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# Elijah - Number Four

Elaịja — Nọmba Anọ

Slavery

Ịbụ ohu

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.

Àmà Elija na-amalite mgbe ọ kọwara na agaghị enwe mmiri ozuzo, ma e wezụga n’okwu ya, ruo afọ atọ na ọkara.

> 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.

> Elaịja, onye Tishbe, onye sitere n’etiti ndị bi na Gilead, sịrị Ehab, Dịka Jehova, Chineke nke Izrel, dị ndụ, onye m na-eguzo n’ihu Ya, agaghị enwe igirigi ma ọ bụ mmiri ozuzo n’afọ ndị a, ma ọ bụghị naanị dịka okwu m si dị. 1 Ndị Eze 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.

Afọ atọ na ọkara ndị ahụ na-anọchi anya akụkọ ihe mere eme nke Taịataịra site n’afọ 538 ruo 1798. N’afọ 1798, na ngwụcha oge ụkọ mmiri ahụ, Ịlaịja kpọrọ Ehab ka ọ bịa Kamel. Ozi mmụọ ozi mbụ kwusara elekere ikpe Chineke n’October 22, 1844. Ozi mmụọ ozi mbụ ahụ bụ iwu e nyere Ehab ka ọ kpọkọta Izrel niile na Kamel.

> 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.

> O wee ruo, mgbe Ehab hụrụ Elaịja, Ehab sịrị ya, Ọ̀ bụ gị ka ị na-enye Izrel nsogbu? O wee zaa, sị, Ọ bụghị m nyere Izrel nsogbu; kama ọ bụ gị na ụlọ nna gị, n’ihi na unu ahapụwo iwu nile nke Onyenwe anyị, i wee soro ndị Beal. Ugbu a, ya mere, ziga ozi, kpọkọtakwaara m Izrel dum n’ugwu Kamel, na ndị amụma Beal narị anọ na iri ise, na ndị amụma nke asherim narị anọ, ndị na-eri nri n’ocheeze Jezibel. Ya mere, Ehab zigara ụmụ Izrel niile ozi, kpọkọtakwa ndị amụma ahụ n’ugwu Kamel. Elaịja wee bịakwute ndị mmadụ niile, sị, Ruo ole mgbe ka unu ga-anọ na-akwagharị n’etiti echiche abụọ? Ọ bụrụ na Onyenwe anyị bụ Chineke, soronụ ya; ma ọ bụrụ na Beal, soronụ ya. Ndị mmadụ ahụ azaghị ya ọbụna otu okwu. 1 Ndị Eze 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.

A kpọkọtara Izrel nile n’Ugwu Kamel n’oge Ịlaịja, nke n’aka nke ya nọchiri anya akụkọ ihe mere eme William Miller mgbe a kpọkọtara ụka atọ nke Mkpughe isi nke atọ ọnụ. Ụka ahụ nke gbara ọsọ mbụ gaa n’ọzara na 538 iji gbanahụ mkpagbu Jezebel, dịka e si anọchi ya anya site n’ụka Taịataịra, siri n’ọzara pụta dị ka ọgbọ ahụ a ga-eji ozi Ịlaịja, nke William Miller nọchiri anya ya, chee ihu. Mgbe ahụ, anụ ọhịa nke ụwa meghere ọnụ ya, ma loda iju mmiri nke mkpagbu ahụ e zigara imegide ya ruo otu puku afọ abụọ na narị afọ isii.

> 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.

> Ala wee nyere nwanyị ahụ aka, ala wee meghee ọnụ ya, loda iju-miri ahụ dragọn ahụ si n’ọnụ ya tufuo. Mkpughe 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.

N’amụma, “ikwu okwu nke mba” bụ omume nke ndị ikike omeiwu na ikpe ya; ma n’afọ 1789, United States guzobere akwụkwọ nsọ ahụ bụ Constitution of the United States, si otu a chebe ikike na nnwere onwe ndị dị mkpa iji nye nchebe pụọ n’ịkpagbu nke ma ndị eze Europe ma chọọchị Katọlik dapụrụ n’ezi okwukwe.

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

> “Ikwu okwu nke mba bụ omume nke ndị ọchịchị iwu na ndị ọchịchị ikpe ya.” 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.

N’afọ 1789, kpọmkwem tupu mbido ọrụ amụma nke United States dịka alaeze nke isii n’amụma Akwụkwọ Nsọ amalite, ọ kwuru okwu dịka Nwa-aturu, ma n’iwu Ụbọchị Sọnde ọ ga-ekwu okwu dịka dragọn.

> 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.

> M wee hụ anụ-ọhịa ọzọ ka ọ na-esi n’ala apụta; o nwekwara mpi abụọ dị ka nwa atụrụ, ọ na-ekwu kwa okwu dị ka dragọn. Mkpughe 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.

A na-akara mmalite na njedebe nke anụ ọhịa nke ụwa site n’okwu ọ na-ekwu. N’afọ 1798, Ehab kpọrọ Izrel niile ka ha bịa n’Ugwu Kamel, ebe Ịlaịja ga-edobe ule iji gosi ndị na-ekiri ma Chineke nke ndị Hibru ma ọ bụ chi Jezebel bụ ezi Chineke. Jezebel nwere ndị amụma Beal narị anọ na iri ise na ndị amụma nke ọhịa dị nsọ narị anọ. Chi ụgha Beal bụ chi nwoke, chi ụgha Ashtarọt bụkwa chi nwanyị.

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.

Ndị amụma ụgha abụọ ahụ na-anọchi anya njikọta nke ụka na ọchịchị, n’ihi na n’amụma, mgbe a na-anọchi nwoke na nwanyị ọnụ, nwanyị ahụ na-anọchi anya ụka, nwoke ahụkwa na-anọchi anya ọchịchị. ELAIJA ji onwe ya megide narị asatọ na iri ise ka ọ na-eche ihu njikọta na-adịghị nsọ nke ụka na ọchịchị, dịka e si gosipụta ya site n’ọkụkọ chi ụgha nwanyị na nke nwoke, nakwa site n’alụmdi na nwunye Ehab na Jezebel. Ihe atụ Ehab na Jezebel banyere ụka na ọchịchị na-anọchi anya nrụrụ aka nke mpi nke Republicanism, ebe Bel na Ashtarọt na-anọchi anya nrụrụ aka nke mpi 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.

