Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.
Seede Yàlla bu Ilyaas mi tàmbalee la bi mu xamle ne du am taw mukk, ludul ci kàdduem, diirub ñetti at ak genn-wàll.
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.
Te Eliya waa Tishbit bi, mi bokk ci dëkkkat yu Gilead, neexal Ahab ne ko: Ni Boroom bi, Yàlla Israyil, miy dund te ma taxaw ci kanamam, di dund, at yii amul been ndoxum tëfli walla taw, ludul ci sama kàddu. 1 Kings 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.
Ñaari at ak genn boobu diirub ñetti at ak genn weer dañuy teewal jaar-jaaru Thyatira dale ca 538 ba 1798. Ci 1798, ci jeexital jamonoy wowu wu wowu, Eliya dafa woo Ahab ngir mu ñëw Karmel. Yëgleb malaaka bu jëkk bi yégle woon waxtuw atte Yàlla ca 22 Oktoobar 1844. Yëgleb malaaka bu jëkk bi mooyoon ndigal li ñu jox Ahab ngir mu woote mbooloom Israyil gépp ñëw Karmel.
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.
Noonu amoon na, bi Axaab gisee Eliya, Axaab ne ko: “Ndax yaay ki di sonal Israayil?” Mu tontu ne: “Man sonaluma Israayil; waaye yaw ak sa kër baay, ndaxte bàyyi ngeen ndigali Boroom bi, te topp ngeen Baalim yi. Léegi nag yónnee, dajaleel ma Israayil gépp ci tundu Karmel, ak yonent yi yu Baal ñeenti téeméeri ak juróom-fukk, ak yonent yi yu àll ba ñeenti téeméeri, ñi di lekk ci meesaay Yesabel.” Noonu Axaab yónnee ci ñi bokk ci Israayil ñépp, dajale yonent yi ci tundu Karmel. Eliya jëgësi ca nit ña ñépp ne leen: “Ba kañ ngeen di taxaw ci diggante ñaari xalaat? Su Boroom bi mooy Yàlla, toppleen ko; waaye su Baal mooy Yàlla, toppleen ko.” Waaye nit ña tontuwuñu ko benn baat. 1 Buur yi 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.
Mbooloom Israyil gépp dafa dajeeloo ca Karmel ci jamono Eliya, te loolu it dafa doon misaal taarixu William Miller ba kerk yi ñett yu nekk ci Pexe bu ñetteelu Kàdduug Yàlla bi Revelaasiyoŋ dajoo. Kërk ga njëkk a daw dugg ca màndiŋ ma ca atum 538 ngir mu rëcc ci fitnay Jesabel, ni ko mëngaleel kerkug Tiyaatir, génn na ca màndiŋ ma nekk njàngat gi waroon a jëfeek yégleb Eliya, bi William Miller di ko mëngaleel. Noonu rab wu suuf wi ubbi na gémmiñam, te wonn mbëj mi ñu yónnee woon ci kawam ngir fitnaal ko diiru junni ak ñaar téeméer ak juróom-benn-fukk at.
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.
Suuf si dimbali jigéen ji, te suuf si ubbi gémmiñam, ba waccal ndox mu bare mi nago ga génne woon ci gémmiñam. Peeñug Yàlla 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.
Ci waxu yon réew” mooy jëf ju ay yeneen kilifa yiy sàkk yoon ak yiy àttekatam di ko def, te ci atum 1789, Etazini sampu woon kéyitu Yàlla bi mooy Constitution of the United States, noonu dafa aar sañ-sañ ak sa goreel yi war a nekk ngir jox aar ci fitna bi jóge ci buur yu Europe ak itam ci kerkatu Katolig gu dëddu woon dëgg.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
« Waxu xeetu réew mooy jëfandikoo yoon-defukaayam ak àttekaayam. » 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.
Ci atum 1789, tuuti baata kàddu njëkkub partes profetig États-Unis yi ni buur gu juróom-benni ci kàddu yonent yi ci Biibël tàmbalee, mu waxoon ni xar, waaye ci yoonu Dibéer ba, dina wax ni nàg.
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.
Noonu ma gis rab wu beneen di génn ci suuf si; amoon na ñaari weñ yu mel ni xar, waaye dafa wax ni njaay. Peeñu Yoxaan 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.
Njëkk ak mujj baat ci suuf si ak njeexitalam, waxam la leen di màndarga. Ci atum 1798, Akab woo na Israayil gépp ci tundu Karmel, fa Eliya di joxe ab nattu ngir firndeel ñi fay seetaan ne Yàlla bu Ebrë yi walla yàlla bu Jesabel mooy Yàlla dëgg. Jesabel amoon na ñeent téeméeri ak juróom-fukk yonnent Baal ak ñeent téeméeri yonnent xar-kanam gi. Yàlla ju dëgërwul Baal, góor la woon, te yàlla ju dëgërwul Ashtarot jigéen la woon.
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.
Ñaari wàlli naari feneen yeneenta yooyu dañuy tegtal booloo gi doxal diine ak réew mi, ndax ci yeneen waxi yeneenta, bu góor ak jigéen feeñee ànd, jigéen ji di tegtal mbooloom gëm-gëm, te góor gi di tegtal réew mi. Eliya dafa doon kenn ci juróom-ñaar téeméeri ak fukk fanweer benn, ba mu jàkkaarloo ak boole bu sellulul boobu diggante diine ak réew, ni ko Yàlla yu fen yu jigéen ak yu góor di tegtale, te itam ni ko séy Axaab ak Jesabel di tegtale. Nataalu Axaab ak Jesabel ci diine ak réew dafa tegtal yàqute ga ci bët bu Republicanism, te Baal ak Ashtarot dañuy tegtal yàqute ga ci bët bu 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.
