Article

# Elijah - Number Ten

Eliya — Naamba Ikumi

1856

1856

Author

Jeff Pippenger

Published

October 13, 2023

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The Millerite movement was represented in Isaiah chapter seven by a sixty-five year prophecy, that began in 742 BC. Those sixty-five years that took place in the history of Isaiah represent the sixty-five years from 1798 until 1863. Alpha and Omega will always portray the end, with the beginning. The sixty-five year prophecy identifies the curse of seven times against the northern and the southern kingdoms of Israel. The first seven times against the northern kingdom began in 723 BC, nineteen years after Isaiah presented the prediction to king Ahaz. The last seven times against the southern kingdom, began at the end of the sixty-five years in 677 BC.

Sangano la vaMillerite rakamiririrwa muna Isaya chitsauko 7 neuprofita hwemakore makumi matanhatu namashanu, hwakatanga muna 742 BC. Makore iwayo makumi matanhatu namashanu akaitika munhoroondo yaIsaya anomiririra makore makumi matanhatu namashanu kubva muna 1798 kusvika muna 1863. Alpha naOmega zvichagara zvichiratidza magumo pamwe chete nekutanga. Uprofita hwemakore makumi matanhatu namashanu hunoratidza kutukwa kwenguva nomwe pamusoro poushe hwokumusoro nounoushe hwokumaodzanyemba hwaIsraeri. Nguva nomwe dzokutanga dzakauya pamusoro poushe hwokumusoro dzakatanga muna 723 BC, makore gumi nepfumbamwe mushure mokunge Isaya apa Mambo Ahazi chiporofita ichocho. Nguva nomwe dzokupedzisira pamusoro poushe hwokumaodzanyemba dzakatanga pakupera kwemakore makumi matanhatu namashanu muna 677 BC.

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

Kutuka kwokutanga kwe“nguva nomwe” pamusoro paEfuremu kwakaguma muna 1798, iyo yakanga iri nguva yokuguma apo chiratidzo cherwizi rweUlai chiri muzvitsauko zvisere nezvipfumbamwe zvaDanieri chakazarurwa. Nenzira youporofita, izvi zvakaratidza zvose kusvika kweshoko romutumwa wokutanga uye kutanga kwechiporofita kwesangano reMillerite. Kutuka kwokupedzisira kwe“nguva nomwe” pamusoro paJudha kwakaguma muna 1844, iro raiva kusvika kweshoko romutumwa wechitatu. Makore gumi namapfumbamwe akatevera, muna 1863, makore makumi matanhatu namashanu akamirirwa mukutanga kwechiporofita akaratidza kuguma kwesangano reMillerite, uye kutanga kwekereke yeSeventh-day Adventist yeRaodhikia. Makore manomwe 1863 isati yasvika, muna 1856, James White akatanga kuona kuti sangano reMillerite rakanga rarega kuva kereke yeFiradherifia uye rakanga rava kereke yeRaodhikia. Muzukuru wake, paainyora nhoroondo youpenyu hwaEllen White, anonyora pamusoro penhoroondo ya1856, uye shoko reRaodhikia.

## “The Laodicean Message

“Ujumbe kwa Walaodikia”

> “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:

> “Vaadventista vaichengeta Sabata vakanga vatora chimiro chokuti mashoko anopiwa kumachechi manomwe ari muna Zvakazarurwa 2 na3 airatidza zvinoitika muchechi yechiKristu kubvira kumazana amakore achitevedzana. Vakagumisa kuti shoko rinoendeswa kuchechi yeRaodhikia raishanda kune avo vavaidaidza panguva iyoyo kuti maAdventista vezita chete, ivo vakanga vasina kugamuchira Sabata yezuva rechinomwe. Mune chinyorwa chipfupi chokupepetera muReview chaOctober 9, James White akamutsa mibvunzo inofungisa zvikuru, yaakaisuma nokuti:”

> “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.

> “Ukubvunza kuri kutangazve kumuka patsva kuchiti, ‘Murindi, usiku hwakamira sei?’ Parizvino pane nzvimbo yemibvunzo mishoma chete, inobvunzwa kuti ikwezve hanya pachidzidzo chainoreva. Tinovimba kuti mhinduro izere ichapiwa nokukurumidza.—Review and Herald, Oct. 9, 1856.

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

> “Mibvunzo gumi neimwe yaakabvunza, wechitanhatu ndiwo wakanangana neVaRaodhikia.

> “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. Je! hali ya Walaodikia (vuguvugu, wala si baridi wala moto) haionyeshi kwa ufanisi hali ya kundi la wale wanaokiri ujumbe wa malaika wa tatu?—Ibid.

> “The last question lays the matter open:

> “Umbuzo wokugcina uwubeka obala lolu daba:

> “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. Kana iri ndiro mamiriro edu savanhu, tine chikonzero chipi zvacho chaicho chokutarisira nyasha dzaMwari kana tisingateereri ‘kuraira’ kweChapupu Chokwadi? Ndinokuraira kuti utenge kwandiri ndarama yakaedzwa mumoto, kuti upfume; nenguo chena, kuti ufukidzwe, uye kuti kunyadziswa kwokusafuka kwako kurege kuonekwa; uye zora maziso ako nomushonga wamaziso, kuti uone. Vose vandinoda, ndinovatsiura nokuvadzidzisa nokurova; saka shingaira, utendeuke. Tarira, ndimire pamukova, ndichigogodza: kana munhu upi noupi akanzwa inzwi rangu, akazarura mukova, ndichapinda kwaari, ndigodya naye, naiye achadya neni. Anokunda ndichamupa kugara neni pachigaro changu choushe, sezvandakakundawo ini, ndikagara pasi naBaba vangu pachigaro chavo choushe. Zvakazarurwa 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:

> “Kwa wazi, ukweli wa jambo hilo ulikuwa unaanza tu kumulika katika akili ya James White. Toleo lililofuata la Review lilikuwa na maelezo ya safu saba kuhusu makanisa saba, chini ya kichwa hicho. Katika maelezo yake ya utangulizi alitangaza:

> “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.

