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# Elijah - Number Four

Iliya — Lamba ta Hudu

Slavery

Bauta

Author

Jeff Pippenger

Published

October 1, 2023

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

Shaidar Iliya ta fara ne sa’ad da ya bayyana cewa ba za a yi ruwan sama ba har tsawon shekaru uku da rabi, sai dai da kalmarsa.

> 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.

> Kuma Iliya mutumin Tishbe, wanda yake daga mazaunan Gileyad, ya ce wa Ahab, “Muddin Ubangiji Allah na Isra’ila, wanda nake tsaye a gabansa, yana raye, ba za a yi raɓa ko ruwan sama a waɗannan shekaru ba, sai dai bisa ga maganata.” 1 Sarakuna 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.

Waɗannan shekaru uku da rabi suna wakiltar tarihin Tayatira daga 538 har zuwa 1798. A cikin 1798, a ƙarshen lokacin fari, Iliya ya kira Ahabu zuwa Karmel. Saƙon mala’ika na farko ya shelanta sa’ar shari’ar Allah a ranar 22 ga Oktoba, 1844. Saƙon mala’ika na farko shi ne umurnin da aka ba Ahabu ya kira dukan Isra’ila zuwa 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.

> Sai ya faru, sa’ad da Ahab ya ga Iliya, Ahab ya ce masa, Kai ne mai damun Isra’ila? Sai ya amsa ya ce, Ba ni ne na dami Isra’ila ba; amma kai ne, da gidan mahaifinka, domin kun yashe umarnan Ubangiji, kai kuma ka bi Ba’alai. To, yanzu fa ka aika, ka tattaro mini dukan Isra’ila zuwa Dutsen Karmel, tare da annabawan Ba’al ɗari huɗu da hamsin, da annabawan kurmi ɗari huɗu, waɗanda suke ci a teburin Yezebel. Saboda haka Ahab ya aika zuwa ga dukan ’ya’yan Isra’ila, ya kuma tattara annabawan tare zuwa Dutsen Karmel. Sai Iliya ya zo wurin dukan jama’a, ya ce, Har yaushe za ku yi shakka tsakanin ra’ayoyi biyu? In Ubangiji shi ne Allah, ku bi shi; amma in Ba’al ne, sai ku bi shi. Amma jama’ar ba su amsa masa ko kalma ɗaya ba. 1 Sarakuna 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.

Dukan Isra’ila aka tattara zuwa Karmel a zamanin Iliya, abin da kuma ya wakilci tarihin William Miller lokacin da aka tattara ikklisiyoyi uku na Ru’ya ta Yohanna sura ta uku wuri guda. Ikklisiyar da tun da farko ta gudu zuwa jeji a shekara ta 538 domin ta tsira daga tsanantawar Jezebel, kamar yadda ikklisiyar Tayatira ta wakilta, ta fito daga jejin a matsayin tsara da za a fuskantar da saƙon Iliya, wanda William Miller ya wakilta. Sai dabbar ƙasa ta buɗe bakinta ta haɗiye ambaliyar tsanantawar da aka aiko a kanta har tsawon shekaru dubu ɗaya da ɗari biyu da sittin.

> 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.

> Kuma ƙasa ta taimaki matar, ƙasa kuma ta buɗe bakinta, ta haɗiye rigyawar da macijin ya fito da ita daga bakinsa. Ru’ya ta Yohanna 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.

A cikin annabci, “maganar wata al’umma” tana nufin aikin hukumominta na dokoki da na shari’a; kuma a shekara ta 1789 Amurka ta kafa takardar Allahntaka wadda ita ce Kundin Tsarin Mulkin Amurka, ta haka tana kāre haƙƙoƙi da ’yancin da ake bukata domin samar da kariya daga tsanantawa ta sarakunan Turai da kuma cocin Katolika mai ridda.

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

> “Maganar al’umma ita ce aikin hukumominta na majalisa da na shari’a.” 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.

A cikin shekara ta 1789, daidai kafin farkon rawar annabci ta Amurka a matsayin mulki na shida na annabcin Littafi Mai Tsarki ya fara, ta yi magana kamar Ɗan Rago, amma a lokacin dokar Lahadi za ta yi magana kamar maciji.

> 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.

> Sai na ga wata dabba dabam tana fitowa daga ƙasa; tana kuwa da ƙaho biyu kamar na ɗan rago, amma tana magana kamar maciji. Ru’ya ta Yohanna 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.

Farkon da ƙarshen dabbar ƙasa ana ayyana su ne ta wurin maganarta. A shekara ta 1798, Ahab ya kira dukan Isra’ila zuwa Dutsen Karmel inda Iliya zai gabatar da gwaji domin ya tabbatar wa waɗanda suke kallo ko Allah na Ibraniyawa ne ko allahn Jezebel shi ne Allah na gaskiya. Jezebel tana da annabawan Ba’al ɗari huɗu da hamsin da kuma annabawan kurmi ɗari huɗu. Ba’al, allahn ƙarya, abin bautar namiji ne, Ashtarot kuma, allahn ƙarya, abin bautar mace ce.

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.

Waɗannan rukuni biyu na annabawan ƙarya suna wakiltar haɗuwar coci da gwamnati, gama a cikin annabci idan aka wakilta namiji da mace tare, macen tana wakiltar coci, namijin kuma gwamnati. Iliya ya kasance ɗaya a gaban mutum ɗari takwas da hamsin, sa’ad da ya fuskanci wannan haɗaka marar tsarki ta coci da gwamnati, kamar yadda allolin ƙarya mace da namiji suka wakilta, haka kuma ta wurin auren Ahab da Jezebel. Misalin Ahab da Jezebel na coci da gwamnati yana wakiltar lalacewar ƙahon Republicanism, Ba’al da Ashtarot kuma suna wakiltar lalacewar ƙahon Furotesta.

