Article

# Elijah - Number Ten

Elia - Nomoro folo}

1856

၁၈၅၆

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.

Pergerakan Millerite dilambangkan dalam Yesaya pasal tujuh oleh suatu nubuatan enam puluh lima tahun, yang bermula pada tahun 742 SM. Enam puluh lima tahun yang berlaku dalam sejarah Yesaya itu melambangkan enam puluh lima tahun dari 1798 hingga 1863. Alfa dan Omega sentiasa menggambarkan pengakhiran bersama permulaan. Nubuatan enam puluh lima tahun itu mengenal pasti kutuk tujuh kali terhadap kerajaan utara dan kerajaan selatan Israel. Tujuh kali yang pertama terhadap kerajaan utara bermula pada tahun 723 SM, sembilan belas tahun selepas Yesaya menyampaikan ramalan itu kepada raja Ahas. Tujuh kali yang terakhir terhadap kerajaan selatan bermula pada penghujung enam puluh lima tahun itu, iaitu pada tahun 677 SM.

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.

Kutuk ya kwanza ya mara saba dhidi ya Efraimu ilikoma mwaka 1798, ambao ulikuwa wakati wa mwisho ambapo maono ya Mto Ulai ya sura ya nane na ya tisa za Danieli yalifunuliwa. Kinyume cha unabii, jambo hilo liliashiria kwa wakati mmoja kuwasili kwa ujumbe wa malaika wa kwanza na mwanzo wa kinabii wa harakati ya Wamilleri. Kutuk ya mwisho ya mara saba dhidi ya Yuda ilikoma mwaka 1844, ambao ulikuwa kuwasili kwa ujumbe wa malaika wa tatu. Miaka kumi na tisa baadaye, mwaka 1863, ile miaka sitini na mitano iliyowakilishwa katika mwanzo wa unabii iliashiria mwisho wa harakati ya Wamilleri, na mwanzo wa kanisa la Waadventista Wasabato la Laodikia. Miaka saba kabla ya 1863, mwaka 1856, James White alianza kutambua kwamba harakati ya Wamilleri ilikuwa imekoma kuwa kanisa la Filadelfia na ilikuwa imekuwa kanisa la Laodikia. Mjukuu wake, alipokuwa akiandika wasifu wa Ellen White, anaandika kuhusu historia ya mwaka 1856, na ujumbe wa Laodikia.

## “The Laodicean Message

“Libeak e 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:

> “Ka Adventist ki riek jingïada ïa ka Sabbaton ki la shim ïa ka nongrim ba ki khubor sha ki hynñiew tylli ki balang ha Jingpynpaw 2 bad 3 ki pyni dur ïa ka jingïaid lynti jong ka balang Khristan lyngba ki spah snem. Ka jingïakut jingmut jong ki ka long ba ka khubor sha ka balang Laodikia ka dei ban pyndonkam ha kito kiba ki khot mynta ki Adventist kyrteng tang ha ka dur, kata, kito kiba khlem pdiang ïa ka Sabbaton jong ka sngi kaba hynñiew. Ha kawei ka jingthoh editorial kaba lyngkot ha ka Review jong ka 9 tarik u Risaw, u James White u la rah ïa katto katne ki jingkylli kiba pynkhih pyrkhat, kiba u la sdang da kaba ong:”

> “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.

> “Pertanyaan itu mulai timbul kembali, ‘Penjaga, Bagaimanakah keadaan malam?’ Pada masa ini hanya ada ruang untuk beberapa pertanyaan, yang diajukan untuk menarik perhatian kepada pokok yang berkaitan dengannya. Jawaban yang lengkap, kami percaya, akan segera diberikan.—Review and Herald, 9 Okt. 1856.

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

> “Exane mbuzo dza khume na nthihi dze a dzi vhudzisa, ndi ya vhurathi ye ya livhiswa thwii kha Vhalaudekia.

> “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.

> “៦. តើសភាពរបស់ពួកឡៅឌីសេ (ក្ដៅកណ្ដាល មិនត្រជាក់ ហើយក៏មិនក្តៅ) មិនបានបង្ហាញយ៉ាងសមស្របអំពីស្ថានភាពនៃក្រុមមនុស្សទាំងឡាយដែលអះអាងថាប្រកាសសាររបស់ទេវតាទីបីទេឬ?—Ibid.

> “The last question lays the matter open:

> “Potso ya bofelo e bea taba pepeneneng:

> “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. Jika inilah keadaan kita sebagai suatu umat, adakah kita mempunyai dasar yang sungguh untuk mengharapkan perkenan Allah kecuali kita mengindahkan ‘nasihat’ Sang Saksi yang Benar? Aku menasihatkan engkau supaya membeli daripada-Ku emas yang telah dimurnikan dalam api, supaya engkau menjadi kaya; dan pakaian putih, supaya engkau dikenakan pakaian, dan supaya kehinaan ketelanjanganmu jangan kelihatan; dan sapulah matamu dengan minyak mata, supaya engkau dapat melihat. Barangsiapa yang Kukasihi, dia Kutegur dan Kuhajar: sebab itu bersungguh-sungguhlah dan bertaubatlah. Lihatlah, Aku berdiri di muka pintu dan mengetuk: jikalau sesiapa mendengar suara-Ku dan membukakan pintu, Aku akan masuk mendapatkannya, dan Aku akan makan bersama-sama dengan dia, dan dia bersama-sama dengan Aku. Barangsiapa yang menang, kepadanya akan Kukaruniakan untuk duduk bersama-sama dengan Aku di atas takhta-Ku, sebagaimana Aku pun telah menang dan telah duduk bersama-sama dengan Bapa-Ku di atas takhta-Nya. Wahyu 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:

> “Maingdeuna sa i sehdang tahtol, ka tiahnahtol no James White a pahparada eh pamehda. Duhk mawin no Review ah, colum li’nedi no seven churches a pwaramwei pahn title wet. Ni sapwung ni mehnkadehde kan, ih ahpwungki:

> “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.

