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.
جنبش میلری در فصل هفتم اشعیا بهوسیلهٔ نبوتی شصتوپنجساله بازنمایی شد که در سال 742 ق.م. آغاز گردید. آن شصتوپنج سالی که در تاریخ اشعیا واقع شد، نمایانگر شصتوپنج سالِ از 1798 تا 1863 است. آلفا و امگا همواره پایان را همراه با آغاز به تصویر میکشند. نبوت شصتوپنجساله لعنتِ «هفت بار» را علیه پادشاهی شمالی و پادشاهی جنوبی اسرائیل مشخص میسازد. نخستین «هفت بار» علیه پادشاهی شمالی در 723 ق.م. آغاز شد، نوزده سال پس از آنکه اشعیا این پیشگویی را به پادشاه آحاز ارائه کرد. آخرین «هفت بار» علیه پادشاهی جنوبی در پایان آن شصتوپنج سال، در 677 ق.م. آغاز شد.
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.
La première malédiction de sept temps prononcée contre Éphraïm prit fin en 1798, au temps de la fin, lorsque la vision du fleuve Ulaï, aux chapitres huit et neuf de Daniel, fut descellée. Elle marqua prophétiquement à la fois l’arrivée du message du premier ange et le commencement prophétique du mouvement millérite. La dernière malédiction de sept temps prononcée contre Juda prit fin en 1844, ce qui correspondit à l’arrivée du message du troisième ange. Dix-neuf ans plus tard, en 1863, les soixante-cinq années représentées au début de la prédiction marquèrent la fin du mouvement millérite et le commencement de l’Église adventiste du septième jour laodicéenne. Sept ans avant 1863, en 1856, James White commença à reconnaître que le mouvement millérite avait cessé d’être l’Église de Philadelphie et était devenu l’Église de Laodicée. Son petit-fils, en rédigeant la biographie d’Ellen White, écrit au sujet de l’histoire de 1856 et du message laodicéen.
“The Laodicean Message
“Molayezo epai ya Laodicée”
“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:
«Адведтистҳои риоякунандаи шанбе чунин мавқеъро ихтиёр карда буданд, ки паёмҳо ба ҳафт калисо дар Ваҳй 2 ва 3 таҷрибаи калисои масеҳиро дар тӯли асрҳо тасвир менамоянд. Хулосаи онҳо ин буд, ки паёми ба калисои Лоудиқия равонашуда ба онҳое дахл дорад, ки онҳо акнун онҳоро адвентистҳои номӣ меномиданд, яъне ба онҳое, ки шанбеи рӯзи ҳафтумро напазируфта буданд. Дар як сармақолаи кӯтоҳ дар Review аз 9 октябр, Ҷеймс Уайт чанд саволи андешабарангезро матраҳ кард, ки онҳоро бо чунин изҳорот оғоз намуд:»
“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.
“L’enquête commence de nouveau à se faire entendre : ‘Sentinelle, qu’en est-il de la nuit ?’ Pour le moment, il n’y a place que pour quelques questions, posées afin d’attirer l’attention sur le sujet auquel elles se rapportent. Nous espérons qu’une réponse complète sera bientôt donnée.—Review and Herald, 9 oct. 1856.
“Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.
“Ek vr die elf vrae wat hy gestel het, is dit die sesde wat op die Laodiseërs gefokus het.
“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. Ne Lâodikyalıların durumu (ılık, ne soğuk ne sıcak) üçüncü meleğin mesajını ikrar edenlerin topluluğunun durumunu tam olarak tasvir etmiyor mu?—Ibid.”
“The last question lays the matter open:
“Dernière question lays the matter open:
“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. Si telle est notre condition en tant que peuple, avons-nous quelque véritable raison d’espérer la faveur de Dieu, à moins que nous ne prêtions attention au “conseil” du Témoin fidèle? Je te conseille d’acheter de moi de l’or éprouvé par le feu, afin que tu deviennes riche; et des vêtements blancs, afin que tu sois vêtu, et que la honte de ta nudité ne paraisse point; et oins tes yeux d’un collyre, afin que tu voies. Moi, je reprends et je châtie tous ceux que j’aime: aie donc du zèle, et repens-toi. Voici, je me tiens à la porte, et je frappe: si quelqu’un entend ma voix, et ouvre la porte, j’entrerai chez lui, je souperai avec lui, et lui avec moi. À celui qui vaincra j’accorderai de s’asseoir avec moi sur mon trône, comme moi aussi j’ai vaincu et me suis assis avec mon Père sur son trône. Apocalypse 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:
ff ನಲ್ಲಿ ಅನುವಾದಿಸಬೇಕಾದ ಪಠ್ಯದಲ್ಲಿ “ff” ಯಾವ ಭಾಷೆಯನ್ನು ಸೂಚಿಸುತ್ತದೆಯೋ ಅದು ಸ್ಪಷ್ಟವಾಗಿಲ್ಲ. ದಯವಿಟ್ಟು ಗುರಿಭಾಷೆಯನ್ನು ತಿಳಿಸಿ.