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.

Batun shi ne zanga-zangar da Iliya ya yi a kan gurbatacciyar addinin da Tiyatira ke wakilta a Ru’ya ta Yohanna sura ta biyu. Iliya ya wakilci Furotesta, gama ma’anar Furotesta kaɗai ita ce wanda yake yin zanga-zanga a kan Roma. Zanga-zangar Iliya tana wakiltar adawa da haɗuwar coci da gwamnati wadda ake aiwatarwa ta wurin ƙazamar ƙawance tsakanin gurbatacciyar gwamnati da gurbatacciyar coci.

> 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.

> Duk da haka, ina da ’yan abubuwa kaɗan a kanka, domin kana ƙyale waccan mace Jezebel, wadda take kiran kanta annabiya, ta koyar kuma ta ruɗi bayina su yi fasikanci, su kuma ci abubuwan da aka miƙa wa gumaka hadaya. Na kuma ba ta lokaci ta tuba daga fasikancinta; amma ba ta tuba ba. Ga shi, zan jefa ta cikin gado, waɗanda kuma suke yin zina da ita kuma cikin babban tsanani, sai dai idan sun tuba daga ayyukansu. Ru’ya ta Yohanna 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.

Cin abinci yana wakiltar saƙon da ka karɓa, kuma saƙon da aka miƙa hadaya ga gumaka yana wakiltar koyaswar Katolika, ainihin alamar abin ƙyama na bautar gumaka. Mutanen Allah a zamanin Duhun Tsakiyar Zamani sun zo sun karɓi yawancin koyaswar arna na Katolika, musamman ma bautar rana.

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.

Fasikanci dangantaka ce ta haram, kuma a ma’anar annabci tana wakiltar ainihin abin da Kundin Tsarin Mulki ya haramta; haɗuwar coci da jiha. Ahab yana cikin dangantaka ta haram da Jezebel, domin a matsayinsa na sarkin Isra’ila bai kamata ya auri gimbiya arniya ba. Yesu ya bayyana Yahaya Mai Baftisma a matsayin Iliya, kuma Yahaya ma ya fuskanci irin wannan dangantaka marar tsarki sa’ad da ya tsawata wa Hirudus saboda ya auri Hirudiya, matar ɗan’uwansa.

> 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.

> Gama Hirudus ya kama Yahaya, ya ɗaure shi, ya sa shi a kurkuku saboda Hirudiya, matar Filibus ɗan’uwansa. Gama Yahaya ya ce masa, Bai halatta gare ka ka aure ta ba. Matiyu 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).

Fafatawar Iliya da Ahab da Jezebel ta riga ta nuna fafatawar Yohanna da Hirudus da Hirudiya, gama duka dangantakar biyu suna wakiltar haramtacciyar dangantaka tsakanin coci da ƙasa. Tare, suna wakiltar saƙon Iliya na mutum dubu ɗari da arba’in da huɗu, wanda yake tunkarar papacy (Jezebel da Hirudiya), sarakuna goma waɗanda suke wakiltar Majalisar Ɗinkin Duniya (Ahab da Hirudus), da kuma Amurka wadda take wakiltar annabin ƙarya (annabawan ƙarya na Karmel da Salome, ’yar Hirudiya).

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.

Yanayin annabci a Karmel ya haɗa da kariyar da Iliya ya yi wa Kundin Tsarin Mulkin Ƙasar Amurka, wanda ya kafa ƙa’idar raba coci da gwamnati.

> 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.

> Sai ya zama, sa’ad da Ahab ya ga Iliya, Ahab ya ce masa, Kai ne wannan mai jawo wa Isra’ila masifa? Sai ya amsa ya ce, Ba ni ne na jawo wa Isra’ila masifa ba; kai ne, da gidan ubanka, domin kun rabu da umarnan Ubangiji, kai kuma ka bi Ba’alai. 1 Sarakuna 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.

Kundin Tsarin Mulki ya kafa cewa ƙahonni biyu na Jamhuriyanci da Furotesta za su kasance a ware da juna koyaushe. Amma littafin Ru’ya ta Yohanna ya bayyana cewa sa’ad da Amurka a ƙarshe ta yi magana kamar maciji, za ta yi hakan ne sa’ad da majami’un da suka yi ridda na Amurka suka karɓi iko suka kuma haɗu da gwamnatin da ta yi ridda.

> “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.

> “Amma menene ‘surar dabbar’? kuma ta yaya za a ƙirƙire ta? Dabbar mai ƙaho biyu ce take yin surar, kuma ita sura ce ga dabbar. Ana kuma kiranta surar dabbar. Saboda haka, domin mu san yadda surar take da kuma yadda za a ƙirƙire ta, dole ne mu yi nazarin halayen dabbar kanta—wato, paparoma.”

> “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.

> “Sa’ad da cocin farko ta lalace ta wurin barin sauƙin bishara da kuma karɓar bukukuwa da al’adun arna, ta rasa Ruhu da ikon Allah; kuma domin ta mallake lamiran mutane, sai ta nemi goyon bayan ikon duniya. Sakamakon haka kuwa shi ne papanci, cocin da ta mallaki ikon ƙasa kuma ta yi amfani da shi domin cika nata manufofi, musamman domin hukunta ‘bidi’a.’ Domin Amurka ta kafa siffar dabbar, dole ne ikon addini ya mallaki gwamnatin farar hula har ikon ƙasa ma coci ta yi amfani da shi domin cim ma nata manufofi.” 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.

