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# Elijah - Number Four

u-Eliya — Inombolo Yesine

Slavery

Ubugqila

Author

Jeff Pippenger

Published

October 1, 2023

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Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.

Ubufakazi buka-Eliya buqala lapho ememezela ukuthi kwakungeke kube khona imvula iminyaka emithathu nengxenye, ngaphandle kwangokwezwi lakhe.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> UElija waseThishibe, owayengowabakhileyo baseGileyadi, wathi ku-Ahabi: Kuphila uJehova uNkulunkulu ka-Israyeli, engimi phambi kwakhe, akuyikuba khona amazolo nemvula kule minyaka, ngaphandle ngokwezwi lami. 1 AmaKhosi 17:1.

Those three and a half years represent the history of Thyatira from 538 until 1798. In 1798, at the end of the period of drought Elijah summons Ahab to Carmel. The first angels’ message announced the hour of God’s judgment on October 22, 1844. The first angel’s message was the command to Ahab to call all of Israel to Carmel.

Leyo minyaka emithathu nengxenye imelela umlando weThiyathira kusukela ku-538 kuze kube ngu-1798. Ngo-1798, ekupheleni kwesikhathi sesomiso, u-Eliya ubiza u-Ahabi eKarmeli. Umlayezo wengelosi yokuqala wamemezela ihora lokwahlulela kukaNkulunkulu ngomhlaka 22 Okthoba 1844. Umlayezo wengelosi yokuqala wawungumyalo ku-Ahabi wokuba abize wonke u-Israyeli eKarmeli.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:17–21.

> Kwase kwathi, lapho u-Ahabi ebona u-Eliya, u-Ahabi wathi kuye: Unguwe yini lo ohlupha u-Israyeli na? Wase ephendula wathi: Angimhluphanga u-Israyeli; kodwa wena nendlu kayihlo, ngokuba nilahlile imiyalo kaJehova, walandela oBali. Manje-ke thuma, ungibuthele wonke u-Israyeli entabeni iKarmeli, kanye nabaprofethi bakaBali abangamakhulu amane namashumi amahlanu, nabaprofethi bezixuku abangamakhulu amane, abadla etafuleni likaJezebeli. Ngakho u-Ahabi wathumela kubo bonke abantwana bakwa-Israyeli, wabuthela ndawonye abaprofethi entabeni iKarmeli. U-Eliya wayesondela kubo bonke abantu, wathi: Koze kube nini nintengantenga phakathi kwemibono emibili na? Uma uJehova enguNkulunkulu, mlandeleni; kodwa uma kunguBali, mlandeleni yena. Abantu abamphendulanga ngazwi. 1 AmaKhosi 18:17–21.

All Israel was gathered to Carmel in the time of Elijah, which in turn represented William Miller’s history when the three churches of Revelation chapter three were gathered together. The church that had initially fled into the wilderness in 538 to escape the persecution of Jezebel, as represented by the church of Thyatira, came out of the wilderness as the generation that was to be confronted with the message of Elijah, represented by William Miller. The earth beast then opened its mouth and swallowed up the flood of persecution that had been sent against her for twelve hundred and sixty years.

Wonke u-Israyeli wabuthelwa eKarmeli ngesikhathi sika-Eliya, okwakuphinde kumele umlando kaWilliam Miller lapho amabandla amathathu esAmbulo isahluko sesithathu ebuthelwa ndawonye. Ibandla elalibalekele ekuqaleni ehlane ngo-538 ukuze libalekele ukuhlushwa kukaJezebeli, njengoba limelwe yibandla laseThiyathira, laphuma ehlane njengaleso sizukulwane esasizobhekana nomlayezo ka-Eliya, omelwe nguWilliam Miller. Isilo somhlaba sase sivula umlomo waso, samunca uzamcolo wokuhlushwa owawuthunyelwe ukulwisana nalo iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha.

> And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.

> Umhlaba wasiza owesifazane, umhlaba wavula umlomo wawo, wagwinya uzamcolo udrako awuphonsa uphuma emlonyeni wakhe. IsAmbulo 12:16.

In prophecy the “speaking of a nation” is the action of its legislative and judicial authorities, and in 1789 the United States established the divine document that is the Constitution of the United States, thus protecting the rights and freedom necessary to provide protection from the persecution of both the kings of Europe and the apostate Catholic church.

Esiprofethweni, “ukukhuluma kwesizwe” kuyisenzo seziphathimandla zaso zomthetho nezokwahlulela, futhi ngo-1789 i-United States yamisa umbhalo wobuNkulunkulu oyiSisekelo soMthethosisekelo sase-United States, ngaleyo ndlela ivikela amalungelo nenkululeko edingekayo ukuze kunikezwe isivikelo ekushushisweni yibo bobabili amakhosi aseYurophu kanye nesonto lamaKatolika elahlubukayo.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Ukukhuluma kwesizwe kuyisenzo seziphathimandla zaso zomthetho nezokwahlulela.” The Great Controversy, 443.

In 1789, just before the beginning of the United States’ prophetic role as the sixth kingdom of Bible prophecy began, it spake as a Lamb, but at the Sunday law it will speak as a dragon.

Ngo-1789, ngaphambi nje kokuba kuqale indima yesiprofetho ye-United States njengombuso wesithupha wesiprofetho seBhayibheli, yakhuluma njengeWundlu; kodwa emthethweni weSonto izokhuluma njengodrako.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Ngase ngibona esinye isilo sikhuphuka emhlabeni; sasinamaphondo amabili anjengewundlu, sakhuluma njengodrako. IsAmbulo 13:11.

The beginning and ending of the earth beast are marked by its speaking. In 1798, Ahab calls all of Israel to Mount Carmel where Elijah is going to set forth a test to prove to those watching whether the God of the Hebrews or the god of Jezebel is the true God. Jezebel had four hundred and fifty prophets of Baal and four hundred prophets of the grove. The false god Baal was a male deity and the false god Ashtaroth was a female deity.

Ukuqala nokuphela kwesilwane somhlaba kuphawulwa ukukhuluma kwaso. Ngo-1798, u-Ahabi wabizela wonke u-Israyeli eNtabeni iKarmeli, lapho u-Eliya ezobeka khona uvivinyo ukuze abonise kulabo ababukele ukuthi uNkulunkulu wamaHebheru noma unkulunkulu kaJezebeli nguye uNkulunkulu weqiniso. UJezebeli wayenabaprofethi bakaBhali abangamakhulu amane namashumi amahlanu, kanye nabaprofethi besihlahla abangamakhulu amane. Unkulunkulu wamanga uBhali wayengunkulunkulu wesilisa, kanti unkulunkulu wamanga u-Ashitaroti wayengunkulunkulukazi wesifazane.

Those two classes of false prophets represent the combination of church and state, for in prophecy when a man and woman are represented together, the woman represents a church and the man the state. Elijah was outnumbered eight hundred and fifty to one as he confronted the unholy combination of church and state, as represented by the female and male false deities and also by the marriage of Ahab and Jezebel. Ahab and Jezebel’s illustration of church and state represent the corruption of the horn of Republicanism and Baal and Ashtaroth represent the corruption of the Protestant horn.

Lezo zigaba ezimbili zabaprofethi bamanga zimelela ukuhlangana kwebandla nombuso, ngoba esiprofethweni lapho indoda nowesifazane bemelwa ndawonye, owesifazane umelela ibandla, kanti indoda imelela umbuso. U-Eliya wayembalwa kakhulu, eyedwa ebhekene nabangamakhulu ayisishiyagalombili namashumi amahlanu, lapho emelana nalokho kuhlangana okungcwele phakathi kwebandla nombuso, njengoba kumelwe ngonkulunkulu bamanga besifazane nabesilisa, futhi nangomshado ka-Ahabi noJezebeli. Umfanekiso ka-Ahabi noJezebeli webandla nombuso umelela ukonakala kophondo lweRiphabhulikhi, kanti uBali no-Ashitaroti bamele ukonakala kophondo lobuProthestani.

The issue was Elijah’s protest against the corrupt religion represented by Thyatira in Revelation chapter two. Elijah represented a Protestant, for the only definition of Protestant is someone who protests against Rome. Elijah’s protest represents a protest against the combination of church and state that is accomplished by the unholy alliance between a corrupted state with a corrupted church.

