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.
Ny hetsika Millerita dia naseho ao amin’ny Isaia toko faha-7 tamin’ny alalan’ny faminaniana dimy amby enim-polo taona, izay nanomboka tamin’ny 742 talohan’i Kristy. Ireo dimy amby enim-polo taona izay niseho tao amin’ny tantaran’i Isaia ireo dia maneho ny dimy amby enim-polo taona hatramin’ny 1798 ka hatramin’ny 1863. Ny Alfa sy Omega dia haneho mandrakariva ny fiafarana, miaraka amin’ny fiandohana. Ny faminaniana dimy amby enim-polo taona dia mamaritra ny ozona impito manohitra ny fanjakana avaratra sy ny fanjakana atsimon’i Isiraely. Ny impito voalohany nanohitra ny fanjakana avaratra dia nanomboka tamin’ny 723 talohan’i Kristy, sivy ambin’ny folo taona taorian’ny nanoloran’i Isaia ny faminaniana tamin’i Ahaza mpanjaka. Ny impito farany nanohitra ny fanjakana atsimo dia nanomboka tamin’ny faran’ireo dimy amby enim-polo taona, tamin’ny 677 talohan’i Kristy.
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.
Ny ozona voalohany, fito heny, namely an’i Efraima dia nifarana tamin’ny taona 1798, izay fotoanan’ny farany, tamin’izay no nosokafana ny fahitana ny Reniranon’i Ulai ao amin’ny toko faha-valo sy faha-sivy ao amin’ny Daniela. Tamin’ny lafiny ara-paminaniana dia nanamarika sady ny fahatongavan’ny hafatry ny anjely voalohany izany no ny fiandohana ara-paminaniana ny hetsika Millerita. Ny ozona farany, fito heny, namely an’i Joda dia nifarana tamin’ny taona 1844, izay nahatongavan’ny hafatry ny anjely fahatelo. Sivy ambin’ny folo taona tatỳ aoriana, tamin’ny 1863, ireo dimy amby enimpolo taona aseho ao amin’ny fiandohan’ilay faminaniana dia nanamarika ny fiafaran’ny hetsika Millerita sy ny fiandohan’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana. Fito taona talohan’ny 1863, tamin’ny 1856, James White dia nanomboka namantatra fa ny hetsika Millerita dia tsy fiangonan’i Filadelfia intsony fa efa tonga fiangonan’i Laodisea. Ny zafikeliny, raha nanoratra ny tantaram-piainan’i Ellen White, dia manoratra momba ny tantaran’ny taona 1856 sy ny hafatra Laodiseana.
“The Laodicean Message
“Ny Hafatra ho an’i 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:
Ny Advantista mpitandrina ny Sabata dia nandray ny toerana fa ny hafatra ho an’ireo fiangonana fito ao amin’ny Apokalypsy 2 sy 3 dia maneho ny fanandraman’ny fiangonana kristiana nandritra ny taonjato nifandimby. Ny famaranan-kevitr’izy ireo dia izao: ny hafatra ho an’ny fiangonana tao Laodikia dia mihatra amin’ireo izay nantsoiny ankehitriny hoe Advantista amin’ny anarana ihany, dia ireo izay tsy nanaiky ny Sabatan’ny andro fahafito. Tao amin’ny fanamarihana fohy nataon’ny tonian-dahatsoratra tao amin’ny Review tamin’ny 9 Oktobra, dia nanangana fanontaniana vitsivitsy manaitra saina i James White, izay nampidiriny tamin’ny filazana hoe:
“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.
Manomboka mipoitra indray izao fanontaniana izao: “Ry mpiambina, manao ahoana ny amin’ny alina?” Amin’izao fotoana izao dia misy toerana ho an’ny fanontaniana vitsivitsy ihany, apetraka mba hampitodika ny saina ho amin’ny lohahevitra izay ifandraisany. Valiny feno, araka ny itokiantsika, no homena tsy ho ela.—Review and Herald, 9 Okt. 1856.
“Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.
“Saingy amin’ireo fanontaniana iraika ambin’ny folo izay napetrany, ny fahenina no tena nifantoka tamin’ny Laodiseana.
“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. Moa va tsy maneho amin’ny fomba tena mety ny toetry ny Laodiseana (matimaty, tsy mangatsiaka na mafana) ny toe-pahitan’ny antokon’ireo izay milaza ho mino ny hafatry ny anjely fahatelo? — Ibid.”
“The last question lays the matter open:
“Ny fanontaniana farany dia manokatra mazava ny raharaha:
“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. Raha izao no toetrantsika amin’ny maha-vahoaka antsika, moa va manana antony marina hianteherana amin’ny fanantenana ny fankasitrahan’Andriamanitra isika, raha tsy mihaino ny ‘torohevitra’ omen’ilay Vavolombelona Marina? Manoro hevitra anao Aho hividy amiko volamena voazaha toetra tamin’ny afo, mba hanan-karena ianao; ary fitafiana fotsy, mba hotafiana ianao, ka tsy hiseho ny henatry ny fitanjahanao; ary hosory ody maso ny masonao, mba hahitanao. Izay rehetra tiako no ananarako sy faizako; koa mazotoa, ary mibebaha. Indro, mitsangana eo am-baravarana Aho ka mandondòna; raha misy mandre ny feoko ka mamoha ny varavarana, dia hiditra ao aminy Aho, ka hiara-misakafo aminy, ary izy hiara-misakafo amiko. Izay maharesy no homeko hipetraka amiko eo amin’ny seza fiandrianako, tahaka Ahy koa naharesy ka nipetraka miaraka amin’ny Raiko eo amin’ny seza fiandrianany. Apokalypsy 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:
“Tsotra miharihary fa vao nanomboka nitsidika ny sain’i James White ny fahamarinan’ity raharaha ity. Ny laharana manaraka tamin’ny Review dia nitondra famelabelarana niely tamin’ny tsanganana fito momba ireo fiangonana fito, teo ambanin’io lohateny io. Tamin’ny teny fanokafany dia nanambara izy hoe:
“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.
