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.
Kev txav ntawm cov Millerite raug sawv cev hauv Yaxayas tshooj xya los ntawm ib lo lus faj lem ntev rau caum tsib xyoos, uas tau pib xyoo 742 BC. Cov rau caum tsib xyoos ntawd uas tau tshwm sim hauv keeb kwm ntawm Yaxayas sawv cev rau rau caum tsib xyoos txij xyoo 1798 mus txog xyoo 1863. Alpha thiab Omega yuav ib txwm piav txog qhov kawg nrog rau qhov pib. Lo lus faj lem rau caum tsib xyoos ntawd qhia txog txoj kev foom phem xya zaug tawm tsam lub nceeg vaj qaum teb thiab lub nceeg vaj qab teb ntawm cov Yixayee. Thawj zaug xya zaug tawm tsam lub nceeg vaj qaum teb tau pib xyoo 723 BC, kaum cuaj xyoos tom qab Yaxayas tau tshaj tawm lo lus twv ua ntej rau vaj Ahaz. Zaug kawg xya zaug tawm tsam lub nceeg vaj qab teb tau pib thaum kawg ntawm rau caum tsib xyoos ntawd, xyoo 677 BC.
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.
Thawj thawj qhov kev foom tsis zoo ntawm xya lub sij hawm tawm tsam Ephraim tau xaus rau xyoo 1798, uas yog lub caij kawg thaum lub zeem muag txog tus Dej Ulai hauv Daniyee tshooj yim thiab cuaj raug qhib lub foob. Qhov no raws li lus faj lem tau cim tseg ob qho tib si txog kev tuaj txog ntawm thawj tus tim tswv txoj xov thiab qhov pib raws li lus faj lem ntawm kev txav Millerite. Qhov kev foom tsis zoo kawg nkaus ntawm xya lub sij hawm tawm tsam Yudas tau xaus rau xyoo 1844, uas yog kev tuaj txog ntawm tus tim tswv thib peb txoj xov. Kaum cuaj xyoos tom qab ntawd, xyoo 1863, rau caum tsib xyoos uas raug sawv cev rau thaum pib ntawm zaj lus twv tau cim tseg qhov kawg ntawm kev txav Millerite, thiab qhov pib ntawm pawg ntseeg Xya-hnub Adventist hauv Laodicea. Xya xyoo ua ntej xyoo 1863, hauv xyoo 1856, James White tau pib txheeb qhia tias kev txav Millerite tau tsis ua pawg ntseeg Filadefiya lawm thiab tau dhau los ua pawg ntseeg Laodicea. Nws tus xeeb ntxwv, thaum sau Ellen White phau ntawv keeb kwm, tau sau txog keeb kwm ntawm xyoo 1856, thiab txog txoj xov Laodicea.
“The Laodicean Message
“Lus Nqi Xa Xov Rau Laodicea”
“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:
“Cov ntseeg Adventist uas ceev hnub Xanpataus tau tuav txoj hauj lwm hais tias cov lus xa mus rau xya pawg ntseeg hauv Tshwmsim 2 thiab 3 yog ib daim duab qhia txog txoj kev paub thiab kev taug kev ntawm pawg ntseeg Khixatia thoob plaws ntau tiam xyoo. Lawv tau xaus lus tias cov lus xa mus rau pawg ntseeg Laudikea yog siv rau cov uas lawv tam sim no hu ua Adventist raws npe xwb, yog cov uas tsis tau lees txais hnub Xanpataus hnub xya. Hauv ib tsab lus luv luv rau hauv Review hnub tim 9 Lub Kaum Hli, James White tau tsa ib co lus nug uas tsim nyog ua rau xav tob, uas nws tau pib los ntawm kev hais tias:”
“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.
“Lo lus nug tab tom pib rov tshwm sim dua tshiab tias, ‘Tus neeg zov, hmo ntuj zoo li cas lawm?’ Tam sim no tsuas muaj chaw rau ob peb lo lus nug xwb, nug los txhawm rau hu kom mloog lub ntsiab lus uas lawv muaj feem xyuam rau. Peb ntseeg siab tias tsis ntev tom ntej no yuav muaj lus teb puv npo raug muab los.—Review and Herald, Oct. 9, 1856.
“Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.
“Ntawm kaum ib lo lus nug uas nws tau nug, lo lus nug thib rau yog lo lus uas tsom ncaj qha rau cov Laodicea.
“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. Puas yog qhov xwm txheej ntawm cov Laodicea (sov liam, thiab tsis txias tsis kub) tsis yog ib qho piv txwv uas phim raws nraim txog tus mob ntawm pawg neeg ntawm cov uas lees hais tias yog cov tuav tus timtswv peb cov lus ceeb toom?—Ibid.
“The last question lays the matter open:
“Lo lus nug kawg no qhib qhov teeb meem ntawd kom pom tseeb:
“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. Yog hais tias qhov no yog peb lub xeev raws li ib haiv neeg, peb puas muaj ib qho laj thawj tseeb twg los cia siab rau Vajtswv txoj kev haum xeeb tshwj tsis yog peb mloog tus Timkhawv Tseeb txoj “lus qhuab ntuas”? Kuv qhuab ntuas koj kom yuav ntawm kuv kub uas twb raug sim hauv hluav taws lawm, kom koj thiaj nplua nuj; thiab tsoos tsho dawb, kom koj thiaj raug hnav ris, thiab kom qhov txaj muag ntawm koj txoj kev liab qab txhob tshwm tuaj; thiab pleev qhov muag tshuaj rau koj ob lub qhov muag, kom koj thiaj pom tau. Txhua tus uas kuv hlub, kuv cem thiab qhuab qhia rau txim: yog li ntawd cia li kub siab lug, thiab hloov siab lees txim. Saib maj, kuv sawv ntawm lub qhov rooj, thiab khob: yog leejtwg hnov kuv lub suab, thiab qhib lub qhov rooj, kuv yuav los rau hauv nws, thiab yuav nrog nws noj mov, thiab nws nrog kuv. Tus uas kov yeej, kuv yuav pub rau nws zaum nrog kuv hauv kuv lub zwm txwv, ib yam li kuv kuj tau kov yeej, thiab zaum nrog kuv Leej Txiv hauv Nws lub zwm txwv. Tshwm Sim 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:
“Nws pom tseeb tias qhov tseeb ntawm zaj no nyuam qhuav pib ci tuaj rau hauv James White lub siab. Hauv tsab Review tom ntej no muaj ib zaj lus nthuav qhia xya kab hais txog xya pawg ntseeg, nyob rau hauv lub npe ntawd. Hauv nws cov lus qhib nws tshaj tawm tias:
“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.
