Article

# Elijah - Number Ten

uEliya — Inani Leshumi

1856

1856

Author

Jeff Pippenger

Published

October 13, 2023

Formats

PDF
Word
Song MP3

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

Intshukumo yamaMillerite yamelwa kuIsaya isahluko sesixhenxe ngesiprofeto seminyaka emashumi amathandathu anesihlanu, esaqala ngowama-742 BC. Loo minyaka imashumi amathandathu anesihlanu eyenzeka kwimbali kaIsaya imela iminyaka emashumi amathandathu anesihlanu ukusukela kowe-1798 kude kube kowe-1863. UAlfa noOmega baya kusoloko bebonisa isiphelo, kunye nesiqalo. Isiprofeto seminyaka emashumi amathandathu anesihlanu sichaza isiqalekiso samaxesha asixhenxe nxamnye nezikumkani zasemantla nezasezantsi zakwaSirayeli. Awokuqala amaxesha asixhenxe nxamnye nobukumkani basemantla aqala ngowama-723 BC, kwiminyaka elishumi elinesithoba emva kokuba uIsaya enikele eso siprofeto kukumkani uAhazi. Awokugqibela amaxesha asixhenxe nxamnye nobukumkani basemazantsi aqala ekupheleni kweminyaka emashumi amathandathu anesihlanu ngowama-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.

Isiqalekiso sokuqala samaxesha asixhenxe nxamnye noEfrayim saphela ngowe-1798, elalilixesha lesiphelo, xa umbono womlambo iUlai okwizahluko zesibhozo nesesithoba zikaDaniyeli wavulwa. Ngokwesiprofeto kwaphawula kokubini ukufika komyalezo wengelosi yokuqala kwakunye nesiqalo sesiprofeto sentshukumo yamaMillerite. Isiqalekiso sokugqibela samaxesha asixhenxe nxamnye noYuda saphela ngowe-1844, nto leyo eyayikukufika komyalezo wengelosi yesithathu. Kwiminyaka elishumi elinesithoba kamva, ngowe-1863, iminyaka engamashumi amathandathu anesihlanu emelwe ekuqaleni kwesiprofeto yaphawula ukuphela kwentshukumo yamaMillerite, nesiqalo sebandla lamaSeventh-day Adventist laseLawodike. Iminyaka esixhenxe ngaphambi kowe-1863, ngowe-1856, uJames White waqalisa ukubona ukuba intshukumo yamaMillerite yayingaseyiyo ibandla laseFiladelfiya, koko yayisele ilibandla laseLawodike. Umzukulwana wakhe, xa wayebhala imbali yobomi bukaEllen White, ubhala ngembali yowe-1856, nangomyalezo waseLawodike.

## “The Laodicean Message

“Umyalezo waseLawodike”

> “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:

> “Ama-Adventist agcina iSabatha aye amisa kwelokuba izigidimi eziya kumabandla asixhenxe kwiSityhilelo 2 no-3 zazibonisa amava ebandla lobuKristu ukutyhubela iinkulungwane. Bafikelela kwisigqibo sokuba isigidimi esiya kwibandla laseLawodike sasisebenza kwabo babebebiza ngoku ngokuba ngama-Adventist ngamagama kuphela, abo babengayamkelanga iSabatha yomhla wesixhenxe. Kwintshayelelo emfutshane kwi-Review ka-Oktobha 9, uJames White waphakamisa imibuzo ethile evusa ingcinga, awayeyingenisa ngokuthi:”

> “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.

> “Umbuzo uqala ukuphinda uvele ngokutsha, ‘Mlindi, Kutheni na ngobobusuku?’ Okwangoku kukho indawo yemibuzo embalwa kuphela, ebuzelwa ukutsalela ingqalelo kumxholo enxulumene nawo. Siyakholwa ukuba impendulo epheleleyo iya kunikwa kungekudala.—Review and Herald, Oct. 9, 1856.

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

> “Kule mibuzo ilishumi elinanye ayibuzayo, ngowesithandathu owagxininisa kanye kumaLaodikeya.

> “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. Ingaba imeko yabaseLawodike (abadikidiki, bengabandanga bengashushu) ayiwubonakalisi ngokufanelekileyo na umgangatho wesiqu sabo bavuma isigidimi sengelosi yesithathu?—Ibid.

> “The last question lays the matter open:

> “Umbuzo wokugqibela uwubeka lo mba ekuhleni:

> “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. Ukuba le yimeko yethu njengabantu, sinazo na izizathu zokwenene zokuthemba ubabalo lukaThixo ngaphandle kokuba siyithobele ‘ingcebiso’ yeNgqina Elinyanisekileyo? Ndikucebisa ukuba uthenge kum igolide evavanywe emlilweni, ukuze ube sisityebi; neengubo ezimhlophe, ukuze wambathiswe, nokuba ihlazo lobuze bakho lingabonakali; uze uthambise amehlo akho ngamafutha wamehlo, ukuze ubone. Bonke endibathandayo, ndiyabakhalimela ndibaqeqeshe: ngoko ke yiba nenzondelelo, uguquke. Khangela, ndimile emnyango, ndinkqonkqoza: ukuba nabani na uyaliva ilizwi lam, avule umnyango, ndiya kungena kuye, ndidle naye, naye adle nam. Lowo woyisayo ndiya kumnika ukuba ahlale nam etroneni yam, njengoko nam ndoyisayo, ndaza ndahlala noBawo etroneni yakhe. IsiTyhilelo 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:

> “Kucacile ukuba inyaniso yalo mba yayisand’ ukuqalisa ukukhanya engqondweni kaJames White. Ushicilelo olulandelayo lwe-Review lwapapasha inkcazo enee-kholam ezisixhenxe ngeebandla ezisixhenxe, phantsi kweso sihloko. Kumazwi akhe okuvula wavakalisa esithi:

> “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.