“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.
«Miaraka amin’ny mpandinika sasany amin’izao andro izao isika dia tsy maintsy manaiky fa ireo fiangonana fito ireo dia tokony ho takarina ho maneho toe-piainan’ny fiangonana kristiana fito, ao anatin’ny vanim-potoana fito, mandrakotra ny fizotry ny vanim-potoana kristiana manontolo.—Ibid., 16 Oktobra 1856. »
“He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:
«Мо́н пас прэдикасьон ан-сюит, трайтан шак лёглиза сэпарамман. Ан вэнан а ла сэтьем, лаодисеэн, ил деклара:»
“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.
« Combien humiliante pour nous, en tant que peuple, est la triste description de cette Église ! Et cette redoutable description n’est-elle pas un tableau des plus parfaits de notre condition présente ? Elle l’est ; et il ne servira à rien d’essayer d’éluder la force de ce témoignage pénétrant adressé à l’Église de Laodicée. Que le Seigneur nous aide à le recevoir et à en tirer profit. —Ibid. »
“After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:
« Après avoir consacré deux colonnes à l’Église de Laodicée, ses remarques finales lancèrent un appel pressant : »
“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.
«Chers frères, nous devons vaincre le monde, la chair et le diable, sinon nous n’aurons aucune part dans le royaume de Dieu.... Saisissez-vous immédiatement de cette œuvre, et, par la foi, réclamez les gracieuses promesses faites aux Laodicéens repentants. Levez-vous au nom du Seigneur, et que votre lumière luise à la gloire de Son nom béni. — Ibid.»
“The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:
«La réponse venant du champ fut électrisante. G. W. Holt écrivit de l’Ohio, le 20 octobre :»
“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.
“Ee, ndzi pfumela leswaku hina lava nga eka rungula ra vunharhu, lava nga ni milawu ya Xikwembu ni ripfumelo ra Yesu, hi vona kereke leyi marito lawa ma kongomisiweke eka yona; naswona a hi nge hatliseli ngopfu eku kombeleni nsuku lowu ringiweke ni nguvu yo basa, ni murhi wa matihlo, leswaku hi kota ku vona.—Ibid., Nov. 6, 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:
« Depuis le Nord-Est, une nouvelle voix se fit entendre sur ce sujet, celle de Stephen N. Haskell, de Princeton, Massachusetts. Adventiste observant le premier jour, il avait commencé à prêcher à l’âge de vingt ans ; maintenant, trois ans plus tard, il était entré dans le message du troisième ange. Étudiant approfondi de la Bible, après avoir lu le bref éditorial initial de White introduisant la question des sept Églises, il choisit d’écrire pour la Review un article développé : »
“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.
« Le sujet auquel il est fait référence a été pour moi, depuis quelques mois déjà, d’un profond intérêt.... Depuis quelque temps, j’ai été amené à croire que le message adressé aux Laodicéens nous concerne; c’est-à-dire, ceux qui croient au message du troisième ange, pour de nombreuses raisons que je considère comme bonnes. J’en mentionnerai deux.—Ibid. »
“This he does, devoting two columns to his conclusions. As he closed he declared:
« C’est ce qu’il fait, en consacrant deux colonnes à ses conclusions. En terminant, il déclara : »
“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.
« Une théorie du message du troisième ange ne nous sauvera jamais, non, jamais, sans le vêtement de noces, qui est la justice des saints. Nous devons achever la sainteté dans la crainte du Seigneur. — 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.
«Pendant que James White poursuivait ses éditoriaux sur le message adressé à l’Église de Laodicée, les idées que les adventistes observateurs du sabbat lisaient alors dans la Review étaient saisissantes; mais, après un examen réfléchi et accompagné de prière, elles furent reconnues comme applicables. Les lettres adressées à la rédaction manifestaient un accord assez général et indiquaient qu’un réveil était en cours. Que ce message pénétrant ne fût pas le produit d’une excitation passagère fut attesté par le premier article du Témoignage n° 3, publié en avril 1857, intitulé Sois zélé et repens-toi. Il s’ouvre par ces mots : « Le Seigneur m’a montré en vision certaines choses concernant l’Église dans son état actuel de tiédeur, que je vais vous rapporter. » —1T, p. 141. Ellen White y présenta ce qui lui avait été montré au sujet des attaques de Satan contre l’Église par le moyen de la prospérité terrestre et des possessions.» 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.