> “Kita harus bersetuju dengan beberapa penafsir moden bahawa ketujuh-tujuh gereja ini harus difahami sebagai melambangkan tujuh keadaan Gereja Kristian, dalam tujuh jangka waktu, yang merangkumi seluruh zaman Kristian.—Ibid., 16 Okt. 1856.

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

> “予即逐一講論其預言，各就其教會而析之。及至第七者，即老底嘉教會，彼宣言曰：”

> “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.

> “Betapa merendahkan kita sebagai suatu umat ialah gambaran menyedihkan tentang gereja ini. Dan bukankah gambaran yang mengerikan ini merupakan lukisan yang paling tepat tentang keadaan kita sekarang? Memang demikian; dan tidak ada gunanya berusaha mengelakkan kuasa kesaksian yang menusuk ini kepada gereja Laodikia. Kiranya Tuhan menolong kita untuk menerimanya, dan untuk memperoleh manfaat daripadanya.—Ibid.

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

> “Selepas dia menumpukan dua lajur kepada gereja Laodikia, kata-kata penutupnya mengandungi suatu rayuan yang kuat:

> “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.

> “Saudara-saudara yang kekasih, kita harus mengalahkan dunia, daging, dan Iblis, atau kita tidak akan mendapat bagian dalam kerajaan Allah.... Peganglah pekerjaan ini segera, dan dengan iman tuntutlah janji-janji penuh anugerah kepada orang-orang Laodikia yang bertobat. Bangkitlah dalam nama Tuhan, dan biarkan terangmu bercahaya bagi kemuliaan nama-Nya yang diberkati.—Ibid.

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

> “Tinduak sian ladang i mansai manggairas. G. W. Holt sian Ohio manurat di tanggal 20 Oktober:”

> “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.

> “Ya, saya memang percaya bahwa kita yang berada dalam pekabaran ketiga dengan hukum-hukum Allah dan iman kepada Yesus adalah jemaat yang kepadanya bahasa ini ditujukan; dan kita tidak dapat terlalu lekas memohon emas yang telah dimurnikan, dan pakaian putih, serta salep mata, supaya kita dapat melihat.—Ibid., 6 Nov. 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:

> “Dari Timur Laut terdengar suatu suara baru mengenai pokok itu, yakni suara Stephen N. Haskell, dari Princeton, Massachusetts. Sebagai seorang Masehi Advent Hari Pertama, ia telah mulai berkhotbah pada usia 20 tahun; kini, tiga tahun kemudian, ia berada dalam pekabaran malaikat yang ketiga. Seorang pelajar Alkitab yang tekun, setelah melihat editorial pendahuluan White yang singkat yang memperkenalkan persoalan mengenai ketujuh jemaat, ia memilih untuk menulis suatu uraian yang panjang bagi 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.

> “Perkara yang dirujuk itu telah menjadi satu hal yang sangat menarik perhatian saya sejak beberapa bulan yang lalu.... Untuk beberapa waktu saya telah dibimbing untuk percaya bahawa pekabaran kepada jemaat Laodikia adalah milik kita; iaitu, kepada mereka yang percaya dalam pekabaran malaikat ketiga, atas banyak alasan yang saya anggap baik. Saya akan menyebut dua.—Ibid.

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

> “Ni ilak ning hi a tawpna thu te chu a chhinchhiah a, column hnih a pe a. A khar hnuah hian heti hian a sawi:

> “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.

> “Khutlo-thuto ea molaetsa oa lengeloi la boraro e ke ke, che, e ke ke le ka mohla ea re pholosa, ntle le seaparo sa lenyalo, e leng ho loka ha bahalaleli. Re tshwanetse ho phethahatsa khalalelo ka tšabo ea Morena.—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.

> “Semasa James White meneruskan rencana-rencana editorialnya mengenai perkhabaran kepada jemaat Laodikia, konsep-konsep yang kini sedang dibaca oleh orang Advent pemelihara Sabat dalam Review adalah mengejutkan, namun setelah pertimbangan yang mendalam dan disertai doa, hal-hal itu dilihat sebagai dapat diterapkan. Surat-surat kepada editor menunjukkan persetujuan yang agak umum dan menandakan bahawa suatu kebangunan sedang berlangsung. Bahawa perkhabaran yang menggugah itu bukanlah hasil daripada kegairahan dibuktikan oleh artikel pertama dalam Testimony No. 3, yang diterbitkan pada bulan April 1857, berjudul Be Zealous and Repent. Artikel itu dibuka dengan kata-kata, “Tuhan telah menunjukkan kepadaku dalam penglihatan beberapa perkara mengenai gereja dalam keadaannya yang suam-suam kuku sekarang, yang akan kuceritakan kepada kamu.”—1T, hlm. 141. Dalam hal ini Ellen White mengemukakan apa yang telah ditunjukkan kepadanya tentang serangan-serangan Setan terhadap gereja melalui kemakmuran dan harta milik duniawi.” Arthur White, Ellen G. White: The Early Years, jilid 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.

