Article

# Elijah - Number Ten

Eliya - Namba Kumi

1856

elfu moja mia nane hamsini na sita

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.

Harakati ya Wamilerite iliwakilishwa katika Isaya sura ya saba kupitia unabii wa miaka sitini na mitano, uliokuwa umeanza mwaka 742 K.K. Miaka hiyo sitini na mitano iliyotokea katika historia ya Isaya inawakilisha miaka sitini na mitano kuanzia 1798 hadi 1863. Alfa na Omega daima huonyesha mwisho, pamoja na mwanzo. Unabii wa miaka sitini na mitano hutambulisha laana ya mara saba dhidi ya falme za kaskazini na za kusini za Israeli. Mara saba za kwanza dhidi ya ufalme wa kaskazini zilianza mwaka 723 K.K., miaka kumi na tisa baada ya Isaya kuwasilisha unabii huo kwa mfalme Ahazi. Mara saba za mwisho dhidi ya ufalme wa kusini zilianza mwishoni mwa miaka sitini na mitano, mwaka 677 K.K.

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.

Laana ya kwanza ya mara saba dhidi ya Efraimu iliisha mwaka 1798, uliokuwa wakati wa mwisho, wakati ambapo maono ya Mto Ulai ya sura za nane na tisa za kitabu cha Danieli yalifunuliwa. Tukio hilo liliashiria kinabii kuwasili kwa ujumbe wa malaika wa kwanza pamoja na mwanzo wa kinabii wa harakati ya Wamileriti. Laana ya mwisho ya mara saba dhidi ya Yuda iliisha mwaka 1844, ambao ulikuwa kuwasili kwa ujumbe wa malaika wa tatu. Miaka kumi na tisa baadaye, mnamo 1863, miaka sitini na tano iliyowakilishwa mwanzoni mwa unabii huo iliashiria mwisho wa harakati ya Wamileriti, na mwanzo wa Kanisa la Waadventista Wasabato la Laodikia. Miaka saba kabla ya 1863, yaani mwaka 1856, James White alianza kubainisha kwamba harakati ya Wamileriti ilikuwa imekoma kuwa kanisa la Filadelfia na ilikuwa imekuwa kanisa la Laodikia. Mjuku wake, alipoandika wasifu wa Ellen White, aliandika kuhusu historia ya mwaka 1856, na ujumbe wa Laodikia.

## “The Laodicean Message

Ujumbe wa Laodikia

> “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:

> Waadventista wanaoshika Sabato walikuwa wamechukua msimamo kwamba ujumbe kwa makanisa saba katika Ufunuo 2 na 3 ulionyesha uzoefu wa kanisa la Kikristo kupitia karne nyingi. Walihitimisha kwamba ujumbe kwa kanisa la Laodikia uliwahusu wale ambao sasa waliwaita Waadventista wa majina tu, wale ambao hawakuwa wamekubali Sabato ya siku ya saba. Katika tahariri fupi katika toleo la Review la Oktoba 9, James White aliibua baadhi ya maswali yanayochochea fikra ambayo aliyoyatanguliza kwa kusema:

> “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.

> Swali linaanza kuibuka upya, 'Mlinzi, habari za usiku?' Kwa sasa kuna nafasi ya maswali machache tu, yaliyoulizwa ili kuvuta uangalizi kwa mada husika. Jibu kamili, tunaamini, litatolewa hivi karibuni.-Review and Herald, Oktoba 9, 1856.

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

> Miongoni mwa maswali kumi na moja aliyouliza, la sita ndilo lililowalenga Walaodikia.

> “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 si moto) haionyeshi ipasavyo hali ya kikundi cha wale wanaokiri ujumbe wa malaika wa tatu?-Ibid.

> “The last question lays the matter open:

> Swali la mwisho linaweka wazi suala hilo:

> “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. Ikiwa hii ndiyo hali yetu kama watu, je, tunazo sababu halisi za kutumaini kibali cha Mungu isipokuwa tukilitilia maanani 'shauri' la Shahidi wa Kweli? Nakushauri ununue kwangu dhahabu iliyo safishwa kwa moto, ili upate kuwa tajiri; na mavazi meupe, ili upate kuvikwa, na aibu ya uchi wako isionekane; tena upake macho yako dawa ya macho, upate kuona. Wote niwapendao, nawakaripia na kuwaadibu; basi uwe na bidii, ukatubu. Tazama, nimesimama mlangoni, nabisha; mtu ye yote akisikia sauti yangu, na kuufungua mlango, nitaingia kwake, nami nitakula pamoja naye, naye pamoja nami. Yeye ashindaye nitampa kuketi pamoja nami katika kiti changu cha enzi, kama mimi nami nilivyoshinda nikaketi pamoja na Baba yangu katika kiti chake cha enzi. Ufunuo 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:

> Ni wazi kwamba ukweli wa jambo hilo ulikuwa tu ukianza kuchomoza akilini mwa James White. Toleo linalofuata la Review lilikuwa na makala ya safu saba kuhusu makanisa saba, chini ya kichwa hicho. Katika maneno 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.