“Tokony hifanaraka amin’ireo mpanazava sasany amin’izao andro maoderina izao isika fa ireo fiangonana fito ireo dia tokony ho takarina ho misolo tena toetry ny fiangonana kristiana fito, ao anatin’ny vanim-potoana fito, mandrakotra ny sehatry ny vanim-potoana kristiana manontolo.—Ibid., 16 Okt. 1856.
“He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:
“Avy eo dia noraisiny ny faminaniana ka noresahiny tsirairay ireo fiangonana. Rehefa tonga teo amin’ny fahafito, dia ny Laodikeana, dia nanambara izy hoe:”
“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.
Endrey fa mampietry antsika amin’ny maha-vahoaka antsika ny filazana mampalahelo momba ity fiangonana ity. Ary moa tsy sary tonga lafatra indrindra maneho ny toe-piainantsika ankehitriny va io filazana mahatahotra io? Eny tokoa izany; ary tsy hisy soa azo amin’ny fiezahana hiala amin’ny herin’ity fijoroana vavolombelona manadihady lalina ho an’ny fiangonana Laodikia ity. Enga anie ny Tompo hanampy antsika handray izany sy hahazoantsika tombony amin’izany.—Ibid.
“After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:
“Taorian’ny nanokanany andalana roa ho an’ny fiangonana Laodiseana, dia nanao antso mafy ny teny famaranany:
“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.
“Ry havana malala, tsy maintsy mandresy izao tontolo izao sy ny nofo ary ny devoly isika, raha tsy izany dia tsy hanana anjara amin’ny fanjakan’Andriamanitra.... Raiso avy hatrany izao asa izao, ary amin’ny finoana dia takio ho anareo ny teny fikasana feno fahasoavana ho an’ireo Laodiseana mibebaka. Mitsangàna amin’ny anaran’ny Tompo, ary aoka hamirapiratra ny fahazavanareo ho voninahitry ny anarany masina.—Ibid.
“The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:
“Ny valin-teny avy tany an-tsaha dia tena nampihorohoro ny fanahy. Nanoratra i G. W. Holt avy any Ohio tamin’ny 20 Oktobra:”
“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.
“Eny, mino aho fa isika izay ao amin’ny hafatra fahatelo, mitana ny didin’Andriamanitra sy ny finoan’i Jesosy, no fiangonana iantefan’izao teny izao; ary tsy tokony hanemotra na dia kely akory aza isika amin’ny fangatahana volamena voazaha toetra sy fitafiana fotsy ary ody maso, mba hahitantsika.—Ibid., 6 Novambra 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:
“Avy any Avaratra-Atsinanana no re ny feo vaovao iray momba izany lohahevitra izany, dia ny an’i Stephen N. Haskell, avy any Princeton, Massachusetts. Amin’ny maha-Adventista mpitandrina ny andro voalohany azy, dia efa nanomboka nitory izy fony 20 taona; ary ankehitriny, telo taona tatỳ aoriana, dia tao amin’ny hafatry ny anjely fahatelo izy. Mpandinika lalina ny Baiboly izy, ary rehefa hitany ny fanamarihana fohy voalohany nataon’i White, izay nampiditra ny fanontaniana momba ireo fiangonana fito, dia nisafidy ny hanoratra lahatsoratra lava ho an’ny Review izy:”
“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.
“Ny lohahevitra noresahina dia anisan’izay nahaliana ahy lalina nandritra ny volana maromaro lasa.... Efa elaela izay no nitarika ahy hino fa ny hafatra ho an’ny Laodiseana dia antsika; izany hoe, ho an’ireo izay mino ny hafatry ny anjely fahatelo, noho ny antony maro izay heveriko ho tsara. Hiresaka roa amin’izany aho.—Ibid.
“This he does, devoting two columns to his conclusions. As he closed he declared:
“Izany no ataony, ka andaniany tsangan-dahatsoratra roa ny fanatsoahan-keviny. Teo am-pamaranany dia nanambara izy:
“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.
“Angano momba ny hafatry ny anjely fahatelo dia tsy hamonjy antsika velively, tsia, velively, raha tsy manana ny fitafiana fampakaram-bady isika, izay fahamarinan’ny olomasina. Tsy maintsy tanterahintsika ny fahamasinana amin’ny fahatahorana an’i Jehovah.—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.
