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# Elijah - Number Four

Elija - Namba Angwen

Slavery

Bedo latic

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.

Lagam pa Elija cako ka omiyo ngec ni pe bi koth, keken ki lok pa en, pi higa adek ki alim.

> 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.

> Ci Elija, Tishbi, ma acel ikin jo Gilead, owaco bot Ahab ni, “Ka Rwot Lubanga pa Isirael tye ka bedo, ma i anyimne acung, pe bi bedo lat onyo kot i higa magi, ento kaka lok na.” 1 Kings 17:1.

Those three and a half years represent the history of Thyatira from 538 until 1798. In 1798, at the end of the period of drought Elijah summons Ahab to Carmel. The first angels’ message announced the hour of God’s judgment on October 22, 1844. The first angel’s message was the command to Ahab to call all of Israel to Carmel.

Mwaka adek ki abar mago nyuto gin matime con pa Thyatira, ki cako i 538 nyaka i 1798. I mwaka 1798, i agiki me kare ma koth pe obino, Elija olwo Ahab me bi i Karamel. Ngec me latic pa Lubanga ma acel ocoyo cawa me rwom pa Lubanga i ceng 22, dwe apar, 1844. Ngec me latic pa Lubanga ma acel obedo cik bot Ahab me lwo jo Isirayel weng me bi i Karamel.

> 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.

> Kacel Ahab oneno Elijah, Ahab owaco bot en ni, “In obedo dano ma kelo peko i Isirayel?” En odwoko ni, “An pe akelo peko i Isirayel; ento in ki ot pa wuu, pien oweeko cik pa Rwot, ki ilubo Baalim. Kombedi, cwalo, ki coko bot an i got Carmel jo Isirayel weng, ki lanen pa Baal 450, ki lanen pa tim 400, ma gicamo i mesa pa Jezebel.” Ahab ocwalo bot jo Isirayel weng, ocoko lanen kacel i got Carmel. Elijah obino bot jo weng, owaco ni, “Paka kare niningo ibedo ka pobo i dyero aryo? Ka Rwot obedo Lubanga, to lubo en; ento ka Baal, to lubo en.” Jo pe gidwoko en ki lok mo keken. 1 Kings 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.

Israel weng ocokore i Carmel i cawa pa Elijah; man bene ocwalo calo kare me gin pa William Miller, ka kanisa adek me Revelation chapta adek ocokore weng. Kanisa ma con con ogudo woko ki i tim i mwaka 538 me dwogo woko ki i kweko pa Jezebel, ma omiyo calo Kanisa pa Thyatira, o bino woko ki i tim macalo lacer ma myero orwate kwede lok pa Elijah, ma omiyo calo William Miller. Eka le me piny oyabo dwe ne ki ocamo woko pi madwong me kweko ma kiketo ikom en pi 1260 mwaka.

> 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.

> Kede piny okonyo dako, piny oyawo lwak pa iye, onywomo pii madwong ma lacam ogolo ki lwak pa iye. Revelation 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.

I porofesi, "waco pa piny" obedo tic pa twero me Palamenti ki me Kot pa piny, ki i mwaka 1789 United States ocweyo dokyumenti pa Lubanga, ma en aye Konistitushon pa United States, ka mano ogwoko twero ki bedo twol ma mite pi miyo gwoko ki bot tyenyo pa rwodi me Yurop kacel ki Kanisa Katoliki ma oweko adyere woko.

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

> Wac pa piny obedo tic pa twero me cwalo cik ki twero me kot pa ne. 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.

I 1789, keken anyim cako me rwom me poropheti pa United States me bedo cing namba abicel i poropheti me Baibul ocake, owaco macalo Lamb; ento ikare me cik me Sande, obiwaco macalo diragoni.

> 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.

> Ki an oneno lewic mukene ma owuoko ki i piny; ki ne obedo ki lak aryo calo nyathi diel, ki ne owaco calo yoka madit. Nyutu pa Yohana 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.