> Lazima tukubaliane na baadhi ya wafafanuzi wa kisasa kwamba makanisa haya saba yanapaswa kueleweka kuwa yanawakilisha hali saba za Kanisa la Kikristo, katika vipindi saba vya wakati, vikifunika enzi yote ya Ukristo.-Ibid., Okt. 16, 1856.

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

> Kisha akauchukua unabii, akishughulikia kila kanisa kando kando. Alipofika la saba, yaani la Laodikia, akatangaza:

> “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.

> Maelezo haya ya kusikitisha ya kanisa hili yanatutia unyenyekevu kiasi gani sisi kama watu. Na je, si maelezo haya ya kutisha picha iliyo kamili kabisa ya hali yetu ya sasa? Ndivyo ilivyo; na haitakuwa na faida yoyote kujaribu kukwepa nguvu ya ushuhuda huu wa kuchunguza kwa kina kwa kanisa la Laodikia. Bwana atusaidie kuupokea, na kufaidika nao.-Ibid.

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

> Baada ya kutenga safu mbili kwa ajili ya kanisa la Laodikia, maneno yake ya kuhitimisha yalitoa mwito wenye nguvu:

> “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.

> Wapendwa ndugu, lazima tushinde dunia, mwili, na shetani, la sivyo hatutakuwa na sehemu katika ufalme wa Mungu. . . . Shikeni kazi hii mara moja, na kwa imani dai ahadi za neema zilizoelekezwa kwa Walaodikia wanaotubu. Inukeni kwa jina la Bwana, na nuru yenu iangaze kwa utukufu wa jina lake lenye baraka.-Ibid.

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

> Mwitikio kutoka mashinani ulikuwa wa kutia msisimko mkubwa. Aliandika G. W. Holt kutoka Ohio tarehe 20 Oktoba:

> “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 tuliomo katika ujumbe wa tatu, wenye amri za Mungu na imani ya Yesu, ndio kanisa ambalo lugha hii imeelekezwa; na hatupaswi kukawia hata kidogo kuomba dhahabu iliyojaribiwa na mavazi meupe, na dawa ya macho, ili tuweze kuona.-Ibid., 6 Novemba 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:

> Kutoka Kaskazini Mashariki kulisikika sauti mpya kuhusu suala hilo, ile ya Stephen N. Haskell, wa Princeton, Massachusetts. Akiwa Mwadventista wa siku ya kwanza, alikuwa ameanza kuhubiri akiwa na umri wa miaka 20; sasa, miaka mitatu baadaye, alikuwa katika ujumbe wa malaika wa tatu. Mwanafunzi makini wa Biblia, baada ya kuona tahariri fupi ya awali ya White iliyotambulisha suala la makanisa saba, aliamua kuandika makala ndefu kwa 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.

> Mada iliyorejelewa imekuwa ya kuvutia sana kwangu kwa miezi kadhaa iliyopita. ... Nimekuwa nikielekezwa kwa muda kuamini kwamba ujumbe kwa Walaodikia unatuhusu sisi; yaani, wale wanaoamini ujumbe wa malaika wa tatu, kwa sababu nyingi ninazoona kuwa nzuri. Nitataja mbili.-Ibid.

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

> Hivi ndivyo anavyofanya, akitenga safu mbili kwa mahitimisho yake. Alipomaliza alitangaza:

> “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, kamwe haitatuokoa, bila vazi la harusi, ambalo ni haki ya watakatifu. Lazima tukamilishe 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.

