Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.
Nzinzi Nya Eliya yandi yibandi ntangu yina yandi zabisaki nde mvula ta bua ko, kaka na ndinga na yandi, mvu tatu ne ndambu.
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.
Ñandejára Israel Jára oikovéva rérape, henondépe che aime hag̃ua, he’i Acab-pe Elías tisbita, Galaad-yguakuéra apytégua: ko’ã áño pukukue ndaiporimo’ãi ysapy ni ama, che ñe’ẽ rupínte añónte. 1 Reyes 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.
Sa tatlo’t kalahating taong iyon ay inilalarawan ang kasaysayan ng Thyatira mula 538 hanggang 1798. Noong 1798, sa katapusan ng panahon ng tagtuyot, tinawag ni Elias si Ahab sa Carmel. Ipinahayag ng mensahe ng unang anghel ang oras ng paghuhukom ng Diyos noong Oktubre 22, 1844. Ang mensahe ng unang anghel ang utos kay Ahab na tipunin ang buong Israel sa Carmel.
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.
Nangyari nga, nang makita ni Ahab si Elias, ay sinabi ni Ahab sa kaniya, Ikaw ba yaong bumabagabag sa Israel? At siya’y sumagot, Hindi ko binagabag ang Israel; kundi ikaw, at ang sangbahayan ng iyong ama, sapagkat inyong tinalikdan ang mga utos ng Panginoon, at ikaw ay sumunod sa mga Baal. Kaya nga ngayon ay magsugo ka, at tipunin mo sa akin ang buong Israel sa bundok ng Carmel, at ang apat na raan at limampung propeta ni Baal, at ang apat na raang propeta ng mga kakahuyan, na nagsisikain sa dulang ni Jezebel. Kaya nagsugo si Ahab sa lahat ng mga anak ni Israel, at tinipon ang mga propeta sa bundok ng Carmel. At lumapit si Elias sa buong bayan, at nagsabi, Hanggang kailan kayo mag-aatubili sa pagitan ng dalawang akala? kung ang Panginoon ay Diyos, sumunod kayo sa kaniya: ngunit kung si Baal, ay sumunod kayo sa kaniya. At hindi siya sinagot ng bayan ng kahit isang salita. 1 Hari 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.
ܟܠܗ ܐܝܣܪܐܝܠ ܐܬܟܢܫ ܠܟܪܡܠܐ ܒܙܒܢܗ ܕܐܠܝܐ، ܘܗܕܐ ܒܬܪܗ ܡܝܲܨܦܐ ܗܘܬ ܠܬܫܥܝܬܗ ܕܘܝܠܝܐܡ ܡܝܠܪ، ܟܕ ܬܠܬ ܥܕ̈ܬܐ ܕܓܠܝܢܐ ܕܝܘܚܢܢ ܡܢ ܦܪܩܐ ܬܠܬܐ ܐܬܟܢܫܘ ܚܕܐ ܥܡ ܚܕܐ. ܥܕܬܐ ܕܡܢ ܫܘܪܝܐ ܥܪܩܬ ܠܡܕܒܪܐ ܒܫܢܬ 538 ܕܬܬܦܨܐ ܡܢ ܪܕܘܦܝܗ̇ ܕܐܝܙܒܝܠ، ܐܝܟ ܕܡܬܡܲܨܦܐ ܒܥܕܬܐ ܕܬܝܐܛܝܪܐ، ܢܦܩܬ ܡܢ ܡܕܒܪܐ ܐܝܟ ܕܪܐ ܗܘ ܕܥܬܝܕ ܗܘܐ ܕܢܬܩܒܠ ܠܘܩܒܠ ܡܠܟܬܗ ܕܐܠܝܐ، ܐܝܟ ܕܡܬܡܲܨܦܐ ܒܘܝܠܝܐܡ ܡܝܠܪ. ܗܝܕܝܢ ܚܝܘܬܐ ܕܐܪܥܐ ܦܬܚܬ ܦܘܡܗ̇ ܘܒܠܥܬ ܠܛܘܦܢܐ ܕܪܕܘܦܝܐ ܕܐܫܬܕܪ ܗܘܐ ܥܠܝܗ̇ ܠܬܪܥܣܪܐ ܡܐܐ ܘܫܬܝܢ ܫܢ̈ܝܢ.
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.
At duminig ti babai, ket inlukat ti daga ti ngiwatna, ket nilon-atna ti layus a inur-uray ti dragon manipud iti ngiwatna. Apocalipsis 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.
Pâquinsispewinik, “ê-âyimihk êkwa e-ayamihtâw ka-nitawêyihtamowin ona nêhiyaw-askiy” êkwa mîna ka-isi-miyo-nîtisânik otêhcihikanak êkwa ka-kiskinwahamâkêwinik ohci; êkwa 1789, ki-miyo-ôtinikwêw ka-miyo-isi-kiskinohamâkêwinik United States ka-isi-ôma “Constitution of the United States,” kêkway ka-kîspin kîhtwâm manitow wiyasowêwin êkwa ka-kakwê-isi-pakitinamakêwik ta-pimâcihowin êkwa tipenitamowin, êkotê ka-isi-kakwê-ayawâsowin ta-nakiskamâcik ê-kî-mâh-môsahkamikosiwak kîhc-okimâwak Europe ohci êkwa mîna ka-wanihk ka-pâstâhowin Catholic church.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
«Аймагтың сөйлеуі — оның заң шығарушы және сот биліктерінің іс-әрекеті». Ұлы күрес, 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.
1789-ൽ, ബൈബിൾ പ്രവചനത്തിലെ ആറാമത്തെ രാജ്യമായി ഐക്യനാടുകളുടെ പ്രവചനാത്മക പങ്ക് ആരംഭിക്കുന്നതിനു തൊട്ടുമുമ്പ്, അത് കുഞ്ഞാടിനെപ്പോലെ സംസാരിച്ചു; എന്നാൽ ഞായറാഴ്ച നിയമത്തിന്റെ സമയത്ത് അത് മഹാസർപ്പത്തെപ്പോലെ സംസാരിക്കും.
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.
Apanbu taʼmá yáa shi beast siʔan da otáa jowɨ̀totai ɨpɨ mɨdɨkɨa; taʼmá yáa lamba nʉ́ai siʔan tuuwɨ̀ jʉa, ba dragon nʉ́ai siʔan áwáimʉ. Revelation 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.
Txaʼñel ts’íib yéetel xuulil u ba’alil lu’umal k’aaba’an yéetel u t’aan. Ti’ 1798, Ajab tu t’aan tuláakal Israel ichil Witz Karmel, tu’ux Eliyas yan u ts’áik jump’éel prueba ti’ le máaxo’ob k’ajóolta’an, uti’al u ye’esik wa le Yuumil hebreoso’ob, wa le dios Jezabel, leti’ le noj Dios ka’ajóol. Jezabel yaan ti’ yéetel cuatrocientos cincuenta profeta’ob ti’ Baal yéetel cuatrocientos profeta’ob ti’ le k’aaxilo’. Le falso dios Baal jump’éel dios máak ti’ xiib, ka le falso dios Astarot jump’éel dios máak ti’ ko’olel.
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.
दुका झुटा भविष्यवक्ताहारूले मण्डली र राज्यको संयोजनलाई प्रतिनिधित्व गर्छन्, किनकि भविष्यवाणीमा जब पुरुष र स्त्रीलाई एकसाथ प्रस्तुत गरिन्छ, स्त्रीले मण्डलीलाई र पुरुषले राज्यलाई जनाउँछ। एलियाह आठ सय पचास जनाविरुद्ध एक्लै उभिएका थिए, जब उनले स्त्री र पुरुष झुटा देवताहरूले प्रतिनिधित्व गरेको, तथा अहाब र ईजेबेलको विवाहद्वारा पनि देखाइएको, मण्डली र राज्यको अशुद्ध संयोजनको सामना गरे। अहाब र ईजेबेलद्वारा देखाइएको मण्डली र राज्यको दृष्टान्तले रिपब्लिकनवादको सिङको भ्रष्टतालाई प्रतिनिधित्व गर्छ, र बाल तथा अश्तारोतले प्रोटेस्टेन्ट सिङको भ्रष्टतालाई प्रतिनिधित्व गर्छन्।
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.
