Article

# Elijah - Number Ten

Eliiyaah — Tirada Toban

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.

Dhaqdhaqaaqii Millerite waxaa Ishacyaah cutubka toddobaad loogu matalay nebinnimo lixdan iyo shan sannadood ah, oo bilaabatay 742 BC. Lixdan iyo shantaas sannadood ee ka dhacay taariikhda Ishacyaah waxay metelaan lixdan iyo shanta sannadood ee ka bilaabma 1798 ilaa 1863. Alfa iyo Oomega mar walba waxay sawiraan dhammaadka iyo bilowga. Nebinnimada lixdan iyo shanta sannadood ahi waxay tilmaamaysaa habaarkii toddobada jeer ahaa ee ka geesta boqortooyooyinkii woqooyi iyo koonfur ee Israa’iil. Toddobadii jeer ee ugu horraysay ee ku dhacday boqortooyada woqooyi waxay bilaabatay 723 BC, sagaal iyo toban sannadood ka dib markii Ishacyaah boqor Axaas u soo bandhigay saadaasha. Toddobadii jeer ee ugu dambaysay ee ku dhacday boqortooyada koonfureedna waxay bilaabatay dhammaadka lixdan iyo shanta sannadood 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.

Habaarkii ugu horraysay ee toddobada goor ka gees ahayd Efrayim waxay ku dhammaatay 1798, taas oo ahayd wakhtiga dhammaadka markii la furay araggii Webiga Ulay ee ku xusan cutubyada siddeedaad iyo sagaalaad ee Daanyeel. Waxay si nebiyad ah u calaamadisay imaatinka farriintii malaa’igta kowaad iyo bilowgii nebiyadeed ee dhaqdhaqaaqii Milleriinta. Habaarkii ugu dambeeyey ee toddobada goor ka gees ahaa Yahuudah wuxuu ku dhammaaday 1844, taas oo ahayd imaatinka farriintii malaa’igta saddexaad. Sagaal iyo toban sannadood ka dib, 1863, shan iyo lixdankii sannadood ee lagu matalay bilowgii saadaashu waxay calaamadiyeen dhammaadkii dhaqdhaqaaqii Milleriinta iyo bilowgii kaniisadda La’odikiya ee Adventist-ka Maalinta Toddobaad. Toddoba sannadood ka hor 1863, sannadkii 1856, James White wuxuu bilaabay inuu garto in dhaqdhaqaaqii Milleriintu uu ka joogsaday inuu noqdo kaniisaddii Filadelfiya oo uu noqday kaniisaddii La’odikiya. Wiilkii uu awowga u ahaa, markuu qorayay taariikh-nololeedkii Ellen White, wuxuu wax ka qorayaa taariikhda 1856 iyo farriinta La’odikiya.

## “The Laodicean Message

“Farriinta La’odikiya”

> “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:

> Adventist-yaasha xajiya Sabtida waxay qaateen mowqifka ah in farriimaha loo diray toddobada kaniisadood ee ku qoran Muujintii 2 iyo 3 ay sawirayaan waayo-aragnimada kiniisadda Masiixiga ah qarniyada oo dhan. Waxay ku soo gunaanadeen in farriinta kiniisadda La’odikiya ay khusayso kuwii ay markaas ugu yeedheen Adventist-yo magac-u-yaal ah, kuwa aan aqbalin Sabtida maalinta toddobaad. Qoraal tafatireed gaaban oo ku jiray Review taariikhdu markay ahayd Oktoobar 9, James White wuxuu soo jeediyey su’aalo kooban oo fikir kicinaya, kuwaas oo uu ku horudhacay isagoo leh:

> “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.

> Su’aashu waxay mar kale bilaabaysaa inay si cusub u soo baxdo, “Waardiye yahow, Habeenka maxaa laga sheegay?” Haatan waxaa jira fursad keliya oo loogu talagalay dhawr su’aalood, kuwaas oo la is weydiinayo si dareenka loogu jeediyo mawduuca ay khuseeyaan. Jawaab dhammaystiran, waannu ku kalsoon nahay, dhowaan baa la bixin doonaa.—Review and Herald, Oct. 9, 1856.

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

> “Ka mid ahayd kow iyo tobanka su’aalood ee uu weydiiyey, tan lixaad ayaa si toos ah ugu beegantay reer La’odikiya.”

> “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. Miyaanay xaaladda reer La’odikiya (diirran oo aan qabow ahayn ama kulul ahayn) si habboon u muujinayn xaaladda guud ee kuwa qirta farriinta malaa’igta saddexaad?—Ibid.

> “The last question lays the matter open:

> “Su’aasha ugu dambaysaa waxay arrinta si cad u iftiiminaysaa:

> “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. Haddii ay tani tahay xaaladdeenna innagoo ah qoom, ma haysannaa sabab dhab ah oo aynu ugu rajayn karno raallinimada Ilaah, haddaan dheg u dhigin ‘talada’ Markhaatiga Runta ah? Waxaan kugula talinayaa inaad iga iibsatid dahab dab lagu tijaabiyey, si aad u taajirto; iyo dhar cad, si laguugu huwiyo, oo ceebta qaawanaantaadu aanay u muuqan; indhahaagana mari daawo indhood, si aad wax u aragto. Inta aan jeclahay oo dhan waan canaantaa oo waan edbiyaa; haddaba qiiro yeelo, oo toobad keen. Bal eeg, waxaan taaganahay albaabka, oo garaacayaa; haddii nin codkayga maqlo, oo albaabka furo, waan u soo gelayaa isaga, oo waan la cashayn doonaa isaga, isna wuu ila cashayn doonaa aniga. Kii guulaysta waxaan siin doonaa inuu ila fadhiisto carshigayga, sida aan aniguba u guulaystay, oo aan ula fadhiistay Aabbahay carshigiisa. Muujintii 3:18–21.—Isla halkaas.”