> Kadiri James White alivyoendelea na tahariri zake kuhusu ujumbe kwa kanisa la Laodikia, dhana ambazo Waadventista wanaoshika Sabato walikuwa sasa wakisoma katika Review zilishtua, lakini baada ya kutafakari kwa makini na kwa maombi zikaonekana kufaa. Barua kwa mhariri zilionyesha makubaliano ya jumla na zikadokeza kwamba uamsho ulikuwa unaendelea. Kwamba ujumbe huo wa kusisimua haukuwa zao la msisimko kulithibitishwa na makala ya kwanza katika Ushuhuda Na. 3, iliyochapishwa Aprili 1857, yenye kichwa Iweni na bidii na tubuni. Inaanza na maneno, “Bwana amenionyesha katika maono baadhi ya mambo kuhusu kanisa katika hali yake ya sasa ya uvuguvugu, ambayo nitawaelezea.”—1T, uk. 141. Humo Ellen White aliwasilisha yale aliyonyeshwa kuhusu mashambulizi ya Shetani dhidi ya kanisa kupitia ustawi wa kidunia na mali. Arthur White, Ellen G. White: The Early Years, juzuu 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 Wamilleraiti ilianza kiunabii kama kanisa la Filadelfia, na mwaka 1856 ikawa kanisa la Laodikia. Miaka saba baadaye harakati hiyo ilikoma, na Kanisa la Waadventista wa Sabato lilianza kama kanisa la Laodikia na litasalia hivyo, hadi litakapotapikwa kutoka kinywani mwa Bwana. Harakati ya laki moja na arobaini na nne elfu ilitoka katika zizi la kanisa la Laodikia, kama vile harakati ya Wamilleraiti ilivyotoka katika zizi la kanisa la Sardi. Harakati ya laki moja na arobaini na nne elfu inalingana na harakati ya Wamilleraiti kwa kuwa harakati ya kwanza ilibadilika kutoka Filadelfia hadi Laodikia na harakati ya mwisho hubadilika kutoka Laodikia hadi Filadelfia. Hatua ya mpito kutoka Filadelfia hadi Laodikia katika historia ya Wamilleraiti imeainishwa mahsusi kuwa mwaka 1856, hivyo hatua ya mpito lazima pia itambulike katika harakati ya mwisho, kwa kuwa Mungu habadiliki. Hatua ya mpito inatambulishwa katika Ufunuo kumi na moja kupitia 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.

> Na watakapokwisha kumaliza ushuhuda wao, yule mnyama atokaye katika shimo lisilo na mwisho atafanya vita nao, naye atawashinda na kuwaua. Na mizoga yao italala katika njia ya mji ule mkuu, kiroho huitwa Sodoma na Misri, ambako pia Bwana wetu alisulubiwa. Ufunuo 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.

Harakati ya mwisho ingekufa, kisha ingesimama, na baadaye ingefufuliwa kama bendera. Kwa kufanya hivyo ingejipanga sambamba na pembe ya Republican. Pembe ya Republican hutengeneza sanamu kwa yule mnyama, na yule mnyama ambaye inamtengenezea sanamu anazungumziwa katika Ufunuo sura ya kumi na saba, na yule mnyama anabainishwa kuwa kichwa cha tano kilichopokea jeraha la mauti, ambacho kingefufuliwa kama kichwa cha nane. Kingefufuliwa kama wa nane, aliye wa wale saba.

> 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.

> Na yule mnyama aliyekuwako, naye hayupo, ndiye wa nane, naye ni wa wale saba, naye aenda katika maangamizi. Ufunuo 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.

Pembe ya Republican ingeunda sanamu ya yule mnyama, na kwa hiyo ingeuawa kisha kufufuliwa. Ilipofufuliwa ingekuwa kichwa cha nane ambacho ni miongoni mwa vile vichwa saba vya awali. Pembe ya Kiprotestanti inapanda juu ya mnyama yule yule wa nchi kama pembe ya Republican na ingebidi kuwa na mienendo hiyo hiyo ya kinabii. Mabadiliko kutoka Philadelphia hadi Laodicea katika harakati ya Millerite yanatoa kielelezo cha mabadiliko kutoka Laodicea hadi Philadelphia katika harakati ya mwisho.

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.

Harakati ya mwisho ilipopokea jeraha la mauti tarehe 18 Julai 2020, ikafa kama Laodikia. Ilipobadilika na kuwa Filadelfia, kama inavyoonyeshwa katika Ufunuo sura ya kumi na moja, ingewakilisha kanisa la nane, nalo ni la wale saba. Kifo hicho mwaka 2020 kilikwenda sambamba na pembe ya Warepublican, kwa kuwa tangu wakati wa mwisho mwaka 1989, kumekuwa na marais sita. Rais wa sita alipokea jeraha la mauti, ambalo litaponywa mwaka 2024. Kichwa hicho basi kitakuwa kichwa cha nane cha Marekani tangu wakati wa mwisho mwaka 1989, nalo litakuwa la wale saba. Kwa pembe zote mbili, ya sita hugeuka kuwa ya nane. Ukweli huu ni sehemu kubwa ya ujumbe wa Ufunuo wa Yesu Kristo unaofunuliwa muda mfupi kabla ya kufungwa kwa mlango wa rehema.

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.