Ña jekopyhyje ha’e va’ekue Elías remiñe’ẽ vai pe religión oñembyaíva rehe, ojehechaukáva Tiatíra-pe Apocalipsis capítulo mokoĩme. Elías ohechauka peteĩ protestánte, pórke pe definición añoite oĩva protestánte rehegua ha’e peteĩ opu’ãva Roma rehe. Elías remiñe’ẽ vai ohechauka pe ñe’ẽ vai oñemoĩva pe joaju iglesia ha estado apytépe rehe, ojejapóva pe joaju marangatu’ỹ rupive peteĩ estado oñembyaíva ha peteĩ iglesia oñembyaíva ndive.
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.
Però tenc unes poques coses contra tu: que permets aquella dona Jezabel, que es diu a si mateixa profetessa, d’ensenyar i de seduir els meus servents a cometre fornicació i a menjar coses sacrificades als ídols. I li he donat temps perquè es penedís de la seva fornicació, i no s’ha penedit. Heus aquí, jo la llançaré en un llit, i els qui cometen adulteri amb ella, en gran tribulació, si no es penedeixen de llurs obres. Apocalipsi 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.
Jî xwarinê re peyama ku hûn qebûl dikin tê temsîl kirin, û peyamek ku ji bo pûtan hatî qurban kirin, doktrînên Katolîsîzmê tê temsîl kirin, ev jî nîşana rastîn a perestina pûtan ya nefretbar e. Gelê Xwedê di Serdema Tarî de gelek ji doktrînên paganî yên Katolîsîzmê qebûl kiribûn, û bi taybetî perestina rojê.
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.
پاخان کاری ایک ناجائز تعلق ہے اور نبوتی طور پر عین اُس جوہر کی نمائندگی کرتی ہے جس کی دستور ممانعت کرتا ہے؛ یعنی کلیسیا اور ریاست کا امتزاج۔ اخاب یزیبل کے ساتھ ایک ناجائز تعلق میں تھا، کیونکہ اسرائیل کے بادشاہ کی حیثیت سے اسے کسی مشرک شہزادی سے شادی نہیں کرنی چاہیے تھی۔ یسوع نے یوحنا بپتسمہ دینے والے کو ایلیاہ قرار دیا، اور یوحنا نے بھی اُسی غیر مقدس تعلق کا سامنا کیا جب اُس نے ہیرودیس کو ہیرودیاس، اپنے بھائی کی بیوی، سے شادی کرنے پر ملامت کی۔
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.
Porque Herodes había prendido a Juan, y le había atado y puesto en la cárcel por causa de Herodías, mujer de Felipe su hermano. Porque Juan le decía: No te es lícito tenerla. Mateo 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).
Die Konfrontation Elias mit Ahab und Isebel bildete die Konfrontation des Johannes mit Herodes und Herodias im Voraus ab; denn beide Beziehungen stellten eine ungesetzliche Verbindung von Kirche und Staat dar. Zusammen verkörpern sie die Elia-Botschaft der Hundertvierundvierzigtausend, die dem Papsttum (Isebel und Herodias), den zehn Königen, die die Vereinten Nationen darstellen (Ahab und Herodes), und den Vereinigten Staaten, die den falschen Propheten darstellen (die falschen Propheten von Karmel und Salome, die Tochter der Herodias), entgegentritt.
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.
Кармелдеги пайгамбарлык кырдаал Америка Кошмо Штаттарынын Конституциясын Илияс тарабынан коргоону да камтыйт; ал Конституция чиркөө менен мамлекеттин ажыратылышы принцибин бекемдейт.
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.
Ug Ahab nga nakakita kang Elias, miingon si Ahab kaniya, Ikaw ba siya nga nagasamok sa Israel? Ug siya mitubag, Wala ako magasamok sa Israel; kondili ikaw, ug ang balay sa imong amahan, tungod kay gibiyaan ninyo ang mga sugo sa Ginoo, ug ikaw misunod sa mga Baalim. 1 Hari 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.
Constitución ukax utt’ayäna, republicanismo ukat protestantismo sat pä qillqañanakax sapakïpuniw maynit maynikama jaljatäpuniñapa. Ukampis Apocalipsisax uñt’ayiwa, kunapachatï Estados Unidos markax qhipharux dragonjam parlkani ukhaxa, ukax kunapachatï Estados Unidos markan apostata iglesianakax control katoqapxani ukat apostata gobiernompi mayacht’asipkani ukhawa.
“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.
“Ngunit ano ang ‘larawan sa halimaw’? at paano ito mabubuo? Ang larawan ay ginagawa ng halimaw na may dalawang sungay, at ito ay isang larawan sa halimaw. Tinatawag din itong larawan ng halimaw. Kaya upang malaman kung ano ang anyo ng larawan at kung paano ito mabubuo, kailangan nating pag-aralan ang mga katangian ng halimaw mismo—ang kapapahan.
“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.
«ئککئم نۆک ئىنت نێن ئاشم ئیسەجىلەن سادەلەننەن ئايرىلىپ، بوتپەرەسلىك آيىنلىرى ۋە ئورپ-ئادەتلىرىنى قوبۇل قىلىش ئارقىلىق بۇزۇلغاندا، ئۇ خۇدانىڭ روھى ۋە قۇدرىتىنى يوقاتتى؛ ۋە خەلقنىڭ ۋىجدانلىرىنى كونترول قىلىش ئۈچۈن، دۇنياۋى ھۆكۈمەت كۈچىنىڭ ياردىمىنى ئىزدىدى. بۇنىڭ نەتىجىسى پاپالىق بولدى، يەنى دۆلەت ھاكىمىيىتىنى كونترول قىلغان ۋە ئۇنى ئۆزىنىڭ مەقسەتلىرىنى ئىلگىرى سۈرۈش ئۈچۈن، بولۇپمۇ «بىدئەت»نى جازالاش ئۈچۈن قوللانغان بىر چىرکەۋ بولدى. ئامېرىكا قوشما شتاتلىرى ھايۋاننىڭ بىر سۈرىتىنى ياسىشى ئۈچۈن، دىنىي ھاكىمىيەت پۇقرالىق ھۆكۈمەتنى شۇ دەرىجىدە كونترول قىلىشى كېرەككى، دۆلەت ھوقۇقىمۇ چىركەۋ تەرىپىدىن ئۆزىنىڭ مەقسەتلىرىنى ئەمەلگە ئاشۇرۇش ئۈچۈن قوللىنىلىدىغان بولسۇن.» 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.
إلياس على جبل الكرمل مثَّل عمل الميليّين، وقد أُقيم الميليّون بوصفهم النبيَّ الحق في مقابل أولئك الذين كانوا قد خرجوا حديثًا من تحت تأثير الكاثوليكية، لكنهم اختاروا، من خلال رفضهم لنور الملاك الأول، أن يعودوا إلى روما. وهكذا، تكوَّنت رسالة الملاك الثاني في ربيع سنة 1844 من تحديد الطوائف البروتستانتية على أنها بنات بابل، والميليّين على أنهم القرن البروتستانتي الحقيقي.
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.
Khi Đức Chúa Trời đem Y-sơ-ra-ên thời cổ ra khỏi ách nô lệ của Ê-díp-tô và qua làn nước của Biển Đỏ, Ngài đã khởi sự một tiến trình thử luyện từng bước, bắt đầu bằng sự thử nghiệm về ma-na từ trời.
“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.