> “Tinofanira kubvumirana nevamwe vatsananguri vemazuva ano kuti machechi manomwe aya anofanira kunzwisiswa seanomirira mamiriro manomwe echechi yechiKristu, munguva nomwe dzenguva, dzinofukidza nhambo yose yezera rose rechiKristu.—Ibid., Oct. 16, 1856.

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

> “އޭރު އެއީ ނަބީވެރި ކަން ނެގި، ކޮންމެ ބަޔަކަށް އެކަކު ވަކިވަކިން މުޢާމަލާތު ކުރަމުން. ހަތްވަނައަށް، ލާއޮދިކިޔާގެ ބަޔަށް އައި ހިނދު، އޭނާ އިޢުލާނު ކުރި:

> “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.

> “Maitiro aya anosuruvarisa ekutsanangura kereke iyi anozvidzikisa zvikuru kwatiri sevamwe vanhu. Uye tsananguro iyi inotyisa haisi mufananidzo wakanyatsozara here wemamiriro edu azvino? Ndizvozvo; uye hazvizobatsiri kuedza kunzvenga simba reuchapupu uhwu hunopinda mumwoyo hwakanangidzirwa kukereke yeRaodhikia. Ishe ngavatibatsire kuugamuchira, uye kuti tibatsirwe nahwo.—Ibid.

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

> “Ngemuva kokuba enikele amakholomu amabili ebandleni laseLawodikeya, amazwi akhe okuphetha enza ukunxusa okunamandla:

> “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.

> “Vanodikanwa hama, tinofanira kukunda nyika, nyama, uye dhiyabhorosi, kana zvisina kudaro hatizovi nemugove muushe hwaMwari.... Batirai basa iri pakarepo, uye nokutenda torerai zvipikirwa zvizere nenyasha zvakapiwa kuvaRaodhikia vanotendeuka. Simukai muzita raShe, uye chiedza chenyu ngachivheneke kukudzwa kwezita Rake rakaropafadzwa.—Ibid.

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

> “Mhinduro yakabva kumunda yakanga ichikurudzira zvikuru. G. W. Holt akanyora kubva kuOhio musi wa20 Gumiguru achiti:

> “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.

> “Ndiyo, ninaamini kwamba sisi tulio katika ujumbe wa tatu wenye amri za Mungu na imani ya Yesu ndilo kanisa ambalo maneno haya yameelekezwa kwake; nasi hatuwezi kuwahi mno katika kuomba dhahabu iliyojaribiwa, na mavazi meupe, na dawa ya macho, ili tuweze kuona.—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:

> “Kubva Kunyakatho-mpumalanga kwazwakala izwi elitsha kulesi sihloko, elikaStephen N. Haskell, wasePrinceton, eMassachusetts. Njengom-Adventist wosuku lokuqala wayeseqalile ukushumayela eneminyaka engama-20; manje, eminyakeni emithathu kamuva, wayesemlayezweni wengelosi yesithathu. Njengomfundi weBhayibheli onzulu, ngemva kokubona isihloko sokuqala esifushane sikaWhite sokuhlela esethula umbuzo wamabandla ayisikhombisa, wakhetha ukubhalela iReview udaba olude:”

> “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.

> Musoro warehwa pamusoro apa wanga uri chinhu chandakafarira zvikuru kwemwedzi yakati kuti yakapfuura.... Kweimwe nguva zvino ndave ndichitungamirirwa kuti nditende kuti shoko rinopiwa kuvaLaodhikia nderedu; kureva, revaya vanotenda mushoko remutumwa wechitatu, nokuda kwezvikonzero zvizhinji zvandinoti zvakanaka. Ndichataura zviviri.—Ibid.

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

> “ဤအမှုကို သူသည် မိမိ၏ ကောက်ချက်များအတွက် ကော်လံနှစ်ခု သီးသန့်ခွဲထား၍ ဆောင်ရွက်သည်။ နိဂုံးချုပ်ရာတွင် သူက ဤသို့ ကြေညာ하였다៖”

> “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.

> “Nadharia ya ujumbe wa malaika wa tatu kamwe, la, kamwe haitatuokoa, bila vazi la arusi, ambalo ndilo haki ya watakatifu. Imepasa tuukamilishe utakatifu katika kumcha Bwana.—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.