“ရည်ဗျူး၌ လာအိုဒိကေယအသင်းတော်သို့ ပေးသော သတင်းစကားအကြောင်း ဂျိမ်းစ် ဝှိုက်သည် မိမိ၏ အယ်ဒီတိုရီယယ်များကို ဆက်လက်ရေးသားနေစဉ်တွင်၊ ယခု စနေဥပုသ်စောင့်ထိန်းသော အဒ္ဗင်တစ္စများ ဖတ်ရှုနေကြသည့် အတွေးအခေါ်များမှာ အလွန် အံ့အားသင့်ဖွယ် ဖြစ်သော်လည်း၊ စဉ်းစားဆင်ခြင်လျက် ဆုတောင်းသဘောဖြင့် သေချာစွာ သုံးသပ်ကြည့်သောအခါ ၎င်းတို့သည် သက်ဆိုင်အကျုံးဝင်ကြောင်း မြင်တွေ့ခဲ့ကြသည်။ အယ်ဒီတာထံသို့ ပေးပို့သော စာများကလည်း ယေဘုယျအားဖြင့် သဘောတူညီမှုရှိကြောင်း ဖော်ပြခဲ့ပြီး၊ ပြန်လည်အသက်ဝင်ခြင်းတစ်ရပ် စတင်ဖြစ်ပေါ်နေကြောင်းကိုလည်း ညွှန်ပြခဲ့သည်။ ထိုလှုပ်နှိုးသော သတင်းစကားသည် စိတ်လှုပ်ရှားမှုမှ ပေါက်ဖွားလာသော အရာမဟုတ်ကြောင်းကို ၁၈၅၇ ခုနှစ်၊ ဧပြီလတွင် ထုတ်ဝေသော Testimony No. 3 ၏ ပထမဆောင်းပါးဖြစ်သည့် Be Zealous and Repent က သက်သေခံထားသည်။ ၎င်းသည် ဤသို့ စတင်သည်—“အသင်းတော်၏ ယခု လတ်တလော ပူနွေးလျော့နည်းနေသော အခြေအနေအကြောင်း၊ သခင်ဘုရားသည် ရူပါရုံ၌ အရာအချို့ကို ကျွန်ုပ်အား ပြသတော်မူခဲ့ပြီး၊ ထိုအရာများကို သင်တို့အား ကျွန်ုပ် ပြောပြမည်။”—1T, p. 141. ဤတွင် အဲလင် ဝှိုက်သည် မြေကြီးဆိုင်ရာ စည်းစိမ်ချမ်းသာနှင့် ပိုင်ဆိုင်မှုများအားဖြင့် စာတန်က အသင်းတော်ကို တိုက်ခိုက်ပုံနှင့် စပ်လျဉ်း၍ မိမိအား ပြသခံရသည့် အရာများကို တင်ပြထားသည်။” 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.
Ny hetsika Millerita dia nanomboka ara-paminaniana ho fiangonan’i Filadelfia, ary tamin’ny 1856 dia tonga fiangonan’i Laodikia izany. Fito taona tatỳ aoriana dia nifarana ilay hetsika, ary ny fiangonana Advantista Mitandrina ny Andro Fahafito dia nanomboka ho fiangonan’i Laodikia ary hitoetra ho izany mandra-pilazàna azy hiala avy amin’ny vavan’ny Tompo. Ny hetsiky ny iray hetsy sy efatra arivo amby efatra alina dia nivoaka avy tao amin’ny valan’ny fiangonan’i Laodikia, tahaka ny nivoahan’ny hetsika Millerita avy tao amin’ny valan’ny fiangonan’i Sardisy. Ny hetsiky ny iray hetsy sy efatra arivo amby efatra alina dia mifanandrify amin’ny hetsika Millerita, satria ny hetsika voalohany dia niova avy amin’i Filadelfia ho amin’i Laodikia, ary ny hetsika farany kosa niova avy amin’i Laodikia ho amin’i Filadelfia. Ny teboka nifindrana avy amin’i Filadelfia ho amin’i Laodikia teo amin’ny tantaran’ny Millerita dia voamarika manokana ho 1856, koa ny teboka nifindrana dia tsy maintsy ho voamarika koa ao amin’ny hetsika farany, fa Andriamanitra tsy miova na oviana na oviana. Ny teboka nifindrana dia aseho ao amin’ny Apokalypsy toko fahiraika ambin’ny folo amin’ireo mpaminany roa izay novonoina teo amin’ny arabe.
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.
Ary rehefa mahavita ny fijoroany ho vavolombelona izy, dia hiady aminy ilay bibidia miakatra avy ao amin’ny lavaka tsy hita noanoa ka handresy azy sy hamono azy. Ary ny fatiny dia handry eo amin’ny araben’ilay tanàna lehibe, izay antsoina ara-panahy hoe Sodoma sy Egypta, izay nanomboana ny Tompontsika koa. Apokalypsy 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.
Ny hetsika farany dia ho faty, avy eo hitsangana, ary aorian’izany dia hatsangana amin’ny maty ho faneva. Amin’ny fanaovana izany dia hifanaraka amin’ny tandroka Repoblikana izy. Ny tandroka Repoblikana no mamorona sary ho an’ilay bibidia, ary ilay bibidia izay anaovany io sary io dia resahina ao amin’ny Apokalypsy fahafito ambin’ny folo, ary io bibidia io dia fantatra ho loha fahadimy izay nahazo ratra mahafaty, nefa hatsangana amin’ny maty ho loha fahavalo. Hatsangana amin’ny maty ho ilay fahavalo izay avy tamin’ny fito izy.
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.
Ary ilay bibidia izay teo, nefa tsy eo intsony, dia izy ihany no fahavalo, sady avy amin’ny fito, ary mankany amin’ny fandringanana. Apokalypsy 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.
Ny tandroka Repoblikana dia hamorona sary ho an’io bibidia io, ka noho izany dia hovonoina izy ary avy eo hatsangana amin’ny maty indray. Rehefa hatsangana amin’ny maty indray izy dia ho loha fahavalo, izay avy amin’ireo loha fito teo aloha. Ny tandroka Protestanta dia mitaingina ilay bibidia avy amin’ny tany ihany koa, tahaka ny tandroka Repoblikana, ka ilaina noho izany ny hananany ireo dinamika ara-paminaniana mitovy. Ny fifindrana avy any Filadelfia ho any Laodikia tao amin’ny hetsika Millerita dia tandindona mialoha ny fifindrana avy any Laodikia ho any Filadelfia ao amin’ny hetsika farany.
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.