> “Kufuneka sivumelane nabanye abachazi bale mihla ukuba ezi cawa zisixhenxe zimele ukuqondwa njengemela iimeko ezisixhenxe zecawa yobuKristu, kumaxesha asixhenxe exesha, agubungela ummandla wonke welixa lobuKristu liphela.—Ibid., Oct. 16, 1856.

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

> “Waza ke wathabatha ke isiprofeto, esebenza ngebandla ngalinye ngokwahlukileyo. Efika kwelesixhenxe, iLawodike, wavakalisa wathi:

> “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.

> “Hayi, indlela okuthobisa ngayo kuthi njengabantu le nkcazo ilusizi yale bandla. Kanti ke le nkcazo yoyikekayo ayingumfanekiso ogqibeleleyo kanye wemeko yethu yangoku na? Injalo; yaye akuyi kuba luncedo konke ukuzama ukuphepha amandla obu bungqina buhlolisisayo obuya ebandleni laseLawodike. INkosi mayisincede ukuba sibamkele, size sizuze ngabo.—Ibid.

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

> “Emva kokuba enikele imihlathi emibini kwibandla laseLawodike, amazwi akhe okuvala enza isibongozo esinamandla:

> “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.

> “Bazalwana abathandekayo, kufuneka siloyise ihlabathi, inyama, noMtyholi, kungenjalo asiyi kuba nasabelo ebukumkanini bukaThixo.... Bambelela kulo msebenzi kwangoko, yaye ngokholo ubangele ezakho izithembiso zobabalo ezinikwe amaLawodike aguqukayo. Sukuma egameni leNkosi, yaye ukukhanya kwakho makukhanye kube luzuko lwegama laYo elisikelelweyo.—Ibid.

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

> “Impendulo evela entsimini yayivuselela ngamandla. U-G. W. Holt wase-Ohio wabhala ngomhla wama-20 ku-Oktobha:

> “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.

> “Ewe, ndiyakholwa ukuba thina sikumyalezo wesithathu, sineemithetho kaThixo nokholo lukaYesu, siyilo ibandla ekubhekiswa kulo olu lwimi; yaye asinakukhawuleza ngokugqithiseleyo ekuceleni igolide evavanyiweyo neengubo ezimhlophe, nentlaka yamehlo, ukuze sibone.—Ibid., Nov. 6, 1856.”

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

> “Ukusuka kuMntla-mpuma kwavakala ilizwi elitsha ngalo mbandela, elo likaStephen N. Haskell, wasePrinceton, eMassachusetts. NjengoAdventist wosuku lokuqala wayeqalise ukushumayela eneminyaka engama-20 ubudala; ngoku, kwiminyaka emithathu kamva, wayekumyalezo wesithunywa sesithathu. Engumfundi weBhayibhile onzulu, emva kokuba ebone inqaku elifutshane lokuqala lomhleli likaWhite elazisa umbuzo wamabandla asixhenxe, wakhetha ukubhala isiqwenga esandisiweyo seReview:”

> “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.

> “Umxholo ekubhekiswa kuwo ubungowona undinomdla onzulu kangangeenyanga ezithile ezidluleyo.... Sele ndikhokelwe kangangexesha elithile ukuba ndikholwe ukuba isigidimi esiya kumaLaodikeya sesethu; oko kukuthi, sesabo bakholwa kwisigidimi sengelosi yesithathu, ngenxa yezizathu ezininzi endizigqala njengezilungileyo. Ndiya kukhankanya ezimbini.—Ibid.

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

> “Wakwenza oku, enikela iikholam ezimbini kwizigqibo zakhe. Ekugqibeleni kwakhe wavakalisa wathi:

> “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.

> “Ingcamango nje yomyalezo wengelosi yesithathu ayisoze, hayi soze, isisindise, ngaphandle kwesambatho somtshato, esibubulungisa babangcwele. Simele sigqibelele ebungcweleni ekoyikeni iNkosi.—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.

> “Njengoko uJames White waqhubeka namanqaku akhe okuhlelwa ngomyalezo oya kwibandla laseLawodike, iingcamango ababesezifunda ngoku kwiReview abaVangeli abagcina iSabatha zazothusa; kodwa xa ziqwalaselwa ngononophelo nangomthandazo, zabonakala zisebenza kubo. Iileta ezazibhalelwa umhleli zabonisa ukuvumelana okubanzi ngokubanzi yaye zabonakalisa ukuba imvuselelo yayisele iqalile. Ukuba loo myalezo uvusayo wawungeyomvelaphi yovuyo olugabadeleyo kwaqinisekiswa linqaku lokuqala kwiTestimony No. 3, eyapapashwa ngoAprili 1857, elinesihloko esithi Be Zealous and Repent. Liqala ngala mazwi, “INkosi indibonisile embonweni izinto ezithile ezimalunga nebandla kwimeko yalo yangoku yokudikidika kokomoya, endiya kunibalisa zona.”—1T, p. 141. Kule nto uEllen White wabeka oko wakuboniswa ngako ngokuphathelele ukuhlasela kukaSathana ibandla ngokuphumelela kwasemhlabeni nangezinto eziphathekayo.” Arthur White, Ellen G. White: The Early Years, volume 1, 342–344.