Mbir mi mooy woon protestu Eliya ci diine ju yàqu ji Tiatir moomel ci Peeñu Yàlla, saar ñaareel bi. Eliya dafa doon mel ni ab Protestan, ndaxte benn tekkiinu baat bi “Protestan” mooy nit ku di proteste ci Room. Protestu Eliya mooy tegtal ab proteste ci booloo kanamug kërceek réew mi ame ci jëfandikoo bokk bu sellul, bi diggante réew mu yàqu ak kërce gu yàqu.
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.
Waaye nag am naa ay juróom-ñaar yu ma la di jiiñ, ndaxte yaa ngi muñal jigéen jooju, Yeesabel, miy woowe boppam yonent bu jigéen, mu jàngale te nax sama jaam yi, ba ñu def njaaloo te lekk yu ñu saraxal xërëm yi. Te mayoon na ko xàjjaat ngir mu tuub seetamam; waaye tuubul. Xoolleen, dinaa ko sànni ci lal, te ñi di bëgg ak moom ci njaaloo, dinaa leen dugal ci metit gu mag, su ñu tuubeelewu ci seeni jëf. Peeñu 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.
Lekkal tegu na bataaxal bi ngay nangu, te bataaxal bu ñu saraxal ay xérëm moo tekki njàngale yi katolisim di yégle, moom sax di misaal gu wér gi ci jaamu xérëm yu ñaaw. Askanu Yàlla ca jamonoy Lëndëm ga dafa àgg ba nangu yoon yu bare ci njàngale yu pagaan yu katolisim, rawatina jaamu jant bi.
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.
Njaay mi mooy mbokk gu jubulul, te ci waxi yonent yi mu ngi taxawal njariñu dëgg-dëgg gi Konstitusiyoŋ bi tere, mooy booloo mbooloom kërceen ak nguur. Ahab nekkoon ci mbokk gu jubulul ak Jezebel, ndaxte ni mu nekke buur bu Israyil, warul woon a séy ak janq bu buur bu xeet yu dul Yàlla. Yeesu waxoon ne Yaxya Miy Sóobu mooy Eliya, te Yaxya itam dafa janoo ak benn mbokk gu bañ a sell, ba mu yedd Erodd ci li mu séy ak Erodiyaas, jabaru rakkam.
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.
Ndax Erodda jàppoon na Yowaana, lënk ko te téj ko ca kaso ga ngir Eroddiyas, jabaru Filib, doom-ndeyjaamam. Ndaxte Yowaana waxoon na ko ne: “Yoon mayu la nga am ko.” Macë 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).
Jàngoro Eliya ak Akab ak Jesabel dafa misaale jëkk ci jàngoro Yaxya ak Erodd ak Eroodiyas, ndaxte ñaari jokkoo yooyu dañoo tegtaloon jokkoo gu ñàkk yoon ci diggante kilifaange ak nguur. Bennandoo, ñoom dañoo tegtal yéglebu Eliya bu ñaar-fukki junni ak ñeenti junni, yi di jëfandikoo ngir jàngoro baap-ukaat bi (Jesabel ak Eroodiyas), fukki buur yi di tegtal Mbooloom Xeeti Àddina si (Akab ak Erodd), ak Etazini bi di tegtal Yonent bu dëggul bi (yonent yu dëggul ya Karmel ak Salome, doom ju jigéen ju Eroodiyas).
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.
Taxawu wax ku jëm ci yëgle gi ca Karmel dafay boole aar gi Iliyas def ci Dastuuru Etaasini, mi sampu ci biiramam pexe bu jëme ci tasare diggante kër yàlla ak nguur gi.
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.
Noonu, bi Ahab gis Yàlla ba jëli Eliya, Ahab ne ko: Ndax yaw yaa di ki jaxase Israayil? Mu tontu ne: Man jaxasuma Israayil; waaye yow ak kër sa baay, ndaxte ngeen bàyyi ndigali Boroom bi, te yow topp Baalim yi. 1 Buur ya 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.
Sartu Ndeyjoor gi taxawal na ne ñaari geñ yu Républicanism ak Protestantism dinañu sax a weesoo ci seen biir. Waaye Peeñ mi xamle na ne, bu États-Unis ci mujj gi waxee ni dragon, dina ko def bu mboolooy kërceen yu wacc Yàlla yu États-Unis jëlée nguur ci seen loxo te booleeku ak nguur gu wacc Yàlla.
“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.
“Waaye lan mooy ‘nattub rab wi’? te nan la dees ko defare? Natt bi, rab bi am ñaari bakk yi mooy ko defar, te mooy nattub rab wi. Dees ko woote itam nattub rab wi. Kon nag, ngir xam naka la natt bi mel ak nan la dees ko defare, war nañu jàng jikko yu rab wi boppam—papasi bi.
“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.
“Bi ñu tëraloon kërkristaan gu jëkk gi ndax mu dëddu woon njubtey xibaar bu baax bi te nangu jëf ak aada yu bañ a xam Yàlla, mu réer Xel mi ak kàttanu Yàlla; te ngir mana noot xel ak yiw askan wi, mu seet ndimmalu kàttanu adina si. Li ci génn mooy papaas bi, maanaam ab kërcees gu yor kàttanu réew mi te jëfandikoo ko ngir yokk ay mébétam bopp, rawatina ngir mbugal “ku jéng ci ngëm.” Ngir États-Unis man a defar nataalu rab wa, kàttanu diine bi war na noot nii nguurug askan wi ba baatinu réew mi itam kërcees gi di ko jëfandikoo ngir matal ay mébétam bopp.” 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.
Eli at Tundu Karmel dafa melokaanu Millerit yi, te Millerit yi ñu samp leen ni yonent bu dëgg buy wuute ak ñi gannaaw gi génne woon ci suufu dooley Katolisism, waaye gannaaw ba ñu bañ a nangu leerug malaaka bu jëkk bi, ñu tànn dellu Room. Noonu, yégle malaaka bu ñaareel bi ci bëggu 1844 mooyoon ràññee mboolooy Protestaaŋ yi ni doom-i Babilon, te Millerit yi ni bënn bés Protestaaŋ bu dëgg bi.
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.
