Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.
Zaj lus tim khawv pib thaum nws tshaj tawm tias yuav tsis muaj nag li, tsuas yog raws li nws lo lus xwb rau peb xyoos ib nrab.
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.
Eliyas tus neeg Tisbis, uas yog ib tug hauv cov neeg nyob Kile‑as, hais rau A‑has tias, Raws li tus Tswv Vajtswv ntawm cov Ixayees uas muaj txoj sia nyob, uas kuv sawv ntawm nws xub ntiag, yuav tsis muaj lwg thiab yuav tsis muaj nag nyob rau xyoo no, tsuas yog raws li kuv lo lus xwb. 1 Vajntxwv 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.
Peb xyoos thiab ib nrab ntawd sawv cev rau keeb kwm ntawm Thyatira txij xyoo 538 mus txog xyoo 1798. Xyoo 1798, thaum kawg ntawm lub sij hawm qhuav dej, Eliyas hu Ahab tuaj rau Carmel. Tus tim tswv thawj zaug txoj xov tau tshaj tawm txog teev uas Vajtswv yuav txiav txim rau hnub tim 22 Lub Kaum Hli, 1844. Tus tim tswv thawj zaug txoj xov yog lo lus txib rau Ahab kom hu tag nrho cov neeg Ixayees tuaj rau 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.
Thiab tau muaj li no tias, thaum Ahaj pom Eliyas, Ahaj hais rau nws tias, Koj puas yog tus uas ua rau cov Yixayee ntxhov? Thiab nws teb tias, Kuv tsis tau ua rau cov Yixayee ntxhov li; tiam sis yog koj, thiab tsev neeg ntawm koj txiv, vim nej tau tso tseg tej lus txib ntawm tus Tswv, thiab koj tau caum raws tej Npa-as. Nim no cia li txib mus, thiab hu kom tag nrho cov Yixayee tuaj sib sau ua ke rau ntawm roob Kamel, thiab cov yaj saub ntawm Npa-as plaub puas tsib caug leej, thiab cov yaj saub ntawm tej hav zoov plaub puas leej, uas noj mov ntawm Yexanpees rooj. Yog li Ahaj txib mus rau tag nrho cov Yixayee, thiab sau cov yaj saub tuaj ua ke rau ntawm roob Kamel. Thiab Eliyas tuaj cuag tag nrho haiv neeg, thiab hais tias, Nej yuav yuj yees nyob nruab nrab ntawm ob lub tswv yim mus txog thaum twg? Yog tus Tswv yog Vajtswv, cia li caum raws nws mus; tab sis yog Npa-as, ces cia li caum raws nws mus. Thiab haiv neeg tsis teb nws ib lo lus li. 1 Vajntxwv 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.
Tag nrho cov Ixayees tau sib sau ua ke rau Carmel nyob rau tiam Elixaj, uas tom qab ntawd sawv cev rau keeb kwm ntawm William Miller thaum peb pawg ntseeg hauv Tshwm Sim tshooj peb tau raug sib sau ua ke. Pawg ntseeg uas thaum xub thawj tau khiav mus rau hauv roob moj sab qhua xyoo 538 kom dim ntawm Yexanpees txoj kev tsim txom, raws li tau sawv cev los ntawm pawg ntseeg Thyatira, tau tawm hauv roob moj sab qhua los ua tiam neeg uas yuav tsum raug ntsib nrog Elixaj txoj xov, uas sawv cev los ntawm William Miller. Ces tus tsiaj qus hauv ntiajteb tau qhib nws lub qhov ncauj thiab nqos dej nyab ntawm kev tsim txom uas tau raug xa tawm los tawm tsam nws tau ib txhiab ob puas rau caum xyoo.
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.
Thiab lub ntiajteb thiaj pab tus pojniam, thiab lub ntiajteb qhib nws lub qhov ncauj, thiab nqos tus dej nyab uas tus zaj tso tawm ntawm nws lub qhov ncauj. Kev Qhia Tshwm 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.
Nyob rau hauv lus faj lem, “kev hais lus ntawm ib lub tebchaws” yog kev ua haujlwm ntawm nws cov thawj coj tsim cai lij choj thiab cov thawj coj txiav txim plaub ntug, thiab nyob rau xyoo 1789 Tebchaws Meskas tau tsim tsa daim ntaub ntawv los saum ntuj los uas yog Txoj Cai Lij Choj ntawm Tebchaws Meskas, li ntawd thiaj tiv thaiv tau cov cai thiab txojkev ywj pheej uas tsim nyog los muab kev tiv thaiv ntawm kev tsim txom los ntawm ob leeg cov vajntxwv ntawm Tebchaws Europe thiab pawg ntseeg Kas Tos Liv uas tau thim kev ntseeg lawm.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Kev hais lus ntawm ib haiv neeg yog txoj kev nqis tes ntawm nws cov thawj coj tsim cai thiab cov thawj coj txiav txim.” 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.
Xyoo 1789, tam sim ua ntej pib ntawm lub luag hauj lwm cev Vajtswv lus ntawm Tebchaws Meskas ua lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem, nws tau hais lus zoo li ib tug Menyuam Yaj, tiam sis thaum txog hnub Sunday txoj cai nws yuav hais lus zoo li ib tug zaj.
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.
Thiab kuv pom dua ib tug tsiaj qus ntxiv sawv tawm hauv lub ntiaj teb tuaj; nws muaj ob tug kub zoo li ib tug menyuam yaj, thiab nws hais lus zoo li ib tug zaj. Tshwm Sim 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.
Qhov pib thiab qhov xaus ntawm tus tsiaj qus hauv ntiajteb raug cim tseg los ntawm nws txoj kev hais lus. Xyoo 1798, Ahab hu tag nrho cov neeg Ixayees tuaj rau saum Roob Carmel, qhov chaw uas Eliyas yuav tsa ib qho kev sim los ua pov thawj rau cov uas tab tom saib seb Vajtswv ntawm cov Henplais los yog tus vajtswv ntawm Jezebel yog tus Vajtswv tiag. Jezebel muaj plaub puas tsib caug tus cev Vajtswv cuav ntawm Npas-as thiab plaub puas tus cev Vajtswv cuav ntawm tej nroj tsuag dawb huv. Tus vajtswv cuav Npas-as yog ib tug vajtswv txiv neej, hos tus vajtswv cuav Ashtaroth yog ib tug vajtswv poj niam.
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.
Ob pab cuav ob pab ntawd sawv cev rau kev sib xyaw ua ke ntawm pawg ntseeg thiab lub xeev, vim hauv kev yaj saub thaum ib tug txiv neej thiab ib tug poj niam raug nthuav tawm ua ke, tus poj niam sawv cev rau ib pawg ntseeg thiab tus txiv neej sawv cev rau lub xeev. Eliyas raug coob dua yim pua tsib caug rau ib leeg thaum nws ntsib txoj kev sib xyaw ua ke tsis dawb huv ntawm pawg ntseeg thiab lub xeev, raws li tau sawv cev los ntawm cov poj niam thiab txiv neej dab mlom cuav, thiab kuj los ntawm kev txij nkawm ntawm Ahab thiab Jezebel. Daim duab piv txwv ntawm Ahab thiab Jezebel txog pawg ntseeg thiab lub xeev sawv cev rau kev qias tsis huv ntawm lub kub ntawm Republicanism, thiab Baal thiab Ashtaroth sawv cev rau kev qias tsis huv ntawm lub kub Protestant.
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.
