Article

# Elijah - Number Ten

Eliyaas — Lakkoofsa Kudhan

1856

1856

Author

Jeff Pippenger

Published

October 13, 2023

Formats

PDF Unavailable
Word Unavailable
Song MP3

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.

Sochiin Miilarayitii boqonnaa Isaayyaas torbaffaa keessatti raajii waggaa jaatamii shantamaa-ta’een bakka buufame; raajiin sunis bara dhaloota Kiristoos dura 742 keessatti jalqabe. Waggoonni jaatamii shantamaan sun kan seenaa Isaayyaas keessatti raawwataman, waggoota 1798 irraa jalqabee hamma 1863tti jiran bakka bu’u. Alfaa fi Oomeegaan yeroo hunda dhuma sana jalqaba wajjin ni agarsiisu. Raajiin waggaa jaatamii shantamaa sun abaarsa “yeroo torba” mootummaa kaabaa fi mootummaa kibbaa Israa’el irratti bu’e ni adda baasa. “Yeroo torba” inni jalqabaa mootummaa kaabaa irratti dhufe bara dhaloota Kiristoos dura 723 keessatti jalqabe; kunis Isaayyaas mooticha Ahaazitti raajicha dhiheessee waggaa kudha sagal booddee ture. “Yeroo torba” inni dhumaa mootummaa kibbaa irratti dhufe immoo xumura waggoota jaatamii shantamaa sanaa irratti, bara dhaloota Kiristoos dura 677 keessatti jalqabe.

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.

Abaaruun waggaa torbaa Efreem irratti dhufe inni jalqabaa bara 1798 keessatti xumurame; kunis yeroo dhumaa, yeroo mul’anni laga Ulaay kan boqonnaawwan Daanyel 8 fi 9 keessatti argamu hiikamee baname ture. Inni kun raajii keessatti dhufaatii ergaa ergamaa isa jalqabaa fi jalqaba raajii sochii Millerootaa lamaan isaanii iyyuu agarsiise. Abaaruun waggaa torbaa Yihudaa irratti dhufe inni dhumaa bara 1844 keessatti xumurame; kunis dhufaatii ergaa ergamaa isa sadaffaa ture. Waggaa kudha sagal booda, bara 1863 keessatti, waggoonni jahaatamii shanan kan jalqaba raajicha keessatti ibsaman xumura sochii Millerootaa fi jalqaba mootummaa amantii Adveentistii Guyyaa Torbaffaa Laa’odiiqeyaa ta’e agarsiisan. Bara 1863 dura waggaa torba, jechuun bara 1856 keessatti, Jeemsi Wiyaayit sochiin Millerootaa waldaa Filadelfiyaa ta’uun isaa akka dhaabee fi waldaa Laa’odiiqeyaa akka ta’e adda baasuudhaan ibsuu jalqabe. Ilmi ilma isaa, yeroo seenaa jireenya Ellen White barreessetti, seenaa bara 1856 fi ergaa Laa’odiiqeyaa irratti barreessa.

## “The Laodicean Message

“Ergaa Laawodiiqeyaa”

> “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:

> “Adveentistoonni Sanbata eeggan dhaamsawwan mul’ata Yohaannis 2 fi 3 keessatti waldoota kristaanaa torbaniif kennaman muuxannoo waldaa Kiristaanaa jaarraa hedduu keessa darbuu agarsiisu jechuun fudhatanii turan. Xumura isaanii keessatti, dhaamsi waldaa Laa’odiiqeyaatiif kennames warra isaan yeroo sana ‘Adveentistoota maqaa qofa’ jedhan irratti raawwati jechuun hubatanii turan; jechuunis, warra Sanbata guyyaa torbaffaa hin fudhanne. Barreessaa gabaabaa yaada nama kakaasu tokko keessatti, Review guyyaa Onkoloolessa 9 ba’e irratti, James White gaaffiiwwan muraasa kaasan; isaanis kana jechuun seensise:”

> “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.

> “Gaaffiin, ‘Ee eegduu, halkan keessaa maal jira?’ jedhu ammas haaromfamee ka’aa jira. Yeroo ammaatti, gaaffiiwwan muraasaf qofa iddoo jira; isaanis dhimmicha isaan ilaallatan irratti xiyyeeffannaa kakaasuuf kan gaafatanidha. Deebiin guutuun, akka amannutti, yeroo dhihoo keessatti ni kennama.—Review and Herald, Oct. 9, 1856.

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

> “Gaaffii kudha tokko inni gaafate keessaa, kan Laaʼodiiqeyaa irratti sirriitti xiyyeeffate isa ja’affaa dha.

> “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. Haalli Laa’odiiqeyyaa (qabbanaa’aa yookaan hoo’aa utuu hin ta’in, laafaa ta’e) haala waliigalaa warra ergaa ergamaa sadaffaa dhaabbatan jedhan sanaa sirriitti hin ibsuu ree?—Ibid.”

> “The last question lays the matter open:

> “Gaaffiin inni dhumaa dhimma sana ifatti saaqa:

> “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. Yoo haalumni keenya akka sabaatti kana yoo taʼe, ‘gorsa’ Dhugaa Baatuu sanaaf yoo hin ajajamne malee gaarummaa Waaqayyoo abdachuuf buʼaa qabatamaa tokko illee qabnaa? Ani akka ati sooressa taatuuf warqee ibiddaan qorame narraa bitadhu; akka uffatamtus uffata adii, akka qaaniin qullummaa keetii hin mulʼannes uffadhu; akka argituufis ija kee qoricha ijaatiin dibadhu, jedheen si gorsa. Ani warra ani jaalladhu hunda nan ifadha, nan adabas; kanaaf hinaaffaadhaan kaʼi, qalbii jijjiirradhu. Kunoo, ani balbala dura dhaabadhee nan rukuta; namni tokko sagalee koo yoo dhagaʼee balbala bane, ani gara isaa nan seena, isaa wajjin irbaata nan nyaadha, innis ana wajjin. Namni injifatu, akkuma ani illee injifadhee Teessoo Abbaa koo irra isaa wajjin taaʼe, aniis akka inni na wajjin teessoo koo irra taaʼu isaaf nan kenna. Mulʼata 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:

> “Dhugaan dhimmaa kanaa sammuu James White irratti amma ifa taʼuu jalqabaa akka ture ifaadha. Maxxansi itti aanu Review mata-duree sana jalatti ibsa utubaa torbaa qabu waaʼee waldoota amantii torbanii baase. Jecha banuu isaa keessatti akkana jedhee labse:”

> “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.