Bi Yàlla génnee Israeelu yàgg ya ca njàqare Misra, te jaaral leen ci ndox yi géeju xonq bi, Mu tàmbalee ab jéego gu ñuy doxal ndànk-ndànk ci nattu, te loolu tàmbali woon ak nattu mannaa ju asamaan.
“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.
“Ci sunu leer gu bëti jamonoy yi weesoo. Jaar-jaarloo biy wax ni Israyil dañoo fàtte Yàlla, ñu denc ko ngir leeral sunu xel. Ci jamono jii Yàlla jox na loxoom ngir dajale ci moom askan wu jóge ci bépp réew, giir, ak làkk. Ci yëngu-yëngu ñëwug Almasi bi, liggéey na ngir ay màndargaam, ni mu ko liggéeyaloon Ban-Israyil yi ba muy jiite leen génne Misra. Ci mag aakimoo gu réy ga amoon ci 1844, ngëmug ay nitam dafa nattu, ni ngëmu Ibré yi nattuwoon ca géeju xonq ba.” 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.
Yéene gu 22 Oktoobar 1844 jiital na ci am xam-xamu bérab bu sell bi nekk ci asamaan, te booba mu indil nattu bésub noflaay bi, ni nattu mana ma nekk woon bu njëkk ci toftalug fukki nattu yi ñu jëlal Israayil gu yàgg ga.
“The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.
“Boroom bi ma may gëstu gu mel nii ci atum 1847, bi bokk yi dajaloo woon ca bésu Noflaay ba, ca 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.
“Nun nanu ay xel mu am solo ju yéeme. Te bi nu di ñaan, Xel mu Sell mi wàcc ci sunu kaw. Nu bégoon lool. Gannaaw ga, ma tàbbi ba ma fattaliku yëf yu àddina, te ma nekk kuñu ma ëmb ci peeñu ndamu Yàlla. Gis naa malaaka buy naaw bu gaaw jëm ci man. Mu yékkati ma ci saa si jële ma ci suuf si ba ca Dëkk bu Sell ba. Ca dëkk ba gis naa kër Yàlla gu sell, te dugg naa ci biir. Jàll naa ci bunt bu jiitu laata ma dikk ci jàngoro bu njëkk bi. Yékkatiñu jàngoro boobu, te dugg naa ca bérab bu sell ba. Foofa gis naa saraxalekat bu cuuraay bi, ak lampu ba ak juróom-ñaari làmp yi, ak taabal ba ñu teg mburu yi ñu wone ci kanam Yàlla. Gannaaw bi ma xoolee ndamu bérab bu sell ba, Yeesu yékkati na ñaareelu jàngoro bi, te dugg naa ca bérab bu gën a sell ba.”
“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.
«Ci Bérab bu Sell ba gëna sell, gis naa ab gaalukaay; te ca kawam ak ca wetam-yaaram wépp amoon na wurus wu gëna set. Ca beneen-bopp bu nekk ci gaalukaay bi nekkoon na ab kerub bu rafet, te ay laafam tàllaloon nañu ci kawam. Seen kanam jublu woon nañu ci seen diggante, te di xool suuf. Ca diggante malaaka yi amoon na ab ndab wurus bu ñuy taal cuuraay. Ca kaw gaalukaay bi, fa malaaka ya taxawoon, amoon na ndam lu xonq lool, lu mel ni gàngunaay gu Yàlla dëkk. Yeesu taxawoon na ca wet gaalukaay bi, te bu ñaanu gaayi sell ya yéeggee ci moom, cuuraay ga ca ndab ba di sax, te moo di yékkati seen ñaan ak saxu cuuraay ga jëbbal ko Baayam. Ci biir gaalukaay bi amoon na ndaaxtu wurus bu mana nekkoon, ak yaru Aaróon ga saxaloon, ak bant yu doj ya ñu ubbeeku woon ni téere. Yeesu ubbi na leen, te gis naa Fukk i Santaane yi bindees ca kawam ak baaraamu Yàlla. Ca benn bant ba amoon na ñeent, te ca beneen ba juróom-benn. Ñeent yi ci njëkk ba leer nañu gëna juróom-benn ya. Waaye ñeenteel bi, mooy santaane Sabat bi, leer na gënna ñoom ñépp; ndaxte Sabat bi taxees na ko ba ñu sàmm ko ngir màggal turu sellu Yàlla. Sabat bu sell bi meloon na lu tedd ndam—mbindi ndam wër ko bépp. Gis naa ne santaane Sabat bi dafa nekkul lu ñu daajoon ci bant ba. Su ko doon noonu, ñent yi des itam dañu leen daajoon; te kon man nanu a xàjjaat leen ñépp, ni nu man a xàjjaat ñeenteel bi. Gis naa ne Yàlla soppiwul Sabat bi, ndaxte moom du soppiku mukk. Waaye paap bi moo ko soppi, jële ko ca juróomeel bés ba dem ca njëkk bésu ayu-bis bi; ndaxte moom la waroon a soppi jamono ak yoon yi.» 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.
Bi Protestaŋ yi génne ci Jamono yu Lëndëm ya ci 1798 te téere Daniel ubbeeku, juróomeel bu benneel nguur gi ci kàddu waxu Bibil bi, mooy rab suuf su ñaari geen yi ci Apokalips fukki ñett, tambalee na doxam ci jaar-jaaru waxu yonent yi. Protestaŋs moññ nañ ko ci kër-gàdd bu sell bi ñuy wax Bibil bu Sell bi, te Républikanis moññ nañ ko ci kër-gàdd bu sell bi ñuy wax Konstitisóŋ bi. Yàlla indiwóon na mbooloom ci màndiŋ ma génne ci Jamono yu Lëndëm ya, waaye ni ko deme woon ak Israayil bu jëkk ba ci jamono ja ñuy jaam ci Misra, ndigal Sabat bi fàtteeku woon na. Naka la Israayil jàllée Géej gu Xonq gi di dem ca joxe yoon wa ca Sinaay, noonu itam Israayil bu bees bi jàll na Atlantig bi di dem ca 22 Oktoobar 1844, fa yoon wa di feeñaat. Boroom bi di naatakoonaat nit ñu muy dénkandikati yoonam, dénkandikati ay peeñam yu yonent, te ñu yeb mantleb Protestaŋs bi. Israayil bu jëkk ba joxees na ko ñaari xàjjaay yu fukki ndigal yi ngir nekk màndarga liggéeyam ngir doon dénkandikati yoonam, te Israayil bu bees bi joxees na ko ñaari xàjjaay Habakuk ngir nekk màndarga liggéeyam ni dénkandikati Kàddoom gu yonent.