Rehefa nahazo ratra mahafaty ny hetsika farany tamin’ny 18 Jolay 2020, dia maty izy amin’ny maha-Laodikia azy. Rehefa, araka ny aseho ao amin’ny Apokalypsy toko faha iraika ambin’ny folo, izy nifindra ho any Filadelfia, dia hisolo tena ny fiangonana fahavalo, dia ilay avy amin’ny fito. Ny fahafatesana tamin’ny taona 2020 dia nifanandrify tamin’ny tandroka Repoblikana; fa hatramin’ny fotoanan’ny farany tamin’ny 1989 dia efa nisy filoha enina. Nahazo ratra mahafaty ny filoha fahenina, izay hositranina amin’ny 2024. Izany loha izany amin’izay dia ho loha fahavalo-n’i Etazonia hatramin’ny fotoanan’ny farany tamin’ny 1989, ary ho avy amin’ny fito izy. Samy ny tandroka roa no fahenina izay tonga fahavalo. Ity fahamarinana ity dia ampahany lehibe amin’ny hafatry ny Fanambaran’i Jesosy Kristy izay voaseka alohan’ny hifaranan’ny fotoam-pahasoavana.
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.
Noho izany antony izany, dia zava-dehibe ny hananana fahazavana mazava momba ny tantaran’ny Millerita izay manome tandindona ny tantarantsika ankehitriny. Nanamafy ny fampiharana nataon’i James White momba an’i Laodikia tamin’ilay hetsika tamin’ny taona 1856 i Rahavavy White, koa tsy fampiharana avy amin’ny lojikan’olombelona izany. Fito taona talohan’ny nifamatotra ara-dalàna tamin’ilay tandroka Repoblikana ny fiangonana Advantista Mitandrina ny Andro Fahafito, dia efa nofaritan’ny tsindrimandry ho fiangonan’i Laodikia izy. Midika izany fa tsy mbola nisy na dia andro iray aza teo amin’ny tantaran’ny fiangonana Advantista Mitandrina ny Andro Fahafito izay naha-zavatra hafa azy ankoatra ny hoe mitanjaka, malahelo, jamba, ory ary fadiranovana. Io zava-misy ara-paminaniana io no manome ny tontolo iainana sy ny fanamarinana ahafantarana ireo fahavetavetana efatra miha-mafy ao amin’ny Ezekiela toko faha-valo ho taranaka efatra amin’ny Advantisma.
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.
Rehefa dinihina araka ny rafitry ny dimy amby enimpolo taona ao amin’ny Isaia toko fahafito ny tantaran’ny Millerita, dia tokony ho fantatra fa ny faminanian’ny impito no elo ara-paminaniana manarona ny tantara manontolon’ny fihetsiketsehana Millerita. Tamin’ny 1856, ny hafatra ho an’ny fiangonana Laodikia dia tonga fahamarinana ankehitriny ho an’ny Adventisma Millerita. Ilay manolotra ny hafatr’i Laodikia dia tsy i James na i Ellen White, fa ny Vavolombelona Mahatoky sy Marina.
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.
Ary soraty ho amin’ny anjelin’ny fiangonan’ny Laodiseana hoe: Izao no lazain’ny Amena, Ilay Vavolombelona mahatoky sy marina, ny fiandohan’ny famoronana avy amin’Andriamanitra: Fantatro ny asanao, fa tsy mangatsiaka ianao, ary tsy mafana; aleoko ho mangatsiaka ianao, na ho mafana. Koa satria matimaty ianao, fa tsy mangatsiaka na mafana, dia haloako hiala amin’ny vavako ianao. Satria hoy ianao: Manankarena aho, sady efa nitombo fananana, ka tsy mila na inona na inona; nefa tsy fantatrao fa ianao no fadiranovana sy mampalahelo sy mahantra sy jamba ary mitanjaka; dia manoro hevitra anao Aho mba hividy amiko volamena voazaha toetra tamin’ny afo, mba hanan-karena ianao; ary fitafiana fotsy, mba hitafianao, ka tsy hiseho ny henatry ny fitanjahanao; ary hosory ody maso ny masonao, mba hahitanao. Izay rehetra tiako no anariko sy faizako; koa aoka hazoto ianao, ary mibebaha. Indro, mitsangana eo am-baravarana Aho ka mandondòna; raha misy mandre ny feoko ka mamoha ny varavarana, dia hiditra ao aminy Aho, ary hiara-misakafo aminy, ary izy amiko. Izay maharesy no homeko hipetraka amiko eo amin’ny seza fiandrianako, tahaka Ahy koa izay naharesy ka mipetraka miaraka amin’ny Raiko eo amin’ny seza fiandrianany. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 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.
Ny Vavolombelona Marina dia manambara fa raha misy olona “mihaino” ny feony, dia hiditra Izy ka “hiara-misakafo aminy.” Raha manokatra ny varavarana i Laodikia, dia hiditra ao Kristy ka hiara-misakafo aminy. Raha avela hiditra Kristy, dia mitondra hafatra Izy, fa ny tandindon’ny fihinanana dia maneho ny fandraisana hafatra. Azo lazaina amin’ny ankapobeny fotsiny hoe ny hafatra ho an’i Laodikia ilay hafatra, nefa fijery ambonin-javatra izany momba izay asehon’ilay hafatra atolony. Tamin’ny taona 1856, Hiram Edson dia namoaka andian-dahatsoratra valo izay nahitana ny fanazavana ara-paminaniana manitatra ny fahatakarana ilay “faminaniana momba ny fotoana” voalohany indrindra izay notarihin’ny anjelin’Andriamanitra i William Miller hahafantatra sy hanambara. Ao anatin’ireo lahatsoratra valo ireo, dia marihin’i Edson araka ny tokony ho izy ny dimy amby enimpolo taona ao amin’ny Isaia toko faha-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.