Nsogbu ahụ bụ mkpesa Ịlaịja megide okpukpe rụrụ arụ nke Taịatara nọchiri anya ya n’Akwụkwọ Mkpughe isi nke abụọ. Ịlaịja nọchiri anya onye Protestant, n’ihi na naanị nkọwa nke Protestant bụ onye na-emegide Rom. Mkpesa Ịlaịja nọchiri anya ngagharị iwe megide ngwakọta ụka na ọchịchị nke a na-emezu site n’ọgbụgba ndụ na-adịghị nsọ dị n’etiti ọchịchị rụrụ arụ na ụka rụrụ arụ.

> 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.

> Ma enwere m ihe ole na ole megide gị, n’ihi na ị na-ekwe ka nwanyị ahụ, Jezebel, onye na-akpọ onwe ya onye-amụma nwanyị, ka ọ na-ezi ihe ma na-eduhie ndị ohu m ka ha kwaa iko, ma rie ihe e ji chụọrọ arụsị àjà. M wee nye ya ohere ka o chegharịa n’ịkwa iko ya; ma o chegharịghị. Lee, M ga-atụba ya n’elu ihe ndina, tụbaakwa ndị ha na ya na-akwa iko n’oké mkpagbu, ma ọ bụrụ na ha echegharịghị n’omume ha. Mkpughe 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.

Iri ihe nnọchianya nke ozi ị na-anabata, ozi nke e ji chụọ àjà nye arụsị na-anọchikwa anya nkuzi dị iche iche nke Katọlik, bụ́ ezie nnọọ ihe nnọchianya nke ofufe arụsị jọgburu onwe ya. Ndị Chineke n’oge Ọchịchịrị ahụ abatala n’ịnakwere ọtụtụ n’ime nkuzi ndị ọgọ mmụọ nke Katọlik, karịchaa ofufe anyanwụ.

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.

Ịkwa iko bụ mmekọrịta iwu na-akwadoghị, ma n’ụzọ amụma ọ na-anọchite anya isi mkpụrụobi nke ihe ahụ Iwu Ukwu machibidoro; njikọ nke ụka na ọchịchị. Ehab nọ n’ime mmekọrịta iwu na-akwadoghị ya na Jezebel, n’ihi na dịka eze Izrel, o kwesịghị ịlụ ada eze nwanyị ndị mba ọzọ na-ekpere arụsị. Jisọs kpọrọ Jọn Onye-na-eme-Baptizim Ịlaịja, ma Jọn kwa zutere otu mmekọrịta ahụ na-adịghị nsọ mgbe ọ baara Herọd mba n’ihi na ọ lụrụ Herodias, nwunye nwanne ya nwoke.

> 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.

> N’ihi na Herọd jidere Jọn, kee ya agbụ, tinye ya n’ụlọ mkpọrọ n’ihi Herọdias, nwunye Filip, nwanne ya nwoke. N’ihi na Jọn sịrị ya, Ọ bụghị ihe iwu kwadoro ka i were ya. Matiu 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).

Imegide Ịlaịja megide Ehab na Jezebel buru ụzọ gosipụta imegide Jọn megide Herọd na Herọdias, n’ihi na mmekọrịta abụọ ahụ nọchiri anya mmekọrịta iwu na-akwadoghị n’etiti ụka na ọchịchị. Ha ọnụ na-anọchite ozi Ịlaịja nke ndị otu narị puku na iri anọ na anọ bụ ndị na-emegide papacy (Jezebel na Herọdias), ndị eze iri ahụ nke na-anọchite Mba Ndị Dị n’Otu (Ehab na Herọd), na United States nke na-anọchite onye amụma ụgha (ndị amụma ụgha nke Kamel na Salome, nwaanyị Herọdias).

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.

Ọnọdụ amụma dị na Kamel gụnyere nchebe nke Elaịja nyere Iwu Ntụala nke United States, nke na-edobe ụkpụrụ nkewa nke ụka na ọchịchị.

> 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.

> O wee ruo, mb͕e Ehab hụrụ Ịlaịja, Ehab sịrị ya, Ọ̀ bụ gị ka ọgbaaghara nke Izrel si n’aka ya abịa? Ọ zara, Asọpụtaghị m Izrel n’ọgbaaghara; kama, ọ bụ gị na ụlọ nna gị, n’ihi na unu ahapụwo iwu nile nke Onyenwe anyị, ma soro Belim. 1 Ndi Eze 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.

Iwu Isi nke Obodo ahụ guzobere na mpi abụọ ahụ nke Republicanism na Protestantism ga-anọgide mgbe niile iche n’etiti onwe ha. Ma Mkpughe na-akọwapụta na mgbe United States ga-emesịa kwuo okwu dịka dragọn, ọ ga-eme ya mgbe ụka ndị dapụrụ n’okwukwe nke United States jidere ọchịchị ma jikọọ onwe ha na ọchịchị dapụrụ n’ezi ụzọ.

> “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.

> “Ma gịnị bụ ‘onyinyo ahụ nye anụ ọhịa ahụ’? Olee kwa otú a ga-esi kee ya? Ọ bụ anụ ọhịa ahụ nwere mpi abụọ na-eme onyinyo ahụ, ọ bụkwa onyinyo nye anụ ọhịa ahụ. A na-akpọkwa ya onyinyo nke anụ ọhịa ahụ. Ya mere, iji mata otú onyinyo ahụ dị na otú a ga-esi kee ya, anyị ga-amụrịrị àgwà nke anụ ọhịa ahụ n’onwe ya—papacy.”

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

> “Mgbe nzukọ ụka mbụ ghọrọ nke emerụrụ emerụ site n’ịpụ n’ụzọ dị mfe nke ozi ọma ma nabata emume na omenala ndị mba ọzọ na-ekpere arụsị, ọ tufuru Mmụọ na ike nke Chineke; ma iji chịkwaa akọ na uche nke ndị mmadụ, ọ chọọrọ nkwado nke ọchịchị ụwa. Nsonaazụ ya bụ ọchịchị popu, bụ ụka nke chịkwara ike nke ọchịchị ma jiri ya kwalite nzube nke ya onwe ya, karịsịa maka ntaramahụhụ nke ‘nkuzi ụgha.’ Ka United States wee kpụọ onyinyo nke anụ ọhịa ahụ, ike okpukpe ahụ aghaghị ịchịkwa ọchịchị obodo nke ukwuu nke na ikike nke steeti ga-abụkwa nke ụka ga-eji mezuo nzube nke ya onwe ya.” 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.