“Peb yuav tsum pom zoo nrog qee leej neeg txhais Vajlugkub niaj hnub no tias xya pawg ntseeg no yuav tsum to taub tias sawv cev rau xya yam xwm txheej ntawm pawg ntseeg Khetos, hauv xya ntu sijhawm, uas nthuav dav hla tag nrho tiam ntawm txoj kev ntseeg Khetos.—Ibid., Kaum Hli 16, 1856.
“He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:
“Nws mam li tsa zaj lus faj lem ntawd los, hais txog txhua pawg ntseeg nyias nyias. Thaum los txog pawg xya, uas yog pawg ntseeg Laodicea, nws tshaj tawm tias:
“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.
“Qhov kev piav qhia uas tu siab ntawm pawg ntseeg no ua rau peb txo hwj chim npaum li cas, peb uas yog ib haiv neeg. Thiab puas tsis yog qhov kev piav qhia txaus ntshai no yog ib daim duab uas meej txhij kawg nkaus ntawm peb qhov xwm txheej tam sim no? Yog lawm; thiab yuav tsis muaj ib qho txiaj ntsig li los sim khiav dim ntawm lub zog ntawm zaj lus tim khawv uas tshawb xyuas tob no rau pawg ntseeg Laodicean. Thov tus Tswv pab peb kom txais yuav nws, thiab kom tau txiaj ntsig los ntawm nws.—Ibid.
“After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:
“Tom qab uas nws tau muab ob kem rau pawg ntseeg Laodikea lawm, nws cov lus xaus tau hais ib qho kev thov hu rov qab uas muaj zog heev:
“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.
“Cov kwvtij uas kuv hlub, peb yuav tsum kov yeej lub ntiajteb, cev nqaij daim tawv, thiab dab ntxwg nyoog, tsis li ntawd peb yuav tsis muaj feem nyob hauv Vajtswv lub nceeg vaj.... Cia li tuav rawv tes rau txoj hauj lwm no tam sim no, thiab hauv txoj kev ntseeg lees txais tej lus cog tseg uas muaj txiaj ntsig pub rau cov Laodiceas uas hloov siab lees txim. Cia li sawv hauv tus Tswv lub npe, thiab cia nej txoj kev kaj ci ntsa iab rau qhov muaj koob meej ntawm Nws lub npe uas tau koob hmoov.—Ibid.
“The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:
“Cov lus teb tuaj ntawm thaj teb yog ib yam ua rau sawv daws tshee hnyo heev. G. W. Holt sau ntawm Ohio rau hnub tim 20 lub Kaum Hli hais tias:
“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.
“Yog lawm, kuv ntseeg tiag tiag tias peb cov uas nyob hauv txoj xov thib peb nrog Vajtswv tej lus txib thiab txoj kev ntseeg ntawm Yexus, yog pawg ntseeg uas cov lus no raug hais rau; thiab peb tsis txhob qeeb dhau rau hauv kev thov nrhiav kub uas raug sim lawm, thiab tsoos tsho dawb, thiab tshuaj pleev muag, xwv kom peb thiaj pom tau.—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:
“Ntawm cheeb tsam qaum teb sab hnub tuaj tau hnov ib lub suab tshiab hais txog qhov teeb meem no, yog lub suab ntawm Stephen N. Haskell, ntawm Princeton, Massachusetts. Ua ib tug thawj-hnub Adventist nws tau pib tshaj tawm txij thaum muaj 20 xyoos; tam sim no, peb xyoos tom qab, nws twb nyob hauv txoj xov ntawm tus tim tswv thib peb lawm. Nws yog ib tug kawm Vajlugkub tob heev; tom qab nws tau pom White tsab ntawv sau luv thawj zaug uas qhia nkag rau lo lus nug hais txog xya pawg ntseeg, nws txiav txim siab sau ib tsab ntawv ntev dua rau Review:”
“The subject referred to has been one of deep interest to me for some months past. . . . I have for some time been led to believe that the message to the Laodiceans belongs to us; i.e., to those who believe in the third angel’s message, from many reasons which I consider to be good. I will mention two.—Ibid.
“Lub ntsiab lus uas tau raug hais txog no tau yog ib yam uas ua rau kuv muaj kev txaus siab tob kawg los tau ntau lub hlis no lawm.... Tau ib ntus los no kuv tau raug coj kom ntseeg tias txoj xov rau cov Laodiceans yog rau peb; yog li ntawd, rau cov uas ntseeg hauv txoj xov ntawm tus tim tswv thib peb, vim muaj ntau yam laj thawj uas kuv suav hais tias yog zoo. Kuv yuav hais ob yam.—Ibid.
“This he does, devoting two columns to his conclusions. As he closed he declared:
“Nws ua li no, muab ob kem tshwj tseg rau nws tej lus xaus. Thaum nws xaus lus nws tshaj tawm hais tias:
“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.
“Kev xav txog tus tim tswv thib peb txoj lus tsis tau li, yeej tsis tau li, yuav cawm tau peb, yog tsis muaj tsoos tsho tshoob, uas yog cov neeg dawb huv txoj kev ncaj ncees. Peb yuav tsum ua kom kev dawb huv tiav log hauv txoj kev ntshai tus Tswv.—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.
“Thaum James White tseem txuas ntxiv nws cov ntawv sau kho txog txoj xov mus rau pawg ntseeg Laodicea, tej tswv yim uas cov Adventist uas ceev hnub Xanpataus tam sim no tab tom nyeem hauv Review ntawd ua rau poob siab heev; txawm li ntawd los, thaum muab los xav kom tob thiab thov Vajtswv txog, lawv pom tias tej ntawd yeej siv tau rau lawv tiag. Cov ntawv xa tuaj rau tus kws kho ntawv qhia tias muaj kev pom zoo dav dav heev thiab qhia tias ib qho kev txhawb siab rov qab los tab tom pib mus. Tias txoj xov uas ua rau sawv tsees no tsis yog ib yam uas yug los ntawm kev kub siab ib ntus xwb, tau muaj pov thawj los ntawm thawj tsab xov xwm hauv Testimony No. 3, luam tawm thaum lub Plaub Hlis, 1857, uas muaj npe hu ua Be Zealous and Repent. Nws qhib li no, “Tus Tswv tau qhia rau kuv hauv yog toog pom qee yam hais txog pawg ntseeg hauv nws lub xeev sov tsis txias tam sim no, uas kuv yuav piav qhia rau nej.”—1T, p. 141. Hauv no Ellen White tau nthuav tawm yam uas tau qhia rau nws txog Xatas tej kev tawm tsam rau pawg ntseeg los ntawm kev vam meej hauv ntiajteb thiab tej cuab tam muaj vaj muaj tsev.” 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.
