатида белгиланган, шунинг учун охирги ҳаракатда ҳам ўтиш нуқтаси белгиланган бўлиши керак, чунки Худо ҳеч қачон ўзгармайди. Ўтиш нуқтаси Ваҳийнома ўн биринчи бобда кўчаларда ўлдириладиган икки пайғамбар орқали аниқланади.
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.
Ve wọn to parí ẹ̀rí wọn, ẹranko náà tí ń gòkè wá láti inú ibú àìnísàlẹ̀ yóò bá wọn jagun, yóò sì ṣẹ́gun wọn, yóò sì pa wọn. Òkú wọn yóò sì dùbúlẹ̀ ní òpópónà ìlú ńlá náà, èyí tí a fi ìtumọ̀ ẹ̀mí ń pè ní Sodomu àti Ejibiti, níbi tí a sì ti kàn Olúwa wa mọ́ àgbélébùú. Ifihan 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.
Ang kinaulahing lihok mapatay, unya motindog, ug pagkahuman pagabanhawon ingon nga bandila. Sa pagbuhat niini, mahiuyon kini sa sungay nga Republikano. Ang sungay nga Republikano nagaporma ug larawan sa mapintas nga mananap, ug ang mapintas nga mananap nga iyang ginapormahan ug larawan gihisgutan sa Pinadayag disi-siyete, ug kana nga mapintas nga mananap giila ingon nga ikalimang ulo nga nakaangkon ug samad nga makamatay, nga pagabanhawon ingon nga ikawalong ulo. Pagabanhawon kini ingon nga ikawalo nga gikan sa pito.
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.
Y la bestia que era, y no es, aun ella es la octava, y es de entre las siete, y va a perdición. Apocalipsis 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.
꧋ꦠꦼꦏꦶꦲꦺꦴꦤ꧀ ꦫꦺꦥꦸꦧ꧀ꦭꦶꦏꦤ꧀ ꦲꦤꦏ꧀ ꦒꦼꦤ꧀ꦠꦫ꧀ ꦩꦼꦤ꧀ꦥꦼꦴꦤ꧀ꦠꦸꦏ꧀ ꦲꦶꦩꦒꦺ ꦏꦁ ꦧꦶꦱ꧀, ꦩꦏꦺꦴꦤꦺ ꦲꦶꦏꦸ ꦲꦏꦤ꧀ ꦧꦶꦤꦱꦏ꧀ꦏꦺꦤ꧀, ꦭꦤ꧀ ꦱꦏꦧꦸꦫꦺ ꦲꦶꦏꦸ ꦲꦏꦤ꧀ ꦲꦶꦢꦸꦥ꧀ ꦩꦸꦭꦶꦃ. ꦏꦁꦏꦭ ꦲꦶꦏꦸ ꦲꦶꦢꦸꦥ꧀ ꦩꦸꦭꦶꦃ, ꦲꦶꦏꦸ ꦲꦏꦤ꧀ ꦩꦼꦚ꧀ꦗꦢꦶ ꦏꦼꦥꦭ ꦏꦲꦺꦭꦸ, ꦏꦁ ꦲꦤ꧀ꦏꦠ꧀ ꦱꦏ ꦲꦼꦗꦸꦃ ꦏꦼꦥꦭ ꦱꦼꦧꦼꦭꦸꦩ꧀ꦤꦺ. ꦠꦼꦏꦶꦲꦺꦴꦤ꧀ ꦥꦿꦺꦴꦠꦼꦱ꧀ꦠꦤ꧀, ꦤꦸꦩ꧀ꦥꦏ꧀ ꦤꦶꦁ ꦠꦶꦪꦁ ꦧꦶꦱ꧀ ꦩꦶ ꦧꦸꦩꦶ ꦏꦁ ꦥꦝ ꦏꦼꦫ꧀ꦠ ꦢꦼꦔꦤ꧀ ꦠꦼꦏꦶꦲꦺꦴꦤ꧀ ꦫꦺꦥꦸꦧ꧀ꦭꦶꦏꦤ꧀, ꦩꦏꦺꦴꦤꦺ ꦲꦶꦏꦸ ꦥꦸꦤ꧀ ꦥꦼꦫ꧀ꦭꦸ ꦩꦼꦩꦶꦭꦶꦏꦶ ꦢꦶꦤꦩꦶꦏ ꦏ꼛ꦫꦥꦺꦠꦶꦏ ꦏꦁ ꦱꦩ. ꦥꦼꦂꦥꦶꦤ꧀ꦝꦲꦤ꧀ ꦱꦏ ꦥꦶꦭꦢꦺꦭ꧀ꦥꦶꦪ ꦩꦼꦤꦸꦗꦸ ꦭꦲꦺꦴꦢꦶꦏꦺꦪ ꦲꦶꦁ ꦒꦼꦫꦏꦤ꧀ ꦩꦶꦭꦺꦫꦶꦠ꧀ ꦩꦼꦫꦸꦥꦏꦤ꧀ ꦥꦿꦠꦤ꧀ꦝ ꦱꦼꦧꦼꦭꦸꦩ꧀ꦤꦺ ꦱꦏ ꦥꦼꦂꦥꦶꦤ꧀ꦝꦲꦤ꧀ ꦱꦏ ꦭꦲꦺꦴꦢꦶꦏꦺꦪ ꦩꦼꦤꦸꦗꦸ ꦥꦶꦭꦢꦺꦭ꧀ꦥꦶꦪ ꦲꦶꦁ ꦒꦼꦫꦏꦤ꧀ ꦏꦁ ꦥꦸꦁꦏꦱꦤ꧀.
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.