Indaba kwakungukuphikisa kuka-Eliya inkolo eyonakeleyo emelwe yiThiyathira encwadini yeSambulo isahluko sesibili. UEliya wayemele umProthestani, ngokuba incazelo kuphela yoMProthestani ngumuntu ophikisana neRoma. Ukuphikisa kuka-Eliya kumelela ukuphikisa ukuhlanganiswa kwebandla nombuso okufeziwe ngumbimbi olungcwele olungengcwele phakathi kombuso owonakele nebandla elonakele.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Kepha nginalokhu okumbalwa okumelene nawe, ngokuba uvumela lowomfazi uJezebeli, ozibiza ngokuthi ungumprofethikazi, ukuba afundise futhi adukise izinceku zami ukuba ziphinge, nokudla okuhlatshelwe izithombe. Ngase ngimnika isikhathi sokuba aphenduke ekuphingeni kwakhe; kodwa akaphendukanga. Bheka, ngizomphonsa embhedeni, nalabo abaphinga naye ngibaphonse ekuhluphekeni okukhulu, uma bengaphenduki emisebenzini yabo. IsAmbulo 2:20–22.

Eating represents the message you accept, and a message that is sacrificed to idols represents the doctrines of Catholicism, the very symbol of the abominable worship of idols. God’s people in the Dark Ages had come to accept many of the pagan doctrines of Catholicism, and especially the worship of the sun.

Ukudla kumelela umlayezo owamukelayo, futhi umlayezo ohlatshelwe izithombe umelela izimfundiso zobuKatolika, okuyizona kanye izimpawu zokukhonza okunengekayo kwezithombe. Abantu bakaNkulunkulu eNkathini Emnyama base befikile ekwamukeleni eziningi zezimfundiso zobuqaba zobuKatolika, ikakhulukazi ukukhonzwa kwelanga.

Fornication is an unlawful relationship and prophetically represents the very essence of what the Constitution prohibits; the combination of church and state. Ahab was in an unlawful relationship with Jezebel, for as a king of Israel he was not to marry a heathen princess. Jesus identified John the Baptist as Elijah, and John also confronted the same unholy relationship when he rebuked Herod for marrying Herodias, his brother’s wife.

Ubufebe bungubudlelwane obungemthetho, futhi ngokwesiprofetho bumele uqobo lwalokho uMthethosisekelo ukuvimbelayo; ukuhlanganiswa kwebandla nombuso. U-Ahabi wayesebudlelwaneni obungemthetho noJezebeli, ngoba njengenkosi yakwa-Israyeli wayengafanele ashade inkosazana yabezizwe. UJesu wamkhomba uJohane uMbhapathizi njengo-Eliya, futhi noJohane wabhekana nalobo budlelwane obungcwele lapho ekhuza uHerode ngokuganwa uHerodiya, umka-mfowabo.

> For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife. For John said unto him, It is not lawful for thee to have her. Matthew 14:3, 4.

> Ngokuba uHerodi wayembambile uJohane, wambopha, wamfaka etilongweni ngenxa kaHerodiya, umfazi kaFiliphu umfowabo. Ngokuba uJohane wayethe kuye: Akukho emthethweni ukuba ube naye. Mathewu 14:3, 4.

Elijah’s confrontation with Ahab and Jezebel prefigured John’s confrontation with Herod and Herodias for both relationships represented an unlawful relationship of church and state. Together they represent the Elijah message of the one hundred and forty-four thousand who confronts the papacy (Jezebel & Herodias), the ten kings that represent the United Nations (Ahab & Herod) and the United States that represents the false prophet (the false prophets of Carmel and Salome, Herodias’ daughter).

Ukubhekana kuka-Eliya no-Ahabi kanye noJezebeli kwakungumfanekiso owandulela ukubhekana kukaJohane noHerode kanye noHerodiya, ngoba bobabili lobu budlelwane babemele ubudlelwane obungemthetho bebandla nombuso. Ngokuhlangene bamele umlayezo ka-Eliya wabantu abayizinkulungwane eziyikhulu namashumi amane nane, obhekana nobupapa (uJezebeli noHerodiya), amakhosi ayishumi amele iZizwe Ezihlangene (u-Ahabi noHerode), kanye ne-United States emele umprofethi wamanga (abaprofethi bamanga baseKarmeli noSalome, indodakazi kaHerodiya).

The prophetic setting at Carmel includes the defense by Elijah of the Constitution of the United States, which enshrines the principle of the separation of church and state.

Isimo sesiprofetho eKarmeli sihlanganisa ukuvikela kuka-Eliya uMthethosisekelo wase-United States, ogxilisa isimiso sokwahlukaniswa kwesonto nombuso.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Kwathi, u-Ahabi embona u-Eliya, u-Ahabi wathi kuye: Nguwe yini lo ohlupha u-Israyeli na? Waphendula wathi: Angimhluphanga u-Israyeli; kodwa wena nendlu kayihlo, ngokuba nilahlile imiyalo yeNkosi, wena walandela oBali. 1 AmaKhosi 18:17, 18.

The Constitution established that the two horns of Republicanism and Protestantism would always stay separate from each other. But Revelation identifies that when the United States ultimately speaks as a dragon, it will do so when the apostate churches of the United States take control and combine with the apostate government.

UMthethosisekelo wamisa ukuthi izimpondo ezimbili zobuRiphabhulikhi nobuProthestani ziyohlala zihlukanile komunye nomunye. Kodwa iSambulo sibonisa ukuthi lapho i-United States ekugcineni ikhuluma njengodrako, iyokwenza lokho lapho amasonto ahlubukayo ase-United States ethatha izintambo zokubusa futhi ehlangana nohulumeni ohlubukayo.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Kodwa siyini ‘isifaniso sesilo’? futhi sizokwakhiwa kanjani? Lesi sifaniso senziwa yisilo esinezimpondo ezimbili, futhi siyisifaniso sesilo. Sibuye sibizwe ngokuthi isifaniso sesilo. Ngakho-ke, ukuze sifunde ukuthi lesi sifaniso sinjani nokuthi sizokwakhiwa kanjani, kumelwe sifunde izimpawu zesilo uqobo lwaso—ubupapa.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Lapho ibandla lokuqala lonakaliswa ngokusuka ebumsulweni bevangeli nokwamukela imikhosi namasiko obuqaba, lalahlekelwa nguMoya namandla kaNkulunkulu; futhi ukuze lilawule onembeza babantu, lafuna ukusekelwa ngamandla ombuso wezwe. Umphumela kwaba upapa, ibandla elalilawula amandla ombuso futhi lawasebenzisa ukuze lithuthukise izinhloso zalo, ikakhulukazi ekujeziseni ‘ukuhlubuka.’ Ukuze i-United States yakhe umfanekiso wesilo, amandla enkolo kumelwe alawule uhulumeni wombuso ngendlela yokuthi igunya lombuso nalo lisetshenziswe yibandla ukufeza izinhloso zalo.” The Great Controversy, 443.

Elijah at Mount Carmel represented the work of the Millerites, and the Millerites were established as the true prophet in contrast with those that had recently come out from under the influence of Catholicism, but chose through their rejection of the light of the first angel to return to Rome. Thus, the second angel’s message in the spring of 1844 consisted of identifying the Protestant denominations as daughters of Babylon, and the Millerites as the genuine Protestant horn.

UEliya eNtabeni iKarmeli wayemele umsebenzi wamaMillerite, futhi amaMillerite amiswa njengomprofethi weqiniso ngokuphambene nalabo ababesisanda kuphuma ngaphansi kwethonya lobuKatolika, kodwa abakhetha, ngokwenqaba kwabo ukukhanya kwengelosi yokuqala, ukubuyela eRoma. Ngakho-ke, umlayezo wengelosi yesibili entwasahlobo ka-1844 wawuhlanganisa ukumisa izinhlangano zamaProthestani njengezindodakazi zaseBabiloni, kanye namaMillerite njengophondo lwamaProthestani olweqiniso.

When God brought ancient Israel out of the slavery of Egypt and through the waters of the Red Sea, He initiated a progressive testing process that began with the test of the heavenly manna.

Lapho uNkulunkulu ekhipha u-Israyeli wasendulo ebugqilini baseGibhithe futhi emdlulisa emanzini oLwandle Olubomvu, waqala inqubo eqhubekayo yokuvivinya eyaqala ngesivivinyo semana yasezulwini.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Phezu kwethu kukhanya ukukhanya okuqoqiwe kwezikhathi ezedlule. Umbhalo wokukhohlwa kuka-Israyeli ulondoloziwe ukuze usikhanyisele. Kule nkathi uNkulunkulu ubeke isandla saKhe ekuziqoqeleni abantu abavela kuzo zonke izizwe, imindeni, nezilimi. Enhlanganweni yokufika kwaKhe usebenzele ifa laKhe, njengoba asebenzela ama-Israyeli ekubaholeni baphume eGibhithe. Ekudumazekeni okukhulu kuka-1844 ukukholwa kwabantu baKhe kwavivinywa njengoba kwavivinywa okwamaHeberu eLwandle oluBomvu.” Testimonies, volume 8, 115, 116.

