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.
Ekibiina ky’Abamilleraiti kyakiikirirwa mu Yesaya essuula ey’omusanvu ng’obunnabbi bw’emyaka nkaaga mu etaano obwatandika mu 742 BC. Emyaka egyo nkaaga mu etaano egyabaawo mu byafaayo bya Yesaya gikiikirira emyaka nkaaga mu etaano okuva mu 1798 okutuuka mu 1863. Alufa ne Omega bulijjo biraga enkomerero wamu n’entandikwa. Obunnabbi bw’emyaka nkaaga mu etaano bumanyisa ekivume eky’emirundi musanvu ku bwakabaka obwa mu bukiikaddyo n’obwa mu bukiikakkono bwa Isirayiri. Emirundi musanvu egyasooka ku bwakabaka obwa mu bukiikaddyo gyatandika mu 723 BC, emyaka kkumi n’ekkenda oluvannyuma lwa Yesaya okuwa obunnabbi eri kabaka Akazi. Emirundi musanvu egyasembayo ku bwakabaka obwa mu bukiikakkono gyatandika ku nkomerero y’emyaka nkaaga mu etaano mu 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.
Ekikolimo ekisooka eky’emirundi musanvu ekyali ku Efulayimu kyaggwa mu 1798, ekyaali ekiseera eky’enkomerero we ekyolesebwa ky’Omugga Ulai ekiri mu Danyeri essuula munaana n’omwenda kyasumululibwa. Kyategeeza mu bunnabbi ebyombi: okutuuka kwa bubaka bwa Malayika asooka n’entandikwa ey’obunnabbi y’entambuza ya ba Millerite. Ekikolimo eky’enkomerero eky’emirundi musanvu ekyali ku Yuda kyaggwa mu 1844, ekyaali okutuuka kwa bubaka bwa Malayika owokusatu. Oluvannyuma lw’emyaka kkumi n’emyenda mu 1863, emyaka nkaaga mu etaano egyayimirizibwa mu ntandikwa y’obunnabbi gyalaga okuggwako kw’entambuza ya ba Millerite n’entandikwa y’ekkanisa ya Abadiventisti b’Olunaku Olw’omusanvu ey’e Laodikeya. Emyaka musanvu nga 1863 tekinnatuuka, mu 1856, James White yatandika kulaga nti entambuza ya ba Millerite yali ekomye okuba Ekkanisa eya Firadefiya era yali efuuse Ekkanisa eya Laodikeya. Muzzukulu we, ng’awandiika ebyafaayo by’obulamu bwa Ellen White, awandiika ku byafaayo bya 1856 n’obubaka bwa Laodikeya.
“The Laodicean Message
Obubaka bwa Lawodikiya
“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:
Abadiventisti abakwatiriza Ssabbiiti baali bayimiridde ku ndowooza nti obubaka eri amakanisa musanvu mu Okubikkulirwa essuula 2 n’3 bulaga ebyo Ekkanisa ey’Abakristaayo bye yayitamu mu myaka mingi egyayitawo. Era baasala ensonga nti obubaka eri ekkanisa ey’e Lawodikiya bukwata ku abo be kaakano bayita Abadiventisti mu linnya lyokka, abo abatakkiriza Ssabbiiti y’olunaku olw’omusanvu. Mu kiwandiiko ekifupi mu Review olw’nga 9 Okitobba, James White yaleeta ebibuuzo eby’okuviirako okulowooza ennyo bye yayanjula ng’agamba nti:
“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.
"Ekibuuzo kitandise okuzukizibwa nate, ‘Omukuumi, ekiro kitya?’ Mu kiseera kino waliwo kifo kya bibuuzo bitono byokka, ebibuziddwa okuleeta obwegendereza ku nsonga gye bikwatako. Eky’okuddamu ekijjuvu, twesiga, kijja okuweebwa mangu.-Review and Herald, Oct. 9, 1856."
“Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.
Mu bibuuzo kkumi n’emu bye yabuuza, ekya mukaaga kye kyetunuulira nnyo ku Ab’e 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. Embeera y'Ab'e Laodikiya (ab'obugumu obutonotono, nga si bannyogoga newankubadde babugumu) tekiraga bulungi embeera y'omubiri gw'abo abeeyita nga bakkiriza obubaka bw'Omulayika ow'okusatu?-Ibid.
“The last question lays the matter open:
Ekibuuzo eky’enkomerero kiggulawo ensonga:
“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. Bwe kiba nti eno ye mbeera yaffe ng’abantu, tulina ddala kye tusinziirako okusuubira ekisa kya Katonda okujjako nga tugondera ‘amagezi’ g’Omujulirwa Omwesigwa era Omutuufu? Nkukubiriza ogule gye ndi zaabu ezikeenteddwa mu muliro, olyoke obeere mugagga; n’ebyambalo ebyeru, olyoke onyikibwe, era ensonyi z’obwereere bwo zireme okulabika; era oosiige amaaso go eddagala ery’amaaso, olyoke olabe. Bonna be njagala, mbawabula era mbabonyaabonya: kale geziyale, weenenye. Laba, mpadde ku luggi, era nkoona: omuntu yenna bw’awulira eddoboozi lyange, n’aggulawo oluggi, ndiyingira gy’ali, ne ndya naye eky’akawungeezi, era naye n’arye nange. Eyeewangula ndimuwa atule nange ku ntebe y’obwakabaka bwange, nga nange bwe nawangula ne ntudde ne Kitaange ku ntebe ye y’obwakabaka. Okubikkulirwa 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:
Kyekirabika bulungi nti amazima g’ensonga eyo gaali gatandika okumukubira mu mutwe gwa James White. Omuwendo oguddako ogwa Review gwalimu ennyonnyola ey’amakkanisa musanvu eyategekeddwa mu emisito musanvu, nga wansi w’omutwe ogwo. Mu bigambo bye eby’okutandika 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.