> “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:

> “Way caddahay in runta arrintu ay markaas uun ku soo iftiimaysay maskaxda James White. Tirsigii xigay ee Review waxa uu xambaarsanaa qormo toddoba-tiir ah oo ku saabsan toddobada kiniisadood, cinwaankaas hoostiisa. Hadalladiisii furitaanka waxa uu ku dhawaaqay:”

> “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.

> “Waa in aynu ku waafaqno qaar ka mid ah fasirayaasha casriga ah in toddobadan kaniisadood loo fahmo inay matalayaan toddoba xaaladood oo kaniisadda Masiixiga ah, toddoba wakhti oo taariikheed gudahood, kuwaas oo daboolaya muddada oo dhan ee waayaha Masiixiyadda.—Ibid., Oct. 16, 1856.

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

> “Markaas ayuu qaatay waxsii sheegidda, isaga oo kaniisad kasta gooni-gooni ula tacaalaya. Markuu gaadhay tii toddobaad, tii La’odikiya, wuxuu ku dhawaaqay:

> “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.

> Sidee bay inoogu tahay wax hoosaysiiya annagoo qoom ah tilmaantan murugada leh ee kiniisaddan. Oo sow tilmaantan naxdinta leh ma aha sawir aad u dhammaystiran oo muujinaya xaaladdeenna hadda jirta? Waa sidaas; wax faa’iido ahna ma laha in la isku dayo in laga baxsado xoogga markhaatifurkan baadhaya ee loo jeediyey kiniisadda La’odikiya. Rabbigu ha ina caawiyo inaynu aqbalno, oo aynu ka faa’iidaysanno.—Ibid.

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

> “Ka dib markii uu laba tiir u hibeeyey kiniisadda La’odikiya, hadalladiisii gabagabada waxay sameeyeen baaq xooggan:

> “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.

> “Walaalayaal qaaliga ahow, waa inaynu ka adkaannaa dunida, jidhka, iyo Ibliiska, haddii kale qayb kuma yeelan doonno boqortooyada Ilaah.... Shaqadan isla markiiba gacanta ku dhiga, oo rumaysad ku qabsada ballanqaadyada nimcada leh ee loo sameeyey La’odikiyaanka toobad keena. Magaca Rabbiga ku kaca, oo iftiinkiinnuna ha iftiimo ammaanta magiciisa barakaysan aawadeed.—Ibid.

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

> “Jawaabtii ka timid duurka waxay ahayd mid aad u kicisay. G. W. Holt ayaa Ohio ka qoray Oktoobar 20:”

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

> “Haa, waxaan rumaysanahay in innaga ku jira farriinta saddexaad, annagoo haysanna amarrada Ilaah iyo rumaysadka Ciise, aynu nahay kiniisadda hadalkan loola jeedo; mana jiri karto waqti inagu degdeg badan oo aynu ku dalbanno dahab la tijaabiyey iyo dhar cad, iyo indho-saliid, si aynu u aragno.—Ibid., Nof. 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:

> “Dhanka Waqooyi-bari waxaa laga maqlay cod cusub oo arrintan ku saabsan, kaas oo ahaa kii Stephen N. Haskell, kana soo jeeday Princeton, Massachusetts. Isagoo ahaa Adventist maalinta koowaad ah ayuu bilaabay inuu wacdiyo isagoo 20 jir ah; haddana saddex sano ka dib wuxuu ku jiray farriinta malaa’igta saddexaad. Isagoo ahaa arday Baybalka si qoto dheer u barta, markuu arkay tifaftirkii gaabnaa ee hore ee White oo su’aasha toddobada kiniisadood soo bandhigay, ayuu doortay inuu qormo dheer u qoro Review:”

> “The subject referred to has been one of deep interest to me for some months past. . . . I have for some time been led to believe that the message to the Laodiceans belongs to us; i.e., to those who believe in the third angel’s message, from many reasons which I consider to be good. I will mention two.—Ibid.

> “Mawduuca la tilmaamay wuxuu in muddo bilooyin ah ii ahaa mid xiise qoto dheer ii leh.... Muddo ayaan ku hoggaansanaa inaan rumaysto in farriinta loo diray reer La’odikiya ay innaga ina khusayso; taas oo ah, kuwa rumaysan farriinta malaa’igta saddexaad, sababo badan oo aan u arko inay wanaagsan yihiin dartood. Laba ayaan xusi doonaa.—Ibid.

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

> “Taas ayuu yeelay, isaga oo laba tiir u hibeeyey gunaanadkiisa. Markuu soo xidhayna wuxuu ku dhawaaqay:

> “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.

> “Aragti keliya oo ku saabsan farriinta malaa’igta saddexaad marna, maya marna, nama badbaadin doonto, haddaanan haysan dharka arooska, kaas oo ah xaqnimada quduusiinta. Waa inaynu quduusnimada kaamil ka dhigno innagoo Rabbiga ka cabsanayna.—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.

> Intii uu James White sii waday tifaftirkiisii ku saabsanaa farriinta loo diray kiniisadda La'odikiya, fikradihii ay hadda Adventist-yaasha sabtida dhawraa ku akhrinayeen Review waxay ahaayeen kuwo la yaab leh; hase yeeshee, markii si fakar iyo duco leh loo gorfaynayay, waxaa la arkay inay khuseeyaan. Warqadihii loo diray tifaftiraha waxay muujiyeen heshiis guud oo baahsan, waxayna tilmaameen in soo nooleyn ay socotay. In farriintaas kicinta leh aanay ka dhalan xamaasad kacsan waxaa markhaati u ahaa maqaalka ugu horreeya ee Testimony No. 3, oo la daabacay Abriil 1857, kuna cinwaanaa Be Zealous and Repent. Waxay ku furmaysaa: “Rabbigu wuxuu igu tusay aragti waxyaalo qaar oo ku saabsan kiniisadda xaaladdeeda hadda ee diirran-la’aanta ah, kuwaas oo aan idiin sheegi doono.”—1T, bogga 141. Halkaas Ellen White waxay ku soo bandhigtay wixii iyada loo tusay ee ku saabsanaa weerarrada Shayddaanku ku hayo kiniisadda isagoo adeegsanaya barwaaqada iyo hantiyada dunyiga ah.” Arthur White, Ellen G. White: The Early Years, mugga 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.