> “Nuti warra yeroo ammayyaa keessaa hiiktota tokko tokko wajjin walii galuu qabna; waldoonni torban kun haala torba kan waldaa Kiristaanaa, yeroo torban keessatti, lafa guutuu bara Kiristaanaa haguugu ibsu akka taʼanitti hubatamuu qabu.—Ibid., Oct. 16, 1856.

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

> “Inni ergasii sana fuudhee, waldaa tokkoon tokkoon isaanii adda addaan ilaalaa hiike. Yommuu isa torbaffaatti, waldaa Laaʼodiiqeyaa gaʼetti, akkana jedhee labsate:

> “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.

> “Akka sabaatti keenyaaf ibsi gaddisiisaan waldaa kanaa akkam salphisaa dha! Ibsi sodaachisaan kun haala keenya yeroo ammaa guutummaatti fakkii sirrii taʼe miti ree? Eeyyee, akkasuma; humna dhugaa qorannoo gadi fagoo qabu kana waldaa Laaʼodiiqeyaa wajjin wal qabate jalaa baʼuuf yaaluun faayidaa hin qabu. Gooftaan akka isa fudhannu, akkaanis irraa fayyadamnus nu haa gargaaru.—Ibid.

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

> “Inni utuu utubaa Laa’odiiqeyaa irratti tarreewwan lama guutuu kenneen booda, yaadawwan isaa xumuraa keessatti waamicha cimaa dhiheesse:

> “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.

> “Yaa obboloota jaallatamoo, addunyaa, foon, fi seexana mooʼuu qabna; yoo kana hin goone mootummaa Waaqayyoo keessatti qooda hin qabaannu.... Hojii kana battalumatti qabamaa, amantiidhaanis waadaa ayyaana qabeessa Laaʼodiiqeyaa warra qalbii jijjiirratanitti kenname claim godhaa. Maqaa Gooftaa keessatti kaʼaa, ifni keessanis ulfina maqaa Isaa eebbifamaa taʼuuf haa ifu.—Ibid.

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

> “Deebiin dirree irraa dhufe baayʼee kakaasisaa ture. G. W. Holt Ohaayoo irraa Onkoloolessa 20 irratti akkana jechuun barreesse:”

> “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.

> “Eeyyee, ani warri ergaa sadaffaa keessatti abboommiiwwan Waaqayyoo fi amantii Yesuus qabanne, waldaa afaan kun itti dubbatame akka taane nan amana; akkasumas akka arginuuf warqee qoratame, uffata adii, fi dibata ijaa gaafachuuf dafee hin taanu.”—Ibid., Nov. 6, 1856.

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

> “Bita Kaaba-Bahaarraa sagaleen haaraan tokko dhimma kana irratti dhaga’ame; innis kan Stephen N. Haskell, kan Princeton, Massachusetts ti. Inni akka Adventistii guyyaa jalqabaatti umurii waggaa 20tti lallabuu jalqabee ture; amma immoo waggaa sadii booda ergaa ergamaa sadaffa keessa ture. Inni barataa Macaafa Qulqulluu gadi fageenyaan qoratu ture; barruu gulaalaa gabaabaa White kan jalqaba irratti gaaffii waldoota torbanii seensisu arguudhaan, Reviewf barruu dheeraa tokko barreessuu filate:”

> “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.

> “Mata-dureen itti himame kun jiʼoota muraasa darbaniif anaaf dhimma fedhii gadi-fagoo qabu keessaa tokko ture.... Ani yeroo muraasaaf ergaan Laawodiiqeyootaaf kennames keenya taʼuu isaa amanuutti geggeeffameera; jechuunis, warra ergaa ergamaa sadaffaa amanan taʼuu isaatiif, sababoota hedduu ani gaarii taʼan jedhee ilaaluu irraa kaʼee. Isaan keessaa lama nan kaasa.—Ibid.”

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

> “Inni akkas godha; xumuraawwan isaa tiif utubaa lama kenna. Akkuma xumureenis akkana jedhee ibse:

> “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.

> “Utubaa ergaa ergamaa sadaffaatiin qofa, uffata cidhaa kan taʼe qajeelummaa qulqullootaatiin ala, nu hin fayyisu; eeyyee, matumaa nu hin fayyisu. Nuyi soda Waaqayyootiin qulqullummaa fiixaan baafachuu qabna.—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.

> “Yommuu Jeems Wiit ergaa isaa waldaa Laa’odiiqeeyaatti ergamerratti yaada maxxansaa isaa itti fufetti, yaadawwan Adveentistoonni Sanbata eegdan yeroo sana Review keessatti dubbisaa turan baay’ee nama dinqisiisan turan; garuu yommuu itti yaadanii fi kadhannaa wajjin qorataman, hojii irra ooluu isaanii ni hubatame. Xalayoonni gara gulaalaatti ergaman waliigaltee bal’aa ta’e agarsiisanii, haaromsi tokko adeemsa irra akka ture mul’isan. Ergaan kakaasu sun bu’aa miiraa ka’e irraa akka hin taane, barruu jalqabaa Testimony Lakk. 3 keessaa, Ebla 1857 keessatti maxxanfame, kan mata dureen isaa Be Zealous and Repent jedhu, ni mirkaneessa. Innis akkana jechuun jalqaba: “Gooftaan mul’ataan haala waldaan amma keessatti laaftee jirtu ilaalchisee waan tokko tokko na argisiise, anis isiniif nan hima.”—1T, f. 141. Kana keessatti Ellen White wanta seexanni badhaadhina lafaa fi qabeenyaan waldaa irratti weerara godhuudhaan ishee irratti hojjeteef ishii argisiifame dhiheessite.” Arthur White, Ellen G. White: The Early Years, jildii 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.