Qhov teeb meem yog Eliyas txoj kev tawm tsam tawm tsam txoj kev ntseeg uas qias thiab xeb paug uas Thyatira sawv cev hauv Tshwm Sim tshooj ob. Eliyas sawv cev rau ib tug Protestant, rau qhov tib qho kev txhais ntawm Protestant xwb yog ib tug neeg uas tawm tsam Loos. Eliyas txoj kev tawm tsam sawv cev rau kev tawm tsam kev sib xyaw ua ke ntawm pawg ntseeg thiab lub xeev, uas raug ua tiav los ntawm txoj kev koom tes uas tsis dawb huv ntawm ib lub xeev uas twb qias paug lawm nrog ib pawg ntseeg uas twb qias paug lawm.
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.
Txawm li ntawd los Kuv tseem muaj ob peb yam tawm tsam koj, vim koj cia tus poj niam Yexenpee ntawd, uas hu nws tus kheej tias yog ib tug yaj saub poj niam, los qhia thiab ntxias Kuv cov tub qhe kom ua nkauj ua nraug thiab kom noj tej khoom uas muab fij rau tej mlom. Thiab Kuv tau pub sijhawm rau nws kom nws hloov siab lees txim ntawm nws txoj kev ua nkauj ua nraug; tiam sis nws tsis lees txim. Saib seb, Kuv yuav muab nws pov rau saum txaj, thiab cov uas deev luag poj luag txiv nrog nws rau hauv txoj kev txom nyem loj, tshwj tsis yog lawv hloov siab lees txim ntawm lawv tej kev ua. Tshwm Sim 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.
Kev noj sawv cev rau txoj xov uas koj lees txais, thiab ib txoj xov uas raug fij rau tej mlom sawv cev rau tej lus qhuab qhia ntawm Catholicism, uas yog lub cim tseeb ntawm txoj kev pe hawm tej mlom uas qias vuab tsuab. Vajtswv haiv neeg nyob rau lub Caij Tsaus Ntuj tau los lees txais ntau yam ntawm tej lus qhuab qhia cuav ntawm Catholicism uas yog ntawm cov neeg pe dab pe mlom, thiab tshwj xeeb tshaj yog kev pe hawm lub hnub.
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.
Kev ua nkauj ua nraug yog ib txoj kev sib raug zoo uas tsis raug cai, thiab nyob rau hauv kev cev faj lem nws sawv cev rau lub ntsiab tseeb ntawm yam uas Txoj Cai Lij Choj txwv tsis pub; yog kev sib xyaw ua ke ntawm pawg ntseeg thiab lub xeev. Ahab tau nyob hauv ib txoj kev sib raug zoo uas tsis raug cai nrog Jezebel, rau qhov nws yog ib tug vajntxwv ntawm Ixayees ces nws tsis tsim nyog yuav ib tug ntxhais huabtais uas yog neeg tsis ntseeg Vajtswv. Yexus tau qhia tias Yauhas uas ua kevcai raus dej yog Eliyas, thiab Yauhas kuj tau ntsib tib txoj kev sib raug zoo tsis dawb huv ntawd thaum nws cem Helauj vim nws yuav Helodias, uas yog nws tus kwv tus pojniam.
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.
Vim yog Helauj twb ntes Yauhas, muab nws khi, thiab muab nws kaw rau hauv tsev lojcuj vim Helaujdiyas, uas yog nws tus kwv Filis tus pojniam. Rau qhov Yauhas tau hais rau nws tias, Tsis raug cai rau koj yuav nws. Mathais 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).
Kev tawm tsam uas Eliyas muaj nrog Ahas thiab Yexanpees yog ib daim duab qhia ua ntej txog Yauhas txoj kev tawm tsam nrog Helauj thiab Helaudias, vim ob txoj kev sib raug zoo ntawd sawv cev rau ib txoj kev sib koom uas txhaum cai ntawm pawg ntseeg thiab lub xeev. Ua ke, lawv sawv cev rau Eliyas txoj xov ntawm ib puas plaub caug plaub txhiab leej, uas tawm tsam lub papacy (Yexanpees & Helaudias), kaum tus vajntxwv uas sawv cev rau United Nations (Ahas & Helauj), thiab Tebchaws Meskas uas sawv cev rau tus yaj saub cuav (cov yaj saub cuav ntawm Khamel thiab Xaloome, Helaudias tus ntxhais).
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.
Qhov chaw xwm txheej yaj saub ntawm Carmel suav nrog Eliyas txoj kev tiv thaiv Txoj Cai Lij Choj ntawm Tebchaws Meskas, uas tau muab khaws cia rau hauv nws txoj ntsiab cai txog kev cais pawg ntseeg thiab lub xeev tawm nyias nyias.
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.
Thiab tau muaj tias, thaum Ahaj pom Eliyas, Ahaj hais rau nws tias, Koj puas yog tus uas ua kom cov Yixayee ntxhov siab? Thiab nws teb tias, Kuv tsis tau ua kom cov Yixayee ntxhov siab; tiam sis yog koj, thiab tsev neeg ntawm koj txiv, vim nej tau tso tseg tej lus txib ntawm tus Tswv, thiab koj tau mus raws cov Npa-as. 1 Vajntxwv 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.
Txoj Cai Lij Choj tau tsa tseg tias ob tug kub—Republicanism thiab Protestantism—yuav tsum nyob sib cais ntawm ib leeg mus ib txhis. Tiamsis Phau Ntawv Qhia Tshwm qhia meej tias thaum kawg uas Tebchaws Meskas hais lus zoo li ib tug zaj, nws yuav ua li ntawd thaum cov pawg ntseeg thim txojkev ntseeg hauv Tebchaws Meskas tuav txoj cai thiab koom ua ke nrog tsoomfwv uas twb poob kev ncaj lawm.
“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.
“Tiamsis ‘duab rau tus tsiaj qus’ yog dabtsi? thiab nws yuav raug tsim li cas? Daim duab no yog tsim los ntawm tus tsiaj qus muaj ob tug kub, thiab nws yog ib daim duab rau tus tsiaj qus. Nws kuj raug hu ua daim duab ntawm tus tsiaj qus. Yog li ntawd, kom paub tias daim duab ntawd zoo li cas thiab nws yuav raug tsim li cas, peb yuav tsum kawm txog tej yam ntxwv ntawm tus tsiaj qus nws tus kheej—uas yog papacy.”
“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.
“Thaum pawg ntseeg thaum ntxov tau ua phem zuj zus los ntawm kev ncaim ntawm txoj kev yooj yim ntawm txoj moo zoo thiab lees txais tej kab ke thiab kev coj noj coj ua ntawm cov neeg pe dab pe mlom, nws poob Vajtswv tus Ntsuj Plig thiab hwj chim; thiab kom tswj tau tej kev xav raws siab ntsws ntawm cov neeg, nws thiaj nrhiav kev txhawb nqa ntawm lub hwj chim pej xeem. Qhov tshwm sim yog txoj kev kav papacy, yog ib pawg ntseeg uas tswj lub hwj chim ntawm lub xeev thiab siv nws los txhawb nws tus kheej tej hom phiaj, tshwj xeeb tshaj yog rau kev rau txim rau ‘kev ntseeg cuav.’ Kom Tebchaws Meskas thiaj tsim tau ib tug duab ntawm tus tsiaj qus, lub hwj chim kev ntseeg yuav tsum tswj tau tsoom fwv pej xeem kom lub hwj chim ntawm lub xeev kuj yuav raug pawg ntseeg siv los ua kom tiav nws tus kheej tej hom phiaj.” 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.