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.
Israyil bu bees bi war na yóbbu ñaari kuréel yu ñaar yépp, bi muy jox àddina bi yégleb malaaka bu ñetteel bi, te mooy yégleb bi ñiy yëkkati mbubb mu Protestaŋ. Protestaŋ ga jóge ci Jamono ju Lëndëm ji nekkoon na ba noppiwul, ni Israyil bu yàgg ba noppiwul ba ñuy jàll Géej gu Xonq gi. Protestaŋ dafa waxoon ne baatam mooy Biibël ak Biibël rekk, waaye amoon na xam-xam bu matul ci Kàddu Yàlla ndax ay téeméeri at yu bari dafa lekk jàngale yu bañ a sell yu Katolig Room (mbir yu ñu saraxal ay xérëm). Yàlla defe woon ne Protestaŋ bu dëgg dina tegtal Kàddu Yàlla gépp, ni ko “yoon ak yonent yi” di firndeel, mooy ñaari kuréel yu ñaar yi tegtal liggéeyu askanu Yàlla ak teddungal Yàlla itam. Liggéeyu malaaka bu njëkk bi mooy woon indi nit ñu Protestaŋ ñu dëgg, ñuy ñi war a denc yoonam ak Kàddug waxam ci jamono yiy ñëw.
“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.
«Yàlla woo na mbooloom njàngalem ci jamono jii, ni Mu woo woon Israayil gu yàgg ga, ngir taxaw nekk leer ci suuf si. Jaarale ko ci rëccu dëgg gu mag gi, di yégleb malaaka bu njëkk bi, ñaareel bi, ak ñetteel bi, Mu weesu leen ci mboolem kërce yi ak ci àddina, ngir indi leen ci jege gu sell ci Moom. Def na leen ay way-dencukaay yoonam, te dénk na leen dëgg yu mag yu kàddug wax ci jamono jii. Ni kàddu yu sell ya ñu dénk woon Israayil gu yàgg ga, noonu itam yii mooy wóorug lu sell lu war a jottali àddina. Ñetti malaaka yi ci Peeñu gi 14 dañuy tegtal nit ñi nangu leeru yégle yi Yàlla te génn nekk ay ndawam ngir yégle artu bi ci bépp wet ak bépp xët wu suuf si.» 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.
Art bi waru bi war ci ñi war a jébbal ci ñiñ ñu xamle ne ñoom ay dajaleekat ñaari kuréelu ñaari tabla yi, mooy moytu jàpp màndargay Katolisism. Bëgg-bëgg boobu dafa jëm ci dëggu yoonwuññu diggante Axaab ak Jésabel, te Eliya moo ko teewaloon ci tundu Karmel. Joxe ñaari tabla yu doj ya ca tundu Sinayi dafay misaal joxe ñaari tabla yu mbubb yi yu Habakkuk ci nettali at yi 1842 ba 1849. Ñaari tabla yu Habakkuk mooy màndarga diggante kóllëre gi nekk diggante Yàlla ak ñoom ñi di nitam yu Protestaa. Bàyyi walla weddi tabla yooyu dina mel ni Israayel gu yàgg a weddi yoonu Yàlla.
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.
Millerit yi dugg ci Bérab bu Gëna Sell bi te jot leeru Sabbaat bi, waaye jéemantu nattu ga nekkoon na ba tey jeexul. Ci benn jamono boobu, wéru Répiblikanism bi doon jaar ci benn istor bu mel ni boobu. Te ñaari wéer yooyu ñépp dinañu ag ci ab xàjjaat bu mag ci seen doxandoo boole ci atum 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.
Baatu Eliya bu Miller jébbaloon na ab sàfara gu màggat gu tuuti-tuuti, te li mu doon jéem mooy tabax bëñ Protestã bi; te ci benn benn waxtu jaar-jaarloo boobu, bëñ Réew mi it bokkoon ci ab yoonu yokkute gu politig gu tuuti-tuuti. Ñaari bëñ yi nekk nañu ci benn rab suuf bi, moo tax war nañu doxandoo ci benn ànd ak benn xel ci jaar-jaarlu bépp ci nettali rab suuf boobu.
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?
Jëfandikook yu jëkk bu kawe ci waxu yoonu waxtaan wi ci geenuu suuf gi mooy jëfandikoo Dëkkandoo bi ngir mu dugge ci doxalinam atum 1789. Ci 1798, (waxtu mujj bi bi téereb Daniel ubbeeku), geenuu suuf gi dina wax ngir yoon wu jëkk ni buur bu juróom-benniy ñaareel ci waxu yonent yi ci Biibël bi. 1798 mooy njàlbéenu États-Unis niki buur bu juróom-benniy ñaareel ci waxu yonent yi ci Biibël bi, te wax gi amoon ci njàlbéenu jaar-jaaram geenuu suuf gi ci 1798 dina nekk misaal bu mujj bi buur bu juróom-benniy ñaareel bi di waxaat, te waxtu woowu mooy lañu tegtal ni baatub njaay mi. Bu nu xool yoon yi geenuu Républicain bi jëllaloon ci États-Unis ci 1798, war nañu séentu gis ci ñoom misaalu yoon yi ñuy jëllale bokk ak yoonub Dibeer bi bu États-Unis waxee ni njaay. Bi nuy xool ñeenti yoon yii di ñëw, laajal sa bopp ndax ñeenti yoon yi ñu jëllaloon ci 1798 am nañu màndargay yonent buy Alpha ak Omega?