Kev txav Millerite pib tawm los raws li lus faj lem ua pawg ntseeg Filadefia, thiab xyoo 1856 nws tau los ua pawg ntseeg Laodikia. Xya xyoo tom qab ntawd, qhov kev txav ntawd xaus lawm, thiab pawg ntseeg Xya-hnub Adventist pib los ua pawg ntseeg Laodikia thiab yuav nyob li ntawd mus, mus txog thaum raug ntuav tawm ntawm tus Tswv lub qhov ncauj. Qhov kev txav ntawm ib puas plaub caug plaub txhiab leej tau tawm los ntawm lub nkuaj yaj ntawm pawg ntseeg Laodikia, ib yam li qhov kev txav Millerite tau tawm los ntawm lub nkuaj yaj ntawm pawg ntseeg Xate. Qhov kev txav ntawm ib puas plaub caug plaub txhiab leej sib thooj nrog qhov kev txav Millerite nyob rau qhov uas thawj qhov kev txav tau hloov ntawm Filadefia mus rau Laodikia thiab qhov kev txav kawg hloov ntawm Laodikia mus rau Filadefia. Qhov chaw hloov ntawm Filadefia mus rau Laodikia hauv keeb kwm Millerite raug cim tseg meej tseeb tias yog xyoo 1856, yog li ntawd qhov chaw hloov no kuj yuav tsum raug cim tseg hauv qhov kev txav kawg thiab, rau qhov Vajtswv yeej tsis hloov li. Qhov chaw hloov ntawd raug qhia tseg hauv Tshwmsim tshooj kaum ib nrog ob tug yaj saub uas raug tua nyob hauv tej kev.
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.
Thiab thaum lawv ua tiav lawv zaj lus tim khawv lawd, tus tsiaj qus uas nce tawm hauv lub qhov tob uas tsis muaj qab yuav tawm tsam ua rog nrog lawv, thiab yuav kov yeej lawv, thiab tua lawv. Thiab lawv tej cev tuag yuav pw rau ntawm txoj kev ntawm lub nroog loj, uas nyob rau sab ntsuj plig hu ua Xaudoo thiab Iziv, uas yog qhov chaw uas peb tus Tswv kuj raug ntsia saum ntoo khaub lig. Qhia Tshwm 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.
Qhov kev txav mus kawg yuav tuag, ces sawv, thiab tom qab ntawd yuav raug tsa sawv rov qab los ua tus chij. Los ntawm kev ua li ntawd nws yuav sib haum nrog lub kub Republican. Lub kub Republican tsim ib daim duab rau tus tsiaj qus, thiab tus tsiaj qus uas nws tsim daim duab raws li ntawd raug hais txog hauv Tshwmsim kaum xya, thiab tus tsiaj qus ntawd raug txheeb tias yog lub taub hau thib tsib uas tau txais ib qho kev raug mob txaus tuag, uas yuav raug tsa sawv rov qab los ua lub taub hau thib yim. Nws yuav raug tsa sawv rov qab los ua tus thib yim uas yog los ntawm xya.
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.
Thiab tus tsiaj nyaum uas yav tag los twb muaj lawm, nim no tsis muaj lawm, txawm yog tus ntawd ntag yog tus yim, thiab yog nyob hauv xya tus ntawd, thiab mus rau hauv kev puastsuaj. Qhia Tshwm 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.
Lub kub Republican yuav tsim ib tug duab rau tus tsiaj ntawd, thiab yog li ntawd nws yuav raug tua thiab ces rov sawv hauv qhov tuag rov los. Thaum nws rov sawv los lawm, nws yuav yog lub taub hau thib yim uas yog tawm hauv xya lub taub hau ua ntej ntawd. Lub kub Protestant caij saum tib tus tsiaj ntiajteb ib yam li lub kub Republican thiab yuav tsum muaj tib yam kev txav ntawm yajsaub. Kev hloov ntawm Philadelphia mus rau Laodicea hauv kev txav Millerite ua ib daim duab ua ntej txog kev hloov ntawm Laodicea mus rau Philadelphia hauv kev txav kawg.
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.
Thaum txoj kev txav kawg tau txais ib qho kev raug mob tuag taus thaum Lub Xya Hli 18, 2020, nws tau tuag raws li Laodicea. Thaum, raws li tau sawv cev hauv Tshwm Sim kaum ib, nws tau hloov mus ua Philadelphia, nws yuav sawv cev rau pawg ntseeg thib yim, uas yog ntawm xya pawg ntawd. Txoj kev tuag ntawd hauv xyoo 2020, tau muaj ib qho uas mus sib luag nrog lub kub ntawm Republican, rau qhov txij li lub sijhawm kawg hauv 1989 los, twb muaj rau tus thawj tswj hwm lawm. Tus thawj tswj hwm thib rau tau txais ib qho kev raug mob tuag taus, uas yuav raug kho kom zoo nyob rau hauv 2024. Ces lub taub hau ntawd yuav yog lub taub hau thib yim ntawm Tebchaws Meskas txij li lub sijhawm kawg hauv 1989 los, thiab nws yuav yog ntawm xya lub taub hau ntawd. Ob lub kub ntawd puav leej yog tus thib rau uas dhau los ua tus thib yim. Qhov tseeb no yog ib feem loj ntawm txoj xov ntawm Tshwm Sim txog Yexus Khetos uas raug qhib tawm tsis ntev ua ntej txoj kev kaw ntawm lub sijhawm sim siab.
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.