Kwa sababu hii, ni muhimu kuwa wazi kuhusu historia ya Wamileri inayotoa kielelezo cha historia yetu ya sasa. Dada White alithibitisha matumizi ya James White ya Laodikia juu ya harakati hiyo mnamo 1856, hivyo huu si utumiaji uliotokana na mantiki ya kibinadamu. Miaka saba kabla ya Kanisa la Waadventista Wasabato kuunganishwa kisheria na pembe ya Kirepublikani, lilitambuliwa kwa uvuvio kama kanisa la Laodikia. Hii inamaanisha kwamba hakujawahi kuwa hata siku moja katika historia ya Kanisa la Waadventista Wasabato ambapo lilikuwa kitu kingine isipokuwa uchi, maskini, kipofu, mwenye kuhurumiwa na mnyonge. Uhalisia huu wa kinabii unatoa muktadha na uhalalisho wa kutambua machukizo manne yanayozidi kuongezeka ya Ezekieli sura ya nane kama vizazi vinne vya Uadventista.

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.

Historia ya Wamileraiti inapochunguzwa kulingana na muundo wa miaka sitini na mitano ya Isaya sura ya saba, inapaswa kutambuliwa kwamba unabii wa nyakati saba ndiyo mwavuli wa kinabii unaofunika historia nzima ya vuguvugu la Wamileraiti. Mwaka 1856, ujumbe kwa kanisa la Laodikia ukawa kweli ya wakati huu kwa Uadventista wa Wamileraiti. Aliyetoa ujumbe wa Laodikia hakuwa James wala Ellen White, bali alikuwa Shahidi aliye mwaminifu na wa kweli.

> 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.

> Na kwa malaika wa kanisa la Walaodikia andika; Haya ndiyo anenayo Amina, shahidi mwaminifu na wa kweli, mwanzo wa uumbaji wa Mungu; Najua matendo yako, ya kuwa si baridi wala moto; ingependeza ungekuwa baridi au moto. Basi kwa kuwa u vuguvugu, wala si baridi wala moto, nitakutapika kutoka kinywani mwangu. Kwa sababu wasema, Mimi ni tajiri, nami nimejitajirisha, wala sina haja ya kitu chochote; wala hujui ya kuwa wewe u mnyonge, mwenye taabu, maskini, kipofu, na uchi; Nakushauri ununue kwangu dhahabu iliyosafishwa katika moto, ili upate kuwa tajiri; na mavazi meupe, ili uvae, na aibu ya uchi wako isionekane; tena upake macho yako dawa ya macho, upate kuona. Wote niwapendao, nawakemea na kuwaadhibu; basi uwe na bidii, ukatubu. Tazama, nimesimama mlangoni, nabisha; kama mtu yeyote akisikia sauti yangu na kuufungua mlango, nitaingia kwake, nami nitakula chakula cha jioni pamoja naye, naye pamoja nami. Yeye ashindaye nitampa kuketi pamoja nami katika kiti changu cha enzi, kama mimi nami nilivyoshinda, nikaketi pamoja na Baba yangu katika kiti chake cha enzi. Yeye aliye na sikio, na asikie Roho asemacho kwa makanisa. Ufunuo 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.

Shahidi wa Kweli anabainisha kwamba ikiwa mtu yeyote "angesikia" Sauti Yake, Yeye angeingia na "kula pamoja naye." Ikiwa Laodikia ingefungua mlango, Kristo angeingia na kula pamoja nao. Ikiwa Kristo anaruhusiwa kuingia, analeta ujumbe, kwa kuwa ishara ya kula inawakilisha kupokea ujumbe. Ujumbe huo unaweza kuelezwa kwa ujumla kama tu ujumbe wa Laodikia, lakini huo ni mtazamo wa juu juu kuhusu kile ambacho ujumbe anaoutoa unawakilisha. Mnamo 1856, Hiram Edson aliwasilisha mfululizo wa makala nane zilizokuwa na taarifa za kinabii zinazopanua uelewa wa "unabii wa wakati" wa kwanza kabisa ambao malaika wa Mungu walimwongoza William Miller kuutambua na kuutangaza. Katika makala hayo manane, Edson anabainisha kwa usahihi miaka sitini na mitano ya Isaya sura ya saba.

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.

Mwanzo wa kazi ya Miller ulikuwa ugunduzi wa nyakati saba, na miaka saba kabla ya kuisha kwa harakati iliyoitwa kwa jina la huduma yake, ufunuo wa kina zaidi wa unabii huo huo ulitolewa kwa Uadventista wa Wamillerite. Ulitolewa katika mwaka huo huo walipotambulishwa kwa uvuvio kuwa Walaodikia. Kinabii, siku elfu mbili mia tano ishirini baadaye mnamo 1863, ugunduzi wa kwanza wa Miller wa wakati wa kinabii ulikataliwa. Ujumbe wa Laodikia kwa harakati ya Waadventista uliwasili mwaka 1856, na Bwana alipiga hodi mlangoni mara nane, kwa makala nane, ili kuona kama Angepata kuingia. Mwishoni mwa harakati, Shahidi wa Kweli alitamani kula chakula cha jioni pamoja na watu Wake kwa kula ule ujumbe wa kwanza kabisa kuhusu wakati tangu mwanzo wa harakati. Watu Wake walikataa kula, na baada ya miaka saba, au siku elfu mbili mia tano ishirini za kinabii, watu Wake walifunga mlango uliokuwa umefunguliwa kwa ufunguo wa Daudi uliowekwa mkononi mwa William Miller. Walirudi kwa nabii mzee Msamaria aliyewalisha uongo, akitia muhuri hatima yao ya kufa kati ya punda na simba.