Tuteekwa okukkiriziganya n’abannyonyozi abamu ab’omu biseera bino nti amakanisa gano musanvu gateekwa okutegeerwa ng’akiikirira embeera musanvu ez’Ekkanisa ey’ObuKristo, mu biseera musanvu, nga gakwata ku mulembe gwonna ogwa Bukristu.—Ibid., Okitobba 16, 1856.
“He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:
Awo n’alyoka atandika okulambulula obunabbi, ng’ayogera ku kkanisa buli emu ku lwaayo. Bwe yatuuka ku kkanisa ey’omusanvu, eya Lawodikiya, n’agamba nti:
“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.
Bwe kitutonnyaaza nnyo ng’abantu ennyinyonnyola ey’ennaku ey’ekkanisa eno! Era si nno ennyinyonnyola eno ey’entiisa ekifaananyi ekituufu ddala eky’embeera yaffe eriwo kati? Kye kityo; era tewali mugaso okwegezaako okwewala amaanyi g’obujulirwa buno obunoonya ennyo obuli eri ekkanisa eya Lawodikiya. Mukama atuyambe obujulirwa buno tubukkirize, era tubuganyulwemu.-Ibid.
“After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:
Bwe yamala okuwandiikira ku ekkanisa ey’e Lawodikiya mu misimbalala ebiri, ebigambo bye eby’okukomekkereza byalimu okwegayirira okunywevu:
“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.
Abaagalwa baganda, tutekeddwa okuwangula ensi, omubiri, ne Sitaani; bwe tutakikola, tetulibaako mugabo mu Bwakabaka bwa Katonda. . . . Mukwate ku mulimu guno amangu ddala, era mu kukkiriza mubitwale nga byammwe ebisuubizo eby’ekisa ebiweereddwa abeenenya ab’e Lawodikiya. Muyimuke mu linnya lya Mukama, era muleke omusana gwammwe gutangaze, guleetere ekitiibwa eri erinnya lye er’omukisa.-Ibid.
“The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:
Eky’okuddamu okuva ku ttaka kyali kwaka ng’amasannyalaze. G. W. Holt okuva e Ohio yawandiika nga 20 Okitobba:
“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.
Yee, ddala nkiriza nti ffe abali mu bubaka obw’okusatu, nga tukwata ku biragiro bya Katonda era nga tuli n’okukkiriza kwa Yesu, ffe ye ekkanisa gye enjogera eno egambibwa; era tewali kusokerera mangu mu kufuna zaabu eyagezesebwa, n’ebyambalo ebyeru, n’eddagala ly’amaaso, tulyoke tulabe.-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:
Okuva mu buvanjuba bwa kkono, eddoboozi empya lyawulirwa ku nsonga eno, erya Stephen N. Haskell, ow’e Princeton, Massachusetts. Nga omudiventisiti w’olunaku olusooka, yatandika okubuulira ng’ali wa myaka 20; kati oluvannyuma lw’emyaka esatu yali mu bubaka bw’omubaka ow’okusatu. Nga omusomi wa Bayibuli omugunjufu, bwe yamala okulaba ekiwandiiko ekimpimpi ekisooka kya White ekyanjula ensonga y’amakanisa omusanvu, n’asalawo okuwandiikira Review ekiwandiiko ekiwanvu:
“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.
"Ensonga eyo eyogerebwako ebadde emu ku nsonga ezinkwatamu nnyo okumala emyezi egimu egiyise. . . . Okumala ekiseera, nnakakasibwa okukkiriza nti obubaka eri Ab’e Laodicea bwaffe; kye kitegeeza, eri abo abakkiriza obubaka bw’omulayika ow’okusatu, olw’ensonga nnyingi ze ntunuulira nga nnungi. Nja kwogera ku bbiri.-Ibid."
“This he does, devoting two columns to his conclusions. As he closed he declared:
Ekyo akikola, ng’awaayo ebitundu bibiri by’awandiiko lwe ku nkomeredde ze. Bwe yakomekkereza n’agamba:
“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.
Okulowooza kwokka ku bubaka bwa malayika ow’okusatu tekujja kutulokola—nedda, tekujja—nga tetulina ekyambalo ky’obugole, ekyo kye butuukirivu bw’abatukuvu. Tulina okutuukiriza obutukuvu mu kutya Mukama.-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.
