Article

# Elijah - Number Ten

Iliya — Lamba Ta Goma

1856

1856

Author

Jeff Pippenger

Published

October 13, 2023

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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.

An wakilci motsin Millerite a cikin Ishaya sura ta bakwai ta wurin annabcin shekaru sittin da biyar, wanda ya fara a shekara ta 742 K.H.K. Waɗannan shekaru sittin da biyar da suka faru a tarihin Ishaya suna wakiltar shekaru sittin da biyar daga 1798 har zuwa 1863. Alfa da Omega kullum za su nuna ƙarshen tare da mafari. Annabcin shekaru sittin da biyar yana bayyana la’anar “sau bakwai” a kan masarautar arewa da kuma masarautar kudu ta Isra’ila. “Sau bakwai” na farko a kan masarautar arewa ya fara a shekara ta 723 K.H.K., shekaru goma sha tara bayan Ishaya ya gabatar da annabcin ga sarki Ahaz. “Sau bakwai” na ƙarshe a kan masarautar kudu ya fara a ƙarshen shekaru sittin da biyar, a shekara ta 677 K.H.K.

The first curse of seven times against Ephraim ended in 1798, which was the time of the end when the vision of the Ulai River of chapters eight and nine of Daniel was unsealed. It prophetically marked both the arrival of the first angel’s message and the prophetic beginning of the Millerite movement. The last curse of seven times against Judah ended in 1844, which was the arrival of the third angel’s message. Nineteen years later in 1863, the sixty-five years represented in the beginning of the prediction marked the end of the Millerite movement, and the beginning of the Laodicean Seventh-day Adventist church. Seven years prior to 1863, in 1856, James White began to identify that the Millerite movement had ceased to be the church of Philadelphia and had become the church of Laodicea. His grandson, when writing Ellen White’s biography, writes about the history of 1856, and the Laodicean message.

La’anar farko ta bakwai sau da aka yi wa Ifraimu ta ƙare a shekara ta 1798, wadda ita ce lokacin ƙarshe lokacin da aka buɗe wahayi na Kogin Ulai na surori na takwas da na tara na Daniyel. A annabce ta nuna duka zuwan saƙon mala’ika na fari da kuma farkon annabcin motsin Millerite. La’anar ƙarshe ta bakwai sau da aka yi wa Yahuza ta ƙare a shekara ta 1844, wadda ita ce zuwan saƙon mala’ika na uku. Shekaru goma sha tara daga baya a 1863, shekaru sittin da biyar da aka wakilta a farkon annabcin sun nuna ƙarshen motsin Millerite, da kuma farkon ikkilisiyar Adventist ta Rana ta Bakwai ta Laodicea. Shekaru bakwai kafin 1863, a 1856, James White ya fara gane cewa motsin Millerite ya daina kasancewa ikkilisiyar Philadelphia ya kuma zama ikkilisiyar Laodicea. Jikansa, sa’ad da yake rubuta tarihin rayuwar Ellen White, ya yi rubutu game da tarihin 1856, da kuma saƙon Laodicea.

## “The Laodicean Message

“Saƙon Laodikiya”

> “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:

> “Mabiya Adventist masu kiyaye Asabar sun ɗauki matsayi cewa saƙonnin zuwa ga ikilisiyoyi bakwai a Ru’ya ta Yohanna 2 da 3 suna bayyana ƙwarewar ikilisiyar Kirista cikin ƙarnuka da suka shige. Sun kammala cewa saƙon zuwa ga ikilisiyar Laodikiya ya shafi waɗanda yanzu suke kira Adventist na suna kawai, wato, waɗanda ba su karɓi Asabar ta yini na bakwai ba. A cikin ɗan gajeren sharhin edita a Review na 9 ga Oktoba, James White ya gabatar da wasu tambayoyi masu tayar da tunani, waɗanda ya gabatar da su da wannan furuci:”

> “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.

> Tambayar tana fara sake tasowa sabuwa, “Mai-tsaro, Mene ne labarin dare?” A halin yanzu akwai wuri ne kawai ga ’yan tambayoyi kaɗan, waɗanda aka yi domin a jawo hankali ga batun da suke da alaƙa da shi. Cikakkiyar amsa, muna dogara, ba da daɗewa ba za a bayar.—Review and Herald, Oct. 9, 1856.

> “Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.

> “Daga cikin tambayoyi goma sha ɗayan da ya yi, ta shida ce ta nufi Laodiceyawa kai tsaye.

> “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. Shin yanayin Laodiceyawa (masu ɗumi-ɗumi, ba sanyi ba kuma ba zafi ba) ba ya bayyana daidai halin taron waɗanda suke ikirarin saƙon mala’ika na uku ba?—Ibid.

