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.
ڤهجوونی میلەری لە بەشی حەوتی ئیشایا بە پێشبینییەکی شەست و پێنج ساڵی نیشان درا، کە لە ساڵی 742 پ.ز دەستی پێکرد. ئەو شەست و پێنج ساڵەی کە لە مێژووی ئیشایا ڕوویدا، نوێنەرایەتی ئەو شەست و پێنج ساڵە دەکات لە 1798 تا 1863. ئەلفا و ئۆمێگا هەمیشە کۆتایی لەگەڵ سەرەتا پیشان دەدەن. ئەو پێشبینییەی شەست و پێنج ساڵییە نەفرەتی حەوت جار دژ بە شانشینی باکووری و باشووری ئیسرائیل دیاری دەکات. یەکەم حەوت جار دژ بە شانشینی باکووری لە ساڵی 723 پ.ز دەستی پێکرد، نۆزدە ساڵ دوای ئەوەی ئیشایا ئەو پێشبینییەی بۆ پاشا ئاحاز خستەڕوو. دوا حەوت جار دژ بە شانشینی باشووری لە کۆتایی ئەو شەست و پێنج ساڵە، لە ساڵی 677 پ.ز دەستی پێکرد.
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.
Efuraimu n’agateeko ka mbere k’incuro ndwi karangiye mu 1798, ari co gihe c’iherezo igihe iyerekwa ry’Uruzi Ulai rwo mu bice vya munani n’icenda vya Daniyeli ryafunguwe. Mu buryo bw’ubuvugishwa bwashize akara ku kuza kw’ubutumwa bw’umumarayika wa mbere no ku ntango y’ubuvugishwa y’umuhari w’Abamillerite. Yuda n’agateeko ka nyuma k’incuro ndwi karangiye mu 1844, ari kwo kuza kw’ubutumwa bw’umumarayika wa gatatu. Inyuma y’ivyo imyaka cumi n’icenda, mu 1863, ya myaka mirongo itandatu n’itanu igereranijwe mu ntango y’ukuvugishwa yashize akara ku iherezo ry’umuhari w’Abamillerite no ku ntango y’ishengero ry’Abadiventiste b’umusi ugira indwi ry’i Lawodikiya. Imyaka indwi imbere ya 1863, mu 1856, James White yatanguye kwerekana ko umuhari w’Abamillerite wari warahagaritse kuba ishengero ry’i Filadelufiya kandi wahindutse ishengero ry’i Lawodikiya. Umwuzukuru wiwe, igihe yandikanga ubuzima bwa Ellen White, yandika ku mateka yo mu 1856 no ku butumwa bw’i Lawodikiya.
“The Laodicean Message
“Ujumbe wa Laodikia”
“The Sabbathkeeping Adventists had taken the position that the messages to the seven churches in Revelation 2 and 3 pictured the experience of the Christian church down through the centuries. It was their conclusion that the message to the Laodicean church applied to those they now termed nominal Adventists, those who had not accepted the seventh-day Sabbath. In a short editorial in the Review of October 9, James White raised some thought provoking questions that he introduced by stating:
“Bộtéká ba-Adventiste bayambaka Saba bazwaki etɛlɛmɛlo ete bansango epai ya mangomba nsambo na Emoniseli 2 mpe 3 ezalaki kolakisa likambo ya mangomba ya Baklisto na boumeli ya bikeke. Bazwaki mokano ete nsango epai ya lingomba ya Laodikia etali baoyo bazalaki sik’oyo kobenga ba-Adventiste ya nkombo mpamba, elingi koloba, baoyo bandimaki te Saba ya mokolo ya nsambo. Na mokanda mokuse ya bokambi na Review ya 9 Octobre, James White atunaki mituna mosusu ya kolamusa makanisi, oyo abandisaki na liloba oyo:”
“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.
“Uchunguzi unaanza kujitokeza upya, ‘Mlinzi, habari gani za usiku?’ Kwa sasa kuna nafasi kwa maswali machache tu, yanayoulizwa ili kuelekeza fikira kwenye suala linalohusika nayo. Jibu kamili, twatumaini, litatolewa hivi karibuni.—Review and Herald, Okt. 9, 1856.”
“Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.
“Mu bibazo cumi na kimwe yabajije, ica gatandatu ni co cashize umutima kuri ba Lawodikiya.
“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. Mbega imimerere y’Abalawodikiya (akazuyazi, batakonje kandi batabize) idashushanya neza uko umubiri w’abavuga ko bemera ubutumwa bw’umumarayika wa gatatu uhagaze?—Ibid.”
“The last question lays the matter open:
«ئەو دوایین پرسیارە بابەتەکە ئاشکرا دەکات:»
“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. Ger em wek gelê melekî cemaetê me be, gelo em bêyî ku em guh bidin ‘şîreta’ Şahidê Rastîn, tu bingehek rastîn heye ku em hêvîya qebûlbûna Xwedê bikin? Ez şîretê te dikim ku ji min zêrê ku di agir de hatî ceribandin bikirî, da ku dewlemend bibî; û cilên spî, da ku tê xelat kirin, û şermiya tazîbûna te xuya neke; û çavên xwe bi merhema çavan rûn bike, da ku bibînî. Her kesê ku ez jê hez dikim, ez wî serzênî û terbiyet dikim: ji ber vê yekê bi xîret be, û tobe bike. Va ye, ez li ber derî diseknim û diximxîmim: heke kesek dengê min bibihîze, û derî veke, ez ê bikevim cem wî, û bi wî re şîvê bixwim, û ew jî bi min re. Yê ku serkeve, ez ê destûr bidim ku bi min re li ser textê min rûne, wekî ku ez jî serketim, û bi Bavê xwe re li ser textê wî rûniştim. Peyxam 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:
“Byabonekera bulungi nti amazima g’ensonga gaali gatandika obutandika okujjira mu birowoozo bya James White. Omuwendo ogwaddirira ogwa Review gwalimu okwolesebwa okw’emitendera musanvu okw’amakanisa omusanvu, wansi w’omutwe ogwo. Mu bigambo bye eby’oku ntandikwa yagamba nti:”
“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.