آخرین جنبش، هنگامی که در ۱۸ ژوئیهٔ ۲۰۲۰ زخمِ مهلکی دریافت کرد، بهمثابهٔ لائودکیه مرد. و چون، چنانکه در مکاشفهٔ یازده ترسیم شده است، به فیلادلفیه انتقال یافت، کلیسای هشتم را نمایندگی میکرد، یعنی آنکه از هفت است. آن مرگ در سال ۲۰۲۰ با شاخِ جمهوریخواه بهطور متوازی همراه بود؛ زیرا از زمان پایان در ۱۹۸۹، شش رئیسجمهور بودهاند. رئیسجمهور ششم زخمِ مهلکی دریافت کرد که در ۲۰۲۴ شفا خواهد یافت. آن سر، آنگاه از زمان پایان در ۱۹۸۹، هشتمین سرِ ایالات متحده خواهد بود، و از هفت خواهد بود. هر دو شاخ، ششم بودند که هشتم میشود. این حقیقت، بخش بزرگی از پیامِ مکاشفهٔ عیسی مسیح است که اندکی پیش از بستهشدنِ زمانِ امتحان گشوده میشود.
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.
U khat’u sababti, manan yatiñax kuna ukhamarak qhanañchañax wakiskiriwa uka Millerita sarnaqäwi tuqita, jichha pachat sarnaqäwisataki uñacht’äwïki ukata. Hermana White jupax James White chachan Laodicea ukar saräwim patxaru apnaqäwip 1856 maran chiqaparuw sayt’ayi; ukhamasti, akax janiw jaqinakan lógica ukamp apsut aplicación ukäkiti. Paqallqu mara nayrawa, Séptimo Día Adventista iglesiasti ley tuqit Republicano cuerno ukamp chikt’atäñapatakix, inspiración tuqiw Laodicea iglesiat uñt’ayata. Akax sañ muniwa, Séptimo Día Adventista iglesian sarnaqäwipanxa mä urus janipuniw utjkiti kunapachatï yaqha kunäkaspäna ukhaxa, jan isinïta, pobre, juykhuta, llakit, ukhamarak aynacht’ata jan wali iglesiäñat sipansa. Aka profético chiqanchäwix contexto ukhamarak justificación churistuwa Ezequiel capítulo ocho ukan pusi juk’amp ch’amanchasiri abominaciónanakapar uñt’añataki, Adventismo ukan pusi generacionanakapjama.
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.
No naitagnan ti pakasaritaan ti Millerita manipud iti kayarian dagiti innem a pulo ket lima a tawen iti Isaias pito, maammoan a ti padto dagiti pito a panawen isu ti naipadtona a silong a mangsalaknib iti amin a pakasaritaan ti galaw ti Millerita. Iti 1856, ti damag iti iglesia ti Laodicea nagbalin a sibibiag a pudno nga agdama para iti Adventismo a Millerita. Ti mangiparangarang iti damag ti Laodicea saan a ni James wenno ni Ellen White, no di ket ti Napudno ken Matalek a Saksaksi.
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.
பின்னும் லவோதிக்கேயர் சபையின் தூதனுக்குத் எழுது: ஆமேன் என்றும், விசுவாசமுள்ள சத்தியசாட்சியும், தேவனுடைய சிருஷ்டியின் ஆதியும் ஆகியவர் இவ்வாறு சொல்லுகிறார்: உன் கிரியைகளை நான் அறிவேன்; நீ குளிரும் அல்ல, சூடும் அல்ல. நீ குளிராயிருந்தாலும் சூடாயிருந்தாலும் நன்றாயிருக்கும். ஆகையால், நீ வெதுவெதுப்பாயிருந்து, குளிரும் அல்ல சூடும் அல்லாதபடியால், உன்னை என் வாயிலிருந்து உமிழ்ந்துபோடுவேன். ஏனெனில், “நான் ஐசுவரியவான், செல்வத்தில் பெருகினவன், எனக்கு ஒன்றும் குறைவில்லை” என்று நீ சொல்லுகிறாய்; ஆனால் நீ துன்பத்திற்குரியவனும், பரிதாபத்திற்குரியவனும், தரித்திரனும், குருடனும், நிர்வாணனுமாயிருக்கிறாய் என்பதை அறியவில்லை. ஆகையால், நீ ஐசுவரியவானாகும்படிக்கு அக்கினியில் புடமிடப்பட்ட பொன்னை என்னிடத்தில் வாங்கிக்கொள்ளும்படியும், உன் நிர்வாணத்தின் அவமானம் வெளிப்படாதபடிக்கு நீ உடையணியும்படியாக வெண்வஸ்திரங்களை வாங்கிக்கொள்ளும்படியும், நீ காணும்படிக்கு உன் கண்களில் பூசிக்கொள்ள கண்க்களிம்பையும் வாங்கிக்கொள்ளும்படியும் உனக்கு ஆலோசனை சொல்லுகிறேன். நான் நேசிக்கிறவர்களை எல்லாரையும் கடிந்துகொண்டு சிட்சிக்கிறேன்; ஆகையால் நீ ஜாக்கிரதையுள்ளவனாயிருந்து மனந்திரும்பு. இதோ, நான் வாசற்படியிலே நின்று தட்டுகிறேன்; யாராவது என் சத்தத்தைக் கேட்டு வாசலைத் திறந்தால், நான் அவனிடத்தில் பிரவேசித்து, அவனோடே போஜனம் பண்ணுவேன்; அவனும் என்னோடே போஜனம் பண்ணுவான். ஜெயங்கொள்ளுகிறவனுக்கு நான் ஜெயங்கொண்டு என் பிதாவினுடைய சிங்காசனத்திலே அவரோடே கூட உட்கார்ந்ததுபோல, அவனும் என்னோடே கூட என் சிங்காசனத்திலே உட்காரும்படிக்கு அருள்செய்வேன். காதுள்ளவன் ஆவியானவர் சபைகளுக்குச் சொல்லுகிறதை கேட்கக்கடவன். வெளிப்படுத்தின விசேஷம் 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.