«Біздің үстімізге өткен ғасырлардың жиналған нұры жарқырап тұр. Исраилдің ұмытшақтығы туралы жазба біздің ағартылуымыз үшін сақталған. Осы дәуірде Құдай әрбір ұлттан, ру-тайпадан және тілден Өзіне бір халықты жинау үшін Өз қолын созды. Адвенттік қозғалыста Ол Өз мұрасы үшін әрекет етті, Мысырдан алып шыққанда исраилдіктер үшін қалай әрекет еткен болса, дәл солай. 1844 жылғы ұлы күйзелісте Оның халқының сенімі Қызыл теңіз жағасында еврейлердің сенімі сыналғандай сыналды». 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.
᱑᱘᱔᱔ ᱥᱟᱞᱞᱤ ᱚᱠᱴᱳᱵᱚᱨ 22 ᱨᱮ ᱡᱟᱦᱟᱸ ᱵᱷᱟᱹᱜᱤᱥ ᱧᱟᱢ ᱟᱠᱟᱱᱟ, ᱚᱱᱟ ᱥᱣᱚᱨᱜᱤᱭ ᱥᱟᱱᱠᱴᱩᱣᱟᱨᱤ ᱨᱮᱭᱟᱜ ᱵᱩᱡᱷᱟᱹᱣ ᱚᱱᱚᱞ ᱠᱮᱫᱟ, ᱟᱨ ᱚᱱᱟ ᱮᱱᱠᱟᱜᱼᱜᱮ ᱥᱟᱵᱟᱛ ᱨᱮᱭᱟᱜ ᱯᱟᱨᱤᱠᱷᱟ ᱥᱟᱢᱱᱟᱝ ᱟᱱᱟ, ᱡᱮᱢᱚᱱ ᱢᱟᱱᱱᱟ ᱨᱮᱭᱟᱜ ᱯᱟᱨᱤᱠᱷᱟ ᱯᱨᱟᱹᱪᱤᱱ ᱤᱥᱨᱟᱭᱮᱞ ᱞᱟᱜᱤᱫ ᱫᱚ ᱜᱮᱞ ᱯᱟᱨᱤᱠᱷᱟ ᱨᱮᱭᱟᱜ ᱫᱷᱟᱨᱟ ᱢᱤᱫ ᱯᱨᱚᱛᱷᱚᱢ ᱯᱟᱨᱤᱠᱷᱟ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ।
“The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.
«خداوند در سال ۱۸۴۷، هنگامی که برادران در روز سَبَّت در تاپشامِ مین گرد آمده بودند، رؤیای زیر را به من عطا فرمود.»
“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.
“Ñuqanchikqa huk mana rikuchisqa mañakuy espirituta musyarkanchik. Hinaspataq mañakusqanchikpiqa Santo Espíritu uraykamurqan ñuqanchikman. Ancha kusisqañam karqanchik. Manaraq unayllataq kay pachapi kaqkunamanta chinkasqa rikukurqani, hinaspataq Diospa glorianpa rikuyñinwan muyusqa karqani. Rikurqani huk angelta, ancha utqaylla ñuqaman phawamushaqta. Payqa utqayllam apawarqan kay pachamanta Santo Llaqtaman. Llaqtapiqa rikurqani huk templota, chaymanmi yaykurqani. Ñawpaq cortinaman chayanaypaqqa huk punkuta pasarkani. Chay cortina hoqarisqa karqan, hinaspataq chayanta pasaspa yaykurqani santo cheqaman. Chaypim rikurqani inciensopa altarninta, qanchis mechayuq candelabrota, hinaspataq mesata, maypichus karqan tantakuna rikuchisqa t’anta. Santo cheqapa glorianta qawasqaymanta qhipamanqa, Jesusqa hoqarirqan iskay ñiqin cortinata, hinaspataq yaykurqani santísimo cheqaman.”
“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.
«احُجْرِ اللّٰەی سەرووترین تابوتم بینی؛ سەرەوە و لاوەکانی لە زێڕی پاکترین بوو. لە هەر دوو کۆتایی تابووتەکە، کەروبیەکی جوان هەبوو کە باڵەکانی بەسەر تابووتەکەدا بڵاو کردبووەوە. ڕووەکانیان بەرەو یەکتر بوو، و سەرەوەیان بۆ خوارەوە دەڕوانی. لە نێوان فریشتەکاندا مەجمەریەکی زێڕین هەبوو. سەرەوەی تابووتەکە، لەو شوێنەی فریشتەکان وەستابوون، شکۆیەکی زۆر درەوشاوە هەبوو کە وەک تەختێک دەردەکەوت کە خودا لەوێدا نیشتەجێ بوو. عیسا لەلای تابووتەکە وەستابوو، و کاتێک نوێژەکانی پیرۆزان بۆ لای ئەو بەرز دەبوونەوە، بخوورەکە لە مەجمەرەکەدا دەکەوتە دووکەڵ، و ئەو نوێژەکانیان لەگەڵ دووکەڵی بخوورەکە بەرز دەکردەوە بۆ باوکی خۆی. لە ناو تابووتەکەدا گۆزە زێڕینەکەی مەنا، دارەکەی هارون کە گەلا کردبوو، و تەختە بەردینەکان هەبوون کە وەک کتێبێک پێکەوە دادەخران. عیسا ئەوانی کردەوە، و من دە فرمانەکانی خوایەتی بینی کە بە پەنجەی خودا لەسەریان نووسرابوون. لەسەر یەک تەختە چوار بوون، و لەسەر ئەوی دیکە شەش. ئەو چوارەی سەر تەختەی یەکەم زیاتریان دەدرەوشانەوە لەو شەشەی دیکە. بەڵام چوارەم، واتە فرمانی شەممە، لە هەموویان زیاتر دەدرەوشایەوە؛ چونکە شەممە تەرخان کرابوو بۆ ئەوەی بە ڕێزگرتن لە ناوی پیرۆزی خودا بپارێزرێت. شەممەی پیرۆز پرشنگدار دیار بوو—هالۆیەکی شکۆ بە دەوری هەمووی دا بوو. من بینی کە فرمانی شەممە لەسەر خاچ نەچەقیندراوە. ئەگەر وابووایە، ئەوا نوو فرمانەکەی دیکەش نەچەقیندرابوون؛ و ئێمە ئازاد دەبووین هەموویان بشکێنین، هەروەها چوارەمیش بشکێنین. من بینی کە خودا شەممەی نەگۆڕیوە، چونکە هەرگیز ناگۆڕێت. بەڵام پاپا ئەوی لە حەوتەمین ڕۆژی هەفتەوە بۆ یەکەمین ڕۆژی هەفتە گۆڕیوە؛ چونکە دەبوو کاتەکان و یاساکان بگۆڕێت.» 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.
Cuando los protestantes salieron de la Edad Oscura en 1798 y el libro de Daniel fue desellado, el sexto reino de la profecía bíblica, la bestia terrestre de dos cuernos de Apocalipsis trece, comenzó su marcha a través de la historia profética. El protestantismo fue fundado sobre el documento sagrado llamado la Santa Biblia, y el republicanismo fue fundado sobre el documento sagrado llamado la Constitución. Dios había sacado de la Edad Oscura a Su iglesia en el desierto, pero, así como sucedió con el antiguo Israel durante el período egipcio de esclavitud, el mandamiento del sábado había sido olvidado. Así como Israel cruzó el Mar Rojo en camino a la promulgación de la ley en el Sinaí, el Israel moderno cruzó el Atlántico en camino al 22 de octubre de 1844, donde la ley sería una vez más revelada. El Señor estaba levantando nuevamente a un pueblo que sería depositario de Su ley, depositario de Sus revelaciones proféticas y que llevaría el manto del protestantismo. Al antiguo Israel se le dieron las dos tablas de los Diez Mandamientos como símbolo de su obra de ser depositario de Su ley, y al Israel moderno se le dieron las dos tablas de Habacuc como símbolo de su obra como depositario de Su Palabra profética.
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.