Elaịja n’elu Ugwu Kamel nọchiri anya ọrụ ndị Millerait, e mekwara ka ndị Millerait guzosie ike dịka ezi onye-amụma n’ịtụnyere ha na ndị ahụ nke pụtara n’oge na-adịbeghị anya n’okpuru mmetọ nke Katọlik, ma site n’ịjụ ha jụrụ ìhè nke mmụọ-ozi mbụ, họrọ ịlaghachi na Rom. Ya mere, ozi nke mmụọ-ozi nke abụọ n’oge opupu ihe ubi nke afọ 1844 bụ nke ịkọwa òtù ụka Protestant dị iche iche dịka ụmụ nwanyị Babilọn, na ndị Millerait dịka mpi Protestant nke bụ eziokwu.

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.

Mgbe Chineke wepụtara Izrel oge ochie n’ohu Ijipt ma duzie ha gafee mmiri nke Oké Osimiri Uhie, Ọ malitere usoro nnwale na-aga n’ihu nke bidoro site n’ule nke manna nke eluigwe.

> “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.

> “Ìhè a chịkọtara site n’ọgbọ gara aga na-enwukwasị anyị. E debere akụkọ nchefu nke Izrel ka ọ bụrụ ìhè ọmụma nye anyị. N’oge a Chineke etinyewo aka Ya ịkpọkọtara n’ebe Onwe Ya nọ otu ndị sitere n’agbụrụ nile, na ụmụnna nile, na asụsụ nile. N’ime mmegharị ọbịbịa ahụ O rụwo ọrụ maka ihe nketa Ya, dịka O si rụọ ọrụ maka ndị Izrel n’ịdu ha pụọ n’Ijipt. N’ime nnukwu ndakpọ olileanya nke 1844 a nwara okwukwe nke ndị Ya, dịka a nwara nke ndị Hibru n’Oké Osimiri Uhie.” Testimonies, mpịakọta nke 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.

Mmechuihu nke October 22, 1844, dugara n’ịghọta ebe nsọ nke eluigwe, nke mesịrị wepụta ule nke ụbọchị izu ike, dị nnọọ ka ule nke manna ghọrọ nke mbụ n’usoro ule iri e nyere Izrel oge ochie.

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

> “Nna-ukwu nyere m ọhụụ a na-eso n’afọ 1847, mgbe ụmụnna zukọtara n’ụbọchị izu ike, na 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.

> “Anyi nwere mmetụ pụrụ iche nke mmụọ ekpere. Ma ka anyị nọ na-ekpe ekpere, Mmụọ Nsọ dakwasịrị anyị. Obi dị anyị ụtọ nke ukwuu. N’oge na-adịghị anya, e tufuru m n’ihe nke ụwa, e wee kpuchie m n’ọhụ nke ebube Chineke. Ahụrụ m otu mmụọ ozi ka ọ na-efe ngwa ngwa bịakwute m. O wee buru m ọsọ ọsọ site n’ụwa banye n’Obodo Nsọ ahụ. N’obodo ahụ, ahụrụ m ụlọ nsọ, nke m banyere n’ime ya. Agafere m otu ụzọ tupu m eruo ákwà mgbochi mbụ. E weliri ákwà mgbochi a, m wee banye n’Ebe Nsọ. N’ebe a ka m hụrụ ebe ịchụàjà ihe nsure ọkụ na-esi ísì ụtọ, ihe ndọba oriọna ahụ nke nwere oriọna asaa, na tebụl nke achịcha ngosi ahụ dị n’elu ya. Mgbe m lechara ebube nke Ebe Nsọ, Jisọs weliri ákwà mgbochi nke abụọ, m wee banye n’Ebe Kachasị Nsọ.”

> “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.

> “N’Ebe Kachasị Nsọ ahụ, ahụrụ m otu Igbe Ọgbụgba-ndụ; n’elu ya na n’akụkụ ya nile ka e jiri ọla-edo kasị ọcha kpuchie ya. N’akụkụ abụọ nke Igbe ahụ, otu n’otu, e nwere cherub mara mma, nke ọ bụla n’ime ha gbatịrị nku ya kpuchie ya. Ihu ha chere ibe ha ihu, ha na-elekwa ala. N’etiti ndị mmụọ ozi ahụ e nwere ihe-íhè-esi-ísì-ọma e ji ọla-edo mee. N’elu Igbe ahụ, ebe ndị mmụọ ozi ahụ guzo, e nwere ebube na-egbukepụ egbukepụ nke ukwuu, nke dị ka ocheeze ebe Chineke bi. Jizọs guzo n’akụkụ Igbe ahụ, ma mgbe ekpere ndị nsọ na-arịgo ruo n’ihu Ya, ihe-íhè-esi-ísì-ọma ahụ na-ese anwụrụ, Ọ na-ebulikwa ekpere ha elu, ya na anwụrụ ísì-ọma ahụ, nye Nna Ya. N’ime Igbe ahụ dị ite ọla-edo jupụtara n’anna, mkpara Erọn nke pupụtara ome, na mbadamba nkume ndị ahụ nke na-emechi onwe ha ọnụ dịka akwụkwọ. Jizọs meghere ha, m wee hụ Iwu Iri ahụ e dere n’elu ha site n’aka mkpịsị aka Chineke. N’otu mbadamba e dere iwu anọ, na n’aka nke ọzọ isii. Iwu anọ ndị ahụ e dere na mbadamba mbụ na-enwu karịa isii ndị ọzọ. Ma nke anọ, bụ iwu ụbọchị izu ike, na-enwu karịa ha niile; n’ihi na e kewapụrụ ụbọchị izu ike ahụ ka e debe ya n’nsọpụrụ nke aha nsọ Chineke. Ụbọchị izu ike nsọ ahụ yiri ihe dị ebube—okirikiri ebube gbara ya gburugburu nile. Ahụrụ m na a kpọgideghị iwu ụbọchị izu ike ahụ n’obe. Ọ bụrụ na a kpọgidere ya, e kwesịrịkwa ịbụ na e kpọgidere iwu itoolu ndị ọzọ; anyị nwekwara onwe anyị imebi ha niile, dị nnọọ ka imebi nke anọ. Ahụrụ m na Chineke agbanwebeghị ụbọchị izu ike ahụ, n’ihi na Ọ dịghị agbanwe agbanwe. Ma popu agbanweela ya site n’ụbọchị nke asaa mee ka ọ bụrụ ụbọchị mbụ nke izu; n’ihi na e kwesiri ka ọ gbanwee oge na iwu.” 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.