Dhaqdhaqaaqii Millerite wuxuu si nebiyad ahaan ah ku bilaabmay sidii kaniisadda Filadelfiya, sanadkii 1856-na wuxuu noqday kaniisadda La'odikiya. Toddoba sannadood dabadeed dhaqdhaqaaqu wuu dhammaaday, waxaana Kaniisadda Seventh-day Adventist ku bilaabatay sidii kaniisadda La'odikiya oo sidaas ayay ahaan doontaa ilaa afka Rabbiga laga soo tuuro. Dhaqdhaqaaqa boqolka iyo afar iyo afartan kun wuxuu ka soo baxay xerada kaniisadda La'odikiya, sida uu dhaqdhaqaaqii Millerite uga soo baxay xerada kaniisadda Sardis. Dhaqdhaqaaqa boqolka iyo afar iyo afartan kun wuxuu la barbar socdaa dhaqdhaqaaqii Millerite, taas oo ah in dhaqdhaqaaqii hore uu ka beddelay Filadelfiya una beddelay La'odikiya, halka dhaqdhaqaaqa ugu dambeeya uu ka beddelmo La'odikiya una beddelmo Filadelfiya. Barta kala-guurka ee Filadelfiya ilaa La'odikiya ee taariikhda Millerite si gaar ah waxaa loogu calaamadeeyey 1856; sidaas darteed barta kala-guurka waa in iyaduna lagu calaamadeeyaa dhaqdhaqaaqa ugu dambeeya, waayo Ilaah marnaba isma beddelo. Barta kala-guurka waxaa lagu aqoonsaday Muujintii kow iyo tobnaad iyadoo loo marayo labada nebi ee lagu dilo jidadka.

> 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.

> Markay dhammaystaan maraggooda, bahalka yaamayska hoose ka soo baxayaa dagaal buu kula geli doonaa iyaga, wuuna ka adkaan doonaa, wuuna dili doonaa. Meydadkooduna waxay yaalli doonaan jidka magaalada weyn, oo xagga ruuxa ahaan loogu yeedho Sodom iyo Masar, meeshaas oo Rabbigeenna lagu qodbay iskutallaabta. Muujintii 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.

Dhaqdhaqaaqii ugu dambeeyey wuu dhiman lahaa, dabadeedna wuu istaagi lahaa, ka dibna waxaa loo sara kicin lahaa sidii calan. Markuu sidaas yeelo, wuxuu la safan lahaa geeska Jamhuuriga. Geeska Jamhuurigu wuxuu u sameeyaa bahalka sanam, bahalka uu sanamka u sameeyona waxaa looga hadlay Muujintii toddoba iyo tobnaad, bahalkaasna waxaa lagu aqoonsaday madaxii shanaad ee helay dhaawac dhimasho leh, kaas oo dib loo sara kicin lahaa isagoo ah madaxii siddeedaad. Waxaa dib loo sara kicin lahaa isagoo ah kii siddeedaad ee ka mid ahaa toddobada.

> 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.

> Oo bahalkii jiray, oo aan jirin, isagu waa kii siddeedaad, haddana wuxuu ka mid yahay toddobadii, oo wuxuu ku socdaa hallig. Muujintii 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.

Geeska Jamhuuriga ahi waxay samayn doontaa ekaan bahalkaas, sidaas darteedna waa la dili doonaa dabadeedna waa la soo sara kicin doonaa. Markii la soo sara kiciyo, waxay noqon doontaa madaxa siddeedaad oo ka mid ahaa toddobadii madax ee ka horreeyey. Geeska Protestant-ka ahi wuxuu ku fuushan yahay isla bahalkii dhulka ee geeska Jamhuuriga ahi ku fuushan yahay, sidaas darteedna waa inuu lahaadaa isla dhaqdhaqaaqyada nebiyadeed. Isbeddelkii ka yimid Philadelphia una gudbay Laodicea ee dhaqdhaqaaqii Millerite-ka wuxuu hore u sii tusayaa isbeddelka ka imanaya Laodicea una gudbaya Philadelphia ee dhaqdhaqaaqa ugu dambeeya.

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.

Markii dhaqdhaqaaqii ugu dambeeyey helay nabar dhimasho leh 18kii Luulyo, 2020, wuxuu u dhintay sidii La'odikiya. Markii, sida ku matalan Muujintii kow iyo tobnaad, uu ugu gudbay Filadelfiya, wuxuu meteli lahaa kiniisaddii siddeedaad, taas oo ka mid ah toddobada. Dhimashadii sannadka 2020, waxaa barbar socday geeskii Jamhuuriga, waayo tan iyo wakhtigii dhammaadka ee 1989, waxaa jiray lix madaxweyne. Madaxweynihii lixaad wuxuu helay nabar dhimasho leh, kaas oo la bogsiin doono 2024. Markaas madaxaasu wuxuu ahaan doonaa madaxa siddeedaad ee Maraykanka tan iyo wakhtigii dhammaadka ee 1989, wuxuuna ka mid ahaan doonaa toddobada. Labada geesba waxay ahaayeen kii lixaad ee noqda kii siddeedaad. Runtaanu waa qayb weyn oo ka mid ah farriinta Muujintii Ciise Masiix ee la furay wax yar ka hor xidhitaanka wakhtiga nimcada.

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.

