Article

# Elijah - Number Ten

Elaịja—Nọmba Iri```

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.

A nọchiri mmegharị ndị Millerite n’akwụkwọ Aịsaịa isi nke asaa site n’amụma afọ iri isii na ise, nke malitere na 742 BC. Afọ iri isii na ise ahụ nke mere n’akụkọ ihe mere eme nke Aịsaịa na-anọchi anya afọ iri isii na ise site n’afọ 1798 ruo n’afọ 1863. Alfa na Omega ga-anọgide na-egosi ọgwụgwụ, ya na mmalite. Amụma afọ iri isii na ise ahụ na-akọwapụta ọnụ mbilite ọnụ ugboro asaa megide alaeze ugwu na alaeze ndịda nke Izrel. Nke mbụ n’ime ugboro asaa ahụ megide alaeze ugwu malitere na 723 BC, afọ iri na itoolu mgbe Aịsaịa kwusịrị amụma ahụ n’ihu eze Ahaz. Nke ikpeazụ n’ime ugboro asaa ahụ megide alaeze ndịda malitere na njedebe nke afọ iri isii na ise ahụ na 677 BC.

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

Ọbụbụ-ọnụ mbụ nke “ugboro asaa” megide Ifrem kwụsịrị n’afọ 1798, nke bụ oge ọgwụgwụ mgbe e meghere ọhụụ nke Osimiri Ulai nke dị n’isi nke asatọ na nke itoolu nke Daniel. N’amụma, o kpọrọ akara ma mbata nke ozi mmụọ-ozi mbụ ma mmalite amụma nke mmegharị Millerite. Ọbụbụ-ọnụ ikpeazụ nke “ugboro asaa” megide Juda kwụsịrị n’afọ 1844, nke bụ mbata nke ozi mmụọ-ozi nke atọ. Afọ iri na itoolu ka e mesịrị, n’afọ 1863, afọ iri isii na ise e gosipụtara ná mmalite nke amụma ahụ kpọrọ akara ọgwụgwụ nke mmegharị Millerite, na mmalite nke ụka Seventh-day Adventist nke Laodisia. Afọ asaa tupu 1863, n’afọ 1856, James White bidoro ịmata na mmegharị Millerite akwụsịla ịbụ ụka Filadelfia ma aghọwo ụka Laodisia. Nwa nwa ya nwoke, mgbe ọ na-ede akụkọ ndụ Ellen White, dere banyere akụkọ ihe mere eme nke afọ 1856, na ozi Laodisia.

## “The Laodicean Message

“Ozi e zigara ndị Laodisia”

> “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:

> Ndị Adventist na-edebe Ụbọchị-Izu-ike were ọnọdụ na ozi ndị e zigara ụka asaa dị na Mkpughe 2 na 3 na-egosi ahụmahụ nke ụka Ndị Kraịst n’ime ọtụtụ narị afọ. Ọ bụ nkwubi okwu ha na ozi a zigaara ụka Laodisia metụtara ndị ha n’oge ahụ kpọrọ ndị Adventist aha naanị, ndị na-anabatabeghị Ụbọchị-Izu-ike nke ụbọchị nke asaa. N’otu mkpirikpi edemede nchịkọta nke dị na Review nke Ọktoba 9, James White welitere ụfọdụ ajụjụ na-akpali echiche, nke o webatara site n’ikwu:

> “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.

> “Ajuju a na-amalite ọzọ ịpụta n’ụzọ ọhụrụ, ‘Onye nche, gịnị banyere abalị?’ Ugbu a, e nwere ohere naanị maka ajụjụ ole na ole, a jụrụ iji dọtara uche n’isiokwu ha metụtara. Anyị na-atụkwasị obi na a ga-enye azịza zuru ezu n’oge na-adịghị anya.—Review and Herald, Ọkt. 9, 1856.

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

> “N’ime ajụjụ iri na otu ahụ ọ jụrụ, ọ bụ nke isii kpọmkwem ka ọ lekwasịrị anya n’ebe ndị Leodisia nọ.”

> “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. Ọ̀ bughi na ọnọdụ ndị Laodisia (ndị dị ṅụrị-ọnụ, ndị na-adịghị oyi ma ọ bụ ọkụ) na-egosi nke ọma ọnọdụ nke ọgbakọ nke ndị na-ekwupụta ozi nke mmụọ ozi nke atọ?—Ibid.

> “The last question lays the matter open:

> “Ajụjụ ikpeazụ ahụ na-ekpughe okwu ahụ n’ìhè doro anya:

> “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. Ọ bụrụ na nke a bụ ọnọdụ anyị dịka otu ndị mmadụ, ò nwere ezi ntọala ọ bụla anyị nwere ike iji nwee olileanya maka amara Chineke ma ọ bụrụ na anyị egeghị ‘ndụmọdụ’ nke Ezi Onyeàmà ahụ ntị? Ana m adụ gị ọdụ ka ị zụta n’aka m ọlaedo a nwalere n’ọkụ, ka i wee bụrụ ọgaranya; na uwe ọcha, ka e wee yikwasị gị, ka ihere nke ịdị ọtọ gị ghara ịpụta ìhè; teekwa ọgwụ anya n’anya gị, ka i wee hụ ụzọ. Ka ọtụtụ m hụrụ n’anya, ka m na-adụ ọdụ ma na-adọ aka ná ntị: ya mere nwee ịnụ ọkụ n’obi, chegharịakwa. Lee, ana m eguzo n’ọnụ ụzọ, na-akụ aka: ọ bụrụ na onye ọ bụla anụ olu m, meghee ụzọ, aga m abata n’ebe ọ nọ, soro ya rie nri anyasị, ya onwe ya esokwa m. Onye meriri emeri, aga m enye ya ka ya na m nọdụ n’ocheeze m, dịka m onwe m meriri emeri, nọdukwu mụ na Nna m n’ocheeze Ya. Mkpughe 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:

> “O doro anya na eziokwu nke okwu a ka nọ na-amalite ịbata n’uche James White. Mbipụta na-esonụ nke Review bu nkuzi e sere n’akụkụ asaa banyere nzukọ asaa ahụ, n’okpuru aha ahụ. N’okwu mmeghe ya, o kwupụtara:”

> “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.