Ny fiandohan’ny asan’i Miller dia ny fahitana ny fotoana fito, ary fito taona talohan’ny hifaranan’ilay hetsika nantsoina araka ny fanompoany dia nisy fanambarana lalindalina kokoa momba io faminaniana io natolotra ny Advantisma Millerita. Natolotra izany tamin’io taona io ihany izay nanondroan’ny tsindrimandry azy ireo ho Laodiseana. Ara-paminaniana, roa arivo dimanjato sy roapolo andro tatỳ aoriana, tamin’ny 1863, dia nolavina ny fahitan’i Miller voalohany momba ny fotoana ara-paminaniana. Tonga tamin’ny 1856 ny hafatry ny Laodiseana ho an’ny hetsika Advantista, ary nandondòna teo am-baravarana in-valo ny Tompo, tamin’ny alalan’ny lahatsoratra valo, mba hahitana raha afaka mahita fidirana Izy. Tamin’ny famaranana ny hetsika dia naniry hiara-hisakafo amin’ny olony ny Vavolombelona Marina amin’ny fihinanana ilay hafatra voalohany indrindra momba ny fotoana hatrany am-piandohan’ny hetsika. Tsy nety nihinana ny olony, ary fito taona, na roa arivo dimanjato sy roapolo andro ara-paminaniana, tatỳ aoriana, dia nakaton’ny olony ilay varavarana izay efa nosokafana tamin’ny fanalahidin’i Davida izay napetraka teo an-tanan’i William Miller. Niverina tany amin’ny mpaminany Samaritana tranainy iray izy ireo, izay namahana azy tamin’ny lainga, ka nanisy tombo-kase ny anjarany ho faty eo anelanelan’ny ampondra sy ny liona.
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.
Tamin’ny taona 1856, ny tandroka protestanta dia tao anatin’ny krizin’ny lohasahan’ny fahitana; fa izay tsy misy fahitana dia ringana ny vahoaka. Tamin’ny taona 1856, ny tandroka repoblikana dia tao anatin’ny krizy koa.
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.
Tamin’ny 1856 no nanamarika fitohizan’ilay fifandonana mahery vaika fantatra amin’ny anarana hoe Bleeding Kansas, dia ny Adin’ny Sisintany Kansas–Missouri. Ny tolona dia mikasika ny hoe hiditra ao amin’ny Firaisana i Kansas amin’ny maha-fanjakana afaka azy sa amin’ny maha-fanjakana mpanompo azy. Tafiditra tao anatin’ilay fifandonana ny fifanandrinana mahery vaika teo amin’ireo mpifindra monina mpomba ny fanandevozana sy ireo mpifindra monina manohitra ny fanandevozana.
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.
Tamin’ny 22 Mey 1856 dia nisy tranga mahery vaika koa nitranga tao amin’ny efitranon’ny Antenimieran-doholona any Etazonia, rehefa nanafika an-kerisetra an’i Senatera Charles Sumner avy any Massachusetts tamin’ny tehiny i Solombavambahoaka Preston Brooks, mpomba ny fanandevozana avy any South Carolina. Efa nanao lahateny manohitra ny fanandevozana i Sumner, mitondra ny lohateny hoe *The Crime Against Kansas*, izay tena nanafintohina lalina an’i Brooks. Io tranga nikapohana tamin’ny tehina io dia nanasongadina ny fitomboan’ny fifandirana teo amin’ny Avaratra sy ny Atsimo momba ny raharahan’ny fanandevozana.
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.
Tamin’ny taona 1856 no niorenan’ny Antoko Repoblikana, ho setrin’ny savorovoro ara-politika nateraky ny Kansas-Nebraska Act, lany tamin’ny 1854, izay nahatonga ny fitomboan’ny fanoherana ny fanitarana ny fanandevozana ho any amin’ireo faritany vaovao. Tany Philadelphia no nanaovana ny fivoriambem-pirenena voalohany nataon’ilay antoko, ary i John C. Fremont no voafidy ho kandidà filoham-pirenena voalohany natsangany tamin’ny fifidianana tamin’ny 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.
Ang Batas Kansas-Nebraska ay nagtatag sa mga teritoryo ng Kansas at Nebraska at nagpahintulot sa mga naninirahan sa mga teritoryong iyon na magpasya kung papayagan nila ang pang-aalipin sa loob ng kanilang mga hangganan. Ang kaisipang ito, na kilala bilang “popular sovereignty,” ay sa bisa nito’y nagpawalang-bisa sa Missouri Compromise ng 1820, na nagbawal sa pang-aalipin sa hilaga ng guhit na 36°30’ sa Louisiana Territory. Ang batas ay nagkaroon ng malalim na epekto sa usapin ng pang-aalipin sa mga teritoryo. Muli nitong pinasiklab ang mga tensiyong pang-seksyon sapagkat binuksan nito ang posibilidad na ang pang-aalipin ay maaaring lumawak sa mga pook na dati nang itinuturing na malayang lupain, gaya ng Kansas. Ang pagpapatibay sa Batas Kansas-Nebraska ay nagbunsod ng pagdagsa sa Teritoryo ng Kansas ng mga naninirahang pabor sa pang-aalipin at laban sa pang-aalipin, na bawat isa ay umaasang maimpluwensiyahan ang kahihinatnan ng botohan sa ilalim ng popular sovereignty. Ang tunggaliang ito para sa pagkontrol sa teritoryo ay humantong sa mararahas na sagupaan at sa isang panahon ng kawalang-batas na nakilala bilang Bleeding Kansas noong 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.