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.

Mnamo mwaka 1856, pembe ya Kiprotestanti ilikuwa katika msukosuko wa bonde la maono, maana pasipo maono watu huangamia. Mnamo mwaka 1856, pembe ya Republican pia ilikuwa katika msukosuko.

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.

Mwaka 1856 uliashiria mwendelezo wa mzozo wa vurugu uliojulikana kama Bleeding Kansas, Vita vya Mpaka wa Kansas-Missouri. Mapambano hayo yalihusu ikiwa Kansas ingejiunga na Muungano kama jimbo huru au jimbo la watumwa. Mgogoro huo ulihusisha makabiliano ya vurugu kati ya walowezi wanaounga mkono utumwa na wale wanaoupinga.

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.

Mnamo tarehe 22 Mei 1856, tukio la vurugu pia lilitokea katika ukumbi wa Seneti ya Marekani, wakati Mbunge Preston Brooks, mtetezi wa utumwa kutoka Carolina ya Kusini, alimshambulia kwa ukatili Seneta Charles Sumner wa Massachusetts kwa kutumia fimbo yake. Sumner alikuwa ametoa hotuba dhidi ya utumwa iliyopewa jina "The Crime Against Kansas," ambayo ilimkera sana Brooks. Tukio hilo la kupigwa kwa fimbo liliangazia mvutano uliokuwa ukiongezeka kati ya Kaskazini na Kusini kuhusu suala la utumwa.

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.

Mwaka 1856, Chama cha Republican kilianzishwa kama mwitikio kwa msukosuko wa kisiasa uliosababishwa na Sheria ya Kansas–Nebraska, iliyopitishwa mwaka 1854, ambayo ilisababisha kuongezeka kwa upinzani dhidi ya kuenea kwa utumwa katika maeneo mapya. Mkutano mkuu wa kwanza wa kitaifa wa chama hicho ulifanyika jijini Philadelphia, na John C. Fremont alichaguliwa kuwa mgombea wao wa kwanza wa urais katika uchaguzi wa mwaka 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.

Sheria ya Kansas-Nebraska iliyaanzisha maeneo ya Kansas na Nebraska na iliruhusu wakazi wa maeneo hayo kuamua kama wangeruhusu utumwa ndani ya mipaka yao. Dhana hii, inayojulikana kama “mamlaka ya wananchi,” kimsingi ilibatilisha Makubaliano ya Missouri ya 1820, ambayo yalikuwa yamekataza utumwa kaskazini mwa paraleli ya 36°30' katika Eneo la Louisiana. Sheria hiyo ilikuwa na athari kubwa kwa suala la utumwa katika maeneo hayo. Ilifufua upya mvutano wa kikanda kwa sababu ilifungua uwezekano kwamba utumwa ungeweza kuenea katika maeneo ambayo hapo awali yalizingatiwa kuwa ardhi huru, kama vile Kansas. Kupitishwa kwa Sheria ya Kansas-Nebraska kulisababisha wimbi la wakazi wanaounga mkono utumwa na wanaoupinga utumwa kuelekea Eneo la Kansas, kila kundi likitumaini kuathiri matokeo ya kura ya mamlaka ya wananchi. Mashindano haya ya kudhibiti eneo hilo yalisababisha mapigano ya vurugu na kipindi cha kukosekana kwa sheria kilichojulikana kama Bleeding Kansas mnamo 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.

Uchaguzi wa urais wa mwaka 1856 ulikuwa tukio muhimu la kisiasa. Ulishirikisha kinyang’anyiro cha wagombea watatu: James Buchanan wa Chama cha Democratic, John C. Fremont wa Chama cha Republican, na Rais wa zamani Millard Fillmore wa Chama cha American. James Buchanan alishinda uchaguzi na kuwa Rais wa kumi na tano wa Marekani.

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.