The disappointment of October 22, 1844, led to the understanding of the heavenly sanctuary, which then presented the test of the Sabbath just as the test of the manna became the first of a series of ten tests for ancient Israel.

Ukudumala kwango-October 22, 1844, kwaholela ekuqondeni kwendlu engcwele yasezulwini, eyabe isiveza uvivinyo lweSabatha njengoba nje uvivinyo lwemana lwaba ngolokuqala ochungechungeni lwezivivinyo eziyishumi ku-Israyeli wasendulo.

> “The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.

> “INkosi yanginika umbono olandelayo ngonyaka ka-1847, ngesikhathi abazalwane bebuthene ngeSabatha eTopsham, eMaine.

> “We felt an unusual spirit of prayer. And as we prayed the Holy Ghost fell upon us. We were very happy. Soon I was lost to earthly things and was wrapped in a vision of God’s glory. I saw an angel flying swiftly to me. He quickly carried me from the earth to the Holy City. In the city I saw a temple, which I entered. I passed through a door before I came to the first veil. This veil was raised, and I passed into the holy place. Here I saw the altar of incense, the candlestick with seven lamps, and the table on which was the shewbread. After viewing the glory of the holy, Jesus raised the second veil and I passed into the holy of holies.

> “Sazizwa umoya ongavamile womkhuleko. Kwathi sisakhuleka uMoya oNgcwele wehlela phezu kwethu. Sajabula kakhulu. Ngokushesha ngalahleka ezintweni zomhlaba, ngase ngisongelwa embonweni wenkazimulo kaNkulunkulu. Ngabona ingelosi indiza ngokushesha iza kimi. Yashesha yangithwala isuka emhlabeni yangiyisa eDolobheni eliNgcwele. Edolobheni ngabona ithempeli, engangena kulo. Ngadlula ngomnyango ngaphambi kokuba ngifike esihenqweni sokuqala. Lesi sihenqo saphakanyiswa, ngase ngingena endaweni engcwele. Lapha ngabona i-altare lempepho, uthi lwezibani olunezibani eziyisikhombisa, netafula okwakukhona kulo izinkwa zokubukwa. Ngemva kokubuka inkazimulo yendawo engcwele, uJesu waphakamisa isihenqo sesibili, ngase ngidlulela endaweni engcwelengcwele.”

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> “Endaweni eNgcwele kunazo zonke ngabona umphongolo; phezu kwawo nasezinhlangothini zawo kwakunegolide elicwebe kakhulu kunawo wonke. Emaphethelweni omabili omphongolo kwakukhona ikherubi elihle, ngamunye amaphiko alo enabele phezu kwawo. Ubuso bawo babubhekene bodwa, futhi babebheke phansi. Phakathi kwezingelosi kwakukhona isitsha sempepho segolide. Ngaphezu komphongolo, lapho izingelosi zazimi khona, kwakukhona inkazimulo ekhanya ngokwedlulele, eyayibonakala njengosihlalo wobukhosi lapho uNkulunkulu ehlala khona. UJesu wayemi ngasemphongolweni, futhi njengoba imikhuleko yabangcwele yayinyukela Kuye, impepho esitsheni sempepho yayikhipha intuthu, futhi Wayenikela imikhuleko yabo kuYise kanye nentuthu yempepho. Ngaphakathi emphongolweni kwakukhona imbiza yegolide yemana, induku ka-Aroni eyahluma, namatafula amatshe ayesongwa ndawonye njengencwadi. UJesu wawavula, futhi ngabona iMiyalo Eyishumi ibhaliwe kuwo ngomunwe kaNkulunkulu. Etafuleni elilodwa kwakukhona emine, kwelinye kuyisithupha. Le emine etafuleni lokuqala yayikhanya kakhulu kunalezo eziyisithupha. Kodwa owesine, umyalo weSabatha, wawukhanya ngaphezu kwazo zonke; ngoba iSabatha lase libekelwe eceleni ukuba ligcinwe ngenhlonipho yegama elingcwele likaNkulunkulu. ISabatha elingcwele lalibonakala linenkazimulo—kwakukhona umqhele wokukhanya kwenkazimulo olizungezile lonke. Ngabona ukuthi umyalo weSabatha awuzange ubethelwe esiphambanweni. Uma wawubethelwe khona, neminye imiyalo eyisishiyagalolunye yayinjalo; futhi sikhululekile ukuyiphula yonke, njengokuphula owesine. Ngabona ukuthi uNkulunkulu akazange aliguqule iSabatha, ngokuba Yena akaguquki nanini. Kodwa upapa waliguqula walikhipha osukwini lwesikhombisa walisa kolokuqala lweviki; ngokuba wayezakuguqula izikhathi nemithetho.” Early Writings, 32.

When the Protestants came out of the Dark Ages in 1798 and the book of Daniel was unsealed, the sixth kingdom of Bible prophecy, the two-horned earth beast of Revelation thirteen began its march through prophetic history. Protestantism was founded upon the sacred document called the Holy Bible and Republicanism was founded upon the sacred document called the Constitution. God had brought His church in the wilderness out of the Dark Ages, but just as with ancient Israel during the Egyptian period of slavery the Sabbath commandment had been forgotten. As Israel crossed the Red Sea on its way to the giving of the law at Sinai, modern Israel crossed the Atlantic on its way to October 22, 1844, where the law would once again be revealed. The Lord was once again raising up a people who would be the depositaries of His law, the depositaries of His prophetic revelations and who would carry the mantle of Protestantism. Ancient Israel was given the two tables of the Ten Commandments as the symbol of their work to be the depositaries of His law, and modern Israel was given the two tables of Habakkuk as the symbol of their work as depositaries of His prophetic Word.

Ngenkathi amaProthestani ephuma eNkathini Yobumnyama ngo-1798, nencwadi kaDaniyeli isivuliwe, umbuso wesithupha wesiprofetho seBhayibheli, isilo sasemhlabeni esinezimpondo ezimbili sesAmbulo 13, waqala ukuhamba kwawo emlandweni wesiprofetho. UbuProthestani basekelwa embhalweni ongcwele obizwa ngokuthi yiBhayibheli Elingcwele, kanti ubuRiphabhulikhi basekelwa embhalweni ongcwele obizwa ngokuthi uMthethosisekelo. UNkulunkulu wayelikhiphile ibandla laKhe elisehlane eNkathini Yobumnyama, kodwa njengaku-Israyeli wasendulo ngesikhathi sobugqila baseGibhithe, umyalo weSabatha wawusukhohliwe. Njengoba u-Israyeli awela uLwandle Olubomvu esendleleni eya ekunikezweni komthetho eSinayi, u-Israyeli wanamuhla wawela i-Atlantic usendleleni eya ku-Okthoba 22, 1844, lapho umthetho wawuzophinde wembulwe khona. INkosi yayisiphinde imisa abantu ababeyoba ngabalondolozi bomthetho waYo, abalondolozi bezambulo zaYo zesiprofetho, nababeyothwala ingubo yobuProthestani. U-Israyeli wasendulo wanikwa izibhebhe ezimbili zeMiyalo EyiShumi njengophawu lomsebenzi wabo wokuba ngabalondolozi bomthetho waYo, futhi u-Israyeli wanamuhla wanikwa izibhebhe ezimbili zikaHabakuki njengophawu lomsebenzi wabo njengabalondolozi beZwi laYo lesiprofetho.

Modern Israel was to carry both sets of two tables as it presented the third angel’s message to the world, which is the message proclaimed by those who carry the mantle of Protestantism. The Protestantism that came out of the Dark Ages was then incomplete as was ancient Israel as they crossed through the Red Sea. Protestantism had professed the motto of the Bible and the Bible alone, but had an incomplete understanding of God’s Word through centuries of eating the pagan doctrines of Roman Catholicism (things sacrificed unto idols). God designed that a true Protestant would represent the entire Word of God as symbolized by the “law and the prophets,” the two sets of two tables that represent both the work of God’s people and God’s character. The work of the first angel was to produce a genuine Protestant people that would be both the depositaries of His law and of his prophetic Word.