In 1798, the United States passed several significant laws known as the Alien and Sedition Acts. These acts were a series of four laws passed by the Federalist-controlled Congress and signed into law by President John Adams, the second president of the United States and former vice president of George Washington.
Ci atum 1798, États-Unis yi jàllal ay yoon yu bare solo yu ñuy wax Alien and Sedition Acts. Yoon yooyu dafa doon ab tëralinu ñeenti yoon yu Kongree bu Federalist yi yoroon jàllal, te Prezidaa John Adams, ñaareelu prezidaa États-Unis te miin na woon saa su nekkée njiitu-wuuteb George Washington, mooy sàkk seen doole ngir ñu doon yoon.
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.
Yoonu Naturalization Act bi: Sàrt bii yokk na jamono bi ñuy laaj ngir ay góor-góorlu réew yu dëkk ñëw man a nekk ay citoyen yu États-Unis bi, jógé ci 5 at ba 14 at. Li mu gëna jëm ci mooy tere dooleb ñi ñëw réew mi bees, ñoo xam ne lu ci ëpp daan nañu sampook ak pàrti bi di ñaari waxtaan, 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.
Yoonu Xaritu Nawle yi: Yoon wii may na woon prezident bi sañ-sañu dàq nit ñi nekkul ay citoyen te ñu gis leen ne ñooy jafe-jafe ci kaaraange Réewum Mbooloom Amerik bi ci jamono jàmm. Mu mayoon prezident bi itam mu tëj te dàq ku nekkul citoyen bu mu jàppe ne dafa wéradi.
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.
Yoonu Noon yi ci Ay Nguur yu Doon Noon: Sàrt bii dafa taxawaloon ngir jàpp, téye, ak génne ci réew mi nit ñi bokk ci réew yi doon xare ak États-Unis. Ñu sàkk ko woon ni ab aar ci biir jawwu metti gi ci mujjantalu at yi 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.
Sàrtu xëcc boobu di Sedition Act: Lii mooy bi gën a gëna jëfele ci yoonu Alien and Sedition Acts yi. Mu defoon ne dafa doon bàkkaar bu àtte publish “false, scandalous, and malicious” bindings ci kaw gouvernement bi walla ay kilifaam, ak coobare ba leen xas walla indi leen ci yedd gu bon. Ñi koy bañ dafañu ko gis ni muy ub watt wu jub ci sañ-sañu wax ak ci presse bi.
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.
Yoonu Alien and Sedition dafa doon yu amee xalaat yu tar, te jur nañu coobare bu mag ci wet gu Democratic-Republicans, ñi gëm ne yoon yooyu daan naxal saxteefu yu njëkk ci Constitution bi te dañuy jublu ci seen pàrti politig. Ñoom wax nañu ne yoon yooyu dañoo weddi First Amendment bi, miy aar sañ-sañu wax ak sañ-sañu saas. Ci mujj, yoon yooyu am nañu wàll ci palug 1800, ba Thomas Jefferson ak Democratic-Republicans man a jëlee njiitu réew mi ak Congress, loolu tax añ far Sedition Act bi.
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 Demokrat-Republikeen gi gëm ne yoon yii daan nax sañ-sañ yu mag yi Konstitusiyoŋ di aar, te itam gëm nañu ne yoon yii dañoo jëm ci parti politig bi leen di weddi. Amul solo ne yoon yii dañoo leen dindi walla mujj a jeex ci kanam; Alfa ak Omega di wone mujj gi ak njàlbéen ga. Ci jaar-jaar bu ñu sàkk yoon yii walla “wax” ko mu nekk yoon, parti Federalist bi dafa amoon bennoo buy ko weddi, bu ñuy wax Demokrat-Republikeen. Soppi-soppiyu parti Demokrat-Republikeen bi, ci mujj, moo jur parti Repiblikeen bi. Ab parti politig buy dajale boppam ci lu ëpp solo ci taxawalug weddi jaamkat.
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.
Taalifkat yi jàpp 1863 ni mooy diggu mbooloom xareb réew mi, xare bu sampu woon ci yëfandikoo jaam. 1863 itam mooy ab màndarga-jamono ngir yenn yeneen ñi doon jëkkërkat yu bees yu geesal bu Protestaŋ bi, ñoom ñoo fekk ba noppi bañ ci yoon wu njëkk wa ci waxu jamono bu ñu jox Miller ci ndimbal malaaka yi (“jëntu juróom-ñaari yoon” bi nekk ci Leviticus 26). Ndax man na doon rekk ab tasare ju yomb ne waxu juróom-ñaari yoon bi dafa sukkandiku rekk ci yooni jaam yi ñu tëral ci saar wi jiitu ci Leviticus? “Rëcc” mi ñu xamle ci “juróom-ñaari yoon” bi mooyoon digeb ne bu ñu déggadi woon yoonu kóllëre yi nekk ci saar ba ñaar-fukk ak juróom, Israyil dina jeexal ay jaar-jaaram ci delluwaat ci jaam ga ñu ko génne woon ba mu tàmbalee doxam ci Géej gu Xonq gi.
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.
Diggante 1798 ba 1863, kureelu politig bu doon Democratic–Republican party jaar na ci ab yoon yu bari yu sellal walla yëngu-yëngu. Li dalee ci 1798, te rawatina dale ci 11 Ut 1840 ba àgg ci 1863, yëngu-yëngu Millerite bi itam jaar na ci ab yoon yu bari yu sellal ak yëngu-yëngu.
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.
Parti Demokratik-Republekeŋ bi, mi nekkoon benn ci ay partii politig yu njëkk yi ca Etazini, soppeekuwul ci yoon wu jub ci Parti Républekeŋ bu bees bi ni mu mel tey. Waaye dafa jaar ci ay coppite ak tasaar yu bari ci lu yàgg, ba mu jeexee ci sos ay partii politig yu wuutee bare, bala ngir Parti Républekeŋ feeñ.