Ny fifidianana filoham-pirenena tamin’ny taona 1856 dia zava-nitranga ara-politika lehibe. Nisy fifaninanana nifanaovan’olona telo tamin’izany, dia i James Buchanan avy amin’ny antoko Demokraty, i John C. Fremont avy amin’ny antoko Repoblikana, ary i Millard Fillmore, filoha teo aloha, avy amin’ny Antoko Amerikanina. Nandresy tamin’ny fifidianana i James Buchanan ka tonga Filoha faha-15-n’i Etazonia.
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.
Ny fitondrana prezidansialin’i James Buchanan dia fantatra indrindra noho ny tsy fahombiazany tamin’ny famahana amim-pahombiazana ireo fihenjanana sy fizarazarana nitombo teo amin’ny Avaratra sy ny Atsimo, izay niafara tamin’ny fipoahan’ny Ady An-trano Amerikana fotoana fohy taorian’ny nandaozany ny toerany. Ny fitondrany dia matetika heverina ho anisan’ny fitondrana prezidansialy tsy nahomby indrindra teo amin’ny tantaran’i Amerika, noho ireo tsy fahombiazana lehibe teo amin’ny fitarihana sy ny fitantanana krizy ireo.
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.
Ny fanapahan-kevitra Dred Scott malaza ratsy tamin’ny 1857 dia nanambara fa ny andevo, na mbola andevo na efa nafahana, dia tsy olom-pirenena ary tsy mahazo mitory eny amin’ny fitsarana federaly. Nambaran’io fanapahan-kevitra io koa fa tsy azon’ny Kongresy sakanana ny fanandevozana any amin’ny faritanin’i Etazonia. Ilay Demôkraty Buchanan dia nanohana ampahibemaso ilay fanapahan-kevitra Dred Scott manohana ny fanandevozana.
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.
Tsy ny fijoroan’i Buchanan, ilay Demôkraty mpomba ny fanandevozana, ihany no namela ny fifanolanana hihamafy ka hitarika ho amin’ny Ady An-trano, fa ny tsy fahaizany nitantana ny toe-karenan’ny firenena koa no niteraka ny Panic of 1857, izay anisan’ny fitotonganana ara-toekarena lehibe indrindra teo amin’ny tantaran’i Amerika talohan’ny great depression. Ny Panic of 1857 dia niteraka fahaketrahana ara-toekarena mafy izay naharitra taona maro. Nikatona ny orinasa sy ny banky, nitombo ny tsy fananan’asa, ary nidina ny tsenam-bola.
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.
Nandritra ny fitondran’i Buchanan no nanombohan’ireo fanjakana tatsimo ny fizotry ny fialany tao amin’ny Union, ary nisaraka izy ireo ho setrin’ny fifidianana an’i Abraham Lincoln, Repoblikana, tamin’ny 1860. Nandray fomba fihetsika tsy mavitrika i Buchanan manoloana ny krizin’ny fisarahana, ka nilaza fa tsy nanana fahefana ny governemanta federaly hanakana an-keriny ny fisarahana. Io tsy fisian’ny fandraisana andraikitra hentitra io no namela ny hetsiky ny fisarahana hahazo vahana. Ny tsy fananany fitarihana matanjaka sy ny fisalasalany handray fepetra hentitra hamahana ny krizin’ny fisarahana dia nandray anjara tamin’ny fiheveran’ny Tatsimo fa afaka miala amin’ny Union izy nefa tsy hiatrika fanoherana ara-tafika.
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.
Tamin’ny taona 1860 no voafidy i Abraham Lincoln, filoha Repoblikana voalohany. Tamin’ny 1 Janoary 1863, ny Filoha Lincoln dia nanao sonia sy namoaka ny Fanambaràna Farany momba ny Fanafahana, izay nanambara fa ny olona rehetra nampanompoina tao amin’ny faritany nofehezin’ny Konfederà dia tokony hafahana. Nisy fiantraikany lehibe teo amin’ny Ady an-trano io didy mpanatanteraka io, satria novany ho tolona tsy ho amin’ny fitandrovana ny Firaisana ihany ny fifandonana, fa ho amin’ny famaranana ny fanandevozana koa. Tsy nahafaka avy hatrany ny olona nampanompoina rehetra anefa ny Fanambaràna momba ny Fanafahana. Nampiharina manokana tamin’ny faritany nofehezin’ny Konfederà izany, izay voafetra ny fahefan’ny Firaisana. Rehefa nandroso ny tafiky ny Firaisana ka nahazo fifehezana ny faritanin’ny Konfederà, dia nampiharina ilay fanambaràna, ary nafahana ny olona nampanompoina tany amin’ireo faritra ireo. Dingana lehibe nankany amin’ny fanafoanana tanteraka ny fanandevozana tao Etazonia ny Fanambaràna momba ny Fanafahana, ary nanomana ny lalana ho amin’ny fandaniana ny Fanitsiana faha-Telo Ambin’ny Folo amin’ny Lalàm-panorenan’i Etazonia, izay lany sy nankatoavina tamin’ny 6 Desambra 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.
Ny tandroka Repoblikana nanomboka tamin’ny taompolo 1850 dia tao anatin’ny krizin’ny raharaha momba ny fanandevozana. Fizarazarana lehibe roa teo amin’ny firenena no nasehon’ny sokajy fototra roa amin’ny fisainana ara-politika. Nanomboka tamin’ny 1856 ny fizotry ny fisarahana, rehefa nifindra nankany amin’ny faritanin’i Kansas ireo vondrona manohitra sy manohana ny fanandevozana mba hihazona ny fomba fijeriny momba izany, tamin’io fotoana io indrindra koa no nisarahan’i Filadelfia tamin’i Laodikia. Ny Demôkraty dia nanohana ny fanandevozana, ary ny Repoblikana kosa nanohitra ny fanandevozana.