Mokhatlo oa Millerite o qalile ka boprofeta e le kereke ea Philadelphia, ’me ka 1856 ea fetoha kereke ea Laodisea. Lilemo tse supileng hamorao mokhatlo oo oa fela, ’me kereke ea Seventh-day Adventist ea qala e le kereke ea Laodisea, ’me e tla lula e le joalo ho fihlela e hlatsa tsoa molomong oa Morena. Mokhatlo oa ba likete tse lekholo le mashome a mane a metso e mene o ile oa tsoa lesakeng la kereke ea Laodisea, joalo ka ha mokhatlo oa Millerite o ile oa tsoa lesakeng la kereke ea Sardise. Mokhatlo oa ba likete tse lekholo le mashome a mane a metso e mene o bapisa mokhatlo oa Millerite ka hore mokhatlo oa pele o ile oa fetoha ho tloha Philadelphia ho ea Laodisea, ’me mokhatlo oa ho qetela o fetoha ho tloha Laodisea ho ea Philadelphia. Ntlha ea phetoho ho tloha Philadelphia ho ea Laodisea historing ea Millerite e tšoailoe ka ho toba e le 1856, ka hona ntlha ea phetoho le eona e tshwanetse ho tšoauoa mokhatlong oa ho qetela, hobane Molimo ha a fetohe le ka mohla. Ntlha eo ea phetoho e tsejoa ho Tšenolo ea leshome le motso o mong ka baprofeta ba babeli ba bolaoang literateng.

> 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.

> និង​កាលណា​ពួកគេ​បាន​បញ្ចប់​សក្ខីភាព​របស់​ខ្លួន​ហើយ សត្វ​សាហាវ​ដែល​ឡើង​មក​ពី​ជម្រៅ​ឥត​បាត​នឹង​ធ្វើ​សង្គ្រាម​ទាស់​នឹង​ពួកគេ ហើយ​នឹង​យក​ឈ្នះ​ពួកគេ និង​សម្លាប់​ពួកគេ។ ហើយ​សាកសព​របស់​ពួកគេ​នឹង​ដេក​នៅ​លើ​ផ្លូវ​នៃ​ទីក្រុង​ដ៏​ធំ ដែល​ខាង​វិញ្ញាណ​ត្រូវ​បាន​ហៅ​ថា សូដុំម និង​អេស៊ីព្ទ ជា​កន្លែង​ដែល​ព្រះអម្ចាស់​របស់​យើង​ត្រូវ​បាន​ឆ្កាង​ផង​ដែរ។ វិវរណៈ 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.

Pokret posljednjeg vremena umro bi, zatim bi stao i potom bio uskrsnut kao stijeg. Čineći to, uskladio bi se s republikanskim rogom. Republikanski rog tvori sliku Zvijeri, a Zvijer kojoj tvori sliku opisana je u Otkrivenju sedamnaest, i ta je Zvijer prepoznata kao peta glava koja je zadobila smrtonosnu ranu, a koja bi bila uskrsnuta kao osma glava. Bila bi uskrsnuta kao osma, koja bijaše od sedmorice.

> 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.

> Ne sebata se se neng se le gona, gomme se sa hlwe se le gona, le sona seo ke sa seswai, gomme ke sa bašupa, gomme se ya tshenyegong. Kutollo 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.

Tanduk Republikan akan membentuk suatu patung bagi binatang itu, dan oleh sebab itu ia akan dibunuh lalu dibangkitkan kembali. Ketika ia dibangkitkan, ia akan menjadi kepala kedelapan yang berasal dari tujuh kepala sebelumnya. Tanduk Protestan menunggangi binatang bumi yang sama seperti tanduk Republikan, dan karena itu harus memiliki dinamika kenabian yang sama. Peralihan dari Filadelfia kepada Laodikia dalam gerakan Millerit melambangkan terlebih dahulu peralihan dari Laodikia kepada Filadelfia dalam gerakan yang terakhir.

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.

Aro metsiman nahan somoi asisiwea i imud anengang ni July 18, 2020, aemei metinok ia Laodicea. Aro metsiman, aned aupis ireti Revelation sapti 11, ebo ngua Philadelphia, aemei metta ia so onou anengang, pwe iei metin “emwini seni me onou.” Aro metinok non yio 2020, a fis seni ngeni ewe horn Republican; pun seni ewe fansoun sopweno me non 1989, a wor wonou presidents. Ewe wonou-an president a angei eu imud anengang ni metinok, mei wor an epwe pwan pungulo non 2024. Iei at head epwe iei ewe so onou-an head ren ewe United States seni ewe fansoun sopweno me non 1989, me epwe “seni me wonou.” Ruoman horns ir mi iei ewe wonou me a siwin ngeni ewe so onou. Ei pwata a eu watten kinikin me non ewe message ren ewe Revelation of Jesus Christ mei unsealed ekis me mwen ewe close of probation.

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.