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.
Paati Déemokraat-Repiɓlikaŋ, bi ñuy boole ak turu Thomas Jefferson ak James Madison ci lu bari, ñu sos ko ca mujju at yu 18e siècle yi ngir tontu ci Paati Féederalist bi. Déemokraat-Repiɓlikaŋ yi daan faral di teg caw suñu xalaat ci jàngat bu jub ci Konstitisioŋ bi, sañ-sañi États yi, ak njariñi mbey-mi.
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:
Waaye, ci atum 1820 yi, Parti Democratic-Republican bi tambalee taxaw ay xaaj yu aju ci gox ak ci yeneeni xalaat yu politico. Xaaj gu gën a mag gi amoon na durante jamono ji ñuy wax Era of Good Feelings (1817–1825), bi amul woon benn jàppale bu dëgër ci biir ay nit ñi di weddi nguurug James Monroe. Jamono jooju bu dal te neex ci politig bi moo yokkute woon suuxatug Parti Democratic-Republican bi. Ci mujj, parti bi xaajoo na ci ay wàll yu bare te soppeeku ci yeneen kurél yu politig yii di topp:
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.
Paarti Demokaraat: Toppandikukat Andrew Jackson, mi doon nekk ñaareelu juróom-ñaareelu President bu réew mi ci atum 1829, ñoo sos Paarti Demokaraat. Demokaraat yu Jackson doon taxawal ñu am doole ci kàddug njëwriñ gu mag gi, yaatal nguur gi jëm penku sowwu réew mi, ak yaatal sañ-sañu wote ngir góor yu weex yi.
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.
Parti Républicain National : Parti bii sos na ci tontu nguurug Andrew Jackson, te gannaaw gi mu booloo ak yeneen mbooloo yi doon weddi Jackson, ba nekk Parti Whig. Républicains Nationaux yi, ci anam gu yaatu, dañoo gën a taxawu nguur gu dëgër gu fédéral ak yokkute ekonomig.
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.
Bokk bi di daan Màggat yi: Lii mooy woon ab bokk gu politig gu yàggul, gu feeñ ci at yi 1820, te lu ëpp moo juddoo ci njàqare yu jëm ci dooley mbokk mu nëbbëku bu Màggat yi. Dafa boole woon yenn ñi nekkoon ci bokk yi démb yu Democratic-Republican.
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.
Parti Whig: Ñu sos ko ci at yu 1830 yi, te Whig yi boole woon ñi doon ay former National Republicans, Anti-Masons, ak yeneen kureel yu weddi. Li leen firndeel mooy seeni weddi politik yu Jacksonian yi, seeni dooleel nguuru fédéral bu am kàttan, ak seeni yëngu ngir yokk indistri ak yokkute koom-koom.
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.
Parti Réewum Réewkat bu jamono bii, ñu sos ko ci at yu 1850 yi ngir tontu bu jub ci jafe-jafe yu mbooloo yi di yokk ci diggante xaaj yi ngir mbirum jaam. Mu mbooloo woon ay Whigs yu njëkk, ay Democrats yu bañ jaam, ñi bokkoon ci Free Soil Party, ak ñeneen ñi daan weddi yaatalug jaam ci suuf yu bees yi. Jëfandikukat bu njëkk bu Parti Réewum Réewkat ci njiitu réew mooy John C. Fremont, te moom dafa daw ci palatinu 1856; te jëfandikukat bu njëkk bi mu amoon ndam mooy Abraham Lincoln, mi ñu tànn ci 1860. Kon nag, Parti Réewum Réewkat feeñ na ci boppam, wuute ak cosaanu Democratic-Republican, te am na yoonam bu ñu ràññee ci jaar-jaaru politig Amerig.
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.
Ci atum 1860, parti Républicain tann nañu seen njëkk président. Moo doon ci kaw benn booleb partii politig yi doon a weddi jaamkat. Ci atum 1863, Emancipation Proclamation bi “wax” ba jaamkat nekkatul. Ci atum 1863, bëñ Républicain bi, bi jamono jooju doon teewaloo ci parti Républicain bi, “wax” ba jaamkat nekkatul, fekk bëñ Protestant bi noppi doon yëngu-yëngu te mu nekk Kërceen Seventh-day Adventist. Yëngu-yëngu Millerites yi ci yoon ak ci anam u ofis dafa jeex ci weeru Mee 1863, te ci at moomu, giñu Musa, waxu-jàll bi ci mbirum jaamkat, dañu ko bañ. Ku am nopp, na dégg.
At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.
Ci jamono jii, man na am solo lu gàtt ngir joxe ab seetlu bu gàtt ci “giñu Musaa” bi yonent bi Dañeel tudde noonu.
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.
Waaw, bànne Israyil bépp bàyyi na sa yoon, te dëddu woon ngir bañ a dégg sa baat; moo tax musiba gi ñu rëbb ci nun, ak ngiñ ga ñu bind ci yoonu Musaa, jaamub Yàlla, ndaxte nu bàkkaar nañu ci moom. 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, mi Gabriel ak yeneen malaaka yi doon gindee ngir muy jàng Kàddug Yàlla, ñu jiitu ko njekk ci “juróom-ñaari yoon” yi nekk ci Levitik ñaar-fukk ak juróom-benn. Seedeem Miller mooy ne ci njàngum Biibël bi, mu tàmbalee ci téereb Njëñ, te kon lu bir la ne jot na Levitik lu jëkk balaa muy agsi ci ñaari junni ak ñeent téeméeri at yi nekk ci Daniel saar ñetteel ak bennoo fukk ak ñeent. Moo doon jëfandikoo rekk Biibël bi ak ab concordance bu Cruden.