आधुनिक इस्राएललाई, जब उसले तेस्रो स्वर्गदूतको सन्देश संसारसमक्ष प्रस्तुत गर्यो—जुन सन्देश प्रोटेस्टेन्टवादको आवरण धारण गर्नेहरूले घोषणा गर्छन्—तब दुई-दुई पाटीका दुवै समुच्चय वहन गर्नुपर्ने थियो। अन्धकार युगबाट निस्केको प्रोटेस्टेन्टवाद त्यसबेला अपूर्ण थियो, जसरी प्राचीन इस्राएल लाल समुद्र पार गर्दा अपूर्ण थियो। प्रोटेस्टेन्टवादले “बाइबल, र केवल बाइबल” भन्ने मूलमन्त्रको स्वीकार त गरेको थियो, तर रोमी क्याथोलिक धर्मका मूर्तिहरूलाई चढाइएका वस्तुहरूजस्ता अन्यजातीय सिद्धान्तहरू शताब्दीयौंदेखि ग्रहण गर्दै आएकाले परमेश्वरको वचनको यसको बुझाइ अपूर्ण थियो। परमेश्वरको अभिप्राय यो थियो कि एक सच्चा प्रोटेस्टेन्टले “व्यवस्था र अगमवक्ताहरू” द्वारा प्रतीकित परमेश्वरको सम्पूर्ण वचनको प्रतिनिधित्व गरोस्—ती दुई-दुई पाटीका दुवै समुच्चय, जसले परमेश्वरका जनहरूको कार्य र परमेश्वरको चरित्र दुवैलाई प्रतिनिधित्व गर्छन्। पहिलो स्वर्गदूतको कार्यको उद्देश्य एक सच्चा प्रोटेस्टेन्ट प्रजा उत्पन्न गर्नु थियो, जो उहाँको व्यवस्था र उहाँको भविष्यसूचक वचन दुवैका भण्डारे हुनेथिए।
“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.
“Dios hanan Qan Iglesiata kay p’unchaypi, imaynatachus ñawpaq Israelta waqyasqa karqan hinata, kay pachapi achki hina sayarinanpaq. Cheqaq kay atiyuq rakinaqwan, ñawpaq, iskay kaq, kinsa kaq angelkunapa willakuyninkunawan, Iglesiataqa iglesiakunamanta hinallataq kay pachamanta t’aqwarqan Paywan ch’uya qayllayman pusananpaq. Payqa paykunata Rimanapa waqaychaqninman tukuchirqan, hinallataq kay p’unchaypaq hatun profeciapa cheqaqkayninkunata paykunaman churapurqan. Imaynatachus ñawpaq Israelman churasqa karqan ch’uya rimaykuna hinata, chaykunapas huk ch’uya qatiykuymi, kay pachaman willasqa kananpaq. Apocalipsis 14 nisqapi kinsa angelkunaqa Diospa willakuyninkunapa achkinta chaskiq runakunatan rikuchin, paykunaq ranti hina lluqsinankupaq, kay pachapa tukuy suniyninpi, tukuy anchayninpi ima, waqyayta waqachinanpaq.” Testimonies, volumen 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.
ᱚᱱᱟ ᱥᱟᱵᱰᱷᱟᱱ ᱡᱮ ᱩᱱᱠᱩ ᱦᱚᱛᱮ ᱯᱨᱚᱠᱞᱟᱢ ᱠᱚ ᱦᱩᱭ ᱪᱟᱦᱤ ᱡᱟᱹᱦᱟᱸ ᱫᱩᱭ ᱥᱮᱴ ᱫᱩᱭ ᱯᱟᱴᱤ ᱨᱮᱭᱟᱜ ᱫᱷᱟᱨᱚᱱᱤᱭᱟᱹ ᱞᱮᱠᱟᱛᱮ ᱪᱤᱱᱦᱟᱹᱯ ᱟᱠᱟᱱᱟ, ᱥᱮᱴᱟᱜ ᱠᱟᱛᱷᱚᱞᱤᱠ ᱫᱷᱚᱨᱚᱢ ᱨᱮᱱᱟᱜ ᱪᱤᱦᱱᱟᱹ ᱦᱟᱛᱟᱣ ᱮᱴᱠᱟᱣ ᱵᱤᱨᱩᱫ ᱨᱮ ᱢᱮᱱᱟᱜᱼᱟ। ᱚᱱᱟ ᱯᱨᱚᱛᱤᱵᱟᱫ ᱟᱦᱟᱵ ᱟᱨ ᱡᱮᱡᱮᱵᱮᱞ ᱨᱮᱱᱟᱜ ᱵᱮᱦᱟᱹᱭᱟᱹ ᱥᱚᱢᱯᱚᱨᱠ ᱵᱤᱨᱩᱫ ᱨᱮ ᱠᱟᱱᱟ, ᱟᱨ ᱚᱱᱟ ᱮᱞᱤᱭᱟᱦ ᱦᱚᱛᱮ ᱢᱟᱩᱱᱴ ᱠᱟᱨᱢᱮᱞ ᱨᱮ ᱩᱯᱩᱨᱩᱢ ᱠᱟᱱᱟ। ᱢᱟᱩᱱᱴ ᱥᱤᱱᱟᱭ ᱨᱮ ᱫᱩᱭ ᱯᱟᱴᱤ ᱫᱷᱤᱨᱤ ᱮᱢᱚᱜ ᱟᱠᱟᱱᱟ 1842 ᱠᱷᱚᱱ 1849 ᱛᱷᱮᱱ ᱨᱮᱱᱟᱜ ᱤᱛᱤᱦᱟᱥ ᱨᱮ ᱦᱟᱵᱟᱠᱠᱩᱠ ᱨᱮᱱᱟᱜ ᱫᱩᱭ ᱯᱟᱴᱤ ᱠᱟᱯᱲᱟ ᱮᱢᱚᱜ ᱟᱠᱟᱱᱟ ᱨᱮ ᱪᱤᱱᱦᱟᱹᱯ ᱮᱫᱟ। ᱦᱟᱵᱟᱠᱠᱩᱠ ᱨᱮᱱᱟᱜ ᱫᱩᱭ ᱯᱟᱴᱤ ᱫᱚ ᱤᱥᱚᱨ ᱟᱨ ᱩᱱᱤᱭᱟᱜ ᱯᱨᱚᱴᱮᱥᱴᱟᱱᱴ ᱦᱚᱲ ᱛᱟᱞᱟ ᱨᱮᱱᱟᱜ ᱪᱩᱠᱛᱤᱭᱟᱹ ᱥᱚᱢᱯᱚᱨᱠ ᱨᱮᱱᱟᱜ ᱪᱤᱱᱦᱟᱹ ᱠᱟᱱᱟ। ᱚᱱᱟ ᱯᱟᱴᱤ ᱠᱚ ᱟᱹᱡᱦᱤᱨ ᱠᱚᱣᱟᱜ ᱫᱚ ᱢᱟᱹᱨᱟᱝ ᱤᱥᱨᱟᱭᱮᱞ ᱤᱥᱚᱨᱟᱜ ᱹᱟᱹᱭᱤᱱ ᱟᱹᱡᱦᱤᱨ ᱠᱚᱣᱟᱜ ᱥᱟᱢᱟᱱ ᱛᱮᱭᱟᱜᱼᱟ।
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.
Los Milleritas entraron en el Lugar Santísimo y recibieron la luz del sábado, pero el proceso de prueba aún no había concluido. Simultáneamente, el cuerno del Republicanismo avanzaba a través de esa misma historia. Y ambos cuernos alcanzarían un hito en su marcha conjunta en 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.
Millers Eliyahu-botschaft häa hervorgebracht a fortschreitenda Reinigungsprozess mit em beabsichtigta Zweck, s protestantische Horn z etabliera; und in dr identischa Gschicht isch s republikanische Horn in a fortschreitenda Prozess vo dr politische Entwicklig ibezoga gsi. Beide Hörner sin uf em glicha Erd-Tier, also müend si dur dr ganz Gschicht vo dem Erd-Tier im Gleichschritt ga.
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?