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.
Tamin’ny 1856, i Kansas Mandeha Rà dia naneho toy ny santionany madinika ny ady efa nananontanona. Tamin’io taona io, dia nisy Demôkraty mpomba ny fanandevozana voafidy ho lohan’ilay tandroka Repoblikana, ary ny fitarihany tsy nahomby dia tonga famantarana ny filoham-pirenena tsy mahomby, mandra-pahatongan’ireto andro farany vao haingana ireto. Izy no nialoha ilay filoha Repoblikana voalohany izay voatery nanadio ny korontana navelan’ny fitondran’i 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.”
Tamin’ny taona 1863, ny tandroka Repoblikana dia namoaka ny didim-panjakana mpanatanteraka lehibe indrindra teo amin’ny tantaran’ilay biby avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Mikasika ny fanandevozana io didim-panjakana mpanatanteraka io. Izao no voalazan’ny andininy iray ao amin’ilay fanambaràna: “Fa amin’ny andro voalohan’ny volana Janoary, amin’ny taonan’ny Tompontsika iray arivo sy valonjato sy telo amby enimpolo, ny olona rehetra tazonina ho andevo ao anatin’ny Fanjakana rehetra na ampahany voatondro amin’ny Fanjakana iray, ka ny vahoakany amin’izany fotoana izany dia mbola mikomy hanohitra an’i Etazonia, dia ho afaka amin’izany fotoana izany, manomboka amin’izany, ary mandrakizay; ary ny Governemanta Mpanatanteraka ao amin’i Etazonia, anisan’izany ny fahefany ara-tafika an-tanety sy an-dranomasina, dia hanaiky sy hiaro ny fahafahan’ireo olona ireo, ary tsy hanao asa na fihetsika haneriterena ireo olona ireo, na iza na iza aminy, amin’izay ezaka rehetra mety hataony mba hahazoany ny fahafahany marina.” Na dia tsy mbola feno teo amin’ny tantara aza tamin’izany fotoana izany ny famahana ny olan’ny fanandevozana, dia ekena ny fototry ny Lalàm-panorenana rehefa nanoratra i Lincoln hoe: “ny olona rehetra tazonina ho andevo ao anatin’ny fanjakana rehetra … dia ho afaka amin’izany fotoana izany, manomboka amin’izany, ary mandrakizay.”
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.
Niverina tamin’ilay foto-kevitra fototra voambara ao amin’ny Lalàmpanorenana i Lincoln, izay milaza fa “noforonina hitovy avokoa ny olona rehetra.” Niverina tamin’ireo fahamarinana fototra i Lincoln tamin’izay fotoana izay ihany koa no nandavan’ilay tandroka Protestanta ny faminaniany fototra, dia ny faminanian’ny fanandevozana. Koa tamin’ilay fotoana indrindra nanaovan’ilay tandroka Repoblikana ny “didy mpanatanteraka” manan-danja indrindra teo amin’ny tantarany mikasika ny fanandevozana, dia nanao ny didy mpanatanteraka manan-danja indrindra teo amin’ny tantaram-paminaniany kosa ilay tandroka Protestanta mikasika ny faminanian’ny fanandevozana, izay asehon’ny fianianan’i Mosesy sy ny ozony. Ny tandroka Repoblikana dia nifidy ny hiverina amin’ny fototra, fa ny tandroka Protestanta kosa nifidy ny handà ny fotony sy hiverina amin’ireo izay nampitandremana azy mba tsy hiverenany velively.
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.
Tamin’ny taona 1863, ny tandroka Repoblikana dia nizara ho toby roa, tahaka ny nizara ny fanjakan’i Isiraely fahiny tamin’ny andron’i Jeroboama sy Rehoboama. Tamin’ny taona 1863, ny tandroka Protestanta dia niraikitra ara-dalàna tamin’ny tandroka Repoblikana, araka izay asehon’ny alitara roa nataon’i Jeroboama tao Betela sy Dana. Mifamindra ao anatin’ny tantara mifanindran-dalana ireo tandroka roa ireo, ary ny tantaran’ny taona 1863, indrindra indrindra, no maneho ny tantaran’ny andro farany.
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.
Ny tantaran’ny Millerita dia averina ao amin’ny tantaran’ireo iray alina amby efatra alina sy iray hetsy, miaraka amin’ny fepetra ara-paminaniana vitsivitsy. Iray amin’ireo fepetra ireo ny hoe ny mpihaino kendrena tao amin’ny tantaran’ny Millerita dia voalohany ireo izay ivelan’ilay hetsika, ary taorian’izany dia ilay hetsika mihitsy. Ao amin’ny hetsik’ireo iray alina amby efatra alina sy iray hetsy, ireo feo roa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo dia manondro mpihaino kendrena roa, nefa ireo kendrena ireo dia mifamadika amin’ny tantaran’ny Millerita. Ny kendrena voalohany dia ny olon’Andriamanitra, ary ny feo faharoa kosa dia ireo ondry hafa an’Andriamanitra, izay mbola ao Babylona.
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.
Ny fanamarihana ara-paminaniana iray hafa dia izao: na dia samy mifindra avy amin’ny fiangonana iray ho amin’ny iray hafa aza ireo tantara roa ireo, ny Millerita dia nifindra avy tao Filadelfia ho ao Laodikia, ary ny hetsika mahery vaikan’ny anjely fahatelo kosa dia mifindra avy ao Laodikia ho ao Filadelfia. Izany dia manamarika fa ny Millerita dia niala tamin’ny fiangonana fahenina ho amin’ny fiangonana fahafito, ary ny iray hetsy sy efatra alina sy efatra arivo kosa dia miala amin’ny fiangonana fahafito ho amin’ny fiangonana fahavalo, izay avy amin’ny fito.