> “Anyị aghaghị ikwenye na ụfọdụ ndị na-akọwa Akwụkwọ Nsọ nke oge a na-ekwu eziokwu, na a ghaghị ịghọta ụka asaa ndị a dị ka ndị na-anọchi anya ọnọdụ asaa nke ụka Ndị Kraịst, n’ime oge asaa dị iche iche, nke na-ekpuchi usoro oge nke ọgbọ Ndị Kraịst dum.—Ibid., Oct. 16, 1856.

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

> “O wee were amụma ahụ, na-ekwupụta maka ụka nke ọ bụla iche iche. Mgbe ọ bịarutere n’ụka nke asaa, nke Laodisia, o kwuputara:”

> “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.

> “Lee ka ọ na-eweda anyị ala n’obi dị ka otu ndị nke a bụ nkọwa mwute e nyere ụka a. Ma ọ̀ bụghị na nkọwa a dị egwu bụ ihe oyiyi zuru oke nke ọnọdụ anyị ugbu a? Ọ bụ ya; ọ gaghịkwa aba uru ọ bụla ịnwa ịgbanahụ ike nke àmà a na-enyocha nke e zigara ụka Laodisia. Ka Onyenwe anyị nyere anyị aka ịnara ya, ma ritekwa uru site na ya.—Ibid.

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

> “Mgbe o tinyere kọlụm abụọ nye nzukọ Laodisia, okwu mmechi ya rịọrọ arịrịọ siri ike:”

> “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.

> “Ndịnna m hụrụ n’anya, anyị aghaghị imeri ụwa, anụ ahụ, na ekwensu, ma ọ bụghị ya, anyị agaghị enwe òkè n’alaeze Chineke.... Jikwasienụ ọrụ a ike ozugbo, ma n’okwukwe nata nkwa amara ndị ahụ e nyere ndị Laodisia na-echegharị. Bilienụ n’aha Onyenwe anyị, ka ìhè unu mụnye ka e wee nye aha ya a gọziri agọzi otuto.—Ibid.

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

> “Nzaghachi si n’ubi ahụ bịara bụ nke na-akpali akpali nke ukwuu. G. W. Holt si Ohio dere n’ụbọchị Ọktoba 20:

> “Yes, I do believe that we who are in the third message with the commandments of God and the faith of Jesus are the church this language is addressed to; and we cannot be too soon in applying for tried gold and white raiment, and eyesalve, that we may see.—Ibid., Nov. 6, 1856.

> “Ee, ekwere m n’eziokwu na anyị ndị nọ n’ozi nke atọ, ndị nwere iwu Chineke na okwukwe Jisọs, bụ nzukọ a na-agwa okwu a; anyị apụghịkwa ịdị ngwa ngwa nke ukwuu n’ịrịọ ọla-edo a nụchara n’ọnwụnwa na uwe ọcha, na ọgwụ anya, ka anyị wee hụ.—Ibid., Nov. 6, 1856.

> “From the Northeast a new voice was heard on the subject, that of Stephen N. Haskell, of Princeton, Massachusetts. As a first-day Adventist he had begun to preach at the age of 20; now three years later he was in the third angel’s message. A thorough Bible student, after having seen White’s brief initial editorial introducing the question of the seven churches, he chose to write an extended piece for the Review:

> “Site n’Ebe Ọwụwa Anyanwụ Ugwu a nụrụ olu ọhụrụ banyere isiokwu a, nke Stephen N. Haskell, nke Princeton, Massachusetts. Dị ka onye Adventist nke ụbọchị mbụ, ọ malitere ikwusa ozi ọma mgbe ọ dị afọ iri abụọ; ugbu a, afọ atọ ka e mesịrị, ọ nọ n’ozi nke mmụọ ozi nke atọ. Dị ka onye mụrụ Akwụkwọ Nsọ nke ọma, mgbe ọ hụworo obere edemede mbu White dere iji webata ajụjụ banyere ụka asaa ahụ, o kpebiri ide edemede sara mbara maka 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.

> “Isiokwu a a na-ekwu maka ya abụwo ihe m ji nnukwu mmasị lebara anya kemgbe ọnwa ole na ole gara aga.... E duwo m kemgbe oge ụfọdụ ikwere na ozi e zigara ndị Laodisia bụ nke anyị; ya bụ, nke ndị kwere na ozi nke mmụọ ozi nke atọ, site n’ọtụtụ ihe kpatara ya nke m na-ewere dị ka ezi ihe kpatara ya. Aga m ekwupụta abụọ.—Ibid.

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

> “Nke a ka ọ na-eme, n’itinye kọlụm abụọ n’ihe ọ kwubiri. Ka ọ na-emechi, o kwupụtara:”

> “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.

> “Nkuzi gbasara ozi mmụọ-ozi nke atọ agaghị, mba, agaghị azọpụta anyị, ma e wezụga uwe agbamakwụkwọ ahụ, nke bụ ezi omume nke ndị nsọ. Anyị aghaghị ime ka ịdị nsọ zuo oke n’egwu nke Onyenwe anyị.—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.