Eliyas nyob saum Roob Kawmes sawv cev rau tes haujlwm ntawm cov Millerites, thiab cov Millerites raug tsa ua tus cev Vajtswv lus tseeb nyob rau hauv qhov sib piv nrog cov uas nyuam qhuav tawm hauv qab txoj kev tswj hwj chim ntawm Kev Ntseeg Kas Tos Liv los, tiamsis vim lawv tsis lees txais txoj kev kaj ntawm thawj tus timtswv ceeb toom, lawv thiaj xaiv rov qab mus rau Loos. Yog li ntawd, txoj xov ntawm tus timtswv ceeb toom thib ob nyob rau lub caij nplooj ntoos hlav xyoo 1844 muaj nyob hauv qhov kev taw qhia tias cov pawg ntseeg Protestant yog cov ntxhais ntawm Npanpiloo, hos cov Millerites yog lub kub tseeb ntawm Protestant.
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.
Thaum Vajtswv coj cov Ixayees thaum ub tawm hauv txojkev qhev ntawm Iyi tebchaws thiab hla dej Hiavtxwv Liab, Nws tau pib ib txojkev sim uas nce zuj zus, uas tau pib nrog txojkev sim ntawm cov manna saum ntuj.
“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.
“Saum peb tab tom ci los ntawm qhov kaj uas tau khaws tseg ua ke ntawm tej tiam dhau los. Zaj keeb kwm txog cov Yixayee txoj kev hnov qab tau raug khaws cia tseg cia rau peb qhov kev paub meej. Nyob rau tiam no Vajtswv tau tsa Nws txhais tes los sau ua ke rau Nws tus kheej ib haiv neeg los ntawm txhua lub tebchaws, txhua xeem, thiab txhua yam lus. Hauv txoj kev txav ntawm txoj kev los txog Nws tau ua haujlwm rau Nws cov qub txeeg qub teg, ib yam li Nws tau ua haujlwm rau cov Yixayee thaum coj lawv tawm hauv Iyi tebchaws. Hauv txoj kev chim siab loj ntawm xyoo 1844 txoj kev ntseeg ntawm Nws haiv neeg tau raug sim ib yam li cov Henplais txoj kev ntseeg ntawm Hiavtxwv Liab.” Testimonies, phau 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.
Kev poob siab ntawm hnub tim 22 Lub Kaum Hli, 1844, tau coj mus rau txoj kev to taub txog lub tuam tsev dawb huv saum ntuj ceeb tsheej, uas tom qab ntawd tau nthuav tawm qhov kev sim ntawm Hnub Xanpataus ib yam li qhov kev sim ntawm manna tau los ua thawj zaug ntawm ib pawg kaum qhov kev sim rau cov Yixayee thaum ub.
“The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.
“Tus Tswv tau muab qhov kev pom hauv qab no rau kuv thaum xyoo 1847, thaum cov kwvtij nkauj muam tau sib sau ua ke rau hnub Xanpataus, hauv Topsham, Maine.
“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.
“Peb tau hnov ib tug ntsuj plig thov Vajtswv uas txawv txav heev. Thiab thaum peb thov Vajtswv, Vaj Ntsuj Plig Dawb Huv tau nqes los saum peb. Peb zoo siab heev. Tsis ntev xwb kuv twb ploj ntawm tej yam hauv ntiajteb no lawm thiab raug qhwv rau hauv ib lub zeem muag txog Vajtswv lub hwjchim ci ntsa iab. Kuv pom ib tug timtswv ya nrawm nroos los cuag kuv. Nws txawm maj nroos nqa kuv tawm hauv ntiajteb no mus rau hauv Lub Nroog Dawb Huv. Hauv lub nroog ntawd kuv pom ib lub tuam tsev, uas kuv tau nkag mus rau hauv. Kuv hla dhau ib lub qhov rooj ua ntej kuv mus txog thawj daim ntaub thaiv. Daim ntaub thaiv no raug rub tsa, ces kuv dhau mus rau hauv qhov chaw dawb huv. Nyob ntawd kuv pom lub thaj hlawv xyab, tus ncej teeb uas muaj xya lub teeb, thiab lub rooj uas saum nws muaj cov mov shewbread. Tom qab tau saib qhov chaw dawb huv lub hwjchim ci ntsa iab lawm, Yexus tau tsa daim ntaub thaiv thib ob, thiab kuv dhau mus rau hauv chav dawb huv tshaj plaws.”
“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.
“Hauv qhov chaw dawb huv tshaj plaws kuv pom ib lub phij xab; saum nws thiab ib ncig ntawm nws tej ntug yog kub ntshiab tshaj plaws. Ntawm ob qho kawg ntawm lub phij xab muaj ib tug kherub zoo nkauj, nrog nws ob tis nthuav hla saum nws. Lawv lub ntsej muag tig sib ntsia, thiab lawv ntsia nqes los. Nyob nruab nrab ntawm cov tim tswv muaj ib lub lauj kaub xyab kub. Saum lub phij xab, qhov uas cov tim tswv sawv ntawd, muaj ib lub hwjchim ci ntsa iab kaj lug heev, uas zoo li ib lub zwm txwv uas Vajtswv nyob. Yexus sawv ntawm ib sab ntawm lub phij xab, thiab thaum cov neeg dawb huv tej lus thov nce mus cuag Nws, cov xyab hauv lub lauj kaub xyab thiaj haus pa taws, thiab Nws muab lawv tej lus thov nrog pa taws xyab ntawd fij rau Nws Leej Txiv. Hauv lub phij xab muaj lub lauj kaub kub uas khaws manna, Aloos tus pas nrig uas tawg paj, thiab ob daim txiag zeb uas khawm ua ke zoo li ib phau ntawv. Yexus qhib lawv, thiab kuv pom Kaum Lo Lus Txib sau rau saum lawv los ntawm Vajtswv tus ntiv tes. Nyob rau ib daim txiag muaj plaub lo lus txib, thiab nyob rau lwm daim muaj rau lo lus txib. Plaub lo lus txib ntawm daim txiag thawj ci ntsa iab tshaj rau lwm rau lo lus txib. Tiamsis lo lus txib plaub, uas yog lo lus txib txog Hnub Xanpataus, ci ntsa iab tshaj lawv txhua tus; vim Hnub Xanpataus raug cais tseg kom hwm Vajtswv lub npe dawb huv. Hnub Xanpataus dawb huv zoo nkauj muaj hwjchim ci ntsa iab heev—ib lub voj voog hwjchim ci ntsa iab nyob puag ncig nws. Kuv pom tias lo lus txib txog Hnub Xanpataus tsis raug ntsia rau saum tus ntoo khaublig. Yog hais tias lo lus txib ntawd raug ntsia lawm, ces lwm cuaj lo lus txib kuj raug thiab; thiab peb thiaj muaj kev ywj pheej ua txhaum lawv txhua lo, ib yam li ua txhaum lo lus txib plaub. Kuv pom tias Vajtswv tsis tau hloov Hnub Xanpataus, rau qhov Nws yeej tsis hloov li. Tiamsis tus pope tau hloov nws ntawm hnub xya mus rau hnub ib ntawm lub lim tiam; rau qhov nws yuav tsum hloov caij nyoog thiab kevcai.” 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.