“Bamwe mu basigura ba none dutegerezwa kubemeranyaho yuko ayo matorero indwi akwiye gutahurwa nk’agereranya imimerere indwi y’Itorero rya Gikristo, mu bihe indwi bitandukanye, bikubiyemo urutonde rw’igihe cose c’iki gihe c’Ubukristo cose.—Ibid., 16 Gitugutu, 1856.
“He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:
“Paşê ew pêxemberî hilda ser zimên xwe û bi her dêrê re bi cûda cûda mijûl bû. Gava gihîşt heftemînê, ya Laodîkeyayê, wî ev got:
“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.
“Ōkũmĩrĩria mũno ithuĩ ta andũ a Ngai nĩ ũhoro ũyũ wa gũtũhoya mũno ũrĩa ũheanĩtwo wa kanitha uyu. Na ti ma wa ũhoro ũyũ wa gũtĩĩka mũno nĩ gĩcunjĩ kĩa kũringana biũ na biũ na hali witũ wa rĩu? Nĩguo; na gũtirĩ bata wa kugerageeria kwĩhitha hinya wa ũira ũyũ ũrĩa ũrathima mĩtĩĩri wa kanitha wa Laodikia. Mwathani atũteithie tũwĩkĩre, na tũiguanĩrwe nĩguo tũnyitĩre maciaro maũndũinĩ mawo.—Ibid.
“After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:
“Baada ya kuweka wakfu safu mbili kwa kanisa la Laodikia, maelezo yake ya kumalizia yalitoa mwito wenye nguvu:
“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.
“خوشەویستانی برادەران، دەبێت جیهان، جەستە، و شەیتان بەسەر ببەین؛ ئەگەر نا، هیچ بەشێکمان لە شانشینی خودا نابێت.... دەستبگرن بە ئەم کارە لە هەمان کاتدا، و بە باوەڕ داوای ئەو بەڵێنە بەخشەندەکان بکەن کە بۆ لاودیکییە تۆبەکارەکان دراون. هەستن بە ناوی یەزدان، و با ڕووناکییەکەتان بدرەوشێتەوە بۆ شکۆی ناوی پیرۆزەکەی.—Ibid.”
“The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:
“Ensambo eyava mu kyalo yali ya kusanyusa nnyo. G. W. Holt yandikanga ng’ava mu Ohio nga October 20:”
“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.
“Ngɛɛ, ndzi kholwisisa leswaku hina lava nga eka rungula ra vunharhu, hi milawu ya Xikwembu ni ripfumelo ra Yesu, hi vona kereke leyi marito lawa ma kongomisiweke eka yona; naswona a hi nge hatlisi ngopfu eku kombeleni nsuku lowu ringiweke ni tinguvu to basa, ni murhi wa mahlo, 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:
“Vua kaskazini-mashariki sauti mpya ikasikika kuhusu jambo hilo, ile ya Stephen N. Haskell, wa Princeton, Massachusetts. Akiwa Mwadvesta wa siku ya kwanza alikuwa ameanza kuhubiri akiwa na umri wa miaka 20; sasa, miaka mitatu baadaye, alikuwa katika ujumbe wa malaika wa tatu. Akiwa mwanafunzi wa Biblia mwenye uchunguzi wa kina, baada ya kuona tahariri fupi ya awali ya White iliyoanzisha suala la makanisa saba, aliamua kuandika makala ndefu kwa ajili ya 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.
“Tshebo ye go umakilwego e bile ya kgahlego e kgolo kudu go nna ka dikgwedi tše mmalwa tše di fetilego.... Ka lebaka la lebaka le lengwe le le lengwe leo ke le bonago e le le lebotse, ke šetše ke etilwe pele ka lebakanyana go dumela gore molaetša wa go ya go Ba-Laodikea ke wa rena; ke gore, wa bao ba dumelago molaetša wa morongwa wa boraro. Ke tla bolela tše pedi.—Ibid.
“This he does, devoting two columns to his conclusions. As he closed he declared:
“Echi achita, kupereka mizati iŵiri ku mawumbidwe ghake. Pakumazga, wakapharazga kuti:
“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.
“Mbûa ya nsangilu ya mwanju wa wusatu, ata nansha, ata nansha, kayitukupulushisha to, kana katwena ne mwenda wa dibinga wa dibinga, udi buakane bua basantu. Bidi bitwondopa kupwishisha busantu mu ditshina dia Mukalenge.—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.