> “Ka James White nọgidere n’akwụkwọ nchịkọta akụkọ ya banyere ozi e zigara ụka Laodisia, echiche ndị ahụ ndị Adventist ndị na-edebe ụbọchị izu ike na-agụ ugbu a n’ime Review bụ ihe na-akpali akpali nke ukwuu; ma mgbe e ji nlezianya tụlee ha n’echiche miri emi na n’ekpere, a hụrụ na ha dabara adaba. Akwụkwọ ozi ndị e zigara onye nchịkọta akụkọ gosiri nkwenye sara mbara n’ozuzu ya, ma gosi na mmeghari ime mmụọ amalitela. Na ozi ahụ na-akpali akpali esiteghị n’ọṅụṅụ na mkpali efu pụta, e gosipụtara nke a site n’isiokwu mbụ dị na Testimony No. 3, nke e bipụtara n’ọnwa Eprel, 1857, nke aha ya bụ Be Zealous and Repent. Ọ malitere sị, “Onyenwe anyị egosila m n’ọhụụ ụfọdụ ihe gbasara ụka n’ọnọdụ ya ugbu a nke ịdị nwayọọ nwayọọ n’okwukwe, nke m ga-akọrọ unu.”—1T, p. 141. N’ime nke a Ellen White gosipụtara ihe e mere ka ọ hụ banyere mwakpo Setan na-awakpo ụka site n’ọganihu nke ụwa na ihe onwunwe.” 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.

Ngagharị Millerite bidoro n’amụma dịka nzukọ Filadelfia, ma n’afọ 1856 ọ ghọrọ nzukọ Laodisia. Afọ asaa ka e mesịrị ngagharị ahụ kwụsịrị, ma nzukọ Seventh-day Adventist bidoro dịka nzukọ Laodisia, ọ ga-anọgidekwa otú ahụ ruo mgbe a ga-asọpụta ya n’ọnụ Onyenwe anyị. Ngagharị nke otu narị puku iri anọ na anọ si n’ime ìgwè atụrụ nke nzukọ Laodisia pụta, dịka ngagharị Millerite si n’ime ìgwè atụrụ nke nzukọ Sadis pụta. Ngagharị nke otu narị puku iri anọ na anọ na-agbaso ngagharị Millerite n’otu ahịrị n’ihi na ngagharị mbụ ahụ gbanwere site na Filadelfia gaa na Laodisia, ebe ngagharị ikpeazụ ahụ na-agbanwe site na Laodisia gaa na Filadelfia. A na-akọwapụta kpọmkwem isi ebe mgbanwe si na Filadelfia ruo Laodisia n’akụkọ ihe mere eme Millerite dịka afọ 1856, ya mere a ga-akọwapụtakwa isi ebe mgbanwe ahụ n’ime ngagharị ikpeazụ ahụ, n’ihi na Chineke anaghị agbanwe agbanwe. A na-amata isi ebe mgbanwe ahụ n’Akpughe iri na otu site n’aka ndị amụma abụọ ahụ a gburu n’okporo ámá.

> 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.

> Ma mgbe ha gụchara ịgba-ama ha, anụ ọhịa ahụ nke na-arịgo site n’olulu enweghị ngwụcha ga-alụso ha ọgụ, ọ ga-emeri ha, ma gbuo ha. Ma ozu ha ga-edina n’okporo ámá nke nnukwu obodo ahụ, nke a na-akpọ n’ụzọ ime mmụọ Sọdọm na Ijipt, ebe a kpọgiderekwa Onyenwe anyị n’obe. Mkpughe 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.

Mmegharị ikpeazụ ga-anwụ, mesịa guzoro, ma emesịa a kpọlite ya n’ọnwụ dịka ọkọlọtọ. N’ime ime otú a, ọ ga-adakọ na mpi Republican. Mpi Republican ahụ na-emepụta oyiyi nye anụ ọhịa ahụ, ma a na-ekwu maka anụ ọhịa nke oyiyi ya e mepụtara na Mkpughe iri na asaa, a na-akọwapụtakwa anụ ọhịa ahụ dịka isi nke ise nke natara ọnya na-egbu egbu, nke a ga-akpọlite n’ọnwụ dịka isi nke asatọ. A ga-akpọlite ya n’ọnwụ dịka nke asatọ nke sitere n’ime asaa ahụ.

> 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.

> Anụ-ọhịa ahụ nke dịrịrị adị, ma ọ dịkwaghị adị, ọbụna ya onwe ya bụ nke asatọ, ọ bụkwa onye sitere n’ime asaa ahụ, ọ na-alakwa n’iyi. Mkpughe 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.

Mpi Republican ga-emepụta oyiyi nke anụ ọhịa ahụ, ya mere a ga-egbu ya, emesịa a ga-akpọlitekwa ya ọzọ. Mgbe a kpọlitere ya ọzọ, ọ ga-abụ isi nke asatọ nke sitere n’ime isi asaa gara aga. Mpi Protestant na-agba n’elu otu anụ ọhịa nke ụwa ahụ nke mpi Republican na-agbakwa n’elu ya, ya onwe ya ga-achọkwa inwe otu mmegharị amụma ahụ. Mgbanwe sitere na Filadelfia gaa na Laodisia n’ime mmegharị Millerite na-egosi n’ihu mgbanwe sitere na Laodisia gaa na Filadelfia n’ime mmegharị ikpeazụ ahụ.

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.

Mgbe ngagharị ikpeazụ ahụ natara ọnya na-egbu egbu n’ụbọchị Julaị 18, 2020, ọ nwụrụ dịka Laodisia. Mgbe, dịka e siri nọchite ya anya na Mkpughe isi nke iri na otu, ọ gbanwere bụrụ Filadelfia, ọ ga-anọchi anya ụka nke asatọ, ya bụ, nke sitere n’ime asaa ahụ. Ọnwụ ahụ n’afọ 2020, kwekọrọ na mpi Republican, n’ihi na kemgbe oge ọgwụgwụ n’afọ 1989, e nweela ndị isi ala isii. Onye isi ala nke isii natara ọnya na-egbu egbu, nke a ga-agwọ n’afọ 2024. Isi ahụ ga-abụzi isi nke asatọ nke United States kemgbe oge ọgwụgwụ n’afọ 1989, ma ọ ga-abụ nke sitere n’ime asaa ahụ. Mpi abụọ ahụ bụ nke isii nke ghọrọ nke asatọ. Eziokwu a bụ akụkụ buru ibu nke ozi nke Mkpughe nke Jizọs Kraịst e meghere akara ya kpọmkwem tupu mmechi oge amara.