> “The last question lays the matter open:

> “Tambayar ƙarshe ta bayyana al’amarin a sarari:

> “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. Idan wannan ne yanayinmu a matsayinmu na jama’a, muna da wata tabbatacciyar hujja ta sa zuciya ga yardar Allah, sai dai idan mun kula da ‘shawarar’ Shaidan Gaskiya? Ina ba ka shawara ka saya daga gare ni zinariya da aka gwada cikin wuta, domin ka zama mai arziki; da fararen tufafi, domin a suturce ka, kada kunyacin tsirancinka ya bayyana; kuma ka shafa wa idanunka maganin ido, domin ka gani. Duk waɗanda nake ƙauna, ina tsauta musu, ina kuma horonsu: saboda haka ka himmatu, ka tuba. Ga shi, ina tsaye a ƙofa, ina ƙwanƙwasawa: idan wani ya ji muryata, ya buɗe ƙofar, zan shiga wurinsa, in ci abinci tare da shi, shi kuma tare da ni. Wanda ya yi nasara zan ba shi ya zauna tare da ni a kursiyina, kamar yadda ni ma na yi nasara, na kuma zauna tare da Ubana a kursiyinsa. Ru’ya ta Yohanna 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:

> “A bayyane yake cewa gaskiyar lamarin tana fara fitowa ne a hankalin James White. Bugu na gaba na Review ya ɗauki gabatarwa mai ginshiƙai bakwai game da ikklisiyoyi bakwai, a ƙarƙashin wannan take. A cikin kalamansa na buɗewa ya bayyana cewa:

> “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.

> “Dole ne mu yarda da wasu masu fassarar zamani cewa ya kamata a fahimci waɗannan ikkilisiyoyi bakwai a matsayin wakiltar yanayi bakwai na ikkilisiyar Kirista, a cikin zamani bakwai, waɗanda suka ƙunshi dukan tarihin zamanin Kiristanci.—Ibid., 16 ga Oktoba, 1856.

> “He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:

> “Sai ya ɗauki annabcin, yana magana game da kowace coci dabam-dabam. Da ya zo ga ta bakwai, wato cocin Laodicea, sai ya bayyana cewa:

> “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.

> Abin ƙasƙantarwa ne ƙwarai a gare mu a matsayin jama’a wannan baƙin bayanin game da wannan ikilisiya. Kuma ashe, wannan bayanin mai firgitarwa ba cikakken hoto ne sosai na yanayinmu na yanzu ba? Hakika ne; kuma ba zai amfanar da kome ba mu yi ƙoƙarin kauce wa ƙarfin wannan shaida mai bincike ga ikilisiyar Laodiceya. Ubangiji ya taimake mu mu karɓe ta, mu kuma amfana da ita.—Ibid.

> “After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:

> “Bayan ya keɓe ginshiƙai biyu ga cocin Laodikiya, kalamansa na ƙarshe sun yi kira mai ƙarfi:

> “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.

> “Ya ƙaunatattun ’yan’uwa, dole ne mu yi nasara a kan duniya, da jiki, da shaidan, in ba haka ba ba za mu sami wani rabo a cikin mulkin Allah ba.... Ku kama wannan aiki nan take, kuma cikin bangaskiya ku nemi alkawuran alheri da aka yi wa Laodiceyawa masu tuba. Ku tashi cikin sunan Ubangiji, ku kuma bari haskenku ya haskaka domin ɗaukakar sunansa mai albarka.—Ibid.

> “The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:

> “Amsar da ta fito daga filin aiki ta kasance mai tayar da hankali ƙwarai. G. W. Holt ya rubuta daga Ohio a ranar 20 ga Oktoba:

> “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.

> “Ƙwarai, ina gaskata cewa mu da muke cikin saƙo na uku tare da dokokin Allah da bangaskiyar Yesu ne ikkilisiyar da aka yi wa wannan harshe jawabi; kuma ba za mu iya yin gaggawar neman zinariya da aka gwada, da fararen riguna, da maganin ido ba fiye da yadda ya kamata ba, domin mu gani.—Ibid., Nuwamba 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:

> “Daga Arewa maso Gabas an ji wata sabuwar murya a kan wannan batu, wato ta Stephen N. Haskell, na Princeton, Massachusetts. A matsayinsa na Adventist mai kiyaye ranar farko, ya fara wa’azi yana ɗan shekara 20; yanzu kuwa, bayan shekaru uku, yana cikin saƙon mala’ika na uku. Mutum ne mai zurfin nazarin Littafi Mai Tsarki, kuma bayan ya ga taƙaitaccen sharhin farko na White wanda ya gabatar da batun ikkilisiyoyi bakwai, sai ya zaɓi ya rubuta dogon muƙala domin Review:”

> “The subject referred to has been one of deep interest to me for some months past. . . . I have for some time been led to believe that the message to the Laodiceans belongs to us; i.e., to those who believe in the third angel’s message, from many reasons which I consider to be good. I will mention two.—Ibid.

> “Batun da aka ambata ya kasance abin sha’awa mai zurfi a gare ni tun watanni da suka wuce.... Na jima ina jagorantuwa in gaskata cewa saƙon zuwa ga mutanen Laodiceya namu ne; wato, na waɗanda suke gaskata saƙon mala’ika na uku, saboda dalilai da yawa waɗanda nake ɗauka masu kyau ne. Zan ambaci biyu.—Ibid.

> “This he does, devoting two columns to his conclusions. As he closed he declared:

> “Wannan ya yi, yana keɓe ginshiƙai biyu domin kammalawarsa. Yayin da yake rufewa ya bayyana cewa:

> “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.

> “Ka’idar saƙon mala’ika na uku ba za ta taɓa, a’a ba za ta taɓa, cece mu ba, sai tare da rigar bikin aure, wadda ita ce adalcin tsarkaka. Dole ne mu kamilta cikin tsarki cikin tsoron Ubangiji.—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.