Vim li no, nws yog ib qho tseem ceeb kom meej txog keeb kwm Millerite uas ua tus qauv qhia txog peb keeb kwm tam sim no. Muam White tau lees paub James White txoj kev siv Laodicea rau saum txoj kev txav ntawd hauv xyoo 1856, yog li no tsis yog ib txoj kev siv uas muab los ntawm tibneeg lub tswv yim. Xya xyoo ua ntej lub koom txoos Seventh-day Adventist tau raug txuas raws cai nrog tus kub Republican, nws twb raug kev tshoov siab txheeb tias yog lub koom txoos Laodicea lawm. Qhov no txhais hais tias hauv tag nrho keeb kwm ntawm lub koom txoos Seventh-day Adventist tsis tau muaj ib hnub twg li uas nws yog ib yam dabtsi txawv ntawm liab qab, pluag, dig muag, txom nyem, thiab neeg txaus ntxub. Qhov tseeb uas yog yaj saub no muab lub ntsiab lus teb thiab qhov tsim nyog rau kev lees paub plaub yam kev qias vuab tsuab uas nce zuj zus hauv Ezekiel tshooj yim tias yog plaub tiam ntawm Adventism.
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.
Thaum keeb kwm ntawm cov Millerite raug los ze raws li tus qauv ntawm rau caum tsib xyoos hauv Yaxayas xya, yuav tsum lees paub tias tej lus faj lem ntawm xya lub sij hawm yog daim ntaub thaiv yaj saub uas npog tag nrho keeb kwm ntawm kev txav mus los ntawm cov Millerite. Xyoo 1856, txoj xov rau pawg ntseeg Laudekhiya tau los ua qhov tseeb rau lub sij hawm tam sim no rau Millerite Adventism. Tus uas nthuav txoj xov ntawm Laudekhiya tsis yog James lossis Ellen White, tiam sis yog Tus Timkhawv Ncaj Ncees thiab Tseeb.
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.
Thiab rau tus tim tswv ntawm pawg ntseeg hauv Laodicea sau li no: Tus Amen, tus Timkhawv ncaj ncees thiab tseeb, yog lub hauv paus chiv keeb ntawm Vajtswv txoj kev tsim, hais tej no tias; Kuv paub koj tej haujlwm, tias koj tsis txias los tsis kub: Kuv xav kom koj yog txias lossis kub. Yog li ntawd, vim koj yog sov sov, thiab tsis txias los tsis kub, Kuv yuav ntiab koj tawm hauv Kuv lub qhov ncauj. Vim koj hais tias, Kuv nplua nuj, thiab muaj cuab muaj tam ntau heev, thiab tsis xav tau dabtsi li; tiam sis koj tsis paub tias koj yog tus txom nyem kawg, tsim txom, pluag, dig muag, thiab liab qab: Kuv ntuas koj kom los yuav kub ntawm Kuv, yog kub uas twb muab sim hauv hluav taws lawm, xwv kom koj tau nplua nuj; thiab yuav ris tsho dawb, xwv kom koj tau hnav, thiab kom qhov txaj muag ntawm koj txoj kev liab qab tsis tshwm los; thiab pleev tshuaj rau koj ob lub qhov muag, xwv kom koj thiaj pom kev. Kuv cem thiab qhuab ntuas txhua tus uas Kuv hlub: yog li ntawd cia li kub siab lug, thiab hloov siab lees txim. Saib seb, Kuv sawv ntawm qhov rooj thiab khob: yog leejtwg hnov Kuv lub suab, thiab qhib qhov rooj, Kuv yuav los rau hauv cuag nws, thiab yuav noj mov nrog nws, thiab nws nrog Kuv. Tus uas kov yeej, Kuv yuav pub nws zaum nrog Kuv saum Kuv lub zwm txwv, ib yam li Kuv kuj tau kov yeej, thiab zaum nrog Kuv Txiv saum Nws lub zwm txwv. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov pawg ntseeg. Qhia Tshwm 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.
Tus Timkhawv Tseeb qhia meej tias yog leejtwg “hnov” Nws lub suab, Nws yuav los rau hauv thiab “noj mov nrog nws.” Yog Laodicea qhib lub qhov rooj, Khetos yuav los rau hauv thiab noj mov nrog lawv. Yog pub rau Khetos nkag los, nws coj ib txoj xov los, rau qhov lub cim ntawm kev noj mov sawv cev rau kev txais ib txoj xov. Txoj xov ntawd tej zaum yuav raug hais dav dav tias tsuas yog txoj xov rau Laodicea xwb, tiam sis qhov ntawd yog ib txoj kev xav ntiav txog yam uas txoj xov uas Nws muab ntawd sawv cev tiag tiag. Xyoo 1856, Hiram Edson tau nthuav tawm ib txheej ntawm yim tsab xov xwm uas muaj cov lus faj lem uas nthuav dav txoj kev to taub txog thawj zaug “lus faj lem txog lub sijhawm” uas Vajtswv cov tim tswv tau coj William Miller kom paub thiab tshaj tawm. Hauv yim tsab xov xwm ntawd, Edson tau qhia kom raug txog rau caum tsib xyoos ntawm Yaxayas xya.
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.
Qhov pib ntawm Miller tes haujlwm yog kev nrhiav pom txog xya lub sijhawm, thiab xya xyoo ua ntej txoj kev txav uas hu raws li nws txoj haujlwm yuav xaus, ib qho kev tshwm sim tob dua ntawm tib lo lus faj lem ntawd tau raug muab rau Millerite Adventism. Nws tau raug muab rau hauv tib lub xyoo uas lawv raug kev tshoov siab qhia tias yog cov Laodiceans. Hauv kev yaj saub, ob txhiab tsib puas nees nkaum hnub tom qab, xyoo 1863, Miller thawj qhov kev nrhiav pom txog lub sijhawm yaj saub raug tsis lees txais. Txoj xov rau cov Laodicean rau txoj kev txav Advent tuaj txog xyoo 1856, thiab tus Tswv khob qhov rooj yim zaug, nrog yim tsab xov xwm, saib seb Nws puas nrhiav tau kev nkag. Thaum kawg ntawm txoj kev txav, Tus Tim Khawv Tseeb xav nrog Nws haiv neeg noj hmo ua ke los ntawm kev noj ntawm thawj zaj xov txog lub sijhawm txij thaum pib ntawm txoj kev txav. Nws haiv neeg tsis kam noj, thiab xya xyoo, lossis ob txhiab tsib puas nees nkaum hnub yaj saub tom qab, Nws haiv neeg kaw lub qhov rooj uas twb raug qhib lawm nrog tus yuam sij ntawm Davi uas tau muab tso rau hauv tes ntawm William Miller. Lawv rov qab mus cuag ib tug yaj saub Xamaliyas qub uas pub lawv ib txoj lus dag, muab lawv txoj hmoo kaw cia kom tuag nyob nruab nrab ntawm ib tug nees luav thiab ib tug tsov ntxhuav.