Sochiin Milaraayitii raajii raajii raajii keessatti waldaa Filadelfiyaa taʼee eegale; bara 1856 keessa immoo waldaa Laaʼodiiqeyaa taʼe. Waggoota torba booddee sochiin sun xumurame; waldaan Adveentistii Guyyaa Torbaffaa immoo akka waldaa Laaʼodiiqeyaa taatee jalqabdee, hamma afaan Gooftaa keessaa tufamtutti akkasuma ni tura. Sochiin namoota dhibba afurtamii afur kuma keessaa baʼe kun, akkuma sochiin Milaraayitii keessaa marfata waldaa Saardis keessaa baʼe, marfata waldaa Laaʼodiiqeyaa keessaa baʼe. Sochiin namoota dhibba afurtamii afur kuma kun sochii Milaraayitii wajjin wal fakkaata; jechuunis, sochiin jalqabaa Filadelfiyaa irraa gara Laaʼodiiqeyaa jijjiirame, sochiin isa dhumaa immoo Laaʼodiiqeyaa irraa gara Filadelfiyaa ni jijjiirama. Seenaa Milaraayitii keessatti yeroo ceʼumsaa Filadelfiyaa irraa gara Laaʼodiiqeyaa taʼu adda baafamee ifatti bara 1856 akka taʼe mallatteeffameera; kanaaf yeroo ceʼumsaa sun sochii isa dhumaa keessattis mallatteeffamuu qaba, mootummaa Waaqayyoo keessatti Waaqayyo gonkumaa hin jijjiiramu. Yeroon ceʼumsaa sun Mulʼata boqonnaa kudha tokko keessatti raajota lama warra daandiiwwan keessatti ajjeefamanin adda baafamee ibsameera.

> 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.

> Yommuu isaan dhugaa-baatuu isaanii xumuranitti, bineensi boolla gadi fagoo irraa ol baʼu sun isaanitti lola kaasa; isaanis ni moʼa, ni ajjeesas. Reeffi isaanii immoo daandii magaalaa guddoo irra ni ciisa; isheenis hiika hafuuraatiin Sodoomii fi Gibxi jedhamti, bakka Gooftaan keenya itti fannifame sana. Mulʼata Yohaannis 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.

Sochiin inni dhumaa ni duʼa; ergasii ni dhaabata; boodas akka mallattoo olkaafamaa taʼee ni kaafama. Kana gochuudhaanis gaanfa Rippabilikaanaa wajjin walitti ni hiriira. Gaanfi Rippabilikaanaa fakkii bineensichaaf ni uuma; bineensi fakkiin isaa itti uumamu immoo Mulʼata boqonnaa kudha torbaffaa keessatti kaafameera; bineensichi sunis mataa shanaffaa, madaa nama ajjeesu fudhate, taʼuu isaatiin adda baafameera; innis akka mataa saddeettaffaatti ni kaafama. Inni akka saddeettaffaa, warra torban keessaa tokko taʼee, ni kaafama.

> 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.

> Bineensi sun ture, ammas amma hin jiru kun, inni mataan isaa saddeettaffaadha; innis torban keessaa dha; gara badiisaattis ni gala. Mul’ata 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.

Gaafiin Rippabilikaanaa fakkeenya bineensa sanaa in uuma ture; kanaafuu ni ajjeefama, ergasii immoo duʼaa kaafamee ni jiraachifama. Yommuu duʼaa kaafamu, mataa saddeettaffaa, isa mataawwan torban duraanii keessaa taʼe ni taʼa. Gaafiin Pirootestaantii, akkuma gaafiin Rippabilikaanaa, bineensa lafa irraa kaʼe tokkoo sanarra ni taaʼa; kanaafis sochii raajii wal fakkaataa qabaachuu qaba. Ceʼumsi Filadelfiyaa irraa gara Laaʼodiiqeyaa sochii Millar keessatti mulʼate, ceʼumsa Laaʼodiiqeyaa irraa gara Filadelfiyaa sochii dhumaa keessatti dursee agarsiisa.

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.

Yommuu sochii isa dhumaa Adoolessa 18, 2020 irratti madaa du’a geessu argatte, akka Laa’odiiqeyaa taatee duute. Yommuu, akkuma Mul’ata boqonnaa kudha tokko keessatti bakka buufametti, gara Filadelfiyaa ceete, waldaa saddeettaffaa, jechuunis isa torban keessaa taatee bakka bu’uun ishee ni ta’a. Duuti waggaa 2020 keessa ta’e, gaanfa Riphaabilikaanii wajjin wal fakkaatee ture; yeroo dhumaatii bara 1989 irraa jalqabee pirezidaantoonni jaha turan. Pirezidaantiin ja’affaan madaa du’a geessu argate; innis bara 2024 keessatti ni fayya. Sana booda mataan sun yeroo dhumaatii bara 1989 irraa kaasee mataa saddeettaffaa Ameerikaa ta’a; innis isa torban keessaa ta’a. Gaanfoon lamaan iyyuu ja’affaa irraa gara saddeettaffaatti kan ta’an turan. Dhugaan kun kutaa guddaa ergaa Mul’ata Yesus Kiristoos isa yeroo cufamuu carraa qoramuu dura hiikameedha.

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.

