Article

# Elijah - Number Ten

Eliya — Umubare wa Cumi

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.

Umuryango wa ba Millerite washushanyijwe muri Yesaya igice cya karindwi n’ubuhanuzi bw’imyaka mirongo itandatu n’itanu, bwatangiye mu mwaka wa 742 Mbere ya Kristo. Iyo myaka mirongo itandatu n’itanu yabayeho mu mateka ya Yesaya igereranya imyaka mirongo itandatu n’itanu yo kuva mu 1798 kugeza mu 1863. Alufa na Omega bizahora byerekana iherezo hamwe n’intangiriro. Ubuhanuzi bw’imyaka mirongo itandatu n’itanu bugaragaza umuvumo w’inshuro zirindwi uremereye ubwami bw’amajyaruguru n’ubw’amajyepfo bwa Isirayeli. Inshuro zirindwi za mbere ku bwami bw’amajyaruguru zatangiye mu 723 Mbere ya Kristo, nyuma y’imyaka cumi n’icyenda Yesaya amaze gushyikiriza umwami Ahazi ubwo buhanuzi. Inshuro zirindwi za nyuma ku bwami bw’amajyepfo zatangiye ku iherezo ry’iyo myaka mirongo itandatu n’itanu mu 677 Mbere ya Kristo.

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.

Umuvumo wa mbere w’ibihe birindwi wahanishijwe Efurayimu warangiye mu 1798, ari na cyo gihe cy’imperuka ubwo iyerekwa ry’Uruzi Ulayi ryo muri Daniyeli igice cya munani n’icya cyenda ryakurwagaho ikimenyetso. Mu buryo bw’ubuhanuzi, ibyo byaranzwe no kuza k’ubutumwa bw’umumarayika wa mbere no gutangira k’umuryango w’Abamilerite mu buhanuzi. Umuvumo wa nyuma w’ibihe birindwi wahanishijwe Yuda warangiye mu 1844, ari bwo butumwa bw’umumarayika wa gatatu bwaje. Nyuma y’imyaka cumi n’icyenda, mu 1863, ya myaka mirongo itandatu n’itanu yari ihagarariwe mu itangiriro ry’ubuhanuzi yagaragaje iherezo ry’umuryango w’Abamilerite, n’itangiriro ry’itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya. Imyaka irindwi mbere ya 1863, mu 1856, James White yatangiye kugaragaza ko umuryango w’Abamilerite wari wararetse kuba itorero rya Filadelifiya, ahubwo ukaba warabaye itorero ry’i Lawodikiya. Umwuzukuru we, igihe yandikaga ubuzima bwa Ellen White, yanditse ibyerekeye amateka yo mu 1856, n’ubutumwa bw’i Lawodikiya.

## “The Laodicean Message

“Ubutumwa bugenewe i Lawodikiya”

> “The Sabbathkeeping Adventists had taken the position that the messages to the seven churches in Revelation 2 and 3 pictured the experience of the Christian church down through the centuries. It was their conclusion that the message to the Laodicean church applied to those they now termed nominal Adventists, those who had not accepted the seventh-day Sabbath. In a short editorial in the Review of October 9, James White raised some thought provoking questions that he introduced by stating:

> Abadiventisiti bubahiriza Isabato bari bafashe umwanzuro w’uko ubutumwa bwoherejwe amatorero arindwi yo mu Ibyahishuwe 2 na 3 bugaragaza imibereho n’ubunararibonye by’itorero rya Gikristo uko byagiye bikurikirana mu binyejana byinshi. Banzuye ko ubutumwa bwoherejwe itorero ry’i Lawodikiya bwerekeye abo icyo gihe bitaga Abadiventisiti b’izina gusa, ari bo batari baremeye Isabato y’umunsi wa karindwi. Mu nyandiko ngufi y’ubwanditsi yasohotse muri Review yo ku wa 9 Ukwakira, James White yagaragaje ibibazo bimwe bitera gutekereza, ibyo yatangije avuga ati:

> “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.

> Ikibazo kiratangiye kongera kubazwa bundi bushya ngo: “Murinzi, ijoro rigeze he?” Ubu hari umwanya wo kubaza ibibazo bike gusa, bibajijwe kugira ngo byerekeze ibitekerezo ku ngingo bifitanye isano na yo. Twiringiye ko igisubizo cyuzuye kizahita gitangwa bidatinze.—Review and Herald, 9 Ukwakira 1856.

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

> “Mu bibazo cumi na kimwe yabajije, icya gatandatu ni cyo cyerekeje by’umwihariko ku b’i Lawodikiya.”

> “6. Does not the state of the Laodiceans (lukewarm, and neither cold nor hot) fitly illustrate the condition of the body of those who profess the third angel’s message?—Ibid.

> “6. Mbese imimerere y’Abalawodikiya (akazuyazi, batari abakonje cyangwa ngo babe abashyuhe) ntigaragaza neza imimerere y’umubiri w’abavuga ko bemera ubutumwa bw’umumarayika wa gatatu?—Ibid.

> “The last question lays the matter open:

> “Ikibazo cya nyuma gishyira ibintu ku mugaragaro:

> “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. Niba ari yo mimerere yacu nk’ubwoko, mbese dufite impamvu z’ukuri zatuma twiringira kugirirwa neza n’Imana keretse twumviye ‘inama’ y’Umuhamya W’ukuri? Ndakugira inama yo kunguraho izahabu yacishijwe mu muriro, kugira ngo ubone kuba umukire; n’imyenda yera, kugira ngo wambare, kandi isoni z’ubwambure bwawe zitagaragara; kandi usige amavuta ku maso yawe, kugira ngo ubashe kubona. Abo nkunda bose ndabacyaha kandi nkabahana: nuko rero gira umwete, kandi wihane. Dore mpagaze ku rugi ndakomanga: nihagira umuntu wumva ijwi ryanjye, agakingura urugi, nzinjira iwe, dusangire, we na njye. Uzanesha nzamuha kwicarana nanjye ku ntebe yanjye y’ubwami, nk’uko nanjye nanesheje, nkicarana na Data ku ntebe ye y’ubwami. Ibyahishuwe 3:18–21.—Ahandi havuzwe.”