El Testigo Fiel señala que, si alguno “oyere” Su voz, Él entraría y “cenaría con él”. Si Laodicea abriera la puerta, Cristo entraría y cenaría con ellos. Si se permite a Cristo entrar, Él trae un mensaje, pues el simbolismo de comer representa la recepción de un mensaje. El mensaje puede generalizarse simplemente como el mensaje a Laodicea, pero esa es una consideración superficial de lo que representa el mensaje que Él ofrece. En 1856, Hiram Edson presentó una serie de ocho artículos que contenían la información profética que amplía la comprensión de la primera “profecía de tiempo” misma que los ángeles de Dios guiaron a William Miller a reconocer y proclamar. En esos ocho artículos, Edson identifica correctamente los sesenta y cinco años de Isaías siete.
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.
Asɛde a Miller fii ase yɛe no ne da ahorow ason no mu nhwehwɛmu; na mfe ason ansa na kuw a wɔde ne som adwuma too din no rebewie no, wɔde saa nkɔmhyɛ no ankasa ho adiyisɛm a emu dɔ kɔɔ akyiri maa Millerfoɔ Adventism. Wɔde maa wɔn wɔ afe koro no ara mu a wɔnam honhom mu nkanyan so huu wɔn sɛ wɔyɛ Laodikeafo. Wɔ nkɔmhyɛ mu no, nna mpem abien ahanum ne aduonu akyi, wɔ 1863 mu no, wɔpow Miller ahunmu a edi kan fa nkɔmhyɛ bere ho no. Nkrasɛm a ɛfa Laodikea ho maa Advent kuw no baa wɔ 1856 mu, na Awurade bɔɔ pon no mu mpɛn awotwe, de nsɛm awotwe hwɛe sɛ obetumi anya kwan akɔ mu anaa. Bere a kuw no rewie no, Ɔdansefoɔ Nokwafo no pɛe sɛ ɔne ne nkurɔfo didi, denam bere ho nkrasɛm a edi kan paa fi kuw no mfiase no so. Ne nkurɔfo ampene sɛ wobedidi, na mfe ason, anaa nkɔmhyɛ nna mpem abien ahanum ne aduonu akyi no, ne nkurɔfo too pon a wɔde Dawid safe no buee a na wɔde ahyɛ William Miller nsa no mu no mu. Wɔsan kɔɔ Samaria odiyifo dada bi nkyɛn a ɔde atorɔ maa wɔn didi, de sɔɔ wɔn daakye ano sɛ wobewu afurum ne gyata ntam.
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.
1856 жылы протестант мүйізі көрініс аңғарының дағдарысында болды, өйткені көрініс жоқ жерде халық құриды. 1856 жылы республикалық мүйіз де дағдарыста болды.
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.
1856-ы йыл Канзас—Миссури сик буйы һуғышы, «Ҡанға батҡан Канзас» исеме менән билдәле ҡаты бәрелештең дауамы менән билдәләнде. Көрәш Канзастың Союзға ирекле штат булараҡмы, әллә ҡоллоҡто яҡлаған штат булараҡмы инеүе хаҡында барҙы. Был конфликт ҡоллоҡ яҡлылар менән ҡоллоҡҡа ҡаршы ҡасабаға урынлашыусылар араһындағы көслө ҡораллы бәрелештәрҙе лә үҙ эсенә алды.
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.
1856-ൽ മേയ് 22-ന്, യുണൈറ്റഡ് സ്റ്റേറ്റ്സ് സെനറ്റ് സഭാമണ്ഡപത്തിലും ഒരു ക്രൂരമായ സംഭവം നടന്നു; ദക്ഷിണ കരോലിനയിൽ നിന്നുള്ള അടിമത്ത അനുകൂല അഭിഭാഷകനായ കോൺഗ്രസ്മാൻ പ്രെസ്റ്റൺ ബ്രൂക്സ്, മാസച്യുസെറ്റ്സിലെ സെനറ്റർ ചാൾസ് സമ്നറെ തന്റെ വടികൊണ്ട് ക്രൂരമായി ആക്രമിച്ചു. സമ്നർ *The Crime Against Kansas* എന്ന ശീർഷകത്തിലുള്ള അടിമത്തവിരുദ്ധ പ്രസംഗം നടത്തിയിരുന്നു; അത് ബ്രൂക്സിനെ ആഴത്തിൽ പ്രകോപിപ്പിച്ചിരുന്നു. ഈ വടികൊണ്ടുള്ള ആക്രമണസംഭവം, അടിമത്തത്തിന്റെ പ്രശ്നത്തെ ചൊല്ലി വടക്കും തെക്കും തമ്മിൽ വളർന്നുകൊണ്ടിരുന്ന സംഘർഷങ്ങളെ വ്യക്തമായി പ്രകടമാക്കി.
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.
1856 সালে, 1854 সালে গৃহীত Kansas-Nebraska Act-এর ফলে সৃষ্ট রাজনৈতিক অস্থিরতার প্রতিক্রিয়াস্বরূপ Republican Party প্রতিষ্ঠিত হয়; এই আইনটি নতুন ভূখণ্ডসমূহে দাসপ্রথার বিস্তারের বিরুদ্ধে ক্রমবর্ধমান বিরোধিতার জন্ম দেয়। দলের প্রথম জাতীয় সম্মেলন Philadelphia-এ অনুষ্ঠিত হয়, এবং 1856 সালের নির্বাচনে John C. Fremont-কে তাদের প্রথম রাষ্ট্রপতি পদপ্রার্থী হিসেবে মনোনীত করা হয়।
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.