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.

N’ihi nke a, ọ dị mkpa ka e doo anya banyere akụkọ ihe mere eme ndị Millerite nke na-anọchi anya akụkọ ihe mere eme anyị ugbu a. Nwanyị White kwadoro etu James White siri tinye Laodisia n’elu mmegharị ahụ n’afọ 1856, ya mere nke a abụghị itinye nke sitere n’echiche mmadụ. Afọ asaa tupu e jikọọ ụka Seventh-day Adventist n’iwu na mpi Republican, e ji mkpughe mara ya dịka ụka Laodisia. Nke a pụtara na ọ dịbeghị otu ụbọchị n’akụkọ ihe mere eme nke ụka Seventh-day Adventist mgbe ọ bụ ihe ọ bụla ọzọ ma e wezụga ịdị gba ọtọ, ogbenye, ìsì, onye nhụsianya, na onye arụrụala. Eziokwu amụma a na-enye ọnọdụ na nkwado maka ịmata arụ anọ ahụ na-abawanye njọ nke Ezikiel isi nke asatọ dịka ọgbọ anọ nke Adventizim.

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.

Mgbe a na-abịarukwu akụkọ ihe mere eme nke ndị Millerite site n’usoro afọ iri isii na ise nke Aịsaịa isi asaa, a ghaghị ịmata na amụma nke ugboro asaa bụ nche anwụ amụma nke na-ekpuchi akụkọ ihe mere eme nile nke ije ndị Millerite. N’afọ 1856, ozi a kpọrọ chọọchị Laodisia ghọrọ eziokwu nke oge a nye Adventizim ndị Millerite. Onye na-eweta ozi Laodisia abụghị James ma ọ bụ Ellen White, kama ọ bụ Onyeàmà ahụ Kwesịrị Ntụkwasị Obi na Onye Nke Ezi-okwu.

> 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.

> Dee-kwa-ra mmụọ-ozi nke nzukọ Laodisia, sị; Ihe ndị a ka Amen na-ekwu, onyeàmà ahụ kwesịrị ntụkwasị obi na nke bụ eziokwu, mmalite nke ihe Chineke kere eke; Amaara m ọrụ gị nile, na ị dịghị oyi, ị dịghịkwa ọkụ: ọ ga-adị m mma ma ọ bụrụ na ị bụ oyi ma ọ bụ ọkụ. Ya mere, n’ihi na ị bụ onye nwayọ-nwayọ, ma ị bụghị oyi, ị bụghịkwa ọkụ, aga m agbọpụta gị n’ọnụ m. N’ihi na ị na-asị, Abụ m ọgaranya, enwetakwara m akụnụba, ọ dịghịkwa ihe ọ bụla dị m mkpa; ma ị maghị na ị bụ onye dị njọ, na onye ebere kwesiri, na ogbenye, na onye kpuru ìsì, na onye gba ọtọ: Ana m adụ gị ọdụ ka ị zụta n’aka m ọlaedo a nụchara n’ọkụ, ka i wee bụrụ ọgaranya; na uwe ọcha, ka e wee yikwasị gị, ka ihere nke ịgba ọtọ gị ghara ịpụta ìhè; werekwa ọgwụ anya tee anya gị, ka i wee hụ ụzọ. Ka ọtụtụ m hụrụ n’anya, ka m na-abara mba ma na-adọ aka ná ntị: ya mere nwee ịnụ ọkụ n’obi, chegharịakwa. Lee, anọ m n’ọnụ ụzọ, na-akụ aka: ọ bụrụ na onye ọ bụla anụ olu m, mepee ụzọ, aga m abata n’ime ya, soro ya rie nri anyasị, ya onwe ya esokwa m. Onye meriri emeri, ya ka m ga-enye ka ya na m nọdụ n’ocheeze m, dịka mụ onwe m si merie, soro Nna m nọdụ n’ocheeze ya. Onye nwere ntị, ya nụ ihe Mmụọ Nsọ na-agwa nzukọ nile. Mkpughe 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.

Onye-Àmà Ezi-okwu na-akọwa na ọ bụrụ na onye ọ bụla “nụ” olu Ya, Ọ ga-abata ma “soro ya rie nri anyasị.” Ọ bụrụ na Laodisia emeghe ụzọ, Kraịst ga-abata ma soro ha rie nri anyasị. Ọ bụrụ na e kwe Kraịst ka Ọ bata, Ọ na-eweta ozi, n’ihi na ihe nnọchianya nke iri nri na-anọchi anya nnabata nke ozi. A pụrụ ikwukarị ozi ahụ n’ozuzu dị mfe dị ka naanị ozi Laodisia, ma nke ahụ bụ nlebara anya dị mfe nke ukwuu banyere ihe ozi Ọ na-enye na-anọchi anya ya. N’afọ 1856, Hiram Edson wepụtara usoro isiokwu asatọ nke nwere ozi amụma nke na-agbasawanye nghọta nke “amụma oge” mbụ ahụ nke ndị mmụọ-ozi Chineke duru William Miller ka ọ mata ma kpọsaa. N’ime isiokwu asatọ ahụ, Edson kọwara nke ọma afọ iri isii na ise nke Aịsaịa asaa.

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.