> “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:

> “Biragaragara ko ukuri kw’iki kibazo kwari kugitangira gusobanukira mu bwenge bwa James White. Igikurikira cy’ikinyamakuru Review cyasohotse gikubiyemo inyandiko y’inkingi ndwi yerekeye amatorero arindwi, ifite uwo mutwe. Mu magambo ye yo gutangiza yaravuze ati:”

> “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.

> “Tugomba kwemera hamwe n’abasobanuzi bamwe bo muri iki gihe ko ayo matorero arindwi akwiriye gusobanurwa nk’ahagarariye imimerere irindwi y’Itorero rya Gikristo, mu bihe birindwi by’igihe, bikubiyemo urwego rwose rw’igihe cya Gikristo.—Ibid., 16 Ukwakira 1856.

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

> “Hanyuma afata ubuhanuzi, asuzuma buri torero ukwaryo. Ageze ku rya karindwi, irya Lawodikiya, aratangaza ati:

> “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.

> Mbega ukuntu iyi mvugo ibabaje ivuga iri torero iducisha bugufi twe nk’ubwoko. Kandi se iyi mvugo iteye ubwoba si yo shusho itunganye rwose yerekana imimerere yacu ya none? Ni yo rwose; kandi kugerageza guhunga uburemere bw’ubu buhamya busesengura butangwa ku itorero ry’i Lawodikiya nta cyo byazamarira. Uwiteka adufashe kubwakira no kubyungukiramo.—Ibid.

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

> “Nyuma y’uko ahaye amakoroni abiri Itorero ry’i Lawodikiya, amagambo ye asoza yakoze ubujurire bukomeye:

> “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.

> “Bene data bakundwa, tugomba kunesha isi, kamere k’umubiri, na Satani, bitaba bityo ntituzagira umugabane mu bwami bw’Imana.... Nimufatane uyu murimo ubudatebuka, kandi mu kwizera mwiyamaze amasezerano y’ubuntu yahawe Abalawodikiya bihannye. Muhaguruke mu izina ry’Umwami, kandi umucyo wanyu urabagirane ku bw’icyubahiro cy’izina rye rihawe umugisha.—Ibid.

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

> “Igisubizo cyavuye mu murima cyari gikangura cyane. G. W. Holt yanditse avuye muri Ohio ku wa 20 Ukwakira:

> “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.

> “Yego, ndizera rwose ko twebwe turi mu butumwa bwa gatatu, dufite amategeko y’Imana no kwizera kwa Yesu, ari twe itorero iri jambo ribwirwa; kandi ntitwakwihutira birenze urugero gusaba izahabu yacishijwe mu ruganda n’umwambaro wera, n’umuti wo gusiga ku maso, kugira ngo tubone.—Ibid., 6 Ugushyingo, 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:

> “Mu Majyaruguru y’Iburasirazuba humvikanye ijwi rishya kuri iyo ngingo, irya Stephen N. Haskell, wo i Princeton, Massachusetts. Kubera ko yari Umwadivantisiti w’umunsi wa mbere yari yaratangiye kubwiriza afite imyaka 20; none nyuma y’imyaka itatu yari ageze mu butumwa bw’umumarayika wa gatatu. Kubera ko yari umunyeshuri wa Bibiliya uhamye, amaze kubona inyandiko ngufi ya mbere ya White y’ubwanditsi yatangizaga ikibazo cy’amatorero arindwi, yahisemo kwandikira Review inyandiko ndende:”

> “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.

> “Ikivugwaho cyambereye ingingo yanteye amatsiko akomeye mu mezi ashize menshi.... Hari igihe maze nyoborwa kwizera yuko ubutumwa bwandikiwe Abalawodikiya butureba; ni ukuvuga, twe twizera ubutumwa bw’umumarayika wa gatatu, ku mpamvu nyinshi mbona ko ari nziza. Ndavuga ebyiri.—Ibid.”

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

> “Ibi ni byo akora, agenera imyanya ibiri y’inkingi imyanzuro ye. Mu gusoza, yatangaje ati:

> “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.

> “Inyigisho y’ubutumwa bw’umumarayika wa gatatu ntizigera na hato idukiza tudafite umwambaro w’ubukwe, ari wo gukiranuka kw’abera. Tugomba gutunganya kwera rwose mu gutinya Uwiteka.—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.

> “Mu gihe James White yakomezaga inyandiko ze z’ubwanditsi zivuga ubutumwa buhabwa itorero ry’i Lawodikiya, ibitekerezo Abadivantisiti barinda Isabato basomaga muri Review icyo gihe byari bitangaje; ariko, nyuma yo kubitekerezaho neza no kubisuzumana gusenga, byaje kugaragara ko bibareba. Amabaruwa yohererezaga umwanditsi yagaragaje ko hari ukwemeranya kwagutse muri rusange kandi ko hari ububyutse bwari burimo kuba. Ko ubwo butumwa bukangura butari umusaruro w’ibyishimo by’akanya gato byahamijwe n’ingingo ya mbere yo muri Testimony No. 3, yasohotse muri Mata 1857, yari ifite umutwe uvuga ngo Be Zealous and Repent. Itangira iti: “Mu iyerekwa, Uwiteka yanyeretse ibintu bimwe birebana n’itorero riri mu mimerere yaryo yo muri iki gihe yo kuba akazuyazi, ibyo nzababwira.”—1T, p. 141. Muri ibi Ellen White yagaragaje ibyo yeretswe byerekeye ibitero bya Satani ku itorero akoresheje ubukire bwo mu isi n’ibyo umuntu atunze.” 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.