Sidaas awgeed, waxaa muhiim ah in si cad loo fahmo taariikhda Millerite-ka ee astaan ahaan u metelaysa taariikhdeenna hadda jirta. Walaashii White waxay xaqiijisay dabaqidii James White ee La'odikiya uu ku dabaqay dhaqdhaqaaqa sannadkii 1856, sidaas darteed tani ma aha dabaqid ka dhalatay caqli-bini'aadan. Toddoba sannadood ka hor intii aan kiniisadda Seventh-day Adventist si sharci ah loola xiriirin geeska Jamhuuriga, waxaa waxyiga lagu aqoonsaday inay tahay kiniisadda La'odikiya. Tani waxay ka dhigan tahay in aan weligeed jirin xataa hal maalin oo taariikhda kiniisadda Seventh-day Adventist ah oo ay ahayd wax ka duwan qaawan, miskiin, indha la', murugaysan oo hoogan. Xaqiiqadan nebiyadeed waxay bixisaa macnaha guud iyo sababta lagu garanayo afarta karaahiyo ee isa soo taraya ee ku qoran Yexesqeel cutubka siddeedaad inay yihiin afarta jiil ee Adventism-ka.

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.

Marka taariikhda Millerite-ka loo eego iyada oo laga duulayo qaab-dhismeedka lixdan iyo shanta sannadood ee Ishacyaah toddobaad, waa in la garto in waxsii sheegidda toddobada wakhti ay tahay dalladda nebinnimada ee daboolaysa taariikhda oo dhan ee dhaqdhaqaaqii Millerite-ka. Sannadkii 1856, farriintii kaniisadda La’odikiya waxay noqotay runta haatan taagan ee Adventism-ka Millerite-ka. Kii soo bandhigay farriinta La’odikiya ma ahayn James ama Ellen White, ee wuxuu ahaa Markhaatiga Aaminka ah oo Runta ah.

> 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.

> Oo malaa’igta kiniisadda La’odikiya u qor: Waxyaalahan waxaa leh Aamiin, markhaatiga aamin iyo runta ah, bilowgii uumista Ilaah. Waxaan aqaan shuqulladaada, inaad aanad qabow ahayn ama kulul ahayn; waxaan jeclaan lahaa inaad qabow ahaato ama kulul ahaato. Haddaba maxaa yeelay waxaad tahay diirran, oo aadan qabow ahayn ama kulul ahayn, afkaygaan kaa tufayaa. Maxaa yeelay waxaad tidhaahdaa, Waan hodan ahay, maalkuna ii kordhay, oo waxba uma baahni; mana ogid inaad tahay mid hoogan, oo laga nixi karo, oo miskiin ah, oo indha la’, oo qaawan. Waxaan kugula talinayaa inaad iga iibsatid dahab dab lagu tijaabiyey, si aad u hodanto; iyo dhar cad, si laguugu huwiyo, oo ceebta qaawanaantaadu aanay u muuqan; oo indhahaaga mari dawada indhaha, si aad wax u aragto. Inta aan jeclahay oo dhan waan canaantaa waanan edbiyaa; haddaba dadaal, oo toobad keen. Bal eeg, albaabka ayaan taaganahay oo garaacayaa; haddii nin codkayga maqlo oo albaabka furo, waan u geli doonaa isaga, oo waan la cashayn doonaa isaga, isna wuu ila cashayn doonaa. Kii guulaysta waxaan siin doonaa inuu ila fadhiisto carshigayga, sidaan aniguna u guulaystay oo aan Aabbahay kula fadhiistay carshigiisa. Kii dhego leh ha maqlo waxa Ruuxu ku leeyahay kiniisadaha. Muujintii 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.

Markhaatiga Dhabta ahi wuxuu tilmaamayaa in haddii nin kastaa “maqlo” codkiisa, uu soo geli doono oo “la cashayn doono isaga.” Haddii La’odikiya albaabka furto, Masiixu wuu soo geli lahaa oo wuu la cashayn lahaa iyaga. Haddii Masiixa loo oggolaado inuu soo galo, wuxuu keenaa farriin, waayo astaanta cunistu waxay u taagan tahay aqbalidda farriin. Farriinta waxaa si guud loogu tilmaami karaa si fudud inay tahay farriinta La’odikiya, hase yeeshee taasi waa tixgelin dusha sare ah oo ku saabsan waxa ay ka dhigan tahay farriinta uu bixinayo. Sannadkii 1856, Hiram Edson wuxuu soo bandhigay taxane ka kooban siddeed maqaal oo xambaarsanaa xogta nebiyadeed ee ballaarinaysa fahamka “waxsii sheeggii waqtiga” ee ugu horreeyey oo malaa’igta Ilaah ku hoggaamiyeen William Miller inuu garto oo ku dhawaaqo. Siddeeddaas maqaal gudahood, Edson si sax ah ayuu u aqoonsadaa lixdan iyo shanta sannadood ee Ishacyaah toddoba.

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.

Bilowgii hawshii Miller wuxuu ahaa helitaankii toddobada wakhti, toddobo sannadood ka horrayna inta aan dhaqdhaqaaqii loogu magac daray adeeggiisu dhammaan, muujin qoto dheer oo isla wax sii sheegiddaas ah ayaa loo soo bandhigay Adventism-kii Millerite. Waxaa loo soo bandhigay isla sannadkii markii waxyi ku aqoonsaday inay yihiin Laodikiyaaniyiin. Sida wax sii sheegiddu tahay, laba kun iyo shan boqol iyo labaatan maalmood dabadeed, sannadkii 1863, helitaankii ugu horreeyey ee Miller ee wakhtiga wax sii sheegidda waa la diiday. Farriintii Laodikiyaanka ee dhaqdhaqaaqa Advent-ka waxay timid 1856, Rabbiguna albaabka ayuu garaacay siddeed jeer, isagoo wata siddeed maqaal, si uu u arko inuu marin heli karo. Dhammaadkii dhaqdhaqaaqa, Markhaatiga Runta ahi wuxuu doonayay inuu la casho cuno dadkiisa, isagoo ku quudanaya isla farriintii ugu horraysay ee wakhtiga tan iyo bilowgii dhaqdhaqaaqa. Dadkiisii way diideen inay cunaan, toddobo sannadood dabadeedna, ama laba kun iyo shan boqol iyo labaatan maalmood oo wax sii sheegid ah dabadood, dadkiisu waxay xidheen albaabkii lagu furay furihii Daa’uud ee gacanta William Miller la geliyey. Waxay ku noqdeen nebi Samaari ah oo duug ah oo quudiyey been, iyagoo ku shaabadeeyey qaddarkooda inay ku dhintaan dhexda dameer iyo libaax.