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

Intshukumo yamaMillerite yaqala ngokwesiprofeto njengebandla laseFiladelfiya, yaye ngowe-1856 yaba libandla laseLawodike. Kwiminyaka esixhenxe kamva loo ntshukumo yaphela, yaza iBandla lama-Adventist oMhla weSixhenxe laqala njengebandla laseLawodike yaye liya kuhlala linjalo, de likhutshwe emlonyeni weNkosi. Intshukumo yabaliikhulu elinamashumi amane anesine amawaka yaphuma emhlambini webandla laseLawodike, kanye njengokuba intshukumo yamaMillerite yaphuma emhlambini webandla laseSardesi. Intshukumo yabaliikhulu elinamashumi amane anesine amawaka iyangqamana nentshukumo yamaMillerite ngelithi intshukumo yokuqala yatshintsha ukusuka eFiladelfiya yaya eLawodike, kanti intshukumo yokugqibela itshintsha ukusuka eLawodike iye eFiladelfiya. Inqaku lotshintsho ukusuka eFiladelfiya ukuya eLawodike kwimbali yamaMillerite liphawulwe ngokucacileyo njengowe-1856, ngoko ke inqaku lotshintsho nalo limele liphawulwe kwintshukumo yokugqibela, kuba uThixo akaguquki naphakade. Inqaku lotshintsho lichongiwe kwiSityhilelo seshumi elinanye ngabaprofeti ababini ababulawayo ezitratweni.

> 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.

> Kwaye xa bethe bagqiba ubungqina babo, irhamncwa elinyuka liphuma enzonzobileni liya kulwa nabo, liboyise, libabulale. Izidumbu zabo ziya kulala esitratweni seso sixeko sikhulu, esibizwa ngokwasemoyeni ngokuba yiSodom neYiputa, nalapho iNkosi yethu yabethelelwa emnqamlezweni khona. IsiTyhilelo 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.

Intshukumo yokugqibela yayiza kufa, emva koko ime, ize emva koko ivuswe kwakhona njengomqondiso. Ngokwenjenjalo yayiza kulungelelaniswa nophondo lweRiphabhlikhi. Uphondo lweRiphabhlikhi lwenza umfanekiso werhamncwa, yaye irhamncwa elenziwa umfanekiso walo kuxoxwa ngalo kwiSityhilelo seshumi elinesixhenxe, yaye elo rhamncwa lichongwa njengentloko yesihlanu eyafumana inxeba elibulalayo, elaliya kuvuswa kwakhona njengentloko yesibhozo. Laliya kuvuswa kwakhona njengesibhozo esasiphuma kwesisixhenxe.

> 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.

> Kwaye irhamncwa ebelikho, nelingasekhoyo, lona ngokwalo lilolwesibhozo, kwaye livela kwabasixhenxe, lize liye entshabalalweni. ISityhilelo 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.

Uphondo lweRiphabhlikhi luya kwenza umfanekiselo waloo rhamncwa, yaye ngenxa yoko luya kubulawa, luze luvuswe kwakhona. Xa sele luvusiwe luya kuba yintloko yesibhozo, eyayivela kwiintloko ezisixhenxe zangaphambili. Uphondo lobuProtestanti lukhwele phezu kwaloo rhamncwa lomhlaba lunye njengophondo lweRiphabhlikhi, yaye luya kufuneka lube nezo ntshukumo zifanayo zesiprofeto. Utshintsho olusuka eFiladelfiya luye eLawodikea kwintshukumo yamaMiller lufanekisela kwangaphambili utshintsho olusuka eLawodikea luye eFiladelfiya kwintshukumo yokugqibela.

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.

Xa intshukumo yokugqibela yamkela inxeba elibulalayo ngomhla we-18 kaJulayi, 2020, yafa injengeLaodike. Xa, njengoko imelwe kwiSityhilelo seshumi elinanye, yatshintshela eFiladelfiya, yayiya kumela ibandla lesibhozo, oko kukuthi eliphuma kwesixhenxe. Ukufa ngonyaka ka-2020, kwahambelana nophondo lweRiphabhlikhi, kuba ukususela kwixesha lesiphelo ngo-1989, kwakukho oomongameli abathandathu. Umongameli wesithandathu wamkela inxeba elibulalayo, eliya kuphiliswa ngo-2024. Loo ntloko iya kuthi ke ibe yintloko yesibhozo ye-United States ukususela kwixesha lesiphelo ngo-1989, ibe iya kuba yeyaphuma kwesixhenxe. Zombini iimpondo zazizesesithandathu esiba sesesibhozo. Le nyaniso iyinxalenye enkulu yesigidimi seSityhilelo sikaYesu Kristu esityhilwayo kanye phambi kokuvalwa kwexesha lovavanyo.