Ka bynta kane ka daw, ka long kaba donkam ban long shai bha shaphang ka histori jong ki Millerite kaba long ka nuksa ïa ka histori jong ngi mynta. Ka Sister White ka la pynthikna ïa ka jingpyndonkam jong u James White ïa ka Laodicea halor ka jingïaid lynti ha u snem 1856, kumta kane kam dei ka jingpyndonkam kaba mih na ka jingstad pyrkhat briew. Hynñiew snem shuwa ba ka Seventh-day Adventist church kan shah pynïasoh paidbah katkum ka aiñ bad ka Republican horn, la ithuh ïa ka da ka jingïohi jingïathuhlypa kum ka balang Laodicea. Kane ka mut ba ym pat ju don wat kawei ka sngi ha ka histori jong ka Seventh-day Adventist church ha kaba ka long kaei pat hynrei kaba lyngkhot, baduk, matlah, lanot, bad ba shyrkhei. Kane ka jingshisha jingïathuhlypa ka ai ïa ka jinglong sawdong bad ka nongrim ban ithuh ïa ki saw tylli ki jingisih kiba nang kiew ha Ezekiel lynnong phra kum ki saw pateng jong ka Adventism.

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

Apabila sejarah Millerit didekati daripada struktur enam puluh lima tahun dalam Yesaya tujuh, harus diakui bahawa nubuat tentang tujuh masa ialah payung kenabian yang menaungi seluruh sejarah gerakan Millerit. Pada tahun 1856, mesej kepada jemaat Laodikia menjadi kebenaran masa kini bagi Adventisme Millerit. Dia yang menyampaikan mesej Laodikia itu bukanlah James atau Ellen White, melainkan Saksi yang Setia dan Benar.

> 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.

> “ရေးအုတ်စိယာအသင်းတော်၏ ကောင်းကင်တမန်ထံသို့ ဤသို့ရေးလော့။ အာမင်ဖြစ်တော်မူသောသူ၊ သစ္စာရှိ၍ အမှန်တရားသော သက်သေဖြစ်တော်မူသောသူ၊ ဘုရားသခင်၏ ဖန်ဆင်းခြင်းအစဖြစ်တော်မူသောသူက ဤသို့ မိန့်တော်မူ၏။ ငါသည် သင်၏အကျင့်တို့ကို သိ၏။ သင်သည် အေးလည်း မဟုတ်၊ ပူလည်း မဟုတ်။ သင်သည် အေးဖြစ်စေ၊ ပူဖြစ်စေကောင်းမည်။ သို့ဖြစ်၍ သင်သည် နွေးထွေးနွေးဖြစ်လျက် အေးလည်း မဟုတ်၊ ပူလည်း မဟုတ်သောကြောင့်၊ ငါသည် သင်ကို ငါ၏နှုတ်မှ အန်ထုတ်မည်။ အကြောင်းမူကား သင်က၊ ‘ငါသည် ချမ်းသာ၏၊ ဥစ္စာပစ္စည်းနှင့် ပြည့်စုံ၏၊ မည်သည့်အရာမျှ မလိုအပ်’ ဟုဆိုသော်လည်း၊ သင်သည် မိမိကိုယ်တိုင် ဆင်းရဲဒုက္ခရောက်သောသူ၊ သနားဖွယ်သောသူ၊ ဆင်းရဲသောသူ၊ မျက်မမြင်သောသူ၊ အဝတ်မဲ့သောသူဖြစ်ကြောင်းကို မသိ။ ထို့ကြောင့် သင်သည် ချမ်းသာလာနိုင်ရန် မီးဖြင့် စမ်းသပ်ပြီးသော ရွှေကို ငါထံမှ ဝယ်လော့။ သင်သည် ဝတ်ဆင်နိုင်ရန်နှင့် သင်၏ အဝတ်မဲ့ခြင်း၏ ရှက်ဖွယ်ရာ မပေါ်လာစေရန် အဖြူဝတ်ရုံကိုလည်း ဝယ်လော့။ ထို့ပြင် သင်သည် မြင်နိုင်ရန် မျက်စိဆေးကို သင်၏မျက်စိပေါ်၌ လိမ်းလော့။ ငါချစ်သောသူအပေါင်းတို့ကို ငါသည် အပြစ်တင်၍ ဆုံးမတတ်၏။ ထို့ကြောင့် စိတ်အားထက်သန်လော့၊ နောင်တရလော့။ ကြည့်ရှုလော့၊ ငါသည် တံခါးဝ၌ ရပ်လျက် ခေါက်နေ၏။ အကယ်၍ မည်သူမဆို ငါ၏အသံကို ကြား၍ တံခါးဖွင့်လျှင်၊ ငါသည် သူ့ထံသို့ ဝင်၍ သူနှင့်အတူ ညစာစားမည်၊ သူလည်း ငါနှင့်အတူ စားရမည်။ အောင်မြင်သောသူအား ငါသည် ငါ၏ရာဇပလ္လင်ပေါ်၌ ငါနှင့်အတူ ထိုင်ခွင့်ပေးမည်။ ထိုသို့ပင် ငါသည်လည်း အောင်မြင်၍ ငါ၏ခမည်းတော်၏ ရာဇပလ္လင်ပေါ်၌ ကိုယ်တော်နှင့်အတူ ထိုင်လျက်ရှိ၏။ နားရှိသောသူသည် ဝိညာဉ်တော်က အသင်းတော်တို့အား မိန့်တော်မူသောစကားကို ကြားစေသတည်း။” ဗျာဒိတ် ၃:၁၄–၂၂။

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.