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.

Sannadkii 1856, geeska Protestant-ka wuxuu ku jiray qalalaasaha dooxada muujintii, waayo meesha aan muujin jirin, dadku way halligmaan. Sannadkii 1856, geeska Jamhuuriga ayaa isaguna sidoo kale ku jiray qalalaase.

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 waxa uu calaamad u ahaa sii socoshada iskahorimaadkii rabshadaha watay ee loo yiqiin Bleeding Kansas, oo ah Dagaalkii Xuduudda Kansas–Missouri. Halganku waxa uu ku saabsanaa in Kansas ay Midowga ku gasho iyadoo ah gobol xor ah mise gobol addoonsi leh. Khilaafkaas waxa ku jiray iska horimaadyo rabshado wata oo dhex maray deggenayaal taageersanaa addoonsiga iyo kuwo ka soo horjeeday addoonsiga.

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.

22-kii Maajo, 1856, dhacdo rabshado wata ayaa sidoo kale ka dhacday qolka Golaha Guurtida ee Maraykanka, markii xildhibaan Preston Brooks, oo ahaa taageere addoonsiga kana soo jeeday South Carolina, si arxan-darro ah ul ugu weeraray Senator Charles Sumner oo ka socday Massachusetts. Sumner waxa uu jeediyey khudbad ka dhan ah addoonsiga oo cinwaankeedu ahaa The Crime Against Kansas, taas oo si weyn u xumaysay Brooks. Dhacdadan ul-ku-dhufashadu waxay iftiimisay xiisadaha sii kordhayay ee u dhexeeyey Waqooyiga iyo Koonfurta ee ku saabsan arrinta addoonsiga.

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.

Sannadkii 1856, Xisbiga Jamhuuriga ayaa la aasaasay isagoo jawaab u ah qalalaasihii siyaasadeed ee ka dhashay Xeerkii Kansas-Nebraska, oo la ansixiyey 1854, kaas oo horseeday mucaaradad sii kordheysa oo ka dhan ah fidinta addoonsiga lagu gaarsiinayo dhulal cusub. Shirweynihii qaran ee ugu horreeyey ee xisbigu waxa lagu qabtay Philadelphia, waxaana John C. Fremont loo doortay musharraxoodii ugu horreeyey ee madaxweynenimo doorashadii 1856.

The Kansas-Nebraska Act organized the territories of Kansas and Nebraska and allowed the settlers in those territories to decide whether they would allow slavery within their borders. This concept, known as “popular sovereignty,” effectively repealed the Missouri Compromise of 1820, which had prohibited slavery north of the 36°30’ parallel in the Louisiana Territory. The act had a profound impact on the issue of slavery in the territories. It reignited sectional tensions because it opened the possibility that slavery could expand into areas that were previously considered free soil, such as Kansas. The passage of the Kansas-Nebraska Act led to a rush of pro-slavery and anti-slavery settlers into the Kansas Territory, each hoping to influence the outcome of the popular sovereignty vote. This competition for control of the territory led to violent clashes and a period of lawlessness known as Bleeding Kansas in 1856.

Xeerka Kansas-Nebraska wuxuu habeeyey dhulalka Kansas iyo Nebraska, wuxuuna u oggolaaday degganeyaasha dhulalkaas inay go’aamiyaan inay addoonsiga ka oggolaanayaan xuduudahooda gudahooda iyo in kale. Mabda’gan, oo loo yiqiin “madaxbannaanida dadweynaha,” wuxuu si wax-ku-ool ah u baabi’iyey Heshiiskii Missouri ee 1820, kaas oo mamnuucay addoonsiga waqooyiga loolka 36°30’ ee Dhulka Louisiana. Xeerku wuxuu saamayn qoto dheer ku yeeshay arrinta addoonsiga ee dhulalka. Wuxuu mar kale huriyey xiisadihii gobollaysiga, waayo wuxuu furay suurtagalnimada in addoonsigu ku fido deegaanno hore loogu tixgelin jiray dhul xor ah, sida Kansas. Ansixinta Xeerka Kansas-Nebraska waxay sababtay in degganayaal taageersan addoonsiga iyo kuwo ka soo horjeeda addoonsiga ay ku soo qulqulaan Dhulka Kansas, iyagoo mid kastaa rajaynaya inuu saameeyo natiijada codbixinta madaxbannaanida dadweynaha. Tartankan lagu doonayey in lagu xukumo dhulkaas wuxuu horseeday iska horimaadyo rabshado wata iyo xilli sharci-darro ah oo loo yiqiin Bleeding Kansas sannadkii 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.

Doorashadii madaxtinnimada ee 1856 waxay ahayd dhacdo siyaasadeed oo muhiim ah. Waxay ka koobnayd tartan saddex-geesood ah oo u dhexeeyey Dimuqraadi James Buchanan, Jamhuuri John C. Fremont, iyo madaxweynihii hore Millard Fillmore oo ka socday Xisbiga Maraykanka. James Buchanan ayaa ku guulaystay doorashada, wuxuuna noqday Madaxweynihii 15aad ee Maraykanka.