Աշխարհային գազանի Հանրապետական եղջյուրի առաջին մարգարեական բնութագիրը Սահմանադրությունը 1789 թվականին գործի մեջ դնելու՝ խոսելու գործողությունն էր։ 1798 թվականին (վախճանի ժամանակ, երբ Դանիելի գիրքը բացվեց), երկրային գազանը պիտի առաջին անգամ խոսեր որպես Աստվածաշնչյան մարգարեության վեցերորդ թագավորություն։ 1798 թվականը Միացյալ Նահանգների՝ որպես Աստվածաշնչյան մարգարեության վեցերորդ թագավորության սկիզբն էր, և 1798 թվականին երկրային գազանի պատմության սկզբում տեղի ունեցած այդ խոսելը պիտի նախատիպար այն վերջին ժամանակը, երբ վեցերորդ թագավորությունը պիտի խոսեր, և այդ ժամանակը ներկայացված է որպես վիշապի ձայնը։ Երբ քննենք Միացյալ Նահանգներում Հանրապետական եղջյուրի կողմից 1798 թվականին ընդունված օրենքները, պետք է ակնկալենք տեսնել այն օրենքների նախատիպը, որոնք պիտի ընդունվեն կիրակնօրյա օրենքի հետ կապված, երբ Միացյալ Նահանգները խոսի որպես վիշապ։ Մինչ կքննենք հետևյալ չորս օրենքները, ինքներդ ձեզ հարց տվեք՝ արդյո՞ք 1798 թվականին ընդունված այդ չորս օրենքներն ունեն Ալֆայի և Օմեգայի մարգարեական կնիքը։
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.
1798-жылы Америка Қошма Штатлары «Бөгде жұртлықлар және Бүлікші сөзлер туралы актлар» деп аталған бир неше муhim заңларды қабыл етти. Бул актлар Федералистлер назорат қылған Конгресс тәрепинен қабыл етилип, Америка Қошма Штатларының екинчи президенти һәм Жорж Вашингтонның сабық вице-президенти болған Президент Джон Адамс тәрепинен қол қоюлып заң күчигә игә болған төрт заңдин ибарәт еди.
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.
Законът за натурализацията: Този закон удължи изискването за пребиваване на имигрантите, за да станат граждани на Съединените щати, от 5 на 14 години. Той бе насочен главно към ограничаване на влиянието на новопристигналите имигранти, които често бяха свързани с опозиционната партия — Демократическо-републиканците.
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.
اَکتِ اَیلِیَن فرېنډز: دې اَکت صدر ته واک ورکولو چې د سولې په وخت کې هغه غیرتابعان چې د متحده ایالاتو د امنیت لپاره ګواښ بلل کېدل، تبعید کړي. دې اَکت صدر ته اجازه ورکوله چې هر هغه غیرتابع توقیف او تبعید کړي چې هغه یې خطرناک باله.
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.
Acta contra los enemigos extranjeros: Esta ley disponía la aprehensión, la restricción y la deportación de ciudadanos procedentes de países en guerra con los Estados Unidos. Fue promulgada como medida de precaución durante el tenso ambiente de finales de la década de 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.
قانۇنۇتارنىڭ ۋە قۇزغىلاڭچىلىق ھەققىدىكى قانۇن: بۇ «ئەللىكلەر ۋە قۇزغىلاڭچىلىق قانۇنلىرى» ئىچىدىكى ئەڭ زور تالاش-تارتىش قوزغىغانىدۇر. ئۇ ھۆكۈمەت ياكى ئۇنىڭ مەسئۇللىرىغا قارشى، ئۇلارنى تۆھمەت قىلىش ياكى نام-ئابرويىنى تۆكۈش نىيىتىدە «يالغان، شەرەپكە تېگىدىغان ۋە ئەدەۋەتلىك» يازمىلارنى نەشر قىلىشنى جىنايى جىنايەت دەپ بەلگىلىدى. تەنقىدچىلەر بۇنى سۆز ئەركىنلىكى ۋە مەتبۇئات ئەركىنلىكىگە قارىتىلغان بىۋاسىتە بىر ھۇجۇم دەپ قارىدى.
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.
Acts de Alien y Sedición tumu'ẽ la i kontroversiálit senu i na'guahẽ oposisión signifikánti hosi Democratic-Republicans, sira-ne'ebé fiar katak lei hirak-ne'e viola direitu konstitusionál fundamentais no dirije ba sira-nia partidu polítiku. Sira argumenta katak lei hirak-ne'e nu'udar violasaun ida ba Primeira Emenda, ne'ebé proteje liberdade de expressão no imprensa. Ikusmai, lei hirak-ne'e hala'o papel ida iha eleisaun tinan 1800, bainhira Thomas Jefferson no Democratic-Republicans manan presidénsia no Kongresu, ne'ebé lori ba revogasaun husi Act de Sedición.
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.
Parti Demokratik-Repibliken ti krwar ki sa bann lalwa ti pe vyol drwa fondamantal ki Lasanble Konstitisyon ti soutenir, e zot ti krwar osi ki sa bann lalwa ti pe vize parti politik opoze a. I pa enportan ki sa bann lalwa ti ganny aboli oubyen ki zot ti ekspire pli tar; Alpha ek Omega i ilistre lafen atraver konmansman. Dan sa listwar kot sa bann lalwa ti ganny adopte oubyen “koze” pour vin lalwa, Parti Federalis ti ganny opoze par en parti ki ti apel Demokrat-Repibliken. Levolisyon Parti Demokrat-Repibliken finalman i prodwir Parti Repibliken. En parti politik ki an prensipal ti ini ansanm lo baz en pozisyon kont lesklavaz.
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.
इतिहासकारहरू 1863 लाई दासत्वको प्रश्नमा आधारित गृहयुद्धको ठीक मध्यबिन्दुका रूपमा चिन्हित गर्छन्। 1863 प्रोटेस्टेन्ट सिङ्गका नयाँ मानकवाहकहरूको लागि पनि एउटा मार्गचिन्ह हो, जसले त्यसबेला स्वर्गदूतहरूद्वारा मिलरलाई दिइएको पहिलो समय-भविष्यवाणी (लेवीव्यवस्था अध्याय 26 को “सात समय” सम्बन्धी भविष्यवाणी) अस्वीकार गरे। के यो केवल साधारण संयोग हुन सक्छ कि “सात समय” को भविष्यवाणी ठीक त्यही दासत्वसम्बन्धी व्यवस्थाहरूमा आधारित छ, जुन लेवीव्यवस्थाको अघिल्लो अध्यायमा प्रस्तुत गरिएका छन्? “सात समय” द्वारा पहिचान गरिएको “शाप” यो प्रतिज्ञा थियो कि यदि अध्याय 25 का करारका व्यवस्थाहरूको अवज्ञा गरियो भने, इस्राएलले आफ्नो इतिहासको अन्त्य त्यही दासत्वमा फर्किएर गर्नेछ, जसबाट यो लाल समुद्रमा आफ्नो यात्रा आरम्भ गर्दा बाहिर निकालिएको थियो।
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.
1798’ден 1863’ке дейін саяси партия — Демократиялық-республикалық партия — бірқатар тазартулар мен сілкіністерден өтті. 1798 жылдан бастап, әсіресе 1840 жылғы 11 тамыздан бастап 1863 жылға дейін Миллерит қозғалысы да бірқатар тазартулар мен сілкіністерден өтті.
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.
دەموکرات-کۆمارییەکان، کە یەکێک بوون لە پارتە سیاسییە سەرەتاییەکانی ویلایەتە یەکگرتووەکان، بە ڕاستەوخۆ نەگۆڕان بۆ ئەو پارتە کۆمارییە نوێیەی کە ئەمڕۆ هەیە. بەڵکو، لە ماوەی کاتدا بە ژمارەیەک گۆڕانکاری و دابەشبوون تێپەڕی، و لە کۆتاییدا پێکهاتنی چەندین پارتەی سیاسیی جیاواز لێکەوتەوە پێش ئەوەی پارتە کۆمارییەکە سەرهەڵبدات.
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.