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.
Xyoo 1856, lub horn Protestant nyob hauv txoj kev kub ntxhov ntawm lub hav ntawm lub zeem muag, rau qhov chaw uas tsis muaj lub zeem muag, haiv neeg yuav puam tsuaj. Xyoo 1856, lub horn Republican kuj nyob hauv ib txoj kev kub ntxhov thiab.
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.
Xyoo 1856, tau cim tias yog kev txuas ntxiv ntawm qhov kev tsis sib haum xeeb uas muaj kev kub ntxhov hu ua Bleeding Kansas, uas yog Kansas-Missouri Border War. Qhov kev tawm tsam ntawd yog hais txog seb Kansas puas yuav nkag mus rau hauv Lub Koomhaum raws li ib lub xeev ywj pheej los yog ib lub xeev qhev. Qhov kev tsis sib haum xeeb ntawd kuj muaj kev sib tsoo hnyav ntawm cov neeg tuaj nyob uas txhawb kev ua qhev thiab cov uas tawm tsam kev ua qhev.
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.
Hnub hnub tim 22 Lub Tsib Hlis, 1856, ib qho xwm txheej kub ntxhov hnyav kuj tau tshwm sim hauv chav sib tham ntawm Tsev Neeg Sawv Cev Laus ntawm Tebchaws Meskas, thaum Tus Tswvcuab Sawv Cev Preston Brooks, tus txhawb kev ua qhev ntawm xeev South Carolina, tau siv nws tus pas nrig ntaus Senator Charles Sumner ntawm xeev Massachusetts nrog kev lim hiam. Sumner tau hais ib zaj lus tawm tsam kev ua qhev hu ua The Crime Against Kansas, uas tau ua rau Brooks chim siab heev. Qhov xwm txheej ntawm kev ntaus nrog tus pas nrig no tau qhia kom pom meej txog kev ntxhov siab uas tab tom loj hlob tuaj ntawm Sab Qaum Teb thiab Sab Qab Teb hais txog teeb meem kev ua qhev.
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.
Xyoo 1856, Pawg Republican tau raug tsim los ua ib lo lus teb rau kev kub ntxhov hauv kev nom kev tswv uas Txoj Cai Kansas-Nebraska, uas tau pom zoo xyoo 1854, tau ua rau tshwm sim; txoj cai ntawd ua rau muaj kev tawm tsam loj hlob zuj zus rau kev nthuav dav kev ua qhev mus rau hauv tej thaj av tshiab. Pawg neeg thawj lub rooj sib tham loj hauv teb chaws tau muaj nyob hauv Philadelphia, thiab John C. Fremont tau raug xaiv los ua lawv thawj tus neeg sib tw rau txoj hauj lwm thawj tswj hwm hauv kev xaiv tsa xyoo 1856.
The Kansas-Nebraska Act organized the territories of Kansas and Nebraska and allowed the settlers in those territories to decide whether they would allow slavery within their borders. This concept, known as “popular sovereignty,” effectively repealed the Missouri Compromise of 1820, which had prohibited slavery north of the 36°30’ parallel in the Louisiana Territory. The act had a profound impact on the issue of slavery in the territories. It reignited sectional tensions because it opened the possibility that slavery could expand into areas that were previously considered free soil, such as Kansas. The passage of the Kansas-Nebraska Act led to a rush of pro-slavery and anti-slavery settlers into the Kansas Territory, each hoping to influence the outcome of the popular sovereignty vote. This competition for control of the territory led to violent clashes and a period of lawlessness known as Bleeding Kansas in 1856.
Txoj Cai Kansas-Nebraska tau tsim cov thaj av Kansas thiab Nebraska, thiab tau tso cai rau cov neeg nyob hauv cov thaj av ntawd txiav txim seb lawv puas yuav tso cai rau kev ua cev qhev nyob hauv lawv tej ciam teb. Lub ntsiab cai no, uas hu ua “kev kav raws li pej xeem lub siab nyiam,” tau muab tshem tawm hauv kev siv tiag tiag rau Missouri Compromise ntawm xyoo 1820, uas tau txwv tsis pub muaj kev ua cev qhev nyob rau sab qaum teb ntawm kab 36°30’ hauv Louisiana Territory. Txoj cai ntawd tau muaj kev cuam tshuam tob heev rau qhov teeb meem kev ua cev qhev hauv cov thaj av. Nws tau ua rau kev ntxhov siab ntawm ntau cheeb tsam rov kub hnyiab dua, vim nws qhib tau qhov muaj peev xwm tias kev ua cev qhev yuav nthuav mus rau hauv tej thaj chaw uas yav tas los raug suav hais tias yog av ywj pheej, xws li Kansas. Kev pom zoo siv Kansas-Nebraska Act tau ua rau muaj kev sib tw khiav mus ntawm cov neeg tsiv los nyob uas txhawb kev ua cev qhev thiab cov uas tawm tsam kev ua cev qhev rau hauv Kansas Territory, txhua pab puav leej vam tias yuav cuam tshuam tau qhov tshwm sim ntawm kev pov npav raws li pej xeem lub siab nyiam. Qhov kev sib tw los tswj lub thaj av ntawd tau ua rau muaj kev sib ceg sib tua hnyav thiab ib lub caij nyoog uas tsis muaj kev cai lij choj tswj, uas hu ua Bleeding Kansas hauv xyoo 1856.
The presidential election of 1856 was a significant political event. It featured a three-way race between Democrat James Buchanan, Republican John C. Fremont, and former President Millard Fillmore of the American Party. James Buchanan won the election and became the 15th President of the United States.
Kev xaiv tsa thawj tswj hwm xyoo 1856 yog ib qho xwm txheej tseem ceeb hauv kev nom kev tswv. Hauv ntawd muaj kev sib tw peb tog ntawm James Buchanan ntawm Koom Haum Democrat, John C. Fremont ntawm Koom Haum Republican, thiab Millard Fillmore, tus qub thawj tswj hwm, ntawm American Party. James Buchanan yeej qhov kev xaiv tsa ntawd thiab tau los ua Thawj Tswj Hwm thib 15 ntawm Tebchaws Meskas.
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.