Kanaaf, seenaa Miilaaraayitii kan seenaa keenya yeroo ammaatiif fakkeenya taʼe irratti ifa taʼuun barbaachisaa dha. Obboleettiin Waayit bara 1856 keessatti Laaʼodiiqee sochii sana irratti hojii irra oolmaa Jeems Waayit mirkaneessite; kanaaf kun hojii irra oolmaa yaada namaatiin madde miti. Waldaan Adveentistii Guyyaa Torbaffaa seeraan gaanfa Ripaabilikaanii wajjin walitti hidhamuu ishee irraa waggaa torba dura, kakaʼumsaatiin akka waldaa Laaʼodiiqee taatetti adda baafamtee turte. Kunis seenaa Waldaa Adveentistii Guyyaa Torbaffaa keessatti guyyoonni isheen qullaa, hiyyeessa, jaamaa, gaddisiisaa fi hamaa taʼuu malee waan biraa taate tokko illee akka hin jirre agarsiisa. Dhugaan raajii kun dhaloota Adveentizimii afran akka xureewwan Ezeqiʼel boqonnaa saddeet keessatti sadarkaa sadarkaadhaan dabalaa deeman afranitti beekamuu isaanii irratti haala keessaa fi ragaa kennu qaba.

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.

Yeroo seenaa Millerite ijaarsa waggoota jaatamii shantama-shan kan Isaayaas boqonnaa torbaa keessaa ittiin dhiyaatutti ilaalamu, raajiin “yeroo torba” jedhamu seenaa guutuu sochii Millerite kan haguugu akka ta’e beekamuu qaba. Bara 1856 keessa, ergaan waldaa Laa’odiiqeyyaatti kenname Adventizimii Milleriteef dhugaa yeroo sanaa ta’e. Kan ergaa Laa’odiiqeyyaa dhiheesse jechuun James White yookaan Ellen White miti; inni Dhugaa fi Amanamaa Dhugaa ba’e ture.

> 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.

> Ergaa waldaa Laaʼodiiqeyaa sanaatiif akkana jedhii barreessi; Kun jechuun kan Ameen, dhugaa baatuu amanamaa fi dhugaa, jalqaba uumama Waaqayyoo taʼe dubbata; Ani hojii kee nan beeka; ati qorraa miti, hoʼaas miti; utuu qorraa taatee yookaan hoʼa taatee nan fedha ture. Egaa sababii ati laaftee hoʼa gidduu taateef, qorraa miti hoʼaas miti, ani afaan koo keessaa si tufuu nan jedhu. Sababii ati, Ani sooressa dha, qabeenyaan badhaadheera, waan tokko illee hin barbaadu jetteef; garuu akka ati hiyyeessa, nama nama gaddisiisu, nama mararfatamu, hiyyeessa, jaamaa, qullaa taate hin beekdu; akka ati sooressa taatuuf warqee ibiddaan qorame ana irraa bitadhu; akka uffatamtuuf uffata adii, akka qaaniin qullummaa keetii hin mulʼanneef; akka argituufis ija kee qoricha ijaatiin dibadhu. Warra ani jaalladhu hundumaa nan ifadha, nan adabas; kanaaf hinaafi, mootummaa garaa jijjiirradhu. Kunoo, ani balbala dura dhaabadhee rukutaa jira; namni tokko yoo sagalee koo dhagaʼee balbala bane, ani gara isaa nan seena, isa wajjin nan nyaadha, innis ana wajjin. Isa moʼatutti, akkuma ani moʼadhee teessoo Abbaa koo irratti isaa wajjin taaʼe sana, teessoo koo irratti ana wajjin akka taaʼu nan kennaaf. Namni gurra qabu, Wanti Hafuurichi waldootaaf jedhu haa dhagaʼu. Mulʼata Yohaannis 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.

Dhugaan Baatu sun, namni kam iyyuu sagalee Isaa yoo “dhagaʼe”, Inni ol seenee “isa wajjin irbaata” akka jedhu ni beeksisa. Laaʼodiiqeyaan balbala yoo bante, Kiristoos ol seenee isaanii wajjin irbaata. Kiristoos akka seenu yoo eeyyamame, inni ergaa ni fida; sababiin isaas mallattoon nyaataa ergaa fudhachuu agarsiisa. Ergaan sun akka waliigalaatti salphaatti ergaa Laaʼodiiqeyaa jedhamee ibsamuu dandaʼa; garuu kun waan ergaan Inni dhiyeessu maal akka bakka buʼu ilaalchisee hubannoo gadi fagoo hin qabne dha. Bara 1856 keessa, Hiraam Edison barruulee saddeet of keessaa qaban kan odeeffannoo raajii hubannoo “raajii yeroo” isa jalqabaa, ergamoonni Waaqayyoo William Miller akka hubatuu fi akka labsu geggeessan sana, balʼisan, ni dhiheesse. Barruulee saddeet sana keessatti, Edison waggoota jahaatamii shan Isaayyaas boqonnaa torbaa keessatti eeraman sirriitti adda baaseera.

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.

Jalqabni hojii Miller kan ture, argannoo yeroo torbaa sanaa ture; waggoota torba dhaabbata tajaajila isaa irraa maqaa fudhate sun xumuramuuf dura immoo, mul’anni gadi fagoon raajii isuma sanaa Adventizimii Millerootaaf dhihaate. Innis waggaauma isaaniin kaka’umsa Waaqayyootiin Laaʼoodiqeyoota jedhamanii beekaman sana keessatti dhihaate. Akka raajiitti, guyyoota kuma lama dhibba shan fi digdama booda, bara 1863 keessatti, argannoon jalqabaa Miller waaʼee yeroo raajii didame. Ergaan Laaʼoodiqeyaa dhaabbata Adventii kanaaf bara 1856tti dhufe; Gooftaanis balbala rukute siʼa saddeet, barruulee saddeetiinis, akka Inni seensuma argachuu dandaʼu ilaaluuf. Xumura dhaabbata sanaatti, Dhugaa-Baatuun Amanamaan sabni Isaa ergaa yeroo isa jalqabaa, jalqaba dhaabbata sanaatii kaasee ture sana irratti waliin nyaachuun isaanii wajjin irbaata nyaachuu barbaade. Sabni Isaa nyaachuu didan; waggoota torba, yookaan guyyoota raajii kuma lama dhibba shan fi digdama booda, sabni Isaa balbala furtuu Daawit isa harka William Miller keessa kaaʼameen baname sana cufan. Isaan gara raajii mootummaa Samaariyaa durii isa sobaan isaan nyaachiseetti deebiʼan; achittis carraan isaanii harree fi leenca gidduutti duʼuuf murteeffame.