जेम्स ह्वाइटले लाओदिकीया मण्डलीलाई दिइएको सन्देशसम्बन्धी आफ्ना सम्पादकीयहरू निरन्तर प्रकाशित गरिरहँदा, सब्त मान्ने एड्भेन्टिस्टहरूले अब रिभ्यूमा पढिरहेका विचारहरू चकित पार्ने प्रकारका थिए; तर गम्भीर, प्रार्थनामय विचारपछि तिनलाई लागू हुने ठानियो। सम्पादकलाई पठाइएका पत्रहरूले धेरैजसोको सहमति प्रकट गरे र पुनर्जागरण आरम्भ भइसकेको थियो भन्ने संकेत दिए। यो उद्दीपक सन्देश केवल उत्तेजनाबाट उत्पन्न भएको थिएन भन्ने कुरा अप्रिल 1857 मा प्रकाशित Testimony No. 3 को पहिलो लेखद्वारा प्रमाणित भयो, जसको शीर्षक थियो Be Zealous and Repent. यसको आरम्भ यसरी हुन्छ: “प्रभुले वर्तमान कोमल-उष्ण अवस्थामा रहेको मण्डलीसम्बन्धी केही कुराहरू मलाई दर्शनमा देखाउनुभएको छ, जसलाई म तिमीहरूलाई सुनाउनेछु।”—1T, p. 141. यसमा एलेन ह्वाइटले सांसारिक समृद्धि र सम्पत्तिद्वारा शैतानले मण्डलीमाथि गर्ने आक्रमणहरूको विषयमा आफूलाई देखाइएको कुरा प्रस्तुत गरिन्।” 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.
Kuvuga kw’Abamilleri kwatangiye mu buryo bw’ubuhanuzi nk’itorero rya Filadelifiya, maze mu 1856 rihinduka itorero rya Lawodikiya. Hashize imyaka irindwi, uko kuvuga kurangira, kandi Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ritangira nk’itorero rya Lawodikiya kandi rizakomeza kuba rityo kugeza ubwo rirutswe riturutse mu kanwa k’Umwami. Kuvuga kw’abihumbi ijana na mirongo ine na bine kwavuye mu kiraro cy’itorero rya Lawodikiya, nk’uko kuvuga kw’Abamilleri kwavuye mu kiraro cy’itorero ry’i Sarudi. Kuvuga kw’abihumbi ijana na mirongo ine na bine kugereranywa no kuvuga kw’Abamilleri, kuko uko kuvuga kwa mbere kwahindutse kuva kuri Filadelifiya kujya kuri Lawodikiya, naho uko kuvuga kwa nyuma guhinduka kuva kuri Lawodikiya kujya kuri Filadelifiya. Ingingo y’inzibacyuho iva kuri Filadelifiya ijya kuri Lawodikiya mu mateka y’Abamilleri yagaragajwe by’umwihariko nk’umwaka wa 1856; bityo rero ingingo y’inzibacyuho igomba no kugaragazwa muri uku kuvuga kwa nyuma, kuko Imana idahinduka na hato. Ingingo y’inzibacyuho igaragazwa mu Byahishuwe igice cya cumi na kimwe, ku bahanuzi babiri bicirwa mu mihanda.
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.
Na watakapokuwa wameimaliza shuhuda yao, yule mnyama apandaye kutoka katika kuzimu atafanya vita nao, naye atawashinda na kuwaua. Na maiti zao zitalala katika njia ya ule mji mkuu, ambao kiroho huitwa Sodoma na Misri, ambamo pia Bwana wetu alisulibiwa. Ufunuo 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.
Kugenda kwa nyuma kwali kukafwa, hanyuma kukahagarara, kandi nyuma y’aho kukazuka nk’ikimenyetso. Mu gukora bityo kwari guhuza n’ihembe rya Repubulika. Iryo hembe rya Repubulika rikora ishusho y’inyamaswa, kandi iyo nyamaswa icyo rikorwa ishusho yayo ivugwa mu Byahishuwe igice cya cumi na karindwi, kandi iyo nyamaswa imenyekanishwa nk’umutwe wa gatanu wakiriye uruguma rwica, wari kuzurwa nk’umutwe wa munani. Yari kuzurwa nk’uwa munani wari uwo muri barindwi.
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.
Na mnyama aliyekuwapo, naye hayupo, yeye mwenyewe ndiye wa nane, naye ni mmoja wa wale saba, naye aenda kwenye uharibifu. Ufunuo 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.
شاخِ جمهوریخواه صورتی از آن وحش را پدید میآورد؛ ازاینرو کشته میشد و سپس زنده میگردید. هنگامی که زنده گردید، سرِ هشتمی میبود که از هفت سرِ پیشین بود. شاخِ پروتستان نیز بر همان وحشِ زمینی سوار است که شاخِ جمهوریخواه بر آن سوار است، و ازاینرو لازم است همان پویاییهای نبوی را دارا باشد. گذار از فیلادلفیا به لائودکیه در جنبشِ میلری، گذار از لائودکیه به فیلادلفیا را در جنبشِ آخر از پیش ترسیم میکند.
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.
Ku kusogea kwa mwisho kulipopokea jeraha la mauti tarehe 18 Julai 2020, kilikufa kama Laodikia. Na wakati, kama inavyowakilishwa katika Ufunuo kumi na moja, kilipobadilika na kuwa Filadelfia, kingewakilisha kanisa la nane, yaani lililo la yale saba. Kifo hicho katika mwaka wa 2020, kililinganishwa na pembe ya Republican, kwa maana tangu wakati wa mwisho mwaka 1989, kumekuwa na marais sita. Rais wa sita alipokea jeraha la mauti, litakaloponywa mwaka 2024. Kichwa hicho ndipo kitakuwa kichwa cha nane cha Marekani tangu wakati wa mwisho mwaka 1989, nacho kitakuwa cha vile saba. Pembe zote mbili zilikuwa za sita zinazoendelea kuwa ya nane. Kweli hii ni sehemu kubwa ya ujumbe wa Ufunuo wa Yesu Kristo unaofunuliwa muhuri wake muda mfupi kabla ya kufungwa kwa rehema.
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.