> “ජේම්ස් වයිට් ලාඕදිසියා සභාවට දෙන ලද පණිවිඩය පිළිබඳ ඔහුගේ සංස්කරණාත්මක ලිපි අඛණ්ඩව ප්‍රකාශ කළ අවස්ථාවේ, සබත් දින රක්ෂා කරන ඇඩ්වෙන්ටිස්වරුන් Review සඟරාවේ දැන් කියවමින් සිටි සංකල්ප විස්මය දනවන සුළු විය; එහෙත් සිතාබලා, යාච්ඤාසහිතව කරන ලද විමර්ශනයකදී ඒවා අදාළ බව දැකගන්නා ලදී. සංස්කාරකවරයා වෙත එවන ලද ලිපි මගින් සාමාන්‍යයෙන් පුළුල් එකඟතාවයක් පෙන්වා දෙන ලද අතර, ප්‍රබෝධනයක් ක්‍රියාත්මක වෙමින් තිබූ බවද සංकेत කළේය. එම උද්දීපනකාරී පණිවිඩය හුදෙක් උද්වේගයේ ප්‍රතිඵලයක් නොවූ බවට සාක්ෂිය වූයේ 1857 අප්‍රේල් මාසයේ ප්‍රකාශිත Testimony No. 3 හි පළමු ලිපිය වන Be Zealous and Repent යන ශීර්ෂයයි. එය මෙසේ ආරම්භ වෙයි: “වත්මන් උෂ්ණත්වහීන තත්ත්වයේ පවතින සභාව පිළිබඳ කරුණු කිහිපයක් ස්වාමීන්වහන්සේ දර්ශනයකින් මට පෙන්වා දී ඇත; ඒවා මම ඔබට විස්තර කරමි.”—1T, p. 141. මෙහි එලන් වයිට්ට පෙන්වා දෙන ලද්දේ භූමික සමෘද්ධිය සහ සම්පත් මගින් සභාවට එරෙහිව සාතන්ගේ ප්‍රහාරයන් පිළිබඳ දෑය.” ආතර් වයිට්, Ellen G. White: The Early Years, volume 1, 342–344.

The Millerite movement began prophetically as the Philadelphian church, and in 1856 it became the Laodicean church. Seven years later the movement ended, and the Seventh-day Adventist church began as the Laodicean church and will remain so, until it is spewed out of the mouth of the Lord. The movement of the one hundred and forty-four thousand came out of the fold of the Laodicean church, just as the Millerite movement came out of the fold of the church of Sardis. The movement of the one hundred and forty-four thousand parallels the Millerite movement in that the first movement changed from Philadelphia to Laodicea and the last movement changes from Laodicea to Philadelphia. The point of transition from Philadelphia unto Laodicea in Millerite history is specifically marked as 1856, so the point of transition must also be marked in the last movement, for God never changes. The point of transition is identified in Revelation eleven with the two prophets that are slain in the streets.

Harakati ya Wamillerite ilianza kinabii kama kanisa la Filadelfia, na mwaka 1856 ikawa kanisa la Laodikia. Miaka saba baadaye harakati hiyo ikaisha, na kanisa la Waadventista wa Sabato likaanza kama kanisa la Laodikia na litabaki hivyo, hata litakapotapikwa kutoka katika kinywa cha Bwana. Harakati ya wale mia moja arobaini na nne elfu ilitoka katika zizi la kanisa la Laodikia, kama vile harakati ya Wamillerite ilivyotoka katika zizi la kanisa la Sardi. Harakati ya wale mia moja arobaini na nne elfu inalingana na harakati ya Wamillerite kwa kuwa harakati ya kwanza ilibadilika kutoka Filadelfia kwenda Laodikia, na harakati ya mwisho hubadilika kutoka Laodikia kwenda Filadelfia. Kipindi cha mpito kutoka Filadelfia kwenda Laodikia katika historia ya Wamillerite kimewekwa alama mahsusi kuwa ni mwaka 1856, kwa hiyo kipindi cha mpito lazima nacho kiwekwe alama katika harakati ya mwisho, kwa maana Mungu habadiliki kamwe. Kipindi cha mpito kinatambulishwa katika Ufunuo kumi na moja kwa wale manabii wawili wanaouawa mitaani.

> 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.

> Uye kana vapedza uchapupu hwavo, chikara chinokwira kubva mugomba rakadzika-dzika chicharwa navo, chichavakunda, uye chichavauraya. Uye zvitunha zvavo zvichavata mumugwagwa weguta guru, iro pakunzwisisa kwomweya rinonzi Sodhomu neIjipiti, apo zvakare Ishe wedu akarovererwa pamuchinjikwa. Zvakazarurwa 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.

Ho famba ka sweswinyana a ku ta fa, kutani ku yima, naswona endzhaku ka sweswo ku ta pfuxetiwa tanihi xilemukiso. Loko ku ri tano, a ku ta landzelelana ni nanga ya Variphabuliki. Nanga ya Variphabuliki yi vumba xifaniso xa xivandzana, naswona xivandzana lexi yi xi vumbelaka xifaniso xa xona xi vulavuriwa ha xona eka Nhlavutelo 17, naswona xivandzana xexo xi tiveka tanihi nhloko ya vuntlhanu leyi amukeleke mbanga leyi dlayaka, leyi a yi ta pfuxetiwa tanihi nhloko ya vunhungu. A yi ta pfuxetiwa tanihi ya vunhungu leyi a yi huma eka ta nkombo.

> 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.

> Uye chikara chakanga chiripo, uye chisipo, ndiyewo wechisere, uye ndewevanomwe, uye chinoenda mukuparadzwa. Zvakazarurwa 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.

Nyanga yechiRepublican yaizoumba mufananidzo wechikara ichocho, saka yaizourayiwa yozomutswa. Payakamutswa, yaizova musoro wechisere wakabva pamisoro minomwe yakaitangira. Nyanga yechiPurotesitendi inotasva chikara chimwe chete chepanyika pamwe chete nenyanga yechiRepublican, uye yaifanira kuva nemaitiro mamwe chete echiporofita. Kushanduka kubva kuFiradherufia kuenda kuRaodhikia mumufambiro weMillerite kunofananidzira kutama kubva kuRaodhikia kuenda kuFiradherufia mumufambiro wokupedzisira.

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.