> “Yayin da James White ya ci gaba da rubuce-rubucensa na edita game da saƙon zuwa ga ikkilisiyar Laodiceya, ra’ayoyin da Adventistoci masu kiyaye Asabar suke karantawa yanzu a cikin Review sun kasance masu ban mamaki; amma bayan yin nazari mai zurfi tare da addu’a, aka ga cewa sun dace. Wasiƙun da aka aika wa edita sun nuna kusan yarjejeniya ta gama gari, kuma sun nuna cewa farfaɗowa tana gudana. Cewa wannan saƙo mai motsar da zuciya ba samfurin ɗagawar hankali ba ne, an tabbatar da shi ta wurin talifi na farko a cikin Testimony No. 3, wanda aka buga a watan Afrilu, 1857, mai take Ku Yi Himma Ku Tuba. Ya fara da cewa, “Ubangiji ya nuna mini cikin wahayi wasu abubuwa game da ikkilisiya a halin sanyin-zuciyarta na yanzu, waɗanda zan ba ku labari.”—1T, sh. 141. A cikin wannan Ellen White ta gabatar da abin da aka nuna mata game da hare-haren Shaidan a kan ikkilisiya ta wurin wadatar duniya da dukiyoyi.” Arthur White, Ellen G. White: The Early Years, juzu’i na 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.

Yunkurin Millerite ya fara ne ta annabci a matsayin cocin Filadelfiya, kuma a cikin shekara ta 1856 ya zama cocin Lawudikiya. Shekaru bakwai bayan haka yunkurin ya ƙare, kuma cocin Adventist ta Rana ta Bakwai ta fara ne a matsayin cocin Lawudikiya kuma za ta ci gaba da kasancewa haka, har sai an tofar da ita daga bakin Ubangiji. Yunkurin dubu ɗari da arba'in da huɗu ya fito ne daga cikin garken cocin Lawudikiya, kamar yadda yunkurin Millerite ya fito daga cikin garken cocin Sardis. Yunkurin dubu ɗari da arba'in da huɗu yana tafiya daidai da yunkurin Millerite domin yunkuri na farko ya sauya daga Filadelfiya zuwa Lawudikiya, kuma yunkuri na ƙarshe yana sauyawa daga Lawudikiya zuwa Filadelfiya. Matsayin canjin daga Filadelfiya zuwa Lawudikiya a cikin tarihin Millerite an fayyace shi sarai a matsayin shekara ta 1856, saboda haka dole ne a kuma nuna matsayin canjin a cikin yunkuri na ƙarshe, gama Allah ba ya taɓa canzawa. An bayyana matsayin canjin a cikin Ru’ya ta Yohanna sura goma sha ɗaya ta wurin annabawa biyu waɗanda aka kashe a kan tituna.

> 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.

> Kuma sa’ad da za su gama shaidarsu, dabbar da ke fitowa daga ramin marar ƙasa za ta yi yaƙi da su, ta rinjaye su, ta kuma kashe su. Kuma gawawwakin su za su kwanta a kan titin babban birnin, wanda a ruhaniya ake kira Saduma da Masar, inda kuma aka gicciye Ubangijinmu. Ru’ya ta Yohanna 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.

Motsi na ƙarshe zai mutu, sa’an nan ya tsaya, kuma daga bisani a tashe shi a matsayin tutar al’ummai. Da yin haka zai daidaita da ƙahon Republican. Ƙahon Republican yana siffanta wa dabbar wani gunki, kuma dabbar da yake siffanta wannan gunki nata ana magana da ita a Ru’ya ta Yohanna goma sha bakwai, kuma an bayyana wannan dabba a matsayin kai na biyar wanda ya sami mummunan rauni mai kisa, wanda za a ta da shi a matsayin kai na takwas. Za a ta da shi a matsayin na takwas wanda yake daga cikin bakwai ɗin.

> 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.

> Kuma dabbar da ta kasance, amma yanzu ba ta nan, ita ce ta takwas, kuma tana daga cikin bakwai ɗin nan, kuma tana tafiya zuwa hallaka. Ru’ya ta Yohanna 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.

Ƙahon Republican zai siffanta hoton waccan dabbar, sabili da haka za a kashe shi sa’an nan kuma a ta da shi. Sa’ad da aka tashe shi, zai zama kai na takwas wanda yake daga cikin kawuna bakwai na baya. Ƙahon Furotesta yana hawan wannan dabbar ƙasa ɗaya tare da ƙahon Republican, kuma dole ne ya mallaki irin waɗannan halayen annabci guda ɗaya. Sauyawa daga Philadelphia zuwa Laodicea a cikin motsin Millerite yana nuna tun da wuri sauyawa daga Laodicea zuwa Philadelphia a cikin motsi na ƙarshe.

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.