Witness ya Nnete e supa gore ge e ba motho ofe goba ofe a ka “kwa” lentšu la Yena, O tla tsena ka gare gomme a “ja nae dijo tša mantšiboa.” Ge Laoditsea e ka bula mojako, Kriste o tla tsena gomme a je nabo dijo tša mantšiboa. Ge Kriste a dumelelwa go tsena, o tliša molaetša, gobane seswantšho sa go ja se emela go amogelwa ga molaetša. Molaetša o ka akaretšwa ka kakaretšo e le feela molaetša wa Laoditsea, eupša seo ke go hlahloba ka godimo fela ga seo molaetša wo A o neago o se emelago. Ka 1856, Hiram Edson o ile a tšweletša lelokelelo la dihlogo tše seswai tšeo di bego di na le tshedimošo ya boporofeta yeo e katološago kwešišo ya “boporofeta bja nako” bja mathomo kudu bjoo barongwa ba Modimo ba ilego ba hlahla William Miller go bo lemoga le go bo tsebatša. Ka go dihlogo tšeo tše seswai, Edson o supa ka nepo mengwaga ye masome a tshela-hlano ya Jesaya 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.

Tšholo ya mošomo wa Miller e bile go utollwa ga dinako tše šupago; gomme mengwaga ye šupago pele ga ge mokgatlo wo o reeletšwego ka tirelo ya gagwe o ka fihla bofelong bja wona, kutollo e tseneletšego kudu ya boporofeta bjoo bjona e ile ya newa Bo-Advente bja Bomiller. E ile ya newa ka wona ngwaga woo ka wona ba ilego ba šupšwa ke tšhušumetšo e le bo-Laodikia. Ka boporofeta, matšatši a dikete tše pedi le makgolo a mahlano le masome a mabedi ka morago ka 1863, kutollo ya mathomo ya Miller ya nako ya boporofeta e ile ya ganwa. Molaetša wa Laodikia go mokgatlo wa Bo-Advente o fihlile ka 1856, gomme Morena a kokota mojakong ga robedi, ka dihlogo tše robedi, go bona ge e ba A ka hwetša tseno. Mafelelong a mokgatlo, Hlatse ya Therešo e be e rata go lalela le batho ba Yona ka go ja molaetša wa mathomo kudu wa nako go tšwa mathomong a mokgatlo. Batho ba Yona ba ile ba gana go ja, gomme mengwaga ye šupago, goba matšatši a boporofeta a dikete tše pedi le makgolo a mahlano le masome a mabedi ka morago, batho ba Yona ba tswalela mojako woo o bego o butšwe ka senotlelo sa Dafida seo se bego se beilwe seatleng sa William Miller. Ba boela go moporofeta wa kgale wa Mosamaria yo a ba fepilego maaka, ba tiiša kabelo ya bona ya go hwela magareng ga pokolo le tau.

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.

Ka 1856, lenaka la Boprostanta le ne le le maqakabetsing a mokgatšha wa pono, gobane mo go se nago pono, setšhaba se a nyelela. Ka 1856, lenaka la Rephaboliki le lona le be le le maqakabetsing.

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.

1856, nangandikila kulandululila kwa nkondo ya nkaza yina vwandaka kuzabana bonso Bleeding Kansas, Nkondo ya Ndilu ya Kansas-Missouri. Ntembe yina vwandaka na zulu ya kana Kansas ta kota na Union bonso etat ya kimpwanza to bonso etat ya kimpika. Nkondo yina vandaka mpe na bitumba ya nkaza kati ya bavandi ya kusadila kimpika mpe bavandi ya kutelemina kimpika.

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.

Pada 22 Mei 1856, suatu insiden ganas juga terjadi di ruang Senat Amerika Serikat, ketika Anggota Kongres Preston Brooks, seorang pendukung perbudakan dari Carolina Selatan, dengan brutal menyerang Senator Charles Sumner dari Massachusetts dengan tongkatnya. Sumner telah menyampaikan pidato anti-perbudakan berjudul The Crime Against Kansas, yang sangat menyinggung Brooks. Peristiwa pemukulan dengan tongkat itu menyoroti ketegangan yang kian meningkat antara Utara dan Selatan mengenai persoalan perbudakan.

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.

Pada tahun 1856, Parti Republikan telah ditubuhkan sebagai suatu respons terhadap kekacauan politik yang disebabkan oleh Akta Kansas-Nebraska, yang diluluskan pada tahun 1854, yang menimbulkan pertentangan yang semakin meningkat terhadap peluasan perhambaan ke wilayah-wilayah baharu. Konvensyen kebangsaan pertama parti itu telah diadakan di Philadelphia, dan John C. Fremont telah dipilih sebagai calon presiden pertama mereka dalam pilihan raya tahun 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.