James Buchanan txoj kev ua thawj tswj hwm feem ntau raug paub txog vim nws tsis muaj peev xwm daws tau kom muaj txiaj ntsig cov kev ntxhov siab thiab kev sib cais uas tab tom loj hlob nruab nrab ntawm Sab Qaum Teb thiab Sab Qab Teb, thaum kawg ua rau muaj kev tawg ntawm Tsov Rog Hauv Tsev Meskas tsis ntev tom qab nws tawm ntawm txoj hauj lwm. Nws txoj kev ua thawj tswj hwm feem ntau raug saib tias yog ib lub sijhawm thawj tswj hwm uas ua tsis tau zoo tshaj plaws hauv keeb kwm Meskas, vim cov kev poob qab loj no hauv kev coj noj coj ua thiab kev tswj xyuas kev kub ntxhov.
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.
Qhov kev txiav txim Dred Scott uas muaj npe phem xyoo 1857, tau tshaj tawm tias cov qhev, txawm tseem raug qhev los yog twb dim lawm, tsis yog pej xeem thiab tsis muaj cai foob hauv cov tsev hais plaub ntawm tsoom fwv teb chaws. Nws kuj tau tshaj tawm tias Congress tsis muaj cai txwv kev ua qhev hauv cov thaj chaw ntawm Tebchaws Meskas. Tus Democrat Buchanan tau tawm los txhawb rau pej xeem qhov kev txiav txim Dred Scott uas txhawb kev ua qhev ntawd.
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.
Tsis yog tsuas yog tias txoj hauj lwm txhawb kev ua qhev ntawm tus Democrat Buchanan tau cia kom tej kev ntxhov siab nce mus txog rau Kev Tsov Rog Hauv Teb Chaws xwb, tiam sis nws txoj kev tsis muaj peev xwm tswj hwm kev khwv nyiaj txiag ntawm lub teb chaws kuj tau ua rau muaj Kev Ntshai Loj xyoo 1857, uas yog ib qho kev poob qis loj tshaj plaws ntawm kev khwv nyiaj txiag hauv keeb kwm Asmeskas ua ntej Lub Sijhawm Kev Poob Nyiaj Txiag Loj. Kev Ntshai Loj xyoo 1857 tau ua rau muaj ib qho kev txom nyem hnyav ntawm kev khwv nyiaj txiag uas kav tau ntau xyoos. Cov lag luam thiab cov tsev txhab nyiaj raug kaw, kev poob hauj lwm nce ntxiv, thiab kev ua lag luam hauv khw muag ntawv muaj nqis poob qis.
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.
Thaum Buchanan ua thawj tswj hwm, cov xeev nyob Sab Qab Teb tau pib lawv txoj kev cais tawm ntawm Lub Koomhaum, thiab lawv tau tawg ncaim mus raws li teb rau qhov kev xaiv tsa ntawm tus Republican Abraham Lincoln, xyoo 1860. Buchanan tau coj ib txoj kev ua yam ntsiag to rau qhov kev kub ntxhov ntawm kev cais tawm, hais tias tsoom fwv nruab nrab tsis muaj txoj cai los yuam kom txhob pub muaj kev cais tawm. Qhov tsis muaj kev txiav txim siab meej no tau cia rau txoj kev txav mus rau kev cais tawm loj hlob muaj zog tuaj. Nws qhov tsis muaj kev coj ua muaj zog thiab nws txoj kev tsis kam ua tej kauj ruam txiav txim siab los daws qhov kev kub ntxhov ntawm kev cais tawm tau pab txhawb rau Sab Qab Teb txoj kev xav tias lawv yuav tawm tau ntawm Lub Koomhaum yam tsis ntsib kev tawm tsam tub rog.
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.
Xyoo 1860, Abraham Lincoln, thawj tus thawj tswj hwm Republican, tau raug xaiv tsa. Hnub Tim 1 Lub Ib Hlis, 1863, Thawj Tswj Hwm Lincoln tau kos npe thiab tshaj tawm Daim Ntawv Tshaj Tawm Kev Ywj Pheej zaum kawg, uas tshaj tawm tias txhua tus neeg uas raug ua qhev nyob hauv thaj chaw uas Confederacy tswj kav yuav tsum raug tso kom dim. Txoj cai tshaj tawm no muaj feem cuam tshuam loj heev rau Tsov Rog Hauv Tsev, rau qhov nws hloov qhov kev tsis sib haum no kom dhau los ua ib qho kev tawm tsam tsis yog tsuas yog los khaws cia lub Union xwb, tiam sis kuj yog kom xaus kev ua qhev thiab. Daim Ntawv Tshaj Tawm Kev Ywj Pheej tsis tau tso txhua tus neeg ua qhev dim tam sim ntawd. Nws siv tshwj xeeb rau cov thaj chaw uas Confederacy tswj kav, qhov chaw uas Union muaj cai tswj hwm tsawg heev. Thaum cov tub rog Union nce mus tom ntej thiab tau los tswj cov thaj chaw ntawm Confederacy, daim ntawv tshaj tawm ntawd raug coj los siv, thiab cov neeg ua qhev nyob hauv cov cheeb tsam ntawd raug tso kom dim. Daim Ntawv Tshaj Tawm Kev Ywj Pheej yog ib kauj ruam tseem ceeb heev mus rau txoj kev tshem tawm kev ua qhev kom kawg nkaus hauv Tebchaws Meskas, thiab nws tau qhib kev rau kev pom zoo ntawm Kev Hloov Kho Cai Lij Choj zaum Kaum Peb ntawm Txoj Cai Lij Choj Tebchaws Meskas, uas tau pom zoo thiab lees paub rau Hnub Tim 6 Lub Kaum Ob Hlis, 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.
Lub kub ntawm Republican txij xyoo 1850 mus ntxiv tau nyob hauv qhov teebmeem ntawm lo lus nug txog kev qhev. Ob qhov kev faib loj hauv lub tebchaws raug sawv cev los ntawm ob chav loj ntawm kev xav txog nom tswv. Ib txoj kev sib cais tau pib xyoo 1856 thaum pab pawg tawm tsam kev qhev thiab pab pawg txhawb kev qhev tau txav mus rau thaj av Kansas hauv kev rau siab tuav rawv lawv tej kev xav txog kev qhev, tib lub sijhawm uas Philadelphia tab tom raug cais tawm ntawm Laodicea. Cov Democrat yog cov txhawb kev qhev, hos cov Republican yog cov tawm tsam kev qhev.
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.