ئەپەرگەن كەنزاس-نېبراسكا قانۇنى كەنزاس بىلەن نېبراسكا رايونلىرىنى تەشكىللەندۈرۈپ، بۇ رايونلاردىكى ئولتۇراقلاشقۇچىلارغا ئۆز چېگرالىرى ئىچىدە قۇللۇققا يول قويۇش-قويمасلىقىنى ئۆزلىرى قارار قىلىش ھوقۇقىنى بەردى. «خەلق ئىگىلىكى» دەپ ئاتالغان بۇ ئۇقۇم ئەمەلىي جەھەتتىن 1820-يىلدىكى مىسسۇرى مۇرەسسە قانۇنىنى بىكار قىلدى؛ چۈنكى ئۇ قانۇن لۇئىزيانا رايونىدا 36°30’ پاراللېلنىڭ شىمالىدا قۇللۇقنى چەكلىگەن ئىدى. بۇ قانۇن رايونلاردىكى قۇللۇق مەسىلىسىگە چوڭقۇر تەسىر كۆرسەتتى. ئۇ بۆلەكچىلىك كەسكىنلىكىنى قايتا قوزغىدى، چۈنكى ئۇ كەنزاسقا ئوخشاش ئىلگىرى ئەركىن تۇپراق دەپ قارالغان رايونلارغا قۇللۇقنىڭ كېڭىيىش ئېھتىمالىنى ئېچىپ بەردى. كەنزاس-نېبراسكا قانۇنىنىڭ ماقۇللىنىشى كەنزاس رايونىغا قۇللۇقنى قوللىغۇچى ۋە قۇللۇققا قارشى تۇرغۇچى ئولتۇراقلاشقۇچىلارنىڭ ئېقىپ كىرىشىگە سەۋەب بولدى؛ ئۇلارنىڭ ھەر بىرى «خەلق ئىگىلىكى» بويىچە بېرىلىدىغان ئاۋازنىڭ نەتىجىسىگە تەسىر كۆرسىتىشنى ئۈمىد قىلغان ئىدى. رايون ئۈستىدىن كونتروللۇقنى قولغا كەلتۈرۈش ئۈچۈن بولغان بۇ رىقابەت 1856-يىلى «قانلىق كەنزاس» دەپ ئاتالغان زوراۋان توقۇنۇشلار ۋە قانۇن-تۈزۈمنىڭ يوقىلىش دەۋرىنى كەلتۈرۈپ چىقاردى.
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.
انتخاب ریاستجمهوری سال ۱۸۵۶ رویدادی سیاسی و مهم بود. این انتخابات شاهد رقابتی سهجانبه میان جیمز بوکنن از حزب دموکرات، جان سی. فریمونت از حزب جمهوریخواه، و رئیسجمهور پیشین، میلارد فیلمور، از حزب آمریکایی بود. جیمز بوکنن در این انتخابات پیروز شد و به پانزدهمین رئیسجمهور ایالات متحده بدل گردید.
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.
جیمس بیوکنن کی صدارت بنیادی طور پر اس ناکامی کے لیے معروف ہے کہ وہ شمال اور جنوب کے درمیان بڑھتی ہوئی کشیدگیوں اور تقسیم کو مؤثر طور پر حل نہ کر سکا، اور بالآخر اس کے منصب چھوڑنے کے تھوڑے ہی عرصے بعد امریکی خانہ جنگی کے آغاز پر یہ صورتِ حال منتج ہوئی۔ قیادت اور بحرانی نظم و نسق میں انہی نمایاں ناکامیوں کے باعث، اس کی صدارت کو اکثر امریکی تاریخ کی کم ترین کامیاب صدارتوں میں سے ایک سمجھا جاتا ہے۔
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.
1857-чы илде аты аһаҕас Dred Scott уустаанынан, куурус да, босхо да буоллар кулуттар гражданин буолбатахтара уонна федералнай суудтарга даҕаныы киллэрэ суохтарааҕа биллэриллибитэ. Ол иһин да, Конгресс Америка Холбоһуктаах Штаттарын территорияларыгар кулуттаныы көҕүлээһинин хааччыйар кыаҕа суохтааҕын да биллэрбитэ. Демократ Buchanan кулуттаныыны өрө тутар Dred Scott уустаанын нэһилиэгэр аһаҕас өйдөөн өйүүрбитэ.
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.
نه تنها موضع طرفدارِ بردهداریِ دموکرات، بوکنن، اجازه داد تنشها تا آستانۀ جنگ داخلی تشدید شود، بلکه ناتوانی او در ادارۀ اقتصاد کشور به هراس مالیِ ۱۸۵۷ انجامید؛ رخدادی که پیش از رکود بزرگ، یکی از بزرگترین افولهای اقتصادی در تاریخ آمریکا بود. هراس مالیِ ۱۸۵۷ به رکودی شدید اقتصادی منجر شد که چندین سال ادامه یافت. کسبوکارها و بانکها تعطیل شدند، بیکاری افزایش یافت و بازار سهام سقوط کرد.
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.