Партія демократів-республіканців, яку часто пов’язують із Томасом Джефферсоном і Джеймсом Медісоном, була заснована наприкінці XVIII століття як відповідь на Партію федералістів. Демократи-республіканці обстоювали суворе тлумачення Конституції, права штатів і аграрні інтереси.
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:
Adəwulabɛ 1820-sum mɛra, Democratic-Republican Party maŋa yira ka pɔri kɔlɔŋ-kɔlɔŋ ayi yihiri ani sɔŋsɔŋi n-ti. Pɔribu wulɔŋ pãa ti Era of Good Feelings (1817–1825) mɛra, waati n na mɔri n-yɛli n-kpɛri kɛ James Monroe ka perezidansi la. Siyasibu hɛri n-ti waati-kani mɔri Democratic-Republican Party ka yɔribu diɛri. Kɛ party la pãa yira ka pɔri kɛ pɔli-pɔli yitaayi, ani ka lebiri ka kɛ siyasibu tɔbisi n-ti:
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.
Парти т демократийу: Ittawen n Andrew Jackson, win yellan d aselway wis sa n yiman-is deg 1829, snulfan Парти т демократийу. Демократийен ижаксонйен ttusmersen tasqamut tamselwayt iǧehden, asemḍer ar utaram, akked usiɛed n uzref n uvut i yirgazen imellalen.
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.
पार्टी रिपब्लिकाना नैसियोनाल: ई पार्टिडो आन्द्रेउ जैक्सन के प्रेसिदेन्सिया के प्रतिक्रिया के रूप में उभरल और बाद में, जैक्सन-विरोधी अन्य गुटन के साथ विलीन होकर पार्टी विग में बदल गइल। नैसियोनाल रिपब्लिकानो आम तौर पर एगो मजबूत फेदेराल सरकार आ आर्थिक विकास के अधिक समर्थन करे वाला रहलें।
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.
حزب ضدّ الماسونية: كان هذا حزبًا سياسيًا قصيرَ العمر ظهر في عشرينيات القرن التاسع عشر، أساسًا استجابةً لمخاوف بشأن نفوذ الأخوية الماسونية السريّة. وقد استوعب بعض الأعضاء السابقين من الجمهوريين الديمقراطيين.
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.
ወገን ዊግ፡ በ1830ዎቹ የተመሠረተው የዊግ ወገን ቀድሞ የነበሩ ብሔራዊ ሪፐብሊካኖችን፣ ፀረ-ሜሶኖችን፣ እና ሌሎች የተቃዋሚ ቡድኖችን ያካተተ ነበር። በጃክሰናዊ ፖሊሲዎች ላይ ያላቸው ተቃውሞ፣ ጠንካራ የፌዴራል መንግሥት ድጋፍ፣ እና የኢንዱስትሪና የኢኮኖሚ እድገት ማበረታታት የመለያ ባህሪያቸው ነበሩ።
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.
ᎪᎵᏍᏓᏴᏗ ᎵᏍᎪᎯᏓ ᎦᎸᏉᏗ ᏍᏓᏱ ᏕᎦᏚᎲ 1850-ᎢᏳ ᎾᏍᎩ ᎠᏍᎦᏯ ᏗᎧᎿᎭᎥ ᎤᏣᏘ ᎤᎵᏍᏆᏂᎪᏗ ᎤᏕᏅᎯ ᏗᎦᏃᎮᏍᎬ ᏥᎩ ᏴᏫ ᎤᏅᏁᏍᎬ ᎠᏂᏴᏫ ᎢᏳᏍᏗ ᎤᏛᏛᎢ ᎤᏓᏠᏯᏍᏗ ᎠᎴ ᎠᏎ ᏂᎦᎥ ᎤᎾᏍᏓᏩᏗ ᎤᏕᏅᎯ ᎨᏒᎢ. ᎾᏍᎩ ᏚᏩᏛᎮ ᎦᏳᎳ ᏫᎩᏍ, ᏗᎬᏩᏓᏡᎬ ᎠᏂᏛᏁᎲ ᏧᏂᎦᏎᏍᏗ ᏴᏫ ᎤᏅᏁᏍᎬ, ᏍᎪᎵ ᎠᏂᏴᏫ ᎠᏂᎨᏒ, ᎠᎴ ᎤᏂᏣᏘ ᎤᎾᏓᏍᎦᎸᎩ ᏴᏫ ᎤᏅᏁᏍᎬ ᎢᏤ ᎤᎾᏓᏁᎸ ᎡᎳᏗ ᎤᏂᏁᎬᎢ. ᎢᎬᏱᏱ ᎵᏍᎪᎯᏓ ᎦᎸᏉᏗ ᏍᏓᏱ ᎤᏓᏡᎬ ᎠᏍᎦᏯ ᎤᏪᏘᎭ ᎠᏓᏡᎬ, John C. Fremont, 1856 ᎢᏳ ᎠᎵᏍᎪᎸᏙᏗ ᏧᏓᏑᏯᏍᏗ ᎤᏮᏔᏅᎩ, ᎠᎴ ᎤᏍᏗ ᎤᏂᎪᎯᏳ ᎤᏓᏡᎬ, Abraham Lincoln, 1860 ᎢᏳ ᎠᏥᏑᏰᏒᎩ. ᎾᏍᎩ ᎯᎠ, ᎵᏍᎪᎯᏓ ᎦᎸᏉᏗ ᏍᏓᏱ ᏧᏓᏓᎴᎩ ᎤᏂᏰᎸᏒ ᎬᏩᎵᎪᎯᏍᏗ-ᎵᏍᎪᎯᏓ ᎤᏂᏰᎸᏒ ᎢᏳᏍᏗ ᎠᏂᏛᏁᎲ ᎤᏓᏅᏛ, ᎠᎴ ᏧᏓᎴᎩ ᎤᏍᏆᏂᎪᏛ ᎤᏪᏥ ᎠᎹᏰᏟᎵ ᎠᏂᏴᏫ ᎠᏂᏛᏁᎲ ᏗᎧᎿᎭᎥ ᎠᎬᏱᎶᏗᏢ.
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.
By 1860, ti Partido Republicano pinili na ti umuna nga presidente na. Naibatay dayta iti maysa a koalisyon dagiti partido politikal a kumontra iti pannakaadipen. Idi 1863, ti Emancipation Proclamation “nagsao” a nangikkat iti pannakaadipen iti panagbiag na. Idi 1863, ti sungay a Republicano, a nairepresentar idiay iti Partido Republicano, “nagsao” a nangikkat iti pannakaadipen iti panagbiag na, bayat a ti Protestante a sungay nagsardeng a panagbalin a maysa a galaw ken nagbalin a Iglesia Adventista del Séptimo Día. Ti galaw dagiti Millerita legal ken opisial a nagpatingga idi Mayo ti 1863, ken iti dayta a tawen, ti sapata ni Moises, ti padto maipapan iti pannakaadipen, ket tinukiad. Ti addaan lapayagna, denggenna koma.
At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.
Na mangloloñña na tiempo, maba’någe yang un magaik guini tinakhalelu na tinige’ pot i “sengsong asuntun Moses” sigún gi inafa’maolek ni profeta Daniel.
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.
ܗܐ، ܟܠܗ ܐܝܣܪܐܝܠ ܥܒܪܘ ܢܡܘܣܟ، ܘܐܦ ܒܡܦܪܩܬܐ، ܕܠܐ ܢܫܡܥܘ ܩܠܟ؛ ܡܛܠ ܗܢܐ ܐܫܬܦܟܬ ܥܠܝܢ ܠܘܛܬܐ، ܘܡܘܡܬܐ ܕܟܬܝܒܐ ܒܢܡܘܣܗ ܕܡܘܫܐ ܥܒܕܗ ܕܐܠܗܐ، ܡܛܠ ܕܚܛܝܢ ܠܗ. ܕܢܝܐܝܠ 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.