Naho oyó, ezali na ntina kozala polele mpo na lisolo ya ba-Millerite oyo ezali elilingi ya lisolo na biso ya lelo. Ndeko mwasi White andimisaki bosaleli ya James White ya Laodicea likoló ya mouvement yango na mobu 1856, bongo oyo ezali bosaleli te oyo euti na logique ya bato. Mbula nsambo liboso ete lingomba ya Seventh-day Adventist ekangama na ndenge ya mibeko na liseke ya Républicain, epesamaki nkombo na nzela ya epemelo lokola lingomba ya Laodicea. Yango elingi koloba ete mokolo moko te ezalá na lisolo ya lingomba ya Seventh-day Adventist epai ezalaki eloko mosusu soki te bolumbu, bobola, bokufi miso, mawa mpe mawa makasi. Bosolo oyo ya esakweli epesi contexte mpe bosembo mpo na koyeba makambo minei ya mbindo oyo ezali komata na Ezekiel mokapo mwa mwambe lokola bikeke minei ya Adventisme.
When the Millerite history is approached from the structure of Isaiah seven’s sixty-five years, it is to be recognized that the prophecy of the seven times is the prophetic umbrella that covers the entire history of the Millerite movement. In 1856, the message to the Laodicean church became present truth for Millerite Adventism. The one who presents the message of Laodicea was not James or Ellen White, it was the Faithful and True Witness.
Millerite wa athabu apwa kulingana na muundo wa miaka sitini na mitano ya Isaya saba, ni lazima kutambuliwa kwamba unabii wa nyakati saba ndio mwavuli wa kinabii unaofunika historia yote ya vuguvugu la Wamillerite. Mwaka 1856, ujumbe kwa kanisa la Laodikia ukawa kweli ya wakati huu kwa Uadventista wa Kiamillerite. Yeye awasilishaye ujumbe wa Laodikia hakuwa James wala Ellen White, bali alikuwa Shahidi Mwaminifu na wa Kweli.
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.
ལོ་དི་ཀེ་ཡའི་ཚོགས་པའི་ཕོ་ཉར་འདི་ལྟར་བྲིས་ཤིག། ཨ་མེན་དང་། དད་པ་ཅན་དང་བདེན་པའི་དཔང་པོ། དཀོན་མཆོག་གི་གསར་བསྐྲུན་གྱི་ཐོག་མ་ཡིན་པ་དེས་འདི་སྐད་གསུངས་ཏེ། ངས་ཁྱོད་ཀྱི་བྱ་བ་རྣམས་ཤེས། ཁྱོད་ནི་གྲང་ཡང་མ་ཡིན། ཚ་ཡང་མ་ཡིན། ངས་ཁྱོད་གྲང་ངམ་ཚ་བ་ཞིག་ཡིན་ན་བསམས། དེའི་ཕྱིར་ཁྱོད་ནི་དྲོད་འཇམ་པོ་ཡིན་ལ། གྲང་ཡང་མ་ཡིན། ཚ་ཡང་མ་ཡིན་པས། ངས་ཁྱོད་ངའི་ཁ་ནས་སྐྱུག་པར་བྱའོ། ཁྱོད་ཀྱིས། ང་ནི་ཕྱུག་པོ་ཡིན། ནོར་ལོངས་སྤེལ་ཏེ་ཅི་ལའང་མི་དགོས་སོ་ཞེས་སྨྲ་བ་ཡིན་ཡང་། ཁྱོད་རང་ཉིད་སྡུག་བསྔལ་ཅན་དང་། སྙིང་རྗེ་འོས་པ། དབུལ་པོ། ལོང་བ། གཅེར་བུ་ཡིན་པ་མི་ཤེས། དེའི་ཕྱིར་ངས་ཁྱོད་ལ་བསླབ་བྱ་བྱེད་དོ། ཁྱོད་ཕྱུག་པོ་འགྱུར་བའི་ཕྱིར། མེས་སྦྱངས་པའི་གསེར་ང་ལས་ཉོས་ཤིག། ཡང་ཁྱོད་གོས་དཀར་པོས་གྱོན་ནས་ཁྱོད་ཀྱི་གཅེར་བུའི་ངོ་ཚ་མི་མངོན་པའི་ཕྱིར། གོས་དཀར་པོའང་ཉོས་ཤིག། ཡང་མཐོང་བར་འགྱུར་བའི་ཕྱིར། ཁྱོད་ཀྱི་མིག་ལ་མིག་སྨན་བསྐུས་ཤིག། ངས་གང་ལ་བརྩེ་བ་དེ་དག་ལ་བཀའ་བཀྱོན་དང་ཚར་གཅོད་བྱེད་དོ། དེའི་ཕྱིར་སྤྲོ་བ་ཆེན་པོ་བྱོས་ལ་འགྱོད་སེམས་བྱོས་ཤིག། ལྟོས་ཤིག། ང་སྒོ་ལ་ལངས་ནས་བརྡུང་གི་ཡོད། གལ་ཏེ་སུ་ཞིག་གིས་ངའི་སྐད་ཐོས་ནས་སྒོ་ཕྱེ་ན། ང་དེའི་ནང་དུ་འཛུལ་ནས་དེ་དང་མཉམ་དུ་ཟས་ཟ་བར་བྱ། དེས་ཀྱང་ང་དང་མཉམ་དུ་ཟ་བར་འགྱུར། རྒྱལ་བ་ཐོབ་པ་དེ་ལ། ངས་བདག་གི་ཁྲི་ཐོག་ཏུ་ང་དང་མཉམ་དུ་འདུག་པའི་དབང་སྦྱིན་ནོ། དེ་ཡང་ང་རང་གིས་རྒྱལ་ཏེ། བདག་གི་ཡབ་དང་མཉམ་དུ་ཁོང་གི་ཁྲི་ཐོག་ཏུ་བསྡད་པ་དང་འདྲའོ། རྣ་བ་ཡོད་པ་དེས། སྤི་རྣམས་ལ་སྟོན་པས་ཚོགས་པ་རྣམས་ལ་གསུངས་པ་གང་ཡིན་པ་དེ་ཉན་པར་བྱའོ། མངོན་པར་བསྟན་པ། ༣:༡༤–༢༢།
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.