Mmalite nke ọrụ Miller bụ nchọpụta nke oge asaa ahụ, ma afọ asaa tupu ngagharị a kpọrọ aha site n’ozi ya eruo ọgwụgwụ ya, e nyere Adventizim nke ndị Millerite mkpughe miri emi karị banyere amụma ahụ kpọmkwem. E nyere ya n’otu afọ ahụ nke e ji mmụọ nsọ mata ha dịka ndị Laodisia. N’amụma, ụbọchị puku abụọ na narị ise na iri abụọ na ise ka e mesịrị, n’afọ 1863, a jụrụ nchọpụta mbụ Miller mere banyere oge amụma. Ozi Laodisia nye ngagharị Advent bịarutere n’afọ 1856, Onyenweanyị wee kụọ aka n’ọnụ ụzọ ugboro asatọ, site n’akụkụ isiokwu asatọ, iji hụ ma Ọ pụrụ ịchọta ụzọ mbata. N’ọgwụgwụ ngagharị ahụ, Ezi Onyeàmà ahụ chọrọ iso ndị Ya rie nri ọnụ site n’iri ozi mbụ ahụ nke oge sitere na mmalite nke ngagharị ahụ. Ndị Ya jụrụ iri nri ahụ, ma afọ asaa, ma ọ bụ ụbọchị amụma puku abụọ na narị ise na iri abụọ na ise ka e mesịrị, ndị Ya mechiri ọnụ ụzọ ahụ nke e mepere site n’igodo Devid nke e tinyere n’aka William Miller. Ha laghachikwuru otu onye amụma Sameria ochie nke jiri ụgha zụọ ha, si otú a kpuchie akara aka ha ka ha nwụọ n’etiti ịnyịnya ibu na ọdụm.

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.

N’afọ 1856, mpi Protestant nọ n’ọnọdụ nsogbu nke ndagwurugwu ọhụụ, n’ihi na ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi. N’afọ 1856, mpi Republican nọkwa n’ọnọdụ nsogbu.

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.

Afọ 1856, bụrịrị n’ọ̀ga n’ihu nke ọgụ ime ihe ike a maara dị ka *Bleeding Kansas*, ya bụ Agha Ókèala Kansas–Missouri. Mgba ahụ bụ maka ma Kansas ga-abanye n’Ọtù Mba ahụ dịka steeti nweere onwe ya ma ọ bụ dịka steeti ndị ohu. Esemokwu ahụ gụnyekwara ọgụ ime ihe ike n’etiti ndị obibi na-akwado ohu na ndị obibi na-emegide ohu.

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.

N’ụbọchị Mee 22, 1856, ihe merenụ jọgburu onwe ya mekwara n’ụlọ nzukọ Senate nke United States, mgbe onye omeiwu Preston Brooks, onye na-akwado ịgba ohu si South Carolina, jiri mkpara ya wakpoo Senator Charles Sumner nke Massachusetts n’ụzọ obi ọjọọ. Sumner ekwuola okwu megide ịgba ohu nke isiokwu ya bụ The Crime Against Kansas, nke kpasuru Brooks iwe nke ukwuu. Ihe omume ịkpọ mkpara a mere ka esemokwu na-arịwanye elu n’etiti Ugwu na Ndịda gbasara okwu ịgba ohu pụta ìhè.

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.

N’afọ 1856, e hiwere Otu Republican dị ka nzaghachi nye ọgbaaghara ndọrọ ndọrọ ọchịchị kpatara site n’Iwu Kansas-Nebraska, nke e nyere n’afọ 1854, nke mụrụ mmegide na-eto eto megide mgbasa ohu n’ime ókèala ọhụrụ. Emere mgbakọ mba mbụ nke otu ahụ na Philadelphia, a họrọkwa John C. Fremont dị ka onye mbụ ha ga-azọ ọkwa Onyeisi Ala n’ntuli aka nke afọ 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.

Iwu Kansas-Nebraska Act haziri ógbè Kansas na Nebraska ma kwe ka ndị bi n’ógbè ndị ahụ kpebie ma ha ga-ekwe ka ịgba ohu dị n’ime ókèala ha. Echiche a, nke a maara dị ka “popular sovereignty,” kagburu n’ezie Missouri Compromise nke 1820, nke machibidoro ịgba ohu n’ebe ugwu nke akara 36°30’ n’ime Louisiana Territory. Iwu ahụ nwere mmetụta miri emi n’ihe gbasara ịgba ohu n’ógbè ndị ahụ. O weghachiri esemokwu nke mpaghara dị iche iche, n’ihi na o mepere ohere na ịgba ohu pụrụ ịgbasa ruo n’ebe e lerebu anya dị ka ala nweere onwe ya, dịka Kansas. Iwu Kansas-Nebraska Act gafere butere ọsọ mbata nke ndị nkwado ịgba ohu na ndị na-emegide ịgba ohu banye n’ime Kansas Territory, onye ọ bụla na-atụ anya imetụta nsonaazụ ntuli aka nke “popular sovereignty.” Asọmpi a maka ijide ógbè ahụ butere ọgụ ime ihe ike na oge enweghị iwu a maara dị ka Bleeding Kansas n’afọ 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.

Ntuli-aka onye isi ala nke afọ 1856 bụ ihe omume ndọrọ ndọrọ ọchịchị dị mkpa. O gosipụtara asọmpi ụzọ atọ n’etiti Democrat James Buchanan, Republican John C. Fremont, na onye bụbu Onye isi ala Millard Fillmore nke American Party. James Buchanan meriri ntuli-aka ahụ ma bụrụ Onye isi ala nke 15 nke United States.

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.

A na-amakarị ọchịchị James Buchanan n’ihi ọdịda ya n’ịnagide nke ọma esemokwu na nkewa ndị na-arịwanye elu n’etiti Ugwu na Ndịda, nke mechara bute ntiwapụ nke Agha Obodo America obere oge ka ọ hapụsịrị ọfịs. A na-elekarị ọchịchị ya anya dị ka otu n’ime ọchịchị onye isi ala ndị kasị enwebeghị ihe ịga nke ọma n’akụkọ ihe mere eme America, n’ihi nnukwu ọdịda ndị a n’idu ndú na n’ijikwa nsogbu.