Sa’ad da motsi na ƙarshe ya karɓi mummunan rauni a ranar 18 ga Yuli, 2020, ya mutu a matsayin Laodikiya. Sa’ad da kuma, kamar yadda aka wakilta a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, ya sauya zuwa Filadelfiya, zai wakilci ikkilisiya ta takwas, wato wadda take daga cikin bakwai ɗin. Mutuwar da ta faru a shekara ta 2020 ta yi daidai da ƙahon Jamhuriyawa, domin tun daga lokacin ƙarshe a 1989, an yi shugabanni shida. Shugaba na shida ya karɓi mummunan rauni, wanda za a warkar da shi a 2024. Wannan kan kuma zai zama kai na takwas na Amurka tun daga lokacin ƙarshe a 1989, kuma zai kasance daga cikin bakwai ɗin. Dukan ƙahonin biyu su ne na shida da ya zama na takwas. Wannan gaskiya babban ɓangare ne na saƙon Ru’ya ta Yesu Almasihu da ake buɗe hatiminsa jim kaɗan kafin rufe ƙofar jinƙai.

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.

Saboda wannan dalili, yana da muhimmanci mu fahimci tarihin Millerite da yake zama misali na tarihinmu na yanzu. Sister White ta tabbatar da yadda James White ya ɗora Laodicea a kan wannan motsi a shekara ta 1856, saboda haka wannan ba wani ɗora ne da aka samo ta wurin tunanin ɗan Adam ba. Shekaru bakwai kafin Ikilisiyar Seventh-day Adventist ta shiga alaƙa ta doka da ƙahon Republican, an riga an bayyana ta ta wurin wahayi a matsayin Ikilisiyar Laodicea. Wannan yana nufin babu ko da rana guda a cikin tarihin Ikilisiyar Seventh-day Adventist da ta taɓa kasancewa wani abu dabam banda tsirara, matalauciya, makaho, abin tausayi da kuma abar ƙyama. Wannan gaskiyar annabci tana ba da ma’anar yanayi da hujjar gane ƙazantattu huɗu masu ƙaruwa a cikin Ezekiel sura ta takwas a matsayin tsararraki huɗu na Adventism.

When the Millerite history is approached from the structure of Isaiah seven’s sixty-five years, it is to be recognized that the prophecy of the seven times is the prophetic umbrella that covers the entire history of the Millerite movement. In 1856, the message to the Laodicean church became present truth for Millerite Adventism. The one who presents the message of Laodicea was not James or Ellen White, it was the Faithful and True Witness.

Sa’ad da aka dubi tarihin Millerite ta fuskar tsarin shekaru sittin da biyar na Ishaya bakwai, ya kamata a gane cewa annabcin “lokuta bakwai” shi ne laimar annabci da ta rufe dukan tarihin motsin Millerite. A shekara ta 1856, saƙon ga ikilisiyar Laodicea ya zama gaskiyar yanzu ga Adventism na Millerite. Wanda ya gabatar da saƙon Laodicea ba James ko Ellen White ba ne, amma Mashaidin nan Mai Aminci da Mai Gaskiya.

> 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.

> Ka rubuta wa mala’ikan ikkilisiyar Lawudikiyawa cewa; Ga abin da Amin ɗin nan yake faɗa, shaida mai aminci kuma ta gaskiya, mafarin halittar Allah; Na san ayyukanka, cewa ba ka da sanyi, ba ka da zafi: da ma kana da sanyi ko kuma kana da zafi. Saboda haka, domin kai ɗumi-ɗumi ne, ba ka da sanyi, ba ka da zafi, zan tofar da kai daga bakina. Domin kana cewa, Ni mai arziki ne, na kuma yalwata da dukiya, ba ni da bukatar kome; alhali kuwa ba ka sani ba cewa kai abin tausayi ne, kuma talakka ne, kuma matalauci ne, kuma makaho ne, kuma tsirara ne: Ina ba ka shawara ka saya daga gare ni zinariya da aka gwada cikin wuta, domin ka zama mai arziki; da fararen tufafi, domin a tufatar da kai, kada kuma kunyatar tsirancinka ta bayyana; ka kuma shafa wa idanunka maganin ido, domin ka gani. Duk waɗanda nake ƙauna, su nake tsauta wa, ina kuma horonsu: saboda haka ka yi himma, ka tuba. Ga shi, ina tsaye a ƙofa, ina ƙwanƙwasawa: idan wani ya ji muryata, ya buɗe ƙofar, zan shiga wurinsa, in ci abinci tare da shi, shi kuma tare da ni. Wanda ya yi nasara zan ba shi damar ya zauna tare da ni a kursiyina, kamar yadda ni ma na yi nasara, na kuwa zauna tare da Ubana a kursiyinsa. Mai kunne, bari ya ji abin da Ruhu yake faɗa wa ikkilisiyoyi. Ru’ya ta Yohanna 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.

Shaidan Gaskiya ya bayyana cewa idan wani mutum zai “ji” muryarsa, zai shigo ciki ya “ci abinci tare da shi.” Idan Lawodikiya ta buɗe ƙofa, Almasihu zai shigo ya ci tare da su. Idan aka bari Almasihu ya shiga, yana kawo saƙo, domin alamar cin abinci tana wakiltar karɓar saƙo. Ana iya taƙaita saƙon gaba ɗaya a ce shi ne kawai saƙon Lawodikiya, amma wannan fahimta ce mai zurfi kaɗan game da abin da saƙon da yake bayarwa yake wakilta. A shekara ta 1856, Hiram Edson ya gabatar da jerin maƙalu takwas waɗanda suka ƙunshi bayanan annabci da ke faɗaɗa fahimtar annabcin farko na “lokaci” wanda mala’ikun Allah suka ja-goranci William Miller ya gane kuma ya yi shela. A cikin waɗannan maƙalu takwas, Edson ya bayyana daidai shekaru sittin da biyar na Ishaya bakwai.