Mukokeli wa kielelezo wa Kweli anatambua ya kwamba ikiwa mtu yeyote ange“sikia” sauti Yake, angeingia ndani na “kula pamoja naye.” Ikiwa Laodikia wangefungua mlango, Kristo angeingia ndani na kula pamoja nao. Ikiwa Kristo ameruhusiwa kuingia, huleta ujumbe, kwa maana ishara ya kula inawakilisha kupokea ujumbe. Ujumbe huo waweza kuelezwa kwa ujumla kama ujumbe wa Laodikia tu, lakini huo ni mtazamo wa juujuu wa kile ambacho ujumbe anaoutoa unawakilisha. Mwaka 1856, Hiram Edson aliweka mbele mfululizo wa makala nane yaliyokuwa na habari za kinabii zinazopanua ufahamu wa “unabii wa wakati” wa kwanza kabisa ambao malaika wa Mungu walimwongoza William Miller kuutambua na kuutangaza. Katika makala hayo nane, Edson anatambua kwa usahihi miaka sitini na mitano ya Isaya saba.
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.
Miller의 사역의 시작은 일곱 때의 발견이었으며, 그의 봉사로 이름 붙여진 그 운동이 끝나기 칠 년 전에 바로 그 예언에 대한 더 깊은 계시가 밀러파 재림운동에 제시되었다. 그것은 그들이 영감에 의해 라오디게아인들로 지목된 바로 그 해에 제시되었다. 예언적으로는, 이천오백이십 일 후인 1863년에 Miller의 최초의 예언적 시간에 대한 발견은 거절되었다. 재림운동을 위한 라오디게아 기별은 1856년에 이르렀고, 주께서는 당신이 들어가실 입구를 찾으실 수 있는지 보시기 위하여 여덟 개의 기사와 함께 문을 여덟 번 두드리셨다. 그 운동의 종말에, 참된 증인은 그 운동의 시작에서부터의 시간에 관한 바로 그 첫째 기별을 먹음으로써 그의 백성과 함께 만찬을 나누기를 원하셨다. 그의 백성은 먹기를 거절하였고, 칠 년, 곧 이천오백이십 예언적 날 후에, 그의 백성은 William Miller의 손에 맡겨졌던 다윗의 열쇠로 열렸던 문을 닫아 버렸다. 그들은 그들에게 거짓말을 먹인 옛 사마리아 선지자에게로 돌아갔고, 나귀와 사자 사이에서 죽도록 그들의 운명을 봉하였다.
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.
Mu 1856, ihembe ry’Abaporotesitanti ryari mu ngorane zo mu kibaya c’iyerekwa, kuko aho ata yerekwa rihari, abantu bararanduka. Mu 1856, ihembe ry’Abarepubulika na ryo nyene ryari mu ngorane.
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, نشانهدارِ دوامِ منازعۀ خشونتبارِ معروف به «کَنزاسِ خونین»، یعنی جنگِ سرحدیِ کَنزاس-میزوری بود. این کشاکش بر سرِ آن بود که آیا کَنزاس بهعنوان ایالتی آزاد یا ایالتی بردهدار به اتحادیه داخل خواهد شد. این منازعه مشتمل بر درگیریهای خشونتبار میانِ ساکنانِ هواخواهِ بردهداری و ساکنانِ مخالفِ بردهداری بود.
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.
Di 22ê Gulanê, 1856an de, bûyerek tund jî di salona Senatoya Dewletên Yekbûyî de pêk hat, dema ku Endamê Kongreyê Preston Brooks, alîgirê koletiyê ji South Carolina, bi çûka xwe êrîşekî hovane li Senator Charles Sumner ê Massachusettsê kir. Sumner axaftinek dij-koletiyê bi sernavê The Crime Against Kansas pêşkêş kiribû, ya ku Brooks pir bi kûrahî aciz kiribû. Bûyera lêdana bi çûkê, li ser pirsgirêka koletiyê, giraniyên her ku zêde dibûn di navbera Bakur û Başûr de eşkere kir.
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-njy ýylda Respublika partiýasy 1854-nji ýylda kabul edilen we gulçulygyň täze ýer böleklerine ýaýramagyna garşy barha güýçlenýän garşylygy döreden Kanzas–Nebraska Kanunynyň sebäp bolan syýasy başagaýlygyna jogap hökmünde esaslandyryldy. Partiýanyň ilkinji milli gurultaýy Filadelfiýada geçirildi, we 1856-njy ýylyň saýlawynda Jon C. Fremont olaryň ilkinji prezidentlige dalaşgäri hökmünde saýlandy.
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.