La mouvance millérite commença prophétiquement en tant qu’Église de Philadelphie, et en 1856 elle devint l’Église de Laodicée. Sept ans plus tard, cette mouvance prit fin, et l’Église adventiste du septième jour commença en tant qu’Église de Laodicée et le demeurera, jusqu’à ce qu’elle soit vomie de la bouche du Seigneur. La mouvance des cent quarante-quatre mille sortit du sein de l’Église de Laodicée, tout comme la mouvance millérite sortit du sein de l’Église de Sardes. La mouvance des cent quarante-quatre mille est parallèle à la mouvance millérite en ce que la première mouvance passa de Philadelphie à Laodicée, tandis que la dernière mouvance passe de Laodicée à Philadelphie. Le point de transition de Philadelphie à Laodicée dans l’histoire millérite est expressément fixé à 1856 ; ainsi, le point de transition doit aussi être marqué dans la dernière mouvance, car Dieu ne change jamais. Le point de transition est identifié dans Apocalypse onze par les deux prophètes qui sont mis à mort dans les rues.
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.
Og når de har fullført sitt vitnesbyrd, skal dyret som stiger opp fra avgrunnen, føre krig mot dem og seire over dem og drepe dem. Og deres døde legemer skal ligge på gaten i den store byen, som i åndelig mening kalles Sodoma og Egypt, hvor også vår Herre ble korsfestet. Åpenbaringen 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.
De lêstne bewäging soe stjerre, dan stean en dêrnei as it banier weropwekke wurde. Dêrmei soe hja har skikke nei de Republikeinske hoarn. De Republikeinske hoarn makket in byld foar it beest, en it beest dêr’t it it byld fan makket wurdt yn Iepenbiering santjin neamd, en dat beest wurdt oantsjut as de fyfde kop dy’t in deadlike wûne krige, en dy’t as de achtste kop weropwekke wurde soe. It soe weropwekke wurde as de achtste, dy’t út de sân wie.
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.
Mme sebata se neng se le teng, mme se sa le yo, le sone ke sa borobedi, mme se tswa mo go tse supa, mme se ya tatlhegong. Tshenolo 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.
Tarumbeta ya Republican ingeunda sanamu ya mnyama yule, na kwa hiyo ingeuliwa kisha kufufuliwa. Ilipofufuliwa, ingekuwa kichwa cha nane kilichotokana na vichwa saba vilivyotangulia. Tarumbeta ya Kiprotestanti hupanda juu ya yuleyule mnyama wa nchi kama tarumbeta ya Republican, na ingehitaji kuwa na mienendo iyo hiyo ya kinabii. Mabadiliko kutoka Filadelfia kwenda Laodikia katika mwamko wa Kimileri yanaakisi kimbele mabadiliko kutoka Laodikia kwenda Filadelfia katika mwamko wa mwisho.
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.
Lorsque le dernier mouvement reçut une blessure mortelle le 18 juillet 2020, il mourut en tant que Laodicée. Lorsqu’ensuite, comme cela est représenté dans Apocalypse onze, il passa à Philadelphie, il représenterait la huitième Église, c’est-à-dire issue des sept. La mort survenue en l’an 2020 fut mise en parallèle avec la corne républicaine, car depuis le temps de la fin, en 1989, il y avait eu six présidents. Le sixième président reçut une blessure mortelle, qui sera guérie en 2024. Cette tête sera alors la huitième tête des États-Unis depuis le temps de la fin, en 1989, et elle sera issue des sept. Les deux cornes étaient la sixième qui devient la huitième. Cette vérité constitue une grande partie du message de la Révélation de Jésus-Christ qui est descellée juste avant la fin du temps de grâce.
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.