ប៉ុន្តែ ពេលដែលចលនាចុងក្រោយបានទទួលរបួសស្លាប់នៅថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 នោះវាបានស្លាប់ក្នុងសភាពជា​ឡាវឌីកេយ៉ា។ ហើយនៅពេលដែលវា ដូចដែលត្រូវបានតំណាងនៅក្នុង វិវរណៈ ជំពូក 11 បានផ្លាស់ប្តូរទៅជាភីឡាដែលហ្វিয়া នោះវានឹងតំណាងឲ្យក្រុមជំនុំទីប្រាំបី គឺជាក្រុមជំនុំមួយក្នុងចំណោមប្រាំពីរ។ ការស្លាប់នៅឆ្នាំ 2020 នោះ ត្រូវបានធៀបស្របជាមួយស្នែងសាធារណរដ្ឋ ដ្បិតចាប់តាំងពីពេលវេលាចុងបញ្ចប់ក្នុងឆ្នាំ 1989 មក មានប្រធានាធិបតីប្រាំមួយរូប។ ប្រធានាធិបតីទីប្រាំមួយបានទទួលរបួសស្លាប់មួយ ដែលនឹងត្រូវបានព្យាបាលនៅឆ្នាំ 2024។ បន្ទាប់មក ក្បាលនោះនឹងក្លាយជាក្បាលទីប្រាំបីនៃសហរដ្ឋអាមេរិក ចាប់តាំងពីពេលវេលាចុងបញ្ចប់ក្នុងឆ្នាំ 1989 មក ហើយវានឹងជា «មួយក្នុងចំណោមប្រាំពីរ»។ ស្នែងទាំងពីរនោះ សុទ្ធតែជាទីប្រាំមួយ ដែលក្លាយទៅជាទីប្រាំបី។ សេចក្តីពិតនេះ គឺជាផ្នែកដ៏សំខាន់មួយនៃសារនៃការបើកសម្ដែងរបស់ព្រះយេស៊ូវគ្រីស្ទ ដែលត្រូវបានបើកត្រា នៅមុនពេលបិទទ្វារព្រះគុណបន្តិច។

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.

Nechikonzero ichi, zvakakosha kuti tinyatsojeka pamusoro penhoroondo yeMillerite inofananidzira nhoroondo yedu yazvino. Sista White akasimbisa mashandisirwo akaitwa naJames White eRaodhikia pamusoro pebato iri muna 1856, saka uku hakusi kushandiswa kunobva mukufunga kwevanhu. Makore manomwe Seventh-day Adventist church isati yasungwa zviri pamutemo nenyanga yeRepublican, yakanga yatozivikanwa nekufemerwa sechechi yeRaodhikia. Izvi zvinoreva kuti hakuna kumbobvira kwava nezuva rimwe chete munhoroondo yeSeventh-day Adventist church rayo payakanga iri chimwe chinhu chisiri kupfeka, murombo, bofu, ine nhamo uye inosemesa. Chokwadi ichi chechiporofita chinopa mamiriro acho uye chikonzero chekucherechedza zvinonyangadza zvina zviri kuwedzera zvaEzekieri chitsauko 8 semazera mana eAdventism.

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.

Kana nhoroondo yevaMillerite ichisvikwa pairi kuburikidza nechimiro chemakore makumi matanhatu namashanu aIsaya chinomwe, zvinofanira kucherechedzwa kuti chiporofita chenguva nomwe ndiro denga rechiporofita rinofukidza nhoroondo yose yebato revaMillerite. Muna 1856, shoko rechechi yeRaodhikeya rakava chokwadi chiripo kuAdventism yevaMillerite. Uyo anopa shoko reRaodhikeya akanga asiri James kana Ellen White, asi akanga ari Chapupu Chakatendeka neChechokwadi.

> 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.

> Uye kunengelosi yebandla laseLawodisiya loba, uthi: La mazwi ashiwo ngu-Ameni, ufakazi othembekileyo noqinisileyo, isiqalo sokudalwa kukaNkulunkulu: Ngiyayazi imisebenzi yakho, ukuthi awubandi futhi awushisi; ngifisa sengathi ubungaba bandi noma ushisile. Ngakho-ke, ngenxa yokuthi uyivivi, ungabandi futhi ungashisi, ngizakukukhipha emlonyeni wami. Ngoba uthi, Ngicebile, ngandisiwe ngempahla, njalo kangilasidingo salutho; kodwa kawazi ukuthi ungowokudabukisa, lowosizi, lompofu, loyisiphofu, njalo uhamba ze: ngiyakweluleka ukuthi uthenge kimi igolide elihlolwe ngomlilo, ukuze ube ngocebileyo; lezigqoko ezimhlophe, ukuze wembathiswe, lokuthi ihlazo lobuze bakho lingabonakali; njalo ugcobe amehlo akho ngomuthi wamehlo, ukuze ubone. Bonke engibathandayo ngiyabasola ngibajezise; ngakho-ke tshisekela, uphenduke. Khangela, ngimi emnyango, ngiyangqongqoza: uba ekhona umuntu ozwayo ilizwi lami, avule umnyango, ngizangena kuye, ngidle laye, laye adle lami. Onqobayo ngizamupha ukuhlala lami esihlalweni sami sobukhosi, njengoba lami nganqoba, ngasengihlala loBaba esihlalweni sakhe sobukhosi. Olendlebe, makezwe lokho uMoya akutshoyo emabandleni. Isambulo 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.