Bwe James White yayongera okuwandiika ebiwandiko by’omuwandiisi omukulu ku bubaka eri ekkanisa eya Lawodikiya, endowooza Abadiventisti abakwatiriza Ssabbiiti ze baali kaakano basoma mu Review zaali z’ewunyisa; naye bwe baazisunsula mu kulowooza n’okusaba, baalaba nti bisaanye okuteekebwa mu nkola. Ebbaluwa ezawandiikirwa omuwandiisi omukulu zaalaga okukkiriziganya okw’awamu era ne z’akaatisa nti waliwo okuzuukuka ng’okutandise. Obukakafu nti obubaka obusisimula obwo tebwava mu kusisimuka kw’emmeme kwa buntu bwokka bwawaibwa mu kiwandiiko ekyasooka mu Testimony No. 3, ekyafulumizibwa mu Epriri 1857, ekyatuumibwa “Mube abanyiikira era mwenenye.” Kigulwawo nti, “Mukama yandaze mu kwolesebwa ebimu ebikwata ku kkanisa mu mbeera yaayo ey’obutayaka eriwo kati, bye njabategeeza.”–1T, omuko 141. Mu bino Ellen White yalaga ebyamulagibwa ku ngeri Setaani gy’alumba ekkanisa ng’akozesa obugagga n’ebintu eby’ensi. 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.
Ekibiina ky’Abamillerite kyatandika mu ngeri y’obunnabbi ng’ekkanisa eya Philadelphia, era mu mwaka gwa 1856 ne kifuuka ekkanisa eya Laodicea. Oluvannyuma lw’emyaka musanvu ekibiina ne kiggwawo, era Ekkanisa ya Seventh-day Adventist n’ettandika nga ekkanisa eya Laodicea, era ejja kusigala bw’eti, okutuusa lwe ejja kusuulibwa okuva mu kamwa k’Omukama. Ekibiina ky’abo 144,000 kyaava mu kisibo kya ekkanisa eya Laodicea, nga n’ekibiina ky’Abamillerite bwe kyaava mu kisibo kya ekkanisa eya Sardis. Ekibiina ky’abo 144,000 kifaanagana n’eky’Abamillerite olw’ensonga nti ekibiina ekisooka kyakyuka okuva e Philadelphia ne kigenda e Laodicea, ate eky’enkomerero kiva e Laodicea ne kiddayo e Philadelphia. Ekifo ky’enkyukakyuka okuva e Philadelphia okutuuka e Laodicea mu byafaayo by’Abamillerite kyalambikibwa ddala ng’omwaka gwa 1856; kale n’ekifo ky’enkyukakyuka mu kibiina eky’enkomerero kirina okulambikibwa, kubanga Katonda takyuka. Ekifo ky’enkyukakyuka kimanyibwa mu kitabo ky’Okubikkulirwa omutwe ogw’ekkumi n’emu, mu kitundu ekigamba ku bannabbi babiri abattibwa mu nguudo.
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.
Awo bwe banaamaliriza obujulizi bwabwe, ekisolo ekivayo mu kinnya ekitakoma kinaalwana nabo, kinaabawangula, era kibatte. Era emirambo gyabwe ginaabeera mu luguudo lw’ekibuga ekkulu, eriyitibwa mu bw’omwoyo Sodomu ne Misiri, we baakomerera ku musalaba Mukama waffe. Okubikkulirwa 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.
Ekibiina eky’enkomerero kijja kufa, ne kiyimirira, era oluvannyuma ne kizuukizibwa nga ekibendera. Mu kukola bwe kityo ne kigattika n’ensega ya Republican. Ensega ya Republican eteekaawo ekifaananyi eri ensolo, era ensolo gye ekolera ekifaananyi eyo eyogerwako mu Kubikkulirwa ekkumi n’omusanvu, era ensolo eyo eyategeerekebwa ng’omutwe ogw’okutaano ogwafuna ekiwundu eky’okufa, ogujja okuzuukizibwa ng’omutwe ogumunaana. Gujja okuzuukizibwa ng’ogumunaana eyali mu abo omusanvu.
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.
Era ensolo eyali, n’eteri, ye oyo omunaana, era ava mu abo omusanvu, era agenda mu kuzikirira. Okubikkulirwa 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.
Empembe ya Ripabulikaani eyandikola ekifaananyi ky’ensolo eyo, era olw’ekyo kyo kyandittibwa, ne kizuukizibwa oluvannyuma. Bwe kyazuukizibwa, kyandiba omutwe ogw’omunaana, oguva mu mitwe musanvu egyasooka. Empembe ya Purotesitanti evuga ku nsolo eyava mu nsi y’emu nga empembe ya Ripabulikaani, era yandetaagibwa okubeera n’embeera z’obunnabbi ez’emu. Okukyuka okuva e Firadelfiya okugenda e Lawodikiya mu kibiina kya ba Millerite kwalaga nti waliwo okukyuka okuva e Lawodikiya okugenda e Firadelfiya mu kibiina eky’enkomerero.
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.
Ekibiina ekisembayo bwe kyafuna ekiwundu eky’okufa nga 18 Julaayi 2020, kyafa nga Lawodikiya. Era bwe kyakyukira Firadelfiya, nga bwe kiyimiriziddwa mu Okubikkulirwa essuula 11, kyandibadde kiyimirira ekkanisa ey’omunaana, nga ya mu musanvu. Okufa okwo mu mwaka gwa 2020 kwali kufaanagana n’ennyanga ya AbaRepulikaani, kubanga okuva ku biro by’enkomerero mu 1989, waabaddewo bapulezidenti mukaaga. Omupulezidenti ow’omukaaga yafuna ekiwundu eky’okufa, ekijja okuwonyebwa mu 2024. Omutwe ogwo olwo gunaaba omutwe ogw’omunaana mu Amerika okuva ku biro by’enkomerero mu 1989, era gunaaba ng’ogumu ku musanvu. Ennyanga zombi zaali ez’omukaaga ezifuuka ez’omunaana. Amazima gano gafudde ekitundu kinene ku bubaka bw’Okubikkulirwa kwa Yesu Kristo obubikkululwa nga katono ddala okuggala kw’ekiseera ky’obusaasizi kutannaba kutuuka.