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.

Madaxtinnimada James Buchanan waxa ugu horrayn lagu xusuustaa fashilkeedii ku aaddanaa in si wax-ku-ool ah looga hortago xiisadihii iyo kala-qaybsanaantii sii xoogaysanaysay ee u dhexeeyey Waqooyiga iyo Koonfurta, taas oo ugu dambayntii ku dhammaatay qarixii Dagaalkii Sokeeye ee Maraykanka wax yar ka dib markii uu xilka ka degay. Madaxtinnimadiisa badanaa waxa loo arkaa mid ka mid ah madaxtinnimadii ugu guul-darrada badnayd taariikhda Maraykanka, sababo la xidhiidha guuldarrooyinkan waaweyn ee hoggaaminta iyo maaraynta qalalaasaha.

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.

Go’aankii caanka xumaa ee Dred Scott ee 1857, ayaa ku dhawaaqay in addoommadu, ha ahaadeen kuwo addoon ah ama xor ah, aanay muwaadiniin ahayn oo aanay dacwo ka gudbin karin maxkamadaha federaalka. Waxa kale oo uu ku dhawaaqay in Koongarasku aanu ka hor istaagi karin addoonsiga dhulalka Maraykanka. Dimuqraadigii Buchanan wuxuu si fagaare ah u taageeray go’aanka Dred Scott ee addoonsi-taageersanaa.

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.

Mawqifkii Buchanan ee Dimuqraadiga ahaa ee addoonsiga taageersanaa ma uu oggolaan oo keliya in xiisaduhu sii koraan ilaa ay ka gaadhaan Dagaalkii Sokeeye, balse awood-darridiisii ku aaddan maareynta dhaqaalaha dalka ayaa horseeday Argagixii Dhaqaale ee 1857, kaas oo ahaa mid ka mid ah hoos-u-dhacyadii dhaqaale ee ugu waaweynaa taariikhda Maraykanka ka hor Hoos-u-dhicii Weyn. Argagixii Dhaqaale ee 1857 wuxuu sababay niyad-jab dhaqaale oo aad u daran oo socday dhowr sano. Ganacsiyo iyo bangiyo ayaa xirmay, shaqo-la’aantu way korodhay, suuqii saamiyaduna hoos buu u dhacay.

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.

Intii uu Buchanan madaxweyne ahaa ayay gobollada Koonfureed bilaabeen habkoodii ay kaga go’ayeen Midowga, waxayna ka go’een iyagoo ka falcelinaya doorashadii Abraham Lincoln oo ka tirsanaa Xisbiga Jamhuuriga, sannadkii 1860. Buchanan wuxuu qaatay hab aan firfircoonayn oo ku wajahan qalalaasaha gooni-u-goosadka, isaga oo ku doodayay in dawladda federaalku aanay lahayn awood ay si khasab ah uga hortagto gooni-u-goosadka. Tallaabo-la’aantan go’aanka leh waxay u saamaxday dhaqdhaqaaqii gooni-u-goosadka inuu sii xoogaysto. Hoggaan la’aantiisii adkayd iyo ka labalabayntiisii uu ka labalabaynayay inuu qaado tallaabooyin go’aan leh oo lagaga hortagayo qalalaasaha gooni-u-goosadka ayaa ka qayb qaatay aragtidii Koonfurtu ka qabtay in ay Midowga ka bixi karto iyada oo aan la kulmayn mucaaradad ciidan.

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.

Sannadkii 1860, ayaa la doortay Abraham Lincoln, madaxweynihii ugu horreeyey ee Jamhuuriga ah. Bishii Janaayo 1, 1863, Madaxweyne Lincoln wuxuu saxeexay oo soo saaray Bayaankii Xoraynta ee ugu dambeeyey, kaas oo ku dhawaaqay in dhammaan dadka addoonsan ee ku nool dhulalka ay gacanta ku hayeen Confederacy-ga la xoraynayo. Amarkan fulineed wuxuu saamayn weyn ku yeeshay Dagaalkii Sokeeye, maadaama uu colaadda ka dhigay halgan aan ku koobnayn oo keliya ilaalinta Midowga, balse sidoo kale lagu soo afjarayo addoonsiga. Bayaanka Xorayntu si degdeg ah uma xorayn dhammaan dadka addoonsan. Wuxuu si gaar ah ugu khuseeyey dhulalka ay gacanta ku hayeen Confederacy-gu, halkaas oo Midowgu uu lahaa awood xaddidan. Intii ay ciidammada Midowgu hore u socdeen oo ay la wareegayeen gacan ku haynta dhulalka Confederacy-ga, bayaanka waa la dhaqan-geliyey, dadka addoonsanna ee ku jiray goobahaas waa la xoreeyey. Bayaanka Xorayntu wuxuu ahaa tallaabo aad muhiim ugu ah baabi’inta ugu dambaynta leh ee addoonsiga ee Maraykanka, wuxuuna gogol xaadh u noqday ansixinta Wax-ka-beddelka Saddex iyo Tobnaad ee Dastuurka Maraykanka, kaas oo la meel mariyey lana ratifiyey December 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.

Geeskii Jamhuuriga laga bilaabo 1850-meeyadii wuxuu ku jiray qalalaasihii arrinta addoonsiga. Dalka waxaa ka jiray laba kala-qaybood oo waaweyn oo ay metelayeen laba nooc oo waaweyn oo fikir siyaasadeed ah. Hannaankii kala-soociddu wuxuu billowday 1856 markii kooxaha diiddan addoonsiga iyo kuwa taageersan addoonsigu ay u guureen dhulka Kansas iyagoo isku dayaya inay adkeeyaan aragtidooda ku saabsan addoonsiga, isla waqtigaas oo Philadelphia laga kala saarayo Laodicea. Dimuqraadiyiintu waxay ahaayeen kuwo taageersan addoonsiga, Jamhuuriyiinse waxay ahaayeen kuwo diiddan addoonsiga.