Urais wa James Buchanan unajulikana hasa kwa kushindwa kwake kushughulikia kwa ufanisi mivutano na mgawanyiko uliokuwa ukiongezeka kati ya Kaskazini na Kusini, na hatimaye kusababisha kuzuka kwa Vita vya wenyewe kwa wenyewe vya Marekani muda mfupi baada ya kuondoka madarakani. Urais wake mara nyingi huonekana kuwa miongoni mwa vipindi vya urais vilivyofanikiwa kidogo zaidi katika historia ya Marekani, kutokana na mapungufu makubwa haya katika uongozi na usimamizi wa migogoro.

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.

Uamuzi wenye sifa mbaya wa Dred Scott mnamo 1857 ulitangaza kwamba watumwa, iwe wametiwa utumwani au ni huru, si raia na hawawezi kufungua mashtaka katika mahakama za shirikisho. Pia ulitangaza kwamba Bunge haliwezi kuzuia utumwa katika maeneo ya Marekani. Mdemokrasia Buchanan aliunga mkono hadharani uamuzi wa Dred Scott wa kuunga mkono utumwa.

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.

Si tu kwamba msimamo wa kuunga mkono utumwa wa Mdemokrati Buchanan uliruhusu mivutano kuongezeka na kugeuka kuwa Vita vya wenyewe kwa wenyewe, bali pia kutoweza kwake kusimamia uchumi wa nchi kulisababisha Msukosuko wa 1857, ambao ulikuwa miongoni mwa midororo mikubwa zaidi ya kiuchumi katika historia ya Marekani kabla ya Mdororo Mkuu. Msukosuko wa 1857 ulisababisha mdororo mkali wa kiuchumi uliodumu kwa miaka kadhaa. Biashara na benki zilifungwa, ukosefu wa ajira ukaongezeka na soko la hisa likashuka.

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.

Wakati wa urais wa Buchanan, majimbo ya Kusini yalianza mchakato wao wa kujitenga na Muungano, na yakajitenga kufuatia uchaguzi wa Abraham Lincoln wa Chama cha Republican mwaka 1860. Buchanan alichukua msimamo wa kukaa pembeni kuhusu mzozo wa kujitenga, akidai kwamba serikali ya shirikisho haikuwa na mamlaka ya kuzuia kwa nguvu hatua ya kujitenga. Ukosefu huu wa hatua madhubuti uliiruhusu harakati ya kujitenga kupata kasi. Ukosefu wake wa uongozi thabiti na kusita kwake kuchukua hatua za maamuzi kukabiliana na mzozo wa kujitenga kulichangia mtazamo wa majimbo ya Kusini kwamba yangeweza kuondoka katika Muungano bila kukabiliwa na upinzani wa kijeshi.

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.

Mwaka 1860, Abraham Lincoln, rais wa kwanza kutoka Chama cha Republican, alichaguliwa. Tarehe 1 Januari 1863, Rais Lincoln alisaini na kutoa Tangazo la Ukombozi la mwisho, ambalo lilitangaza kwamba watu wote waliokuwa watumwa katika maeneo yaliyodhibitiwa na Shirikisho la Kusini wangeachiwa huru. Amri hii ya kiutendaji ilikuwa na athari kubwa kwa Vita vya wenyewe kwa wenyewe kwa kuwa iligeuza mzozo huo kuwa mapambano si tu ya kuhifadhi Muungano, bali pia ya kukomesha utumwa. Tangazo la Ukombozi halikuwaachia huru mara moja watu wote waliokuwa watumwa. Lilitumika hasa katika maeneo yaliyodhibitiwa na Shirikisho la Kusini, ambako Muungano ulikuwa na mamlaka finyu. Kadiri majeshi ya Muungano yalivyosonga mbele na kutwaa udhibiti wa maeneo ya Shirikisho la Kusini, tangazo hilo lilitekelezwa, na watu waliokuwa watumwa katika maeneo hayo wakaachiwa huru. Tangazo la Ukombozi lilikuwa hatua muhimu kuelekea kufutwa kabisa kwa utumwa nchini Marekani na liliandaa njia ya Marekebisho ya Kumi na Tatu ya Katiba ya Marekani, yaliyopitishwa na kuridhiwa tarehe 6 Desemba 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.

Pembe ya Republican kuanzia miaka ya 1850 na kuendelea ilikuwa katika mgogoro wa suala la utumwa. Kulikuwa na migawanyiko miwili mikuu nchini, iliyoakisiwa na makundi mawili makuu ya fikra za kisiasa. Mchakato wa utengano ulianza mnamo 1856 wakati makundi ya wapinga na waunga mkono utumwa yalipohamia katika eneo la Kansas kwa jitihada za kutetea mitazamo yao kuhusu utumwa, wakati huohuo Philadelphia ilikuwa inatenganishwa na Laodicea. Democrats walikuwa waunga mkono utumwa na Republicans walikuwa wapinga utumwa.

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.