U-Israyeli wanamuhla kwakufanele athwale womabili amasethi amathebula amabili njengoba ethula isigijimi sengwezi yesithathu emhlabeni, okuyisigijimi esimenyezelwa yilabo abathwele ingubo yobuphrofethani beProthestani. UbuProthestani obaphuma eNkathini Yobumnyama ngaleso sikhathi babungakapheleli, njengoba no-Israyeli wasendulo ayengakapheleli ngesikhathi bewela uLwandle Olubomvu. UbuProthestani babememezele isiqubulo sokuthi iBhayibheli neBhayibheli lodwa, kodwa babenokuqonda okungaphelele kweZwi likaNkulunkulu ngenxa yamakhulu eminyaka yokudla izimfundiso zobuqaba zobuRoma Katolika (izinto ezihlatshwe emihlatshelweni yezithombe). UNkulunkulu wahlela ukuba umProthestani weqiniso amele lonke iZwi likaNkulunkulu njengoba lifanekiswa “ngumthetho nabaprofethi,” lawo masethi amabili amathebula amabili amelela kokubili umsebenzi wabantu bakaNkulunkulu kanye nesimilo sikaNkulunkulu. Umsebenzi wengelosi yokuqala kwakuwukukhiqiza abantu beqiniso abangamaProthestani ababeyoba yibo bobabili abagcini bomthetho waKhe kanye neZwi laKhe lesiprofetho.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “UNkulunkulu ubize ibandla laKhe kulezi zinsuku, njengoba wabiza u-Israyeli wasendulo, ukuba lime njengokukhanya emhlabeni. Ngomkhonto onamandla weqiniso, imiyalezo yengelosi yokuqala, eyesibili, neyesithathu, ubahlukanisile namabandla nasezweni ukuze abasondeze ebungcweleni obusondele kuYe uqobo. Ubenze abagcini bomthetho waKhe, futhi ubaphathise amaqiniso amakhulu okuprofetha alesi sikhathi. Njengamazwi angcwele aphathiswa u-Israyeli wasendulo, lawa ayithemba elingcwele okufanele lidluliselwe emhlabeni. Izingelosi ezintathu zesAmbulo 14 zimelela abantu abamukela ukukhanya kwemiyalezo kaNkulunkulu bese bephuma njengabathunywa baKhe ukumemeza isixwayiso kuyo yonke indawo yomhlaba.” Testimonies, umqulu 5, 455.

The warning that is to be proclaimed by those who have been identified as the depositaries of the two sets of two tables is against receiving the mark of Catholicism. That protest is against the unlawful relationship of Ahab and Jezebel and was represented by Elijah on Mount Carmel. The giving of the two tables of stone at Mount Sinai typified the giving of Habakkuk’s two tables of cloth in the history of 1842 through 1849. Habakkuk’s two tables are the symbol of the covenant relationship between God and His Protestant people. To reject those tables would be the same as ancient Israel rejecting God’s law.

Isexwayiso okumelwe simemezelwe yilabo abaye babonakaliswa njengabagcinimfihlo bamaqoqo amabili amathebula amabili simelene nokwamukela uphawu lobuKatolika. Lokho kuphikisa kumelene nobudlelwane obungekho emthethweni buka-Ahabi noJezebeli, futhi kwamelelwa ngu-Eliya eNtabeni iKarmeli. Ukunikezwa kwamathebula amabili amatshe eNtabeni iSinayi kwakufanekisa ukunikezwa kwamathebula amabili endwangu kaHabakuki emlandweni ka-1842 kuya ku-1849. Amathebula amabili kaHabakuki awuphawu lobudlelwane besivumelwano phakathi kukaNkulunkulu nabantu baKhe abangamaProthestani. Ukwenqaba lawo mathebula kuyafana nokwenqaba kuka-Israyeli wasendulo umthetho kaNkulunkulu.

The Millerites entered into the Most Holy Place and received the light of the Sabbath, but the testing process was yet unfinished. Simultaneously the horn of Republicanism was proceeding through the very same history. And both horns would reach a milestone in their march together in 1863.

AmaMillerite angena eNdaweni eNgcwele Kakhulu futhi amukela ukukhanya kweSabatha, kodwa inqubo yokuvivinywa yayingakaphethwa. Ngesikhathi esifanayo, uphondo lweRepublicanism lwaludlula kuwo lowo mlando ofanayo impela. Futhi zombili izimpondo zaziyofinyelela esigabeni esiyingqopha-mlando ekuhambeni kwazo ndawonye ngo-1863.

Miller’s Elijah message produced a progressive purification process with the intended purpose of establishing the Protestant horn and in the identical history the Republican horn was involved with a progressive process of political development. Both horns are on the same earth beast, so they must travel in unison through the entire history of the earth beast.

Umlayezo ka-Eliya kaMiller wakhiqiza inqubo eqhubekayo yokuhlanzwa, ngenhloso ebibekiwe yokumisa uphondo lwamaProthestani; futhi emlandweni ofanayo uphondo lwamaRiphabhulikhi lwaluhilelekile enqubweni eqhubekayo yokuthuthuka kwezombusazwe. Zombili izimpondo zikuleso silwane somhlaba esisodwa, ngakho-ke kumelwe zihambe ngokuvumelana kuwo wonke umlando walelo silwane somhlaba.

The first prophetic characteristic of the Republican horn of the earth beast was the action of speaking the Constitution into effect in 1789. In 1798, (the time of the end when the book of Daniel was unsealed), the earth beast would speak for the first time as the sixth kingdom of Bible prophecy. 1798 was the beginning of the United States as the sixth kingdom of Bible prophecy, and the speaking that occurred at the beginning of the earth beast’s history in 1798 would typify the last time the sixth kingdom would speak, and that time is represented as the voice of the dragon. When we consider the laws passed by the Republican horn in the United States in 1798, we should expect to see a typification of the laws that will be passed in conjunction with the Sunday law when the United States speaks as a dragon. As we consider the following four laws, ask yourself if the four laws passed in 1798 have the prophetic signature of Alpha and Omega?

Isici sokuqala sesiprofetho sophondo lweRiphabhulikhi lwesilo somhlaba kwakuyisenzo sokwenza uMthethosisekelo usebenze ngokuwukhuluma ngo-1789. Ngo-1798, (isikhathi sokuphela lapho incwadi kaDaniyeli yembulwa khona), isilo somhlaba sasiyokhuluma okokuqala njengombuso wesithupha wesiprofetho seBhayibheli. U-1798 wawuyisiqalo se-United States njengombuso wesithupha wesiprofetho seBhayibheli, futhi ukukhuluma okwenzeka ekuqaleni komlando wesilo somhlaba ngo-1798 kwakuyoba yisibonelo sesikhathi sokugcina lapho umbuso wesithupha uyokhuluma khona, futhi leso sikhathi simelelwe njengezwi likadrako. Lapho sicabangela imithetho eyaphasiswa uphondo lweRiphabhulikhi e-United States ngo-1798, kufanele silindele ukubona ukufanekiswa kwemithetho eyophasiswa ihambisane nomthetho weSonto lapho i-United States ikhuluma njengodrako. Njengoba sicabangela le mithetho emine elandelayo, zibuze ukuthi le mithetho emine eyaphasiswa ngo-1798 inalo yini uphawu lwesiprofetho lwe-Alpha ne-Omega?

In 1798, the United States passed several significant laws known as the Alien and Sedition Acts. These acts were a series of four laws passed by the Federalist-controlled Congress and signed into law by President John Adams, the second president of the United States and former vice president of George Washington.

Ngo-1798, i-United States yaphasisa imithetho eminingana ebalulekile eyaziwa ngokuthi yi-Alien and Sedition Acts. Le mithetho yayiyiqoqo lemithetho emine elaphasiswa yiKhongolose eyayilawulwa amaFederalist futhi lasayinwa laba ngumthetho nguMongameli uJohn Adams, umongameli wesibili we-United States nowayengusekela-mongameli kaGeorge Washington.

The Naturalization Act: This law extended the residency requirement for immigrants to become U.S. citizens from 5 to 14 years. It was aimed primarily at curbing the influence of recent immigrants, who were often aligned with the opposition party, the Democratic-Republicans.