Thaum cov Protestant tawm hauv Tiamus Ntuj Tsaus Ntuj los rau xyoo 1798 thiab phau ntawv Daniel raug qhib lub foob, lub nceeg vaj thib rau hauv kev cev lus yav tom ntej hauv Phau Vajlugkub, uas yog tus tsiaj qus muaj ob tug kub los ntawm lub ntiajteb hauv Tshwmsim tshooj kaum peb, tau pib nws txoj kev taug mus thoob keeb kwm cev lus yav tom ntej. Kev Protestantism tau raug tsa rau saum daim ntawv dawb huv hu ua Phau Vajlugkub Dawb Huv, thiab kev Republicanism tau raug tsa rau saum daim ntawv dawb huv hu ua Txoj Cai Lij Choj. Vajtswv tau coj Nws pawg ntseeg hauv tebchaws moj sab qhua tawm hauv Tiamus Ntuj Tsaus Ntuj lawm, tiamsis ib yam li cov Yixayee txheej thaum ub nyob rau lub sijhawm qhev hauv tebchaws Iziv, lo lus txib txog Hnub Xanpataus tau raug hnov qab lawm. Raws li cov Yixayee hla Hiavtxwv Liab ntawm lawv txoj kev mus rau lub sijhawm txais txoj kevcai ntawm Xinais, cov Yixayee niaj hnub no kuj hla Dej Hiavtxwv Atlantic ntawm lawv txoj kev mus rau Lub Kaum Hli 22, 1844, qhov chaw uas txoj kevcai yuav raug qhia tawm dua ib zaug ntxiv. Tus Tswv tau rov tsa ib haiv neeg ntxiv lawm uas yuav yog cov khaws cia Nws txoj kevcai, cov khaws cia Nws tej kev tshwm sim cev lus yav tom ntej, thiab cov uas yuav ris lub hwjchim qub txeeg qub teg ntawm Protestantism. Cov Yixayee txheej thaum ub tau txais ob daim txiag ntawm Kaum Lo Lus Txib ua lub cim ntawm lawv tes haujlwm los ua cov khaws cia Nws txoj kevcai, hos cov Yixayee niaj hnub no tau txais ob daim txiag ntawm Habakuk ua lub cim ntawm lawv tes haujlwm ua cov khaws cia Nws Txojlus cev lus yav tom ntej.
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.
Ixayees niaj hnub no raug hu kom nqa ob pawg ntawm ob daim txiag thaum nws nthuav tawm txoj xov ntawm tus tim tswv thib peb rau lub ntiaj teb, uas yog txoj xov uas raug tshaj tawm los ntawm cov uas ris lub tsho qhwv ntawm Kev Ntseeg Protestant. Kev Ntseeg Protestant uas tawm los ntawm Lub Sijhawm Tsaus Ntuj thaum ntawd tseem tsis tau puv npo ib yam li Ixayees thaum ub thaum lawv hla Hiav Txwv Liab. Kev Ntseeg Protestant tau lees txoj kab lus hais tias Phau Vajlugkub thiab tsuas yog Phau Vajlugkub xwb, tiam sis lawv tseem muaj kev to taub tsis tiav txog Vajtswv Txojlus vim ntau pua xyoo ntawm kev noj cov cuav kevcai dab qhuas ntawm Roman Catholicism (tej yam xyeem rau tej mlom). Vajtswv tau teem tseg tias ib tug Protestant tseeb yuav tsum sawv cev rau tag nrho Vajtswv Txojlus raws li tau ua cim los ntawm “txoj cai thiab cov yaj saub,” ob pawg ntawm ob daim txiag, uas sawv cev rau ob qho tib si hauj lwm ntawm Vajtswv haiv neeg thiab Vajtswv tus cwj pwm. Hauj lwm ntawm tus tim tswv thawj yog los tsim tsa ib haiv neeg Protestant tiag tiag uas yuav yog ob leeg cov tuav cia Nws txoj kevcai thiab Nws Txojlus yaj saub.
“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.
“Vajtswv tau hu Nws pawg ntseeg nyob rau hnub no, ib yam li Nws tau hu cov Yixayee thaum ub, kom sawv ua ib txojkev kaj rau hauv lub ntiajteb. Los ntawm rab riam loj muaj hwjchim ntawm qhov tseeb, uas yog tej xov ntawm thawj tug timtswv, tug timtswv thib ob, thiab tug timtswv thib peb, Nws tau cais lawv tawm ntawm tej koom txoos thiab tawm ntawm lub ntiajteb kom coj lawv los nyob ze Nws hauv txojkev dawbhuv. Nws tau tsa lawv ua cov uas khaws cia Nws txojcai thiab tau tso siab rau lawv txog tej qhov tseeb loj ntawm tej lus faj lem rau lub sijhawm no. Ib yam li tej lus dawbhuv uas tau muab tso rau cov Yixayee thaum ub, tej no yog ib qho kev tso siab dawbhuv uas yuav tsum muab tshaj tawm rau lub ntiajteb. Peb tug timtswv hauv Tshwmsim 14 sawv cev rau cov neeg uas lees txais qhov kaj ntawm Vajtswv tej xov thiab tawm mus ua Nws cov neeg sawv cev kom nrov lub suab ceebtoom thoob plaws qhov ntev thiab qhov dav ntawm lub ntiajteb.” Testimonies, volume 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.
Lus ceeb toom uas yuav tsum raug tshaj tawm los ntawm cov uas tau raug teev tseg tias yog cov neeg tuav cia ob txheej ntawm ob phaj lus ntawd yog tawm tsam kev txais lub cim ntawm Catholicism. Qhov kev tawm tsam ntawd yog tawm tsam txoj kev sib raug zoo tsis raws cai ntawm Ahaj thiab Yexenpees, thiab Eliyas tau sawv cev rau nws saum Roob Khaumee. Kev muab ob phaj pob zeb rau saum Roob Xina-i yog ib yam piv txwv txog kev muab Habakkuk ob daim ntaub phaj hauv keeb kwm txij xyoo 1842 mus txog 1849. Habakkuk ob daim phaj yog lub cim ntawm txoj kev cog lus sib raug zoo ntawm Vajtswv thiab Nws haiv neeg Protestant. Kev tsis lees txais cov phaj ntawd yuav zoo ib yam li cov Yixayee thaum ub tsis lees txais Vajtswv txoj kevcai.
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.
Cov neeg Millerites tau nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws thiab tau txais qhov kaj ntawm Hnub Xanpataus, tiam sis txoj haujlwm ntawm kev sim siab tseem tsis tau tiav. Tib lub sijhawm ntawd, lub kub ntawm Republicanism kuj tab tom hla dhau tib zaj keeb kwm ntawd nkaus. Thiab ob lub kub ntawd yuav los txog rau ib theem cim tseem ceeb hauv lawv txoj kev taug ua ke rau xyoo 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.
Miller txoj lus tshaj tawm ntawm Eliyas tau tsim ib txoj kev lim kom huv uas nce qib mus, nrog lub hom phiaj uas tau npaj tseg yog los tsa tus kub Protestant; thiab hauv tib zaj keeb kwm ntawd tus kub Republican kuj tau koom nrog ib txoj kev nce qib ntawm kev tsim kho nom tswv. Ob tug kub nyob saum tib tug tsiaj nyaum hauv ntiajteb, yog li ntawd lawv yuav tsum taug kev sib xws ua ke thoob plaws tag nrho keeb kwm ntawm tus tsiaj nyaum hauv ntiajteb.
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?