Umuryango w’Abamilerite watangiye mu buryo bw’ubuhanuzi nk’itorero rya Filadelifiya, maze mu wa 1856 uhinduka itorero rya Lawodikiya. Hashize imyaka irindwi uwo muryango urarangira, maze Itorero ry’Abadivantisiti b’Umunsi wa Karindwi ritangira nk’itorero rya Lawodikiya kandi rizakomeza rityo kugeza ubwo rizacirwa mu kanwa k’Umwami. Umuryango w’abigihumbi ijana na mirongo ine na bine wavuye mu mukumbi w’itorero rya Lawodikiya, nk’uko umuryango w’Abamilerite wavuye mu mukumbi w’itorero rya Sarudi. Umuryango w’abigihumbi ijana na mirongo ine na bine ugereranywa n’umuryango w’Abamilerite muri ubwo buryo ko umuryango wa mbere wahindutse uva kuri Filadelifiya ujya kuri Lawodikiya, naho umuryango wa nyuma ugahinduka uva kuri Lawodikiya ujya kuri Filadelifiya. Ingingo y’ihindukiriro iva kuri Filadelifiya ijya kuri Lawodikiya mu mateka y’Abamilerite igaragazwa by’umwihariko ko ari mu wa 1856; bityo ingingo y’ihindukiriro na yo igomba kugaragazwa mu muryango wa nyuma, kuko Imana itigera ihinduka. Ingingo y’ihindukiriro igaragazwa mu Ibyahishuwe igice cya cumi na kimwe n’abahanuzi babiri bicirwa mu nzira.

> 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.

> Nuko nibamara kurangiza ubuhamya bwabo, ya nyamaswa izamuka iva ikuzimu izabarwanya, ibaneshe, ibice. Nuko imirambo yabo izarambarara mu muhanda w’uwo murwa ukomeye, mu buryo bw’umwuka witwa Sodomu na Egiputa, ari na ho Umwami wacu yabambwe. Ibyahishuwe 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.

Umuryango wa nyuma wagombaga gupfa, hanyuma ugahagarara, maze nyuma y’ibyo ukazazurwa nk’ibendera. Mu kubikora, wagombaga kwihuza n’ihembe ry’Abarepubulikani. Iryo hembe ry’Abarepubulikani rikora ishusho ya ya nyamaswa, kandi iyo nyamaswa rikora ishusho yayo ivugwa mu Byahishuwe igice cya cumi na karindwi, kandi iyo nyamaswa imenyekana nk’umutwe wa gatanu wakiriye igikomere cyica, wagombaga kuzurwa nk’umutwe wa munani. Yagombaga kuzurwa ari uwa munani, kandi akomoka kuri ba barindwi.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Kandi cya gikoko cyahozeho, ariko none kikaba kitakiriho, na cyo ni cyo cya munani, kandi kiri mu birindwi, kandi kijya mu kurimbuka. Ibyahishuwe 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.

Ihembe rya Repubulikani ryakora ishusho y’iyo nyamaswa, bityo rikazicwa hanyuma rikazurwa. Igihe ryazurwaga, ryaba umutwe wa munani ukomoka ku mitwe irindwi yabanje. Ihembe rya Porotesitanti ryicarira kuri ya nyamaswa imwe yo mu isi nk’ihembe rya Repubulikani, kandi byari ngombwa ko rigira imigendekere y’ubuhanuzi imwe na yo. Ihinduka riva i Filadelifiya rijya i Lawodikiya mu murimo wa Millerite ribanziriza ihinduka riva i Lawodikiya rijya i Filadelifiya mu murimo wa nyuma.

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.

Igihe urug movement ya nyuma yakiraga igikomere cyica ku wa 18 Nyakanga 2020, yapfuye ari Laodikiya. Igihe, nk’uko bigaragazwa mu Ibyahishuwe igice cya cumi na kimwe, yahindukiraga ikaba Filadelifiya, yagombaga guhagararira itorero rya munani, ari ryo riva muri ya arindwi. Urupfu rwo mu mwaka wa 2020 rwagereranyijwe n’ihembe ry’Abarepubulikani, kuko uhereye ku gihe cy’iherezo mu 1989, hari hamaze kubaho abaperezida batandatu. Perezida wa gatandatu yakiriye igikomere cyica, kizakira mu 2024. Iryo mutwe rizahita riba umutwe wa munani wa Leta Zunze Ubumwe za Amerika uhereye ku gihe cy’iherezo mu 1989, kandi rizaba ari uruva muri ya arindwi. Amahembe yombi yari aya gatandatu ahinduka aya munani. Uku kuri ni igice kinini cy’ubutumwa bw’Ibyahishuwe bya Yesu Kristo byakuweho ikimenyetso gato mbere y’ugufungwa kw’igihe cy’imbabazi.

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.

Kubera iyo mpamvu, ni ngombwa gusobanukirwa neza amateka y’Abamilerite agereranya amateka yacu ya none. Mushiki wacu White yemeje uko James White yashyize Laodikiya ku rugendo rw’uyu mutwe mu mwaka wa 1856, bityo iri si ishyirwa mu bikorwa rikomoka ku mitekerereze ya kimuntu. Imyaka irindwi mbere y’uko itorero ry’Abadiventisiti b’Umunsi wa Karindwi rihuzwa mu buryo bwemewe n’amategeko n’ihembe rya Repubulikani, ryari ryaramenyekanishijwe n’uguhumekwa ko ari itorero rya Laodikiya. Ibi bisobanura ko nta n’umunsi n’umwe mu mateka y’itorero ry’Abadiventisiti b’Umunsi wa Karindwi wabayeho ubwo ryari ikindi kintu kitari ukwambara ubusa, kuba umukene, impumyi, umugorwa kandi uteye agahinda. Uku kuri k’ubuhanuzi gutanga imvugiro n’ishingiro byo kwemera ko ibizira bine bigenda byiyongera byo muri Ezekiyeli igice cya munani ari byo bisekuru bine by’Ubwadiventisiti.

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.

Iyo amateka y’Abamilerite asuzumwe hakurikijwe imiterere y’imyaka mirongo itandatu n’itanu yo muri Yesaya karindwi, bikwiriye kumenyekana ko ubuhanuzi bw’ibihe birindwi ari cyo gitwikiro cy’ubuhanuzi gitwikira amateka yose y’umuryango w’Abamilerite. Mu 1856, ubutumwa bw’itorero ry’i Lawodikiya bwabaye ukuri kw’iki gihe ku Badivantisiti b’Abamilerite. Uwatangaga ubutumwa bwa Lawodikiya ntiyari Yakobo cyangwa Ellen White, ahubwo yari Umuhamya Wizerwa kandi W’ukuri.

> 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.