Ufakazi Weqiniso ukhomba ukuthi uma kukhona umuntu “ongezwa” izwi laKhe, Uyo ngena kuye futhi “adle naye.” Uma iLawodikeya ibingavula umnyango, uKristu ubeyongena futhi adle nabo. Uma uKristu evunyelwa ukuba angene, uletha umlayezo, ngokuba uphawu lokudla lumelela ukwamukelwa komlayezo. Lowo mlayezo ungabhekwa ngokujwayelekile njengomlayezo waseLawodikeya nje kuphela, kodwa lokho kungukucatshangelwa okungajulile kwalokho umlayezo awunikezayo umelela khona. Ngo-1856, uHiram Edson wethula uchungechunge lwezihloko eziyisishiyagalombili ezaziqukethe ulwazi lwesiprofetho olwandisa ukuqondwa kwesona kanye “siprofetho sesikhathi” sokuqala izingelosi zikaNkulunkulu ezahola uWilliam Miller ukuba asiqaphele futhi asimemezele. Kulezo zihloko eziyisishiyagalombili, u-Edson ukhomba ngokunembile iminyaka engamashumi ayisithupha nanhlanu ka-Isaya isahluko sesikhombisa.

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.

Kutanga kwebasa raMiller kwaiva kuwanikwa kwenguva nomwe, uye makore manomwe kufamba kwainzi nezita rebasa rake kusati kwaguma, chizaruro chakadzama cheuprofita ihwohwo chaihwo chakapiwa kuAdventism yeMillerite. Chakapiwa mugore rimwe chetero ravakazivikanwa naro nokufemerwa seLaodhikia. Muuprofita, mazuva zviuru zviviri namazana mashanu namakumi maviri gare gare muna 1863, kuwanikwa kwekutanga kwaMiller kwenguva yeuprofita kwakarambwa. Shoko reLaodhikia rokufamba kweAdvent rakasvika muna 1856, uye Ishe vakagogodza pamukova ka8, nezvinyorwa zvisere, kuti vaone kana vaigona kuwana kupinda. Pakuguma kwekufamba uku, Chapupu Chechokwadi chakashuva kudya pamwe chete navanhu Vacho nokudya shoko rokutanga chairo renguva kubva pakutanga kwekufamba uku. Vanhu Vake vakaramba kudya, uye makore manomwe, kana kuti mazuva euprofita zviuru zviviri namazana mashanu namakumi maviri gare gare, vanhu Vake vakavhara mukova wakanga wavhurwa nekiyi yaDhavhidhi yakanga yaiswa muruoko rwaWilliam Miller. Vakadzokera kumuprofita wekare weSamaria akavadyisa nhema, vachisimbisa mugumo wavo wokufa pakati pembongoro neshumba.

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.

Muna 1856, runyanga rwePurotesitendi rwakanga rwava mudambudziko remupata wechiratidzo, nokuti pasina chiratidzo, vanhu vanoparara. Muna 1856, runyanga rweRipabhurikanawo rwakanga rwava mudambudziko.

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 යනු “Bleeding Kansas” ලෙස හඳුන්වනු ලබන, Kansas–Missouri දේශසීමා යුද්ධය වූ දැඩි ප්‍රචණ්ඩ ගැටුමේ අඛණ්ඩ පැවැත්මක් සනිටුහන් කළ වර්ෂය විය. මෙම අරගලය Kansas ප්‍රාන්තය නිදහස් ප්‍රාන්තයක් ලෙසද, නැතහොත් වහල් ප්‍රාන්තයක් ලෙසද සංගමයට එක්වන්නේද යන ප්‍රශ්නය පිළිබඳව විය. මෙම ගැටුමට වහල්කමට පක්ෂ හා වහල්කමට විරුද්ධ පදිංචිකරුවන් අතර සිදු වූ ප්‍රචණ්ඩ ගැටුම් ඇතුළත් විය.

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.

Pa 22 Meyi 1856, kunachitikanso chochitika cha nkhanza m’chipinda cha Senate ya United States, pamene Congressman Preston Brooks, wothandiza ukapolo wochokera ku South Carolina, anaukira mwankhanza Senator Charles Sumner wa ku Massachusetts ndi ndodo yake. Sumner anali atanena nkhani yotsutsa ukapolo yotchedwa *The Crime Against Kansas*, imene inakhumudwitsa kwambiri Brooks. Chochitika cha kumumenya ndi ndodocho chinasonyeza momveka bwino mikangano imene inkakulirakulira pakati pa Kumpoto ndi Kumwera pa nkhani ya ukapolo.

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.

Mu1856, Bato reRepublican Party rakavambwa semhinduro kumhirizhonga yezvematongerwo enyika yakakonzerwa neKansas-Nebraska Act, wakapasiswa muna 1854, izvo zvakaburitsa kupikisa kwaikura kupararira kweuranda kuenda kumatunhu matsva. Gungano rekutanga renyika yose rebato rakaitirwa muPhiladelphia, uye John C. Fremont akasarudzwa semumiriri waro wokutanga pachigaro chemutungamiri wenyika musarudzo dza1856.

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.

Mutemo weKansas–Nebraska wakaronga matunhu eKansas neNebraska uye wakabvumira vagari vakanga vagara mumatunhu iwayo kuti vazvisarudzire kana vaizotendera uranda mukati memiganhu yawo. Pfungwa iyi, inozivikanwa se“hutongi hweruzhinji,” yakabvisa nesimba kubvumirana kweMissouri Compromise ya1820, iyo yakanga yarambidza uranda kuchamhembe kwe36°30’ parallel muLouisiana Territory. Mutemo uyu wakava nesimba guru panyaya youranda mumatunhu iwayo. Wakadzorerazve kusawirirana pakati pezvikamu zvenyika, nokuti wakazarura mukana wokuti uranda huwedzere kupinda munzvimbo dzakanga dzamboonekwa senzvimbo dzakasununguka, dzakadai seKansas. Kupasiswa kweMutemo weKansas–Nebraska kwakakonzera kuyerera kukuru kwevagari vanotsigira uranda nevanohupikisa vachipinda muKansas Territory, mumwe nomumwe achitarisira kukanganisa mugumisiro wevhoti yehutongi hweruzhinji. Makwikwi aya okutonga dunhu iri akatungamirira kukupesana kwechisimba uye kunguva yokusatevedzwa kwemutemo kwakazozivikanwa seBleeding Kansas muna 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.