ᎤᏫᎵᏯᎻ ᎻᎵᎵᎵᎵᏒ, ᎦᏈᎵᎡᎵ ᎠᎴ ᎤᏂᏣᏘ ᎠᏂᏍᎦᏯ ᎤᏂᏘᏂᎬᎬ ᎾᎯᏳ ᎤᎪᎵᏰᏗ ᎧᏃᎮᏛ ᎤᏕᏲᏅᎯ ᎾᎯᏳ, ᎢᎬᏱᏱ ᎤᏘᏃᎸᏔᏅ ᎠᏂᏴᏫ “ᎦᎵᏉᎩ ᏗᏕᏘᏴᏛ” ᎵᏫᏗᎦ ᏔᎵᏍᎪᎯ ᏑᏓᎵ. ᎻᎵᎵᎵᎵᏒ ᎤᏬᎯᏳᏔᏅ ᎯᎠ ᎾᏍᎩ ᎠᏥᎪᎵᏰᏗᏍᎬ ᏧᏓᎴᎰᎯ ᎾᎯᏳ ᎧᏃᎮᏛ, ᏫᎦᎵᏍᏔᏅ ᎡᏂᏏᏏᏍ ᎪᏪᎵ ᎤᏓᎴᎲᏍᎬ, ᎾᏍᎩᏃ ᎤᏙᎯᏳᎯ ᎵᏫᏗᎦ ᎤᎷᏨ ᎢᎬᏱ ᎢᏯᏍᏗ ᏚᎵᏍᏓᏁᎸ ᏔᎵᎢᏧ ᏧᏈ ᎠᎴ ᏦᎢᏧ ᏗᎾᏕᏘᏴᏛ ᏕᏂᏯᎵ ᎤᎪᎵᏰᏗ ᎦᏔᎬ 8:14. ᎠᏗᏒ ᎤᏩᏒ ᎧᏃᎮᏛ ᎠᎴ ᎦᎷᏕᏂ ᎤᏃᎮᏛ ᎠᏓᏟᎶᏍᏗ ᎤᏩᏒ ᎤᏙᎯᏳᎯ ᎠᏓᏅᏖᏍᎬ.
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.
Concordance Cruden nã nekkit referância ba palávra hebraiku ka gregu nebé depois traduzidu ba lian Ingrés iha Bíblia King James. Miller konsidera “kontekstu” hosi pásajen nebé nia estuda atu orienta nia komprensaun kona-ba liafuan ka pásajen Escritura nian. Bainhira to’o ba nia komprensaun kona-ba “tempu hitu”, simples tebes atu haree katak kontekstu ba “tempu hitu” iha kapítulu rua-nulu resin neen hosi Levítiku mak kapítulu rua-nulu resin lima.
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.”
Bapta isñi phisqha tunka phisqan t’aqanx uraqin samarañapa, Jubileo marana ukhamarak esclavitud tuqit kamachinaka uñacht’ayi. Bapta isñi phisqha tunka phisqan t’aqan kamachinakax “Diosan luqtir Moisesan kamachip” taypinkiwa; ukar ist’asax bendición utji, jan ukham lurañax “maldición” apani. Bapta isñi phisqha tunka suxtanxa, “paqallqu kuti” sat maldicionax pä waranqa phisqha pataka pä tunk maranakamp chikachasi, ukatx uraqin samarañapataki kamachinaka ukhamarak esclavitud tuqit principiosan qhana contexto-pan uñt’ayatawa. Bapta isñi phisqha tunka suxtanxa, uka castigojj “nayan arust’äwijan ch’axwäwipa” sasaw sutichasi.
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.
Axoŋ xel ngeen, te dinaa leen mbugal ba juróom-ñaari yoon ndax seeni bàkkaar. Dinaa indi ci yéen sabar buy feyoo ak yàqanteg sama kóllëre; te bu ngeen dajaloo ci seen dëkk yi, dinaa yónnee ci seen biir mbas mi; te dees na leen jébbal ci loxoy noon yi. Leviticus 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.
Ayatna, “ahd” tā jis de bāre vich Khudā nū̃ “jhagaṛā” hai, ohi ahd hovēgā jo is tō̃ pahilā̃ pachchīvē̃ bāb vich zikr kītā giā hai. Satt vāriā̃ dī sazā nū̃ Khudā de “ahd de jhagaṛe” ākhiyā giā hai, ate is nāl juṛī “lānat” ih hai ki Isrāʾīl nū̃ “uhnā̃ de dushmanā̃ de hāth vich sauṃp dittā jāvēgā,” ate dushmanā̃ de mulk vich pahuñch ke, (jiwẽ Daniyyel sī,) Isrāʾīl āpṇe dushmanā̃ de ghulām baṇ jāvēgā.
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.”
Egin yi Musa kyerɛw Lewifoɔ Nwoma aduonu nsia no, na wɔagye tete Israel afi Misraim nkoasom mu foforo, na nkoasom nnyinasosɛm a wɔda no adi wɔ aduonu num no bɛma aba nhyira anaa nnome. Tete Israel anhyɛ Yobele no mmara no da, na awiei koraa no, wɔhweteɛ atifi ahenni ne anafo ahenni no mu maa “mprɛnson,” de wiee nea Daniel frɛ no “Musa nnome” no.
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.
Ang kaugnayang tipan sa pagitan ng Diyos at ng Israel na nagsimula sa kanilang pagkaalipin sa Egipto ay nagtapos sa kanilang pagkaalipin sa Asiria at Babilonia. Ang “pitong panahon” laban sa hilagang kaharian ay nagtapos noong 1798, at ang “pitong panahon” laban sa timog na kaharian ay nagtapos noong 1844. Ang panimulang punto ng dalawang yugto ng pitong panahon ay itinatakda sa Isaias kabanata pito sa pamamagitan ng isang propesiya ng animnapu’t limang taon na ipinahayag ni Isaias kay haring Ahaz ng Juda noong 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.
بەڕاستی سەری سووریا دیمەشقە، و سەری دیمەشق ڕەزینە؛ و لە ناو شەستو پێنج ساڵدا ئەفرایم دەشکێندرێت، تاکوو گەلێک نەبێت. و سەری ئەفرایم سامیریایە، و سەری سامیریا کوڕی ڕەمالیاست. ئەگەر باوەڕ نەهێنن، بەڕاستی جێگیر نابن. ئیشایا ٧:٨، ٩
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.