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.

Bara 1856tti gaanfa Pirootestaantii sun mul’ata gammoojjii mul’ataa keessa ture; iddoo mul’anni hin jirrettis uummanni bada. Bara 1856tti gaanfi Ripabiliikaanii isheenis akkasuma rakkoo keessa turte.

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.

Bara 1856, walitti bu’iinsi hamaan “Bleeding Kansas” jedhamuun beekamu, jechuunis waraanni daangaa Kansas–Missouri, itti fufe. Qabsoon sun Kansas mootummaa bilisaatti moo mootummaa garboota qabutti akka Tokkummaa biyyoolessaatti seentu irratti ture. Walitti bu’iinsi sun wal-dhabdee hamaa qubattota garbummaa deeggaranii fi garbummaa morman gidduutti uumame of keessatti hammatee ture.

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.

Bitoota 22, 1856 keessa, Ameerikaa keessatti Kutaa Caffee Olaanaa keessattiis gochi humnaan raawwatame tokko ni uumame; yeroo sana Miseensi Mana Maree Preston Brooks, deggertuu garbummaa kan South Carolina irraa taʼe, ulfinaan Seneetaraa Charles Sumner kan Massachusetts irraa taʼe ulee isaatiin hamaa taʼeen haleele. Sumner haasaa garbummaa mormu The Crime Against Kansas jedhu dhiheessee ture; kunis Brooks baayʼee mufachiise. Gochi uleedhaan rukutuu kun dhimma garbummaa irratti walitti buʼiinsi Giddugaleessa Kaabaa fi Kibbaa gidduutti hammaachaa dhufaa ture ifatti mulʼise.

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.

Bara 1856tti, Paartiin Riphaabilikaanaa akka deebii jeequmsa siyaasaa Seera Kansas-Nebraska, kan bara 1854tti ragga’e, irraa ka’een hundeeffame; seerri kun mormii guddachaa babal’ina garbummaa gara naannoolee haaraatti babal’isu irratti ka’e uume. Walga’iin mootummaa guutuu isaanii inni jalqabaa Philadelphia keessatti adeemsifame, filannoo bara 1856 keessatti immoo John C. Fremont akka kaadhimamaa pirezidaantummaa isaanii isa jalqabaatti filatame.

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.

Seerri Kaansaas-Nebraskaa bulchiinsa naannolee Kaansaasii fi Nebraskaa ijaare, akkasumas jiraattota naannolee sanaa keessatti garbummaan daangaa isaanii keessaa akka hayyamamu yookaan akka hin hayyamamne murteessuuf eeyyame. Yaadni kun, kan “ol’aantummaa ummataa” jedhamuun beekamu, waliigaltee Missouri kan bara 1820tti taasifame, kan naannoo Louisiana keessatti sarara 36°30’ gubbaatti garbummaa dhorke, hojii irraa kaasee haqe. Seerri kun dhimma garbummaa naannolee keessatti irratti dhiibbaa guddaa geessise. Innis walitti bu’iinsa naannoolee gidduutti ture deebisee bobaase; sababiin isaa garbummaan gara naannolee duraan lafa bilisaa akka ta’an ilaalamanitti, akka Kaansaasitti, babal’achuu danda’u jechuun karaa baneef. Darbiin Seera Kaansaas-Nebraskaatiin deggertoonni garbummaa fi mormitoonni garbummaa lamaan isaanii iyyuu bu’aa filannoo ol’aantummaa ummataa irratti dhiibbaa gochuuf abdachaa gara Naannoo Kaansaasitti ariitiidhaan yaa’an. Dorgommii mootummaa naannoo sana to’achuuf taasifame kun walitti bu’iinsa humna-qabeessaa fi bara seera-dhabummaa, kan bara 1856tti “Bleeding Kansas” jedhamuun beekame, fide.

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.

Filannoon pirezidaantii bara 1856 taatee siyaasaa guddaa ture. Innis dorgommii paartii sadii gidduutti gaggeeffame kan Dimokraata Jaams Buchaanan, Ripabiliikaan Joon C. Fremoont, fi pirezidaantii duraanii Paartii Ameerikaa kan ture Millaard Fiilmoor of keessaa qabu ture. Jaams Buchaanan filannicha mo’atee Pirezidaantii 15ffaa Ameerikaa ta’e.

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.

Pirezidaantummaan James Buchanan irra caalaa dhiphinaafi addaan qoqqoodamuu Giddugalaa Kaabaa fi Kibbaa gidduutti dabalaa dhufe bu’a qabeessa ta’een furuu keessatti kufaatii isaatiin beekama; kunis dhuma irratti, yeroo inni aangoo gad dhiisee baay’ee utuu hin turin, Dhiiga Biyyoolessaa Ameerikaa dhoquutti geesse. Pirezidaantummaan isaa, sababoota kufaatiiwwan guguddoo kanaa hoggansaafi bulchiinsa yeroo rakkoo keessatti mul’atan irraa kan ka’e, seenaa Ameerikaa keessatti pirezidaantummaa milkaa’ina xiqqaa qabdan keessaa tokko ta’ee yeroo baay’ee ilaalama.

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.

Murtiin Dred Scott bara 1857 keessatti bahe, garboonni—garbummaa jalatti taʼanis bilisaan jiraatanis—lammiilee akka hin taane, akkasumas mana murtii mootummaa waloo keessatti falmii seeraa dhiheeffachuu akka hin dandeenye ni labse. Akkasumas, Kongirees naannolee mootummaa waloo Ameerikaa keessatti garbummaa ittisuu akka hin dandeenye ni labse. Dimokraatiin Buchanan murtii garbummaa deggaru Dred Scott kana ifatti ni deeggere.

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.