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 bu Cruden amul benn xët yu jëm ci baat yi ci Ebrë ak Gereg yi ñu teg ca kanam ngir tekki leen ci angale bu King James Bible. Miller dafa jàppoon ne “konteks” bu xaaj bi mu doon jàng moo wara gindi xam-xamam ci benn baat walla ci benn xaaj bu Mbind mi sell. Bu jëm ci xam-xamam ci “juróom-ñaari waxtu,” lu yomb la gis ne konteks bi “juróom-ñaari waxtu” yi nekk ci xaaj ba ñent-fukk ak juróom-benn ci Levitikus mooy xaaj ba ñent-fukk ak juróom ci.
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.”
Saar ñaar-fukk ak juróom-benn bi day tekki noflaay suuf si, Jubilee bi ak sàrt yi jëm ci jaam. Sàrt yi nekk ci saaru ñaar-fukk ak juróom-benn bokk nañu ci “yoonu Musaa, surga Yàlla,” bi di jur barke bu nit déggal ko, ak “rén” bu nit weddi ko. Ci saaru ñaar-fukk ak juróom-ñaar, rén mi ñuy wax “juróom-ñaari yoon” méngoo na ak ñaari junni ak juróom-ñaar téeméer ak ñaar-fukk at, te ñu koy wone ci leer ci biir jumtukaayu sàrt yi jëm ci noflaayu suuf si ak doxalini jaam. Ci saaru ñaar-fukk ak juróom-ñaar, mbugal mi ñu koy wax “xulóo sama kóllëre.”
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.
Kon man naa, dinaa dox ak yeen ci lu juuyoo ak yeen, te dinaa leen mbugal ba juróom-ñaari yoon ngir seeni bàkkaar. Te dinaa indi ci yéen sabar, buy fey ayib samay kóllëre; bu ngeen dajale seen bopp ci biir seeni dëkk, dinaa yónnee ci seen biir mbas mi réy; te dees na leen jébbal ci loxo noon bi. Léwítik 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.
Ci biir bi, “kóllëre” bi Yàlla ame “xulóo” ci mooy kóllëre giñoon woon ba noppi ci wet gu ñaar-fukk ak juróom. Mbugal mi ñu wax ne mooy juróom-ñaar yoon mooy “xulóo” bu “kóllëre” Yàlla, te “rëbb” bi ci taq mooy ne Israayil dinañu “jébbal leen ci loxo” seeni noon, te bu ñu nekkee ci suufu noon yi, (ni Danyeel nekke woon,) Israayil dinañu nekk jaami seeni noon.
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.”
Ba Muusaa bindee Sarax Lawwii ñaar-fukk ak juróom-benn, Israeel bu njëkk ba pare woon a génn ci jaamug Misra, te doxalin yi aju ci jaamug yi ñu feeñal ci saar ñaar-fukk ak juróom-ñent dinañu indi benn barke walla benn rëbb. Israeel bu njëkk masul woon di topp yooni Jubile, te ci mujj nguur gi ci bëj-gànnaaru ak gi ci bëj-saalum ñépp tasaarooñu “juróom-ñaar yoon” ngir matal li Daaniyel tudde “rëbbu Muusaa.”
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.
Diggante kóllëre bi nek Yàlla ak Israyil, bi tàmbalee woon ak seen jaam-jàam ca Misra, jeex na ak seen jaam-jàam ca Asiri ak Babilon. “Juróom-ñaar ñetti yoon” yi ci kaw nguur gu bëj-gànnaar ga jeex nañu ci 1798, te “juróom-ñaar ñetti yoon” yi ci kaw nguur gu bëj-saalum ga jeex nañu ci 1844. Fu ñu tàmbalee ñaari jamono yi di juróom-ñaar ñetti yoon, bindees na ko ci Esayi saraxle 7, ak ab waxu Yonent bu juróom-benn fukk ak juróom-ñett at, bi Esayi yéglee Buur Ahasu gu Yuda ci 742 bala Krista.
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.
Ndax boppu Siri mooy Damas, te boppu Damas mooy Resin; te ci biir juróom-benn fukki at ak juróom att, Efrayim dinañu ko damm ba mu bañ a nekk xeet. Te boppu Efrayim mooy Samari, te boppu Samari mooy doomu Remalya. Su ngeen gëmul, fés na ne du ngeen sax. Esayi 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.
Esayi waxoon na ne “ci biir” juróom-benn-fukk ak juróom-ñaari at, dale ci waxtu wi ñu joxee waxu kàddug yëgle bi ci 742 BC, nguur gu bëj-gànnaaw gi dina tas. Fukk ak juróom-ñent at gannaaw loolu, ci 723 BC, buur bu Asiri jël nguur gu bëj-gànnaaw gu Israyil jaamloo ko, te ñeent-fukk ak juróom-benn at gannaaw loolu, buur bu Babilon jël nguur gu bëj-saalum gu Yuda jaamloo ko ci 677 BC. Kàddug yëgle bu juróom-benn-fukk ak juróom-ñaari at bi juróom-benn waxtuw jaar-jàll yu am solo ci jaar-jaaru bindu taarix. Bi njëkk mooy 742 BC, ba ñu yéglee wax ji. Fukk ak juróom-ñent at gannaaw loolu, ci 723 BC, waa Asiri jël nguur gu bëj-gànnaaw gi jaamloo ko. Ñeent-fukk ak juróom-benn at gannaaw loolu, ci 677 BC, waa Babilon jël nguur gu bëj-saalum gi jaamloo ko. Noonu it, ñetti junni ak ñaar téeméer ak ñaar-fukk at yu njëkk, yi tàmbalee ci 723 BC, jeex nañu ci 1798. Te ci 1844 la ñetti junni ak ñaar téeméer ak ñaar-fukk at yi tàmbalee ci 677 BC matale. Dale ci 1844, waxu kàddug yëgle bi yokk na fukk ak juróom-ñent at ba 1863 ngir mottali bépp kërug waxu yëgle bi; ndaxte bi Alpha ak Omega sampoo fukk ak juróom-ñent at ngir tàmbali kërug waxu yëgle bi, war na itam am fukk ak juróom-ñent at ngir ag jeexitam.