Itegeko rya Kansas-Nebraska ryashyizeho intara za Kansas na Nebraska kandi ryemerera abimukira bari muri izo ntara kwifatira icyemezo cyo kumenya niba baremere ubucakara mu mbibi zazo. Iyi ngingo, izwi ku izina rya “ubusugire bw’abaturage,” mu by’ukuri yakuyeho Isezerano rya Missouri ryo mu 1820, ryari ryarabujije ubucakara mu majyaruguru y’umurongo wa 36°30’ mu Ntara ya Louisiana. Iryo tegeko ryagize ingaruka zikomeye cyane ku kibazo cy’ubucakara mu ntara. Ryazuye ubukana bw’amakimbirane ashingiye ku turere, kuko ryafunguye uburyo bw’uko ubucakara bushobora kwagukira mu duce twari dusanzwe dufatwa nk’ubutaka bwigenga, nka Kansas. Kwemezwa kw’Itegeko rya Kansas-Nebraska kwateye urujya n’uruza rw’abimukira bashyigikiye ubucakara n’ababurwanyaga binjira mu Ntara ya Kansas, buri ruhande rwiringiye kugira uruhare mu kugena izavamo mu matora y’ubusugire bw’abaturage. Iri rushanwa ryo kugenzura iyo ntara ryavuyemo imirwano y’urugomo n’igihe cy’ubutegetsi buke n’akajagari byamenyekanye ku izina rya Bleeding Kansas mu 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.
هەڵبژاردنی سەرۆکایەتیی ساڵی 1856 ڕووداوێکی سیاسیی گرنگ بوو. لە پێشبڕکێیەکی سێلایەنەدا دیموکرات جەیمز بووکانەن، کۆماری جۆن C. Fremont، و سەرۆکی پێشووتر میلارد فیلمۆر لە حیزبی ئەمەریکی بەشدار بوون. جەیمز بووکانەن هەڵبژاردنەکەی بردەوە و بوو بە پازدەهەمین سەرۆکی ویلایەتە یەکگرتووەکانی ئەمەریکا.
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.
Uraisi wa James Buchanan unajulikana hasa kwa kushindwa kwake kushughulikia kwa ufanisi mivutano na migawanyiko iliyokuwa ikiongezeka kati ya Kaskazini na Kusini, ambayo hatimaye ilifikia kilele chake katika kuzuka kwa Vita vya wenyewe kwa wenyewe vya Marekani muda mfupi baada ya kuondoka madarakani. Urais wake mara nyingi hutazamwa kuwa miongoni mwa tawala za urais zisizofanikiwa zaidi katika historia ya Marekani, kutokana na kushindwa huku kwa kiasi kikubwa katika uongozi na usimamizi wa migogoro.
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.
Ekiragano ekimanyiddwa ennyo ekya Dred Scott mu 1857, kyalangirira nti abaddu, oba nga bakyali mu buddu oba nga baweereddwa eddembe, tebaali bannansi era tebaasobolanga kuloopa mu mbuga z’amateeka eza gavumenti enkulu. Era kyalangirira nti Kongiresi teyayinza kuziyiza buddu mu bitundu bya United States. Omudemokulati Buchanan mu lujjudde yawagira ekiragano kya Dred Scott ekyali ku ludda lw’obuddu.
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.
Buchanan wa Democrat wa kuvya utumwa wa muntu kuvala, wa muvya kwokela mitondwe yivale yikule ku fika ku Nguvulu ya Vakalya va ku Ndungu, kanshi kuzeneka kwake kwa kuyalula vyuma vya lwiji lwa shihugu kwatele ku Panic of 1857, yeyo yivale imo ya kukandama kukatampe kwa vyuma vya mali mu historia ya America, shina kanda kuze Great Depression. Panic of 1857 yatele ku kukandama kukatampe kwa vyuma vya mali, kwatwama myaka yivule. Mavango ga biashara na mabanki gagwile, kuzeneka kwa milimo kwongekele, kaha musoko wa masoko ga hisa wakwelele.
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.
Buchanan owa reta ihonia, Southern states pe Union daum nari ihoreya toboi hoka, 1860-ete Republican Abraham Lincoln nari hekiro noete nomie, ene ichie oya toboi. Buchanan pe secession crisis re passive approach nari torako, federal government pe secession o forcibly samare rokia authority daiha nari yabi. Ene decisive action baiha no, secession movement pe momentum me gain toya. Nari strong leadership baiha no aru, secession crisis o address nia tame decisive action toria re hesitancy no, South pe military opposition ni atariha Union daum nari deru dekiru to iu perception ni kodo shita.
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.
Mwaka wa 1860, Abraham Lincoln, presidente wa kwanza wa Chama cha Republican, alichaguliwa. Tarehe 1 Januari 1863, Rais Lincoln alitia sahihi na kutoa Tangazo la mwisho la Ukombozi, lililotangaza kwamba watu wote waliokuwa watumwa katika maeneo yaliyoshikiliwa na Muungano wa Kusini walipaswa kuwekwa huru. Amri hii ya utendaji ilikuwa na athari kubwa katika Vita vya wenyewe kwa wenyewe, kwa kuwa iliigeuza vita hiyo kuwa mapambano si ya kuhifadhi Muungano tu, bali pia ya kukomesha utumwa. Tangazo la Ukombozi halikuwaachilia huru mara moja watu wote waliokuwa watumwa. Lilihusu hasa maeneo yaliyoshikiliwa na Muungano wa Kusini, ambako Muungano wa Kaskazini ulikuwa na mamlaka yenye mipaka. Kadiri majeshi ya Muungano wa Kaskazini yalivyosonga mbele na kupata udhibiti juu ya maeneo ya Muungano wa Kusini, tangazo hilo lilitekelezwa, na watu waliokuwa watumwa katika maeneo hayo wakawekwa huru. Tangazo la Ukombozi lilikuwa hatua ya muhimu sana kuelekea kukomeshwa hatimaye kwa utumwa nchini Marekani na liliandaa 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.
1850年代以降の共和党の角は、奴隷制という争点の危機の中にあった。国には、政治思想の二つの主要な階級によって表された二つの主要な分裂が存在していた。1856年、反奴隷制と親奴隷制の諸集団が、それぞれ自らの奴隷制観を支持しようとしてカンザス準州へ移動したとき、すなわちフィラデルフィアがラオディキアから分離されつつあったまさにその時に、分離の過程が始まった。民主党は奴隷制擁護であり、共和党は反奴隷制であった。
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.