Iliya a Dutsen Karmel ya wakilta aikin Miliyawa, kuma an kafa Miliyawa a matsayin annabi na gaskiya cikin bambanci da waɗanda suka fito kwanan nan daga ƙarƙashin rinjayar Katolika, amma ta wurin ƙin hasken mala’ika na fari suka zaɓi komawa Roma. Saboda haka, saƙon mala’ika na biyu a cikin bazarar 1844 ya ƙunshi bayyana ƙungiyoyin Furotesta a matsayin ’ya’yan Babila, da kuma Miliyawa a matsayin ƙaho na Furotesta na hakika.

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.

Sa’ad da Allah ya fitar da Isra’ila ta dā daga bautar Masar, ya kuma ratsa da ita cikin ruwayen Bahar Maliya, sai Ya fara wani tsari na gwaji mai ci gaba wanda ya soma da gwajin mana ta sama.

> “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.

> “A kanmu ne hasken da ya taru daga zamanai na da yana haskawa. An adana tarihin mantuwar Isra’ila domin a wayar mana da kai. A wannan zamani Allah ya sa hannunsa ga tara wa kansa jama’a daga kowace al’umma, da kabila, da harshe. A cikin motsin zuwan Ubangiji ya aikata domin gādonsa, kamar yadda ya aikata domin Isra’ilawa sa’ad da yake jagorantarsu su fita daga Masar. A cikin babban rashin cika tsammani na shekara ta 1844 an gwada bangaskiyar mutanensa kamar yadda aka gwada ta Ibraniyawa a Tekun Maliya.” Testimonies, juzu’i na 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.

Baƙin cikin ranar 22 ga Oktoba, 1844, ya kai ga fahimtar Wuri Mai Tsarki na sama, wanda daga nan ya gabatar da gwajin Assabaci kamar yadda gwajin manna ya zama na farko cikin jerin gwaje-gwaje goma ga Isra’ila ta dā.

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

> “Ubangiji ya ba ni wahayi mai zuwa a cikin shekara ta 1847, sa’ad da ’yan’uwa suke a taro a ranar Asabar, a 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.

> “Mun ji wani ruhun addu’a na musamman. Kuma yayin da muke addu’a, Ruhu Mai Tsarki ya sauko a kanmu. Mun yi farin ciki ƙwarai. Ba da daɗewa ba na rabu da abubuwan duniya, aka kuma lulube ni cikin wahayi na ɗaukakar Allah. Na ga wani mala’ika yana tashi da sauri zuwa gare ni. Nan da nan ya ɗauke ni daga duniya zuwa Birni Mai Tsarki. A cikin birnin na ga wani haikali, wanda na shiga. Na bi ta wata ƙofa kafin in kai ga labule na farko. Aka ɗaga wannan labule, sai na shiga Wuri Mai Tsarki. A nan na ga bagaden ƙona turare, da mazaunin fitila mai fitilu bakwai, da kuma teburin da burodin nunawa yake a kai. Bayan na kalli ɗaukakar Wuri Mai Tsarki, Yesu ya ɗaga labule na biyu, sai na shiga Wuri Mafi Tsarki.”

> “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.

> “A cikin Wuri Mafi Tsarki na ga akwatin alkawari; a samansa da gefunansa akwai zinariya mafi tsabta. A kowane ƙarshen akwatin akwai kyakkyawan kerub, fukafukansa kuma a shimfiɗe suke a bisansa. Fuskokinsu suna fuskantar juna, kuma suna duban ƙasa. A tsakanin mala’ikun akwai turaren zinariya. A bisa akwatin, inda mala’ikun suke tsaye, akwai ɗaukaka mai haske ƙwarai, wadda ta bayyana kamar kursiyi inda Allah yake zaune. Yesu yana tsaye kusa da akwatin, kuma sa’ad da addu’o’in tsarkaka suka hau zuwa gare Shi, turaren cikin turaren zinariyar zai yi hayaƙi, kuma zai miƙa addu’o’insu tare da hayaƙin turaren zuwa ga Ubansa. A cikin akwatin akwai tukunyar zinariya mai ɗauke da manna, sandar Haruna wadda ta tsiro, da allunan dutse waɗanda suke ninkewa tare kamar littafi. Yesu ya buɗe su, sai na ga Dokoki Goma a rubuce a kansu da yatsan Allah. A kan allo guda akwai huɗu, a kan ɗayan kuma shida. Huɗun da suke kan allo na farko sun fi sauran shidan haske. Amma na huɗu, wato umarnin Asabar, ya fi su duka haske; gama an keɓe Asabar domin a kiyaye ta don girmama sunan Allah mai tsarki. Asabar mai tsarki ta bayyana cikin ɗaukaka—akwai zoben ɗaukaka kewaye da ita gaba ɗaya. Na ga cewa ba a ƙusa umarnin Asabar a kan gicciye ba. Da a ce an ƙusa shi, da kuma sauran dokokin tara; kuma muna da ’yanci mu karya su duka, kamar yadda muke da ’yancin karya na huɗu. Na ga cewa Allah bai canja Asabar ba, gama Shi ba ya taɓa canjawa. Amma shugaban cocin Roma ya canja ta daga rana ta bakwai zuwa rana ta farko ta mako; gama an ƙaddara zai canja lokuta da dokoki.” 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.