Umthetho Wokwenza Ubuzwe: Lo mthetho wandisa isidingo sesikhathi sokuhlala kwabafuduki ukuze babe yizakhamuzi zase-United States usuka eminyakeni emi-5 uya kweyi-14. Wawuhloselwe ikakhulukazi ukunqanda ithonya labafuduki abasanda kufika, ababevame ukuhambisana neqembu eliphikisayo, amaDemocratic-Republicans.

The Alien Friends Act: This act authorized the president to deport non-citizens deemed to be a threat to the security of the United States during peacetime. It allowed the president to detain and deport any non-citizen he considered dangerous.

Umthetho Wabangane Bokufika: Lo mthetho wanika umongameli igunya lokuxosha abantu abangewona izakhamuzi ababebhekwa njengosongo ekuphepheni kwe-United States ngesikhathi sokuthula. Wavumela umongameli ukuba abophe futhi axoshe noma yimuphi umuntu ongeyona isakhamuzi ayembheka njengoyingozi.

The Alien Enemies Act: This law provided for the apprehension, restraint, and deportation of citizens from countries at war with the United States. It was enacted as a precaution during the tense atmosphere of the late 1790s.

Umthetho Wezitha Zakwamanye Amazwe: Lo mthetho wahlinzeka ngokubanjwa, ukuvinjelwa, nokuxoshwa kwezakhamuzi zamazwe ayesempini ne-United States. Wamiswa njengenyathelo lokuqapha phakathi kwesimo esinzima nesigcwele ukungezwani seminyaka yokugcina yawo-1790.

The Sedition Act: This is the most controversial of the Alien and Sedition Acts. It made it a criminal offense to publish “false, scandalous, and malicious” writings against the government or its officials, with the intent to defame them or bring them into disrepute. Critics saw this as a direct attack on freedom of speech and the press.

Umthetho Wokuvukela Umbuso: Lo yiwona ophikisana kakhulu phakathi kweMithetho Yabokufika Neyokuvukela Umbuso. Wenza kwaba yicala lobugebengu ukushicilela imibhalo “engamanga, ehlazisayo, nenobubi” emelene nohulumeni noma nezikhulu zakhe, ngenhloso yokuzihlambalaza noma yokuziletha ekudeleleni. Abagxeki bakubona lokhu njengokuhlasela okuqondile inkululeko yokukhuluma neyokunyathelisa.

The Alien and Sedition Acts were highly controversial and led to significant opposition from Democratic-Republicans, who believed these laws violated fundamental Constitutional rights and targeted their political party. They argued that the laws were an infringement on the First Amendment, which protects freedom of speech and the press. Eventually, these laws played a role in the election of 1800, when Thomas Jefferson and the Democratic-Republicans won the presidency and Congress, leading to the repeal of the Sedition Act.

Imithetho Yabokufika Neyokuvukela umbuso yaba yimpikiswano enkulu kakhulu futhi yaholela ekuphikisaneni okukhulu okuvela kumaDemocratic-Republicans, ayekholelwa ukuthi le mithetho yephula amalungelo ayisisekelo oMthethosisekelo futhi iqondise iqembu lawo lezombangazwe. Baphikisa ngokuthi le mithetho yayiyisephula iSichibiyelo Sokuqala, esivikela inkululeko yokukhuluma neyokushicilela. Ekugcineni, le mithetho yaba nengxenye okhethweni lwango-1800, lapho uThomas Jefferson kanye namaDemocratic-Republicans banqoba ubumongameli neKhongolose, okuholele ekuchithweni koMthetho Wokuvukela umbuso.

The Democratic-Republican party believed these laws violated the fundamental rights upheld by the Constitution, and they also believed the laws were targeting the opposing political party. It matters not that these laws were repealed or later expired, the Alpha and Omega illustrates the end with the beginning. In the history where these laws were enacted or “spoke” into law the Federalist party was opposed by a party called Democrat-Republicans. The evolution of the Democrat-Republican party ultimately produces the Republican party. A political party primarily coalesced together based upon an anti-slavery position.

Iqembu leDemocratic-Republican lalikholwa ukuthi le mithetho yephula amalungelo ayisisekelo avikelwa nguMthethosisekelo, futhi lalikholwa futhi ukuthi le mithetho yayiqondiswe eqenjini lezepolitiki elaliphikisana nalo. Akunandaba ukuthi le mithetho yachithwa noma kamuva yaphelelwa yisikhathi; u-Alfa no-Omega ubonisa ukuphela ngesiqalo. Emlandweni lapho le mithetho yamiswa khona noma “yakhuluma” yaba ngumthetho, iqembu leFederalist laliphikiswa yiqembu elalibizwa ngokuthi amaDemocrat-Republicans. Ukuguquka kweqembu lamaDemocrat-Republican ekugcineni kukhiqiza iqembu lamaRepublican. Iqembu lezepolitiki elahlangana ngokuyinhloko ngenxa yesikhundla sokuphikisana nobugqila.

The historians identify 1863 as the very center point of the civil war, a war which was premised upon the issue of slavery. 1863 is also a waymark for the new standard bearers of the Protestant horn, who then rejected the first time-prophecy given to Miller by angels (the prophecy of “seven times” from Leviticus twenty-six). Could it be a simple coincidence that the prophecy of the seven times just happens to be based upon the laws of slavery set forth in the previous chapter of Leviticus? The “curse” identified by the “seven times” was the promise that if the covenant laws of chapter twenty-five were to be disobeyed, Israel would then end its history by returning into the slavery it was taken out of when it began its journey at the Red Sea.

Izazi-mlando zikhomba u-1863 njengendawo emaphakathi ncamashi yempi yombango, impi eyayisekelwe endabeni yobugqila. U-1863 futhi uyisikhonkwane sendlela sabaphathi bezinga abasha bophondo lwamaProthestani, ababe sebesenqaba isiprofetho sokuqala sesikhathi esanikezwa uMiller yizingelosi (isiprofetho “sezikhathi eziyisikhombisa” esivela kuLevitikusi amashumi amabili nesithupha). Kungaba yini yini ngaphandle kokuhlangana nje okungenasizathu ukuthi isiprofetho sezikhathi eziyisikhombisa sivele nje sisekelwe emithethweni yobugqila ebekwe esahlukweni esandulelayo sikaLevitikusi? “Isiqalekiso” esikhonjiswa “yizikhathi eziyisikhombisa” kwakuyisithembiso sokuthi uma imithetho yesivumelwano yesahluko samashumi amabili nesihlanu yayingalalelwa, u-Israyeli wayeyobe esephetha umlando wakhe ngokubuyela ebugqilini akhishwa kubo ngesikhathi eqala uhambo lwakhe eLwandle Olubomvu.

From 1798 to 1863 the political party that was the Democratic–Republican party went through a series of purges or shakings. From 1798 onward, and especially from August 11, 1840 onward through 1863 the Millerite movement went through a series of purges and shakings.

Kusukela ngowe-1798 kuze kube ngowe-1863 iqembu lezombangazwe elalibizwa ngokuthi iDemocratic–Republican party ladlula ochungechungeni lokuhlanzwa noma lokuzamazanyiswa. Kusukela ngowe-1798 kuya phambili, futhi ikakhulukazi kusukela ngo-Agasti 11, 1840 kuya phambili kuze kube ngowe-1863, inhlangano yamaMillerite yadabula ochungechungeni lokuhlanzwa nokuzamazanyiswa.

The Democratic-Republican Party, which was one of the early political parties in the United States, did not directly transform into the modern Republican Party as it exists today. Instead, it underwent a series of changes and splits over time, ultimately leading to the formation of several different political parties before the emergence of the Republican Party.

IQembu leDemocratic-Republican, elalingelinye lamaqembu ezepolitiki okuqala e-United States, aliguqukanga ngokuqondile laba yiQembu leRiphabhulikhi lanamuhla njengoba limi namuhla. Kunalokho, ladlula ochungechungeni lwezinguquko nokwehlukana ngokuhamba kwesikhathi, okwagcina kuholele ekwakhekeni kwamaqembu ezepolitiki amaningana ahlukene ngaphambi kokuvela kweQembu leRiphabhulikhi.

The Democratic-Republican Party, often associated with Thomas Jefferson and James Madison, was founded in the late 18th century as a response to the Federalist Party. The Democratic-Republicans favored a strict interpretation of the Constitution, states’ rights, and agrarian interests.

Iqembu leDemocratic-Republican, elivame ukuhlotshaniswa noThomas Jefferson noJames Madison, lasungulwa ngasekupheleni kwekhulu le-18 njengempendulo eQenjini lamaFederalist. AmaDemocratic-Republican ayethanda ukuhunyushwa okuqinile koMthethosisekelo, amalungelo ezifundazwe, kanye nezintshisekelo zezolimo.