Tus yam ntxwv cev lus faj lem thawj zaug ntawm tus kub Republican ntawm tus tsiaj qus tawm hauv ntiajteb yog txoj kev ua uas hais kom Txoj Cai Lij Choj muaj txiaj ntsig siv tau rau xyoo 1789. Xyoo 1798, (lub sijhawm kawg thaum phau ntawv Daniyee raug qhib lawm), tus tsiaj qus tawm hauv ntiajteb yuav hais thawj zaug ua lub nceeg vaj thib rau ntawm Vajlugkub txoj lus faj lem. Xyoo 1798 yog qhov pib ntawm Tebchaws Meskas raws li lub nceeg vaj thib rau ntawm Vajlugkub txoj lus faj lem, thiab qhov kev hais uas tshwm sim thaum pib keeb kwm ntawm tus tsiaj qus tawm hauv ntiajteb xyoo 1798 yuav yog ib qho qauv qhia txog zaum kawg uas lub nceeg vaj thib rau yuav hais, thiab lub sijhawm ntawd raug sawv cev tias yog lub suab ntawm tus zaj. Thaum peb xav txog cov cai lij choj uas tus kub Republican tau tshaj tawm hauv Tebchaws Meskas xyoo 1798, peb yuav tsum cia siab tias yuav pom ib qho kev ua qauv qhia txog cov cai lij choj uas yuav raug tshaj tawm nrog rau txoj cai Sunday thaum Tebchaws Meskas hais lus zoo li tus zaj. Thaum peb tshuaj xyuas plaub txoj cai lij choj hauv qab no, nug koj tus kheej seb plaub txoj cai lij choj uas raug tshaj tawm xyoo 1798 puas muaj lub cim kos npe ntawm Alpha thiab Omega raws li txoj lus faj lem?
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.
Xyoo 1798, Tebchaws Meskas tau pom zoo siv ntau txoj cai tseem ceeb hu ua Alien and Sedition Acts. Cov cai no yog ib pawg muaj plaub txoj cai uas Congress, uas cov Federalists tswj hwm, tau pom zoo siv thiab Thawj Tswj Hwm John Adams, tus thawj tswj hwm thib ob ntawm Tebchaws Meskas thiab tus lwm thawj tswj hwm yav dhau los ntawm George Washington, tau kos npe kom los ua txoj cai.
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.
Txoj Cai Kev Ua Neeg Xam Xaj: Txoj cai no tau ncua lub sijhawm uas cov neeg tuaj txawv teb chaws yuav tsum nyob rau hauv lub teb chaws ua ntej lawv thiaj ua tau pej xeem Meskas, ntawm 5 xyoos mus rau 14 xyoos. Nws lub hom phiaj tseem ceeb yog txwv kom txhob muaj hwj chim loj tuaj ntawm cov neeg tuaj tshiab, uas feem ntau yeej koom sab nrog pawg tawm tsam, uas yog Democratic-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.
Txoj Cai Hais Txog Cov Phooj Ywg Neeg Txawv Tebchaws: Txoj cai no tau tso cai rau tus thawj tswj hwm ntiab tawm cov neeg uas tsis yog pej xeem uas raug txiav txim tias yog ib qho kev hem thawj rau kev ruaj ntseg ntawm Tebchaws Meskas thaum lub sijhawm muaj kev thaj yeeb. Nws tau cia tus thawj tswj hwm kaw tseg thiab ntiab tawm txhua tus neeg uas tsis yog pej xeem uas nws pom tias muaj kev phom sij.
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.
Txoj Cai Hais Txog Cov Yeeb Ncuab Neeg Txawv Tebchaws: Txoj cai no tau npaj tseg rau kev ntes, kev txwv, thiab kev ntiab tawm cov pej xeem uas yog los ntawm cov tebchaws uas tab tom ua rog nrog Tebchaws Meskas. Nws tau raug tshaj tawm los ua ib qho kev ceev faj nyob rau hauv huab cua kev ntxhov siab ntawm lub caij kawg ntawm xyoo 1790s.
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.
Txoj Cai Tawm Tsam Tsoomfwv: Nov yog txoj cai uas ua rau muaj kev sib cav tshaj plaws hauv cov Alien and Sedition Acts. Nws tau ua kom yog ib qho kev ua txhaum cai txim txhaum los tshaj tawm tej ntawv “cuav, ua rau muaj kev txaj muag, thiab phem phem” tawm tsam tsoomfwv lossis nws cov thawj coj, nrog lub hom phiaj yuav thuam lawv lub npe lossis ua rau lawv poob ntsej muag. Cov uas thuam txoj cai no pom tias nws yog ib qho kev tawm tsam ncaj qha rau txoj kev ywj pheej hais lus thiab kev ywj pheej ntawm xovxwm.
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.
Cov Alien and Sedition Acts yog tej cai uas muaj kev sib cav loj heev thiab ua rau muaj kev tawm tsam hnyav los ntawm cov Democratic-Republicans, uas ntseeg tias cov cai no ua txhaum cov cai tseem ceeb hauv Txoj Cai Lij Choj thiab tsom rau lawv pawg nom tswv. Lawv tau sib cav tias cov cai no yog ib qho kev ua txhaum rau First Amendment, uas tiv thaiv kev ywj pheej ntawm kev hais lus thiab kev sau xov xwm. Thaum kawg, cov cai no tau ua ib feem hauv kev xaiv tsa xyoo 1800, thaum Thomas Jefferson thiab cov Democratic-Republicans yeej txoj hauj lwm thawj tswj hwm thiab Congress, ua rau muaj kev tshem tawm Sedition Act.
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.
Pawg Democratic-Republican ntseeg tias cov cai no ua txhaum cov cai tseem ceeb uas Txoj Cai Lij Choj (Constitution) tuav tseg, thiab lawv kuj ntseeg tias cov cai no tau tsom rau pawg nom tswv uas tawm tsam lawv. Tsis muaj teeb meem tias cov cai no raug thim rov qab lossis tom qab ntawd tag sij hawm lawm; Alpha thiab Omega qhia qhov kawg los ntawm qhov pib. Hauv keeb kwm uas cov cai no raug tsim los yog “hais” kom los ua cai lij choj, pawg Federalist raug tawm tsam los ntawm ib pawg hu ua Democrat-Republicans. Kev hloov zuj zus ntawm pawg Democrat-Republican thaum kawg thiaj ua rau muaj pawg Republican. Ib pawg nom tswv uas feem ntau sib sau los ua ke raws li txoj hauj lwm tawm tsam kev ua cev qhev.
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.
Cov keeb kwm qhia tias xyoo 1863 yog lub ntsiab chaw nruab nrab tiag ntawm tsov rog pej xeem, ib tsov rog uas raug tsa rau saum qhov teeb meem ntawm kev ua qhev. Xyoo 1863 kuj yog ib lub cim taw qhia rau cov neeg nqa chij txheej txheem tshiab ntawm tus kub nyhiab Protestant, uas thaum ntawd tau tsis lees txais thawj zaug lus faj lem txog lub sij hawm uas cov tim tswv tau muab rau Miller (yog lus faj lem ntawm “xya lub sij hawm” hauv Leviticus nees nkaum rau). Puas yog tsuas yog ib qho kev sib txig sib luag yooj yim xwb uas lus faj lem ntawm xya lub sij hawm cia li raug tsim tsa raws li tej kevcai txog kev ua qhev uas tau teev tseg hauv tshooj ua ntej ntawm Leviticus? Qhov “kev foom” uas “xya lub sij hawm” qhia tawm yog lo lus cog tseg tias yog tej kevcai ntawm cov lus cog tseg hauv tshooj nees nkaum tsib raug tsis mloog lus, ces Yixayee yuav xaus nws keeb kwm los ntawm kev rov qab mus rau hauv txoj kev ua qhev uas nws tau raug coj tawm ntawm thaum nws pib nws txoj kev taug ntawm Hiav Txwv Liab.