Mgbe ndị Protestant si n’Ọchịchịrị nke Oge pụta n’afọ 1798, e wee mepee akwụkwọ Daniel, alaeze nke isii nke amụma Akwụkwọ Nsọ, ya bụ anụ ọhịa ala nwere mpi abụọ nke Mkpughe isi nke iri na atọ, malitere ije ya site n’akụkọ ihe mere eme nke amụma. E wuru Protestantism n’elu akwụkwọ nsọ a na-akpọ Akwụkwọ Nsọ Dị Nsọ, e wurukwa Republicanism n’elu akwụkwọ nsọ a na-akpọ Iwu Ukpuru. Chineke ewepụtala nzukọ Ya n’ọzara site n’Ọchịchịrị nke Oge, ma dịka o mere Israel oge ochie n’oge ịbụ ohu n’Ijipt, e chefuru iwu nke Sabbath. Dịka Israel siri gafee Oké Osimiri Uhie n’ụzọ ya na-aga n’inye iwu ahụ na Saịnaị, otu a ka Israel nke oge a siri gafee Atlantic n’ụzọ ya na-aga Ọktoba 22, 1844, ebe a ga-ekpughe iwu ahụ ọzọ. Onye-nwe anyị nọkwa ọzọ na-ebuli otu ndị mmadụ elu ga-abụ ndị nlekọta nke iwu Ya, ndị nlekọta nke mkpughe amụma Ya, ndị ga-ebukwa uwe-nsọ nke Protestantism. E nyere Israel oge ochie mbadamba abụọ nke Iwu Iri ahụ dịka ihe nnọchianya nke ọrụ ha ịbụ ndị nlekọta nke iwu Ya, e nyekwara Israel nke oge a mbadamba abụọ nke Habakkuk dịka ihe nnọchianya nke ọrụ ha dịka ndị nlekọta nke Okwu amụma Ya.

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.

A ga-eme ka Izrel nke oge a buru otu ngwugwu abụọ ahụ nke mbadamba nkume abụọ ka ọ na-ewetara ụwa ozi mmụọ-ozi nke atọ, nke bụ ozi ahụ ndị na-ebu uwe ọrụ nke Protestantism na-ekwusa. Protestantism nke si n’Ọgbọ Ọchịchịrị pụta ezughị ezu n’oge ahụ, dịka Izrel oge ochie ezughị ezu mgbe ha na-agafe n’etiti Oké Osimiri Uhie. Protestantism ekwupụtala ụkpụrụ okwu ya nke sịrị, Baịbụl na Baịbụl naanị ya, ma o nwere nghọta ezughị ezu banyere Okwu Chineke n’ihi ọtụtụ narị afọ nke iri nkuzi ndị ọgọ mmụọ nke Roman Catholicism (ihe e jiri chụọ àjà nye arụsị). Chineke haziri ka ezigbo Protestant ga-anọchi anya Okwu Chineke dum dịka e gosiri ya n’akara site na “iwu na ndị amụma,” otu ngwugwu abụọ ahụ nke mbadamba nkume abụọ na-anọchi anya ma ọrụ nke ndị Chineke ma agwa Chineke. Ọrụ nke mmụọ-ozi mbụ bụ imepụta ndị Protestant eziokwu, ndị ga-abụ ma ndị e nyere ka ha debe iwu Ya ma Okwu amụma Ya.

> “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.

> “Chineke akpọwo nzukọ-Ya n’ụbọchị ndị a, dịka O kpọrọ Izrel oge ochie, ka ọ guzo dịka ìhè n’ụwa. Site n’oke mma nkewa nke eziokwu, ya bụ ozi nke mmụọ-ozi mbụ, nke abụọ, na nke atọ, O kewapụrụ ha n’ebe ụka ndị ọzọ nọ nakwa n’ebe ụwa nọ, iji weta ha n’ime nso nsọ dịịrị Onwe Ya. O mewo ha ndị e debere iwu-Ya n’aka ha, ma nyefee ha nnukwu eziokwu nile nke amụma maka oge a. Dịka e nyefere okwu nsọ ahụ n’aka Izrel oge ochie, ndị a bụ nkwụnye ntụkwasị obi dị nsọ a ga-ekwusara ụwa. Ndị mmụọ-ozi atọ nke Mkpughe 14 na-anọchi anya ndị mmadụ na-anabata ìhè nke ozi Chineke ma pụọ dị ka ndị nnọchi-anya Ya ịkpọsa ịdọ aka ná ntị ahụ n’ogologo na obosara ụwa nile.” 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.

Ịdọ aka ná ntị nke ndị a kpọrọ ka ha kwusaa, bụ́ ndị e mere ka a mara dịka ndị e nyefere ihe-nchekwa nke ngwugwu abụọ ahụ nke mbadamba nkume abụọ ahụ, bụ megide ịnara akara nke Katọlik. Mkpesa ahụ bụ megide mmekọrịta iwu na-akwadoghị nke Ehab na Jezebel, a kpọkwara ya n’onyinyo site n’aka Ịlaịja n’Ugwu Kamel. Inye mbadamba nkume abụọ ahụ n’Ugwu Saịnaị bụ ihe nnọchianya nke inye mbadamba ákwà abụọ nke Habakuk n’akụkọ ihe mere eme nke 1842 ruo 1849. Mbadamba abụọ nke Habakuk bụ akara nke mmekọrịta ọgbụgba ndụ dị n’etiti Chineke na ndị Protestant Ya. Ijụ mbadamba ndị ahụ ga-abụ otu ihe ahụ dị ka Izrel oge ochie ịjụ iwu Chineke.

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.

Ndị Miller batara n’Ebe Kachasị Nsọ ma nata ìhè nke Ụbọchị Izuike, ma usoro nnwale ahụ ka na-erubeghị ngwụcha. N’otu oge ahụ, mpi nke Republicanism nọ na-agabiga n’otu akụkọ ahụ kpọmkwem. Ma mpi abụọ ahụ ga-erute otu ihe ngosi dị mkpa n’ije ha ọnụ n’afọ 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.

Ozi Elija nke Miller wetara usoro ịsachapụ nke na-aga n’ihu, nke e bu n’obi ya iji guzobe mpi Protestant; n’otu akụkọ ihe mere eme ahụ kwa, mpi Republican tinyere aka n’usoro mmepe ndọrọ ndọrọ ọchịchị nke na-aga n’ihu. Mpi abụọ ahụ dị n’elu otu anụ ọhịa nke ụwa, ya mere ha aghaghị ịga n’otu n’otu, n’imekọrịta, n’akụkọ ihe mere eme niile nke anụ ọhịa nke ụwa.

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?