بۇكاناننىڭ پرېزىدېنتلىقى مەزگىلىدە جەنۇبىي شتاتلار ئىتتىپاقتىن ئايرىلىش جەريانىنى باشلىدى، ۋە 1860-يىلى جۇمھۇرىيەتچى ئابراھام لىنكولىننىڭ سايلىنىشىغا جاۋابەن ئۇلاردىن ئايرىلىپ چىقتى. بۇكانان ئايرىلىش كرىزىسىغا نىسبەتەن پاسسىپ بىر پوزىتسىيە تۇتۇپ، فېدېرال ھۆكۈمەتنىڭ ئايرىلىشنى زور كۈچ بىلەن توختىتىش ھوقۇقى يوق، دەپ قارىدى. بۇ قەتئىي ھەرىكەتنىڭ يوقلۇقى ئايرىلىش ھەرىكىتىنىڭ كۈچەيىپ، تېخىمۇ زور سۈرئەت بىلەن ئالغا بېرىشىغا يول قويدى. ئۇنىڭ كۈچلۈك رەھبەرلىك كۆرسەتمىگەنلىكى ۋە ئايرىلىش كرىزىسىنى ھەل قىلىش ئۈچۈن قەتئىي تەدبىر قوللىنىشقا ئىككىلەنگەنلىكى، جەنۇبنىڭ ئىتتىپاقتىن ھەربىي قارشىلىققا ئۇچرىماستىن ئايرىلىپ كەتەلەيدىغانلىقى ھەققىدىكى قارىشىنىڭ شەكىللىنىشىگە تۆھپە قوشتى.
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.
En 1860, Abraham Lincoln, el primer presidente republicano, fue elegido. El 1 de enero de 1863, el presidente Lincoln firmó y promulgó la Proclamación de Emancipación definitiva, la cual declaró que todas las personas esclavizadas en territorio controlado por la Confederación debían ser puestas en libertad. Esta orden ejecutiva tuvo un impacto significativo en la Guerra Civil, pues transformó el conflicto en una lucha no solo por preservar la Unión, sino también por poner fin a la esclavitud. La Proclamación de Emancipación no liberó de inmediato a todas las personas esclavizadas. Se aplicaba específicamente al territorio controlado por la Confederación, donde la Unión tenía autoridad limitada. A medida que las fuerzas de la Unión avanzaban y tomaban control del territorio confederado, la proclamación se hacía cumplir, y las personas esclavizadas en esas zonas eran puestas en libertad. La Proclamación de Emancipación fue un paso crucial hacia la abolición definitiva de la esclavitud en los Estados Unidos y allanó el camino para la aprobación de la Decimotercera Enmienda de la Constitución de los Estados Unidos, la cual fue aprobada y ratificada el 6 de diciembre de 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.
Ahinhyɛde a ɛyɛ Republican fi 1850 mfe no mu rekɔ so no, na ɛwɔ akasakasa no mu a ɛfa nkoa ho. Mpaapaemu atitiriw abien a na ɛwɔ ɔman no mu no gyina hɔ ma amammuisɛm adwene atitiriw akuw abien. Mpaapaemu nhyehyɛe bi fii ase wɔ 1856 mu bere a akuw a wɔsɔre tiaa nkoa ne akuw a wɔtaa nkoa no kɔɔ Kansas mantam no mu de bɔɔ mmɔden sɛ wɔbɛma wɔn nkoa ho adwene no agyina pintinn, wɔ bere koro no ara mu a na wɔrepaapae Philadelphia afi Laodikea ho no. Democrats no taa nkoa, na Republicans no sɔre tiaa nkoa.