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.
Txij xyoo 1798 mus txog 1863, pawg nom tswv uas yog Democratic–Republican party tau hla dhau ib txheej zuj zus ntawm kev lim tawm lossis kev co ua rau ntsoog. Txij xyoo 1798 mus lawm, thiab tshwj xeeb txij lub Yim Hli 11, 1840 mus txuas ntxiv txog 1863, txoj kev txav Millerite tau hla dhau ib txheej zuj zus ntawm kev lim tawm thiab kev co ua rau ntsoog.
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.
Pawg Democratic-Republican, uas yog ib qho ntawm cov thawj pawg nom tswv thaum chiv thawj hauv Tebchaws Meskas, tsis tau hloov ncaj qha los ua Pawg Republican niaj hnub no raws li nws muaj nyob rau hnub no. Hloov chaw, nws tau hla dhau ib txheej txheej kev hloov thiab kev sib cais raws li lub sijhawm dhau mus, thaum kawg thiaj coj mus rau kev tsim muaj ntawm ntau pawg nom tswv sib txawv ua ntej Pawg Republican tshwm sim los.
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.
Pawg Democratic-Republican, uas feem ntau raug txuas nrog Thomas Jefferson thiab James Madison, tau raug tsim nyob rau thaum kawg ntawm tiam 18 ua ib qho lus teb rau Pawg Federalist. Cov Democratic-Republicans txhawb kev txhais Txoj Cai Lij Choj kom nruj raws li nws cov ntsiab lus, cov xeev tej cai, thiab cov txiaj ntsig ntawm kev ua liaj ua teb.
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:
Txawm li cas los xij, txog rau xyoo 1820s, Democratic-Republican Party pib tawg ua pab raws li thaj av thiab raws li kev xav nom tswv. Qhov kev sib cais loj tshaj tau tshwm sim thaum lub sijhawm Era of Good Feelings (1817–1825), thaum tsis muaj kev tawm tsam muaj zog rau James Monroe txoj kev ua thawj tswj hwm. Lub sijhawm no ntawm kev thaj yeeb hauv nom tswv tau pab ua rau Democratic-Republican Party poob qis. Thaum kawg, pawg ntawd tau sib cais ua ntau pawg thiab hloov zuj zus mus ua cov pab nom tswv nram qab no:
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.
Pawg Democratic: Cov thwjtim ntawm Andrew Jackson, tus uas tau los ua tus thawj tswj hwm thib xya xyoo 1829, tau tsim tsa Pawg Democratic. Cov Democrat raws li Jackson txhawb ib ceg thawj coj muaj hwj chim ruaj khov, kev nthuav dav mus rau sab hnub poob, thiab kev nthuav dav txoj cai xaiv tsa kom dav rau cov txiv neej dawb.
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.
Pab Pawg National Republican: Pawg no tau tshwm sim los ua ib qho lus teb rau thawj tswj hwm ntawm Andrew Jackson, thiab tom qab ntawd tau koom nrog lwm pab pawg uas tawm tsam Jackson los ua Pawg Whig. Cov National Republicans feem ntau txhawb nqa tsoom fwv nruab nrab uas muaj hwj chim ruaj khov dua thiab kev txhim kho kev lag luam.
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.
Pab Tawm Tsam Masonic: Qhov no yog ib pab nom tswv uas kav tsis ntev, uas sawv los nyob rau xyoo 1820s, feem ntau yog teb rau kev txhawj xeeb txog lub hwj chim cuam tshuam ntawm lub koom txoos Masonic uas zais ntshis. Nws tau txais qee tus uas yav tas los yog Democratic-Republicans los koom.
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.
Pab Whig: Tsim los nyob rau xyoo 1830s, pab Whigs muaj cov qub National Republicans, Anti-Masons, thiab lwm pab pawg tawm tsam. Lawv raug cim los ntawm lawv txoj kev tawm tsam rau Jacksonian cov cai tswjfwm, kev txhawb nqa ib tsoomfwv tebchaws nruj thiab muaj hwjchim, thiab kev txhawb kom muaj kev loj hlob hauv kev lag luam thiab kev txhim kho nyiaj txiag.
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.
Pawg Republican niaj hnub no tau tsim tsa nyob rau xyoo 1850s raws li ib qho lus teb ncaj qha rau kev ntxhov siab sib faib hauv cheeb tsam uas tab tom loj hlob txog teeb meem kev ua qhev. Nws tau nyiam cov qub tswvcuab Whig, cov Democrat uas tawm tsam kev ua qhev, cov Free Soilers, thiab lwm tus uas tawm tsam kev nthuav dav ntawm kev ua qhev mus rau hauv cov thaj av tshiab. Tus thawj tus neeg sib tw ua thawj tswj hwm ntawm Republican, John C. Fremont, tau los sib tw hauv kev xaiv tsa xyoo 1856, thiab tus thawj tus neeg sib tw uas tau yeej ntawm pawg no, Abraham Lincoln, tau raug xaiv tsa xyoo 1860. Yog li ntawd, Pawg Republican tau tshwm sim los cais ntawm kab lis kev cai Democratic-Republican thiab tau muaj nws tus kheej txoj kev taug uas txawv hauv keeb kwm kev nom kev tswv Asmeskas.
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.
Txog xyoo 1860, pawg Republican tau xaiv tsa nws thawj tus thawj tswj hwm. Pawg ntawd tau tsim los ntawm ib txoj kev koom tes ntawm ntau pawg nom tswv uas tawm tsam kev ua qhev. Xyoo 1863 Daim Ntawv Tshaj Tawm Kev Ywj Pheej rau Cov Qhev tau “hais” kom kev ua qhev ploj mus lawm. Xyoo 1863 lub kub Republican, uas thaum ntawd sawv cev los ntawm pawg Republican, tau “hais” kom kev ua qhev ploj mus lawm, thaum lub kub Protestant tsis ua ib qho kev txav mus ntxiv lawm thiab tau dhau los ua lub koom txoos Xya-hnub Adventist. Txoj kev txav ntawm cov Millerite tau xaus raws li txoj cai thiab raws li kev tshaj tawm nom tswv nyob rau lub Tsib Hlis xyoo 1863, thiab nyob rau xyoo ntawd Mauxes txoj lus cog tseg, uas yog zaj lus faj lem txog kev ua qhev, raug tsis lees txais. Tus uas muaj pob ntseg, cia nws mloog.
At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.
Nyob rau lub sijhawm no, tej zaum yuav tsim nyog qhia ib qho kev nthuav dav luv luv txog “Mauxes tej lus cog tseg” raws li tus yaj saub Daniyee tau hu tseg.
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.
Muaj tseeb tiag, tas nrho cov Yixayee txhua tus twb tau ua txhaum koj txoj kevcai lawm, txawm yog los ntawm kev tig ncaim mus, xwv kom lawv tsis mloog koj lub suab; yog li ntawd txoj kev foom phem thiaj raug nchuav los rau saum peb, thiab txoj lus cog tseg uas raug sau cia hauv Mauxes txoj kevcai, uas yog Vajtswv tus qhev, vim peb tau ua txhaum tawm tsam nws. Daniel 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.