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.

Farkon aikin Miller shi ne gano zamani bakwai, kuma shekara bakwai kafin motsin da aka sanya masa suna bisa ga hidimarsa ya kai ga ƙarshe, an gabatar wa Adventism na Millerite da zurfaffen wahayi na wannan annabcin ɗin. An gabatar da shi ne a cikin shekarar da wahayi ya bayyana su a matsayin Laodiceyawa. A annabce, kwanaki dubu biyu da ɗari biyar da ashirin bayan haka, a shekarar 1863, an ƙi abin da Miller ya fara ganowa game da lokacin annabci. Saƙon Laodiceya ga motsin Advent ya iso a 1856, kuma Ubangiji ya ƙwanƙwasa ƙofa sau takwas, da talifofi takwas, domin ya ga ko zai sami mafita ya shiga. A ƙarshen motsin, Shaidar Gaskiya ya so ya ci tare da mutanensa ta wurin cin saƙon farko-farko na lokaci tun daga farkon motsin. Mutanensa suka ƙi ci, kuma shekara bakwai, ko kwanaki dubu biyu da ɗari biyar da ashirin na annabci, bayan haka, mutanensa suka rufe ƙofar da aka buɗe da mabuɗin Dawuda wanda aka sa a hannun William Miller. Suka koma ga wani tsohon annabin Samariya wanda ya ciyar da su da ƙarya, yana hatimta makomarsu su mutu tsakanin jaki da zaki.

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.

A cikin shekara ta 1856, ƙahon Furotesta yana cikin rikicin kwarin wahayi, domin inda babu wahayi, mutane sukan lalace. A cikin shekara ta 1856, ƙahon Jamhuriyya ma yana cikin wani rikici.

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.

Shekarar 1856 ta nuna ci gaba da mummunan rikicin da aka sani da Bleeding Kansas, wato Yaƙin Iyakokin Kansas-Missouri. Gwabzawar ta kasance ne a kan ko Kansas za ta shiga Tarayya a matsayin jiha mai ’yanci ko kuwa jiha mai bauta. Rikicin ya haɗa da arangama masu zafi tsakanin mazauna masu goyon bayan bauta da masu adawa da bauta.

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.

A ranar 22 ga Mayu, 1856, wani mummunan al’amari mai tashin hankali ya kuma faru a zauren Majalisar Dattawan Amurka, sa’ad da ɗan Majalisar Wakilai Preston Brooks, mai goyon bayan bautar bayi daga South Carolina, ya yi wa Sanata Charles Sumner na Massachusetts mummunan duka da sandarsa. Sumner ya gabatar da wani jawabi mai adawa da bautar bayi mai take The Crime Against Kansas, wanda ya ɓata wa Brooks rai ƙwarai. Wannan al’amarin dukan da sanda ya bayyana irin ƙaruwar tsamin dangantaka tsakanin Arewa da Kudu game da batun bautar bayi.

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.

A shekara ta 1856, an kafa Jam’iyyar Republican a matsayin martani ga rikicin siyasa da Dokar Kansas-Nebraska, wadda aka zartar a shekara ta 1854, ta haifar, wadda kuma ta jawo ƙara ƙarfi na adawa da yaɗuwar bautar bayi zuwa sabbin yankuna. An gudanar da babban taron jam’iyyar na ƙasa na farko a Philadelphia, kuma aka zaɓi John C. Fremont a matsayin ɗan takararsu na farko na shugaban ƙasa a zaɓen shekara ta 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.

Dokar Kansas-Nebraska ta tsara yankunan Kansas da Nebraska, kuma ta ba mazauna waɗannan yankuna damar yanke shawara ko za su amince da bauta a cikin iyakokinsu. Wannan ka’ida, wadda aka sani da “ikon jama’a,” a aikace ta soke Yarjejeniyar Missouri ta 1820, wadda ta haramta bauta a arewacin layin daidaito na 36°30’ a Yankin Louisiana. Dokar ta yi tasiri mai zurfi a kan batun bauta a yankunan. Ta sake tayar da rikice-rikicen yanki domin ta buɗe yiwuwar cewa bauta za ta iya faɗaɗa zuwa yankunan da a da ake ɗauka a matsayin ƙasa ’yantacciya, kamar Kansas. Zartar da Dokar Kansas-Nebraska ya haifar da kwararar masu goyon bayan bauta da masu adawa da bauta zuwa Yankin Kansas, kowannensu na fatan yin tasiri a sakamakon ƙuri’ar ikon jama’a. Wannan gasa ta neman iko da yankin ta kai ga arangama mai tsanani da wani lokaci na rashin bin doka da oda da aka sani da Bleeding Kansas a shekara ta 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.

Zaɓen shugaban ƙasa na shekarar 1856 ya kasance muhimmin lamari na siyasa. An yi takara mai ɓangarori uku tsakanin ɗan jam’iyyar Democrat, James Buchanan, da ɗan jam’iyyar Republican, John C. Fremont, da tsohon Shugaban Ƙasa Millard Fillmore na Jam’iyyar American. James Buchanan ne ya yi nasara a zaɓen, kuma ya zama Shugaban Ƙasa na 15 na Tarayyar Amurka.