> Kandi wandikire marayika w’itorero ry’Abalawodikiya uti: Ibi ni byo uvuga Amen, Umugabo wo guhamya wizerwa kandi w’ukuri, Intangiriro y’ibyaremwe by’Imana; nzi imirimo yawe, yuko udakonje kandi udashyushye: icyampa ukaba ukonje cyangwa ushushye. Nuko rero, kuko uri akazuyazi, kandi udakonje kandi udashyushye, ngiye kukuruka mu kanwa kanjye. Kuko uvuga uti: Ndi umutunzi, ngwije ubutunzi, kandi nta cyo nkennye; nyamara ntumenye yuko uri umunyabyago, kandi uteye agahinda, kandi uri umukene, kandi impumyi, kandi wambaye ubusa: ndakugira inama yo kunguraho izahabu yatunganirijwe mu muriro, kugira ngo ube umutunzi; n’imyenda yera, kugira ngo wambare, kandi isoni z’ubwambure bwawe ze kugaragara; kandi usige amavuta ku maso yawe, kugira ngo ubone kureba. Abo nkunda bose ndabacyaha kandi nkabahana: nuko rero kugira umwete, wihane. Dore, mpagaze ku rugi, ndakomanga: nihagira uwumva ijwi ryanjye, agakingura urugi, nzinjira iwe, dusangire, na we dusangire. Unesha nzamuha kwicarana nanjye ku ntebe yanjye y’ubwami, nk’uko nanjye nanesheje, nkicarana na Data ku ntebe ye y’ubwami. Ufite ugutwi niyumve icyo Mwuka abwira amatorero. Ibyahishuwe 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.

Umuhamya W’ukuri agaragaza ko nihagira umuntu uwo ari we wese “wumva” ijwi Rye, Yinjira akamusangiriraho. Iyo Lawodikiya ifungura urugi, Kristo yinjira akabasangiriraho. Iyo Kristo yemerewe kwinjira, azana ubutumwa, kuko ikimenyetso cyo kurya gihagarariye kwakira ubutumwa. Ubutumwa bushobora kuvugwa muri rusange nk’ubutumwa bwa Lawodikiya gusa, ariko ibyo ni ukubufata mu buryo bworoheje ku bijyanye n’icyo ubutumwa atanga busobanura. Mu mwaka wa 1856, Hiram Edson yashyize ahagaragara uruhererekane rw’ingingo umunani zari zikubiyemo amakuru y’ubuhanuzi yaguye gusobanukirwa k’ubuhanuzi bwa mbere cyane bw’igihe abamarayika b’Imana bayoboye William Miller kumenya no kwamamaza. Muri izo ngingo umunani, Edson agaragaza mu buryo bukwiriye imyaka mirongo itandatu n’itanu yo muri Yesaya 7.

The beginning of Miller’s work was the discovery of the seven times, and seven years before the movement named after his service was to end, a deeper revelation of that very prophecy was offered to Millerite Adventism. It was offered in the same year they were identified by inspiration as Laodiceans. Prophetically, twenty-five hundred and twenty days later in 1863, Miller’s first discovery of prophetic time was rejected. The Laodicean message for the Advent movement arrived in 1856, and the Lord knocked on the door eight times, with eight articles to see if He could find entrance. At the ending of the movement, the True Witness wished to sup together with His people by dining upon the very first message of time from the beginning of the movement. His people refused to eat, and seven years, or twenty-five hundred and twenty prophetic days later, His people shut the door that had been opened with the key of David that had been placed into the hand of William Miller. They returned to an old Samaritan prophet who fed them a lie, sealing their fate to die between an ass and a lion.

Intangiriro y’umurimo wa Miller yabaye ivumburwa ry’ibihe birindwi, kandi hasigaye imyaka irindwi mbere y’uko umutwe witiriwe umurimo we urangira, ihishurirwa rirushijeho kwimbitse ry’ubwo buhanuzi nyine ryashyikirijwe Adiventisime y’Abamillerite. Ryatanzwe muri uwo mwaka nyine ubwo bamenyekanishwaga n’uguhumekerwa ko ari Abalawodikiya. Mu buryo bw’ubuhanuzi, iminsi ibihumbi bibiri na magana atanu na makumyabiri nyuma yaho, mu wa 1863, ivumburwa rya mbere rya Miller ryerekeye igihe cy’ubuhanuzi ryaranzwe. Ubutumwa bw’Abalawodikiya bugenewe umutwe w’Abadiventisti bwageze mu wa 1856, kandi Umwami yakomanze ku rugi inshuro umunani, akoresheje inyandiko umunani, ngo arebe niba yabona uko yinjira. Ku musozo w’uwo mutwe, Umugabo w’Icyo Kuri yifuje gusangira n’ubwoko bwe, basangira ku butumwa bwa mbere cyane bw’igihe, kuva ku ntangiriro y’umutwe. Ubwoko bwe bwanze kurya, maze nyuma y’imyaka irindwi, cyangwa iminsi ibihumbi bibiri na magana atanu na makumyabiri y’ubuhanuzi, ubwoko bwe bufunga urugi rwari rwarakinguranywe urufunguzo rwa Dawidi rwari rwashyizwe mu kuboko kwa William Miller. Basubiye ku muhanuzi wa kera w’Umunyasamariya wabagaburiye ibinyoma, bashyiraho ikimenyetso ku iherezo ryabo ryo gupfira hagati y’indogobe n’intare.

In 1856, the Protestant horn was in the crisis of the valley of vision, for where there is no vision, the people perish. In 1856, the Republican horn was also in a crisis.

Mu mwaka wa 1856, ihembe ry’Abaporotesitanti ryari mu ngorane zo mu kibaya cy’iyerekwa, kuko aho iyerekwa ritari abantu barimbuka. Mu mwaka wa 1856, ihembe ry’Abarepubulikani na ryo ryari mu ngorane.

1856, marked a continuation of the violent conflict known as Bleeding Kansas, the Kansas-Missouri Border War. The struggle was over whether Kansas would enter the Union as a free state or a slave state. The conflict included violent clashes between pro-slavery and anti-slavery settlers.