لهٰذا ضروری ہے کہ میلرائٹ تاریخ کے بارے میں واضح فہم رکھا جائے جو ہماری موجودہ تاریخ کی تمثیل کرتی ہے۔ سسٹر وائٹ نے 1856 میں جیمز وائٹ کے لاوؔدِکیہ کے اطلاق کی اس تحریک پر تصدیق کی، اس لیے یہ ایسا اطلاق نہیں جو انسانی منطق سے اخذ کیا گیا ہو۔ سیونتھ ڈے ایڈونٹسٹ کلیسیا کے قانونی طور پر ریپبلکن سینگ کے ساتھ مربوط ہونے سے سات سال پہلے، الہام کے ذریعے اسے لاوؔدِکیہ کی کلیسیا کے طور پر شناخت کیا جا چکا تھا۔ اس کا مطلب یہ ہے کہ سیونتھ ڈے ایڈونٹسٹ کلیسیا کی پوری تاریخ میں ایک دن بھی ایسا نہیں گزرا جب وہ برہنہ، غریب، اندھی، بدحال اور قابلِ رحم نہ رہی ہو۔ یہ نبوی حقیقت، حزقی ایل باب آٹھ کی چار بتدریج بڑھتی ہوئی مکروہات کو ایڈونٹزم کی چار نسلوں کے طور پر پہچاننے کے لیے سیاق اور جواز فراہم کرتی ہے۔
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.
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.
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.
Na kwa malaika wa kanisa la Walaodikia andika; Haya ndiyo asemayo Aliye Amina, shahidi aliye mwaminifu na wa kweli, mwanzo wa viumbe vya Mungu; Nayajua matendo yako, ya kuwa wewe si baridi wala si moto; laiti ungekuwa baridi au moto. Basi kwa kuwa wewe ni vuguvugu, wala si moto wala si baridi, nitakutapika utoke kinywani mwangu. Kwa kuwa wasema, Mimi ni tajiri, nimejitajirisha, wala sina haja ya kitu; nawe hujui ya kuwa wewe ndiwe mnyonge, mwenye mashaka, maskini, kipofu, na uchi; nakupa shauri kununua kwangu dhahabu iliyosafishwa kwa moto, upate kuwa tajiri; na mavazi meupe, upate kuvikwa, aibu ya uchi wako isionekane; na dawa ya macho ujipake macho yako, upate kuona. Wote niwapendao, nawakemea na kuwarudi; basi uwe na bidii, ukatubu. Tazama, nasimama mlangoni, nabisha; mtu akiisikia sauti yangu, na kuufungua mlango, nitaingia kwake, nami nitakula pamoja naye, yeye naye pamoja nami. Yeye ashindaye, nitampa kuketi pamoja nami katika kiti changu cha enzi, kama mimi nami nilivyoshinda, nikaketi pamoja na Baba yangu katika kiti chake cha enzi. Yeye aliye na sikio, na alisikie neno hili ambalo Roho ayaambia makanisa. Ufunuo 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.
Le Véritable Témoin déclare que, si quelqu’un « entend » sa voix, il entrera chez lui et « soupera avec lui ». Si Laodicée ouvrait la porte, Christ entrerait et souperait avec elle. S’il est permis à Christ d’entrer, il apporte un message, car le symbolisme du fait de manger représente la réception d’un message. Ce message peut être envisagé, de manière générale, comme étant simplement le message à Laodicée, mais ce serait là une considération superficielle de ce que représente le message qu’il offre. En 1856, Hiram Edson présenta une série de huit articles contenant l’information prophétique qui approfondit la compréhension de la toute première « prophétie de temps » que les anges de Dieu conduisirent William Miller à reconnaître et à proclamer. Dans ces huit articles, Edson identifie correctement les soixante-cinq années d’Ésaïe sept.
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.
Mwanzo wa kazi ya Miller ulikuwa ni ugunduzi wa zile nyakati saba, na miaka saba kabla ya vuguvugu lililoitwa kwa jina la huduma yake kufikia mwisho wake, ufunuo wa ndani zaidi wa unabii huo huo ulitolewa kwa Uadventista wa Millerite. Ulitolewa katika mwaka uleule ambao walitambuliwa kwa uvuvio kuwa Walaodikia. Kwa jinsi ya kinabii, siku elfu mbili mia tano na ishirini baadaye katika mwaka 1863, ugunduzi wa kwanza wa Miller kuhusu wakati wa kinabii ulikataliwa. Ujumbe wa Laodikia kwa vuguvugu la Waadventista ulifika mwaka 1856, naye Bwana akabisha mlangoni mara nane, kwa makala nane, ili kuona kama angeweza kupata kuingia. Katika mwisho wa vuguvugu hilo, Shahidi wa Kweli alitamani kula pamoja na watu Wake kwa kujilisha juu ya ujumbe ule wa kwanza kabisa wa wakati tangu mwanzo wa vuguvugu. Watu Wake walikataa kula, na miaka saba, au siku elfu mbili mia tano na ishirini za kinabii, baadaye, watu Wake wakaufunga mlango ule uliokuwa umefunguliwa kwa ufunguo wa Daudi uliokuwa umewekwa mkononi mwa William Miller. Walirudi kwa nabii wa kale Msamaria aliyewalisha uongo, wakitia muhuri hatima yao ya kufa kati ya punda na simba.