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.

Sannadkii 1856, Kansas ee Dhiiggu ku daadanayay waxay ka dhiganayd tusaale-yar oo ka tarjumaya dagaalka soo socda. Sannadkaas waxaa madaxa geeska Jamhuuriga loo doortay Dimuqraadiyad addoonsi taageersan, hoggaamintiisii aan wax-ku-oolka ahaynna waxay noqotay astaanta madaxweyne-nimo aan wax-ku-ool ahayn, ilaa maalmahan ugu dambeeya ee dhowaanahan. Isagu wuxuu ka horreeyey madaxweynihii ugu horreeyey ee Jamhuuri ah oo lagu qasbay inuu nadiifiyo qaska ay ka tagtay madaxweyne-nimadii Buchanan.

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

Sannadkii 1863, geeskii Jamhuuriga wuxuu soo saaray amarkii fulineed ee ugu muhimsanaa taariikhda bahalka dhulka ee Muujintii cutubka saddex iyo tobnaad. Amarka fulineedku wuxuu ku saabsanaa addoonsiga. Hal faqrad oo ka mid ah bayaankaas waxay leedahay, “In maalinta koowaad ee Janaayo, sannadka Rabbigeenna kun iyo siddeed boqol iyo lixdan iyo saddex, dhammaan dadka addoommo ahaan loogu haysto Gobol kasta ama qayb la cayimay oo Gobol ka mid ah, kuwaas oo dadkiisu markaas ku jiraan fallaagow ka dhan ah Maraykanka, markaas, wixii markaas ka dambeeya, iyo weligoodba, ay xor noqon doonaan; Dawladda Fulinta ee Maraykankuna, oo ay ku jiraan awooddeeda ciidan iyo baddeed, waxay aqoonsan doontaa oo ilaalin doontaa xorriyadda dadkaas, mana samayn doonto fal ama falal lagu cabbudhinayo dadkaas, ama midkoodna, dadaal kasta oo ay u galaan helidda xorriyaddooda dhabta ah.” In kasta oo xallinta dhibaatada addoonsigu taariikh ahaan aanay xilligaas weli dhammaystirnayn, nuxurka Dastuurka waa la aqoonsanayaa markii Lincoln uu qoray, “dhammaan dadka addoommo ahaan loogu haysto gobol kasta … markaas, wixii markaas ka dambeeya, iyo weligoodba, ay xor noqon doonaan.”

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 wuxuu ku noqonayay mabda’a aasaasiga ah ee lagu muujiyey Dastuurka, kaas oo caddeynaya in “dadka oo dhammu siman baa loo abuuray.” Lincoln wuxuu ku noqonayay runta aasaasiga ah isla waqtiga geeska Protestant-ka uu diidayay waxsii sheegistiisii aasaasiga ahayd, taas oo ah waxsii sheegista addoonsiga. Sidaa darteed, isla wakhtigii geeska Jamhuuriga ahi samaynayay “amar-fulineedkiisii” ugu muhiimsanaa taariikhda ee ku saabsanaa addoonsiga, geeska Protestant-kuna wuxuu sameeyay amarkii fulineed ee ugu muhiimsanaa taariikhdiisa waxsii sheegista ee ku saabsanaa waxsii sheegista addoonsiga, oo uu matalayay dhaartii iyo habaarkii Muuse. Geeska Jamhuuriga ahi wuxuu doortay inuu ku noqdo aasaaska, geeska Protestant-kuna wuxuu doortay inuu diido aasaaskiisa oo uu ku noqdo kuwii lagu amray inuusan marna ku noqon.

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.

Sannadkii 1863, geeskii Jamhuuriga waxa uu u kala qaybsamay laba xero, sidii boqortooyadii Israa’iil ee qadiimka ahayd ugu kala qaybsantay wakhtigii Yerobocaam iyo Rexobcaam. Sannadkii 1863, geeskii Borotestanka si sharci ah ayuu ugu xidhmay geeskii Jamhuuriga, sida ay u metelayeen labadii meelo allabari ee Yerobocaam ka taagay Beytel iyo Daan. Labada gees waxay taariikhda ugu socdaan si isbarbar socda, taariikhda 1863-na, gaar ahaan, waxay meteshaa taariikhda maalmaha ugu dambeeya.

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.

Taariikhda Milleriyiinta waxaa lagu soo celiyaa taariikhda boqol iyo afartan iyo afar kun, iyada oo ay jiraan digniino nebiyadeed oo kooban. Mid ka mid ah digniinahaas ayaa ah in dhegeystayaashii loo jeeday taariikhda Milleriyiinta ay markii hore ahaayeen kuwii ka baxsanaa dhaqdhaqaaqa, dabadeedna uu noqday dhaqdhaqaaqa laftiisu. Dhaqdhaqaaqa boqol iyo afartan iyo afar kun, labada cod ee Muujintii siddeed iyo tobnaad waxay tilmaamayaan laba dhegeyste oo loo jeedo, hase yeeshee dhegeystayaashaas waxay u kala horreeyaan si ka soo horjeedda taariikhda Milleriyiinta. Dhegeystaha ugu horreeya waa dadka Ilaah, codka labaadna waa adhigii kale ee Ilaah oo weli Baabuloon ku jira.

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.