Xyoo 1856, Bleeding Kansas sawv cev ua ib daim duab me ntawm tsov rog uas tab tom yuav los txog. Nyob rau xyoo ntawd ib tug Democrat txhawb kev qhev tau raug xaiv los ua tus thawj coj ntawm lub republican horn, thiab nws txoj kev coj noj coj ua uas tsis muaj txiaj ntsig tau los ua lub cim ntawm ib txoj thawj tswj hwm uas tsis muaj txiaj ntsig, mus txog rau cov hnub kawg tsis ntev los no no. Nws tau ua ntej thawj tus thawj tswj hwm Republican uas raug yuam kom los ntxuav qhov kev kub ntxhov uas Buchanan txoj thawj tswj hwm tau tso tseg.
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.”
Txog xyoo 1863, lub kub Republican tau tshaj tawm txoj cai tswj hwm uas tseem ceeb tshaj plaws hauv keeb kwm ntawm tus tsiaj txhu hauv ntiajteb uas tau hais txog hauv Tshwm Sim tshooj kaum peb. Txoj cai tswj hwm ntawd yog hais txog kev ua cev qhev. Ib nqe hauv daim ntawv tshaj tawm ntawd hais tias, “Tias nyob rau hnub thawj ntawm lub Ib Hlis, hauv xyoo ntawm peb tus Tswv ib txhiab yim puas rau caum peb, txhua tus neeg uas raug tuav ua qhev nyob hauv ib lub xeev twg los yog ib feem uas tau raug xaiv tseg ntawm ib lub xeev, uas cov neeg nyob ntawd thaum ntawd yuav tseem tab tom tawm tsam rau Tebchaws Meskas, yuav raug ntawd, txij ntawd mus, thiab mus ib txhis muaj kev ywj pheej; thiab Tsoomfwv Kev Tswj Hwm ntawm Tebchaws Meskas, nrog rau nws txoj cai tub rog thiab tub rog hiav txwv, yuav lees paub thiab txhawb nqa txoj kev ywj pheej ntawm cov neeg ntawd, thiab yuav tsis ua ib qho haujlwm twg lossis ntau yam haujlwm twg los txwv cov neeg ntawd, lossis ib tug twg hauv lawv, hauv txhua yam kev siv zog uas lawv yuav ua kom tau lawv txoj kev ywj pheej tiag tiag.” Txawm hais tias kev daws qhov teeb meem ntawm kev ua cev qhev nyob rau lub sijhawm ntawd tseem tsis tau tiav raws li keeb kwm pom tseeb, lub ntsiab ntsuj plig ntawm Txoj Cai Lij Choj tau raug lees paub thaum Lincoln sau tias, “txhua tus neeg uas raug tuav ua qhev nyob hauv ib lub xeev twg … yuav raug ntawd, txij ntawd mus, thiab mus ib txhis muaj kev ywj pheej.”
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 tab tom rov qab los rau lub hauv paus ntsiab cai uas tau raug hais tseg hauv Txoj Cai Lij Choj, uas qhia tias “txhua tus neeg raug tsim los muaj kev sib npaug.” Lincoln tab tom rov qab los rau cov tseem ceeb tseeb hauv paus ncig tib lub sijhawm uas lub kub Protestant tab tom tsis lees txais nws zaj lus faj lem hauv paus, uas yog zaj lus faj lem hais txog kev ua qhev. Yog li ntawd, ncaj qha rau lub sijhawm uas lub kub Republican tab tom tsim nws “txoj cai txiav txim los ntawm tus thawj tswj hwm” uas tseem ceeb tshaj plaws hauv keeb kwm hais txog kev ua qhev, lub kub Protestant kuj tau tsim txoj cai txiav txim los ntawm tus thawj tswj hwm uas tseem ceeb tshaj plaws hauv nws keeb kwm yaj saub hais txog zaj lus faj lem ntawm kev ua qhev, uas tau sawv cev los ntawm Mauxes txoj lus cog tseg thiab txoj kev foom phem. Lub kub Republican tau xaiv rov qab mus rau cov hauv paus, lub kub Protestant tau xaiv tsis lees txais nws lub hauv paus thiab rov qab mus rau cov uas nws tau raug qhia kom tsis txhob rov qab mus cuag.
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.
Xyoo 1863, tus kub Republican tau muab faib ua ob pab, ib yam li lub nceeg vaj Yixayee thaum ub raug faib ua ob ntu nyob rau tiam Yelebo‑as thiab Lehaunpau‑as. Xyoo 1863, tus kub Protestant tau los txuas ruaj raws cai nrog tus kub Republican, raws li tau sawv cev hauv Yelebo‑as ob lub thaj txi Ntuj ntawm Npe‑ethees thiab Dan. Ob tug kub no txav mus dhau keeb kwm ib yam sib txig rau ib leeg, thiab keeb kwm xyoo 1863, tshwj xeeb tshaj yog, sawv cev rau keeb kwm ntawm hnub kawg.
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.
Keeb kwm ntawm cov Millerite rov muaj dua nyob hauv keeb kwm ntawm ib puas plaub caug plaub txhiab, nrog qee qhov kev ceeb toom yaj saub. Ib qho ntawm cov kev ceeb toom ntawd yog tias cov neeg uas yog lub hom phiaj mloog lus hauv keeb kwm Millerite, thaum xub thawj yog cov uas nyob sab nraud ntawm txoj kev txav ntawd, thiab tom qab ntawd mam yog txoj kev txav ntawd nws tus kheej. Hauv txoj kev txav ntawm ib puas plaub caug plaub txhiab, ob lub suab hauv Tshwmsim kaum yim qhia txog ob pab neeg uas yog lub hom phiaj, tab sis cov hom phiaj ntawd rov qab txiav txim txawv ntawm keeb kwm Millerite. Lub hom phiaj thawj yog Vajtswv haiv neeg, hos lub suab thib ob yog Vajtswv lwm pab yaj, uas tseem nyob hauv Npanpiloo.
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.
Lwm qhov lus ceeb toom hauv yaj saub ntxiv yog tias txawm ob zaj keeb kwm no ob leeg hla ntawm ib pawg ntseeg mus rau lwm pawg ntseeg, cov Millerites tau txav ntawm Philadelphia mus rau Laodicea, hos txoj kev txav loj kawg nkaus ntawm tus tim tswv thib peb txav ntawm Laodicea mus rau Philadelphia. Qhov no qhia meej tias cov Millerites tau mus ntawm pawg ntseeg thib rau mus rau pawg ntseeg thib xya, thiab ib puas plaub caug plaub txhiab leej mus ntawm pawg ntseeg thib xya mus rau pawg ntseeg thib yim, uas yog nyob hauv xya pawg ntawd.