However, by the 1820s, the Democratic-Republican Party began to fracture along regional and ideological lines. The primary split occurred during the Era of Good Feelings (1817–1825), when there was a lack of strong opposition to James Monroe’s presidency. This period of political tranquility contributed to the decline of the Democratic-Republican Party. The party eventually split into several factions and evolved into the following political groups:

Nokho, ngeminyaka yawo-1820, iDemocratic-Republican Party yaqala ukuqhekeka ngokwemigqa yezifunda nangokwemibono. Ukuhlukana okuyinhloko kwenzeka phakathi ne-Era of Good Feelings (1817–1825), lapho kwakuntuleka ukuphikiswa okuqinile kubumongameli bukaJames Monroe. Lesi sikhathi sokuthula kwezombusazwe saba negalelo ekuwohlokeni kweDemocratic-Republican Party. Ekugcineni leli qembu lahlukana laba amaqembu amaningana, laphinde lathuthuka laba yilezi zinhlaka zezombusazwe ezilandelayo:

Democratic Party: The followers of Andrew Jackson, who became the seventh president in 1829, formed the Democratic Party. Jacksonian Democrats supported a strong executive branch, westward expansion, and a broader suffrage for white males.

Iqembu leDemocratic: Abalandeli baka-Andrew Jackson, owaba ngumongameli wesikhombisa ngo-1829, basungula iQembu leDemocratic. AmaDemocrat kaJackson ayesekela igunya eliqinile legatsha eliphethe, ukunwetshwa kuya entshonalanga, kanye nelungelo lokuvota elibanzi ngokwengeziwe labesilisa abamhlophe.

National Republican Party: This party emerged as a response to Andrew Jackson’s presidency and later merged with other anti-Jackson factions to become the Whig Party. The National Republicans were generally more supportive of a strong federal government and economic development.

Iqembu leNational Republican: Leli qembu lavela njengempendulo ebuphathini buka-Andrew Jackson, futhi kamuva lahlangana namanye amaqembu ayephikisana noJackson ukuze libe yiQembu lamaWhig. AmaNational Republican ngokuvamile ayesekela kakhulu uhulumeni wombuso omkhulu nonamandla kanye nokuthuthukiswa komnotho.

Anti-Masonic Party: This was a short-lived political party that emerged in the 1820s, primarily in response to concerns about the influence of the secretive Masonic fraternity. It absorbed some former Democratic-Republicans.

Iqembu Elimelene NobuMasoni: Leli kwakuyiqembu lezombangazwe elahlala isikhashana nje, elavela ngeminyaka yawo-1820, ikakhulukazi njengempendulo ekukhathazekeni mayelana nomthelela wobuzalwane obuyimfihlo bobuMasoni. Lamunca abanye ababeyingxenye yangaphambili yeDemocratic-Republicans.

The Whig Party: Formed in the 1830s, the Whigs included former National Republicans, Anti-Masons, and other opposition groups. They were characterized by their opposition to Jacksonian policies, support for a strong federal government, and promotion of industrial and economic development.

Iqembu lamaWhig: Lasungulwa ngeminyaka yawo-1830, amaWhig ayehlanganisa labo ababengamaNational Republicans ngaphambili, ama-Anti-Masons, kanye namanye amaqembu aphikisayo. Ayephawuleka ngokuphikisana kwawo nezinqubomgomo zikaJackson, ukweseka kwawo uhulumeni wombuso oqinile, kanye nokukhuthaza ukuthuthukiswa kwezimboni nomnotho.

The modern Republican Party was founded in the 1850s as a direct response to the growing sectional tensions over slavery. It attracted former Whigs, anti-slavery Democrats, Free Soilers, and others who opposed the expansion of slavery into new territories. The first Republican presidential candidate, John C. Fremont, ran in the 1856 election, and the party’s first successful candidate, Abraham Lincoln, was elected in 1860. So, the Republican Party emerged separately from the Democratic-Republican tradition and had a distinct trajectory in American political history.

Iqembu lesimanje lamaRiphabhulikhi lasungulwa ngeminyaka yawo-1850 njengempendulo eqondile ezingxabanweni ezazikhula phakathi kwezingxenye zezwe mayelana nobugqila. Laheha ababengama-Whig, amaDemokhrasi amelene nobugqila, amalungu e-Free Soil, nabanye ababephikisana nokwandiselwa kobugqila ezindaweni ezintsha. Umfakisicelo wokuqala wobumongameli weQembu lamaRiphabhulikhi, uJohn C. Fremont, wangena okhethweni lwango-1856, kanti umfakisicelo wokuqala weqembu owaphumelela, u-Abraham Lincoln, wakhethwa ngo-1860. Ngakho-ke, iQembu lamaRiphabhulikhi lavela ngokwehlukana nesiko lamaDemocratic-Republican futhi laba nendlela yalo ehlukile emlandweni wezepolitiki waseMelika.

By 1860, the Republican party elected its first president. It was based upon a coalition of political parties that were opposed to slavery. In 1863 the Emancipation Proclamation “spoke” slavery out of existence. In 1863 the Republican horn, then represented by the Republican party “spoke” slavery out of existence, while the Protestant horn ceased to be a movement and became the Seventh-day Adventist church. The movement of the Millerites legally and officially ended in May of 1863, and in that year Moses’ oath, the prophecy of slavery was rejected. He that has an ear, let him hear.

Ngowe-1860, iqembu lamaRiphabhulikhi lakhetha umongameli walo wokuqala. Lalisekelwe ebumbanweni bamaqembu ezombusazwe ayemelene nobugqila. Ngo-1863 iSimemezelo Sokukhululwa Kwezigqila “sakhuluma” ubugqila baphuma buphele. Ngo-1863 uphondo lwamaRiphabhulikhi, olwalumelelwe ngaleso sikhathi yiqembu lamaRiphabhulikhi, “lwakhuluma” ubugqila baphuma buphele, kuyilapho uphondo lwamaProthestani lwayeka ukuba yinhlangano lwaba yiBandla lama-Adventist oSuku lwesiKhombisa. Inhlangano yamaMillerite yaphela ngokomthetho nangokusemthethweni ngoMeyi ka-1863, futhi ngalowo nyaka isifungo sikaMose, isiprofetho sobugqila, sanqatshwa. Onendlebe makezwe.

At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.

Kulesi sikhathi kungaba wusizo ukunikeza umbono omfushane “wesifungo sikaMose” njengoba sabizwa ngumprofethi uDaniyeli.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Yebo, wonke u-Israyeli weqe umthetho wakho, ngisho nangokuphambuka ukuze angalaleli izwi lakho; ngalokho isiqalekiso sithululelwe phezu kwethu, nesifungo esilotshiwe emthethweni kaMose inceku kaNkulunkulu, ngokuba sonile kuye. Daniyeli 9:11.

William Miller who was guided by Gabriel and other angels as he studied the Word of God, was first led to the “seven times” of Leviticus twenty-six. Miller’s testimony is that in his study of the Bible, he began in the book of Genesis and therefore he obviously came to Leviticus well before he reached the twenty-three hundred years of Daniel chapter eight and verse fourteen. He exclusively used the Bible and a Cruden’s concordance.

UWilliam Miller, owaqondiswa nguGabriyeli nezinye izingelosi njengoba efunda iZwi likaNkulunkulu, waqondiswa kuqala “ezikhathini eziyisikhombisa” zikaLevitikusi isahluko samashumi amabili nesithupha. Ubufakazi bukaMiller buyilokhu ukuthi, ekutadisheni kwakhe iBhayibheli, waqala encwadini kaGenesise, ngakho-ke kusobala ukuthi wafika kuLevitikusi kudala ngaphambi kokuba afinyelele eminyakeni eyizinkulungwane ezimbili namakhulu amathathu kaDaniyeli isahluko sesishiyagalombili nevesi leshumi nane. Wasebenzisa iBhayibheli kuphela kanye nekhonkodensi kaCruden.

Cruden’s concordance has no references to the Hebrew or Greek words that were thereafter translated into the English of the King James Bible. Miller considered the “context” of the passage he was studying to guide his understanding of a word or passage of Scripture. When it came to his understanding of the “seven times” it is very simple to see the context for the “seven times” of chapter twenty-six of Leviticus is chapter twenty-five.