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.
سالِ 1856 میں، خون آلود کنساس آنے والی جنگ کا ایک مختصر نمونہ تھا۔ اسی سال غلامی کے حامی ایک ڈیموکریٹ شخص ریپبلکن سینگ کے سربراہ کے طور پر منتخب ہوا، اور اس کی غیر مؤثر قیادت ایک غیر مؤثر صدارت کی علامت بن گئی، یہاں تک کہ ان حالیہ آخری ایام تک۔ وہ پہلے ریپبلکن صدر سے پہلے آیا، جسے بُیوکینن کی صدارت کے چھوڑے ہوئے فساد کو درست کرنے پر مجبور ہونا پڑا۔
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.”
᱑᱘᱖᱓ ᱥᱟᱞ ᱨᱮ, ᱨᱤᱯᱟᱵᱞᱤᱠᱟᱱ ᱥᱤᱝ ᱨᱮᱵᱷᱮᱞᱮᱥᱚᱱ ᱛᱮᱨᱚ ᱟᱜ ᱡᱟᱹᱦᱟᱹᱨ ᱡᱟᱱᱟᱣᱟᱨ ᱱᱟᱜ ᱤᱛᱤᱦᱟᱥ ᱨᱮ ᱥᱟᱹᱨᱤ ᱥᱮ ᱢᱟᱨᱟᱝ ᱵᱤᱱᱤᱫᱮᱥ ᱦᱩᱠᱩᱢ ᱡᱟᱨᱤ ᱠᱮᱫᱟᱭ। ᱚᱱᱟ ᱵᱤᱱᱤᱫᱮᱥ ᱦᱩᱠᱩᱢ ᱫᱟᱥᱚᱛᱛᱚ ᱵᱟᱵᱚᱛ ᱨᱮ ᱩᱫᱩᱜ ᱟᱠᱟᱱ ᱛᱟᱦᱮᱸᱱᱟ। ᱚᱱᱟ ᱯᱨᱚᱠᱞᱟᱢᱮᱥᱚᱱ ᱨᱮᱱᱟᱜ ᱢᱤᱫ ᱟᱱᱩᱪᱷᱮᱫ ᱱᱚᱣᱟ ᱠᱚᱣᱟ, “ᱡᱮ ᱚᱢ ᱯᱮᱦᱞᱟ ᱡᱟᱱᱩᱣᱟᱨᱤ ᱨᱮ, ᱟᱢᱟᱜ ᱯᱨᱚᱵᱷᱩ ᱟᱜ ᱥᱟᱞ ᱢᱤᱫ ᱦᱟᱡᱟᱨ ᱟᱴ ᱥᱚ ᱛᱮᱭᱟᱥᱤ ᱨᱮ, ᱡᱟᱦᱟᱸ ᱠᱚ ᱡᱤᱣᱤ ᱢᱟᱱᱩᱥ ᱫᱟᱥ ᱞᱮᱠᱟ ᱠᱚ ᱫᱚᱦᱚ ᱠᱟᱱᱟ ᱡᱮ ᱠᱚᱱᱚ ᱨᱟᱡᱽᱭ ᱨᱮ ᱵᱟᱝᱠᱷᱟᱱ ᱨᱟᱡᱽᱭ ᱨᱮᱱᱟᱜ ᱵᱤᱥᱮᱥ ᱛᱮᱭᱟᱨ ᱦᱟᱛᱟᱣ ᱨᱮ, ᱚᱱᱟ ᱨᱮᱱ ᱦᱚᱲ ᱡᱮ ᱚᱱ ᱥᱚᱢᱚᱭ ᱨᱮ ᱡᱩᱠᱛᱚᱨᱟᱥᱴᱨᱚ ᱵᱤᱨᱩᱫ ᱨᱮ ᱵᱤᱫᱨᱚᱦ ᱨᱮ ᱛᱟᱦᱮᱸᱱᱟ, ᱚᱱᱟᱠᱚ ᱚᱱ ᱥᱚᱢᱚᱭ ᱨᱮ, ᱚᱱ ᱥᱚᱢᱚᱭ ᱠᱷᱚᱱ, ᱟᱨ ᱥᱟᱱᱟᱢ ᱚᱠᱛᱚ ᱞᱟᱹᱜᱤᱫ, ᱢᱩᱠᱛ ᱦᱚᱵᱟᱠᱚᱣᱟ; ᱟᱨ ᱡᱩᱠᱛᱚᱨᱟᱥᱴᱨᱚ ᱨᱮᱱ ᱱᱤᱨᱵᱟᱦᱤ ᱥᱚᱨᱠᱟᱨ, ᱚᱱᱟᱨ ᱥᱟᱹᱥᱱᱟᱹᱛᱤ ᱟᱨ ᱡᱟᱞᱚᱥᱮᱱᱟ ᱟᱫᱷᱤᱠᱟᱨ ᱦᱚᱸ ᱢᱮᱥᱟ, ᱚᱱᱟ ᱢᱟᱱᱩᱥᱠᱚᱣᱟᱜ ᱢᱩᱠᱛᱤ ᱢᱟᱱᱭᱚᱛ ᱟᱨ ᱨᱟᱠᱷᱟ ᱠᱟᱛᱮᱭᱟ; ᱟᱨ ᱚᱱᱟ ᱢᱟᱱᱩᱥᱠᱚ, ᱵᱟᱝᱠᱷᱟᱱ ᱩᱱᱠᱩ ᱢᱤᱫ-ᱢᱤᱫ ᱠᱚ, ᱩᱱᱠᱩᱣᱟᱜ ᱵᱟᱹᱥᱛᱟᱹᱵ ᱢᱩᱠᱛᱤ ᱥᱟᱠᱟᱢ ᱨᱮ ᱡᱟᱦᱟᱸ ᱡᱮ ᱠᱚᱥᱤᱥ ᱠᱚ ᱠᱟᱠᱚ ᱮᱢ ᱚᱱᱟ ᱥᱚᱵ ᱪᱮᱥᱴᱟ ᱨᱮ ᱫᱟᱵᱟᱣ ᱞᱟᱹᱜᱤᱫ ᱠᱚᱱᱚ ᱠᱟᱹᱢ ᱵᱟᱝ ᱠᱟᱨᱟᱣᱟ।” ᱡᱚᱫᱤᱭᱚ ᱚᱱ ᱥᱚᱢᱚᱭ ᱨᱮ ᱫᱟᱥᱚᱛᱛᱚ ᱥᱚᱢᱚᱥᱭᱟ ᱨᱮᱱ ᱥᱚᱞᱵ ᱤᱛᱤᱦᱟᱥ ᱨᱮ ᱚᱯᱩᱨᱱᱚ ᱛᱟᱦᱮᱸᱱᱟ, ᱛᱚᱵᱮ ᱠᱚᱱᱥᱴᱤᱴᱩᱥᱚᱱ ᱨᱮᱱ ᱥᱟᱨᱛᱷᱚᱠ ᱥᱟᱨ ᱛᱮᱸᱦᱮᱸᱧ ᱧᱮᱞᱚᱜᱼᱟ ᱡᱚᱠᱷᱚᱱ ᱞᱤᱝᱠᱚᱱ ᱚᱱᱟ ᱚᱞ ᱠᱮᱫᱟᱭ, “ᱡᱟᱦᱟᱸ ᱠᱚ ᱡᱤᱣᱤ ᱢᱟᱱᱩᱥ ᱫᱟᱥ ᱞᱮᱠᱟ ᱠᱚ ᱫᱚᱦᱚ ᱠᱟᱱᱟ ᱡᱮ ᱠᱚᱱᱚ ᱨᱟᱡᱽᱭ ᱨᱮ … ᱚᱱᱟᱠᱚ ᱚᱱ ᱥᱚᱢᱚᱭ ᱨᱮ, ᱚᱱ ᱥᱚᱢᱚᱭ ᱠᱷᱚᱱ, ᱟᱨ ᱥᱟᱱᱟᱢ ᱚᱠᱛᱚ ᱞᱟᱹᱜᱤᱫ, ᱢᱩᱠᱛ ᱦᱚᱵᱟᱠᱚᱣᱟ।”
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 Constituciónpe anchatac qallarina kamachiyta kutimuran, chaypi sut’inchasqa kashan “llapa runakuna kikillanta paqarichisqa kanku” nispa. Lincolnqa qallarina cheqaq-kunaman kutimuran, chay pachallapi Protestante waqraqa qallarina profecíanta, esclavitudmanta profecíata, chinkachisharqan. Chayrayku, chay pacha Republican waqraqa esclavitudmanta historiampi aswan hatun “kamachiq willakuynta” rurashaqtin, Protestante waqraqa profético historiampi esclavitudmanta profecíamanta, Moiséspa juramentonwan ñakay kamachisqanwan rikuchisqa, aswan hatun kamachiq willakuynta rurarqan. Republican waqraqa cimiento-kunaman kutiyta akllarqan; Protestante waqraqa cimiento-ninta chinkachiyta akllarqan, hinaspa kutirqan chaykunaman, maykunaman mana hayk’aqpas kutinampaq yachachisqa karqan.