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.

Ngenxa yesi sizathu, kubalulekile ukuba kucace kakuhle ngembali yamaMillerite emele imbali yethu yangoku. UDade White waqinisekisa ukusetyenziswa kukaJames White kweLaodikea phezu kwentshukumo ngo-1856, ngoko ke oku asisosicelo esivela kwingqiqo yomntu. Iminyaka esixhenxe ngaphambi kokuba ibandla lama-Seventh-day Adventist lidityaniswe ngokusemthethweni nophondo lwamaRiphabhlikhi, lachongwa ngokuphefumlelwa njengelibandla laseLaodikea. Oku kuthetha ukuba akuzange kubekho nalunye usuku kwimbali yebandla lama-Seventh-day Adventist apho lalinokuthi libe yenye into ngaphandle kokuba ze, lihlwempuzekile, liyimfama, lilusizi, yaye lilishwa. Le nyaniso yesiprofeto inika umxholo nesizathu sokwamkela izinyangiso ezine ezandayo zikaHezekile isahluko sesibhozo njengezizukulwana ezine zobu-Adventist.

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.

Xa imbali yamaMillerite isondelwa ngokwesakhiwo seminyaka engamashumi amathandathu anesihlanu kaIsaya isahluko sesixhenxe, kufuneka kuqondwe ukuba isiprofeto samaxesha asixhenxe sisigqubuthelo sobuprofeti esigubungela yonke imbali yentshukumo yamaMillerite. Ngo-1856, umyalezo oya kwibandla laseLawodike waba yinyaniso ekhoyo kwi-Adventism yamaMillerite. Lowo unika umyalezo waseLawodike wayengengoYakobi okanye uEllen White, wayeliNgqina elithembekileyo neliyinyaniso.

> 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.

> Bhala kwingelosi yebandla laseLawodike uthi; Utsho ezi zinto uAmen, ingqina elithembekileyo neliyinyaniso, isiqalo sendalo kaThixo; Ndiyayazi imisebenzi yakho, ukuba akubandi, akushushu; Akwaba ububanda, okanye ubushushu. Ngoko ke, ngenxa yokuba ufudumele, ungabandi, ungashushu, ndiya kukugabha uphume emlonyeni wam. Kuba usithi, Ndisisityebi, ndisandisiwe ngeempahla, andiswele nto; kanti akwazi ukuba ulusizana, ulusizana olunxungupheleyo, ulihlwempu, uyimfama, uhamba ze; Ndikucebisa ukuba uthenge kum igolide evavanywe emlilweni, ukuze ube sisityebi; neengubo ezimhlophe, ukuze wambathe, nokuba ihlazo lobuze bakho lingabonakali; uze uthambise amehlo akho ngamafutha wamehlo, ukuze ubone. Bonke abo ndibathandayo, ndiyabakhalimela ndibaqeqeshe; yiba nenzondelelo ke ngoko, uguquke. Yabona, ndimi emnyango, ndinkqonkqoza; ukuba umntu uyalisiva ilizwi lam, awuvule umnyango, ndiya kungena kuye, ndidle naye, naye adle nam. Lowo woyisayo ndiya kumnika ukuhlala nam etroneni yam, njengokuba nam ndoyisayo, ndahlala noBawo etroneni yakhe. Lowo unendlebe makeve oko akutshoyo uMoya kuwo amabandla. ISityhilelo 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.

iNgqina Elinyanisileyo lichaza ukuba ukuba nabani na “abeve” ilizwi laKhe, Uya kungena aze “adle naye isidlo sangokuhlwa.” Ukuba iLawodike ivula umnyango, uKristu uya kungena aze adle nabo isidlo sangokuhlwa. Ukuba uKristu uvunyelwa ukuba angene, uzisa umyalezo, kuba umqondiso wokutya umele ukwamkelwa komyalezo. Umyalezo lowo unokuchazwa ngokubanzi nje njengomyalezo waseLawodike, kodwa oko kukukuqwalasela okungaphaya komphezulu koko umelwe ngumyalezo awunikelayo. Ngowe-1856, uHiram Edson wabeka uthotho lwamanqaku asibhozo awayequlethe inkcazelo yesiprofeto eyandisa ukuqonda kwesona “siprofeto sexesha” sokuqala kanye ezathi iingelosi zikaThixo zakhokelela uWilliam Miller ukuba asiqonde aze asivakalise. Kula manqaku asibhozo, uEdson uchonga ngokuchanekileyo iminyaka engamashumi amathandathu anesihlanu kaIsaya isahluko sesixhenxe.

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.