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.

Shugabancin James Buchanan an fi saninsa da gazawarsa wajen tinkarar yadda ya kamata tashin hankula da rarrabuwar kawuna masu ƙaruwa tsakanin Arewa da Kudu, waɗanda a ƙarshe suka kai ga barkewar Yaƙin Basasar Amurka jim kaɗan bayan ya bar ofis. Sau da yawa ana kallon shugabancinsa a matsayin ɗaya daga cikin shugabanci mafi marasa nasara a tarihin Amurka, saboda waɗannan manyan gazawowi a fannin jagoranci da kuma tafiyar da rikici.

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.

Mummunan hukuncin Dred Scott da ya yi kaurin suna a shekarar 1857, ya bayyana cewa bayi, ko waɗanda suke cikin bauta ko kuma ’yantattu, ba ’yan ƙasa ba ne kuma ba za su iya shigar da ƙara a kotunan tarayya ba. Haka kuma ya bayyana cewa Majalisa ba za ta iya hana bautar da mutane a yankunan ƙasar Amurka ba. Dan Democrat Buchanan ya fito fili ya goyi bayan hukuncin Dred Scott mai goyon bayan bautar da mutane.

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.

Ba matsayar Buchanan ɗan jam’iyyar Democrat mai goyon bayan bautar kawai ta ba da damar tashin hankali ya ƙaru har ya rikide zuwa Yaƙin Basasa ba, amma kuma gazawarsa wajen tafiyar da tattalin arzikin ƙasar ta haifar da Firgicin 1857, wanda ya kasance ɗaya daga cikin manyan koma-bayan tattalin arziki a tarihin Amurka kafin babban durƙushewar tattalin arziki. Firgicin 1857 ya haifar da mummunar durƙushewar tattalin arziki wadda ta ɗauki shekaru da dama. Kamfanoni da bankuna sun rufe, rashin aikin yi ya ƙaru, kuma kasuwar hannayen jari ta fāɗi.

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.

A lokacin shugabancin Buchanan, jihohin Kudu suka fara aiwatar da tsarin ballewarsu daga Tarayyar, kuma suka balle ne a matsayin martani ga zaɓen ɗan jam’iyyar Republican, Abraham Lincoln, a shekara ta 1860. Buchanan ya ɗauki matsayi na rashin tsoma baki sosai game da rikicin ballewar, yana jayayya cewa gwamnatin tarayya ba ta da ikon hana ballewa da ƙarfi. Wannan rashin ɗaukar mataki mai ƙarfi ya ba motsin ballewar damar samun ƙarin ƙarfi. Rashin ingantaccen jagorancinsa da ƙin ɗaukar mataki mai ƙarfi don magance rikicin ballewar sun taimaka ga fahimtar da Kudu ta yi cewa za ta iya barin Tarayyar ba tare da fuskantar adawar soja ba.

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.

A shekara ta 1860, aka zaɓi Abraham Lincoln, shugaban ƙasa na farko daga jam’iyyar Republican. A ranar 1 ga Janairu, 1863, Shugaba Lincoln ya sanya hannu tare da fitar da sanarwar ƙarshe ta ’Yantar da Bayi (Emancipation Proclamation), wadda ta ayyana cewa dukan mutanen da aka bautar a yankunan da ƙungiyar Confederate ke riƙe da su za a ’yantar da su. Wannan umurnin zartarwa ya yi tasiri mai girma a kan Yaƙin Basasa, domin ya mayar da rikicin ya zama gwagwarmaya ba kawai don kiyaye Tarayyar ƙasa ba, amma kuma domin kawo ƙarshen bautar mutane. Sanarwar ’Yantar da Bayi ba ta nan take ta ’yantar da dukan mutanen da aka bautar ba. Ta shafi ne musamman yankunan da ƙungiyar Confederate ke riƙe da su, inda Tarayyar ƙasa ke da iyakacin iko. Yayin da sojojin Tarayyar ƙasa suka ci gaba da kai farmaki suka kuma mallaki yankunan Confederate, aka aiwatar da sanarwar, kuma aka ’yantar da mutanen da aka bautar a waɗannan yankuna. Sanarwar ’Yantar da Bayi ta kasance muhimmin mataki zuwa ga kawar da bautar mutane gaba ɗaya a ƙarshe a Amurka, kuma ta share hanya ga amincewa da Kwaskwarima ta Sha Uku ga Kundin Tsarin Mulkin Amurka, wadda aka zartar kuma aka tabbatar da ita a ranar 6 ga Disamba, 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.

Kahon Republican tun daga shekarun 1850 zuwa gaba ya kasance cikin rikicin batun bautar. Manyan rabe-rabe guda biyu a cikin ƙasar sun wakilci manyan rukuni guda biyu na tunanin siyasa. An fara wani tsari na rabuwa a shekara ta 1856 sa’ad da ƙungiyoyin masu adawa da bautar da masu goyon bayan bautar suka shiga yankin Kansas domin ƙoƙarin tabbatar da ra’ayoyinsu game da bautar, a daidai lokacin da ake raba Philadelphia da Laodicea. Jam’iyyar Democrat tana goyon bayan bautar, Republicans kuma suna adawa da bautar.