Sa’ad da Furotestoci suka fito daga Tsakiyar Duhun Zamanai a shekara ta 1798, kuma aka buɗe littafin Daniyel, masarauta ta shida ta annabcin Littafi Mai Tsarki, dabbar ƙasa mai ƙaho biyu ta Ru’ya ta Yohanna sura ta goma sha uku, ta fara tafiyarta cikin tarihin annabci. An kafa Furotestanci bisa tsattsarkan takarda da ake kira Littafi Mai Tsarki Mai Tsarki, kuma an kafa Jamhuriyanci bisa tsattsarkan takarda da ake kira Kundin Tsarin Mulki. Allah ya fito da ikilisiyarsa a jeji daga Tsakiyar Duhun Zamanai, amma kamar yadda ya kasance da Isra’ila ta dā a lokacin bautar Masar, an manta da umarnin Asabar. Kamar yadda Isra’ila ta ƙetare Bahar Maliya a hanyarta zuwa bayar da doka a Sinai, haka Isra’ila ta zamani ta ƙetare Tekun Atlantika a hanyarta zuwa Oktoba 22, 1844, inda za a sāke bayyana dokar. Ubangiji yana sāke tayar da wani jama’a waɗanda za su kasance amintattun masu riƙon dokarsa, amintattun masu riƙon ayoyinsa na annabci, kuma waɗanda za su ɗauki tutar Furotestanci. An ba Isra’ila ta dā alluna biyu na Dokoki Goma a matsayin alamar aikinsu na kasancewa amintattun masu riƙon dokarsa, kuma an ba Isra’ila ta zamani alluna biyu na Habakkuk a matsayin alamar aikinsu na kasancewa amintattun masu riƙon Kalmar annabcinsa.

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.

An nufi Isra’ila na zamani ya ɗauki duka rukunan alluna biyu yayinda yake gabatar da saƙon mala’ika na uku ga duniya, wato saƙon da waɗanda suke ɗauke da alkyabbar Furotesta suke shelanta. Furotestancin da ya fito daga Zamani Mai Duhu a wancan lokaci bai cika ba, kamar yadda Isra’ila ta dā ba ta cika ba sa’ad da suka haye ta cikin Bahar Maliya. Furotestanci ya furta taken Littafi Mai Tsarki kaɗai, kuma Littafi Mai Tsarki kaɗai, amma yana da rashin cikar fahimtar Maganar Allah saboda ƙarnuka na cin koyaswar arna na Katolika ta Roma (abubuwan da aka miƙa wa gumaka). Allah ya tsara cewa Furotesta na gaskiya zai wakilci dukan Maganar Allah kamar yadda “shari’a da annabawa” suke alamta, wato rukunan alluna biyu da suke wakiltar duka aikin mutanen Allah da kuma halin Allah. Aikin mala’ika na fari shi ne ya samar da jama’ar Furotesta ta hakika waɗanda za su zama ma’ajiya ta dokarsa da kuma ta Maganarsa ta annabci.

> “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.

> “Allah ya kira cocinsa a wannan zamani, kamar yadda Ya kira Isra’ila ta dā, su tsaya a matsayin haske a duniya. Ta wurin babban takobin raba gaskiya, saƙonnin mala’ika na farko, na biyu, da na uku, Ya raba su daga majami’u da kuma daga duniya domin Ya kawo su cikin kusanci mai tsarki da Shi kansa. Ya mai da su amintattun masu ajiya na dokarsa, kuma Ya damƙa musu manyan gaskiyoyin annabci domin wannan lokaci. Kamar tsarkakan maganganun Allah da aka damƙa wa Isra’ila ta dā, waɗannan amana ce mai tsarki da za a isar wa duniya. Mala’iku uku na Ru’ya ta Yohanna 14 suna wakiltar mutanen da suka karɓi hasken saƙonnin Allah, kuma suka fita a matsayin wakilansa su busa gargaɗin cikin tsawo da faɗin duniya duka.” Testimonies, juzu’i na 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.

Gargadin da za a yi shela da shi ta bakin waɗanda aka bayyana a matsayin masu ajiya na tarin alluna biyu-biyu, yana gāba da karɓar alamar Katolika. Wannan zanga-zanga tana gāba da haramtacciyar dangantakar Ahab da Jezebel, kuma Iliya ne ya wakilta ta a kan Dutsen Karmel. Ba da allunan dutse biyu a Dutsen Sinai ya kasance alamar ba da allunan zane biyu na Habakkuk a cikin tarihin 1842 zuwa 1849. Alluna biyun Habakkuk alama ce ta dangantakar alkawari tsakanin Allah da mutanensa Furotesta. Yin watsi da waɗannan alluna zai kasance daidai da yadda Isra’ila ta dā ta yi watsi da dokar Allah.

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.

Milleriyawa suka shiga cikin Wuri Mafi Tsarki kuma suka karɓi hasken Asabar, amma aikin gwaji bai riga ya cika ba. A lokaci guda kuma ƙahon Jamhuriyanci yana wucewa ta cikin ainihin wannan tarihin. Kuma dukkan ƙahonnin biyu za su kai ga wani muhimmin mataki a tafiyarsu tare a shekara ta 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.

Saƙon Iliya na Miller ya haifar da wani ci gaba na aikin tsarkakewa da manufar da aka nufa ta kafawa ƙahon Furotesta; kuma a cikin wannan tarihin guda ɗaya, ƙahon Jamhuriyya yana cikin wani ci gaba na tsarin bunƙasar siyasa. Duka ƙahonnin biyun suna kan dabbar ƙasa ɗaya, saboda haka dole ne su yi tafiya a tare cikin dukkan tarihin dabbar ƙasar.

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?

Sifa ta annabci ta farko ta ƙahon Republican na dabbar ƙasa ita ce aikin furta Kundin Tsarin Mulki ya fara aiki a shekara ta 1789. A shekara ta 1798, (lokacin ƙarshe sa’ad da aka buɗe littafin Daniyel), dabbar ƙasa za ta yi magana a karo na farko a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki. Shekara ta 1798 ita ce farkon Amurka a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki, kuma maganar da ta faru a farkon tarihin dabbar ƙasa a 1798 za ta zama alama ta ƙarshen lokacin da masarauta ta shida za ta yi magana, kuma an wakilci wannan lokaci a matsayin muryar maciji. Sa’ad da muka yi la’akari da dokokin da ƙahon Republican ya zartar a Amurka a shekara ta 1798, ya kamata mu sa ran ganin wani nau’in alama ta dokokin da za a zartar tare da dokar Lahadi lokacin da Amurka za ta yi magana kamar maciji. Yayin da muke duban dokoki huɗu masu zuwa, ka tambayi kanka ko dokoki huɗu da aka zartar a 1798 suna ɗauke da sa hannun annabci na Alfa da 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.