Ukuqala komsebenzi kaMiller kwaba kukufunyanwa kwamaxesha asixhenxe, yaye kwiminyaka esixhenxe ngaphambi kokuba intshukumo ebizwa ngegama lenkonzo yakhe iphele, isityhilelo esinzulu ngakumbi saso kanye eso siprofeto sanikelwa kwi-Adventism yamaMillerite. Sanikelwa kwangalo nyaka ekwathi ngawo bachongwa ngokuphefumlelwa njengaBaseLawodike. Ngokwesiprofeto, kwiintsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini kamva, ngowe-1863, ukufunyanwa kokuqala kukaMiller kwexesha lesiprofeto kwaliwa. Isigidimi saseLawodike sentshukumo yama-Advent safika ngowe-1856, yaye iNkosi yankqonkqoza emnyango izihlandlo ezisibhozo, ngamanqaku asibhozo, ukuze ibone ukuba inokufumana ukungena na. Ekupheleni kwentshukumo, iNgqina Eliyinyaniso lalinomnqweno wokudla kunye nabantu baLo ngokudla kanye eso sigidimi sokuqala sexesha esasisekuqaleni kwentshukumo. Abantu baLo bala ukudla, yaye kwiminyaka esixhenxe, okanye kwiintsuku zesiprofeto ezingamawaka amabini anamakhulu amahlanu anamashumi amabini kamva, abantu baLo bawuvala umnyango owawuvulwe ngesitshixo sikaDavide esasibekwe esandleni sikaWilliam Miller. Babuyela kumprofeti wakudala waseSamariya owabondla ubuxoki, bewatywina ngaloo ndlela amathamsanqa abo okufa phakathi kwe-esile nengonyama.

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.

Ngo-1856, uphondo lobuProtestanti lwalusembindini wentlekele yentlambo yombono, kuba apho kungekho mbono, abantu bayatshabalala. Ngo-1856, uphondo lweRiphabhlikhi nalo lwalusengxakini.

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.

Ngo-1856 kwaphawulwa ukuqhubeka kwembambano enobundlobongela eyayisaziwa ngokuba yiBleeding Kansas, iMfazwe yoMda phakathi kweKansas neMissouri. Umzabalazo wawungowokuba iKansas yayiya kungena na kuManyano njengelizwe elikhululekileyo okanye njengelizwe lamakhoboka. Le mbambano yayiquka ungquzulwano olunobundlobongela phakathi kwabahlali abaxhasa ubukhoboka nabahlali abachasene nobukhoboka.

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.

Ngomhla wama-22 kuMeyi 1856, kwenzeka nesiganeko sobundlobongela kwigumbi leNdlu yeeNgwevu yaseUnited States, xa ilungu leNdlu yabaMeli uPreston Brooks, umxhasi wobukhoboka waseSouth Carolina, wahlasela ngenkohlakalo uSeneta uCharles Sumner waseMassachusetts ngentonga yakhe. USumner wayenike intetho echasene nobukhoboka enesihloko esithi The Crime Against Kansas, eyamcaphukisa kakhulu uBrooks. Isiganeko sokubethwa ngentonga sabonakalisa ukwanda koxinzelelo phakathi koMntla noMzantsi ngomba wobukhoboka.

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.

Ngowe-1856, iQela lamaRiphabhlikhi lasekwa njengempendulo kuxokozelo lwezopolitiko olwabangelwa nguMthetho weKansas-Nebraska, owaphunyezwa ngowe-1854, nowavelisa ukwanda kokuchaswa kokusasazeka kobukhoboka ukuya kwimimandla emitsha. Ingqungquthela yokuqala yesizwe yelo qela yabanjelwa ePhiladelphia, yaye uJohn C. Fremont wakhethwa njengomgqatswa wabo wokuqala wobumongameli kunyulo lwango-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.

UMthetho waseKansas-Nebraska waququzelela imimandla yaseKansas naseNebraska waza wavumela abahlali abakule mimandla ukuba bagqibe enoba babeza kuvumela ubukhoboka na phakathi kwemida yabo. Le ngcamango, eyayisaziwa ngokuba “lulawulo lwabantu,” yarhoxisa ngokoqobo iMissouri Compromise ka-1820, eyayikwalela ubukhoboka emantla omgca we-36°30’ kwiLouisiana Territory. Lo mthetho waba nefuthe elinzulu kumbandela wobukhoboka kwimimandla. Waphinda wavuselela ukungavisisani kwamacandelo kuba wavula amathuba okuba ubukhoboka bunwenwele kwiindawo ezazifudula zithathwa njengomhlaba okhululekileyo, njengeKansas. Ukupasiswa koMthetho waseKansas-Nebraska kwakhokelela ekungxamelweni kwabahlali abaxhasa ubukhoboka nababuchasayo ukuba bangene kwiKansas Territory, ngamnye enethemba lokuphembelela iziphumo zovoto lolawulo lwabantu. Olu khuphiswano lokulawula loo mmandla lwakhokelela kungquzulwano olunobundlobongela nakwixesha lokungabikho komthetho elaziwa ngokuba yiBleeding Kansas ngowe-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.

Unyulo lukamongameli lowe-1856 lwalusisiganeko esibalulekileyo kwezopolitiko. Lwalunokhuphiswano olwamacala amathathu phakathi komDemokhrasi uJames Buchanan, umRiphabhlikhi uJohn C. Fremont, nowayesakuba nguMongameli uMillard Fillmore weQela laseMerika. UJames Buchanan waluphumelela unyulo waza waba nguMongameli we-15 wase-United States.