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.
En 1856, la corne protestante se trouvait dans la crise de la vallée de la vision, car là où il n’y a point de vision, le peuple périt. En 1856, la corne républicaine se trouvait elle aussi dans une crise.
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 年，素有“流血堪萨斯”之称的堪萨斯—密苏里边境战争中的激烈冲突仍在持续。这场斗争所争执的是：堪萨斯究竟将以自由州还是蓄奴州的身份加入联邦。该冲突包括支持奴隶制与反对奴隶制的定居者之间的暴力冲突。
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.
«ff» 指的是哪种语言？请告知目标语言名称，我将按要求只返回译文。
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年，共和党成立，以回应1854年通过的《堪萨斯—内布拉斯加法案》所引发的政治动荡；该法案促成了日益高涨的反对奴隶制向新领土扩张的声浪。该党的第一次全国代表大会在费城举行，约翰·C·弗里蒙特被选为该党在1856年总统选举中的首位总统候选人。
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.
قانون کانزاس-نبراسکا، سرزمینهای کانزاس و نبراسکا را سازماندهی کرد و به ساکنان آن سرزمینها اجازه داد تصمیم بگیرند که آیا بردهداری را در داخل مرزهای خود مجاز خواهند شمرد یا نه. این مفهوم که به «حاکمیت مردمی» معروف شد، عملاً مصالحهٔ میزوریِ ۱۸۲۰ را که بردهداری را در شمالِ مدار 36°30’ در قلمرو لوئیزیانا ممنوع کرده بود، لغو کرد. این قانون تأثیری عمیق بر مسئلهٔ بردهداری در سرزمینها گذاشت. این قانون تنشهای منطقهای را از نو شعلهور ساخت، زیرا این امکان را گشود که بردهداری بتواند به نواحیای گسترش یابد که پیشتر سرزمین آزاد به شمار میرفتند، مانند کانزاس. تصویب قانون کانزاس-نبراسکا به هجوم ساکنانِ موافقِ بردهداری و مخالفِ بردهداری به قلمرو کانزاس انجامید، که هر یک امید داشتند بر نتیجهٔ رأیگیریِ حاکمیت مردمی تأثیر بگذارند. این رقابت برای بهدست گرفتن کنترل آن قلمرو به درگیریهای خشونتبار و دورهای از بیقانونی انجامید که در سال ۱۸۵۶ به «کانزاسِ خونین» معروف شد.
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.
L’élection présidentielle de 1856 fut un événement politique d’importance. Elle donna lieu à une compétition à trois entre le démocrate James Buchanan, le républicain John C. Fremont et l’ancien président Millard Fillmore, du Parti américain. James Buchanan remporta l’élection et devint le 15e président des États-Unis.
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.
Le mandat présidentiel de James Buchanan est principalement connu pour son incapacité à faire face efficacement aux tensions et aux divisions croissantes entre le Nord et le Sud, lesquelles aboutirent finalement au déclenchement de la guerre de Sécession peu après qu’il eut quitté ses fonctions. Sa présidence est souvent considérée comme l’une des moins réussies de l’histoire américaine, en raison de ces graves défaillances dans l’exercice du leadership et dans la gestion de la crise.
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.
Le tristement célèbre arrêt Dred Scott de 1857 déclara que les esclaves, qu’ils soient asservis ou libres, n’étaient pas des citoyens et ne pouvaient ester en justice devant les tribunaux fédéraux. Il déclara également que le Congrès ne pouvait empêcher l’esclavage dans les territoires des États-Unis. Le démocrate Buchanan approuva publiquement l’arrêt Dred Scott favorable à l’esclavage.
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.
Democrat Buchanan gumina uchaykuna-man yanapakuq kasqanqa mana chayllachu Guerra Civil nisqaman tensiónkuna astawan wiñachirqan, aswanpas paypa mana atisqan suyupa economía nisqanta allinta kamachiyta apamurqan Panic of 1857 nisqata, chaymi huknin hatun aswan llaqtayuq qullqi urmaykunamanta karqan Estados Unidospa historiannimpi, manaraq Great Depression nisqa hamuqtin. Panic of 1857 nisqaqa sinchi qullqi ñak’ariyta apamurqan, mayqinmi achka wata duraqarqan. Negociokuna wan bancokuna wichq’arqanku, desempleo yapakurqan, hinaspa bolsa de valores urmaykurqan.