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.

Mkpebi Dred Scott a ma ama n’afọ 1857, kwupụtara na ndị ohu, ma ndị a ka nọ n’ohu ma ọ bụ ndị a tọhapụrụ, abụghị ụmụ amaala, nakwa na ha enweghị ike ịgba akwụkwọ n’ụlọikpe etiti. O kwupụtakwara na Congress enweghị ike igbochi ịgba ohu n’ókèala ndị United States. Onye Democrat, Buchanan, kwadoro Mkpebi Dred Scott nke na-akwado ịgba ohu n’ihu ọha.

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.

Ọ bụghị naanị na nkwado Buchanan, onye Democrat na-akwado ịgba ohu, nyere ohere ka esemokwu ahụ kawanye njọ ruo n’ịda n’Agha Obodo, kama kwa, enweghị ike ya ijikwa ọnọdụ akụ na ụba nke mba ahụ butere Mgbagwoju Akụ na Ụba nke 1857, nke bụ otu n’ime mmebi akụ na ụba kasịnụ n’akụkọ ihe mere eme America tupu Nnukwu Mbelata Akụ na Ụba ahụ. Mgbagwoju Akụ na Ụba nke 1857 butere nnukwu ndakpọ akụ na ụba siri ike nke gara n’ihu ruo ọtụtụ afọ. Ụlọọrụ azụmahịa na ụlọ akụ mechiri emechi, enweghị ọrụ mụbara, ahịa òkè akụ na ụba adaala.

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.

N’oge ọchịchị Buchanan, steeti ndịda malitere usoro ha nke ikewapụ onwe ha na Union, ha wepụrụ onwe ha n’ihi ntuli aka nke Republican Abraham Lincoln n’afọ 1860. Buchanan jiri ụzọ nwayọ na-adịghị eme ihe ike lebara nsogbu nkewa ahụ anya, na-ekwu na ọchịchị etiti enweghị ikike igbochi nkewa ahụ n’ike. Enweghị omume kpebisiri ike a mere ka mmegharị nkewa ahụ nweta ume ma gbasaa ngwa ngwa. Enweghị nduzi siri ike n’aka ya na ala azụ ya ime ihe kpebisiri ike iji dozie nsogbu nkewa ahụ nyere aka n’echiche ndịda na ha nwere ike ịhapụ Union n’enweghị izute mgbochi agha.

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.

N’afọ 1860, a họpụtara Abraham Lincoln, onyeisi ala mbụ nke òtù Republican. N’ụbọchị Jenụwarị 1, 1863, Onyeisi Ala Lincoln bịanyere aka ma wepụta Mkpọsa Nnwere Onwe ikpeazụ, nke kwupụtara na a ga-ahapụ ndị niile nọ n’ohu n’ókèala ndị Confederacy jidere ka ha bụrụ ndị nweere onwe ha. Iwu nchịkwa a metụrụ Agha Obodo ahụ n’ụzọ dị ukwuu, n’ihi na o gbanwere ọgụ ahụ ka ọ bụrụ mgba ọ bụghị naanị iji chekwaa Njikọ ahụ, kamakwa iji kwụsị ịgba ohu. Mkpọsa Nnwere Onwe ahụ akwụsịghị ozugbo ndị niile nọ n’ohu. Ọ metụtara kpọmkwem naanị n’ókèala ndị Confederacy jidere, ebe ikike Njikọ ahụ pere mpe. Ka ndị agha Njikọ ahụ na-aga n’ihu ma na-enweta ọchịchị n’ókèala ndị Confederacy, a malitere imezu mkpọsa ahụ, a kpọọrọkwa ndị nọ n’ohu n’ebe ndị ahụ ka ha bụrụ ndị nweere onwe ha. Mkpọsa Nnwere Onwe ahụ bụ nzọụkwụ dị oke mkpa n’ụzọ gara n’ihu ruo n’ikpochapụ ịgba ohu kpamkpam n’United States, ma mekwaa ụzọ maka ịnakwere Ndezigharị nke Iri na Atọ nke Iwu Nsọ nke U.S., nke e mere ma kwado ya n’ụbọchị Disemba 6, 1865.

The Republican horn from the 1850’s onward was in the crisis of the issue of slavery. Two primary divisions in the country represented by two primary classes of political thought. A separation process began in 1856 as anti and pro slavery groups moved into the Kansas territory in attempt to uphold their views of slavery, at the very time Philadelphia was being separated from Laodicea. Democrats were pro-slavery and Republicans were anti-slavery.

Mpi Republican malite n’afọ ndị 1850 gaa n’ihu nọ n’ọgba aghara nke okwu ịgba ohu. Nkewa abụọ ndị bụ isi n’ime mba ahụ ka e ji ha nọchie klaasị abụọ ndị bụ isi nke echiche ndọrọ ndọrọ ọchịchị. Usoro nkewa malitere n’afọ 1856 ka ìgwè ndị na-emegide ịgba ohu na ndị na-akwado ya batara n’ógbè Kansas n’ịgbalị ịkwado echiche ha banyere ịgba ohu, n’otu oge ahụ a na-ekewa Philadelphia n’aka Laodicea. Ndị Democrat bụ ndị na-akwado ịgba ohu, ndị Republican bụkwa ndị na-emegide ịgba ohu.

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.

N’afọ 1856, Kansas na-agba ọbara nọchiri anya obere onyinyo nke agha ahụ na-abịa. N’afọ ahụ ka a họpụtara onye Democrat na-akwado ịgba ohu ka ọ bụrụ isi nke mpi Republican, ma ndu ya na-adịghị arụ ọrụ ghọrọ akara nke ọchịchị onye isi ala na-adịghị arụ ọrụ, ruo n’ụbọchị ikpeazụ ndị a nke nso a. O buru ụzọ bịa tupu onye isi ala Republican mbụ, onye a manyere ihicha ọgbaghara e hapụrụ site n’ọchịchị onye isi ala 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.”