Molao wa Kansas-Nebraska o ile wa hloma ditereke tsa Kansas le Nebraska mme wa dumella baahi ba ditereke tseo ho etsa qeto ya hore na ba tla dumella bokgoba ka hare ho meedi ya tsona. Kgopolo ena, e tsejwang e le “bobusi ba setjhaba,” e ile ya hlakola ka tshebetso Tumellano ya Missouri ya 1820, e neng e thibetse bokgoba ka leboya ho mola wa 36°30’ sebakeng sa Louisiana Territory. Molao oo o bile le tshusumetso e tebileng tabeng ya bokgoba diterekeng. O ile wa tsosa hape dikganetsano tsa dikarolo tsa naha, hobane o ile wa bula monyetla wa hore bokgoba bo ka atolohela dibakeng tseo pele di neng di nkwa e le mobu o lokolohileng, jwalo ka Kansas. Ho fetiswa ha Molao wa Kansas-Nebraska ho ile ha baka phallelo e potlakileng ya bajaki ba tshehetsang bokgoba le ba hanyetsang bokgoba ho ya Kansas Territory, e mong le e mong a ena le tshepo ya ho susumetsa sephetho sa kgetho ya bobusi ba setjhaba. Tlholisano ena ya taolo ya sebaka seo e ile ya lebisa dikhohlanong tse mabifi le nakong ya ho hloka molao e tsejwang e le Bleeding Kansas ka 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.

Pilihan raya presiden tahun 1856 merupakan suatu peristiwa politik yang penting. Pilihan raya itu menyaksikan persaingan tiga penjuru antara Demokrat James Buchanan, Republikan John C. Fremont, dan bekas Presiden Millard Fillmore daripada Parti Amerika. James Buchanan memenangi pilihan raya itu dan menjadi Presiden ke-15 Amerika Syarikat.

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.

Kepimpinan James Buchanan terutama dikenali kerana kegagalannya menangani secara berkesan ketegangan dan perpecahan yang semakin memuncak antara Utara dan Selatan, yang akhirnya memuncak dengan tercetusnya Perang Saudara Amerika tidak lama selepas beliau meninggalkan jawatan. Kepimpinannya sering dianggap sebagai salah satu kepimpinan presiden yang paling tidak berjaya dalam sejarah Amerika, disebabkan kegagalan besar tersebut dalam kepimpinan dan pengurusan krisis.

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.

1857 సంవత్సరంలో వెలువడిన కుప్రసిద్ధ Dred Scott తీర్పు ప్రకారం, బానిసలుగా ఉన్నా గానీ స్వతంత్రులుగా ఉన్నా గానీ, నల్లజాతివారు పౌరులు కారని, అందువలన వారు సమాఖ్య న్యాయస్థానాలలో దావా వేయలేరని ప్రకటించబడింది. అలాగే, యునైటెడ్ స్టేట్స్ పరిధిలోని ప్రాంతాలలో బానిసత్వాన్ని నిరోధించుటకు కాంగ్రెస్‌కు అధికారం లేదని కూడా అది ప్రకటించింది. ప్రజాస్వామ్యవాది Buchanan, బానిసత్వానుకూలమైన Dred Scott తీర్పును బహిరంగంగా సమర్థించాడు.

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.

Bukan sahaja pendirian pro-perhambaan Demokrat Buchanan membiarkan ketegangan memuncak menjadi Perang Saudara, tetapi ketidakmampuannya mengurus ekonomi negara juga membawa kepada Panik 1857, yang merupakan salah satu kemerosotan ekonomi terbesar dalam sejarah Amerika sebelum Kemelesetan Besar. Panik 1857 mengakibatkan suatu kemelesetan ekonomi yang teruk yang berlarutan selama beberapa tahun. Perniagaan dan bank ditutup, pengangguran meningkat, dan pasaran saham merosot.

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.

Nkama ọchịchị Buchanan, steeti ndị dị na Ndịda malitere usoro ha nke ịpụ na Union, ha wee kewapụ onwe ha n’ihi ntuli aka nke Republican Abraham Lincoln na 1860. Buchanan ji ụzọ nke ịnọ n’akụkụ were dozie nsogbu nkewapụ ahụ, na-arụ ụka na ọchịchị etiti enweghị ikike igbochi nkewapụ ahụ n’ike. Enweghị omume siri ike a mere ka mmegharị nkewapụ ahụ nweta ume. Enweghị ndu siri ike n’aka ya na ọchịchọ ya na-adịghị ike ime ihe kpọmkwem iji dozie nsogbu nkewapụ ahụ so kpata echiche ndị Ndịda nwere na ha pụrụ ịhapụ Union n’enweghị izute mmegide 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.

Pada tahun 1860, Abraham Lincoln, presiden Republikan yang pertama, telah dipilih. Pada 1 Januari 1863, Presiden Lincoln menandatangani dan mengeluarkan Proklamasi Pembebasan yang muktamad, yang mengisytiharkan bahawa semua orang yang diperhamba di wilayah yang dikuasai oleh Gabungan hendaklah dibebaskan. Perintah eksekutif ini memberi kesan yang besar terhadap Perang Saudara kerana ia mengubah konflik itu menjadi suatu perjuangan bukan sahaja untuk memelihara Kesatuan, tetapi juga untuk menamatkan perhambaan. Proklamasi Pembebasan itu tidak serta-merta membebaskan semua individu yang diperhamba. Ia terpakai secara khusus kepada wilayah yang dikuasai oleh Gabungan, tempat Kesatuan mempunyai kuasa yang terhad. Apabila angkatan Kesatuan mara ke hadapan dan memperoleh kawalan ke atas wilayah Gabungan, proklamasi itu dikuatkuasakan, dan orang yang diperhamba di kawasan-kawasan tersebut dibebaskan. Proklamasi Pembebasan merupakan suatu langkah yang amat penting ke arah penghapusan perhambaan akhirnya di Amerika Syarikat dan membuka jalan bagi pelulusan Pindaan Ketiga Belas kepada Perlembagaan Amerika Syarikat, yang telah diluluskan dan diratifikasi pada 6 Disember 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.