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.
Trong nhiệm kỳ tổng thống của Buchanan, các tiểu bang miền Nam bắt đầu tiến trình ly khai khỏi Liên bang, và họ tách ra để đáp lại việc Abraham Lincoln thuộc Đảng Cộng hòa được bầu vào năm 1860. Buchanan đã áp dụng một cách tiếp cận thụ động đối với cuộc khủng hoảng ly khai, cho rằng chính phủ liên bang không có thẩm quyền cưỡng bức ngăn chặn sự ly khai. Sự thiếu hành động dứt khoát này đã khiến phong trào ly khai có thêm đà phát triển. Việc ông thiếu sự lãnh đạo mạnh mẽ và miễn cưỡng thực hiện những hành động quyết đoán để giải quyết cuộc khủng hoảng ly khai đã góp phần tạo nên nhận thức của miền Nam rằng họ có thể rời khỏi Liên bang mà không phải đối mặt với sự chống đối bằng quân sự.
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.
Ni mwaka wa 1860 ambapo Abraham Lincoln, Rais wa kwanza wa Chama cha Republican, alichaguliwa. Tarehe 1 Januari 1863, Rais Lincoln alitia saini na kutoa Tangazo la mwisho la Ukombozi (Emancipation Proclamation), lililotangaza kwamba watu wote waliokuwa watumwani katika maeneo yaliyokuwa chini ya Muungano wa Kusini (Confederacy) walipaswa kuwekwa huru. Amri hii ya kiutendaji ilikuwa na athari kubwa katika Vita vya wenyewe kwa wenyewe, kwa kuwa iliigeuza migogoro hiyo kuwa pambano si tu la kuuhifadhi Muungano, bali pia la kukomesha utumwa. Tangazo la Ukombozi halikuwapa uhuru mara moja watu wote waliokuwa watumwani. Lilitumika mahsusi kwa maeneo yaliyokuwa chini ya Muungano wa Kusini, ambako Muungano wa Kaskazini ulikuwa na mamlaka yenye mipaka. Kadiri majeshi ya Muungano wa Kaskazini yalivyoendelea kusonga mbele na kutwaa udhibiti wa maeneo ya Muungano wa Kusini, tangazo hilo lilitekelezwa, na watu waliokuwa watumwani katika maeneo hayo wakawekwa huru. Tangazo la Ukombozi lilikuwa hatua ya muhimu sana kuelekea kukomeshwa hatimaye kwa utumwa nchini Marekani, na lilifungua njia kwa kupitishwa kwa Marekebisho ya Kumi na Tatu ya Katiba ya Marekani, ambayo yalipitishwa na kuridhiwa tarehe 6 Desemba 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.
Kutawika kwa mwaka wa 1850 na kuendelea, pembe ya Republican ilikuwa katika mgogoro wa suala la utumwa. Migawanyiko miwili ya msingi katika nchi hiyo iliwakilishwa na makundi mawili ya msingi ya fikra za kisiasa. Mchakato wa kutengana ulianza mwaka wa 1856, wakati makundi ya kupinga utumwa na ya kuunga mkono utumwa yalipoingia katika eneo la Kansas kwa jaribio la kudumisha maoni yao kuhusu utumwa, katika wakati uleule ambapo Philadelphia ilikuwa ikitenganishwa na Laodikia. Democrats walikuwa wa kuunga mkono utumwa, na Republicans walikuwa wa kupinga utumwa.
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.
En 1856, le « Kansas sanglant » représentait un microcosme de la guerre imminente. Cette année-là, un démocrate pro-esclavagiste fut élu à la tête de la corne républicaine, et sa direction inefficace devint le symbole d’une présidence inefficace, jusqu’à ces tout derniers jours récents. Il précéda le premier président républicain qui fut contraint de réparer les dégâts laissés par la présidence de 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.”