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.
Olw’ensonga eno, ky’ekikulu okutegeera obulungi ebyafaayo bya Abamillerite ebifaananyiriza ebyafaayo byaffe eby’obudde buno. Mukyala White yakakasa okuteekangako kwa James White okw’okuyita ekibiina ekyo ‘Lawodikiya’ mu 1856, kale kino si nteekateeka eva mu magezi g’abantu. Emyaka musanvu ng’Ekkanisa ey’Abadiventisi b’Olunaku olw’omusanvu tennaba kugattibwa mu mateeka n’Empondo ey’Abarepulikaana, yali yamanyizibwa mu kutegeezebwa nga ye Ekkanisa ya Lawodikiya. Kino kitegeeza nti tewali n’olunaku n’emu mu byafaayo by’Ekkanisa ey’Abadiventisi b’Olunaku olw’omusanvu lwe yabadde nga si wereere, omwavu, omuzibe amaso, ow’ennaku era omuluppa. Obutuufu buno obw’obunnabbi butuwa omulamwa n’ensonga ez’okukkiriza okulaba ebikolwa ebyennyinyiso ennya ebiyitirivu ebyogerwako mu Yezeekyeri essuula munaana nga bye bika ennya eby’Obwadiventisi.
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.
Bw’otuukirira ebyafaayo by’Abamillerite ng’osinziira ku nteekateeka y’emyaka nkaaga mu ttaano egyogerwa mu Isaaya essuula ey’omusanvu, kitegeerekeka nti obunnabbi bw’emirundi musanvu bwe kisikirize ky’obunnabbi ekigubira ebyafaayo byonna eby’ekibiina ky’okukkiriza eky’Abamillerite. Mu 1856, obubaka eri ekkanisa eya Lawodikiya bwafuuka amazima ag’omulembe eri Abadiventisti b’Abamillerite. Eyaleeta obubaka bwa Lawodikiya si James newaakubadde Ellen White, wabula ye Omujulirwa omwesigwa era omutuufu.
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.
Era wandiika eri malayika w’ekkanisa ey’Ab’e Laodikeya; Bw’ati bw’ayogera Amina, omujulirwa omwesigwa era omutuufu, entandikwa y’ebitonde bya Katonda; Mmanyi ebikolwa byo, nti toli wa buggumu newaakubadde wa bunnya: nandyagadde oba obeerenga wa bunnya oba wa buggumu. Kale kubanga oli wa bugumu bwa wakati, era si wa bunnya newaakubadde wa buggumu, nnaakusuula okuva mu kamwa kange. Kubanga ogamba nti, Ndi mugagga, era nnyongedde mu bintu, so sirina kye nneetaaga; ate tomanyi nti oli ow’ennaku ennyo, ow’okusaasirwa, omwavu, omuzibe w’amaaso, era obwereere: Nkuwa amagezi oggule gye ndi zaabu eyagezeseddwa mu muliro, olyoke obeere mugagga; era n’engoye enjeru, olyoke oyambalwe, n’okunyoomerwa kw’obwereere bwo kuleme okulabika; era ossiige amaaso go eddagala ly’amaaso, olyoke olabe. Bonna be njagala, mbanenya era mbabonereza: kale mubeere abagumu, era mwenenye. Laba, nnyimiridde ku luggi ne nkonkona: singa waliwo awulira eddoboozi lyange n’aggulawo oluggi, ndiyingira gy’ali, ne ndirya naye, era naye alirya nange. Oyo awangula, ndimuwa okutudde wamu nange ku ntebe y’obwakabaka yange, era nga nange bwe naawangula ne ntuula wamu ne Kitaange ku ntebe ye. Alina okutwi, awulire Omwoyo by’agamba eri amakkanisa. Okubikkulirwa 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.
Omujulizi Omutuufu alaga nti singa omuntu yenna ‘awulire’ eddoboozi Lye, alijja n’ayingira ne ‘alye naye.’ Bw’aba Lawodikiya baggulawo oluggi, Kristo alijja n’ayingira era n’alye nabo. Bwe bakkiriza Kristo okuyingira, aleeta obubaka, kubanga ekifaananyi ky’okulya kiraga okwaniriza obubaka. Obubaka buno buyinza okuyitibwa mu bufunze nti bwa Lawodikiya, naye okwo kwe kutunuulira okutono ddala ku kye bulaga obubaka lye atuleetera. Mu 1856, Hiram Edson yateekaawo ebyawandiiko munaana ebyalimu obubaka bw’obunnabbi obwagaziya okutegeera obunnabbi bw’ebiro obwasooka ddala, abamalayika ba Katonda baamukulembera William Miller okulumanya era n’okulangirira. Mu ebyawandiiko omunaana ebyo, Edson yalambulula bulungi emyaka 65 egy’Isaaya 7.
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.