A shekara ta 1798, Amurka ta zartar da wasu muhimman dokoki da dama da aka sani da Dokokin Baƙi da na Tayarda zaune tsaye. Waɗannan dokoki jerin dokoki huɗu ne da Majalisar Dokoki mai rinjayen jam’iyyar Federalist ta zartar, kuma Shugaba John Adams ya sanya musu hannu suka zama doka; shi ne shugaba na biyu na Amurka kuma tsohon mataimakin shugaban George Washington.

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

Dokar Ɗan-ƙasa ta Halitta: Wannan doka ta tsawaita sharadin zaman da ake buƙata ga baƙi domin su zama ’yan ƙasar Amurka daga shekaru 5 zuwa shekaru 14. An yi ta ne da nufin hana tasirin sababbin baƙi, waɗanda sau da yawa suke goyon bayan jam’iyyar adawa, wato ’yan 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.

Dokar Abokan Baƙi: Wannan doka ta ba shugaban ƙasa ikon korar waɗanda ba ’yan ƙasa ba da aka ɗauka a matsayin barazana ga tsaron Amurka a lokacin zaman lafiya. Ta ba shugaban ƙasa damar tsarewa da kuma korar kowane wanda ba ɗan ƙasa ba da ya ɗauka a matsayin mai haɗari.

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.

Dokar Maƙiyan Baƙi: Wannan doka ta tanadi kama, tsarewa, da kuma korar ’yan ƙasa daga ƙasashen da suke cikin yaƙi da Amurka. An zartar da ita a matsayin matakin kariya a lokacin yanayin tsanani na ƙarshen shekarun 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.

Dokar Tayar da Fitina: Wannan ce mafi jawo muhawara a cikin Dokokin Baƙi da Tayar da Fitina. Ta mai da wallafa rubuce-rubucen da suke “ƙarya, na ɓatanci, da na mugunta” a kan gwamnati ko jami’anta, da nufin ɓata musu suna ko jefa su cikin rashin kima, a matsayin laifin da ake hukunta wa da doka. Masu suka sun ɗauki wannan a matsayin hari kai tsaye a kan ’yancin faɗar albarkacin baki da na aikin jarida.

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.

Dokokin Baƙi da na Tayar da Fitina sun jawo muhawara mai tsanani ƙwarai kuma suka haifar da gagarumar adawa daga wajen Democratic-Republicans, waɗanda suka gaskata cewa waɗannan dokoki sun take muhimman haƙƙoƙin Tsarin Mulki kuma an yi su ne domin su auka wa jam’iyyarsu ta siyasa. Sun yi hujja cewa dokokin sun zama keta Kwaskwarimar Farko, wadda ke kāre ’yancin faɗar albarkacin baki da na ’yan jarida. Daga baya, waɗannan dokoki suka taka rawa a zaɓen shekarar 1800, sa’ad da Thomas Jefferson da Democratic-Republicans suka lashe shugabancin ƙasa da Majalisa, abin da ya kai ga soke Dokar Tayarda Fitina.

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.

Jam’iyyar Democratic-Republican ta yi imani cewa waɗannan dokoki sun saɓa wa muhimman haƙƙoƙin da Kundin Tsarin Mulki ya kafa, kuma sun kuma yi imani cewa dokokin suna kai hari ga jam’iyyar siyasa mai adawa. Ba kome ba ne cewa an soke waɗannan dokoki ko kuma daga baya wa’adinsu ya ƙare, Alfa da Omega yana nuna ƙarshe ta wurin farko. A cikin tarihin da aka kafa waɗannan dokoki ko aka “furta” su su zama doka, jam’iyyar Federalist tana fuskantar adawa daga wata jam’iyya da ake kira Democrat-Republicans. Juyin halittar jam’iyyar Democrat-Republican a ƙarshe yana haifar da jam’iyyar Republican. Wata jam’iyyar siyasa ce da aka fi haɗe ta bisa matsayi na adawa da bautar.

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.

Masana tarihi suna bayyana shekarar 1863 a matsayin ainihin tsakiyar yaƙin basasa, yaƙin da aka gina a kan batun bautar bayi. Shekarar 1863 kuma alama ce ta hanya ga sababbin masu ɗaukar tutar ƙa’idar horn na Furotesta, waɗanda a lokacin suka ƙi annabcin lokaci na farko da mala’iku suka ba Miller (annabcin “sau bakwai” daga Leviticus ashirin da shida). Shin zai iya zama daidaituwar al’amari kawai cewa annabcin sau bakwai ya faru ne kawai ya ginu a kan dokokin bautar bayi da aka shimfiɗa a babin da ya gabata na Leviticus? “La’anar” da “sau bakwai” ya bayyana ita ce alkawarin cewa idan za a yi rashin biyayya ga dokokin alkawari na babi na ashirin da biyar, to Isra’ila za ta ƙare tarihinta da komawa cikin bautar da aka fito da ita daga ciki sa’ad da ta fara tafiyarta a Tekun Maliya.

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.

Daga 1798 zuwa 1863 jam’iyyar siyasa wadda ita ce jam’iyyar Democratic–Republican ta bi ta cikin jerin tsarkakewa ko girgizawa. Tun daga 1798, musamman kuma daga 11 ga Agusta, 1840 har zuwa 1863, motsin Millerite ya bi ta cikin jerin tsarkakewa da girgizawa.

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.