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

Ubulawuli bukaMongameli uJames Buchanan baziwa ikakhulu ngokusilela kwabo ukujongana ngokusebenzayo noxinzelelo olwalusanda nokwahlukana phakathi koMntla noMzantsi, nto leyo eyathi ekugqibeleni yakhokelela ekuqhambukeni kweMfazwe Yamakhaya yaseMelika kungekudala emva kokuba eshiye isikhundla. Ubongameli bakhe busoloko buthathwa njengobunye bobulawuli bobongameli obungaphumelelanga kakhulu kwimbali yaseMelika, ngenxa yezi ntsilelo zinkulu kubunkokeli nasekulawuleni iingxaki.

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.

Isigqibo esidume kakubi sikaDred Scott sango-1857, sabhengeza ukuba amakhoboka, nokuba ayekwikoboka okanye ekhululekile, ayengengobemi yaye ayengenako ukumangalela kwiinkundla zomanyano. Sakwabhengeza nokuba iCongress ayinakuthintela ubukhoboka kwimimandla yase-United States. UDemocrat uBuchanan wayixhasa esidlangalaleni iSigqibo sikaDred Scott esixhasa ubukhoboka.

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.

Akuphela nje ekubeni ukuma kukaDemocrat uBuchanan okwakuxhasa ubukhoboka kwavumela iingxwabangxwaba ukuba zande de zifikelele kwiMfazwe Yamakhaya, kodwa kwanokusilela kwakhe ukulawula uqoqosho lwelizwe kwakhokelela kwiPanic of 1857, eyayiyeyona yenye yezona ngxaki zinkulu zokudodobala koqoqosho kwimbali yaseMerika phambi kweGreat Depression. IPanic of 1857 yakhokelela kudandatheko oluqatha loqoqosho olwathabatha iminyaka eliqela. Amashishini neebhanki zavalwa, intswela-ngqesho yanda, yaye imarike yezabelo yehla.

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.

Ngexesha lobongameli bukaBuchanan amazwe aseMazantsi aqalisa inkqubo yawo yokuphuma kuManyano, aza aphuma ngenxa yokunyulwa koMRepublican uAbraham Lincoln, ngowe-1860. UBuchanan wathabatha indlela yokungangeni ngenkuthalo kwintlekele yokuphuma kuManyano, esithi urhulumente womanyano wayengenagunya lokuthintela ngokunyanzela ukuphuma kwawo. Oku kunqongophala kwesenzo esigqibeleleyo kwavumela intshukumo yokuphuma kuManyano ukuba ifumane amandla. Ukusilela kwakhe kubunkokeli obuqinileyo nokungathandi kwakhe ukuthatha amanyathelo agqibeleleyo okusombulula intlekele yokuphuma kuManyano kwanceda kumbono waseMazantsi wokuba ayenokushiya uManyano ngaphandle kokujamelana nenkcaso yomkhosi.

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.

Ngowe-1860, uAbraham Lincoln, umongameli wokuqala weQela lamaRiphabhlikhi, wonyulwa. NgoJanuwari 1, 1863, uMongameli Lincoln watyikitya waza wapapasha iSibhengezo sokugqibela seNkululeko yaMakhoboka, esathi bonke abantu ababekhotyokisiwe kwimimandla eyayiphantsi kweConfederate mabakhululwe. Lo myalelo wesigqeba waba nefuthe elikhulu kwiMfazwe yamakhaya kuba wayiguqula loo ngxabano yaba ngumzabalazo ongengowokugcina uManyano kuphela, kodwa nowokuphelisa ubukhoboka. ISibhengezo seNkululeko yaMakhoboka asizange sibakhulule ngoko nangoko bonke abantu ababekhotyokisiwe. Sasisebenza ngokukodwa kwimimandla eyayiphantsi kweConfederate, apho uManyano lwalunegunya elinqongopheleyo. Njengoko imikhosi yoManyano yaqhubela phambili yaza yathatha ulawulo kwimimandla yeConfederate, eso sibhengezo saphunyezwa, baza abantu ababekhotyokisiwe kwezo ndawo bakhululwa. ISibhengezo seNkululeko yaMakhoboka saba linyathelo elibalulekileyo kakhulu elakhokelela ekuphelisweni kobukhoboka ekugqibeleni eUnited States, saza salungiselela indlela yokupasiswa kweSihlomelo sesiShumi elineSithathu kuMgaqo-siseko wase-U.S., esapasiswa saza saqinisekiswa ngoDisemba 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.

Uphondo lweRiphabhlikhi ukususela ngeminyaka yoo-1850s ukuya phambili lwalukwintlekele yomcimbi wobukhoboka. Izahlulo ezibini eziphambili elizweni zazimelwe ziindidi ezimbini eziphambili zengcinga yezopolitiko. Inkqubo yokwahlukana yaqala ngo-1856 njengoko amaqela achasene nobukhoboka nawaxhasa ubukhoboka ayefudukela kummandla waseKansas ezama ukuxhasa iimbono zawo ngobukhoboka, kanye ngelo xesha iFiladelifiya yayisahlulwa kwiLawodike. AmaDemokhrasi ayexhasa ubukhoboka, yaye amaRiphabhlikhi ayeluchasa ubukhoboka.

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.