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.
1863-ին Հանրապետական եղջյուրը բաժանված էր երկու ճամբարի, ինչպես հին Իսրայելի թագավորությունն էր բաժանվել Երոբովամի և Ռոբովամի օրերում։ 1863-ին Բողոքական եղջյուրը օրինականորեն միացվեց Հանրապետական եղջյուրին, ինչպես ներկայացված է Երոբովամի երկու սեղաններով Բեթելում և Դանում։ Երկու եղջյուրները պատմության ընթացքում շարժվում են միմյանց զուգահեռ, և 1863 թվականի պատմությունը հատկապես ներկայացնում է վերջին օրերի պատմությունը։
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.
تاريخ الميلريين يتكرر في تاريخ المئة والأربعة والأربعين ألفًا مع بعض التحفظات النبوية. ومن تلك التحفظات أن الجمهور المستهدَف في تاريخ الميلريين كان أولًا الذين هم خارج الحركة، ثم بعد ذلك الحركة نفسها. أمّا في حركة المئة والأربعة والأربعين ألفًا، فإن الصوتين المذكورين في رؤيا ثمانية عشر يحددان جمهورين مستهدَفين، غير أن هذين الهدفين يأتيان على عكس ما كان في تاريخ الميلريين. فالهدف الأول هو شعب الله، وأما الصوت الثاني فهو خراف الله الأخرى التي لا تزال في بابل.
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.
Ay bir başqa peyğəmbərlik qeydi də budur ki, hər iki tarix bir kilsədən digərinə keçsə də, Millerçilər Filadelfiyadan Laodikiyaya keçdilər, üçüncü mələyin qüdrətli hərəkatı isə Laodikiyadan Filadelfiyaya keçir. Bu, Millerçilərin altıncı kilsədən yeddinci kilsəyə keçdiyini, yüz qırx dörd minin isə yeddinci kilsədən yeddi kilsədən olan səkkizinci kilsəyə keçdiyini müəyyən edir.
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.
Tiiqqee Republican seenaa naannoo bara 1863tti jiru keessatti sabni garbummaa deggeru irraa gara sabni garbummaa mormuuti sochii isaa jalqabe. Qabsoon seenaa sanaa paartilee siyaasaa lama kanneen guyyoota “dhumaa” kana keessatti mormitoota walfakkaatan taʼan hundeesse. Akkuma pirezidaantiin Republican inni jalqabaa seenaa sana keessaa waraanni sun xumurame booddee guyyoota muraasa qofa keessatti ajjeefame, pirezidaantiin Republican inni dhumaa immoo fakkeenyaan ajjeefamee, addunyaan gammadaa utuu jirtuu akka duʼeetti karaa irratti dhiifame. Inni ajjeefame, waraanni Hawaasaa xumuramee guyyoota muraasa qofa booddee utuu hin taʼin, waraanni hawaasaa inni dhumaa jalqabuu durauma ture.
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.