William Miller, uas raug Gabriel thiab lwm cov tim tswv coj thaum nws kawm Vajtswv Txojlus, thawj zaug raug coj mus rau “xya lub sij hawm” hauv Leviticus nees nkaum-rau. Miller zaj lus tim khawv yog hais tias hauv nws txoj kev kawm Vajlugkub, nws pib hauv phau Chivkeeb, yog li ntawd nws yeej tuaj txog rau Leviticus ntev ua ntej nws mus txog ob txhiab peb puas xyoo hauv Daniel tshooj yim nqe kaum-plaub. Nws tsuas yog siv Vajlugkub thiab Cruden phau concordance xwb.
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.
Phau Ntawv Qhia Cov Lo Lus Hauv Vajlugkub ntawm Cruden tsis muaj kev xa mus rau cov lus Henplais lossis Kili uas tom qab ntawd tau txhais los ua lus Askiv hauv Phau Vajlugkub King James. Miller tau saib “lub ntsiab lus raws li tej lus nyob ib puag ncig” ntawm nqe Vajlugkub uas nws tab tom kawm los coj nws txoj kev to taub txog ib lo lus lossis ib nqe Vajlugkub. Thaum hais txog nws txoj kev to taub ntawm “xya lub sijhawm” ntawd, nws yooj yim kawg pom tias lub ntsiab lus raws li tej lus nyob ib puag ncig rau “xya lub sijhawm” hauv tshooj nees nkaum rau ntawm Leviticus yog tshooj nees nkaum tsib.
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.”
Tshooj nees nkaum tsib nthuav tawm txog kev cia av so, Xyoo Jubilee, thiab cov cai hais txog kev ua qhev. Cov cai hauv tshooj nees nkaum tsib yog ib feem ntawm “Mauxes tus tub qhe ntawm Vajtswv txoj kevcai” uas tsim tau koob hmoov yog mloog lus, thiab “kev foom tsis zoo” yog tsis mloog lus. Hauv tshooj nees nkaum rau, kev foom tsis zoo ntawm “xya npaug” yog sib npaug rau ob txhiab tsib puas nees nkaum xyoo, thiab raug nthuav tawm nyob rau hauv lub ntsiab lus meej txog cov cai ntawm kev cia av so thiab tej hauv paus ntsiab lus ntawm kev ua qhev. Hauv tshooj nees nkaum rau, txoj kev rau txim ntawd raug hu ua “kev sib cav ntawm kuv lo lus cog tseg.”
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.
Ces kuv, kuv yuav tawm tsam nej ib yam nkaus, thiab yuav rau txim rau nej xya npaug ntxiv vim nej tej kev txhaum. Thiab kuv yuav coj rab ntaj los tawm tsam nej, uas yuav pauj kev rhuav tshem kuv txoj kev cog lus; thiab thaum nej sib sau nyob hauv nej tej nroog, kuv yuav xa kab mob kis mus rau hauv nej; thiab nej yuav raug muab cob rau hauv tes yeeb ncuab. 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.
Hauv qhov ntsiab lus no, “covenant” uas Vajtswv muaj ib qho “quarrel” txog nws yog tib daim covenant uas twb raug hais tseg ua ntej hauv tshooj nees nkaum tsib lawm. Txoj kev rau txim xya npaug ntawd raug hu ua “quarrel of” Vajtswv “covenant,” thiab “curse” uas txuas nrog nws yog tias cov Yixayee yuav raug “delivered into the hand of their” yeeb ncuab; thiab thaum lawv twb mus txog hauv thaj av ntawm cov yeeb ncuab lawm, (ib yam li Daniyee tau ua) cov Yixayee yuav dhau los ua qhev rau lawv cov yeeb ncuab.
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.”
Thaum Mauxe sau Levis Kevcai nees nkaum rau, cov Yixayee thaum ub nyuam qhuav raug cawm dim ntawm txoj kev qhev hauv Iyi tebchaws, thiab cov ntsiab cai ntawm txoj kev qhev uas raug sawv cev nyob rau hauv tshooj nees nkaum tsib yuav coj los muaj ib txoj koob hmoov los sis ib txoj lus foom tsis zoo. Cov Yixayee thaum ub yeej tsis tau xyaum raws li cov cai ntawm Xyoo Yubilis li, thiab thaum kawg ob lub nceeg vaj, sab qaum teb thiab sab qab teb, thiaj raug tawg khiav mus “xya zaug” raws li qhov uas Daniyees hu ua “Mauxe txoj lus foom tsis zoo.”
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.
Txoj kev sib cog lus nruab nrab ntawm Vajtswv thiab cov Yixayee, uas tau pib nrog lawv txoj kev qhev nyob hauv tebchaws Iziv, tau xaus nrog lawv txoj kev qhev rau Axilia thiab Npanpiloos. “Xya lub sijhawm” tawm tsam lub nceeg vaj qaum teb tau xaus rau xyoo 1798, thiab “xya lub sijhawm” tawm tsam lub nceeg vaj qab teb tau xaus rau xyoo 1844. Qhov chaw pib rau ob lub caij ntawm xya lub sijhawm no raug cim tseg hauv Yaxayas tshooj xya nrog ib zaj lus faj lem txog rau caum tsib xyoos uas Yaxayas tau tshaj tawm rau vaj Ahaj ntawm Yudas hauv xyoo 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.
Vim lub taub hau ntawm Syria yog Damaxaka, thiab lub taub hau ntawm Damaxaka yog Rezin; thiab tsis pub dhau rau caum tsib xyoos, Efa‑i yuav raug muab lov kom tsis txhob ua ib haiv neeg lawm. Thiab lub taub hau ntawm Efa‑i yog Xamalis, thiab lub taub hau ntawm Xamalis yog Remaliyas tus tub. Yog nej tsis ntseeg, mas yeej tseeb nej yuav tsis raug tsa kom nyob ruaj khov. Yaxayas 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.
Yaxayas twb qhia tias “hauv” rau caum tsib xyoos txij thaum lub sijhawm uas lo lus faj lem raug tshaj tawm hauv 742 BC, lub nceeg vaj qaum teb yuav raug rhuav tshem. Kaum cuaj xyoos tom qab, hauv 723 BC, lub nceeg vaj qaum teb ntawm Ixayees raug tus vajntxwv Axilia coj mus ua qhev, thiab plaub caug rau xyoos tom qab, tus vajntxwv Npanpiloo coj lub nceeg vaj qab teb ntawm Yudas mus ua qhev hauv 677 BC. Lo lus faj lem ntawm rau caum tsib xyoos no tsim tawm rau lub cim ciam keeb kwm. Thawj yog 742 BC thaum txoj kev twv ua ntej raug tshaj tawm. Kaum cuaj xyoos tom qab, hauv 723 BC, lub nceeg vaj qaum teb raug cov Axilia coj mus ua qhev. Plaub caug rau xyoos tom qab, hauv 677 BC, lub nceeg vaj qab teb raug cov Npanpiloo coj mus ua qhev. Thawj ob txhiab tsib puas nees nkaum xyoo uas pib hauv 723 BC ces xaus rau xyoo 1798. Ces hauv 1844, ob txhiab tsib puas nees nkaum xyoo uas pib hauv 677 BC tau xaus. Txij xyoo 1844, txoj kev twv ua ntej txuas ntxiv kaum cuaj xyoos mus txog 1863 kom ua kom tiav tag nrho tus qauv faj lem, rau qhov thaum Alpha thiab Omega tau cim kaum cuaj xyoos los pib tus qauv faj lem lawm, yuav tsum muaj kaum cuaj xyoos kom mus txog nws qhov kawg.