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.

A cikin shekara ta 1856, Kansas mai zubar da jini ta wakilta wata ƙaramar siffa ta yaƙin da ke gabatowa. A cikin wannan shekara ne aka zaɓi wani ɗan Democrat mai goyon bayan bauta a matsayin shugaban ƙahon Republican, kuma shugabancinsa marar tasiri ya zama alamar shugabancin ƙasa marar tasiri, har zuwa waɗannan kwanaki na ƙarshe na baya-bayan nan. Ya riga shugaban Republican na farko wanda aka tilasta masa ya gyara rikicin da shugabancin Buchanan ya bari a baya.

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.”

A shekara ta 1863, ƙahon Republican ya bayar da umurnin zartarwa mafi muhimmanci a tarihin dabbar ƙasa ta Wahayi sura ta goma sha uku. Wannan umurnin zartarwa yana magana ne game da bautar mutane. Wata sakin layi ta shelar ta ce, “Cewa a ranar farko ga watan Janairu, a shekarar Ubangijinmu dubu ɗaya da ɗari takwas da sittin da uku, dukan mutanen da ake riƙe da su a matsayin bayi a cikin kowace Jiha ko sashe da aka ayyana na wata Jiha, waɗanda mutanenta a lokacin za su kasance cikin tawaye ga Tarayyar Amirka, a wannan lokaci, daga nan gaba, har abada kuma, za su kasance ’yantattu; kuma Gwamnatin Zartarwa ta Tarayyar Amirka, har da ikon soji da na rundunar ruwa nata, za ta amince da ’yancin irin waɗannan mutanen kuma ta kiyaye shi, kuma ba za ta aikata wani aiki ko ayyuka don danne irin waɗannan mutanen ba, ko wani daga cikinsu, a cikin kowace ƙoƙari da za su yi domin samun cikakkiyar ’yancinsu.” Ko da yake warware matsalar bautar a wannan mataki bai cika ba a tarihin, ainihin ruhin Kundin Tsarin Mulki ya bayyana sa’ad da Lincoln ya rubuta, “dukan mutanen da ake riƙe da su a matsayin bayi a cikin kowace jiha … a wannan lokaci, daga nan gaba, har abada kuma, za su kasance ’yantattu.”

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 yana komawa ga ƙa’idar asali da aka bayyana cikin Kundin Tsarin Mulki, wadda ta tabbatar da cewa “an halicci dukan mutane daidai.” Lincoln yana komawa ga muhimman gaskiyoyin asali a daidai lokacin da ƙahon Furotesta yake ƙin annabcin asalinsa, wato annabcin bautar. Saboda haka, a dai-dai lokacin da ƙahon Jamhuriyya yake yin mafi muhimmancin “umarnin zartarwa” a tarihinsa game da bautar, ƙahon Furotesta kuwa ya yi mafi muhimmancin umarnin zartarwa a tarihin annabci nasa game da annabcin bautar, wanda aka wakilta ta wurin rantsuwar Musa da la’anarsa. Ƙahon Jamhuriyya ya zaɓi komawa ga tushe, ƙahon Furotesta kuwa ya zaɓi ƙin tushensa tare da komawa ga waɗanda aka umarce shi kada ya ƙara komawa gare su.

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.

A cikin shekara ta 1863, an raba ƙahon Jamhuriya gida biyu, kamar yadda aka raba masarautar Isra’ila ta dā a zamanin Yerobowam da Rehobowam. A cikin shekara ta 1863, ƙahon Furotesta ya zama a ɗaure ta fuskar doka da ƙahon Jamhuriya, kamar yadda bagadanin Yerobowam guda biyu a Betel da Dan suke wakilta. Waɗannan ƙahoni biyu suna tafiya cikin tarihi a layi ɗaya da juna, kuma tarihin shekara ta 1863, musamman, yana wakiltar tarihin kwanaki na ƙarshe.

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.

Tarihin Millerite yana maimaituwa a cikin tarihin dubu ɗari da arba’in da huɗu, tare da wasu ‘yan tanade-tanaden annabci. Ɗaya daga cikin waɗannan tanade-tanaden shi ne cewa masu sauraro da aka nufa a tarihin Millerite da farko su ne waɗanda suke a wajen wannan motsi, sannan daga bisani motsin da kansa. A cikin motsin dubu ɗari da arba’in da huɗu kuwa, muryoyi biyu na Wahayi sura ta goma sha takwas suna nuna masu sauraro biyu da aka nufa, amma waɗannan masu sauraron suna a jujjuyin tsarin tarihin Millerite. Wanda aka fara nufa shi ne mutanen Allah, kuma murya ta biyu ita ce ta sauran garken Allah, waɗanda har yanzu suna cikin Babila.

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.

Wani ƙarin gargadin annabci kuwa shi ne cewa, ko da yake tarihin duka biyun ya zarce daga wata coci zuwa wata, Mileriyawa sun motsa daga Filadelfiya zuwa Laodikiya, kuma babban motsi na mala’ika na uku yana motsawa daga Laodikiya zuwa Filadelfiya. Wannan yana bayyana cewa Mileriyawa sun tafi daga coci ta shida zuwa coci ta bakwai, kuma dubu ɗari da arba’in da huɗu suna tafiya daga coci ta bakwai zuwa coci ta takwas, wadda take daga cikin bakwai ɗin nan.