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.
Lub kub Republican pib nws txoj kev txav ntawm ib haiv neeg txhawb kev ua qhev mus rau ib haiv neeg tawm tsam kev ua qhev hauv keeb kwm uas nyob ib ncig xyoo 1863. Txoj kev kub ntxhov ntawm zaj keeb kwm ntawd tau tsa muaj ob pawg nom tswv uas yog tib cov yeeb ncuab sib tawm tsam no hauv “hnub kawg” no. Ib yam li thawj tus thawj tswj hwm Republican hauv zaj keeb kwm ntawd raug tua tsuas yog ob peb hnub tom qab tsov rog xaus, tus thawj tswj hwm Republican kawg raug tua raws li lub cim yaj saub thiab raug tso cia pw hauv txoj kev zoo li twb tuag lawm thaum lub ntiaj teb zoo siab xyiv fab. Nws raug tua, tsis yog tsuas yog ob peb hnub tom qab Tsov Rog Hauv Tsev xaus xwb, tiam sis yog me ntsis ua ntej tsov rog hauv tsev kawg nkaus yuav pib.
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.
Thawj thawj tus thawj tswj hwm Republican tau muaj tus thawj tswj hwm uas tsis muaj peev xwm tshaj plaws hauv keeb kwm Asmeskas los ua ntej nws, thiab tus thawj tswj hwm Republican kawg kuj yuav muaj tib yam ntawd ua ntej nws thiab. Qhov tsis muaj peev xwm ntawm tus thawj tswj hwm Democratic uas los ua ntej tus thawj tswj hwm Republican thawj zaug tau ua rau muaj qhov xwm txheej kub ntxhov uas txhim zuj zus mus ua tsov rog hauv teb chaws, thiab tib yam kev tsis muaj peev xwm ntawd tam sim no kuj tab tom tshwm sim. Tus thawj tswj hwm Democratic uas los ua ntej tus thawj tswj hwm Republican kawg tau tswj hwm kev lag luam thiab kev khwv nyiaj txiag nyob rau ib txoj kev uas ua rau muaj qhov kev poob lag luam loj tshaj plaws hauv keeb kwm Asmeskas txog rau lub sij hawm ntawd. Ob lub kub khiav mus sib luag txog rau hnub Sunday law. Xyoo 1863, thawj tiam ntawm ob lub kub tau pib, thiab rau ob lub kub ntawd tiam plaub thiab tiam kawg yuav tig ntsib sab hnub tuaj, thiab pe hawm rau lub hnub.
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.
Txoj lus ntawm Eliyas ib txwm nrog Vajtswv tej kev txiav txim los lees paub txoj lus ceeb toom ntawd. Lub zej zog ntawm lub ntiaj teb nimno tab tom ua neej ib yam li cov neeg ua ntej dej nyab. Lawv noj, lawv haus, thiab lawv cia siab tias cov tuam txhab loj thoob ntiaj teb ntawm kev siv tshuab yuav daws tau txhua yam teeb meem uas tej zaum yuav tshwm sim. Vajtswv Txojlus tab tom qhia meej tias lub ntiaj teb nimno nyob rau ntawm ntug kev kub ntxhov loj kawg nkaus.
“‘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’?
“‘Hmo ntuj zoo li cas lawm?’ Kuv puas paub meej txog lub ntsiab ntawm cov lus no? Kuv puas to taub qhov chaw uas lawv nyob hauv txoj hauj lwm kaw xaus ntawm txoj kab ke loj uas kho kom dim? Kuv puas twb paub zoo txog ‘lo lus uas tseeb ntawm tej lus faj lem’ kom kuv pom tau hauv tej xwm txheej uas tab tom muaj nyob ib ncig ntawm kuv cov pov thawj meej tias tus Vajntxwv uas yuav los twb nyob ze ntawm qhov rooj lawm? Kuv puas hnov txog lub luag haujlwm uas nyob saum kuv, raws li qhov kaj uas Vajtswv tau pub? Kuv puas siv txhua lub txiaj ntsim uas tau muab cia rau kuv ua nws tus tim tswv tswj hwm, hauv txoj kev siv zog uas coj raws nraim kom cawm cov uas tab tom piam mus? los yog kuv puas sov tsis txias thiab tsis quav ntsej, ib feem twb sib xyaw nrog lub ntiajteb phem, siv tej peev txheej thiab lub peev xwm uas Vajtswv tau pub rau kuv feem ntau rau kev txaus siab rau kuv tus kheej, mob siab rau kuv tus kheej txoj kev yooj yim thiab kev nyob kaj siab dua li rau kev txhawb nws tes haujlwm? Kuv puas yog los ntawm kuv txoj kev ua neej txhawb kom muaj zog dua ‘txoj kev ntseeg ruaj khov uas tab tom nce zuj zus hauv lub ntiajteb no tias Cov Seventh-day Adventists tab tom tshuab raj nrov tsis meej, thiab tab tom taug txoj kev ntawm cov neeg ntiajteb’?”
“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.
“Peb hnov cov suab taw ntawm Vajtswv uas tab tom los ze kom rau txim rau lub ntiajteb vim lawv tej kev tsis ncaj. Qhov kawg ntawm lub sij hawm twb los ze rau saum peb lawm. Cov neeg nyob hauv ntiajteb tab tom raug khi ua tej pob kom hlawv. Koj puas yuav raug khi ua ke nrog cov nroj phem? Koj puas paub tias txhua xyoo muaj ntau txhiab leej thiab ntau txhiab leej ntxiv, thiab kaum npaug kaum txhiab tus ntsuj plig tab tom puam tsuaj, tuag hauv lawv tej kev txhaum? Tej kab mob loj thiab Vajtswv tej kev txiav txim twb tab tom ua lawv tes dej num lawm, thiab cov ntsuj plig tab tom mus rau kev puam tsuaj vim qhov kaj ntawm qhov tseeb tsis tau ci rau saum lawv txoj kev.” 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.
Kuv tus ntsuj plig tau ntshaw koj thaum hmo ntuj; muaj tseeb, nrog kuv tus ntsuj hauv kuv, kuv yuav nrhiav koj thaum ntxov: vim thaum koj tej kev txiav txim nyob hauv lub ntiajteb, cov neeg uas nyob hauv qab ntuj yuav kawm txoj kev ncaj ncees. Yaxayas 26:9.