ᎢᏳ ᎬᎩᏰᎵ ᏗᎵᏍᎬ ᏕᎦᏚᎩ ᎤᏍᏆᏂᎪᏗ ᏗᎧᏃᎮᏛ ᎠᎴ ᎤᏃᎯᏳ ᏲᎩ ᏗᎵᏍᎬ ᏧᏓᎴᎩ ᎠᏰᎵ ᎤᏬᎯᏳᎯ ᎠᏍᎦᏯ ᎤᏍᏆᏂᎪᏗ ᏧᏩᏛᎯ ᎠᎵᏍᎪᎸ ᎤᏪᏟᏌᏅ, ᎠᎴ ᎤᎵᏍᏆᏗ ᏗᎵᏍᎬ ᏕᎦᏚᎩ ᎠᏍᎦᏯ ᎾᏍᏉ ᎾᏍᎩ ᎤᎵᏍᏆᏗ ᎨᏎᏍᏗ. ᏧᏩᏛᎯ ᎠᎵᏍᎪᎸ ᎠᏍᎦᏯ ᎤᏍᏆᏂᎪᏗ ᎾᏍᎩ ᎢᏳ ᎬᎩᏰᎵ ᏗᎵᏍᎬ ᏕᎦᏚᎩ ᎠᏍᎦᏯ ᎠᏥᏍᏆᎳᏅᎯ ᎠᏎ ᎠᏓᏰᎸᏅ ᎤᏍᏆᏂᎪᏗ ᏂᎦᎥ ᎠᏰᎵ ᎤᎵᏍᏔᏅ ᎤᏍᏆᏂᎪᏗ ᎠᏴᏫ ᎠᎴ ᎤᏠᏱᎶᎯ ᏧᎵᏰᎢ ᎤᏪᎵᎩ ᎤᏓᎷᎸᏔᏅ, ᎠᎴ ᎾᏍᎩ ᎤᏍᏆᏂᎪᏗ ᎢᎦ ᎿᎭᏉ ᎦᎵᏍᏓ. ᏧᏩᏛᎯ ᎠᎵᏍᎪᎸ ᎠᏍᎦᏯ ᎾᏍᎩ ᎤᏍᏆᏂᎪᏗ ᏗᎵᏍᎬ ᏕᎦᏚᎩ ᎠᏍᎦᏯ ᎠᏥᏍᏆᎳᏅᎯ ᎤᏮᏔᏅ ᎠᎦᏔᎯᏍᏙᏗ ᏧᏓᎴᎩ ᎤᏩᏒ ᎤᎬᏫᏳᎯ ᎠᏰᎵ ᏄᏍᏛ ᎾᏍᎩ ᎤᏓᏰᎸᏔᏅ ᎤᏟ ᎤᎪᎯᏳ ᎠᎦᏔᎯᏍᏙᏗ ᎤᏲᎱᏍᏗ ᎠᎺᏰᎵᎦ ᎡᎳᏗ ᏂᎦᎥ ᎠᏎ ᎾᎯᏳ ᏧᏜᏓᏅᏛ. ᎠᏔᎵ ᎤᏃᏍᎩ ᎠᎾᏍᏓᏩᏗᏍᎪ ᎢᏧᎳᎭ ᏧᏖᎸᎲ ᏓᏆᏍᎬ ᏗᎧᎿᎭᏩᏛ. 1863 ᎾᎯᏳ, ᎢᎬᏱᏱ ᏣᏁᎳ ᎠᏂᏔᎵᏍᎬ ᎤᏃᏍᎩ ᎤᎾጀመᎢ, ᎠᎴ ᎠᏂᏔᎵᏍᎬ ᎤᏃᏍᎩ ᎠᏂᎦᏛ ᏅᎩ ᎠᎴ ᎤᎵᏍᏆᏗ ᏣᏁᎳ ᏅᏓᏏᏅᏓ ᎡᏓᏴᏗ ᎢᏗᏢ, ᎠᎴ ᎠᏂᏓᏅᏖᎵᏙᎲᏍᎬ ᎠᏅᏙ.
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.
Ang mensahe ni Elias ay laging sinasamahan ng mga paghatol ng Diyos na nagpapatibay sa mensahe ng babala. Ang lipunan ng sanlibutan ay namumuhay ngayon gaya ng mga tao bago ang baha. Sila ay nagsisikain, nagsisiinom, at umaasang lulutasin ng mga globalistang higanteng teknolohikal ang anumang suliraning maaaring bumangon. Ipinakikilala ng Salita ng Diyos na ang sanlibutan ngayon ay nasa bingit ng isang napakalaking krisis.
“‘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’?
“‘Шѳнэй йӱнэм инай?’ Эш аслӱмыж шке гыч уло ли тиде калык-влакын мааништым? Кугу эмлыме радамын пытартыш ыштышыште нуно кучылтшо верыштым умылам мо? «Пророчествын шӱч семынаже» дене тыгай палыман улмо гыч, мый йыремыште шӱдӧрналше событий-влакыште толшо Патшанын эше омса ончылно шоген улмым пеҥгыде доказательстве-влакым ужынам мо? Юмо пуэн светым ончалын, мыйын ӱмбаке возоҥшо ответственностиым шижам мо? Тудын управительже семын, мыйлан ӱшанен пуымо кажне талантын дене, кулыше-влакым утара шотышто сай йӧн дене ыштышым ыштем мо? Але мый лывыргыше да нимогай тӱкӧ улдымо, осал тӱня дене пӧртылалтше, Юмо мыйлан пуымо средствым да сӧранлыкым, кугунрак шке йывыртышлан кучылтам, Тудын пашажын вияҥмашыже деч шке шыплыкым да моторлыкым эн шукертак кайгырем мо? Мыйын коштмашем дене, «тӱняште вияҥден пытарыме шӱмшӧндарышым — имне Seventh-day Adventists трубаным ӱшанаш оклийше йӱк дене шоктат, да тӱнялык-влакын корныштым мончат» манын, мый пеҥгыдемдам мо?”
“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.
«Ҟәрәзгә иһүрга дуйуп, дүнйәни өз гунаһлири үчүн җазалашқа келиватқан Худайниң қәдәм садасини аңлаватимиз. Заманниң ахири бизгә бәк йеқинлашти. Дүнйәниң аһалиси көйдүрүлүш үчүн бағ-бағ қилип бағланмақта. Силәр зәһәрлик от-чөпләр билән биллә бағлинип қаламсиләр? Һәр йили миңларчә, миңларчә вә он миң қетим он миң җанниң һалак болуп, өз гуналири ичидә өлүватқанлиғини чүшинәмсиләр? Худайниң балалири вә һөкүмлири аллиқачан өз ишини қилмақта, вә һәқиқәтниң нури уларниң йолиға чүшүрүлмигәчкә, җанлар һалакәткә кетиватқан болиду.» General Conference Daily Bulletin, April 1, 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.
جانێ من تۆم خواستوە لە شەودا؛ بەڵێ، بە ڕووحم کە لە ناومدایە زوو داوات لێ دەکەم: چونکە کاتێک حوکمەکانت لەسەر زەویدان، دانیشتووانی جیهان ڕاستودروستی فێر دەبن. ئیشایا 26:9.