Ka ọ na-erule afọ 1863, mpi Republican nyere iwu nchịkwa kacha nwee ịdị mkpa n’akụkọ ihe mere eme nke anụ ọhịa nke ụwa nke Mkpughe iri na atọ. Iwu nchịkwa ahụ na-ekwu okwu banyere ohu. Otu paragraaf nke nkwupụta ahụ na-ekwu, “Na n’ụbọchị mbụ nke Jenụwarị, n’afọ nke Onyenwe anyị otu puku narị asatọ na iri isii na atọ, mmadụ niile ejidere dị ka ndị ohu n’ime Steeti ọ bụla ma ọ bụ akụkụ Steeti e kpọpụtara iche, ndị bi na ya ga-adị n’oge ahụ na nnupụisi megide United States, ga-abụ n’oge ahụ, site n’oge ahụ gawa, na ruo mgbe ebighị ebi ndị nweere onwe ha; ma Gọọmenti Nchịkwa nke United States, tinyere ikike agha ala na nke agha mmiri ya, ga-amata ma chekwaa nnwere onwe nke ndị dị otú ahụ, ọ gaghịkwa eme ihe ọbụla ma ọ bụ omume ọbụla iji gbochie ndị ahụ, ma ọ bụ onye ọbụla n’ime ha, n’ọrụ mgbalị ọbụla ha pụrụ ime maka nnwere onwe ha n’eziokwu.” Ọ bụ ezie na ngwọta nke nsogbu ohu ahụ ezughị ezu n’akụkọ ihe mere eme n’oge ahụ, a na-amata isi ihe dị n’Iwu Ukwu ahụ mgbe Lincoln dere, “mmadụ niile ejidere dị ka ndị ohu n’ime steeti ọ bụla … ga-abụ n’oge ahụ, site n’oge ahụ gawa, na ruo mgbe ebighị ebi ndị nweere onwe ha.”

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 nọ na-alaghachi n’ụkpụrụ ntọala e kwupụtara n’Iwu Ncheta Ala, nke na-akọwa na “e kere mmadụ niile hà nhata.” Lincoln nọ na-alaghachi n’eziokwu ntọala n’otu oge ahụ mpi Protestant nọ na-ajụ amụma ntọala ya, nke bụ amụma gbasara ịgba ohu. Ya mere, n’oge ahụ kpọmkwem mpi Republican nọ na-eme “iwu ntụziaka onye isi” ya kasị dị mkpa n’akụkọ ihe mere eme banyere ịgba ohu, mpi Protestant mere iwu ntụziaka onye isi ya kasị dị mkpa n’akụkọ amụma ya banyere amụma ịgba ohu, nke iyi na ọbụbụ ọnụ Mosis nọchiri anya. Mpi Republican họọrọ ịlaghachi n’ntọala, mpi Protestant họọrọ ịjụ ntọala ya ma laghachikwuru ndị ahụ a dọrọ ya aka ná ntị ka ọ ghara ịlaghachikwuru ha ọzọ.

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.

N’afọ 1863, e kewara mpi Republican n’ogige abụọ, dịka e kewara alaeze Izrel oge ochie n’oge Jeroboam na Rehoboam. N’afọ 1863, e jikọtara mpi Protestant n’ụzọ iwu na mpi Republican, dịka e gosiri ya site n’ebe ịchụàjà abụọ Jeroboam wuru na Bethel na Dan. Mpi abụọ ahụ na-agagharị n’akụkọ ihe mere eme n’usoro yiri ibe ha, ma akụkọ ihe mere eme nke 1863, karịsịa, na-anọchite anya akụkọ ihe mere eme nke ụbọchị ikpeazụ.

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.

A na-emegharị akụkọ ihe mere eme nke ndị Miller n’akụkọ ihe mere eme nke narị puku otu na iri anọ na anọ, ma e nwere ntakịrị nkwupụta amụma na-esonyere ya. Otu n’ime nkwupụta ndị ahụ bụ na ndị e lekwasịrị anya mbụ n’akụkọ ihe mere eme nke ndị Miller bụ ndị nọ n’èzí mmegharị ahụ, ma emesịa bụrụ mmegharị ahụ n’onwe ya. N’ime mmegharị nke narị puku otu na iri anọ na anọ, olu abụọ nke Mkpughe iri na asatọ na-akọwapụta ìgwè mmadụ abụọ a lekwasịrị anya, ma ndị a e lekwasịrị anya nọ n’usoro megidere nke akụkọ ihe mere eme nke ndị Miller. Ndị a lekwasịrị anya mbụ bụ ndị Chineke, olu nke abụọ bụkwa ìgwè atụrụ ọzọ nke Chineke, ndị ka nọ na Babilọn.

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.

Ntụziaka amụma ọzọ bụ na, ọ bụ ezie na akụkọ ihe mere eme abụọ ahụ na-apụ n’otu ụka gaa n’ụka ọzọ, ndị Millerite si na Filadelfia banye na Laodisia, ma nnukwu mmegharị nke mmụọ-ozi nke atọ si na Laodisia gaa na Filadelfia. Nke a na-akọwapụta na ndị Millerite si n’ụka nke isii banye n’ụka nke asaa, ndị otu narị puku iri anọ na anọ kwa na-apụ n’ụka nke asaa gaa n’ụka nke asatọ, nke sitere n’ime asaa ahụ.

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.