Àgwà amụma mbụ nke mpi Republican nke anụ ọhịa nke ụwa bụ omume ikwupụta Iwu Ukpuru ahụ ka ọ banye n’ọrụ n’afọ 1789. N’afọ 1798, (oge ọgwụgwụ mgbe e meghere akwụkwọ Daniel), anụ ọhịa nke ụwa ga-ekwu okwu nke mbụ ya dịka alaeze nke isii nke amụma Akwụkwọ Nsọ. Afọ 1798 bụ mmalite nke United States dịka alaeze nke isii nke amụma Akwụkwọ Nsọ, ma ikwu okwu nke mere na mmalite akụkọ ihe mere eme nke anụ ọhịa nke ụwa n’afọ 1798 ga-abụ ihe nnọchianya nke oge ikpeazụ alaeze nke isii ahụ ga-ekwu okwu, a na-anọchikwa oge ahụ dịka olu nke dragọn ahụ. Mgbe anyị na-atụle iwu ndị mpi Republican mere ka e nwee na United States n’afọ 1798, anyị kwesịrị ịtụ anya ịhụ ihe nnọchianya nke iwu ndị a ga-eme n’otu njikọ na iwu ụbọchị Sọnde mgbe United States ga-ekwu okwu dịka dragọn. Ka anyị na-atụle iwu anọ ndị a na-esonụ, jụọ onwe gị ma iwu anọ e mere n’afọ 1798 nwere akara amụma nke Alfa na 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.

N’afọ 1798, United States nyere iwu dị iche iche dị mkpa nke a maara dị ka Alien and Sedition Acts. Iwu ndị a bụ ngụkọta iwu anọ nke Congress nke Federalists na-achị kwadoro ma Onyeisiala John Adams, onyeisiala nke abụọ nke United States na onye bụbu osote onyeisiala George Washington, bịanyere aka n’iwu.

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.

Iwu Banyere Ime Ka Mmadu Bụ Ọmụmaala: Iwu a gbatịrị oge obibi a chọrọ ka ndị mbịarambịa wee bụrụ ụmụ amaala nke United States site n’afọ 5 ruo n’afọ 14. Ebumnuche ya bụ isi bụ igbochi mmetụta nke ndị mbịarambịa bịara n’oge na-adịbeghị anya, ndị na-adịkarị n’otu na otu ndọrọ ndọrọ ọchịchị na-emegide ọchịchị, ya bụ, 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.

Iwu Banyere Ndị Ọbịa A Na-ewere Dị ka Ndị Enyi: Iwu a nyere onye isi ala ikike ịchụpụ ndị na-abụghị ụmụ amaala e kpebiri na ha bụ ihe iyi egwu nye nchekwa nke United States n’oge udo. O kwere ka onye isi ala jide ma chụpụ onye ọ bụla na-abụghị nwa amaala ọ tụlere dị ize ndụ.

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.

Iwu Banyere Ndị-Iro Bịara n’Ala Ọzọ: Iwu a nyere ndokwa maka ijide, igbochi, na ịchụpụ ụmụ amaala si ná mba ndị nọ n’agha megide United States. E tinyere ya n’ọrụ dịka ihe ịkpachara anya n’oge ikuku nrụgide nke ngwụcha afọ iri nke 1790s.

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

Iwu Nsọtụ: Nke a bụ nke kacha akpata esemokwu n’ime Iwu Ndị Ọbịa na Iwu Nsọtụ. O mere ka ibipụta ihe e dere “ụgha, nke na-akpata ihere, na nke ọjọọ” megide gọọmenti ma ọ bụ ndị ọrụ ya bụrụ mpụ a na-ata ahụhụ, ma ọ bụrụ na ebumnobi ya bụ ịkatọ ha n’aha ọjọọ ma ọ bụ ime ka a leda ha anya. Ndị na-emegide ya hụrụ nke a dịka mwakpo kpọmkwem megide nnwere onwe ikwu okwu na nke mgbasa ozi.

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.

Iwu ndị a a kpọrọ Alien and Sedition Acts kpatara nnukwu esemokwu ma butekwa mmegide siri ike sitere n’aka Democratic-Republicans, ndị kweere na iwu ndị a mebiri ikike ndị bụ isi nke Iwu Ọchịchị ma bụrụkwa ihe a tụrụ n’usoro ndọrọ ndọrọ ọchịchị ha. Ha rụrụ ụka na iwu ndị a bụ mmebi nke Ndozigharị Mbụ, nke na-echebe nnwere onwe ikwu okwu na nke mgbasa ozi. N’ikpeazụ, iwu ndị a sonyere n’ụzọ dị mkpa na ntuli aka nke afọ 1800, mgbe Thomas Jefferson na Democratic-Republicans meriri ọchịchị onye isi ala na Congress, nke butere kagbuo Sedition Act.

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

Òtùndù ọchịchị Democratic-Republican kwenyere na iwu ndị a mebiri ikike ndị bụ isi nke Iwu Nchedo Ala ahụ kwadoro, ha kwenyekwara na iwu ndị ahụ na-elekwasị anya n’òtù ndọrọ ndọrọ ọchịchị na-emegide ha. Ọ dịghị mkpa na a kagburu iwu ndị a ma ọ bụ na ha mechara kubie ume, Alfa na Omega na-egosi ọgwụgwụ site na mmalite. N’akụkọ ihe mere eme ebe e tiri iwu ndị a ma ọ bụ “kwuo” ha bụrụ iwu, otu Federalist nwere otu a na-akpọ Democrat-Republicans na-emegide ya. Mmepe nke òtù Democrat-Republican n’ikpeazụ mụtara Òtù Republican. Òtù ndọrọ ndọrọ ọchịchị nke kachasị ọnụ n’otu n’ihi ọnọdụ ya megide ịgba ohu.

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.

Ndị ọkà mmụta akụkọ ihe mere eme na-achọpụta afọ 1863 dịka kpọmkwem etiti Agha Obodo ahụ, agha nke e guzobere n’elu okwu ịgba ohu. Afọ 1863 bụkwa ihe-mgbaru-ụzọ nye ndị ọhụrụ na-eburu ọkọlọtọ ụkpụrụ nke mpi Protestant, ndị mesịrị jụ amụma mbụ nke oge e nyere Miller site n’aka ndị mmụọ ozi (amụma nke “oge asaa” sitere na Levitikọs iri abụọ na isii). Ò nwere ike ịbụ naanị ndaba dị mfe na amụma nke oge asaa ahụ dabere kpọmkwem n’iwu ịgba ohu ndị e depụtara n’isi nke bu ya ụzọ n’Akwụkwọ Levitikọs? “Ọbụbụ ọnụ” ahụ e ji “oge asaa” mata bụ nkwa ahụ na ọ bụrụ na e nupụ isi n’iwu ọgbụgba ndụ nke isi nke iri abụọ na ise, Izrel ga-emecha kwụsị akụkọ ya site n’ịlaghachi ọzọ n’ịgba ohu ahụ e si na ya kpọpụta ya mgbe ọ malitere njem ya n’Oké Osimiri Uhie.