Entandikwa y’omulimu gwa Miller yaali okuzuula ‘emirundi musanvu,’ era emyaka musanvu nga tekunnaba kuggwaawo entambula eyatuumibwa erinnya ly’obuweereza bwe, okubikkulirwa okw’akuzama okusinga okw’obunnabbi obwo nyini kwaweebwa eri Obu-Adaventi bwa Millerite. Kyawaweebwa mu mwaka gumu mwe baalangirirwa mu kubikkulirwa okw’Omwoyo Omutukuvu ng’Ab’e Lawodikiya. Mu ngeri ey’obunnabbi, ennaku 2520 oluvannyuma mu 1863, okuzuula okw’asooka kwa Miller okw’ebiseera eby’obunnabbi kwagaanyiibwa. Obubaka bwa Lawodikiya eri ekibiina ky’Ab’Adaventi bwatuuka mu 1856, era Mukama yakuba ku luggi emirundi munaana, n’ebyawandiiko munaana okulaba oba asobola okufuna okuyingira. Ku nkomerero y’entambula eyo, Omujulizi Omutuufu yayagala alye awamu n’abantu be ng’alyanga ku bubaka obwasooka obw’ebiseera okuva ku ntandikwa y’entambula eyo. Abantu be baagaana kulya, era emyaka musanvu, oba ennaku za obunnabbi 2520, oluvannyuma, abantu be baaggalawo oluggi olwali lwagguddwa n’ekisumuluzo kya Dawudi ekyali kiteekeddwa mu mukono gwa William Miller. Ne baddayo eri nnabbi omukadde Omusamaliya eyabalisha obulimba, n’akakasa omugabo gwabwe ogw’okufa wakati w’endogoyi n’empologoma.
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, essanga ery’Abaprotestanti lyali mu bunkenke bw’ekiwonvu ky’okuboneezebwa, kubanga awatali okuboneezebwa abantu bazikirira. Mu 1856, essanga ery’Abarepubulikani n’eryo lyali mu bunkenke.
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.
Mu 1856, entalo ez’amaanyi ezimanyiddwa nga Bleeding Kansas, entalo z’ensalo wakati wa Kansas ne Missouri, zaayongerayo. Olutalo luno lwali ku nsonga ya Kansas okuyingira mu Obumu bwa Amerika nga steti ey’eddembe oba nga steti ey’obuddu. Obutabanguko buno bwalimu okulwana okw’amaanyi wakati w’abatuuze abawagira obuddu n’abakiwakanya obuddu.
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.
Ku 22 Mayi 1856, waaliwo era ekikolwa eky’obukambwe mu kisenge kya Senate ya United States, nga Omubaka wa Congress Preston Brooks, omuwagizi w’obuddu ava e South Carolina, yalumba mu bukambwe Senata Charles Sumner ow’e Massachusetts n’omuggo gwe. Sumner yali avumiridde obuddu mu kwogera kwe okuyitibwa The Crime Against Kansas, ekyamusunguwaza nnyo Brooks. Ekikolwa ky’okumukuba omuggo kino kyayolesa obweyongera bw’obunkenke wakati w’Emambuka n’Amaserengeta ku nsonga y’obuddu.
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.
Mu 1856, Ekibiina ky’Abarepubulika kyatandikibwa ng’okuddamu eri obutabanguko mu by’obufuzi obwava ku Tteeka lya Kansas–Nebraska, eryayisibwa mu 1854, eryavaako okweyongera kw’okuwakanya eri okusaasaana kwa buddu okutuuka mu bitundu ebipya. Enkuŋŋaana yaakyo ey’eggwanga eyasooka yakwatirwa e Philadelphia, era John C. Fremont yalondeddwa nga omuwani w’obwapulezidenti waabwe asooka mu kulonda kwa 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.
Eteeka erya Kansas–Nebraska lyateekateeka ebitundu bya Kansas ne Nebraska era lyawa abatuuze ab’omu bitundu ebyo obuyinza okusalawo oba baakukkiriza obuddu mu nsalo zaabyo. Enkola eno, eyamanyibwa nga "popular sovereignty," mu ngeri ey’enjawulo yasazaamu Endagaano eya Missouri eya 1820, eyali ekozesebwa okuziyiza obuddu obwali mu bukiikakkono w’akasaze k’obugazi aka 36°30' mu Kitundu kya Louisiana. Eteeka eryo lyakyusa nnyo engeri ensonga y’obuddu gye yali mu bitundu. Lyazukusa nate obutabanguko kubanga lyaggulawo akamwako nti obuddu lisobola okweyongera mu bifo ebyali bitwalibwa ng’eby’eddembe obutaliimu buddu, nga Kansas. Okuyisibwa kw’Eteeka erya Kansas–Nebraska kwaleetera okudduka kw’abatuuze abawagira obuddu n’abalwanyisa obuddu okuyingira mu Kitundu kya Kansas, buli omu ng’ayagala okukosa ebyava mu kuvota okw’okwesalirawo kw’abatuuze. Okulwanirira okufuga ekitundu kuno kwaleetera entalo ez’amaanyi n’ekiseera eky’obutaliiko mateeka ekyamanyibwa nga 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.
Okulonda kwa Pulezidenti okw’omwaka ogwa 1856 kyali ekintu ekikulu mu by’obufuzi. Kwalimu okuvuganya kwa bantu basatu wakati wa James Buchanan owa kibiina kya Demokulaati, John C. Fremont owa kibiina kya Repulikaani, n’eyali Pulezidenti Millard Fillmore ow’ekibiina ky’Amerika. James Buchanan yawangula okulonda n’afuuka Pulezidenti ow’ekkumi n’ettaano wa Amerika.