Ngowe-1856, iBleeding Kansas yamela umfanekiso omncinane wemfazwe eyayisele iza. Kwangalo nyaka kwanyulwa iDemokhrasi exhasa ubukhoboka ukuba ibe yintloko yophondo lweRiphabhlikhi, yaye ubunkokeli bayo obungasebenziyo baba ngumfuziselo wobongameli obungasebenziyo, kwada kwafika ezi ntsuku zokugqibela zisandul’ ukwenzeka. Yamandulela umongameli wokuqala weRiphabhlikhi owanyanzelwayo ukuba acoce isiphithiphithi esashiywa bubongameli bukaBuchanan.

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.”

Ngowe-1863, uphondo lweRiphabhlikhi lwenza owona myalelo wolawulo ubalulekileyo embalini yerhamncwa lomhlaba leSityhilelo seshumi elinesithathu. Lo myalelo wolawulo wawujongene nobukhoboka. Omnye umhlathi wesibhengezo uthi, “Ukuba ngomhla wokuqala kaJanuwari, ngomnyaka weNkosi yethu iwaka elinamakhulu asibhozo anamashumi amathandathu anesithathu, bonke abantu abagcinwe njengamakhoboka ngaphakathi kwalo naliphi na iPhondo okanye inxalenye echongiweyo yePhondo, abantu balo abaya kuthi ngelo xesha babe bekuvukelo nxamnye neUnited States, baya kuthi ngoko, ukususela apho ukuya phambili, naphakade bakhululeke; yaye uRhulumente oLawulayo waseUnited States, kuquka negunya lomkhosi nowaselwandle wawo, uya kulwamkela aze alulondoloze inkululeko yabo bantu, yaye akayi kwenza senzo nasenzo sokubacinezela abo bantu, okanye nawuphi na kubo, kuyo nayiphi na imizamo abanokuyenza ukuze bafumane inkululeko yabo yokwenene.” Nangona ukusonjululwa kwengxaki yobukhoboka ngelo xesha kwakungagqibelelanga ngokwembali, umongo woMgaqo-siseko uyavunywa xa uLincoln wabhala, “bonke abantu abagcinwe njengamakhoboka ngaphakathi kwalo naliphi na iPhondo … baya kuthi ngoko, ukususela apho ukuya phambili, naphakade bakhululeke.”

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.

ULincoln wayebuyela kumgaqo osisiseko ochazwe kuMgaqo-siseko, ochaza ukuba “bonke abantu badalwe belingana.” ULincoln wayebuyela kwiinyaniso ezisisiseko kwangelo xesha kanye uphondo lwamaProtestanti lwalusala isiprofeto saso esisiseko, esisiso isiprofeto sobukhoboka. Ngoko ke, kwangelo xesha kanye uphondo lwamaRiphabhlikhi lwalusenza owona “myalelo olawulayo” walo ubalulekileyo embalini ngokuphathelele ubukhoboka, uphondo lwamaProtestanti lona lwenza owona myalelo ulawulayo ubalulekileyo embalini yalo yesiprofeto ngokuphathelele isiprofeto sobukhoboka, esimelwe sisifungo nesiqalekiso sikaMoses. Uphondo lwamaRiphabhlikhi lwakhetha ukubuyela kwiziseko, uphondo lwamaProtestanti lona lwakhetha ukusala isiseko salo lwaza lwabuyela kwabo lwaluyalelwe ukuba lungaze luphinde lubuyele kubo.

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.

Ngo-1863, uphondo lweRiphabhlikhi lwalwahlulwe lwaba ziinkampu ezimbini, njengoko ubukumkani bukaSirayeli wamandulo babahlulwa ngemihla kaYerobheham noRehobhoham. Ngo-1863, uphondo lwamaProtestanti lwadityaniswa ngokusemthethweni nophondo lweRiphabhlikhi, njengoko kumelwa zizibingelelo ezibini zikaYerobheham eBheteli naseDan. Ezi mpondo zimbini zihamba embalini ngokungqinelana enye nenye, yaye imbali ka-1863, ngokukodwa, imele imbali yemihla yokugqibela.

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.

Imbali yamaMillerite iyaphindwa kwimbali yekhulu elinamashumi amane anesine amawaka, kunye neembuyekezo ezimbalwa zesiprofeto. Enye yezo mbuyekezo yeyokuba abaphulaphuli ekujoliswe kubo kwimbali yamaMillerite babengabokuqala abo bangaphandle kwentshukumo, emva koko kwalandela intshukumo ngokwayo. Kwintshukumo yekhulu elinamashumi amane anesine amawaka, amazwi amabini eSityhilelo ishumi elinesibhozo achaza amaqela amabini ekujoliswe kuwo, kodwa ezo njongo zijikene nembali yamaMillerite. Iqela lokuqala ekujoliswe kulo ngabantu bakaThixo, kanti ilizwi lesibini lelomhlambi kaThixo ongomnye, oseseBhabheli.

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.

Esinye isilumkiso sobuprofeti sesokuba, nangona zombini ezi mbali zidlulela zisuka kwelinye ibandla ziye kwelinye, amaMillerite asuka eFiladelfiya aya eLawodike, yaye intshukumo enamandla yengelosi yesithathu isuka eLawodike iye eFiladelfiya. Oku kubonisa ukuba amaMillerite asuka kwibandla lesithandathu aya kwesixhenxe, yaye ikhulu elinamashumi amane anesine amawaka asuka kwibandla lesixhenxe aya kwibandla lesibhozo, elingelesixhenxe.

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.