Mnamo 1856, Bleeding Kansas iliwakilisha mfano mdogo wa vita vilivyokuwa vikikaribia kuanza. Katika mwaka huo, Democrat aliyeunga mkono utumwa alichaguliwa kuwa mkuu wa pembe ya Republican, na uongozi wake usio na ufanisi ukawa ishara ya urais usio na ufanisi, hadi hivi karibuni. Alimtangulia rais wa kwanza wa Republican ambaye alilazimika kusafisha fujo iliyoachwa na urais wa 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.”

Kufikia mwaka 1863, pembe ya Republican ilitoa amri ya kiutendaji yenye umuhimu mkubwa zaidi katika historia ya mnyama wa nchi wa Ufunuo kumi na tatu. Amri hiyo ya kiutendaji ilishughulikia utumwa. Aya moja ya tamko hilo inasema, "Kwamba siku ya kwanza ya Januari, katika mwaka wa Bwana wetu elfu moja mia nane sitini na tatu, watu wote wanaoshikiliwa kama watumwa ndani ya Jimbo lolote au sehemu iliyoteuliwa ya Jimbo, ambao watu wake wakati huo watakuwa katika uasi dhidi ya Marekani, watakuwa wakati huo, kuanzia hapo na kuendelea, na milele, huru; na Serikali ya Kiutendaji ya Marekani, ikijumuisha mamlaka zake za kijeshi na za majini, itatambua na kudumisha uhuru wa watu hao, na haitafanya tendo lolote au matendo yoyote ya kuwakandamiza watu hao, au yeyote kati yao, katika juhudi zozote watakazofanya kwa ajili ya uhuru wao halisi." Ingawa utatuzi wa tatizo la utumwa ulikuwa haujakamilika kihistoria wakati huo, kiini cha Katiba kinadhihirika Lincoln alipoandika, "watu wote wanaoshikiliwa kama watumwa ndani ya jimbo lolote ... watakuwa wakati huo, kuanzia hapo, na milele, huru."

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 alikuwa anarudi kwenye kanuni ya msingi iliyoelezwa katika Katiba, ambayo inatambua kwamba "wanadamu wote wameumbwa sawa." Lincoln alikuwa anarudi kwenye kweli za msingi wakati huohuo pembe ya Kiprotestanti ilikuwa ikikataa unabii wake wa msingi, ambao ni unabii wa utumwa. Kwa hiyo, wakati huohuo pembe ya Republican ilikuwa ikitoa "amri ya kiutendaji" yake muhimu zaidi katika historia kuhusu utumwa, pembe ya Kiprotestanti ilitoa amri ya kiutendaji muhimu zaidi katika historia yake ya kinabii kuhusu unabii wa utumwa, iliyowakilishwa na kiapo na laana ya Musa. Pembe ya Republican ilichagua kurejea kwenye misingi, pembe ya Kiprotestanti ilichagua kukataa msingi wake na kurudi kwa wale ambao ilikuwa imeagizwa kamwe isirudie.

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.

Mnamo mwaka 1863, pembe ya Republican ilikuwa imegawanywa katika kambi mbili, kama vile ufalme wa Israeli ya kale ulivyogawanywa wakati wa Yeroboamu na Rehoboamu. Mnamo mwaka 1863, pembe ya Kiprotestanti iliunganishwa kisheria na pembe ya Republican, kama inavyoonyeshwa na madhabahu mawili ya Yeroboamu huko Betheli na Dani. Pembe hizo mbili husonga sambamba katika historia, na historia ya mwaka 1863, hasa, inawakilisha historia ya siku za mwisho.

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.

Historia ya Wamilleraiti inarudiwa katika historia ya wale mia arobaini na nne elfu, pamoja na tanbihi chache za kinabii. Mojawapo ya tanbihi hizo ni kwamba hadhira lengwa katika historia ya Wamilleraiti ilikuwa kwanza wale walio nje ya harakati, na baadaye harakati yenyewe. Katika harakati ya wale mia arobaini na nne elfu, sauti mbili za Ufunuo kumi na nane zinatambua hadhira mbili lengwa, lakini malengo hayo yako kinyume na historia ya Wamilleraiti. Lengo la kwanza ni watu wa Mungu, na sauti ya pili inalenga kundi lingine la Mungu, ambao bado wako Babeli.

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.

Tahadhari nyingine ya kinabii ni kwamba, ingawa historia zote mbili zinahama kutoka kanisa moja kwenda jingine, Wamileraiti walihama kutoka Filadelfia hadi Laodikia, na harakati kuu ya malaika wa tatu huhama kutoka Laodikia kwenda Filadelfia. Hili linaonyesha kwamba Wamileraiti walitoka kanisa la sita wakaenda la saba, na wale elfu mia moja arobaini na nne wanatoka kanisa la saba kwenda kanisa la nane, ambalo ni la wale saba.