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.

Site n’afọ 1798 ruo 1863, otu ndọrọ ndọrọ ọchịchị ahụ bụ Democratic–Republican party gara n’usoro nhichapụ ma ọ bụ ịma jijiji dị iche iche. Site n’afọ 1798 gaa n’ihu, ma karịsịa site n’ụbọchị Ọgọst 11, 1840 gaa n’ihu ruo 1863, ngagharị Millerite gara n’usoro nhichapụ na ịma jijiji dị iche iche.

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.

Pati Democratic-Republican, nke bụ otu n’ime pati ndọrọ ndọrọ ọchịchị mbụ e hibere na United States, agbanweghị ozugbo bụrụ Pati Republican nke oge a dịka ọ dị taa. Kama nke ahụ, ọ gara n’usoro mgbanwe na nkewa dị iche iche ka oge na-aga, nke n’ikpeazụ duru n’ịmepụta ọtụtụ pati ndọrọ ndọrọ ọchịchị dị iche iche tupu mmalite nke Pati 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.

Otu Democratic-Republican, nke a na-ejikọkarị na Thomas Jefferson na James Madison, ka e hiwere n’azụ narị afọ nke 18 dị ka nzaghachi nye Otu Federalist. Ndị Democratic-Republican kwadoro nkọwa siri ike nke Iwu Ọchịchị, ikike steeti dị iche iche, na ọdịmma ọrụ ugbo.

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:

Otú ọ dị, ka ọ na-erule afọ ndị 1820, Òtù Democratic-Republican malitere ịgbawa n’ahịrị nkewa mpaghara na nke echiche ndọrọ ndọrọ ọchịchị. Nkewa bụ isi mere n’oge a kpọrọ Era of Good Feelings (1817–1825), mgbe enweghị mmegide siri ike megide ọchịchị onye isi ala James Monroe. Oge udo ndọrọ ndọrọ ọchịchị a so nyere aka n’ịda ogbenye nke Òtù Democratic-Republican. N’ikpeazụ, òtù ahụ kewara n’ime ọtụtụ òtù nta ma gbanwee bụrụ ìgwè ndọrọ ndọrọ ọchịchị ndị a na-esonụ:

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.

Òtù Democratic: Ndị na-eso ụzọ Andrew Jackson, onye ghọrọ onye isi ala nke asaa n’afọ 1829, hiwere Òtù Democratic. Ndị Democratic nke Jackson kwadoro alaka ọchịchị nke onye isi ala siri ike, mgbasa ruo n’ebe ọdịda anyanwụ, na ikike ịtụ vootu sara mbara karị nye ndị nwoke ndị ọcha.

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.

Otu Ndị Republican nke Mba: Otu ndọrọ ndọrọ ọchịchị a pụtara dịka nzaghachi nye ọchịchị onye isi ala Andrew Jackson, ma n’oge e mesịrị o jikọtara onwe ya na òtù ndị ọzọ na-emegide Jackson wee ghọọ Otu Whig. Ndị Republican nke Mba n’ozuzu ha na-akwado gọọmenti etiti siri ike karị na mmepe akụ na ụba.

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.

Òtù Mmegide-Masonic: Nke a bụ otu ndọrọ ndọrọ ọchịchị nke dịrị ndụ obere oge, nke pụtara na afọ ndị 1820, karịsịa n’ịzaghachi nchegbu banyere mmetụta nke òtù nzuzo Masonic. Ọ nabatara ụfọdụ ndị bụbu 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.

Òtù Whig: E hiwere ya n’afọ iri 1830, ndị Whig gụnyere ndị bụbu National Republicans, Anti-Masons, na òtù ndị ọzọ na-emegide ọchịchị. E ji mmegide ha megide atumatu Jacksonian mara ha, yana nkwado ha maka ọchịchị etiti siri ike, na ịkwalite mmepe ụlọọrụ na mmepe akụ na ụba.

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.

E hiwere Ụlọndọrọ ọchịchị Republican nke oge a n’afọ iri nke 1850s dịka nzaghachi kpọmkwem nye esemokwu nkewa mpaghara na-abawanye n’ihe gbasara ịgba ohu. Ọ dọtara ndị bụbu Whigs, ndị Democrats na-emegide ịgba ohu, ndị Free Soilers, na ndị ọzọ megidere mgbasa ịgba ohu n’ime ókèala ọhụrụ. Onye mbụ so n’Ụlọndọrọ ọchịchị Republican zọrọ ọchịchị onye isi ala, John C. Fremont, sonyere n’ntuli aka nke 1856, ma onye mbụ nke pati ahụ meriri nke ọma, Abraham Lincoln, ka a họpụtara n’afọ 1860. Ya mere, Ụlọndọrọ ọchịchị Republican pụtara iche na ọdịnala Democratic-Republican ma nwee ụzọ mmepe pụrụ iche n’akụkọ ihe mere eme ndọrọ ndọrọ ọchịchị America.

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.

Ka ọ na-erule afọ 1860, òtù Republican họpụtara onye isi ala mbụ ha. E hiwere ya n’elu njikọta nke òtù ndọrọ ndọrọ ọchịchị ndị na-emegide ịgba ohu. N’afọ 1863, Mgbasa Ozi Nnwere Onwe ahụ “kwuru,” mee ka ịgba ohu kwụsị ịdị adị. N’afọ 1863, mpi Republican ahụ, nke n’oge ahụ òtù Republican nọchiri anya ya, “kwuru” mee ka ịgba ohu kwụsị ịdị adị, ebe mpi Protestant kwụsịrị ịbụ mmegharị ma ghọọ ụka Seventh-day Adventist. Mmegharị ndị Millerite kwụsịrị n’iwu ma n’ọfịs n’ọnwa Mee nke afọ 1863, ma n’afọ ahụ ka a jụrụ iyi Moses, amụma nke ịgba ohu. Onye nwere ntị, ya nụrụ.

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

N’ebe a, ọ pụrụ ịbụ ihe bara uru inye nkọwa dị mkpirikpi banyere “iyi Mosis” dịka onye-amụma Daniel siri kpọọ ya.

> 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.