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.
Ny tandroka Repoblikana dia nanomboka ny fiveziveziny avy amin’ny firenena mpanohana ny fanandevozana ho amin’ny firenena manohitra ny fanandevozana tao amin’ny tantara manodidina ny taona 1863. Ny krizin’io tantara io no nametraka antoko politika roa izay izy ihany no mpifanandrina ao amin’ireto “andro farany” ireto. Tahaka ny namonoana ny filoha Repoblikana voalohany tamin’izany tantara izany andro vitsivitsy monja taorian’ny nifaranan’ny ady, dia novonoina ara-tandindona ny filoha Repoblikana farany ka navela teny an-dalambe ho toy ny maty raha mbola nifaly izao tontolo izao. Novonoina izy, tsy andro vitsivitsy monja taorian’ny nifaranan’ny Ady An-trano, fa fotoana fohy mialoha ny hanombohan’ny ady an-trano farany.
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.
Ny filoha Repoblikana voalohany dia nialohavan’ilay filoha tsy nahomby indrindra teo amin’ny tantaran’i Amerika, ary ny filoha Repoblikana farany dia mbola hialohavan’io ihany. Ny tsy fahombiazan’ilay filoha Demokraty izay nialoha ny filoha Repoblikana voalohany no nampipoitra ny krizy izay nivoatra ho ady an-trano, ary izany tsy fahombiazana izany ihany koa no miseho ankehitriny. Ilay filoha Demokraty izay mialoha ny filoha Repoblikana farany dia nitantana ny toekarena tamin’ny fomba izay namokatra ny fianjeran-toekarena lehibe indrindra teo amin’ny tantaran’i Amerika hatramin’izany fotoana izany. Ireo tandroka roa ireo dia mihazakazaka mifanitsy mandra-pahatongan’ny lalàn’ny Alahady. Tamin’ny 1863 no nanombohan’ny taranaka voalohan’ireo tandroka roa ireo, ary ho an’ireo tandroka roa ireo dia hitodika any atsinanana ny taranaka fahefatra sy farany, ka hiankohoka amin’ny masoandro.
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.
Ny hafatr’i Elia dia mandrakariva miaraka amin’ny fitsaran’Andriamanitra izay manamafy ny hafatry ny fampitandremana. Ny fiarahamonin’izao tontolo izao ankehitriny dia miaina tahaka ny vahoaka talohan’ny safodrano. Mihinana sy misotro izy ireo, ary manantena fa ireo goavana ara-teknolojia maneran-tany no hamaha izay olana rehetra mety hipoitra. Ny Tenin’Andriamanitra dia manambara fa efa eo an-tsisin’ny krizy mahatahotra izao tontolo izao ankehitriny.
“‘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’?
“‘Inona no amin’ny alina?’ Moa ve fantatro ny hevitra lalina entin’ireo hafatra ireo? Moa ve azoko ny toerana tànany ao amin’ny asa famaranana amin’ilay rafitra lehibe fanarenana? Moa ve efa tena mahazatra ahy ny ‘teny mahatoky momba ny faminaniana’ ka hitako ao amin’ireo toe-javatra mitranga manodidina ahy ny porofo mazava fa ny Mpanjaka ho avy dia efa eo am-baravarana mihitsy? Tsapako va ny andraikitra mavesatra apetraka amiko, noho ny fahazavana nomen’Andriamanitra? Ampiasaiko va ny talenta rehetra natolotra ahy ho mpitandrina ny fananany, amin’ny ezaka voalamina tsara hamonjena ireo izay ho very? sa matimaty fanahy sy tsy miraika aho, ka somary mifangaro amin’izao tontolo ratsy izao, mampiasa ny fitaovana sy ny fahaizana nomen’Andriamanitra ahy indrindra ho amin’ny fanomezana fahafaham-po ny tena, miahy bebe kokoa ny amin’ny fanamorana sy ny fampiononana ho an’ny tenako noho ny amin’ny fandrosoan’ny asany? Moa ve amin’ny fitondrantenako aho manamafy ‘ilay faharesen-dahatra izay efa nihamafy tao amin’izao tontolo izao fa ny Advantista Mitandrina ny Andro Fahafito dia maneno trompetra manome feo tsy azo antoka, ary manaraka ny lalan’ny mpanaraka izao tontolo izao’?”
“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.
“Rentsika ny dian-tongotry ny Andriamanitra manatona mba hanasazy izao tontolo izao noho ny helony. Eo an-dohantsika ny faran’ny andro. Ny mponin’izao tontolo izao dia fehezina ho amboara mba hodorana. Hifatotra miaraka amin’ny tsimparifary va hianareo? Tsapanareo va fa isan-taona dia fanahy an’arivony sy an’arivony ary impolo alina no very, maty ao amin’ny fahotany? Efa miasa sahady ny loza sy ny fitsaran’Andriamanitra, ary ny fanahy dia mizotra ho amin’ny fandringanana satria tsy mbola nampamirapiratina teo amin’ny lalany ny fahazavan’ny fahamarinana.” General Conference Daily Bulletin, 1 Aprily 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.
Tamin’ny fanahiko no naniriako Anao tamin’ny alina; eny, tamin’ny fanahiko ato anatiko no hitadiavako Anao maraina koa; fa rehefa eo amin’ny tany ny fitsaranao, dia hianatra fahamarinana ny mponina amin’izao tontolo izao. Isaia 26:9.