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.
Obwa pulezidenti bwa James Buchanan bumanyiddwa nnyo olw’okulemererwa okukwatamu bulungi enjawukana n’obutakkanya ebyali biyongera wakati w’Obumambuka n’Amaserengeta, ne kivamwo okutandika kw’Entalo ey’omu munda mu Amerika mu bbanga ttono oluvannyuma lw’avayo mu ofiisi. Obwa pulezidenti bwe bulabibwa emirundi mingi nga bumu ku bwa pulezidenti obutasobese ennyo mu byafaayo bya Amerika, olw’obulemererwa obukulu mu bukulembeze n’okuddukanya embeera ez’ekizibu.
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.
Ensala eyamanyiddwa obubi eya Dred Scott mu 1857 yalangirira nti abaddu, oba nga bakyaliko obuddu oba nga baweereddwa eddembe, tebali ba nnansi era tebasobola kuteeka musango mu mbuga z’amateeka eza federal. Era yalangirira nti Congress tesobola kuziyiza obuddu mu bitundu by’United States. Omudemokulati Buchanan yawagira mu lwatu ensala ya Dred Scott eyawagira 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.
Si kyokka nti endowooza eyawagira obuddu ey’ow’ekibiina kya Democratic, Buchanan, yakkiriza obunkenke okwongera ne buvamu entalo z’omunda mu ggwanga, naye n’obutayinza kuddukanya eby’enfuna by’eggwanga bwe bwaleeta Akabuddemu k’eby’enfuna aka 1857, akaali kamu ku kukendeera okusinga obunene mu by’enfuna mu byafaayo bya Amerika nga tekunnabaawo okuzikira okunene kw’eby’enfuna. Akabuddemu k’eby’enfuna aka 1857 kavuddeko obuzibu obw’amaanyi mu by’enfuna obwamala emyaka mingi. Obusuubuzi n’amabenki byaggala, obutaba na mirimu ne bweyongera, era n’akatale k’eby’omugabo ne kagwa.
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.
Mu kiseera kya Buchanan nga ye Pulezidenti, ebitundu bya Amerika eby’amaserengeta byatandika enteekateeka yaabwe ey’okwawukana okuva mu Obumu bw’Amerika, ne bavaamu olw’okulondebwa kw’ow’ekibiina ky’Abarepulikaano Abraham Lincoln mu mwaka gwa 1860. Buchanan yatwala enkola ey’obutayingira nnyo mu kizibu ky’okwawukana, ng’agamba nti gavumenti eya federo eya Amerika teyalina buyinza bwa mateeka okuziyiza n’amaanyi okwawukana okwo. Okubulako ekikolwa ekikakafu kyawadde omugendo gw’okwawukana amaanyi. Obutaba n’obukulembeze obw’amaanyi n’obutayagala kutwala ekikolwa ekikakafu okutereeza obuzibu bw’okwawukana byayamba okunyweza endowooza y’Ab’amaserengeta nti basobola okuva mu Obumu bwa Amerika nga tebalindira kulwanyizibwa n’amagye.
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.
Mu 1860, Abraham Lincoln, Pulezidenti wa Republican eyasooka, yalondebwa. Ku Januwale 1, 1863, Pulezidenti Lincoln yateekako omukono era n’awaayo ekiwandiiko ekisembayo ekya Emancipation Proclamation, ekyalangirira nti abantu bonna abaali mu buwaŋŋwa mu bitundu ebiri mu buyinza bwa Confederate basaanidde okusumululibwa babeere b’eddembe. Ekiragiro kino kya Pulezidenti kyalina omugaso omunene ku Civil War kubanga kyakyusa entalo ne zifuuka okulwanirira si kyokka okukuuma Union, naye era n’okumalawo obuwaŋŋwa. Emancipation Proclamation teyasumulula amangu ddala abantu bonna abaali mu buwaŋŋwa. Kyali kikwatira ku bitundu ebiri mu buyinza bwa Confederate byokka, we Union yalina obuyinza butono. Nga amagye ga Union bwe gyeyongeranga mu maaso ne gafuna okufuga ebitundu bya Confederate, ekiwandiiko ne kiteekebwa mu nkola, era abantu abaali mu buwaŋŋwa mu bitundu ebyo ne basumululibwa. Emancipation Proclamation kyali omutendera omukulu ogwatwala eri okumalawo obuwaŋŋwa mu United States era kyaggulawo ekkubo ku kuyisibwa kwa Thirteenth Amendment ku U.S. Constitution, ogwayisibwa era ne gukakasibwa nga Desemba 6, 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.
Essanga ery’Abarepulikaani, okuva mu myaka gya 1850 okweyongera, lyali mu kizibu ekinene ku nsonga y’obuddu. Mu ggwanga mwaliwo ebibiinja bibiri ebikulu, ebyakiikiriranga ebika bibiri ebikulu eby’ebirowoozo by’obufuzi. Enkola y’okwawukana yatandika mu 1856, ng’ebibiinja ebyawakanya n’ebyawagira obuddu byasengukira mu bitundu bya Kansas mu kaweefube w’okunyweza endowooza zaabyo ku buddu, mu kaseera kennyini nga e Philadelphia yali eyawulibwa okuva e Laodicea. Abademokulaati baali bawagira obuddu ate Abarepulikaani baali bawakanya obuddu.