Mu 1856, Bleeding Kansas yari ishusho nto y’intambara yari igiye kuza. Muri uwo mwaka, Umudémokarate ushyigikiye ubucakara yatorewe kuyobora ihembe ry’Abarepubulikani, kandi ubuyobozi bwe butagize icyo bugeraho bwabaye ikimenyetso cy’ubuperezida butagize icyo bugeraho, kugeza muri iyi minsi ya nyuma ya vuba aha. Yabanje mbere ya perezida wa mbere w’Umurepubulikani, wahatiwe gukosora akajagari kasizwe n’ubuperezida bwa 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.”
تا ساڵی 1863، شاخی کۆماری ئەو گرنگترین فەرمانی جێبەجێکردنەی دەرکرد لە مێژووی ئاژەڵی زەوی لە وەحی سیانزەدا. ئەو فەرمانە سەبارەت بە کۆیلایەتی بوو. یەک پاراگراف لەو ڕاگەیاندنەدا دەڵێت: «لە ڕۆژی یەکەمی کانوونی دووەمی ساڵی مەسیحی 1863، هەموو ئەو کەسانەی وەک کۆیلە لەناو هەر وڵاتێک یان بەشێکی دیاریکراوی وڵاتێکدا دەگیرێن، کە گەلەکەی لەو کاتەدا دژی ویلایەتە یەکگرتووەکانی ئەمریکا یاخیبووبن، لەو کاتەوە، دوای ئەوە، و بۆ هەمیشە ئازاد دەبن؛ و حکومەتی جێبەجێکردنی ویلایەتە یەکگرتووەکانی ئەمریکا، بە هەموو دەسەڵاتی سەربازی و دەریایییەوە، ئازادیی ئەو کەسانە دەناسێنێت و دەپارێزێت، و هیچ کارێک یان کارانێک ناکات بۆ چەوساندنەوەی ئەو کەسانە، یان هەر یەکێک لەوان، لە هەر هەوڵێکدا کە بۆ ئازادیی ڕاستەقینەی خۆیان دەیکەن.» هەرچەندە چارەسەرکردنی کێشەی کۆیلایەتی لەو خاڵە مێژووییەدا هێشتا تەواو نەبوو، جوهرەی دەستور دەناسرێت کاتێک لینکلن نووسی: «هەموو ئەو کەسانەی وەک کۆیلە لەناو هەر وڵاتێکدا دەگیرێن ... لەو کاتەوە، دوای ئەوە، و بۆ هەمیشە ئازاد دەبن.»
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 azali kozonga na moboko ya etinda oyo emonisami na Constitution, oyo elobi ete “bato nyonso bakelamaki ndenge moko.” Lincoln azalaki kozonga na solo ya moboko na ntango moko oyo liseke ya Protestanti ezalaki koboya profesi na yango ya moboko, oyo ezali profesi ya boombo. Yango wana, na mpenza ntango oyo liseke ya Républicain ezalaki kosala “mobeko ya mokonzi” na yango oyo eleki nyonso na ntina na boombo kati na lisolo na yango, liseke ya Protestanti mpe esalaki mobeko ya mokonzi oyo eleki nyonso na lisolo na yango ya profesi na ntina na profesi ya boombo, oyo emonisami na ndai mpe elakeli mabe ya Mose. Liseke ya Républicain eponaki kozonga na miboko, liseke ya Protestanti eponaki koboya moboko na yango mpe kozonga epai ya baye eteyamaki ete ekoki kozonga lisusu epai na bango te.
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.
Mu 1863, ihembe rya Repubulika ryari ryacitsemo inkambi ebyiri, nk’uko ubwami bwa Isirayeli ya kera bwacitsemo ibice mu gihe cya Yerobowamu na Rehobowamu. Mu 1863, ihembe rya Porotesitanti ryahujwe n’amategeko n’ihembe rya Repubulika, nk’uko byagereranyijwe n’ibicaniro bibiri bya Yerobowamu by’i Beteli n’i Dani. Ayo mahembe yombi anyura mu mateka abangikanye, kandi amateka yo mu 1863, by’umwihariko, ahagararira amateka y’iminsi y’imperuka.
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.
Historia ya Millerite inarudiwa katika historia ya wale mia moja arobaini na nne elfu, pamoja na tahadhari chache za kinabii. Mojawapo ya tahadhari hizo ni kwamba hadhira lengwa katika historia ya Millerite ilikuwa kwanza wale waliokuwa nje ya harakati hiyo, na baadaye harakati yenyewe. Katika harakati ya wale mia moja arobaini na nne elfu, sauti mbili za Ufunuo kumi na nane zinatambua hadhira mbili lengwa, lakini hadhira hizo ziko kinyume na historia ya Millerite. Hadhira ya kwanza ni watu wa Mungu, na sauti ya pili ni kundi jingine la Mungu, ambalo bado liko Babeli.
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.
Uwakandi bw’ubuhanuzi bundi ni uko, nubwo ayo mateka yombi ava ku rusengero rumwe akajya ku rundi, Abamillerite bavuye i Filadelifiya bajya i Lawodikiya, kandi uwo mutwe ukomeye wa marayika wa gatatu uva i Lawodikiya ujya i Filadelifiya. Ibi byerekana yuko Abamillerite bavuye ku rusengero rwa gatandatu bajya ku rwa karindwi, kandi abo ibihumbi ijana na mirongo ine na bine bava ku rusengero rwa karindwi bakajya ku rusengero rwa munani, ari urwo muri ya ndwi.