Mpi Republican bidoro mmegharị ya site n’obodo na-akwado ịgba ohu gaa n’obodo na-emegide ịgba ohu n’akụkọ ihe mere eme gbara afọ 1863 gburugburu. Nsogbu nke akụkọ ihe mere eme ahụ guzobere òtù ndọrọ ndọrọ ọchịchị abụọ nke bụkwa otu ndị mmegide ahụ n’ime “ụbọchị ikpeazụ” ndị a. Dị nnọọ ka e gburu onye isi ala Republican mbụ nke sitere n’akụkọ ihe mere eme ahụ n’ime ụbọchị ole na ole mgbe agha ahụ gwụsịrị, otu a ka e gburu onye isi ala Republican ikpeazụ ahụ n’ụzọ ihe nnọchianya, wee hapụ ya n’okporo ámá dị ka onye nwụrụ anwụ mgbe ụwa nọ n’ịṅụrị ọṅụ. E gburu ya, ọ bụghị naanị n’ime ụbọchị ole na ole mgbe Agha Obodo ahụ gwụsịrị, kama kpọmkwem tupu agha obodo ikpeazụ amalite.

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.

Onye isi ala mbụ nke ndị Republican bụ onye isi ala nke kacha adịghị arụ ọrụ nke ọma n’akụkọ ihe mere eme America kpara ụzọ ya, ma onye isi ala ikpeazụ nke ndị Republican ka otu ihe ahụ ga-akpa ụzọ ya. Adịghị arụ ọrụ nke ọma nke onye isi ala Democratic kpara ụzọ onye isi ala mbụ nke ndị Republican butere nsogbu ahụ nke mechara tolite bụrụ agha obodo, ma otu adịghị arụ ọrụ nke ọma ahụ ka ugbu a na-eme. Onye isi ala Democratic nke na-akpa ụzọ onye isi ala ikpeazụ nke ndị Republican jikwaa akụ na ụba n’ụzọ nke mere ka ọdịda akụ na ụba kacha ukwuu n’akụkọ ihe mere eme America ruo n’oge ahụ pụta. Mpi abụọ ahụ na-agba n’usoro yiri ibe ha ruo na iwu ụbọchị Sọnde. N’afọ 1863, ọgbọ mbụ nke mpi abụọ ahụ malitere, ma n’ihe gbasara mpi abụọ ahụ, ọgbọ nke anọ na nke ikpeazụ ga-eche ihu n’ebe ọwụwa anyanwụ, ma kpọọ isi ala nye anyanwụ.

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.

Ozi Elijah na-abịakarị mgbe niile sochiri ikpe Chineke na-akwado ozi ịdọ aka ná ntị ahụ. Ụwa mmadụ ugbu a na-ebi ndụ dịka ndị mmadụ biri tupu iju mmiri. Ha na-eri ihe, na-aṅụ ihe ọṅụṅụ, ma na-atụ anya na ndị nnukwu ọchịchị teknụzụ nke ụwa ga-edozi nsogbu ọ bụla pụrụ ibilite. Okwu Chineke na-egosi na ụwa ugbu a nọ n’ọnụ ụzọ nnukwu nsogbu dị egwu.

> “‘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’?

> “‘Gịnị banyere abalị?’ Ọ̀ bụ na m na-amata ihe ozi ndị a pụtara? Ọ̀ bụ na m na-aghọta ọnọdụ ha nọ n’ọrụ mmechi nke nnukwu usoro mgbake ahụ? Ọ̀ bụ na m maara nke ọma ‘okwu amụma ahụ nke doro anya’ nke mere na m pụrụ ịhụ n’ihe omume ndị na-eme gburugburu m ihe akaebe doro anya na Eze ahụ na-abịa adịworị nso n’ọnụ ụzọ? Ọ̀ bụ na m na-enwe mmetụta nke ibu ọrụ nke dịkwasịrị m, n’ihi ìhè nke Chineke enyewo? Ọ̀ bụ na m na-eji nkà ọ bụla e nyefere m n’aka dị ka onye nlekọta ya, n’ọrụ e duziri nke ọma iji napụta ndị na-ala n’iyi? Ka ọ̀ bụ na m bụ onye na-ekpo ọkụ oyi na onye na-enweghị mmasị, onye agbakwụnyere onwe ya n’ụwa ọjọọ, na-eji akụ na ikike Chineke nyeworo m, nke ukwuu n’imeju onwe m afọ, na-echebara ịdị mfe na nkasi obi nke onwe m echiche karịa ịkwalite ọrụ ya? Ọ̀ bụ na n’ụzọ ndụ m ka m na-ewusi ‘nkwenye ahụ nke nọworo na-enweta ike n’ụwa ike, na ndị Adventist nke Ụbọchị nke Asaa na-enye opi ụda na-edoghị anya, nakwa na ha na-agbaso ụzọ nke ndị nke ụwa’? ”

> “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.

> “Anyi na-anụ ụda nzọụkwụ nke Chineke na-abịa ịta ụwa ahụhụ n’ihi ajọ omume ha. Ọgwụgwụ oge adịla anyị nso. A na-ekekọta ndị bi n’ụwa n’ùkwù-ùkwù ka e wee kpọọ ha ọkụ. Ị ga-ekwe ka e kekọta gị na ahịhịa ọjọọ ahụ? Ị ghọtara na kwa afọ puku-puku, na iri puku ugboro iri, mkpụrụobi na-ala n’iyi, na-anwụ n’ime mmehie ha? Ọrịa ndị ahụ na ikpe Chineke amalitela ime ọrụ ha, mkpụrụobi na-aga n’ọnwụ n’ihi na ìhè nke eziokwu emeghị ka ọ mụnye n’ụzọ ndụ ha.” General Conference Daily Bulletin, April 1, 1897.

> With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:9.

> Mkpụrụ-obi m ka m ji chọọ Gị n’abalị; ee, site n’mmụọ m nke dị n’ime m ka m ga-achọ Gị n’isi ụtụtụ: n’ihi na mgbe ikpe-ikpé Gị dị n’ụwa, ndị bi n’ụwa ga-amụta ezi omume. Aịsaịa 26:9.

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