Tanduk Partai Republik sejak tahun 1850-an dan seterusnya berada dalam krisis mengenai isu perbudakan. Dua perpecahan utama di negeri itu diwakili oleh dua golongan utama pemikiran politik. Suatu proses pemisahan dimulai pada tahun 1856 ketika kelompok anti-perbudakan dan pro-perbudakan bergerak masuk ke wilayah Kansas dalam upaya mempertahankan pandangan mereka tentang perbudakan, tepat pada saat Philadelphia sedang dipisahkan dari Laodikia. Kaum Demokrat bersifat pro-perbudakan dan kaum Republik bersifat anti-perbudakan.

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.

Pada tahun 1856, Kansas yang Berdarah melambangkan suatu mikrokosmos bagi perang yang akan datang. Pada tahun itu seorang Demokrat pro-perhambaan telah dipilih sebagai pemimpin tanduk Republikan, dan kepemimpinannya yang tidak berkesan menjadi lambang bagi suatu kepresidenan yang tidak berkesan, sehingga hari-hari terakhir yang mutakhir ini. Dia mendahului presiden Republikan yang pertama, yang terpaksa membersihkan kekacauan yang ditinggalkan oleh kepresidenan 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.”

Menjelang tahun 1863, tanduk Republikan mengeluarkan perintah eksekutif yang paling penting dalam sejarah binatang bumi dalam Wahyu tiga belas. Perintah eksekutif itu menangani perhambaan. Satu perenggan daripada pengisytiharan itu menyatakan, “Bahawa pada hari pertama bulan Januari, dalam tahun Tuhan kita seribu lapan ratus enam puluh tiga, semua orang yang ditahan sebagai hamba dalam mana-mana Negeri atau bahagian Negeri yang ditetapkan, yang penduduknya pada waktu itu berada dalam pemberontakan terhadap Amerika Syarikat, hendaklah pada ketika itu, mulai saat itu, dan untuk selama-lamanya bebas; dan Kerajaan Eksekutif Amerika Syarikat, termasuk kuasa ketenteraan dan kelautannya, akan mengiktiraf dan mengekalkan kebebasan orang-orang sedemikian, dan tidak akan melakukan apa-apa tindakan untuk menindas orang-orang sedemikian, atau mana-mana antara mereka, dalam apa-apa usaha yang mungkin mereka lakukan bagi kebebasan mereka yang sebenar.” Walaupun penyelesaian masalah perhambaan pada tahap itu dari segi sejarah masih belum lengkap, inti pati Perlembagaan diakui apabila Lincoln menulis, “semua orang yang ditahan sebagai hamba dalam mana-mana negeri … hendaklah pada ketika itu, mulai saat itu, dan untuk selama-lamanya bebas.”

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 a bgħat lura lejn il-prinċipju fundamentali espress fil-Kostituzzjoni, li jidentifika li “l-bnedmin kollha huma maħluqin ugwali.” Lincoln kien qed jerġa’ lura lejn il-veritajiet fundamentali fl-istess żmien li l-qarn Protestant kien qed jiċħad il-profezija fundamentali tiegħu, jiġifieri l-profezija tal-iskjavitù. Għalhekk, proprju fiż-żmien meta l-qarn Repubblikan kien qed jagħmel l-aktar “ordni eżekuttiva” sinifikanti fl-istorja tiegħu dwar l-iskjavitù, il-qarn Protestant għamel l-aktar ordni eżekuttiva sinifikanti fl-istorja profetika tiegħu dwar il-profezija tal-iskjavitù, irrappreżentata mill-ġurament u s-saħta ta’ Mosè. Il-qarn Repubblikan għażel li jerġa’ lura lejn il-pedamenti, il-qarn Protestant għażel li jiċħad il-pedament tiegħu u jerġa’ lura lejn dawk li kien ġie mgħallem li qatt ma għandu jerġa’ lura lejhom.

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.

Pada tahun 1863, tanduk Republik telah terbahagi kepada dua kubu, sebagaimana kerajaan Israel purba telah terbahagi pada zaman Yerobeam dan Rehabeam. Pada tahun 1863, tanduk Protestan menjadi terikat secara sah kepada tanduk Republik, sebagaimana dilambangkan oleh dua mezbah Yerobeam di Betel dan Dan. Kedua-dua tanduk itu bergerak melalui sejarah secara selari antara satu sama lain, dan sejarah tahun 1863, khususnya, melambangkan sejarah akhir zaman.

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.

Kisah Millerite diulang dalam sejarah seratus empat puluh empat ribu dengan beberapa pengecualian nubuat. Salah satu pengecualian itu ialah bahawa sasaran pendengar dalam sejarah Millerite pada mulanya ialah mereka yang berada di luar pergerakan itu, dan sesudah itu barulah pergerakan itu sendiri. Dalam pergerakan seratus empat puluh empat ribu, dua suara dalam Wahyu lapan belas mengenal pasti dua golongan sasaran, tetapi sasaran-sasaran itu adalah terbalik daripada sejarah Millerite. Sasaran yang pertama ialah umat Tuhan, dan suara yang kedua ialah domba-domba-Nya yang lain, yang masih berada di Babel.

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.