> Ee, Izrel nile emehiewo iwu Gị, site n’ịhapụ ya, ka ha ghara ịnụ olu Gị; ya mere, a wụsawo ọbụbụ ọnụ ahụ n’elu anyị, ya na iyi ahụ e dere n’iwu Mozis, ohu Chineke, n’ihi na anyị emehiewo megide Ya. 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, onye Gabriel na ndị mmụọ-ozi ndị ọzọ duru ka ọ na-amụ Okwu Chineke, ka e duuru mbụ n’ebe “oge asaa” nke Levitikọs iri abụọ na isii dị. Ihe àmà Miller bụ na, n’ịmụ Akwụkwọ Nsọ ya, ọ malitere n’akwụkwọ Jenesis, ya mere o doro anya na ọ bịarutere Levitikọs ogologo oge tupu ọ rute n’afọ puku abụọ na narị atọ nke Daniel isi nke asatọ na amaokwu nke iri na anọ. Naanị Akwụkwọ Nsọ na konkọdansị Cruden ka o jiri.

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.

Ndekọ nkwekọrịta okwu nke Cruden enweghị ntụaka ọ bụla nye okwu Hibru ma ọ bụ Grik ndị e mechara sụgharịa n’asụsụ Bekee nke Akwụkwọ Nsọ King James. Miller tụlere “usoro ihe gbara amaokwu ahụ gburugburu” nke akụkụ Akwụkwọ Nsọ ọ na-amụ ka o duzie nghọta ya banyere otu okwu ma ọ bụ akụkụ Akwụkwọ Nsọ. Mgbe ọ bịara n’ịghọta ya banyere “oge asaa,” ọ dị nnọọ mfe ịhụ na usoro ihe gbara “oge asaa” nke isi nke iri abụọ na isii nke Levitikọs gburugburu bụ isi nke iri abụọ na ise.

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.”

Isi nke iri abụọ na ise na-akọwapụta izu ike nke ala, Jubilii, na iwu gbasara ịgba ohu. Iwu ndị dị n’isi nke iri abụọ na ise bụ akụkụ nke “iwu Mozis, ohu Chineke,” nke na-eweta ngọzi ma ọ bụrụ na e rubere ya isi, ma na-eweta “ọnbụ” ma ọ bụrụ na e mebie ya. N’isi nke iri abụọ na isii, ọbụbụ ọnụ nke “ugboro asaa” hà ka puku afọ abụọ na narị ise na afọ iri abụọ, a na-egosipụtakwa ya n’ime nkọwa doro anya nke iwu gbasara izu ike nke ala na ụkpụrụ nke ịgba ohu. N’isi nke iri abụọ na isii, a na-akpọ ntaramahụhụ ahụ “esemokwu nke ọgbụgba ndụ m.”

> 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.

> Mgbe ahụ, M ga-ejekwa ije n’ịmegide unu, m ga-atakwa unu ahụhụ ugboro asaa ọzọ n’ihi mmehie unu. M ga-ewetara unu mma-agha nke ga-abọ ọbọ maka esemokwu nke ọgbụgba ndụ m; ma mgbe unu zukọtara n’ime obodo unu, M ga-eziga ọrịa na-efe efe n’etiti unu; a ga-enyefekwa unu n’aka onye iro. 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.

N’ihe gbara ya gburugburu, “ọgbụgba-ndụ” ahụ nke Chineke nwere “esemokwu” n’ihi ya ga-abụ ọgbụgba-ndụ ahụ e kwuburu mbụ na isi nke iri abụọ na ise. A na-akpọ ntaramahụhụ nke ugboro asaa ahụ “esemokwu nke” “ọgbụgba-ndụ” Chineke, “ọnbụbụ ọnụ” e jikọtara ya na ya bụ na a ga-“enyefe Izrel n’aka ndị” iro ha, ma ozugbo ha nọ n’ala ndị iro ahụ, (dị ka Daniel nọ) Izrel ga-aghọ ndị ohu nke ndị iro ha.

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.”

Mgbe Mozis dere Levitikọs iri abụọ na isii, a ka napụtala Izrel oge ochie n’ohu Ijipt, ma ụkpụrụ nke ohu a kọwara n’isi nke iri abụọ na ise ga-eweta ma ngọzi ma ọ bụ ọbụbụ ọnụ. Izrel oge ochie emebeghị iwu nile nke Jubili, ma n’ikpeazụ e chụsasịrị ma alaeze ugwu ma alaeze ndịda ruo “ugboro asaa” n’ime mmezu nke ihe Daniel kpọrọ “ọbụbụ ọnụ nke Mozis.”

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.

Mmekọrịta ọgbụgba ndụ dị n’etiti Chineke na Izrel nke malitere site n’ịbụ ohu ha n’Ijipt, kwụsịrị site n’ịbụ ohu ha n’Asiria na Babilọn. “Ugboro asaa” e megide alaeze ugwu ahụ gwụsịrị n’afọ 1798, ma “ugboro asaa” e megide alaeze ndịda ahụ gwụsịrị n’afọ 1844. Ebe mmalite nke oge abụọ ahụ nke ugboro asaa ka a kara akara na Aịzaya isi nke asaa site n’amụma nke afọ iri isii na ise nke Aịzaya kwupụtara nye eze Ehaz nke Juda n’afọ 742 BC.

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

> N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; ma n’ime afọ iri isii na ise ka a ga-agbaji Ifrem, ka ọ ghara ịbụ ndị mmadụ. Isi Ifrem bụkwa Sameria, isi Sameria bụkwa nwa Remalaịa. Ọ bụrụ na unu ekweghị, n’ezie, a gaghị eme ka unu guzosie ike. Aịzaya 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.

Aịzaịa ekpughewo na “n’ime” afọ iri isii na ise site n’oge e nyere amụma ahụ n’afọ 742 BC, a ga-agbaji alaeze ugwu ahụ. Afọ iri na itoolu ka e mesịrị, n’afọ 723 BC, e duru alaeze ugwu nke Izrel n’ọkpụ site n’aka eze Asiria, ma afọ iri anọ na isii ka e mesịrị, eze Babilọn duru alaeze ndịda nke Juda n’ọkpụ n’afọ 677 BC. Amụma nke afọ iri isii na ise ahụ na-emepụta akara ụzọ akụkọ ihe mere eme isii. Nke mbụ bụ afọ 742 BC mgbe e kwupụtara amụma ahụ. Afọ iri na itoolu ka e mesịrị, n’afọ 723 BC, e duru alaeze ugwu ahụ n’ọkpụ site n’aka ndị Asiria. Afọ iri anọ na isii ka e mesịrị, n’afọ 677 BC, e duru alaeze ndịda ahụ n’ọkpụ site n’aka ndị Babilọn. Mgbe ahụ, afọ puku abụọ na narị ise na iri abụọ mbụ nke malitere n’afọ 723 BC kwụsịrị na 1798. Mgbe ahụ n’afọ 1844, afọ puku abụọ na narị ise na iri abụọ ahụ nke malitere n’afọ 677 BC ruru ọgwụgwụ. Site n’afọ 1844, amụma ahụ gbatịrị afọ iri na itoolu ruo 1863 iji mezue usoro amụma ahụ dum, n’ihi na mgbe Alfa na Omega kara akara afọ iri na itoolu iji malite usoro amụma ahụ, a ghaghị inwe afọ iri na itoolu iji ruo n’ọgwụgwụ ya.