Jam’iyyar Democratic-Republican, wadda ta kasance ɗaya daga cikin jam’iyyun siyasa na farko a Amurka, ba ta sauya kai tsaye zuwa Jam’iyyar Republican ta zamani kamar yadda take a yau ba. Maimakon haka, ta bi jerin sauye-sauye da rarrabuwa a tsawon lokaci, wanda a ƙarshe ya kai ga samuwar jam’iyyun siyasa daban-daban da dama kafin bayyanar Jam’iyyar Republican.

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.

Jam’iyyar Democratic-Republican, wadda galibi ake danganta ta da Thomas Jefferson da James Madison, an kafa ta ne a ƙarshen ƙarni na 18 a matsayin martani ga Jam’iyyar Federalist. ’Yan Democratic-Republicans sun goyi bayan tsattsauran fassarar Kundin Tsarin Mulki, haƙƙoƙin jihohi, da muradun noma.

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:

Duk da haka, zuwa shekarun 1820s, Jam’iyyar Democratic-Republican ta fara tsagewa bisa layukan yankuna da akidu. Babban rarrabuwar ta faru ne a lokacin Era of Good Feelings (1817–1825), sa’ad da aka samu ƙarancin ƙaƙƙarfan adawa ga shugabancin James Monroe. Wannan zamani na kwanciyar hankali a siyasa ya taimaka ga durƙushewar Jam’iyyar Democratic-Republican. A ƙarshe jam’iyyar ta rabu zuwa ɓangarori da dama kuma ta rikide zuwa ƙungiyoyin siyasa masu zuwa:

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.

Jam’iyyar Demokradiyya: Mabiyan Andrew Jackson, wanda ya zama shugaban ƙasa na bakwai a shekara ta 1829, ne suka kafa Jam’iyyar Demokradiyya. ‘Yan Demokradiyyar Jackson sun goyi bayan reshen zartarwa mai ƙarfi, faɗaɗa zuwa yamma, da kuma ba wa fararen maza damar zaɓe cikin mafi faɗi.

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.

Jam’iyyar Republican ta Ƙasa: Wannan jam’iyya ta bayyana ne a matsayin martani ga shugabancin Andrew Jackson, kuma daga baya ta haɗe da wasu ƙungiyoyin adawa da Jackson domin ta zama Jam’iyyar Whig. ’Yan Republican na Ƙasa gaba ɗaya sun fi nuna goyon baya ga gwamnati mai ƙarfi ta tarayya da bunƙasar tattalin arziki.

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.

Jam’iyyar Anti-Masonic: Wannan wata jam’iyyar siyasa ce mai ɗan gajeren zamani wadda ta bayyana a cikin shekarun 1820, musamman a matsayin martani ga damuwa game da tasirin ƙungiyar ’yan’uwa ta Masonic mai sirrintawa. Ta haɗiye wasu daga cikin tsoffin ’yan Democratic-Republicans.

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

Jam’iyyar Whig: An kafa ta a cikin shekarun 1830s, kuma Whigs sun haɗa da tsoffin ’yan National Republicans, Anti-Masons, da sauran ƙungiyoyin adawa. An bambanta su da adawarsu ga manufofin Jacksonian, goyon bayansu ga gwamnati tarayya mai ƙarfi, da kuma inganta ci gaban masana’antu da tattalin arziki.

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.

An kafa Jam’iyyar Republican ta zamani a cikin shekarun 1850 a matsayin amsa kai tsaye ga ƙaruwar rikice-rikicen yanki game da bauta. Ta jawo tsofaffin ‘yan jam’iyyar Whig, ‘yan Democrat masu adawa da bauta, ‘yan Free Soil, da wasu da suka yi hamayya da faɗaɗa bauta zuwa sabbin yankuna. Ɗan takarar shugaban ƙasa na farko na jam’iyyar Republican, John C. Fremont, ya tsaya takara a zaɓen 1856, kuma ɗan takarar jam’iyyar na farko da ya yi nasara, Abraham Lincoln, an zaɓe shi a 1860. Saboda haka, Jam’iyyar Republican ta ɓullo dabam da al’adar Democratic-Republican kuma tana da wata tafiya ta musamman a tarihin siyasar Amurka.

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.

Zuƙar shekarar 1860, jam’iyyar Republican ta zaɓi shugaban ƙasarta na farko. Ta ginu ne a kan haɗakar jam’iyyun siyasa waɗanda suke adawa da bauta. A shekara ta 1863, Dokar ’Yantarwa ta “yi magana” ta kawar da bauta daga wanzuwa. A shekara ta 1863 ƙahon Republican, wanda a wancan lokaci jam’iyyar Republican ke wakilta, ya “yi magana” ya kawar da bauta daga wanzuwa, yayin da ƙahon Furotesta ya daina zama motsi ya kuma zama Cocin Adventist na Kwana ta Bakwai. Motsin Millerites ya ƙare bisa doka kuma a hukumance a watan Mayu na 1863, kuma a cikin wannan shekarar aka ƙi rantsuwar Musa, annabcin bauta. Wanda yake da kunne, bari ya ji.

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

A wannan lokaci zai iya zama da amfani a ba da taƙaitaccen bayani game da “rantuwar Musa” kamar yadda annabi Daniyel ya kira ta.

> 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.