Mu 1856, hakomeje intambara y’ubugome yari izwi ku izina rya *Bleeding Kansas*, ari yo Ntambara y’Umupaka wa Kansas na Missouri. Uwo mukimbirane wari ugamije kumenya niba Kansas yari kwinjira mu Muryango w’Ibihugu byunze Ubumwe nka leta yigenga idafite ubucakara cyangwa nka leta yemera ubucakara. Iyo ntambara yarimo imirwano y’ubugizi bwa nabi hagati y’abimukira bashyigikiraga ubucakara n’ababarwanyaga.

On May 22, 1856, a violent incident also occurred in the United States Senate chamber, when Congressman Preston Brooks, a pro-slavery advocate from South Carolina, brutally attacked Senator Charles Sumner of Massachusetts with his cane. Sumner had delivered an anti-slavery speech titled The Crime Against Kansas, which deeply offended Brooks. The caning incident highlighted the growing tensions between North and South over the issue of slavery.

Ku wa 22 Gicurasi 1856, habaye n’ikindi gikorwa cy’urugomo mu cyumba cya Sena ya Leta Zunze Ubumwe za Amerika, ubwo umudepite Preston Brooks, wari ushyigikiye ubucakara wo muri Carolina y’Epfo, yateraga bikomeye Senateri Charles Sumner wa Massachusetts amukubise inkoni ye. Sumner yari yavugiye ijambo rirwanya ubucakara ryitwaga The Crime Against Kansas, ryababaje cyane Brooks. Icyo gikorwa cyo gukubitisha inkoni cyagaragaje ukwiyongera kw’amakimbirane hagati y’Amajyaruguru n’Amajyepfo ku kibazo cy’ubucakara.

In 1856, the Republican Party was founded as a response to the political turmoil caused by the Kansas-Nebraska Act, passed in 1854, which produced the growing opposition to the spread of slavery into new territories. The party’s first national convention was held in Philadelphia, and John C. Fremont was chosen as their first presidential candidate in the 1856 election.

Mu 1856, Ishyaka ry’Abarepubulikani ryashinzwe mu gusubiza umuvurungano wa politiki wari waratewe n’Itegeko rya Kansas-Nebraska, ryatowe mu 1854, ryabyaye ukwiyongera kw’abarwanyaga ikwirakwizwa ry’ubucakara mu turere dushya. Inama nkuru ya mbere y’iri shyaka ku rwego rw’igihugu yabereye i Philadelphia, maze John C. Fremont atoranywa nk’umukandida waryo wa mbere ku mwanya wa Perezida mu matora yo mu 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.

Itegeko rya Kansas-Nebraska ryashyizeho intara za Kansas na Nebraska kandi ryemerera abimukira batuye muri izo ntara kwihitiramo niba bazemera ubucakara mu mbibi zazo. Iyi ngingo, izwi nka “ubusugire bwa rubanda,” mu by’ukuri yakuyeho Ubusumbane bwa Missouri bwo mu 1820, bwari bwarabujije ubucakara mu majyaruguru y’umurongo wa 36°30’ mu Ntara ya Louisiana. Iryo tegeko ryagize ingaruka zikomeye cyane ku kibazo cy’ubucakara muri izo ntara. Ryarongeye rikongeza amakimbirane hagati y’uturere two mu gihugu kuko ryafunguye uburyo bushoboka ko ubucakara bwakwagukira mu duce twari dusanzwe dufatwa nk’ubutaka bwigenga, nka Kansas. Ihamya ry’Itegeko rya Kansas-Nebraska ryateye umuvuduko w’abimukira bashyigikiraga ubucakara n’ababurwanyaga kwinjira mu Ntara ya Kansas, buri ruhande rwizeye kugira uruhare ku musaruro w’itora ry’ubusugire bwa rubanda. Iri rushanwa ryo kugenzura iyo ntara ryateye imirwano y’urugomo n’igihe cy’akaduruvayo no kubura amategeko kizwi nka Bleeding Kansas mu 1856.

The presidential election of 1856 was a significant political event. It featured a three-way race between Democrat James Buchanan, Republican John C. Fremont, and former President Millard Fillmore of the American Party. James Buchanan won the election and became the 15th President of the United States.

Amatora ya perezida yo mu 1856 yari igikorwa cya politiki gikomeye. Yaranzwe n’irushanwa ry’abakandida batatu: Umudemokarate James Buchanan, Umunyarepubulikani John C. Fremont, n’uwahoze ari Perezida Millard Fillmore wo mu Ishyaka ry’Abanyamerika. James Buchanan yatsinze ayo matora maze aba Perezida wa 15 wa Leta Zunze Ubumwe z’Amerika.

James Buchanan’s presidency is primarily known for its failure to effectively address the growing tensions and divisions between the North and the South, ultimately culminating in the outbreak of the American Civil War shortly after he left office. His presidency is often viewed as one of the least successful presidency in American history, due to these significant failures in leadership and crisis management.

Ubutegetsi bwa perezida bwa James Buchanan buzwi cyane cyane ku bwo kunanirwa gukemura mu buryo bunoze amakimbirane n’amacakubiri byarushagaho gukara hagati y’Amajyaruguru n’Amajyepfo, ari byo byaje kurangira bitumye Intambara y’Abanyamerika y’Abasivili yubura gato cyane amaze kuva ku butegetsi. Ubutegetsi bwe bwa perezida kenshi bufatwa nk’uburi mu butegetsi bwa perezida butaragenze neza cyane mu mateka ya Leta Zunze Ubumwe z’Amerika, bitewe n’uku kunanirwa gukomeye mu buyobozi no mu micungire y’ibibazo bikomeye.

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.

Icyemezo kizwi cyane cya Dred Scott cyo mu 1857 cyatangaje ko abacakara, baba bakiri mu bucakara cyangwa barabohowe, batari abaturage kandi ko batashoboraga kuregera mu nkiko za leta zunze ubumwe z’Amerika. Nanone cyatangaje ko Inteko Ishinga Amategeko itashoboraga kubuza ubucakara mu ntara za Leta Zunze Ubumwe z’Amerika. Umudemokarate Buchanan yashyigikiye ku mugaragaro icyemezo cya Dred Scott cyashyigikiraga ubucakara.

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.