Ikhonkodensi kaCruden ayinazo izikhombo zamagama esiHeberu noma esiGreki ase aguqulelwa kamuva esiNgisini seBhayibheli le-King James. UMiller wayebheka “umongo” wendima ayeyifunda ukuze uqondise ukuqonda kwakhe kwegama noma kwendima yoMbhalo. Lapho kufika ekuqondeni kwakhe “izikhathi eziyisikhombisa” kulula kakhulu ukubona ukuthi umongo walezo “zikhathi eziyisikhombisa” wesahluko samashumi amabili nesithupha sikaLevitikusi uyisahluko samashumi amabili nesihlanu.

Chapter twenty-five outlines the resting of the land, the Jubilee and the rules of slavery. The rules of chapter twenty-five are part of “the law of Moses the servant of God” that produces a blessing if obeyed and a “curse” if disobeyed. In chapter twenty-six the curse of the “seven times” equates to twenty-five hundred and twenty years and is set forth in the obvious context of the rules of the land resting and the principles of slavery. In chapter twenty-six the punishment is called the “quarrel of my covenant.”

Isahluko samashumi amabili nanhlanu sichaza ukuphumula kwezwe, iJubili, nemithetho yobugqila. Imithetho yesahluko samashumi amabili nanhlanu iyingxenye “yomthetho kaMose inceku kaNkulunkulu” oletha isibusiso uma ulalelwa kanye “nesiqalekiso” uma ungezwelwa. Esahlukweni samashumi amabili nesithupha isiqalekiso “sezikhathi eziyisikhombisa” silingana neminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, futhi sibekwa ngokusobala esimweni semithetho yokuphumula kwezwe kanye nemigomo yobugqila. Esahlukweni samashumi amabili nesithupha lesi sijeziso sibizwa ngokuthi “ingxabano yesivumelwano sami.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Nami ngiyakuhamba ngiphikisana nani, nginijezise futhi kasikhombisa ngenxa yezono zenu. Ngiyakwehlisela inkemba phezu kwenu, ezophindisela impikiswano yesivumelwano sami; futhi lapho nibuthene phakathi kwemizi yenu, ngiyakuthumela ubhubhane phakathi kwenu; nani niyakunikelwa esandleni sesitha. Levitikusi 26:24, 25.

In context the “covenant” that God has a “quarrel” over would be the covenant previously cited in chapter twenty-five. The punishment of the seven times is called the “quarrel of” God’s “covenant” and the “curse” attached to it is that Israel would be “delivered into the hand of their” enemies, and once in the enemies’ land, (as Daniel was) Israel would become the slaves of their enemies.

Ngokwengqikithi, “isivumelwano” uNkulunkulu anaso “nombango” ngaso yileso sivumelwano esake sashiwo ngaphambili esahlukweni samashumi amabili nanhlanu. Isijeziso sezikhathi eziyisikhombisa sibizwa ngokuthi “umbango wesivumelwano” sikaNkulunkulu, futhi “isiqalekiso” esinamathiselwe kuso yilesi sokuthi u-Israyeli “wayeyakunikelwa esandleni sezitha zabo,” futhi lapho esezweni lezitha, (njengoDaniyeli) u-Israyeli wayezakuba yizigqila zezitha zakhe.

When Moses recorded Leviticus twenty-six ancient Israel had just been delivered from the slavery of Egypt and the principles of slavery represented in chapter twenty-five would bring either a blessing or a curse. Ancient Israel never practiced the rules of the Jubilee and ultimately both the northern and southern kingdoms were scattered for “seven times” in fulfillment of what Daniel called the “curse of Moses.”

Lapho uMose ebhala kuLevitikusi amashumi amabili nesithupha, u-Israyeli wasendulo wayesanda kukhululwa ebugqilini baseGibhithe, futhi izimiso zobugqila ezivezwa esahlukweni samashumi amabili nanhlanu zaziyoletha isibusiso noma isiqalekiso. U-Israyeli wasendulo akazange neze enze ngokwemithetho yeJubili, futhi ekugcineni imibuso yomibili, owakusenyakatho nowakuseningizimu, yahlakazelwa “izikhathi eziyisikhombisa” ekugcwalisekeni kwalokho uDaniyeli akubiza ngokuthi “isiqalekiso sikaMose.”

The covenant relationship between God and Israel which had begun with their slavery in Egypt, ended with their slavery to Assyria and Babylon. The “seven times” against the northern kingdom ended in 1798, and “seven times” against the southern kingdom ended in 1844. The starting point for the two periods of seven times is marked in Isaiah chapter seven with a prophecy of sixty-five years that was proclaimed by Isaiah to king Ahaz of Judah in 742 BC.

Ubudlelwano besivumelwano phakathi kukaNkulunkulu no-Israyeli, obabuqale ngobugqila babo eGibhithe, baphela ngobugqila babo e-Asiriya naseBhabhiloni. “Izikhathi eziyisikhombisa” ezamelana nombuso wasenyakatho zaphela ngo-1798, futhi “izikhathi eziyisikhombisa” ezamelana nombuso waseningizimu zaphela ngo-1844. Isiqalo salezi zikhathi ezimbili eziyisikhombisa siboniswa ku-Isaya isahluko sesikhombisa ngesiprofetho seminyaka engamashumi ayisithupha nanhlanu, esamenyezelwa ngu-Isaya enkosini u-Ahazi wakwaJuda ngo-742 BC.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Ngokuba inhloko yeSiriya iyiDamaseku, nenhloko yeDamaseku inguRezini; kuthi phakathi kweminyaka engamashumi ayisithupha nanhlanu u-Efrayimi aphihlizwe, angabe esaba yisizwe. Nenhloko ka-Efrayimi iyiSamariya, nenhloko yeSamariya iyindodana kaRemaliya. Uma ningakholwa, impela aniyikusimama. U-Isaya 7:8, 9.

Isaiah had identified that “within” sixty-five years from the time when the prophecy was set forth in 742 BC, the northern kingdom would be broken. Nineteen years later in 723 BC the northern kingdom of Israel was taken into slavery by the king of Assyria and forty-six years later the king of Babylon took the southern kingdom of Judah into slavery in 677 BC. The prophecy of sixty-five years produces six historical waymarks. The first is 742 BC when the prediction is set forth. Nineteen years later in 723 BC, the northern kingdom was taken into slavery by the Assyrians. Forty-six years later in 677 BC the southern kingdom was taken into slavery by the Babylonians. The first twenty-five hundred and twenty years that began in 723 BC then ended in 1798. Then is 1844 the twenty-five hundred and twenty years that began in 677 BC concluded. From 1844, the prediction extended nineteen years to 1863 in order to complete the entire prophetic structure, for when the Alpha and Omega marked nineteen years to begin the prophetic structure there must be nineteen years to reach its end.

U-Isaya wayeveze ukuthi “kungakapheli” iminyaka engamashumi ayisithupha nanhlanu kusukela esikhathini lapho isiprofetho sethulwa khona ngo-742 BC, umbuso wasenyakatho wawuyophulwa. Eminyakeni eyishumi nesishiyagalolunye kamuva, ngo-723 BC, umbuso wasenyakatho wakwa-Israyeli wathunjelwa ebukhobokeni yinkosi yase-Asiriya, kwathi eminyakeni engamashumi amane nesithupha kamuva inkosi yaseBhabhiloni yathumbela umbuso waseningizimu wakwaJuda ebukhobokeni ngo-677 BC. Isiprofetho seminyaka engamashumi ayisithupha nanhlanu siveza izimpawu zomlando eziyisithupha. Esokuqala ngu-742 BC, lapho ukubikezela kwethulwa khona. Eminyakeni eyishumi nesishiyagalolunye kamuva, ngo-723 BC, umbuso wasenyakatho wathunjelwa ebukhobokeni ngama-Asiriya. Eminyakeni engamashumi amane nesithupha kamuva, ngo-677 BC, umbuso waseningizimu wathunjelwa ebukhobokeni ngamaBhabhiloni. Iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yokuqala, eyaqala ngo-723 BC, yabe isiphela ngo-1798. Kwathi ngo-1844 yaphetha iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili eyaqala ngo-677 BC. Kusukela ku-1844, ukubikezela kwanwetshwa iminyaka eyishumi nesishiyagalolunye kwaze kwaba ngu-1863 ukuze kuqedwe isakhiwo sonke sesiprofetho; ngokuba lapho u-Alpha no-Omega bemaka iminyaka eyishumi nesishiyagalolunye ukuqala isakhiwo sesiprofetho, kwakumelwe kube khona iminyaka eyishumi nesishiyagalolunye ukuze kufinyelelwe ekupheleni kwaso.