> I, dukan Isra’ila sun ƙetare dokarka, har ma da kaucewa daga gare ta, domin kada su yi biyayya ga muryarka; saboda haka la’ana ta zubo a kanmu, da kuma rantsuwar da aka rubuta cikin dokar Musa bawan Allah, domin mun yi masa zunubi. Daniyel 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, wanda Jibra’ilu da sauran mala’iku suka shiryar yayinda yake nazarin Maganar Allah, an fara bishe shi zuwa ga “lokuta bakwai” na Littafin Firistoci ashirin da shida. Shaidar Miller ita ce, a cikin nazarinsa na Littafi Mai Tsarki, ya fara ne da littafin Farawa, sabili da haka a fili ya kai ga Littafin Firistoci tun kafin ya kai ga shekaru dubu biyu da ɗari uku na Daniyel sura takwas aya ta goma sha huɗu. Ya yi amfani ne kacokan da Littafi Mai Tsarki da kuma kundin daidaiton kalmomi na 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 na Cruden ba ta ƙunshi wasu nuni ga kalmomin Ibrananci ko Girkanci da daga baya aka fassara zuwa Turancin Littafi Mai Tsarki na King James ba. Miller ya ɗauki “mahallin” nassi da yake nazari a kai a matsayin abin da zai jagoranci fahimtarsa game da kalma ko sashe na Nassi. Idan ya zo ga fahimtarsa game da “lokuta bakwai,” yana da sauƙin gaske a ga cewa mahallin “lokuta bakwai” na sura ta ashirin da shida ta Littafin Firistoci shi ne sura ta ashirin da biyar.

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.”

Babi na ashirin da biyar ya fayyace hutawar ƙasar, Shekarar Yubili da ƙa’idojin bauta. Ƙa’idojin da suke cikin babi na ashirin da biyar sashe ne na “shari’ar Musa bawan Allah” wadda take haifar da albarka idan aka yi biyayya gare ta, da kuma “la’ana” idan aka ƙi yi mata biyayya. A babi na ashirin da shida, la’anar “sau bakwai” tana daidaita da shekaru dubu biyu da ɗari biyar da ashirin, kuma an gabatar da ita a cikin mahallin bayyananne na ƙa’idojin hutawar ƙasar da ka’idojin bauta. A babi na ashirin da shida, ana kiran hukuncin “rikicin alkawarina.”

> 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.

> Sa'an nan Ni kuma zan yi tafiya gaba da ku, in hukunta ku har sau bakwai saboda zunubanku. Zan kuma kawo takobi a kanku, wadda za ta ɗauki fansar saɓon alkawarina; kuma sa'ad da kuka taru a cikin biranenku, zan aika annoba a tsakaninku; kuma za a ba da ku cikin hannun maƙiyi. 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.

A cikin mahallin wannan batu, “alkawarin” da Allah yake da “rigima” a kansa shi ne alkawarin da aka riga aka ambata a babi na ashirin da biyar. Ana kiran hukuncin nan na sau bakwai da “rigimar” “alkawarin” Allah, kuma “la’anar” da aka ɗaura a kansa ita ce Isra’ila za a “ba da su cikin hannun” maƙiyansu, kuma da zarar sun shiga ƙasar maƙiya, (kamar yadda Daniyel ya kasance) Isra’ila za ta zama bayin maƙiyansu.

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.”

A lokacin da Musa ya rubuta Littafin Lawiyawa sura ta ashirin da shida, dā Isra’ila ta dā ta fito ne daga bautar Masar, kuma ƙa’idojin bautar da aka wakilta a sura ta ashirin da biyar za su kawo ko dai albarka ko kuma la’ana. Isra’ila ta dā ba ta taɓa aiwatar da ƙa’idojin Jubilee ba, kuma a ƙarshe aka warwatsa mulkokin arewa da na kudu duka na “sau bakwai” domin cikar abin da Daniyel ya kira “la’anar Musa.”

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.

Dangantakar alkawari tsakanin Allah da Isra’ila, wadda ta fara da bautarsu a Masar, ta ƙare da bautarsu ga Assuriya da Babila. “Sau bakwai” da aka ƙaddara a kan mulkin arewa sun ƙare a shekara ta 1798, kuma “sau bakwai” da aka ƙaddara a kan mulkin kudu sun ƙare a shekara ta 1844. Mafarin waɗannan lokuta biyu na sau bakwai an nuna shi a cikin Ishaya sura ta bakwai ta wurin annabcin shekara sittin da biyar wanda Ishaya ya shelanta wa Sarki Ahaz na Yahuza a shekara ta 742 K.Z.

> 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.

> Gama shugaban Suriya shi ne Damaskus, shugaban kuwa na Damaskus shi ne Rezin; kuma a cikin shekara sittin da biyar Ifraimu zai karye, har ba zai ƙara zama al’umma ba. Shugaban kuwa na Ifraimu shi ne Samariya, shugaban kuma na Samariya shi ne ɗan Remaliya. In ba ku gaskata ba, hakika ba za a tabbatar da ku ba. Ishaya 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.

Ishaya ya bayyana cewa “a cikin” shekaru sittin da biyar daga lokacin da aka bayyana annabcin a shekara ta 742 K.H., za a karya masarautar arewa. Shekaru goma sha tara daga baya, a shekara ta 723 K.H., an kai masarautar arewa ta Isra’ila bauta ta hannun sarkin Assuriya; kuma shekaru arba’in da shida daga baya, sarkin Babila ya kai masarautar kudu ta Yahuza bauta a shekara ta 677 K.H. Annabcin shekaru sittin da biyar yana haifar da alamomin tarihi guda shida. Na farko shi ne shekara ta 742 K.H. lokacin da aka bayyana annabcin. Shekaru goma sha tara daga baya, a shekara ta 723 K.H., an kai masarautar arewa bauta ta hannun Assuriyawa. Shekaru arba’in da shida daga baya, a shekara ta 677 K.H., an kai masarautar kudu bauta ta hannun Babiloniyawa. Sa’an nan farkon shekaru dubu biyu da ɗari biyar da ashirin da suka fara a shekara ta 723 K.H. suka ƙare a shekara ta 1798. Daga nan kuma, a shekara ta 1844, shekaru dubu biyu da ɗari biyar da ashirin da suka fara a shekara ta 677 K.H. suka cika. Daga shekara ta 1844, annabcin ya ƙara tsawon shekaru goma sha tara zuwa shekara ta 1863 domin ya cika dukan tsarin annabci; gama sa’ad da Alpha da Omega suka sanya shekaru goma sha tara a farkon tsarin annabci, dole ne kuma a sami shekaru goma sha tara domin a kai ga ƙarshensa.