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.
Cov Yixayeev thaum ub tau raug cawm dim ntawm kev ua qhev nyob rau tim Iyiv, thiab vim txoj kev tsis mloog lus ob lub nceeg vaj qaum teb thiab qab teb thiaj raug coj rov qab mus rau kev ua qhev. Cov lus faj lem hla dhau ntawm keeb kwm faj lem ntawm cov Yixayeev qub uas muaj tiag tiag mus rau cov Yixayeev ntsuj plig niaj hnub no, thiab hauv kev ua li ntawd, lub ntsiab ntawm txhua txoj cim ciam faj lem yog kev ua qhev.
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.
Cov lus faj lem nyob hauv Yaxayas xya tau raug Yaxayas nthuav qhia rau vajntxwv phem Ahaj nyob rau xyoo 742BC thaum tab tom pom tseeb muaj ib qho kev tsov rog hauv tebchaws tab tom yuav tshwm sim nruab nrab ntawm sab qaum teb thiab sab qab teb. Lub nceeg vaj sab qab teb ntawm Ahaj yog thaj av muaj hwjchim ci ntsa iab tiag tiag ntawm Ixayees puag thaum ub. Xyoo 1798, thaj av muaj hwjchim ci ntsa iab sab ntsuj plig ntawm cov lus faj lem hauv Vajlugkub tau pib kav raws li lub nceeg vaj thib rau hauv cov lus faj lem hauv Vajlugkub. Thaum xya lub sijhawm tawm tsam thaj av muaj hwjchim ci ntsa iab tiag tiag xaus rau xyoo 1844, muaj ib yam li hauv keeb kwm ntawm vajntxwv Ahaj, ib qho kev tsov rog hauv tebchaws tab tom yuav tshwm sim. Txog xyoo 1844, kev kub ntxhov ntawm cov tog nom tswv tawg ua pab pawg thiab tsim kev sib koom tes twb yuav luag ruaj khov tas lawm rau hauv ob chav kev ntseeg nom tswv. Hais txog kev qhev, cov Democrats txhawb kev qhev hos cov Republicans tawm tsam kev qhev. Txij xyoo 1798 mus txog thaum pib ntawm kev tsov rog hauv tebchaws xyoo 1860, txoj kev txhim tsa ob chav ntawm cov tog nom tswv tau raug teeb kom ruaj khov lawm.
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.
Ahaj sawv cev rau lub tebchaws zoo nkauj raws li lub ntsiab lus tseeb, thiab vim li ntawd nws kuj ua ib qho qauv qhia txog lub tebchaws zoo nkauj ntawm sab ntsuj plig. Zaj keebkwm ntawm Ahaj yog ib qho qauv qhia txog zaj keebkwm yajsaub uas txoj kev yajsaub ntawd tau tshaj tawm rau xyoo 742 BC, thiab vim li ntawd kuj ua ib qho qauv qhia txog zaj keebkwm uas txoj kev yajsaub ntawd xaus. Nyob rau hauv zaj keebkwm thaum chiv thawj, lub nceeg vaj qaum teb uas muaj kaum xeem tau tawg tawm ntawm ob xeem seem uas nyob rau sab qab teb, ua kev tawm tsam tawm tsam txoj kev tswjfwm uas Vajtswv tau tsa tseg rau ob xeem sab qab teb ntawd. Kaum xeem qaum teb ntawd tau tsim ib qho kev sibkoom tes nrog Syria, ua ib qho qauv qhia txog kev koom tes ntawm pawg sibkoom sab qab teb nrog ib lub hwjchim uas raug sawv cev ua cim los ntawm Syria.
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.
Qhov lus xaus luv no qhia meej tias xya lub sij hawm hauv Leviticus nees nkaum rau yog ib lo lus cog tseg hauv kev khi lus uas nthuav tawm ib qho koob hmoov rau kev mloog lus, los sis “txoj kev foom phem” ntawm kev ua qhev rau kev tsis mloog lus. Lub nceeg vaj qaum teb thiab lub nceeg vaj qab teb tau pib ua ke ua ib haiv neeg xwb uas raug cawm dim tawm ntawm kev ua qhev, tsuas yog thaum kawg nyias raug xa rov qab mus rau hauv kev ua qhev raws li nyias qhov xaus.
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.
Rau caum tsib xyoos thaum kawg ntawm cov lus faj lem hais txog kev ua qhev ntawd tau xaus thaum Yixayee sab ntsuj plig nyob hauv thaj av ci ntsa iab sab ntsuj plig, nyob rau hauv nruab nrab kiag ntawm ib qho kev tsov rog hauv teb chaws uas sab qaum teb tawm tsam sab qab teb. Cov yeeb ncuab sib tawm tsam hauv txoj kev tsov rog hauv teb chaws ntawd yog ib lub nceeg vaj uas tau tsim ib qho kev koom pheej thiab tau cais tawm ntawm tsoom fwv uas Vajtswv tau tsa tseg, uas nyob hauv lub nceeg vaj uas tawm tsam ntawd.
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.
Txij xyoo 1798 mus txog rau thaum tsov rog hauv tebchaws, lub kub ntawm Republicanism raug coj mus dhau ib txoj kev txheej txheem uas tsim tau ob pawg neeg tawm tsam hauv kev nom kev tswv uas sawv cev rau ob sab ntawm cov teeb meem hais txog kev qhev. Cov neeg tawm tsam uas txhawb kev qhev, uas nrhiav kom txuas ntxiv txoj kev coj ua ntawm kev qhev, tau swb txoj kev sib ntaus ntawd.
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.
Txij xyoo 1798 mus txog rau lub sijhawm ua tsov rog hauv tebchaws, lub kub ntawm Protestantism tau raug coj hla ib txoj kev txheej txheem uas tsim tau ob pawg neeg tawm tsam kev ntseeg sawv cev rau ob sab ntawm cov teeb meem hais txog kev qhev. Cov neeg tawm tsam uas txhawb kev qhev, uas nrhiav kom txuas ntxiv txoj kev to taub qub thawj txog cov lus faj lem hais txog kev qhev, tau swb hauv txoj kev sib ntaus.
In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.
Xyoo 1863, lub hwj chim ntawm Republicanism tau ua tiav hauv kev tsis lees txais txoj kev coj ua qhev.
In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.
Xyoo 1863, tus kub ntawm Kev Ntseeg Protestantism tau ua tiav hauv kev tsis lees txais txoj lus faj lem hais txog kev ua qhev.
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.
Thaum ua li ntawd lawv tau tsis kam lees txais tes haujlwm ntawm Miller, tus Eliyas rau nws tiam. Thaum ua li ntawd lawv kuj tau tsis kam lees txais “txoj lus cog tseg ntawm Mauxes,” uas yog lub pob zeb hauv paus rau lawv tiam. Ces Mauxes thiab Eliyas raug tsis kam lees txais, tsuas yog rov qab los rau hnub tim Cuaj Hlis 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.
Alfa thiab Omega, tus Kws Paub Lus uas txaus xav tsis thoob tau teev cia Nws daim cim kos npe saum ntuj los thoob plaws hauv lub sij hawm cev lus faj lem ntawm “Mauxes txoj lus cog tseg,” uas Nws tus kheej tau tshaj tawm ua Palmoni, tus Kws Suav Zauv Txaus Xav Tsis Thoob. Yog nej tsis ntseeg, mas yeej yuav tsis raug tsa kom ruaj khov.