Kusarudzwa kwemutungamiri wenyika kwa1856 kwaiva chiitiko chikuru chezvematongerwo enyika. Kwaiva nemakwikwi evanhu vatatu pakati peDemocrat James Buchanan, Republican John C. Fremont, pamwe naaimbova Mutungamiri Millard Fillmore webato reAmerican Party. James Buchanan ndiye akakunda musarudzo iyi uye akazova Mutungamiri wechi15 weUnited States.

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

Utungamiri bwa James Buchanan buzwi cyane cyane kubera kunanirwa kwe guhangana neza n’amakimbirane n’amacakubiri byarushagaho gukara hagati y’Amajyaruguru n’Amajyepfo, amaherezo bikarangira havutse Intambara y’Abanyamerika yo Guharanira Ubumwe bw’Igihugu gato nyuma y’uko avuye ku butegetsi. Akenshi ubutegetsi bwe bufatwa nk’imwe mu miyoborere ya perezida itaragenze neza kurusha iyindi mu mateka ya Leta Zunze Ubumwe za Amerika, kubera ibyo kunanirwa gukomeye mu buyobozi no mu micungire y’ibihe by’amakuba.

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.

Mutongo wa Dred Scott wo wakamanyika chomene wa mu 1857, ukalengezga kuti ŵazga, kwali mba ukapolo panji ŵali ŵakumasulika, ŵakaŵavya ukhaliro wa kuŵa ŵeneko, ndipo ŵakakolerwa yayi kusu mu makhoti gha boma la federal. Kweniso ukalengezga kuti Congress yingakanizga yayi ukapolo mu vigaŵa vya United States. Mudemocrat Buchanan wakazomerezga pachanya mutongo wa Dred Scott uwo ukakhozga ukapolo.

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.

Haisi tu kwamba msimamo wa kupendelea utumwa wa Mdemokrasia Buchanan uliyaruhusu mivutano kuongezeka hadi kufikia Vita vya wenyewe kwa wenyewe, bali pia kutoweza kwake kusimamia uchumi wa nchi kulisababisha Mshituko wa mwaka 1857, ambao ulikuwa mojawapo ya misukosuko mikubwa zaidi ya kiuchumi katika historia ya Marekani kabla ya Mdororo Mkuu wa Uchumi. Mshituko wa mwaka 1857 ulisababisha mdororo mkali wa kiuchumi uliodumu kwa miaka kadhaa. Biashara na benki zilifungwa, ukosefu wa ajira uliongezeka, na soko la hisa lilishuka.

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.

Munguva yehutungamiri hwaBuchanan, matunhu eMaodzanyemba akatanga nzira yawo yokuzvitsaura muUnion, uye akazviparadzanisa mukupindura kusarudzwa kwaAbraham Lincoln weRepublican muna 1860. Buchanan akatora maitiro okusaita chinhu pakakakavadzana nyaya yokuzvitsaura, achipikisa kuti hurumende yemubatanidzwa yakanga isina simba rokudzivisa kuzvitsaura nechisimba. Kushayikwa uku kwechiito chakajeka kwakabvumira kufamba kwokuzvitsaura kuwana simba. Kushayikwa kwake kweutungamiri hwakasimba nokusada kwake kutora matanho akasimba okugadzirisa dambudziko rokuzvitsaura kwakabatsira pamaonero eMaodzanyemba okuti kwaigona kubuda muUnion kusina kusangana nokupikiswa kwemauto.

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.

Muna 1860, Abraham Lincoln, purezidhendi wekutanga weRepublican, akasarudzwa. Pana Ndira 1, 1863, Mutungamiri Lincoln akasaina ndokuburitsa Emancipation Proclamation yekupedzisira, iyo yakazivisa kuti vanhu vose vakanga vakaitwa varanda vari munzvimbo dzaidzorwa neConfederacy vaifanira kusunungurwa. Murayiro uyu wemutungamiri wenyika wakava nesimba guru pahondo yeCivil War, nokuti wakashandura kurwisana uku kuva hondo yaisangorwira chete kuchengetedza Union, asiwo kupedza uranda. Emancipation Proclamation haina kusunungura pakarepo varanda vose. Yakashanda chaizvo kunzvimbo dzaidzorwa neConfederacy, uko Union yaiva nesimba duku. Sezvo mauto eUnion aienderera mberi achitora nekudzora nzvimbo dzeConfederacy, chiziviso ichi chakaiswa mukushanda, uye varanda vaiva munzvimbo idzodzo vakasunungurwa. Emancipation Proclamation yakava nhanho yakakosha kwazvo yakananga pakupedzisira kubviswa kweuranda muUnited States, uye yakagadzira nzira yokupasiswa kweThirteenth Amendment kuBumbiro reMitemo reU.S., iyo yakapasiswa nekusimbiswa pana Zvita 6, 1865.

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

Inyanga y’aba-Republican kuva mu myaka ya 1850 no gukomeza yari mu gihe cy’akaga k’inkubiri y’ubucakara. Hariho amacakubiri abiri y’ingenzi mu gihugu, ahagarariwe n’ibice bibiri by’ingenzi by’imitekerereze ya politiki. Igikorwa cyo gutandukana cyatangiye mu 1856 ubwo amatsinda arwanya ubucakara n’ayabushyigikiraga yimukiraga mu ntara ya Kansas agamije gukomeza no kurengera imyizerere yayo ku bucakara, muri icyo gihe nyine Philadelphia yatandukanywaga na Laodicea. Abademokarate bari bashyigikiye ubucakara, naho aba-Republican bakaburwanya.