Bongwe bono bongwe jwa boporofeti ke gore, le fa histori tsotlhe tse pedi di tshela go tswa mo kerekeng nngwe go ya go e nngwe, Bamillerite ba ne ba tloga mo Filadelfia ba ya kwa Laodisea, mme motsamao o mogolo wa moengele wa boraro o tloga kwa Laodisea o ya kwa Filadelfia. Seno se supa gore Bamillerite ba ne ba tswa mo kerekeng ya borataro ba ya mo ya bosupa, mme ba ba dikete di le lekgolo le masome a manè a bone ba tswa mo kerekeng ya bosupa ba ya mo kerekeng ya borobedi, e e leng ya tse supa.

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.

Tanduk Republikan memulai pergerakannya dari suatu bangsa yang pro-perbudakan menuju suatu bangsa yang anti-perbudakan dalam sejarah sekitar tahun 1863. Krisis dalam sejarah itu menetapkan dua partai politik yang menjadi para antagonis yang sama pada “hari-hari terakhir” ini. Sebagaimana presiden Republik pertama dari sejarah itu dibunuh hanya beberapa hari setelah perang berakhir, demikian pula presiden Republik terakhir secara simbolis dibunuh dan dibiarkan tergeletak di jalan seperti orang mati sementara dunia bersukacita. Ia dibunuh, bukan hanya beberapa hari setelah Perang Saudara berakhir, melainkan tepat sebelum perang saudara yang terakhir dimulai.

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.

Pemegang jawatan presiden Republikan yang pertama didahului oleh presiden yang paling tidak berkesan dalam sejarah Amerika, dan presiden Republikan yang terakhir akan didahului oleh hal yang sama. Ketidakberkesanan presiden Demokrat yang mendahului presiden Republikan yang pertama telah mencetuskan krisis yang berkembang menjadi perang saudara, dan ketidakberkesanan yang sama kini sedang berlaku. Presiden Demokrat yang mendahului presiden Republikan yang terakhir telah mengurus ekonomi sedemikian rupa sehingga menghasilkan kejatuhan ekonomi yang paling besar dalam sejarah Amerika hingga pada ketika itu. Kedua-dua tanduk itu berjalan selari hingga kepada undang-undang Ahad. Pada tahun 1863, generasi pertama bagi kedua-dua tanduk itu bermula, dan bagi kedua-dua tanduk itu generasi yang keempat dan terakhir akan menghadap ke timur, serta sujud menyembah matahari.

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.

Mesej Elijah sentiasa disertai dengan penghakiman Allah yang meneguhkan mesej amaran itu. Masyarakat dunia kini hidup seperti orang-orang sebelum air bah. Mereka makan, minum, dan mengharapkan para gergasi tekno-globalis menyelesaikan apa jua masalah yang mungkin timbul. Firman Allah menyatakan bahawa dunia kini berada di ambang suatu krisis yang dahsyat.

> “‘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’?

> “‘Mong’a bosigo ke eng?’ A ke lemoga bokao jwa melaetsa eno? A ke tlhaloganya sebaka se e se tshwereng mo tirong ya bofelo ya tsamaiso e kgolo ya pholoso? A ke itse thata ‘lefoko le le tlhomameng la boporofeti’ mo ke kgonang go bona mo ditiragalong tse di diragalang go ntikologa bosupi jo bo tlhomameng jwa gore Kgosi e e tlang e setse e le fa kgorong? A ke utlwa boikarabelo jo bo mo go nna, ka ntlha ya lesedi le Modimo o mphileng lone? A ke dirisa talenta nngwe le nngwe e ke e neetsweng jaaka motlhokomedi wa gagwe, mo maitekong a a laolwang sentle a go namola ba ba nyelelang? Kgotsa a ke fofo, ke se na kgotlhego, ke tlhakanetse ka bontlhanngwe le lefatshe le le bosula, ke dirisa dithoto le bokgoni jo Modimo o mphileng jone, thata mo go ikgotsofatseng, ke tlhokomela boiketlo le boiketlo jwa me go feta go tsweletsa pele tiro ya gagwe? A tsela ya me ya botshelo e nonotsha ‘kgodisego e e ntseng e gola mo lefatsheng ya gore Badventista ba Letsatsi la Bosupa ba letsa terompeta ka modumo o o sa tlhomamang, mme ba latela tsela ya ba lefatshe’?”

> “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.

> “Kita mendengar jejak langkah Allah yang sedang mendekat untuk menghukum dunia karena kedurhakaan mereka. Akhir zaman sudah sangat dekat di hadapan kita. Penduduk dunia sedang diikat dalam berkas-berkas untuk dibakar. Maukah engkau diikat bersama lalang? Sadarkah engkau bahwa setiap tahun ribuan dan ribuan serta puluhan ribu jiwa sedang binasa, mati dalam dosa-dosa mereka? Tulah dan penghukuman Allah sudah mulai melaksanakan pekerjaannya, dan jiwa-jiwa sedang menuju kebinasaan karena terang kebenaran belum dipancarkan ke jalan mereka.” General Conference Daily Bulletin, 1 April 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.

> Ka ti ka mynsiem nga la kwah ïa Me ha ka miet; hynrei da ka mynsiem jong nga hapoh jong nga ngan wad ïa Me mynstep phyrngap: namar haba ki jingbishar jong Me ki don ha ka khyndew, ki nongshong shnong jong ka pyrthei kin nang ban pule ïa ka hok. Isaiah 26:9.

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