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.
Ihembe lya Republican lyatandikile okugenda kwalyo okuva mu ggwanga eryaawagira obuddu okutuuka mu ggwanga erirwanyisa obuddu mu byafaayo ebikwata ku mwaka gwa 1863. Enkaayana ey’omu byafaayo ebyo yanyweza ebibiina bibiri eby’obufuzi ebiri be balabe bennyini mu “nnaku ez’enkomerero” zino. Nga pulezidenti wa Republican eyasooka okuva mu byafaayo ebyo bwe yattibwa ennaku ntono zokka nga olutalo luwedde, ne pulezidenti wa Republican ow’enkomerero yattibwa mu ngeri ey’akabonero era n’alekebwa mu luguudo ng’afudde ensi ng’esanyuka. Yattibwa, si nnaku ntono zokka oluvannyuma lw’Olutalo lw’Abannansi okuggwaako, wabula nga katono nnyo olutalo olw’abannansi olw’enkomerero nga terunnatandika.
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.
रिपब्लिकनहरूको पहिलो राष्ट्रपति अमेरिकी इतिहासकै सबैभन्दा अक्षम राष्ट्रपतिबाट पूर्ववर्ती बनाइएको थियो, र रिपब्लिकनहरूको अन्तिम राष्ट्रपति पनि त्यही प्रकारले पूर्ववर्ती बनाइनेछ। पहिलो रिपब्लिकन राष्ट्रपतिभन्दा अघि रहेको डेमोक्रेटिक राष्ट्रपतिले देखाएको अक्षमताले यस्तो सङ्कटलाई तीव्र बनायो जो क्रमशः गृहयुद्धमा परिणत भयो, र उही अक्षमता अहिले पनि प्रकट भइरहेको छ। अन्तिम रिपब्लिकन राष्ट्रपतिभन्दा अघिको डेमोक्रेटिक राष्ट्रपतिले अर्थतन्त्रलाई यस्तो प्रकारले सञ्चालन गर्यो कि त्यसले त्यतिबेलासम्मको अमेरिकी इतिहासकै सबैभन्दा ठूलो आर्थिक पतन उत्पन्न गर्यो। ती दुई सिङहरू आइतबारको व्यवस्थासम्म समानान्तर रूपमा अघि बढ्छन्। सन् 1863 मा दुवै सिङहरूको पहिलो पुस्ता प्रारम्भ भयो, र दुवै सिङहरूको चौथो तथा अन्तिम पुस्ता पूर्वतर्फ फर्किएको हुनेछ, र सूर्यलाई दण्डवत् गर्नेछ।
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.
Ujumbe wa Eliya daima huambatana na hukumu za Mungu zinazoithibitisha ile ujumbe wa onyo. Jamii ya ulimwengu sasa inaishi kama watu wa kabla ya gharika. Wanakula, wanakunywa, na wanatazamia kwamba wakubwa wa teknolojia wa utandawazi watatatua tatizo lolote litakaloweza kutokea. Neno la Mungu linaonyesha kwamba ulimwengu sasa uko ukingoni mwa mgogoro mkubwa sana.
“‘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’?
“‘Ishikiro kiri he?’ Mbese menya ubusobanuro bw’ubu butumwa? Mbese nsobanukiwe umwanya bufite mu murimo usoza w’uburyo bukomeye bwo gukiza? Mbese nzi neza cyane ‘ijambo ry’ukuri ry’ubuhanuzi’ ku buryo nshobora kubona mu biba bikorerwa impande zose zanjye ibihamya bidashidikanywaho by’uko Umwami ugiye kuza ari hafi, ndetse ageze ku muryango? Mbese numva inshingano indemereye, nkurikije umucyo Imana yampaye? Mbese ndimo gukoresha impano yose nashinzwe, nkiri igisonga cye, mu mihati iyobowe neza yo gutabara abarimbuka? Cyangwa se ndi akazuyazi kandi ntitayeho, ngicekaguritsemo n’isi mbi, nkoresha uburyo n’ubushobozi Imana yampaye ahanini mu kwinezeza, nitaho cyane ibyoroheye n’ihumure ryanjye bwite kuruta guteza imbere umurimo wayo? Mbese imibereho yanjye iri gukomeza ‘ukwemezwa kwagiye gushinga imizi mu isi ko Abadiventisiti b’Umunsi wa Karindwi batanga impanda yumvikana mu buryo budasobanutse, kandi ko bakurikira inzira y’ab’isi’?”
“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.
“Tuva pulang ko vaning i yatu ka Dukadeng ka mialad, sumala’ud do tumumanud tu tana’ om pinosukud do kadusan om pinoimbaran do kuronon. Aiso no omboh-omboh, i katapusan do panau nu masa ngaavi no miampai kito. I mga tao do tana’ ngaavi no pinamungkus id suang-suang, omboh nopo sumunog. Auo ka nga pinamungkus mogihum id ka mga rumput liar? Nunu ka nakatalit do tiap toun, ribu-ribu om ribu-ribu, om sapulu kali sapulu ribu do kalasuon ngaavi no minatai, minatai id ka dosa dii? I mga wabak om i mga ukuman do Dukadeng ngaavi no nokopodii no monguupaya do guno dii, om i mga kalasuon ngaavi no minonongoi id ka kaparadaan, sabab i suluh do kabanaran au no nopalapus id ka lalan dii.” 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.
Nafsa min bi xwe ez di şevê de te xwestim; erê, bi ruhê xwe yê di hundirê min de ezê zû te bigerim: çimkî gava dadweriyên te li ser rûyê erdê bin, niştecihên cîhanê edaletê hîn dibin. Îşaya 26:9.