Jusqu’en 1863, la corne républicaine émit le décret exécutif le plus important de l’histoire de la bête terrestre d’Apocalypse treize. Ce décret exécutif portait sur l’esclavage. Un paragraphe de la proclamation déclare : « Que, le premier jour de janvier, en l’an de notre Seigneur mil huit cent soixante-trois, toutes les personnes tenues comme esclaves dans tout État, ou partie désignée d’un État, dont le peuple sera alors en rébellion contre les États-Unis, seront dès lors, à partir de ce moment, et pour toujours, libres ; et le gouvernement exécutif des États-Unis, y compris son autorité militaire et navale, reconnaîtra et maintiendra la liberté de ces personnes, et n’accomplira aucun acte ou actes pour réprimer ces personnes, ou l’une quelconque d’entre elles, dans les efforts qu’elles pourraient faire pour obtenir leur liberté effective. » Bien que la résolution du problème de l’esclavage fût, à ce moment-là, historiquement incomplète, l’essence de la Constitution est reconnue lorsque Lincoln écrivit : « toutes les personnes tenues comme esclaves dans tout État … seront dès lors, à partir de ce moment, et pour toujours, libres. »
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.
লিঙ্কন সংবিধানে ব্যক্ত মৌলিক নীতিতে প্রত্যাবর্তন করছিলেন, যেখানে ঘোষণা করা হয়েছে যে “সকল মানুষ সমভাবে সৃষ্ট।” একই সময়ে লিঙ্কন সেই মৌলিক সত্যগুলোর দিকে ফিরে যাচ্ছিলেন, যখন প্রোটেস্ট্যান্ট শৃঙ্গ তার নিজস্ব মৌলিক ভবিষ্যদ্বাণী—অর্থাৎ দাসত্বের ভবিষ্যদ্বাণী—প্রত্যাখ্যান করছিল। অতএব, ঠিক সেই সময়ে যখন রিপাবলিকান শৃঙ্গ দাসত্ব-সম্পর্কে তার ইতিহাসের সর্বাধিক তাৎপর্যপূর্ণ “নির্বাহী আদেশ” জারি করছিল, তখন প্রোটেস্ট্যান্ট শৃঙ্গও দাসত্বের ভবিষ্যদ্বাণী-সম্পর্কে, যা মূসার শপথ ও অভিশাপ দ্বারা প্রতীকায়িত, তার ভবিষ্যদ্বাণীমূলক ইতিহাসের সর্বাধিক তাৎপর্যপূর্ণ নির্বাহী আদেশ জারি করল। রিপাবলিকান শৃঙ্গ ভিত্তিমূলে প্রত্যাবর্তন করার সিদ্ধান্ত নিয়েছিল; প্রোটেস্ট্যান্ট শৃঙ্গ তার ভিত্তিকে প্রত্যাখ্যান করে তাদের কাছেই ফিরে যাওয়ার সিদ্ধান্ত নিয়েছিল, যাদের কাছে সে কখনোই ফিরে না যেতে নির্দেশপ্রাপ্ত হয়েছিল।
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.
I te matahiti 1863, ua faataa-ê-hia te pu Republican i roto i na pu e piti, mai te faataaraa-ê-raahia o te basileia o Iseraela tahito i te tau o Ieroboama e Rehoboama. I te matahiti 1863, ua taamau-ture-hia te pu Protestant i te pu Republican, mai tei faahoho‘ahia e na fata tusia e piti a Ieroboama i Betela e i Dana. Te tere ra na pu e piti i roto i te aamu i te hoê huru afaro to raua, e te aamu o te matahiti 1863, ihoâ râ, te faahoho‘a nei i te aamu o na mahana hopea.
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.
L’histoire millérite se répète dans celle des cent quarante-quatre mille, avec quelques réserves prophétiques. L’une de ces réserves est que le public visé, dans l’histoire millérite, fut d’abord constitué de ceux qui étaient en dehors du mouvement, puis, par la suite, du mouvement lui-même. Dans le mouvement des cent quarante-quatre mille, les deux voix d’Apocalypse dix-huit désignent deux publics cibles, mais ces cibles sont l’inverse de celles de l’histoire millérite. La première cible est le peuple de Dieu, et la seconde voix est l’autre troupeau de Dieu, qui est encore dans Babylone.
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.
Une autre réserve prophétique est que, bien que les deux histoires passent d’une Église à une autre, les millérites passèrent de Philadelphie à Laodicée, et le puissant mouvement du troisième ange passe de Laodicée à Philadelphie. Cela montre que les millérites allèrent de la sixième à la septième Église, et que les cent quarante-quatre mille vont de la septième Église à la huitième Église, qui est des sept.
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.