Ejjenno proo-silaaverii paartii Dimookraataawaa kan taʼe Bukaanaan dhiphinaalee hanga waraana siviiliitti akka babalʼatan hayyame qofa utuu hin taʼin, dadhabinni inni diinagdee biyyattii bulchuu keessatti qabu immoo Sodaa Diinagdee bara 1857 fide; kunis, seenaa Ameerikaa keessatti dhiphina diinagdee guddaa bara Kufatii Guddaa dura mudatan keessaa tokko ture. Sodaa Diinagdee bara 1857 kun kufaatii diinagdee cimaa waggoota hedduuf turu fide. Dhaabbileen daldalaa fi baankonni cufaman, hojii-dhabdummaa dabale, gabaan aksiyoonaas gadi buʼe.

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.

Yeroo Buchanan pirezidaantii isaa turetti, mootummaawwan Kibbaa adeemsa Tokkummaa irraa of keessaa baʼuu isaanii jalqaban; filannoo Abiraahaam Liincon, nama Paartii Riphaabilikaanaa, bara 1860 keessatti filatameef deebii kennuufis addaan bahanii turan. Buchanan rakkoo of keessaa baʼuu kana keessatti mala harka qalleessa fudhate; mootummaa federaalaa humnaan of keessaa baʼuu ittisuuf aangoo hin qabu jechuun morme. Hanqinni tarkaanfii murteessaa kanaas sochiin addaan baʼuu saffisa akka argatu taasise. Hanqinni isaa hoggansa cimaa fi fedhiin dhabuun isaa rakkoo addaan baʼuu kana furuuf tarkaanfii murteessaa fudhachuu, ilaalcha Kibbaa keessatti isaan mormii waraanaa osoo hin qunnamin Tokkummaa irraa bahuu akka dandaʼanitti gumaache.

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.

Bara 1860ttiitti, Abrahaam Liinkoln, pirezidaantii Republiikaanii jalqabaa, filatame. Amajjii 1, 1863tti, Pirezidaanti Liinkoln Labsii Bilisummaa dhumaa mallatteessee baase; innis namoonni hundi gabrummaa jala turan kanneen naannoo Konfedereetii jala ture keessatti argaman bilisa akka ta’an labse. Ajajni hojii raawwachiisummaa kun waraana siviilii irratti dhiibbaa guddaa qabaatee ture; sababni isaas walitti bu’iinsi sun Qindoomina biyyattii eeguuf qofa osoo hin ta’in, akkasumas gabrummaa balleessuuf falmii akka ta’u taasise. Labsii Bilisummaa kun battalumatti namoota gabrummaa jala turan hunda bilisa hin taasifne. Inni addatti naannolee Konfedereetii jala turan irratti kan hojiirra oolu ture; achittis Qindoominni aangoo muraasa qofa qaba ture. Akkuma humnoonni Qindoominaa fuulduratti tarkaanfatanii naannolee Konfedereetii to’annoo isaanii jala oolchanitti, labsichi hojii irra oolaa deeme, namoonnis gabrummaa jala turan kanneen naannolee sana keessa jiran bilisa ta’an. Labsii Bilisummaa kun gara dhuma irratti Ameerikaa keessatti gabrummaa guutummaatti haqamuuf tarkaanfii murteessaa ture; akkasumas Fooyya’iinsa Kudha-Sadaffaa Heera mootummaa Yunaayitid Isteetis darbuufi mirkanaa’uuf karaa qopheesse; innis Muddee 6, 1865tti darbee raggaasifame.

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.

Gaaf mootummaa Republican jedhamu bara 1850moota irraa jalqabee hanga itti aanutti rakkoo dhimma garbummaa irratti ture keessa seene. Biyyattii keessatti qoodamni gurguddaan lama yaada siyaasaa gurguddaa lamaatiin bakka bu’ame ture. Adeemsi addaan baafamuu bara 1856 jalqabe; yeroo gareewwan garbummaa mormanii fi deggeran ilaalcha isaanii garbummaa irratti cimsuuf yaalanii gara naannoo Kansas seenan sanuma keessatti, yeroo tokkotti Philadelphia Laa’odiiqeyaa irraa addaan baafamaa ture. Demookraatonni deggeritoota garbummaa turan; Republicanonni immoo mormitoota garbummaa turan.

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.

Bara 1856 keessa, *Bleeding Kansas* waraana dhufuuf jiru sanaa akka xiqqoo fakkeenyaatti bakka buʼe. Waggaa sana keessa, miseensi Dimokraatawaa garbummaa deeggaru tokko akka mataa gaanfa Ripabilikaanaa taʼee filatame; hoggansi isaa kan buʼa hin qabne mootummaa pirezidaantummaa hojii hin qabneef mallattoo taʼe, hamma guyyoota dhumaa dhihoo kanaatti. Inni pirezidaantii Ripabilikaanaa isa jalqabaa, kan jeequmsa pirezidaantummaa Buchanan irraa hafe qulqulleessuuf dirqame sana dura dhufe.

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.”

Bara 1863tti, gaanfi Riphaabilikaanaa keessaa baʼe ajaja raawwachiiftuu bineensa lafaa Mul’ata boqonnaa kudha sadii keessatti seenaan lafa kanaa argee keessaa isa caalaatti guddaa ta’e baase. Ajajni raawwachiiftuu sun garbummaa irratti xiyyeeffate. Keewwatni tokko labsii sanaa akkana jedha: “Akka guyyaa tokkoffaa Amajjii, waggaa Gooftaa keenya kuma tokko dhibba saddeet fi jaatamii sadii keessa, namoonni akka garbootaatti qabamanii jiran hundinuu mootummaa kamiyyuu keessatti yookaan kutaa mootummaa tokko keessatti, uummanni isaa yeroo sana Ameerikaa Tokkummaa irratti fincilaan ka’e keessa yoo jiran, yeroo sana, achumaanii fi bara baraan bilisa ni ta’u; mootummaa Raawwachiiftuu Ameerikaa Tokkummaa, aangoo waraanaa fi humna galaanaa ishee dabalatee, bilisummaa namoota akkanaa ni beeka, ni eegas; akkasumas namoota akkanaa, yookaan isaan keessaa nama kamiyyuu, carraaqqii isaan bilisummaa isaanii dhugaa argachuuf godhan keessatti ukkaamsuuf hojii tokko yookaan hojiiwwan kamiiyyuu hin raawwatu.” Rakkoon garbummaa yeroo sana keessatti seenaa keessatti guutummaatti furamuu baatus, yeroo Liinkolni, “namoonni akka garbootaatti qabamanii jiran hundinuu mootummaa kamiyyuu keessatti … yeroo sana, achumaanii fi bara baraan bilisa ni ta’u” jechuun barreessetti, bu’uurri heera mootummaa ni beekame.