Digniin kale oo nebiyad ah ayaa ah in, in kastoo labada taariikhoodba ay ka gudbaan kaniisad una gudbaan kaniisad kale, haddana Millerites‑ku waxay ka soo guureen Filadelfiya una guureen La’odikiya, halka dhaqdhaqaaqa xoogga badan ee malaa’igta saddexaad uu ka soo guurayo La’odikiya una guurayo Filadelfiya. Tani waxay caddaynaysaa in Millerites‑ku ay ka guureen kaniisaddii lixaad una guureen kaniisaddii toddobaad, halka boqol iyo afartan iyo afarta kun ay ka guurayaan kaniisaddii toddobaad una guurayaan kaniisaddii siddeedaad, taas oo ka mid ah toddobada.

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.

Geeska Jamhuuriga ayaa dhaqdhaqaaqeeda ka billowday qaran addoonsiga taageera, kuna jeeday qaran ka soo horjeeda addoonsiga, taariikhda ku xeeran sannadkii 1863. Qalalaasihii taariikhdaas wuxuu dhidibada u taagay laba xisbi siyaasadeed oo ah isla kuwii is-diiddanaa ee “maalmahan ugu dambeeya.” Sida madaxweynihii ugu horreeyey ee Jamhuuri ah ee taariikhdaas loo dilay maalmo yar kaddib markii dagaalku dhammaaday, ayaa madaxweynihii ugu dambeeyey ee Jamhuuriguna si astaan ah loo dilay oo loogu reebay waddada isagoo meyd ah inta dunidu rayraynayso. Isaga waa la dilay, ee ma aha maalmo yar kaddib markii Dagaalkii Sokeeye dhammaaday, balse wax yar ka hor inta uusan bilaaban dagaalkii sokeeye ee ugu dambeeya.

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.

Madaxweynihii ugu horreeyey ee Jamhuuriga ah waxaa ka horreeyey madaxweynihii ugu itaal-darranaa taariikhda Maraykanka, kan ugu dambeeya ee Jamhuurigana sidaas oo kale ayaa ka horrayn doona. Iitaal-darridii madaxweynaha Dimuqraadiga ah ee ka horreeyey madaxweynihii ugu horreeyey ee Jamhuuriga ah ayaa soo dedejisay qalalaasihii isu beddelay dagaalkii sokeeye, isla iitaal-darridaasna hadda way dhacaysaa. Madaxweynaha Dimuqraadiga ah ee ka horreeya madaxweynihii ugu dambeeya ee Jamhuuriga ah wuxuu dhaqaalaha u maamulay si uu u dhaliyey burburkii dhaqaale ee ugu weynaa taariikhda Maraykanka ilaa wakhtigaas. Labada gees waxay ku socdaan isbarbar socda ilaa sharciga Axadda. Sannadkii 1863, jiilkii ugu horreeyey ee labada geesba wuu bilaabmay, labada geesna jiilkooda afraad oo ugu dambeeya waxay u jeesan doonaan xagga bari, oo waxay u sujuudi doonaan qorraxda.

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.

Farriinta Eliyaas mar walba waxa la socota xukunnada Ilaah oo xaqiijiya farriinta digniinta. Bulshada dunidu hadda waxay u nooshahay sidii dadkii ka hor daadkii. Waxay wax cunayaan, wax cabbayaan, oo waxay filayaan in kuwa waaweyn ee tignoolajiyada caalamiga ah ay xallin doonaan dhibaato kasta oo iman karta. Erayga Ilaah wuxuu muujinayaa in dunidu hadda qarka u saaran tahay qalalaase aad u weyn.

> “‘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’?

> “‘Habeenka maxaa laga sheegayaa?’ Ma gartaa miisaanka fariimahan? Ma fahamsanahay meesha ay kaga jiraan hawsha gunaanadka ee nidaamka weyn ee hagaajinta? Ma si buuxda ayaan ugu aqoon leeyahay ‘erayga sugan ee wax sii sheegidda’ si aan ugu arko dhacdooyinka igu hareeraysan caddayn togan oo muujinaysa in Boqorka imanayaa xataa albaabka joogo? Ma dareemayaa mas’uuliyadda igu saaran, anigoo eegaya iftiinka Ilaah i siiyey? Ma adeegsanayaa hibada kasta oo la ii igmaday anigoo ah wakiilkiisa, dadaal si habboon loo hago oo lagu badbaadinayo kuwa halligmay? Mise waxaan ahay diirran-la’, danayn-la’, qayb ahaan ku dhex qasma dunida sharka leh, anigoo inta badan awoodda iyo hantida Ilaah i siiyey u adeegsanaya raalli-gelinta naftayda, oo daryeel badan u haya raaxadayda iyo degganaantayda intii aan ka yeelan lahaa horumarinta dacwaddiisa? Mise hab-dhaqankaygu wuxuu xoojinayaa ‘qancinta dunida ku sii xoogaysanaysay ee ah in Adventistayaasha maalinta toddobaadku ay buunka si aan caddayn u dhawaaqayaan, oo ay ku socdaan jidka dadka adduunka raaca’?”

> “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.

> “Waxaannu maqalnaa raadadka Ilaah soo dhowaanaya si uu dunida ugu ciqaabo xumaantooda aawadeed. Dhammaadka wakhtigu aad buu inoogu dhow yahay. Dadka dunidu waxa lagu ururinayaa xidhmooyin si loo gubo. Ma waxaad doonaysaa in lagugula xidho haramaha? Ma garanaysaa in sannad kasta kumanyaal iyo kumanyaal iyo toban kun oo toban kun ahi nafuhu halligmayaan, iyagoo dembiyadooda ku dhimanaya? Belaayooyinka iyo xukummada Ilaah durba waxay wadaan shaqadooda, nafuhuna baabba’ bay u socdaan, maxaa yeelay iftiinka runta laguma iftiimin jidkooda.” 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.

> Naftaydu habeenkii ayaan kugu hamiday; hubaal, ruuxayga igu jira ayaan aroor hore kugu dooni doonaa, waayo, marka xukunnadaadu dhulka ka jiraan, dadka dunida degganu waxay baran doonaan xaqnimada. Ishacyaah 26:9.

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