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.

Muna 1856, Bleeding Kansas yakamiririra mufananidzo muduku wehondo yakanga yava kusvika. Mugore iroro, muDemocrat aitsigira uranda akasarudzwa kuva mutungamiri wenyanga yeRepublican, uye hutungamiri hwake husina simba hwakava chiratidzo chehutungamiri hwepurezidhendi husina simba, kusvikira kumazuva okupedzisira achangobva kupfuura ano. Akatungamira mberi purezidhendi wokutanga weRepublican, akamanikidzwa kugadzirisa nyonganyonga yakanga yasiyiwa nehutungamiri hwaBuchanan.

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.”

Pakasvika muna 1863, runyanga rweRepublican rwakabudisa chirevo chemukuru wezvematongerwo enyika chakanga chakakosha zvikuru munhoroondo yechikara chepanyika cheZvakazarurwa chitsauko 13. Chirevo ichocho chaibata nyaya yeuranda. Ndima imwe yechiziviso ichocho inoti, “Kuti pazuva rokutanga raNdira, mugore raIshe wedu chiuru chimwe namazana masere namakumi matanhatu namatatu, vanhu vose vakachengetwa vari varanda mukati meNyika ipi neipi kana chikamu chakatarwa cheNyika, vanhu vayo vachange panguva iyoyo vari mukupandukira United States, vachava panguva iyoyo, kubva ipapo zvichienda mberi, uye nokusingaperi vakasununguka; uye Hurumende Yekutonga yeUnited States, kusanganisira masimba ayo ehondo yepasi neehondo yegungwa, ichaziva uye ichachengetedza rusununguko rwavanhu vakadaro, uye haizoiti chiito kana zviito zvokudzvinyirira vanhu vakadaro, kana mumwe wavo zvake, mukuedza kupi nokupi kwavangaita kuti vawane rusununguko rwavo chairwo.” Kunyange zvazvo kugadziriswa kwedambudziko reuranda panguva iyoyo kwakanga kusati kwapera zvakakwana munhoroondo, musimboti weBumbiro reMitemo unozivikanwa apo Lincoln akanyora achiti, “vanhu vose vakachengetwa vari varanda mukati meNyika ipi neipi … vachava panguva iyoyo, kubva ipapo zvichienda mberi, uye nokusingaperi vakasununguka.”

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 aingaworoka kunheyo yomusimboti yakataurwa muBumbiro reMitemo, inozivisa kuti “vanhu vose vakasikwa vakaenzana.” Lincoln aingadzokera kuzvokwadi dzekutanga panguva imwe cheteyo iyo nyanga yechiPurotesitendi yakanga ichiramba chiporofita chayo chekutanga, chinova chiporofita cheuranda. Naizvozvo, panguva chaiyo iyo nyanga yechiRepublican yakanga ichiita “murayiro mukuru wemutungamiri” wakakosha zvikuru munhoroondo yayo pamusoro peuranda, nyanga yechiPurotesitendi yakaita murayiro mukuru wemutungamiri wakakosha zvikuru munhoroondo yayo yechiporofita pamusoro pechiporofita cheuranda, chinomiririrwa nemhiko nekutukwa kwaMosesi. Nyanga yechiRepublican yakasarudza kudzokera kunheyo, nyanga yechiPurotesitendi yakasarudza kuramba nheyo yayo nokudzokera kuna avo yairairwa kuti isazombodzokerazve kwavari.

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.

Muna 1863, runyanga rweRepublican rwakanga rwakakamurwa kuva misasa miviri, sokunge umambo hwaIsraeri hwekare hwakakamurwa mumazuva aJerobhoamu naRehobhoamu. Muna 1863, runyanga rweProtestant rwakabatanidzwa zviri pamutemo norunyanga rweRepublican, sezvinomiririrwa neartari mbiri dzaJerobhoamu paBheteri neDhani. Runyanga mbiri idzi dzinofamba munhoroondo dzakafanana rimwe nerimwe, uye nhoroondo ya1863, zvikurukuru, inomiririra nhoroondo yamazuva okupedzisira.

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.

Nhoroondo yeMillerite inodzokororwa munhoroondo yeavo zana nemakumi mana nezvina zvuru, asi paine zvimwe zvipingaidzo zvouprofita zvishoma. Chimwe chezvipingaidzo izvozvo ndechokuti, munhoroondo yeMillerite, vanhu vainangidzirwa pakutanga vaiva avo vaiva kunze kwesangano racho, uye pashure pazvo sangano racho pacharo. Muchisungo cheavo zana nemakumi mana nezvina zvuru, manzwi maviri aZvakazarurwa 18 anoratidza vanhu vaviri vanonangidzirwa, asi vanhu ivavo vanonangidzirwa vari mukupesana nenhoroondo yeMillerite. Chinangwa chokutanga vanhu vaMwari, uye izwi rechipiri nderezvimwe zvipfuyo zvaMwari, izvo zvichiri muBhabhironi.

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.

Cinyezelo sengwe sesiprofetho ngulesi: nanobe yomibili le milando yeqa isuka ebandleni iye kulelinye, emaMillerite asuka ePhiladelphia aya eLaodicea, kantsi inkhankhaso lenamandla yengelosi yesitsatfu isuka eLaodicea iye ePhiladelphia. Lokhu kutjengisa kutsi emaMillerite asuka ebandleni lesitfupha aya kwelesikhombisa, njalo labayinkhulungwane lelikhulu lamatfuba lamane lasitfupha basuka ebandleni lesikhombisa baya kwelesiphohlongo, lelingelesikhombisa.