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.

Liinkoln qajeelfama bu’uuraa Dastuurichaan ibsame, kan “namoonni hundinuu walqixxee ta’anii uumaman” jedhuutti deebi’aa ture. Yeroo sana keessatti, gaafan gaaffii Prootestaantii bu’uura raajii isaa, jechuunis raajii garbummaa, ganamaa turetti, Liinkoln dhugaa bu’uuraa sanaatti deebi’aa ture. Kanaafuu, yeroo sirriitti sanatti gaafa gaanfiin Ripaabilikaanii waa’ee garbummaa irratti “ajaja hojii raawwachiisaa” isaa keessaa isa seenaa keessatti hundumaa caalaa hiika guddaa qabu kennutti, gaanfiin Prootestaantiis seenaa raajii isaa keessatti waa’ee raajii garbummaa irratti, kan kakuu fi abaarsa Museetiin bakka buufame, ajaja hojii raawwachiisaa isaa keessaa isa hundumaa caalaa hiika guddaa qabu kenne. Gaanfiin Ripaabilikaanii gara bu’uuraatti deebi’u filate; gaanfiin Prootestaantii garuu bu’uura isaa ganuu fi warra isaatti deebi’uu akka inni gonkumaa itti hin deebine barsiifame ture sanatti deebi’u filate.

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.

Bara 1863 keessatti, gaanfi Rippabilikaanii garee lamaatti qoodamee ture; akkuma mootummaa Israa’el durii bara Yerobi’aamii fi Robo’aamii keessatti qoodame. Bara 1863 keessatti, gaanfi Pirootestaantii seeraan gaanfa Rippabilikaanii wajjin walqabate; kunis aarsaa Yerobi’aamii lama Beet’eelii fi Daan keessatti argamanin fakkeeffame. Gaanfonni lamaan seenaa keessatti wal cina deemu; seenaa bara 1863 immoo, addumaan, seenaa guyyoota dhumaa bakka bu’a.

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.

Seenaa Miliiraayitotaa seenaa dhibba afurtamii afur kuma sana keessatti irra deebi’amee mul’ata, garuu of-eeggannoowwan raajii muraasaan. Of-eeggannoowwan sana keessaa tokko akka ta’e, seenaa Miliiraayitotaa keessatti dhaggeeffattoonni kaayyoo jalqabaa warra sochii sanaa alaa turan; achii booddee immoo sochiin sun ofii isaa ture. Sochii dhibba afurtamii afur kuma sana keessatti sagaleewwan lamaan Mul’ata boqonnaa kudha saddeet keessatti argaman dhaggeeffattoota kaayyoo lama adda baasu; garuu kaayyoon sun seenaa Miliiraayitotaa irraa garagalchee dha. Kaayyoon jalqabaa saba Waaqayyoo ti; sagaleen lammaffaan immoo hoolota Waaqayyoo kan biraa, warra ammayyuu Baabilon keessa jiran, dha.

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.

Mallattoon raajii kan biraan immoo, seenaa lamaan iyyuu waldaa tokko irraa gara waldaa biraatti ceʼan iyyuu, warri Millerite Philadelphia irraa gara Laaʼodiiqiyaa deeman; sochiin humna guddaa qabu kan ergamaa sadaffa immoo Laaʼodiiqiyaa irraa gara Philadelphia deema. Kunis warri Millerite waldaa ja’affaa irraa gara waldaa torbaffaatti akka ceʼan, namoonni dhibba afurtamii afur kuma immoo waldaa torbaffaa irraa gara waldaa saddeettaffaatti, isheenis keessaa torban sanaa taate, akka deeman ni mulʼisa.

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.

Gaanfi Ripabilikaa sun saba-wantummaa deeggaru irraa gara saba saba-wantummaa mormutti deemuu isaa seenaa bara 1863 naannoo jiru keessatti jalqabe. Qormaanni seenaa sanaa paartilee siyaasaa lama hundeesse; isaanis “guyyoota dhumaa” kana keessatti mormitoota wal-fakkaatoo ta’aniidha. Akkuma prezidaantiin Ripabilikaa jalqabaa seenaa sana keessaa guyyaa muraasa waraanni sun erga xumuramee booddee ajjeefame, prezidaantiin Ripabilikaa dhumaa immoo karaa fakkeenya raajii keessatti ajjeefamee, akkuma du’eetti addunyaan gammadaa utuu jiruu daandii irratti dhiifame. Inni ajjeefame, guyyaa muraasa waraanni Siviilii erga xumuramee booddee qofa utuu hin ta’in, waraanni siviilii inni dhumaa jalqabamuu isaa dura yeroo xiqqoo keessatti ture.

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.

Pirezidaantiin Riphablikaanii jalqabaa isa seenaa Ameerikaa keessatti pirezidaantii baayʼee dadhabaa taʼeetu isa dura ture; pirezidaantiin Riphablikaanii isa dhumaa immoo akkasuma isa dura jiraata. Dadhabinni pirezidaantii Demokraatawaa isa pirezidaantii Riphablikaanii jalqabaa dura turee rakkoo gara waraana mootummaa keessaa geeddarame sana saffisiise; dadhabinni sunumaas amma taʼaa jira. Pirezidaantiin Demokraatawaa isa pirezidaantii Riphablikaanii isa dhumaa dura jiru dinagdee haala akkasii keessatti bulche, innis hanga yeroo sanaatti kufaatii dinagdee seenaa Ameerikaa keessatti isa guddaa taʼe fide. Gaanfota lamaan seera Dilbataatti wal cinaa deemu. Bara 1863 keessatti dhaloonni jalqabaa gaanfota lamaan isaanii iyyuu jalqabe; gaanfota lamaan isaanii iyyuu keessatti dhaloonni afraffaan fi inni xumuraa gara bahaatti fuulleffatee aduutti sagada.