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 yali ng’ekifaananyi ekitono ky’entalo eyali egenda okutandika. Mu mwaka ogwo omudemokulaati awagira obuddu yalondebwa okuba omutwe gw’enpondo ya Republican, era obukulembeze bwe obutakola bulungi bwafuuka akabonero k’obwapulezidenti obutaliimu mugaso, okutuusa mu nnaku zino ez’oluvannyuma. Yamusooka pulezidenti wa Republican eyasooka eyawalirizibwa okutereeza akavuyo akaalekebwa obwapulezidenti 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.”
Mu 1863, ennyanga eya Republican yakola ekiragiro kya pulezidenti ekisinga obukulu mu byafaayo by’ensolo eyava mu nsi mu Okubikkulirwa essuula ey’ekkumi n’asatu. Ekiragiro kya pulezidenti kino kyali kiyogera ku buddu. Akapitawo kamu ak’okulangirirwa kuno kagamba nti, “nti ku lunaku olwasooka lwa Janwali, mu mwaka gwa Mukama waffe 1863, abantu bonna abakwatiddwa nga baddu mu Sitaate yonna oba mu kitundu kyonna eky’alagirwa eky’e Sitaate, ng’abantu b’ekyo baba mu bujeemu ku United States, balibeera olwo, okuva olwo okugenda mu maaso, era emirembe gyonna, ba ddembe; era Gavumenti ya Pulezidenti eya United States, omuli n’obuyinza bw’amaggye n’obw’eggye ery’oku nnyanja, erikkiriza era erikuuma eddembe ly’abo abantu, era teenaakola kikolwa na kimu kya kubanyigirizamu, newaakubadde yenna ku bo, mu kaweefube kwo na kwo kwe bayinza okukola okufuna eddembe lyabwe ery’amazima.” Newaakubadde okumalawo ekizibu ky’obuddu mu byafaayo tekwali kuwedde mu kiseera ekyo, omutima gwa Ssemateeka gwalabisibwa Lincoln bwe yawandiika nti, “abantu bonna abakwatiddwa nga baddu mu Sitaate yonna ... balibeera olwo, okuva olwo okugenda mu maaso, era emirembe gyonna, ba ddembe.”
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 yali addayo ku nsonga ey’ensibuko eyalambikibwa mu Ssemateeka, egamba nti “abantu bonna batondebwa bwenkana.” Lincoln yali addayo ku mazima ag’ensibuko mu kiseera kye kimu nga ennyanga eya Abaprotesitanti egaana obunnabbi obw’ensibuko bwaayo, obwo obw’obuddu. Noolwekyo, mu kaseera kennyini ennyanga eya Abarepulikaani bwe yali ekola “ekiragiro kya pulezidenti” ekisinga obukulu mu byafaayo ebyakwata ku buddu, ennyanga eya Abaprotesitanti yakola ekiragiro kya pulezidenti ekisinga obukulu mu byafaayo by’obunnabbi byayo ebyakwata ku bunnabbi bw’obuddu, obukiikirirwa ekirayiro n’ekikolimo kya Musa. Ennyanga eya Abarepulikaani yalonda okudda ku misingi, ennyanga eya Abaprotesitanti yalonda okugaana omusingi gwaayo era n’addayo eri abo gye yalagirwa obutaddayo.
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, ennyanga ya Republican yali yagabanyiziddwa mu bibinja bibiri, nga bwe bwagabanyizibwa obwakabaka bwa Isiraeri eky’edda mu mirembe gya Jeroboam ne Rehoboam. Mu 1863, ennyanga ya Purotesitanti yayungibwa mu mateeka ku nnyanga ya Republican, nga kiikirirwa ebyoto bibiri bya Jeroboam e Bethel ne Dan. Ennyanga ezo ebbiri zitambulira mu byafaayo mu ngeri efaananako, era ebyafaayo bya 1863 bikiikirira ennyo ebyafaayo by’ennaku ez’enkomerero.
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.
Ebyafaayo eby’Abamilleraiti biddiddwamu mu byafaayo by’aba 144,000, ne wabaamu obulabula obutono obw’obunnabbi. Omu ku bulabula obwo guli guno: abagendereddwamu mu byafaayo by’Abamilleraiti baasookanga kuba abo abali ebweru w’ekibiina, oluvannyuma ekibiina kennyini. Mu kibiina ky’aba 144,000, amaddoboozi abiri g’Okubikkulirwa 18 galambulula abagendereddwamu ababiri, naye obuddiring’anwa bwabwe bubeera mu ngeri ekyusiddwa okuva ku eby’Abamilleraiti. Omugendererwa ogusooka ye abantu ba Katonda, ate eddoboozi ery’okubiri ligenderera ekisibo kya Katonda ekirala, abakyaali mu Babulooni.
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.
Okulabula okw’obunnabbi okulala kwe kuno: newankubadde ebyafaayo byombi biyitira okuva mu kkanisa emu ne bigenda ku ndala, Abamillerite baava e Firadelfiya ne bagenda e Lawodikiya, era entambuza ey’amaanyi ey’Omalaika ow’okusatu eva e Lawodikiya n’egenda e Firadelfiya. Kino kiraga nti Abamillerite baava mu kkanisa ey’omukaaga ne bagenda ey’omusanvu, era abo 144,000 bava mu kkanisa ey’omusanvu ne bagenda ey’omunaana, ey’ava mu musanvu.