Jambi la Kirepublikani lilianza mwendo wake kutoka taifa la kuunga mkono utumwa kuelekea taifa la kupinga utumwa katika historia inayohusiana na mwaka 1863. Mgogoro wa historia hiyo ulianzisha vyama viwili vya kisiasa ambavyo ndivyo wapinzani wale wale katika hizi “siku za mwisho.” Kama vile rais wa kwanza wa Kirepublikani wa historia hiyo aliuawa siku chache tu baada ya vita kumalizika, ndivyo pia rais wa mwisho wa Kirepublikani alivyouawa kwa njia ya mfano na kuachwa barabarani kana kwamba amekufa huku ulimwengu ukishangilia. Aliuawa, si siku chache tu baada ya Vita vya wenyewe kwa wenyewe kumalizika, bali muda mfupi kabla ya vita vya mwisho vya wenyewe kwa wenyewe kuanza.
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.
پہلے ریپبلکن صدر سے قبل امریکی تاریخ کا سب سے غیر مؤثر صدر آیا، اور آخری ریپبلکن صدر سے قبل بھی وہی ہوگا۔ اُس ڈیموکریٹ صدر کی بے اثری، جو پہلے ریپبلکن صدر سے پہلے تھا، اُس بحران کا سبب بنی جو ترقی کرتے کرتے خانہ جنگی میں بدل گیا، اور یہی بے اثری اب بھی وقوع پذیر ہو رہی ہے۔ وہ ڈیموکریٹ صدر جو آخری ریپبلکن صدر سے پہلے آتا ہے، اُس نے معیشت کو اس طور پر چلایا کہ اُس وقت تک کی امریکی تاریخ کا سب سے بڑا معاشی انہدام پیدا ہوا۔ دونوں سینگ اتوار کے قانون تک متوازی چلتے ہیں۔ 1863 میں دونوں سینگوں کی پہلی نسل کا آغاز ہوا، اور دونوں سینگوں کے لیے چوتھی اور آخری نسل مشرق کی طرف رُخ کیے ہوئے، اور سورج کو سجدہ کرتے ہوئے ہوگی۔
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.
Nkhani ya Eliya nthendaŵi zonse imatsagana ndi maweruzo a Mulungu otsimikizira uthenga wa chenjezo. Tsopano anthu a dziko lapansi akukhala monga anthu a m’nthawi ya chigumula chisanafike. Akudya, akumwa, ndipo akuyembekezera kuti zimphona za ukadaulo wa padziko lonse zidzathetsa vuto lililonse limene lingabuke. Mawu a Mulungu akuzindikiritsa kuti dziko lapansi tsopano lili pa mphambano ya vuto lalikulu kwambiri.
“‘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’?
«“Quid noctis?” Percipio-ne pondus horum nuntiorum? Intellego-ne locum quem occupant in opere conclusivo magni systematis remedialis? Ita-ne mihi familiaris est “firmum verbum propheticum” ut in rebus quae circum me geruntur certam videam probationem Regem venturum iam ad ipsas fores adesse? Sentio-ne responsabilitatem quae super me incumbit, intuitu lucis quam Deus dedit? Utor-ne omni talento mihi commisso tamquam dispensator eius, in conatu rite directo ad pereuntes eruendos? An tepidus sum et indifferens, partim cum mundo impio permixtus, opibus atque facultatibus a Deo mihi datis magna ex parte ad propriam voluptatem utens, de mea quiete et commoditate magis sollicitus quam de progressu causae eius? Num ego ipso meo cursu confirmo “persuasionem quae in mundo invalescit, Adventistas Diei Septimi tubam sono incerto canere, et vestigiis mundanorum ingredi”?”»
“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.
«Mi es hören die Schritte eines nahenden Gottes, der die Welt um ihrer Ungerechtigkeit willen bestrafen wird. Das Ende der Zeit ist uns nahe gekommen. Die Bewohner der Welt werden in Bündel gebunden, damit sie verbrannt werden. Sollt ihr mit dem Unkraut zusammengebunden werden? Begreift ihr, dass Jahr für Jahr Tausende und Abertausende und Zehntausend mal Zehntausend Seelen verlorengehen und in ihren Sünden sterben? Die Plagen und Gerichte Gottes tun bereits ihr Werk, und Seelen gehen dem Verderben entgegen, weil das Licht der Wahrheit nicht auf ihren Pfad hat scheinen können.» 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.
En mon âme je t’ai désiré durant la nuit; oui, avec mon esprit au-dedans de moi je te chercherai dès l’aube; car lorsque tes jugements s’exercent sur la terre, les habitants du monde apprennent la justice. Ésaïe 26:9.