Ntabwo kuba ihagararwa rya Buchanan, Umudémokarate washyigikiraga ubucakara, ryararetse amakimbirane akomera kugeza avuyemo Intambara y’Abanyamerika, ahubwo no kudashobora kwe gucunga ubukungu bw’igihugu byateje Ihungabana ryo mu 1857, ryabaye rimwe mu bihe bikomeye kurusha ibindi by’ubukungu byasubije inyuma muri mateka y’Amerika mbere y’Ubukungu Bukomeye bw’icuraburindi. Ihungabana ryo mu 1857 ryavuyemo ugusubira inyuma gukabije kw’ubukungu kwamaze imyaka myinshi. Ubucuruzi n’amabanki byarafunzwe, ubushomeri buriyongera, kandi isoko ry’imigabane riragabanuka.

During Buchanan’s presidency the Southern states began their process of seceding from the Union, and they broke away in response to the election of the Republican Abraham Lincoln, in 1860. Buchanan took a passive approach to the secession crisis, arguing that the federal government lacked the authority to forcibly prevent secession. This lack of decisive action allowed the secession movement to gain momentum. His lack of strong leadership and his reluctance to take decisive action to address the secession crisis contributed to the South’s perception that it could leave the Union without facing military opposition.

Mu gihe cy’ubuyobozi bwa Buchanan, leta zo mu Majyepfo zatangiye inzira yazo yo kwitandukanya n’Ubumwe bw’Igihugu, kandi ziratandukana bitewe n’itorwa rya Abraham Lincoln wo mu ishyaka ry’Abarepubulikani, mu mwaka wa 1860. Buchanan yafashe uburyo bwo kutagira icyo akora cyane muri icyo kibazo cyo kwitandukanya, avuga ko leta nkuru y’igihugu itari ifite ububasha bwo kuburizamo ku ngufu ukwiyomora. Uku kudafata ingamba zifatika kwatumye umutwe wo kwitandukanya urushaho gukomera. Kubura kwe ubuyobozi bukomeye no kutiyemeza gufata ingamba zifatika zo gukemura ikibazo cyo kwitandukanya byagize uruhare mu mitekerereze y’Amajyepfo y’uko yashoboraga kuva mu Bumwe bw’Igihugu itabangamiwe n’imbaraga za gisirikare.

In 1860, Abraham Lincoln the first Republican president, was elected. On January 1, 1863, President Lincoln signed and issued the final Emancipation Proclamation, which declared that all enslaved people in Confederate-held territory were to be set free. This executive order had a significant impact on the Civil War as it turned the conflict into a struggle not only to preserve the Union, but also to end slavery. The Emancipation Proclamation did not immediately free all enslaved individuals. It applied specifically to Confederate-held territory, where the Union had limited authority. As Union forces advanced and gained control over Confederate territory, the proclamation was enforced, and enslaved people in those areas were set free. The Emancipation Proclamation was a crucial step toward the eventual abolition of slavery in the United States and paved the way for the passage of the Thirteenth Amendment to the U.S. Constitution, which was passed and ratified on December 6, 1865.

Mu 1860, Abraham Lincoln, perezida wa mbere w’Umu-Repubulikani, yatowe. Ku wa 1 Mutarama 1863, Perezida Lincoln yashyizeho umukono ku Itangazo rya nyuma ry’Ububohoke kandi ararisohora, ritangaza ko abantu bose bari baragizwe abacakara mu bice byari bifitwe n’Abakonfederasiyo bagombaga kubohorwa. Iri teka rya perezida ryagize ingaruka zikomeye ku Ntambara y’Abanyagihugu, kuko ryahinduye uwo mwiryane ukaba urugamba rutari urwo kurinda Ubumwe bw’Igihugu gusa, ahubwo no kurangiza ubucakara. Itangazo ry’Ububohoke ntiryahise ribohora ako kanya abantu bose bari abacakara. Ryarebaga by’umwihariko uturere twari dufitwe n’Abakonfederasiyo, aho Ubumwe bw’Igihugu bwari bufite ububasha buke. Uko ingabo z’Ubumwe bw’Igihugu zagendaga zitera imbere kandi zikagenzura uturere tw’Abakonfederasiyo, iryo tangazo ryashyirwaga mu bikorwa, maze abacakara bari muri utwo turere bakabohorwa. Itangazo ry’Ububohoke ryabaye intambwe y’ingenzi cyane igana ku ikurwaho rya burundu ry’ubucakara muri Leta Zunze Ubumwe za Amerika kandi ritegura inzira yo kwemezwa kw’Ivugururwa rya Cumi na Gatatu ry’Itegeko Nshinga rya Leta Zunze Ubumwe za Amerika, ryemejwe kandi ritsindagirizwa ku wa 6 Ukuboza 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.

Ihembe rya Repubulikani kuva mu myaka ya 1850 gukomeza ryari mu ngorane zikomeye z’ikibazo cy’ubucakara. Mu gihugu harimo ibice bibiri by’ibanze byagereranywaga n’amatsinda abiri y’ibanze y’imitekerereze ya politiki. Igikorwa cyo gutandukana cyatangiye mu 1856 ubwo amatsinda arwanya ubucakara n’amashyigikiye yimukiraga mu ntara ya Kansas mu gushaka gushyigikira imyizerere yayo ku bucakara, muri icyo gihe nyine Philadelphia yatandukanwaga na Lawodikiya. Abademokarate bari bashyigikiye ubucakara, naho Abarepubulikani bakarwanya ubucakara.

In 1856, Bleeding Kansas represented a microcosm of the impending war. In that year a pro-slavery Democrat was elected as head of the Republican horn, and his ineffective leadership became the symbol of an ineffective presidency, until these recent last days. He preceded the first Republican president that was forced to clean up the mess left by Buchanan’s presidency.

Mu 1856, Kansas yamenetse amaraso yabaye ishusho nto y’intambara yari yegereje. Muri uwo mwaka, Umudemokarate washigikiraga uburetwa yatorewe kuyobora ihembe rya Repubulikani, kandi ubuyobozi bwe budafite ubushobozi bwabaye ikimenyetso cy’ubuperezida budafite ubushobozi, kugeza muri iyi minsi ya nyuma ya vuba. Yabanje mbere ya perezida wa mbere wa Repubulikani wahatiwe gukosora akajagari kari karasizwe n’ubuperezida bwa Buchanan.