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.
Ennyanga y’Abarepulikaani yatandika okutambula okuva mu nsi eyawagira obuddu n’egenda eri nsi eyalwanyisa obuddu mu byafaayo ebyetooloola omwaka gwa 1863. Ekizibu ekyo mu byafaayo kyateekawo ebibiina by’obufuzi bibiri, bye bimu bennyini abalumbaganya mu “nnaku ez’enkomerero” zino. Nga bwe Pulezidenti w’olubereberye ow’Abarepulikaani mu byafaayo ebyo yattibwa butaweera nga wayiseewo ennaku ntono oluvannyuma lw’olutalo okuggwa, Pulezidenti omwasembayo ow’Abarepulikaani yattibwa butaweera mu ngeri ey’akabonero ne bamulekera mu kkubo ng’omufu, ensi yonna nga esanyuka. Yattibwa butaweera, si nga wayiseewo nnaku ntono oluvannyuma lw’Olutalo lw’awaka okuggwa, wabula ng’akatono nnyo nga Olutalo lw’awaka olw’enkomerero lugenda okutandika.
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.
Pulezidenti wa Republican eyasooka yakulembeddwako pulezidenti eyasinga obutaba wa mugaso mu byafaayo bya Amerika, era ne pulezidenti wa Republican asembayo anaakulembeddwako ow’omu ngeri y’emu. Obutakola bulungi bwa pulezidenti wa Democratic eyaleembeddako pulezidenti wa Republican eyasooka bwazaala ekizibu ekikulu ekyafuuka entalo z’omu nsi, era obutakola bulungi bumu kati bwe bugenda mu maaso. Pulezidenti wa Democratic akulembeddawo pulezidenti wa Republican asembayo yalabirira eby’enfuna mu ngeri eyavaamu okugwa okw’enfuna okusinga obunene mu byafaayo bya Amerika okutuusa mu kiseera ekyo. Amayembe abiri gatambulira mu ngeri emu okutuuka ku tteeka lya Sande. Mu 1863, omulembe ogwasooka ogwa mayembe gombi gwatandika, era ku mayembe gombi omulembe ogw’okuna era ogwasembayo gunaabeera gutunudde ebuvanjuba, nga gufukamira enjuba.
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.
Obubaka bwa Eriya bulijjo buwerekerwako ebibonerezo bya Katonda ebikakasa obubaka obulabula. Abantu b’ensi yonna kati babeera nga abantu abaaaliwo nga amataba teganaba kutuuka. Balya, banywa era basuubira abakulu mu tekinologiya ab’ensi yonna okumalawo buli kizibu ekiyinza okuvawo. Ekigambo kya Katonda kiraga nti ensi kati eri ku nsalo y’omutawaana omunene nnyo.
“‘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’?
‘Ekiro kitya?’ Ntegeera amakulu g’obubaka buno? Ntegeera ekifo bye birina mu mulimu ogusembayo ogw’enteekateeka ennene ey’okununula? Ndi wamanyi nnyo ku ‘kigambo ky’obunnabbi ekikakafu’ okutuusa nga nsobola okulaba mu bintu ebibera okumpi nange obujulizi obukakafu nti Kabaka ajja ali ku mulyango? Ntegeera obuvunaanyizibwa obunsibwako, mu maaso g’ekitangaala Katonda kye yampa? Nkozesa buli kitone kye yanteekako, nga omuwanika we, mu kaweefube atereeze bulungi okununula abazikirira? oba ndi wa bbugumu butono era obutafaayo, nga mpangiyeeko n’ensi embi, ne nkozesa eby’obugagga n’obusobozi Katonda bye yampa ennyo mu kwesiimira nzekka, nfaayo nnyo ku buwummu n’okwewummuza kwange okusinga okusitula omulimu gwe? Nnyweza, olw’engeri gye ntambulamu, ‘okukakasa okwongerebwa mu nsi nti Abaadiventisti b’Olunaku Ol’omukaaga bawa ensirimba edobozi eritali kakafu era bagoberera ekkubo ly’ab’ensi’?
“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.
Tuwulira ebigere bya Katonda ng’aseembera okubonereza ensi olw’obujeemu bw’abali mu nsi. Enkomerero y’ebiseera etusemberedde nnyo. Abatuuze b’ensi bagattibwa mu bitoole okookebwa. Onoogattibwa wamu n’ebisagazi? Omanyi nti buli mwaka emyoyo enkumi n’enkumi, era emirundi kkumi egy’emitwalo kkumi, zizikirira nga zifa mu bibi byazo? Ebibonoobono n’emisango gya Katonda bikola dda omulimu gwabyo, n’emyoyo egenda mu kuzikirira kubanga omusana ogw’amazima tegwamasamase ku kkubo lyabwe. 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.
N'omwoyo gwange nkwegombedde ekiro; weewaawo, n'omwoyo oguli mu nze ndikuunoonya mu makya: kubanga nga emisango gyo bwe giba mu nsi, abatuuze b'ensi yonna banaayiga obutuukirivu. Isaaya 26:9.