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.

Ƙahon Jamhuriyya ya fara motsinsa daga al’umma mai goyon bayan bauta zuwa ga al’umma mai adawa da bauta a tarihin da ya kewaye shekara ta 1863. Rikicin wannan tarihin ya kafa jam’iyyun siyasa biyu waɗanda su ne irin waɗannan maƙiyan juna a cikin waɗannan “kwanaki na ƙarshe.” Kamar yadda aka kashe shugaban ƙasa na farko ɗan Jamhuriyya daga wannan tarihin kwanaki kaɗan bayan yaƙin ya ƙare, haka kuma an kashe shugaban ƙasa na ƙarshe ɗan Jamhuriyya a alama kuma aka bar shi a kan titi kamar matacce, yayinda duniya ta yi murna. An kashe shi, ba kwanaki kaɗan bayan Yaƙin Basasa ya ƙare ba, amma ɗan kaɗan kafin yaƙin basasa na ƙarshe ya fara.

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.

Shugaban ƙasa na farko daga jam’iyyar Republican ya sami wanda ya gabace shi wanda shi ne shugaba mafi rashin inganci a tarihin Amurka, kuma shugaban ƙasa na ƙarshe daga jam’iyyar Republican ma irin wannan ne zai gabace shi. Rashin ingancin shugaba daga jam’iyyar Democratic wanda ya gabaci shugaban ƙasa na farko daga jam’iyyar Republican ne ya hanzarta rikicin da ya bunƙasa ya koma yaƙin basasa, kuma irin wannan rashin inganci ne yake faruwa yanzu. Shugaban ƙasa daga jam’iyyar Democratic da yake gabatar da shugaban ƙasa na ƙarshe daga jam’iyyar Republican ya gudanar da tattalin arziki ta irin hanyar da ta haifar da mafi girman rugujewar tattalin arziki a tarihin Amurka har zuwa wancan lokaci. Ƙahonin biyu suna tafiya a layi ɗaya har zuwa dokar Lahadi. A shekara ta 1863, ƙarni na farko na duka ƙahonin biyu ya fara, kuma ga duka ƙahonin biyu ƙarni na huɗu kuma na ƙarshe zai kasance yana fuskantar gabas, yana kuma rusuna wa rana.

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.

Saƙon Iliya kullum yana tare da shari’un Allah, waɗanda suke tabbatar da saƙon gargaɗi. Al’ummar duniya yanzu suna rayuwa kamar mutanen zamanin kafin ruwan tsufana. Suna ci, suna sha, kuma suna sa ran manyan ƙattai na fasahar duniya masu ra’ayin dunkulewar duniya za su magance kowace matsala da za ta iya tasowa. Maganar Allah tana nuna cewa duniya yanzu tana kan gab da wata gagarumar rikici.

> “‘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’?

> “‘Mene ne game da dare?’ Ina gane muhimmancin waɗannan saƙonni? Ina fahimtar matsayin da suke riƙe da shi a cikin aikin ƙarshe na babban tsarin gyara? Shin na saba da ‘tabbatacciyar maganar annabci’ har zan iya gani a cikin al’amuran da suke faruwa kewaye da ni tabbatacciyar hujja cewa Sarkin da ke zuwa yana ƙofar ma? Ina jin nauyin alhakin da yake kaina, bisa ga hasken da Allah ya ba ni? Ina amfani da kowace baiwa da aka damƙa mini a matsayin mai kula da amana taSa, cikin ƙoƙari mai kyau da aka shirya daidai domin ceto masu hallaka? Ko kuwa ni mai ɗumi ne ba zafi ba sanyi, marar kulawa, a ɗan gauraye da muguwar duniya, ina amfani da dukiya da iyawar da Allah ya ba ni, yawanci wajen biyan son raina, ina fi damuwa da sauƙina da jin daɗina fiye da ci gaban manufarSa? Shin ta hanyar tafarkina ina ƙarfafa ‘ra’ayin da yake ƙara yaɗuwa a cikin duniya cewa Adventists na kwana bakwai suna busa ƙaho da sauti marar tabbas, kuma suna bin tafarkin masu son duniya’?”

> “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.

> “Muna jin takun sawun Allah mai gabatowa domin ya hukunta duniya saboda muguntarsu. Ƙarshen zamani ya kusanto mana ƙwarai. Ana ɗaure mazaunan duniya gungu-gungu domin a ƙone su. Za a ɗaure ku tare da ciyawar banza ne? Kuna gane cewa kowace shekara dubbai da dubbai da kuma dubu goma-goma na rayuka suna hallaka, suna mutuwa cikin zunubansu? Annobai da shari’un Allah sun riga sun fara aikinsu, kuma rayuka suna tafiya ga hallaka domin hasken gaskiya bai haskaka a kan tafarkinsu ba.” General Conference Daily Bulletin, 1 ga Afrilu, 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.

> Da raina na yi marmarin ka cikin dare; i, da ruhuna da ke cikina zan neme ka da sassafe: gama sa’ad da hukuncenka suke cikin duniya, mazaunan duniya za su koyi adalci. Ishaya 26:9.

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