ଆଇଜାୟା ଚିହ୍ନଟ କରିଥିଲେ ଯେ, ଭବିଷ୍ୟଦ୍ବାଣୀଟି 742 BCରେ ପ୍ରକାଶିତ ହେବା ସମୟରୁ “ପାଞ୍ଚଷଷ୍ଠି” ବର୍ଷର “ଭିତରେ” ଉତ୍ତର ରାଜ୍ୟ ଭଞ୍ଜିତ ହେବ। ଏହାର ଊଣେଇଶ ବର୍ଷ ପରେ, 723 BCରେ, ଉତ୍ତର ରାଜ୍ୟ ଇସ୍ରାଏଲ୍ ଅଶ୍ଶୂରର ରାଜାଙ୍କ ଦ୍ୱାରା ଦାସତ୍ୱକୁ ନିଆଯାଇଥିଲା, ଏବଂ ଛୟାଳିଶ ବର୍ଷ ପରେ, 677 BCରେ, ବାବିଲୋନର ରାଜା ଦକ୍ଷିଣ ରାଜ୍ୟ ଯିହୁଦାକୁ ଦାସତ୍ୱକୁ ନିଆଯାଇଥିଲେ। ପାଞ୍ଚଷଷ୍ଠି ବର୍ଷର ଏହି ଭବିଷ୍ୟଦ୍ବାଣୀ ଛଅଟି ଐତିହାସିକ ଚିହ୍ନସ୍ଥଳ ଉତ୍ପନ୍ନ କରେ। ପ୍ରଥମଟି ହେଉଛି 742 BC, ଯେତେବେଳେ ଏହି ପୂର୍ବବାଣୀ ପ୍ରକାଶିତ ହୁଏ। ଏହାର ଊଣେଇଶ ବର୍ଷ ପରେ, 723 BCରେ, ଉତ୍ତର ରାଜ୍ୟ ଅଶ୍ଶୂରୀୟମାନଙ୍କ ଦ୍ୱାରା ଦାସତ୍ୱକୁ ନିଆଯାଇଥିଲା। ଏହାର ଛୟାଳିଶ ବର୍ଷ ପରେ, 677 BCରେ, ଦକ୍ଷିଣ ରାଜ୍ୟ ବାବିଲୋନୀୟମାନଙ୍କ ଦ୍ୱାରା ଦାସତ୍ୱକୁ ନିଆଯାଇଥିଲା। ତା’ପରେ 723 BCରେ ଆରମ୍ଭ ହୋଇଥିବା ପ୍ରଥମ ଦୁଇ ହଜାର ପାଞ୍ଚଶେ କୁଡ଼ି ବର୍ଷ 1798ରେ ସମାପ୍ତ ହେଲା। ତା’ପରେ 1844ରେ, 677 BCରେ ଆରମ୍ଭ ହୋଇଥିବା ଦୁଇ ହଜାର ପାଞ୍ଚଶେ କୁଡ଼ି ବର୍ଷ ସମାପ୍ତ ହେଲା। 1844ରୁ, ସମଗ୍ର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଗଠନକୁ ପୂରଣ କରିବା ପାଇଁ ଏହି ପୂର୍ବବାଣୀ ଊଣେଇଶ ବର୍ଷ ବୃଦ୍ଧି ପାଇ 1863 ପର୍ଯ୍ୟନ୍ତ ପହଞ୍ଚିଲା; କାରଣ ଯେତେବେଳେ ଆଲ୍ଫା ଏବଂ ଓମେଗା ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଗଠନର ଆରମ୍ଭ ଚିହ୍ନିତ କରିବା ପାଇଁ ଊଣେଇଶ ବର୍ଷ ନିର୍ଦ୍ଦେଶ କଲେ, ସେତେବେଳେ ତାହାର ଶେଷକୁ ପହଞ୍ଚିବା ପାଇଁ ମଧ୍ୟ ଊଣେଇଶ ବର୍ଷ ଥିବା ଆବଶ୍ୟକ।
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.
Aŷisil ísel tána avadeth nu Mitzraimeth, ar dór anú-úveth, il nôrth ar il sôthar malchûthim eshúveth ta avadeth. Il nevû’oth ethaleth min il nevû’i histôria d’Aŷisil qadmôn, mamash, el Aŷisil rûḥânî modérn, ar, b’khen, il têma d’khol il simanê-dérekh nevû’i avadeth hi.
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.
ایشعیا سات کی نبوت 742 قبل مسیح میں نبی ایشعیا کی طرف سے شریر بادشاہ احاز کے سامنے پیش کی گئی، جب شمال اور جنوب کے درمیان ایک آنے والی خانہ جنگی کی نشان دہی کی جا رہی تھی۔ احاز کی جنوبی سلطنت قدیم اسرائیل کی حقیقی جلیلالقدر سرزمین تھی۔ 1798 میں، بائبلی نبوت کی روحانی جلیلالقدر سرزمین نے بائبلی نبوت کی چھٹی مملکت کے طور پر حکمرانی کرنا شروع کیا۔ جب 1844 میں حقیقی جلیلالقدر سرزمین کے خلاف سات زمانے ختم ہوئے، تو بادشاہ احاز کی تاریخ کی مانند ایک آنے والی خانہ جنگی موجود تھی۔ 1844 تک، سیاسی جماعتوں کے ٹوٹنے اور اتحاد قائم کرنے کی ہلچل تقریباً مکمل طور پر سیاسی رجحانات کی دو جماعتوں میں مستحکم ہو چکی تھی۔ غلامی کے اعتبار سے ڈیموکریٹس غلامی کے حامی تھے اور ریپبلکن غلامی کے مخالف تھے۔ 1798 سے 1860 میں خانہ جنگی کے آغاز تک، سیاسی جماعتوں کی دو جماعتوں کی تشکیل کا عمل طے پا چکا تھا۔
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.
Ahaz gloriösa landi bokstava simbolisado, i por tanto ta tipifiká gloriösa landi espiritual. E historia di Ahaz ta tipifiká e historia profétiko kaminda e profesía a ser proclamá na 742 a.C., i p’esei ta tipifiká e historia kaminda e profesía a yega na su fin. Den e historia di kuminsamentu, e reino norti, konsistí di dies tribu, a separá su mes for di e otro dos tribu komo protesta kontra e gobièrnu establecí divinamente di e dos tribu di sur. E dies tribu di norti a formá un konføderashon ku Siria, tipifikando e aliansa entre e konføderashon di sur i un poder representá simbólikamente pa Siria.
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.
Eñemombe’u mbyky ohechauka porãva Leviticus mokõipa poteĩme pe siete tiempoha ha’eha peteĩ promesa konveniopegua omopyendáva térã peteĩ jehovasa ñe’ẽrendu rehehápe, térã pe “maldición” tembiguáiramo jeiko rehehápe ñe’ẽrenduy hag̃ua’ỹre. Pe reino kuarahyreike gotyogua ha kuarahyresẽ gotyogua oñepyrũ oñondive peteĩ tetãramo, oñemosãsóva tembiguái reko-gui, ha upéi hag̃ua hag̃uáicha ojegueraha jey tembiguái rekópe umi iñapýrape peteĩteĩme.
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.
سادە و پێنج ساڵەکە لە کۆتایی ئەو پێشبینییانەی کۆیلایەتی، بەوە کۆتایی هات کە ئیسرائیلی ڕۆحی لە خاکی شکۆدارە ڕۆحییەکەدا بوو، لە ناوەڕاستی تەواوی شەڕێکی ناوخۆییی باکوور دژ بە باشوور. دوژمنەکانی ئەو شەڕە ناوخۆییە شانشینێک بوون کە هاوپەیمانییەکیان پێک هێنا و لە حکومەتی دامەزراوی بە فەرمانی خودا، کە لەو شانشینە بەرامبەرەدا جێگیر بوو، جیابوونەوە.
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.
1798-ымызбен гражданлық соғысқа дейін, Республикашылдықтың мүйізі құлдық мәселесінің екі қырын бейнелейтін саяси қарсыластардың екі табын қалыптастырған үдерістен өткізілді. Құлдық тәжірибесін жалғастыруды көздеген құлдықты жақтаушы қарсыластар бұл күресте жеңілді.
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.
1798-ера йинахьаь 1798-ера дуьйна граждански тӀом болчахьа тӀе, протестантизман дӀанахьаьн буьйсан мӀераш тӀе кхочуш хиларехь кхечу процесс цуьнан тӀехь ийна, шуьйра йоккха диний дош ларбаршийн ши къам хьахийна, уьш къайлехь кулгаллин масъалах долу ши аьтту агӀон тӀехь дӀатоху. Кулгаллийг довтуш, цу пророчествон йуьхьанцара маьӀнан дӀаяхьа лаьтта лаам баьхна дош ларбарш тӀомах дӀадайна.
In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.
Na 1863 a rọ̀ ìwọ̀n Kómù Répùblíkání mú, ó sì ṣàṣeyọrí láti kọ ìṣe ẹrú sílẹ̀.
In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.
1863-жылы протестантизмдин мүйүзү кулчулук жөнүндөгү пайгамбарлыкты четке кагууга жетишти.
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.
Haciendo esto, rechazaron la obra de Miller, el Elías para su tiempo. Al hacerlo, también rechazaron «el juramento de Moisés», la piedra fundamental para su tiempo. Entonces Moisés y Elías fueron rechazados, solo para volver el 11 de septiembre de 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.
알파와 오메가이신 그 놀라우신 언어학자는, 친히 팔모니, 곧 놀라우신 수를 세시는 이로 선포하신 “모세의 맹세”의 시간 예언 전반에 걸쳐 자신의 신적 서명을 기록하셨다. 너희가 믿지 아니하면, 정녕 굳게 서지 못하리라.