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.

Pembezoni ya Chama cha Republican ilianza mwendo wake kutoka taifa la kuunga mkono utumwa kuelekea taifa la kupinga utumwa katika historia inayozunguka mwaka 1863. Mgogoro wa historia hiyo ulianzisha vyama viwili vya kisiasa ambavyo ndivyo wapinzani walewale katika hizi “siku za mwisho.” Kama vile rais wa kwanza wa Republican kutoka katika historia hiyo alivyouawa siku chache tu baada ya vita kumalizika, ndivyo pia rais wa mwisho wa Republican alivyouawa kwa namna ya kiishara na kuachwa barabarani kana kwamba amekufa huku ulimwengu ukishangilia. Aliuawa, si siku chache tu baada ya Vita vya wenyewe kwa wenyewe kumalizika, bali muda mfupi tu kabla ya vita vya mwisho vya wenyewe kwa wenyewe kuanza.

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.

Mutungamiri wokutanga weRepublican akatungamirirwa nemutungamiri asina kunyatsobudirira kupfuura vose munhoroondo yeAmerica, uye mutungamiri wekupedzisira weRepublican achatungamirirwawo naizvozvo zvimwe chetezvo. Kusashanda zvakanaka kwemutungamiri weDemocratic akatungamira mutungamiri wokutanga weRepublican ndiko kwakakurumidzisa dambudziko rakazosanduka rikava hondo yevagari vemo, uye kusashanda zvakanaka kumwe cheteko kuri kuitikazve zvino. Mutungamiri weDemocratic anotangira mutungamiri wekupedzisira weRepublican akafambisa hupfumi nenzira yakadaro zvokuti kwakabudisa kuparara kukuru kwazvo kwehupfumi munhoroondo yeAmerica kusvika panguva iyoyo. Nyanga mbiri idzi dzinofamba dzakaenzana kusvika kumutemo weSvondo. Muna 1863, chizvarwa chokutanga chenyanga mbiri idzi chakatanga, uye panyanga dzose mbiri, chizvarwa chechina uye chokupedzisira chichange chakatarira kumabvazuva, uye chichikotamira zuva.

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.

Mharidzo yaEriya nguva dzose inoperekedzwa nekutongwa kwaMwari kunosimbisa shoko reyambiro. Nzanga yenyika zvino yava kurarama sezvakanga zvakaita vanhu vomunguva yakatangira Mafashamo. Vari kudya, vari kunwa, uye vari kutarisira kuti makambani makuru epasi rose etekinoroji achagadzirisa dambudziko ripi neripi ringamuka. Shoko raMwari riri kuratidza kuti nyika zvino yava pamucheto pedambudziko guru kwazvo.

> “‘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’?

> “‘Ndzi yini hi vusiku?’ Xana ndza yi lemuka nkoka wa marungula lawa? Xana ndza twisisa ndhawu leyi ma nga na yona entirhweni wo hetelela wa sisiteme leyikulu ya ku lulamisa? Xana ndzi tolovelane ngopfu ni ‘rito ro tshembeka ra vuprofeta’ lerova ndzi kota ku vona eka swiendlakalo leswi humelelaka hinkwako ka mina vumbhoni lebyi tiyeke bya leswaku Hosi leyi taka yi le nyangweni? Xana ndza wu twa vutihlamuleri lebyi nga ehenhla ka mina, hi ku vona ku vonakala loku Xikwembu xi ndzi nyikeke kona? Xana ndzi tirhisa talenta yin’wana ni yin’wana leyi ndzi tshembisiweke yona tanihi mulanguteri wa xona, hi matshalatshala lama kongomisiweke kahle ku ponisa lava lovaka? kumbe xana ndzi hisa-mbirhi naswona ndzi nga na mhaka, ndzi pfanganyekile hi xiphemu ni misava yo homboloka, ndzi tirhisa swilo ni vuswikoti lebyi Xikwembu xi ndzi nyikeke byona, ngopfu-ngopfu eku tiphina ka mina n’wini, ndzi khathalela ku olova ka mina ni ku ntshunxeka ka mina ku tlula ku tlakusiwa ka mhaka ya xona? Xana hi mahanyelo ya mina ndzi tiyisa ‘ku tiyiseka loku a ku ri karhi ku kula emisaveni leswaku va-Adventista va Siku ra Vunkombo va chaya nanga hi mpfumawulo lowu nga tiyisekangiki, naswona va landzela endleleni ya va misava’?”

> “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.

> “Tinomva matsimba etsoka aMwari ari kuswedera kuzoranga nyika nokuda kwezvakaipa zvayo. Kuguma kwenguva kwava pedyo zvikuru nesu. Vagari venyika vari kusungwa vari mumisumbu kuti vapiswe. Ko iwe uchasungwawo pamwe chete namasora here? Unoona here kuti gore rimwe nerimwe zviuru nezviuru, uye kagumi kane zviuru, zvemweya zviri kuparara, zvichifa muzvivi zvazvo here? Matambudziko nemitongo yaMwari zvava kutotanga kuita basa razvo, uye mweya iri kuenda mukuparadzwa nokuti chiedza chechokwadi hachina kuvhenekerwa panzira yavo.” 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.

> Ndzi ku navelele hi moya wa mina exikarhi ka vusiku; ina, hi moya wa mina lowu nga endzeni ka mina ndzi ta ku lava nimpundzu: hikuva loko ku avanyisa ka wena ku ri emisaveni, vaaki va misava va ta dyondza ku lulama. Esaya 26:9.

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