By 1863, the Republican horn made the most significant executive order in the history of the earth beast of Revelation thirteen. The executive order was addressing slavery. One paragraph of the proclamation states, “That on the first day of January, in the year of our Lord one thousand eight hundred and sixty-three, all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free; and the Executive Government of the United States, including the military and naval authority thereof, will recognize and maintain the freedom of such persons, and will do no act or acts to repress such persons, or any of them, in any efforts they may make for their actual freedom.” Though the resolution of the problem of slavery was historically incomplete at that point, the essence of the Constitution is recognized when Lincoln wrote, “all persons held as slaves within any state … shall be then, thenceforward, and forever free.”

Mu mwaka wa 1863, ihembe rya Repubulikani ryashyizeho itegeko nyobozi rikomeye kurusha ayandi mu mateka y’inyamaswa yo ku isi ivugwa mu Ibyahishuwe igice cya cumi na gatatu. Iryo tegeko nyobozi ryerekezaga ku bucakara. Igika kimwe cyo muri iryo tangazo kigira kiti: “Ko ku munsi wa mbere wa Mutarama, mu mwaka w’Umwami wacu igihumbi magana inani na mirongo itandatu na gatatu, abantu bose bafashwe nk’abacakara mu Ntara iyo ari yo yose cyangwa mu gice cyagenwe cy’Intara, abaturage baho bazaba icyo gihe bari mu bugome bwo kwigomeka ku Leta Zunze Ubumwe za Amerika, bazaba uwo munsi, kuva ubwo, kandi iteka ryose babohotse; kandi Guverinoma Nyobozi ya Leta Zunze Ubumwe za Amerika, harimo n’ububasha bwayo bwa gisirikare n’ubw’ingabo zirwanira mu mazi, izemera kandi irengere umudendezo w’abo bantu, kandi ntizakora igikorwa na kimwe cyangwa ibikorwa ibyo ari byo byose byo kubabuza, bo cyangwa umwe muri bo uwo ari we wese, mu mihati iyo ari yo yose bashobora gukora kugira ngo bagere ku mudendezo nyakuri.” Nubwo icyo gihe gukemura ikibazo cy’ubucakara mu mateka bitari byuzuye, ishingiro ry’Itegeko Nshinga riragaragara igihe Lincoln yandikaga ati: “abantu bose bafashwe nk’abacakara mu Ntara iyo ari yo yose … bazaba uwo munsi, kuva ubwo, kandi iteka ryose babohotse.”

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 yari agarutse ku ihame ry’ibanze ryagaragajwe mu Itegeko Nshinga, rivuga ko “abantu bose baremwe bareshya.” Lincoln yari agarutse ku kuri kw’ibanze mu gihe kimwe n’aho ihembe ry’Abaporotesitanti ryari ryanga ubuhanuzi bwaryo bw’ibanze, ari bwo buhanuzi bw’ubucakara. Ni cyo gituma, mu gihe nyirizina ihembe ry’Abarepubulikani ryakoraga “itegeko nyobozi” rikomeye kurusha andi yose mu mateka yaryo ku byerekeye ubucakara, ihembe ry’Abaporotesitanti na ryo ryakoze itegeko nyobozi rikomeye kurusha andi yose mu mateka y’ubuhanuzi bwaryo ku byerekeye ubuhanuzi bw’ubucakara, bugereranywa n’indahiro n’umuvumo bya Mose. Ihembe ry’Abarepubulikani ryahisemo kugaruka ku rufatiro, naho ihembe ry’Abaporotesitanti rihitamo kwanga urufatiro ryarwo no gusubira kuri ba bandi ryari ryarategetswe kutazigera risubiraho ukundi.

In 1863, the Republican horn had been divided into two camps, as was ancient Israel’s kingdom divided in the time of Jeroboam and Rehoboam. In 1863, the Protestant horn became legally attached to the Republican horn, as represented by Jeroboam’s two altars at Bethel and Dan. The two horns move through history in parallel to each other, and the history of 1863, especially represents the history of the last days.

Mu 1863, ihembe rya Repubulika ryari ryaracitsemo imitwe ibiri, nk’uko ubwami bwa Isirayeli ya kera bwacitsemo ibice bibiri mu gihe cya Yerobowamu na Rehobowamu. Mu 1863, ihembe rya Porotesitanti ryahujwe n’amategeko n’ihembe rya Repubulika, nk’uko bigaragazwa n’ibicaniro bibiri bya Yerobowamu i Beteli n’i Dani. Ayo mahembe yombi agenda anyura mu mateka ajyanye mu buryo bubangikanye, kandi amateka yo mu 1863 ni yo, by’umwihariko, agereranya amateka y’iminsi ya nyuma.

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.

Amateka y’Abamilerite asubirwamo mu mateka y’abihumbi ijana na mirongo ine na bine, ariko hariho ingingo nke z’ubuhanuzi zigomba kwitabwaho. Imwe muri izo ngingo ni uko abari bagenewe ubutumwa mu mateka y’Abamilerite mbere na mbere bari abari hanze y’uwo mutwe, hanyuma nyuma bukaza kwerekezwa kuri uwo mutwe ubwawo. Mu mutwe w’abihumbi ijana na mirongo ine na bine, amajwi abiri yo mu Ibyahishuwe 18 agaragaza amatsinda abiri agenewe ubutumwa; ariko ayo matsinda ari mu buryo bunyuranye n’amateka y’Abamilerite. Itsinda rya mbere ni ubwoko bw’Imana, naho ijwi rya kabiri rikaba iry’izindi ntama z’Imana, zikiri i Babuloni.

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.

Ikindi gisigaye cyo mu buhanuzi ni uko, nubwo ayo mateka yombi ava ku rusengero rumwe akajya ku rundi, Abamillerite bavuye i Filadelifiya bajya i Lawodikiya, kandi urugendo rukomeye rw’umumarayika wa gatatu ruva i Lawodikiya rujya i Filadelifiya. Ibi bigaragaza ko Abamillerite bavuye ku rusengero rwa gatandatu bajya ku rwa karindwi, kandi abantu ibihumbi ijana na mirongo ine na bine bava ku rusengero rwa karindwi bajya ku rwa munani, ari rwo rwo muri arindwi.