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.

An ceci Isra’ila ta dā daga bautar Masar, kuma ta wurin rashin biyayya an mayar da masarautun arewa da kudu duka biyun cikin bauta. Annabce-annabcen suna wucewa daga tarihin annabci na Isra’ila ta dā ta zahiri zuwa Isra’ila ta ruhaniya ta zamani, kuma a yin haka jigon dukan alamomin annabci shi ne bauta.

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.

An gabatar da annabcin da ke cikin Ishaya bakwai ga mugun sarki Ahaz ta bakin Ishaya a shekara ta 742 K.H., sa’ad da ake gane cewa yaƙin basasa mai zuwa tsakanin arewa da kudu na gabatowa. Masarautar kudun Ahaz ita ce ainihin ƙasar ɗaukaka ta Isra’ila ta dā. A shekara ta 1798, ƙasar ɗaukaka ta ruhaniya ta annabcin Littafi Mai Tsarki ta fara mulki a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki. Sa’ad da bakwai lokuta a kan ainihin ƙasar ɗaukaka suka ƙare a shekara ta 1844, sai aka sami, kamar yadda ya kasance a tarihin sarki Ahaz, wani yaƙin basasa mai gabatowa. Zuwa shekara ta 1844, rikice-rikicen jam’iyyun siyasa suna rarrabuwa suna kuma ƙulla ƙawance sun kusan daidaita gaba ɗaya zuwa rukuni biyu na ra’ayoyin siyasa. Dangane da bautar bayi, jam’iyyar Democrats tana goyon bayan bautar bayi, jam’iyyar Republicans kuma tana adawa da bautar bayi. Daga shekara ta 1798 zuwa farkon yaƙin basasa a shekara ta 1860, an riga an daidaita tsarin bunƙasa rukuni biyu na jam’iyyun siyasa.

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

Ahaz ya wakilci ƙasar ɗaukaka ta zahiri, saboda haka kuma ya kasance alama ta ƙasar ɗaukaka ta ruhaniya. Tarihin Ahaz yana zama alamar tarihin annabci inda aka shelanta annabcin a shekara ta 742 K.H.K., sabili da haka yana zama alamar tarihin da annabcin ya ƙare. A farkon tarihin, masarautar arewa wadda ta ƙunshi kabilu goma ta balle daga sauran kabilu biyun domin nuna adawa ga gwamnatin da Allah ya kafa ta kabilu biyu na kudu. Kabilu goma na arewa sun ƙulla ƙawance da Siriya, abin da yake zama alamar haɗin gwiwa tsakanin ƙungiyar haɗaka ta kudu da wani iko da ake wakilta ta alama da Siriya.

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.

Wannan taƙaitaccen bayani yana nuna cewa lokuta bakwai na Littafin Firistoci ashirin da shida alkawari ne na alƙawari da ke bayyana ko dai albarka saboda biyayya ko kuma “la’anar” bautar da za ta biyo bayan rashin biyayya. Mulkokin arewa da na kudu sun fara tare a matsayin al’umma guda ɗaya da aka kuɓutar daga bautar, sai dai daga bisani aka mayar da su cikin bauta a ƙarshen kowannensu.

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.

Shekaru sittin da biyar a ƙarshen waɗannan annabce-annabcen bautar sun ƙare da Isra’ila ta ruhaniya a cikin ƙasar ɗaukakar ruhaniya, a ainihin tsakiyar yaƙin basasa na arewa da kudu. Masu gaba da juna a cikin yaƙin basasar kuwa masarauta ce da ta kafa haɗin gwiwa, ta balle daga gwamnatin da Allah ya kafa wadda take a cikin masarautar da take adawa da ita.

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.

Daga 1798 zuwa yaƙin basasa, aka bi da ƙahon Jamhuriyanci ta wani tsari wanda ya haifar da rukuni biyu na maƙiyan siyasa masu wakiltar ɓangarori biyu na batun bauta. Maƙiyan da suke goyon bayan bauta, waɗanda suka nemi a ci gaba da aiwatar da bautar, sun sha kaye a yaƙin.

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.

Daga 1798 zuwa yaƙin basasa, an bi da ƙahon Furotesta ta cikin wani tsari wanda ya samar da rukunai biyu na abokan adawar addini masu wakiltar ɓangarori biyu na batutuwan bautar. Abokan adawar da ke goyon bayan bautar, waɗanda suka nemi ci gaba da ainihin fahimtar annabcin bautar, sun sha kaye a yaƙin.

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

A cikin shekara ta 1863, ƙahon Jamhuriyanci ya yi nasara wajen ƙin amincewa da al’adar bautar bayi.

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

A cikin 1863 ƙahon Furotesta ya yi nasarar ƙin yarda da annabcin bauta.

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.

Da yin haka suka ƙi aikin Miller, Iliya na zamaninsa. Da yin haka kuma suka ƙi “rantsuwar Musa,” dutsen ginshiƙi na zamaninsu. A sa’an nan aka ƙi Musa da Iliya, sai dai su komo a ranar 11 ga Satumba, 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 da Omega, ƙwararren masanin harsuna mai banmamaki, ya rubuta sa hannunSa na allahntaka a cikin dukan annabcin zamani na “rantsuwar Musa” wanda Shi da kansa ya shelanta a matsayin Palmoni, Mai Ƙirga Mai Banmamaki. Idan ba za ku ba da gaskiya ba, lalle ba za a tabbatar da ku ba.

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