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.

Pembe ya Warepublican ilianza harakati zake kutoka taifa linalounga mkono utumwa hadi taifa linalopinga utumwa katika historia ya karibu na mwaka 1863. Mzozo wa historia hiyo uliasisi vyama viwili vya siasa ambavyo ndivyo mahasimu wale wale katika hizi “siku za mwisho.” Kama vile rais wa kwanza wa Warepublican kutoka historia hiyo aliuawa kwa mauaji ya kisiasa siku chache tu baada ya vita kumalizika, rais wa mwisho wa Warepublican aliuawa kwa namna ya ishara na kuachwa barabarani kama mfu huku dunia ikishangilia. Aliuawa kwa mauaji ya kisiasa, si siku chache baada ya vita vya wenyewe kwa wenyewe kuisha tu, bali muda mfupi 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.

Rais wa kwanza wa chama cha Republican alitanguliwa na rais asiye na ufanisi zaidi katika historia ya Marekani, na rais wa mwisho wa chama cha Republican atatanguliwa na yule yule. Kutokuwa na ufanisi kwa rais wa chama cha Democratic aliyemtangulia rais wa kwanza wa chama cha Republican kulichochea mgogoro uliogeuka kuwa vita vya wenyewe kwa wenyewe, na kutokuwa na ufanisi huohuo kunatokea sasa. Rais wa chama cha Democratic anayemtangulia rais wa mwisho wa chama cha Republican alisimamia uchumi kwa namna ambayo ilisababisha anguko kubwa zaidi la uchumi katika historia ya Marekani hadi wakati huo. Pembe mbili zinaenda sambamba hadi kufikia sheria ya Jumapili. Mwaka 1863, kizazi cha kwanza cha pembe zote mbili kilianza, na kwa pembe zote mbili kizazi cha nne na cha mwisho kitakuwa kikielekeza uso mashariki, na kusujudia jua.

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.

Ujumbe wa Eliya daima unaandamana na hukumu za Mungu zinazothibitisha ujumbe wa onyo. Jamii ya ulimwengu sasa inaishi kama watu kabla ya gharika. Wanakula, wanakunywa na wanatarajia makampuni makubwa ya teknolojia ya kimataifa kutatua tatizo lolote litakalojitokeza. Neno la Mungu linaonyesha kwamba dunia sasa iko ukingoni mwa mgogoro mkubwa sana.

> “‘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’?

> 'Habari za usiku?' Je, natambua uzito wa habari hizi? Je, ninaelewa nafasi zinayochukua katika kazi ya mwisho ya mfumo mkuu wa kurekebisha? Je, ninafahamu 'neno la unabii lililo imara' kiasi kwamba naweza kuona, katika matukio yanayotendeka kuzunguka nami, ushahidi dhahiri kwamba Mfalme ajaye yupo hata mlangoni? Je, nahisi wajibu unaonipasa, kwa kuzingatia nuru ambayo Mungu amenipa? Je, natumia kila talanta niliyoaminiwa kama msimamizi wake, katika juhudi zilizoelekezwa vyema za kuwaokoa wanaoangamia? au je, mimi ni wa uvuguvugu na asiyejali, nikiwa nimechangamana kiasi na dunia ovu, nikitumia mali na uwezo ambao Mungu amenipa kwa kiasi kikubwa katika kujiridhisha mwenyewe, nikijali zaidi raha na faraja zangu kuliko kuendeleza kazi yake? Je, kwa mwenendo wangu ninautia nguvu 'imani ambayo imekuwa ikienea ulimwenguni kwamba Waadventista Wasabato wanapiga tarumbeta kwa sauti isiyo yakini, na wanafuata njia ya walimwengu'?

> “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.

> Tunasikia sauti za nyayo za Mungu anayekaribia, kuja kuiadhibu dunia kwa maovu yake. Mwisho wa wakati umekaribia sana kutufikia. Wakazi wa dunia wanafungwa mafungu kwa ajili ya kuchomwa. Je, utafungwa pamoja na magugu? Je, unatambua kwamba kila mwaka maelfu kwa maelfu, na mara kumi ya elfu kumi za roho zinaangamia, zikifa katika dhambi zao? Mapigo pamoja na hukumu za Mungu tayari yanafanya kazi yao, na roho zinapotea kwa sababu nuru ya kweli haijawaangazia njia yao. General Conference Daily Bulletin, Aprili 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.

> Kwa nafsi yangu nimekutamani usiku; naam, kwa roho yangu iliyo ndani yangu nitakutafuta mapema: kwa maana hukumu zako zinapokuwa duniani, wakaao ulimwenguni hujifunza haki. Isaya 26:9.

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