The Republican horn began its movement from a pro-slavery nation unto an anti-slavery nation in the history surrounding 1863. The crisis of that history established two political parties that are the same antagonists in these “last days.” Just as the first Republican president from that history was assassinated just days after the war ended, the last Republican president was symbolically assassinated and left in the street as dead while the world rejoiced. He was assassinated, not just days after the Civil War ended, but just before the final civil war begins.

Ihembe rya Repubulikani ryatangiye urugendo rwaryo riva ku gihugu gishyigikiye ubucakara rijya ku gihugu kirwanya ubucakara mu mateka akikije umwaka wa 1863. Ihurizo ry’ayo mateka ryashimangiye amashyaka abiri ya politiki ari yo adahanganye amwe n’andi muri iyi “minsi y’imperuka.” Nk’uko perezida wa mbere w’Umu-Repubulikani wo muri ayo mateka yiciwe nyuma y’iminsi mike intambara irangiye, ni ko na perezida wa nyuma w’Umu-Repubulikani yishwe mu buryo bw’ikigereranyo maze asigara mu muhanda nk’upfuye, mu gihe isi yanezerwaga. Yishwe, atari nyuma y’iminsi mike Intambara y’Abanyagihugu irangiye gusa, ahubwo mbere gato y’uko intambara ya nyuma y’abanyagihugu itangira.

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.

Perezida wa mbere w’Umurepubulikani yabanje kubanzirizwa na perezida warushije abandi bose kudakora neza mu mateka ya Amerika, kandi perezida wa nyuma w’Umurepubulikani na we azabanzirizwa n’uwo mwimerere nyine. Kudakora neza kwa perezida w’Umudemokarate wabanje perezida wa mbere w’Umurepubulikani ni ko kwihutishije ihungabana ryaje kuvamo intambara y’abaturage, kandi uko kudakora neza ni ko kurimo kuba ubu. Perezida w’Umudemokarate ubanziriza perezida wa nyuma w’Umurepubulikani yayoboye ubukungu mu buryo bwatumye habaho ugusenyuka kw’ubukungu gukomeye kurusha ibindi byose mu mateka ya Amerika kugeza kuri icyo gihe. Ahembe yombi agenda abangikanye kugeza ku itegeko ryo ku Cyumweru. Mu 1863, ni ho igisekuru cya mbere cya ayo mahembe yombi cyatangiriye, kandi kuri ayo mahembe yombi igisekuru cya kane kandi cya nyuma kizaba cyerekeje iburasirazuba, kandi cyunamye imbere y’izuba.

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.

Ubutumwa bwa Eliya buri gihe buherekezwa n’imanza z’Imana zemeza ubutumwa bw’umuburo. Umuryango w’isi ubu urimo kubaho nk’uko abantu babagaho mbere y’umwuzure. Bararya, baranywa kandi bategereje ko ibihangange by’ikoranabuhanga by’isi yose bikemura ikibazo cyose cyavuka. Ijambo ry’Imana riragaragaza ko isi ubu igeze ku nkombe z’ikibazo gikomeye cyane.

> “‘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’?

> “‘Mbese ijoro rigeze hehe?’ Mbese ndasobanukirwa n’akamaro k’ubu butumwa? Mbese nsobanukiwe umwanya bufite mu murimo usoza wa gahunda ikomeye yo gukiza? Mbese nzi neza cyane ‘ijambo rikomeye ry’ubuhanuzi’ ku buryo nshobora kubona, mu byabaye biri kuba binkikije, ibihamya bidashidikanywaho by’uko Umwami uje ageze ndetse ku rugi? Mbese numva inshingano indemereye, mbitewe n’umucyo Imana yampaye? Mbese ndi gukoresha impano yose nashinzwe nk’ubisonga bwayo, mu mihati itunganyijwe neza yo gukiza abari kurimbuka? Cyangwa se ndi akazuyazi kandi ntita ku bintu, maze nkivanga igice n’isi mbi, ngakoresha uburyo n’ubushobozi Imana yampaye cyane cyane mu kwinezeza, nitaye cyane ku mutekano wanjye no ku byanyorohera kuruta uko nitaye ku guteza imbere umurimo wayo? Mbese imibereho yanjye iri gukomeza ‘kwemeza igitekerezo cyagiye gishinga imizi mu isi ko Abadiventisiti b’Umunsi wa Karindwi barimo kuvuza impanda mu buryo butumvikana neza, kandi ko bakurikira inzira y’abo mu isi’?”

> “We hear the footsteps of an approaching God to punish the world for their iniquity. The end of time is close upon us. The world’s inhabitants are being bound in bundles to be burned. Shall you be bound up with the tares? Do you realize that every year thousands and thousands and ten times ten thousand souls are perishing, dying in their sins? The plagues and judgments of God are already doing their work, and souls are going to ruin because the light of truth has not been flashed upon their pathway.” General Conference Daily Bulletin, April 1, 1897.

> “Twumva intambwe z’Imana iri kuza guhana isi kubera gukiranirwa kwayo. Iherezo ry’ibihe riri hafi kudusohoraho. Abatuye isi barimo guhambiranywa mu miba kugira ngo batwikwe. Mbese nawe uzahambiranwa n’urukungu? Mbese urasobanukirwa yuko buri mwaka ibihumbi n’ibihumbi n’inshuro icumi z’ibihumbi by’ubugingo birimbuka, bipfira mu byaha byabyo? Ibyorezo n’imanza by’Imana byatangiye gukora umurimo wabyo, kandi ubugingo burimo kujya mu kurimbuka kuko umucyo w’ukuri utaramurikiwe inzira yabwo.” General Conference Daily Bulletin, 1 Mata 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.

> Nakwifuje mu bugingo bwanjye nijoro; koko, n’umwuka wanjye uri imbere muri jye nzagushakisha kare: kuko iyo imanza zawe ziri mu isi, abatuye isi baziga gukiranuka. Yesaya 26:9.

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