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.
Benn Israayil gu jëkk gi Yàlla musaloon na leen ci jaamug Misra, te ndax bañ dégg, nguur gu bëj-gànnaar ak gu bëj-saalum ñoom ñaar dellu nañu ca jaam ga. Kàddug waxu yonent yi wéy nañu jële ci jaar-jaaru waxu yonent bu benn Israayil gu mag ga, te muñ a dëgg-dëgg, ba agsi ci Israayil gu xel bu jamono jii; te ci loolu wàcc, mbir mi di doxal yépp waymark yu waxu yonent yi mooy jaam.
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.
Yonent bu nekk ci Esayi Saar 7, Esayi joxe ko buur bu bon bi, Akas, ci atum 742 ba Jesus juddu, ba ñuy xamle ne am na woon ab xareb biir réew bu jëm ci diggante bëj-gànnaar ak bëj-saalum. Nguru Akas, gi nekk ci bëj-saalum, mooyoon dëkk bu tedd, bu màgg, biir Israayil gu yàgg ga. Ci atum 1798, suuf su tedd, su espiritueel, si yonent yu Biibël wax, tàmbalee nguur ni juróomeel benne nguur gi yonent yu Biibël wax. Bi juróom-ñaari jamono yi ñu dogal woon ci kaw suuf su tedd su dëgg si jeexee ci 1844, amoon na, ni ci jaar-jaaroo buur Akas, ab xareb biir réew bu doon ñëw. Ba ci 1844, jàq-jàqi partis yu politig, yi doon tasaaroo te di def àlliance, dafa agsi woon ba mu nekk lu bëgg-a mat ci ñaari xeet yu xel yu politig. Ci mbirum jaamkat, Demokaraat yi dañoo bokk ci ñi faral di ànd ak jaamkat, te Repiblikaan yi dañoo bokk ci ñi bëggul jaamkat. Diggante 1798 ak tambali xareb biir réew bi ci 1860, jëfandikoo bi jëm ci sos ñaari xeet yu partis yu politig dafa agsi woon ci taxawaayam.
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.
Akaas dafa doon suuf bu mag ci yoon wu dëgg te moo tax mu mel ni suuf bu mag bu xelum. Jaar-jaaru Akaas dafay mel ni jaar-jaaru yonent gi, fu ñu yégle woon waxu yonent gi ci 742 BC, moo tax mu mel ni jaar-jaaru bi waxu yonent gi jeexe. Ci tàmbali taarix bi, nguur gu bëj-gànnaar, gu ñu tabaxee ci fukki xeet, dafa tasoon boppam ci yeneen ñaari xeet ya ngir wone bañ ci nguur gi Yàlla sampoon ci ñaari xeet yu bëj-saalum ya. Fukki xeet yu bëj-gànnaar ya dafañu sosoon benn mbooloom bokk ak Siri, te loolu dafay mel ni boole bu nekk diggante mbooloom bëj-saalum ak doole ju ñu tegtal ci misaal ci turu Siri.
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.
Ab tënk bii day wone ne juróom-ñaari yoon yi ci Lawi 26 ay diggante la ci kóllëre, buy teg ci kanam bénn barke ngir topp ak dégg, walla “mbooleem musiba” bu jaamukaay ngir moytoo. Nguuru bëj-gànnaaw ak nguuru bëj-saalum tàmbalee nañu benn yoon ni benn xeet buñu musale woon ci jaamukaay, waaye ci seen mujjo, kenn ku nekk dellu nañu ko ca jaamukaay baatam.
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.
Juróom-benn ak juróom-ñeent at yii ci mujju yeneen waxyu jaamkat yooyu jeex nañu ak Israyil gu xel gi nekk ci réew mi xel gu tedd te màgg, ci digg-dëgg bu dee ba noppi ci ab xareb réew mi waxtu bëj-gànnaar di xeex ak bëj-saalum. Ñi di xeexante ci xareb réew boobu doon nañu benn nguur gu sos benn dëkkandoo, te dogg seen bopp génn ci nguur gi Yàlla taxawaloon, gi nekkoon ci nguur gi leen di jàppale.
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.
Li dalee ci atum 1798 ba ca xareb réew mi, biir bu Républicanisme jaar na ci njëgute gu jur ñaari xeet yu béggoo politig yi, yu teewal ñaari weti yoon yi ci mbirum jaamkat. Ñi di weddi, te di yëngu ngir yokk ak saxal jëfi jaamkat ji, ñoom ñoo ñàkkoon ndam ci xare ba.
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.
Li dale ci 1798 ba ba ci xare réew mi, bënn weñu Protestantisam jaar na ci ab jëfandikoo gu jur ñaari xeetu noon yu diine, yu tegu ci ñaari wet yu yoon yi jëm ci jaamkat. Noon yu bokk ci taagee jaamkat, yi doon seet a wéyal xam-xam bi njëkk bu yéglekat bi ci mbirum jaamkat, ñoom dañoo réer xeex ba.
In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.
Ci atum 1863, bëtu Republicanism bi mujjee ci bañ a nangu jëfandikoo jaamkat.
In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.
Ci atum 1863, béjjëg Protestantisme bi man na bañ waxu yonent bi ci lu jëm ci jaamkatug nit.
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.
Ci defe nañu liggéeyu Miller, miy Eliya ngir jamono jooju. Ci noonu itam nañu bañ “waatu Moyis,” di doj wu njëkk wi ngir seen jamono. Moyis ak Eliya nag, dees na leen bañoon, waaye ñu dellusi ci 11 Septàmbar 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 ak Omega, ki xam-kat bu yéeme bi, bind na sàmmam yu Yàlla ci bépp waxtu-kàddu yonent gi ci “giñu Muuse” gi mu moom mi waxee ne mooy Palmoni, Ki Yéeme bi di Waa Jàngal lim. Su ngeen bañee gëm, dëgg-dëgg du ngeen daldi taxaw temm.