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.

𐒖𐒇𐒘𐒙𐒒 𐒔𐒆𐒌𐒆𐒊𐒆 𐒂𐒒𐒒𐒘𐒆𐒃 𐒈𐒆 𐒀𐒅𐒃𐒄 𐒉𐒓𐒆𐒍𐒃 𐒍𐒈𐒍𐒄 𐒇𐒑𐒆𐒙 𐒊𐒄𐒌𐒘𐒆𐒍𐒆 𐒆𐒎 𐒁𐒀𐒄 𐒂𐒒𐒒𐒘𐒆𐒃 𐒑𐒖𐒈𐒆𐒂𐒒𐒑𐒃𐒂 𐒖𐒇𐒘 𐒀𐒔𐒖𐒙𐒘𐒆𐒂𐒃. 𐒗𐒆𐒒 𐒒𐒔𐒆𐒂𐒘𐒆𐒑𐒘 𐒓𐒀 𐒗𐒑𐒆𐒒𐒃𐒘 𐒐𐒀𐒍 𐒍𐒆𐒗 𐒍𐒆𐒗 𐒋𐒆𐒍𐒘 𐒀𐒔 𐒗𐒆 𐒋𐒆𐒔𐒋𐒆 𐒁𐒆𐒇𐒆𐒑𐒆 𐒗𐒆 𐒇𐒍𐒒𐒒𐒃. 𐒗𐒆𐒚 𐒀𐒑𐒆 𐒆𐒀𐒘𐒆𐒍𐒄, 𐒅𐒑𐒆𐒍𐒌𐒆𐒍𐒄 𐒀𐒍𐒄 𐒆𐒎𐒋𐒆𐒂𐒑𐒆𐒍𐒄 𐒗𐒆 𐒄𐒋𐒒𐒁𐒀𐒍𐒆𐒔𐒘 𐒘𐒆𐒂𐒇𐒍𐒒-𐒄𐒆𐒀𐒍𐒘𐒔 𐒘𐒐 𐒔𐒒𐒋𐒗𐒆 𐒀𐒍𐒘 𐒋𐒑𐒐𐒁𐒋𐒆𐒌 𐒗𐒇𐒀𐒘 𐒎𐒆𐒄𐒇𐒘 𐒀𐒑𐒆𐒔𐒆. 𐒁𐒀𐒄 𐒒𐒑𐒄’𐒔 𐒒𐒑𐒄 𐒆𐒔 𐒆𐒄𐒆𐒍𐒘𐒆𐒇𐒀𐒆𐒍𐒄 𐒘𐒇𐒀𐒘 𐒗𐒆 𐒗𐒑𐒆𐒒𐒃 𐒆𐒔 𐒍𐒐𐒒 𐒐𐒍 𐒗𐒆 𐒗𐒆𐒑𐒄𐒆 𐒐𐒇 𐒀 𐒘𐒑𐒆𐒌𐒆𐒍𐒄𐒄𐒐𐒖𐒔 𐒂𐒑𐒆𐒔𐒆𐒔.

> “‘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’?

> “‘Halkan maal taʼa?’ Ergaa kanaa hiika isaa nan hubadhaa? Isaan hojii cufiinsaa sirna furmaataa guddaa keessatti iddoo akkamii akka qabatan nan hubadhaa? Ani hamma ‘dubbii raajii dhugoomfamee’ sanaa sirriitti beekutti, taateewwan naannoo koo keessatti adeemaa jiran keessatti Mootichi dhufu isaa balbala bira gaʼeera jechuun ragaa ifaa arguu nan dandaʼaa? Ifa Waaqayyo naa kenne kana ilaalchisee itti gaafatamummaan narra jiru natti dhagaʼamaa? Ani akka qabeenya isaa bulchuuttan kennaan hundumaa natti amaname hunda, warra baduuf jiran oolchuuf carraaqqii sirnaan qajeelfame keessatti nan fayyadamaa? moo ani laaftuu fi looqodduu taʼee, addunyaa hamaa wajjin gar tokko walitti makamee, qabeenya fi dandeettii Waaqayyo naa kenne irra caalaan of gammachiisuuf nan fayyadamaa, hojii isaa akka guddatu caalaa boqonnaa fi mijannaa koo ofiif nan yaaddawaa? Adeemsa koo kanaan ani ‘amantaa addunyaa keessatti babalʼachaa dhufe, jechuunis Warri Adventistii Guyyaa Torbaffaa malakata sagalee hin mirkanoofne dhageessisaa jiru, akkasumas karaa namoota addunyaa duukaa buʼaa jiru’ jedhu sana nan jabeessaa?”

> “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.

> “Nuti Waaqayyo addunyaa hammina isheetiif adabuuf dhihaachaa jiru dhageenya. Dhumni yeroo nurratti dhihaateera. Jiraattonni addunyaa gubamuuf hidhaa-hidhaan walitti qabamaa jiru. Ati immoo qamadii sobaa wajjin hidhamee ni taataa ree? Waggaa waggaan lubbuun kumaatamaa fi kumaatamaan, kuma kudhan dacha kudhan ta’an badii isaanii keessatti badanii du’aa jiran akka jiran ni hubattaa? Dha’ichootni fi murtiin Waaqayyoo hojii isaanii duraanuu hojjechaa jiru; ifni dhugaa daandii isaanii irratti waan hin ibsaminiif lubbuun badaatti deemaa jirti.” General Conference Daily Bulletin, April 1, 1897.

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

> Lubbuukoo kootiin halkan keessa si hawweera; eeyyee, hafuura koo isa na keessa jiruun ganamaan si barbaada; murtiin kee yeroo lafa irratti jiru, jiraattonni addunyaa qajeelummaa ni baratu. Isaayyaas 26:9.

Back to Articles