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.

A napụtara Izrel oge ochie n’ịbụ ohu n’Ijipt, ma site n’inupụrụ isi e weghachiri ma alaeze ugwu ma alaeze ndịda n’ịbụ ohu ọzọ. Amụma ndị ahụ na-agafe site n’akụkọ amụma nke Izrel nkịtị nke oge ochie ruo Izrel mmụọ nke oge a, ma n’ime ime nke a, isiokwu nke akara-ụzọ amụma niile bụ ịbụ ohu.

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.

Amụma dị n’Ihe Aịzaịa isi nke asaa ka Aịzaịa kpọsara eze ọjọọ Ahaz n’afọ 742 T.K. mgbe a na-achọpụta agha ime obodo na-abịa n’etiti ugwu na ndịda. Alaeze ndịda nke Ahaz bụ n’ezie ala ebube nke Izrel oge ochie. N’afọ 1798, ala ebube ime mmụọ nke amụma Akwụkwọ Nsọ malitere ịchị dị ka alaeze nke isii n’amụma Akwụkwọ Nsọ. Mgbe oge asaa ahụ megide ala ebube nkịtị kwụsịrị n’afọ 1844, e nwere, dịka ọ dị n’akụkọ ihe mere eme nke eze Ahaz, agha ime obodo na-abịa. Ka ọ na-erule 1844, ọgbaaghara nke òtù ndọrọ ndọrọ ọchịchị na-ekewa ma na-etolite njikọ aka fọrọ nke nta ka ọ bụrụ na o biri nke ọma n’ime òtù echiche ndọrọ ndọrọ ọchịchị abụọ. N’ihe gbasara ịgba ohu, ndị Democrat kwadoro ịgba ohu, ndị Republican megidere ịgba ohu. Site n’afọ 1798 ruo ná mmalite agha ime obodo n’afọ 1860, usoro mmepe nke ịtọlite òtù ndọrọ ndọrọ ọchịchị n’ụdị abụọ ahụ edozuwo nke ọma.

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.

Ehaz nọchiri anya ala ebube n’ezie, ya mere o gosiri n’ụdị ihe atụ ala ebube nke mmụọ. Akụkọ ihe mere eme nke Ehaz na-egosi n’ụdị ihe atụ akụkọ amụma ebe a kpọsara amụma ahụ n’afọ 742 BC, ya mere ọ na-egosikwa n’ụdị ihe atụ akụkọ ihe mere eme ebe amụma ahụ kwụsịrị. N’akụkọ mmalite ahụ, alaeze ugwu nke ebo iri mejupụtara kewapụrụ onwe ya n’ebe ebo abụọ nke ọzọ nọ, dị ka mkpesa megide ọchịchị ahụ nke Chineke hiwere n’alaeze ndịda nke ebo abụọ ahụ. Ebo iri ndị ugwu ahụ ekepụtawo njikọ aka ha na Siria, nke na-egosi n’ụdị ihe atụ njikọ dị n’etiti ọgbakọ ndịda ahụ na ike a na-anọchi anya ya n’ihe nnọchianya site na Siria.

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

Nchịkọta a dị mkpirikpi na-egosi na oge asaa nke Levitikọs iri abụọ na isii bụ nkwa ọgbụgba ndụ nke na-edobe ma ngọzi maka nrubeisi ma ọ bụ “ọnụ” nke ịgba ohu n’ihi nnupụisi. Alaeze ugwu na alaeze ndịda malitere ọnụ dịka otu mba e si n’ịgba ohu napụta, naanị ka e wee laghachite ha ọzọ n’ịgba ohu na njedebe ha dị iche iche.

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.

Afọ iri isii na ise ahụ, n’ókè njedebe nke amụma ndị ahụ gbasara ịbụ ohu, kwụsịrị ebe Izrel ime mmụọ nọ n’ala ahụ dị ebube nke ime mmụọ, kpọmkwem n’etiti agha obodo nke ugwu megide ndịda. Ndị mmegide nọ n’agha obodo ahụ bụ alaeze nke guzobere njikọ aka ma kewapụ onwe ya pụọ n’ọchịchị e guzobere site n’aka Chineke nke dị n’alaeze na-emegide ya.

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.

Site n’afọ 1798 gaa n’ihu ruo Agha Obodo, a kpara mpi nke Republicanism n’usoro nke mụtara ìgwè abụọ nke ndị mmegide ndọrọ ndọrọ ọchịchị, ndị na-anọchi anya akụkụ abụọ nke okwu metụtara ịgba ohu. Ndị mmegide ahụ na-akwado ịga n’ihu n’omume ịgba ohu, bụ́ ndị chọrọ ka omume ịgba ohu nọgide, merụrụ n’agha ahụ.

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.

Site n’afọ 1798 gawa ruo n’Agha Obodo, e tinyere mpi nke Protestantizim n’ime usoro nke mụtara klaasị abụọ nke ndị mmegide okpukpe na-anọchi anya akụkụ abụọ nke okwu gbasara ịgba ohu. Ndị mmegide na-akwado ịgba ohu, bụ ndị chọrọ ịga n’ihu na nghọta mbụ nke amụma gbasara ịgba ohu, merụrụ ahụ n’agha ahụ.

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

N’afọ 1863 mpi nke ọchịchị ndị Republican meriri n’ịjụ omume ịgba ohu.

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

N’afọ 1863, mpi nke Protestantism nwere ihe ịga nke ọma n’ịjụ amụma nke ịgba ohu.

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.

N’ime ime otú a, ha jụrụ ọrụ Miller, bụ́ Ịlaịja nke oge ya. N’ime ime otú a kwa, ha jụrụ “iyi nke Moses,” nkume isi ntọala maka oge ha. E mesịa, a jụrụ Moses na Ịlaịja, naanị ka ha laghachi n’ụbọchị Septemba 11, 2001.

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

Alfa na Omega, Ọkà mmụta asụsụ dị ebube ahụ dekọrọ akara mbinye aka Ya nke Chineke n’ime amụma oge nke “iyi Mosis” nke Ya onwe Ya kwupụtara dị ka Palmoni, Onye Na-agụta Ọnụ Ọgụgụ dị Ebube. Ọ bụrụ na unu agaghị ekwere, n’ezie, a gaghị eme ka unu guzosie ike.

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