Uphondo lweRiphabhlikhi lwaqalisa intshukumo yalo lusuka kwisizwe esixhasa ubukhoboka lusiya kwisizwe esichasa ubukhoboka kwimbali ejikeleze unyaka ka-1863. Ingxaki yaloo mbali yaseka amaqela amabini ezopolitiko angabo kanye abachasi abafanayo kwezi “mihla yokugqibela.” Kanye njengokuba umongameli wokuqala weRiphabhlikhi waloo mbali wabulawa kwiintsuku nje ezimbalwa emva kokuphela kwemfazwe, umongameli wokugqibela weRiphabhlikhi wabulawa ngokomfuziselo waza washiywa esitalatweni ngokungathi ufile lo gama ihlabathi lalivuyela oko. Wabulawa, kungekhona nje kwiintsuku ezimbalwa emva kokuphela kweMfazwe Yamakhaya, kodwa kanye phambi kokuba kuqalise imfazwe yokugqibela yamakhaya.

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.

Umongameli wokuqala weRiphabhlikhi wandulelwa ngoyena mongameli ungasebenziyo kakuhle kwimbali yaseMelika, yaye umongameli wokugqibela weRiphabhlikhi naye uya kwandulelwa ngolo hlobo lunye. Ukungasebenzi kakuhle kukamongameli weDemokhrasi owandulela umongameli wokuqala weRiphabhlikhi kwabangela ingxaki eyakhula yaya kwimfazwe yamakhaya, yaye ukungasebenzi kakuhle okufanayo ngoku kuyenzeka. Umongameli weDemokhrasi owandulela umongameli wokugqibela weRiphabhlikhi walawula uqoqosho ngendlela eyabangela owona mdiliko mkhulu woqoqosho kwimbali yaseMelika de kwafika elo xesha. Iimpondo ezimbini zihamba zifanayo zisiya kutsho emthethweni weCawa. Ngo-1863, kwaqala isizukulwana sokuqala sazo zombini iimpondo, yaye kuzo zombini iimpondo isizukulwana sesine nesokugqibela siya kube sijonge empuma, size siqubude elangeni.

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.

Umyalezo kaEliya usoloko uhamba nezimvo zikaThixo eziwuqinisekisayo umyalezo wesilumkiso. Uluntu lwehlabathi ngoku luphila njengabantu bangaphambi konogumbe. Bayadla, bayasela, yaye balindele ukuba iingxilimbela zobuchwephesha behlabathi zokusombulula iingxaki zilungise nayiphi na ingxaki enokuvela. ILizwi likaThixo lichaza ukuba ihlabathi ngoku lisemngciphekweni womzuzu wobunzima obukhulu.

> “‘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’?

> “‘Kuthini ngobunye ubusuku?’ Ngaba ndiyakuqonda ukubaluleka kwale miyalezo? Ngaba ndiyayiqonda indawo ekuyo emsebenzini wokugqibela wenkqubo enkulu yokulungisa? Ngaba ndiqhelene kangangokuba ‘nelizwi eliqinisekileyo lesiprofeto’ ndingabona kwiziganeko ezenzekayo ezindingqongileyo ubungqina obuqinisekileyo bokuba uKumkani ozayo usemnyango kanye? Ngaba ndiyawuva umthwalo woxanduva oluphezu kwam, ngenxa yokukhanya uThixo andinike kona? Ngaba ndisebenzisa zonke iitalente endiziphathisiweyo njengomphathi wakhe, ngomzamo olawulwa kakuhle wokusindisa abatshabalalayo? okanye ndidikidiki yaye andinandaba, ndixubene ngokuyinxenye nehlabathi elingendawo, ndisebenzisa izixhobo namandla uThixo andinike wona, ubukhulu becala ekwaneliseni isiqu sam, ndinyamekela ngakumbi ukuphumla nokonwaba kwam kunokuqhubela phambili umsebenzi wakhe? Ngaba ngohambo lwam ndiyaluqinisa ‘uluvo oluye lwazuza umhlaba ehlabathini lokuba amaSeventh-day Adventists avakalisa ixilongo ngesandi esingaqinisekanga, yaye alandela endleleni yabantu behlabathi’?”

> “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.

> “Siva izandi zeenyawo zikaThixo osondelayo ukuza kuwajezisa umhlaba ngenxa yobugwenxa bawo. Ukuphela kwexesha kusondele phezu kwethu. Abemi behlabathi bayabotshelelwa babe ziinyanda ukuze batshiswe. Uya kubotshelelwa na kunye nokhula? Uyaqonda na ukuba minyaka le amawaka ngamawaka, neshumi eliphindwe kalishumi lamawaka, emiphefumlo ayatshabalala, esifa ezonweni zayo? Izibetho nezigwebo zikaThixo sele zisenza umsebenzi wazo, yaye imiphefumlo iya entshabalalweni kuba ukukhanya kwenyaniso akukhange kukhanyiselwe endleleni yayo.” 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.

> Ngomphefumlo wam ndikunqwenele ebusuku; inene, ngomoya wam ongaphakathi kwam ndiya kukufuna kwakusasa; ngokuba xa izigwebo zakho zisemhlabeni, abemi behlabathi baya kufunda ubulungisa. Isaya 26:9.

Back to Articles