Ancient Israel was delivered from the slavery of Egypt and through disobedience both the northern and southern kingdoms were returned to slavery. The prophecies transcend from the prophetic history of ancient literal Israel to modern spiritual Israel and in so doing the theme of all the prophetic waymarks is slavery.

U-Israyeli wasendulo wakhululwa ebugqilini baseGibhithe, futhi ngenxa yokungalaleli, kokubili umbuso wasenyakatho nowaseningizimu kwabuyiselwa ebugqilini. Iziprofetho zedlulela zisuka emlandweni wesiprofetho ka-Israyeli wasendulo ongokoqobo ziye ku-Israyeli wanamuhla ongokomoya, futhi ngokwenza kanjalo indikimba yazo zonke izimpawu zendlela zesiprofetho iwubugqila.

The prophecy in Isaiah seven was presented to the wicked king Ahaz by Isaiah in 742BC when an impending civil war between the north and south was being identified. The southern kingdom of Ahaz was the literal glorious land of ancient Israel. In 1798, the spiritual glorious land of Bible prophecy began to rule as the sixth kingdom of Bible prophecy. When the seven times against the literal glorious land ended in 1844, there was, as in the history of king Ahaz an impending civil war. By 1844, the turmoil of political parties breaking apart and forming alliances had almost fully settled into two classes of political persuasions. In terms of slavery the Democrats were pro-slavery and the Republicans were anti-slavery. From 1798 to the beginning of the civil war in 1860 the process of developing two classes of political parties had been settled.

Isiprofetho esiku-Isaya isahluko sesikhombisa yethulwa yinceku u-Isaya enkosini embi u-Ahazi ngo-742BC ngesikhathi impi yombango eyayisondela phakathi kwasenyakatho naseningizimu isiqashelwa. Umbuso waseningizimu ka-Ahazi wawuyilona ngokoqobo izwe elikhazimulayo lakwa-Israyeli wasendulo. Ngo-1798, izwe elikhazimulayo elingokomoya lesiprofetho seBhayibheli laqala ukubusa njengombuso wesithupha wesiprofetho seBhayibheli. Ngenkathi izikhathi eziyisikhombisa ezamelana nezwe elikhazimulayo ngokoqobo ziphela ngo-1844, kwakukhona, njengasemlandweni wenkosi u-Ahazi, impi yombango eyayisondela. Ngo-1844, isiphithiphithi samaqembu ezombusazwe aqhekeka futhi akha izivumelwano sase cishe sizinzile ngokuphelele saba yizinhlaka ezimbili zokuthambekela kwezombusazwe. Ngokwendaba yobugqila, amaDemocrat ayesekela ubugqila kanti amaRepublican ayephikisana nobugqila. Kusukela ngo-1798 kuze kube ukuqala kwempi yombango ngo-1860, inqubo yokuthuthuka kwezinhlaka ezimbili zamaqembu ezombusazwe yayisizinzile.

Ahaz represented the literal glorious land and therefore typified the spiritual glorious land. The history of Ahaz typifies the prophetic history where the prophecy was proclaimed in 742 BC therefore typifies the history where the prophecy ended. In the beginning history the northern kingdom consisting of ten tribes had broken away from the other two tribes in protest against the divinely established government of the southern two tribes. The ten northern tribes had formed a confederacy with Syria, typifying the alliance between the southern confederacy and a power represented symbolically by Syria.

U-Ahazi wayemelela izwe elikhazimulayo elingokoqobo, ngakho-ke waba yisifaniso sezwe elikhazimulayo elingokomoya. Umlando ka-Ahazi uyisifaniso somlando wesiprofetho lapho isiprofetho samenyezelwa khona ngo-742 BC, ngakho-ke uyisifaniso somlando lapho isiprofetho saphela khona. Emlandweni wokuqala umbuso wasenyakatho, owawuhlanganisa izizwe eziyishumi, wawuhlubukile wasuka kwezinye izizwe ezimbili ngokubhikisha ngokumelene nombuso wezizwe ezimbili zaseningizimu owawumiswe nguNkulunkulu. Izizwe eziyishumi zasenyakatho zase zakhe umfelandawonye neSiriya, okuyisifaniso sobumbano phakathi komfelandawonye waseningizimu namandla amelwe ngokomfanekiso yiSiriya.

This brief summary is identifying that the seven times of Leviticus twenty-six is a covenant promise that sets forth either a blessing for obedience or the “curse” of slavery for disobedience. The northern and southern kingdoms started together as one nation that was delivered out of slavery, only to be delivered back into slavery at their respective endings.

Lesi sifinyezo esifushane siveza ukuthi izikhathi eziyisikhombisa zikaLevitikusi 26 ziyisithembiso sesivumelwano esibeka phambili noma isibusiso sokulalela noma “isiqalekiso” sobugqila ngenxa yokungalaleli. Imibuso yasenyakatho neyaseningizimu yaqala ndawonye njengesizwe esisodwa esasikhululwe ebugqilini, kodwa ekugcineni kwayo ngayinye yaphinde yanikelwa ebugqilini.

The sixty-five years at the ending of those prophecies of slavery concluded with spiritual Israel in the spiritual glorious land, at the very dead center of a civil war of the north against the south. The antagonists in the civil war was a kingdom that formed a confederacy and broke away from the divinely established government that was located in the opposing kingdom.

Iminyaka engamashumi ayisithupha nanhlanu ekupheleni kwalezo ziprofetho zobugqila yaphetha u-Israyeli ongokomoya esezweni lenkazimulo elingokomoya, maphakathi ncamashi nempi yombango yasenyakatho imelene neningizimu. Ababephikisana kuleyo mpi yombango kwakuwumbuso owakha umfelandawonye wase wehlukana nohulumeni omiswe nguNkulunkulu owawusembusweni ophikisayo.

From 1798 onward to the civil war, the horn of Republicanism was put through a process which produced two classes of political antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the practice of slavery lost the battle.

Kusukela ngo-1798 kuqhubeke kuze kube yimpi yombango, uphondo lweRiphabhulikhi lwangeniswa enqubweni eyaveza izigaba ezimbili zabaphikisi bezombusazwe ezimelela izinhlangothi ezimbili zezindaba zobugqila. Abaphikisi abasekela ubugqila ababefuna ukuqhubekisela phambili umkhuba wobugqila bahlulwa empini.

From 1798 onward to the civil war, the horn of Protestantism was put through a process which produced two classes of religious antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the original understanding of the prophecy of slavery lost the battle.

Kusukela ngowe-1798 kuya empini yombango, uphondo lobuProthestani lwadluliswa enqubweni eyaveza izigaba ezimbili zabaphikisi benkolo ezimelela izinhlangothi ezimbili zodaba lobugqila. Abaphikisi abasekela ubugqila, ababefuna ukuqhubekisela phambili ukuqonda kokuqala kwesiprofetho sobugqila, bahlulwa empini.

In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.

Ngo-1863 uphondo lweRiphabhulikhi lwaphumelela ekwenqabeni umkhuba wobugqila.

In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.

Ngo-1863 uphondo lobuProthestani lwaphumelela ekwenqabeni isiprofetho sobugqila.

In doing so they rejected the work of Miller, the Elijah for his time. In so doing they also rejected “the oath of Moses,” the foundation stone for their time. Moses and Elijah were then rejected, only to return on September 11, 2001.

Ngokwenza kanjalo, bawenqaba umsebenzi kaMiller, u-Eliya wesikhathi sakhe. Ngokwenza kanjalo futhi, benqaba “isifungo sikaMose,” itshe legumbi lesisekelo lesikhathi sabo. UMose no-Eliya base benqatshwa ngaleso sikhathi, ukuze baphinde babuye ngoSepthemba 11, 2001.

Alpha and Omega, the wonderful linguist recorded His divine signature throughout the time prophecy of the “oath of Moses” that He himself proclaimed as Palmoni, the Wonderful Numberer. If ye will not believe, surely ye shall not be established.

U-Alfa no-Omega, isazi sezilimi esimangalisayo waqopha uphawu lwakhe lobuNkulunkulu kulo lonke isiprofetho sesikhathi “sesifungo sikaMose” yena uqobo asimemezela njengoPalmoni, uMbalisi Wezinombolo Omangalisayo. Uma ningakholwa, impela aniyikuqiniswa.

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