Acaki ki agiki pa le ma aa ki piny ginyutu ki waco pa en. I mwaka 1798, Ahab okwano Isirael weng i Got Karmel, kama Elija obino keto atemo me nyutu bot jo ma neno ni ngo obedo Lubanga ma adaa: Lubanga pa Joo Eberu onyo jok pa Jezebel. Jezebel tye ki lanen 450 pa Baal ki lanen 400 pa yago. Jok marac Baal obedo jok pa dich, ki jok marac Ashtaroth obedo jok pa dako.

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.

Kit aryo pa lanabi me kwer ginyutu rwom pa kanisa ki dwec, pien i poropheti ka nyutu dichwo ki nyako kacel, nyako nyutu kanisa, ento dichwo nyutu dwec. Elija onwongo kitye ka gubedo 850 i tung acel, ikare ma onongo ocako wang rwom ma pe maleng pa kanisa ki dwec, ma kinyutu ki jogi me kwer me nyako ki me dichwo, kacel ki lareme pa Ahab ki Jezebel. Nyutu pa Ahab ki Jezebel me kanisa ki dwec nyutu yubu marac pa lawi pa Republicanism, ento Baal ki Ashtaroth ginyutu yubu marac pa lawi pa 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.

Lok ma onongo tye kede obedo protes pa Elija ikom dini ma goro, ma ki nyutu kwede Tayatira i buk Revelation chapta aryo. Elija nyutu Protestanti, pien lok me keken pa ‘Protestanti’ obedo ni dano ma timo protes ikom Roma. Protes pa Elija nyutu protes ikom rwom pa kanisa ki gamente, ma ki timo ki rwom ma pe maleng i kin gamente ma goro ki kanisa ma goro.

> 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.

> Ento kadi atye ki gin manok i komi, pien in iweko nyako Jezebel, ma yaro pire kene ni en nabi nyako, me pwonyo kede me poyo latic pa an me timo poto, kede me camo gin ma ki miyo lam bot sanamu. Kede an omiyo ne kare me loko cwiny pi poto ne; ento pe oloko cwiny. Nen, abigolo ne i yataka, kede gin ma timo poto kwede abigolo gi i peko madwong, ka pe gi loko cwiny pi ticgi. Revelation 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.

Chamo nyutu ngec ma i yie, kadong ngec ma gicweyo rwatte bot cal pa jogi nyutu pwonye pa Katolika, en aye alama kikome pa pak pa cal pa jogi ma marac tutwal. Jo pa Lubanga i cawa me obur gi obino yie pwonye mapol pa Katolika ma pa jogi, lapyeme pak pa Ceng.

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.

Ywe marac obedo yub ma pe ki cik, i kit pa lanabi nyutu pire kene gin ma Konstituson ogengo: keto kacel kanisa ki gavumenti. Ahab onongo i yub ma pe ki cik kwede Jezebel, pien calo rwot pa Isirayeli pe myero onywako nyako pa rwot pa jo ma pe yaro Lubanga. Yesu onyutu ni Yohana Mubatisa obedo Elija, kadok Yohana bende orwenyo yub acel ma pe maleng, ka omer Herod pien onywako Herodiya, dako pa lanywalne.

> 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.

> Herode ne omako Yohana, ocobo iye, oketo iye i cell pi Herodia, dako pa lare mamegi Filipo. Pien Yohana ne owaco botne ni, “Pe tye cik me in bedo kede en.”

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).

Tuk pa Elijah ma ocung i anyim Ahab ki Jezebel onwongo nyutu anyim tuk pa John ma ocung i anyim Herod ki Herodias, pien rwom megi weng onwongo nyutu rwom ma pe ki cik pa Kanisa ki Gamente. Kacel ginyutu kwena pa Elijah me jo 144,000, ma gicung matek i anyim papacy (Jezebel ki Herodias), rwot apar ma ginyutu United Nations (Ahab ki Herod), ki United States ma onyutu lanabi me bul (lanabi me bul pa Carmel ki Salome, nyako pa Herodias).

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.

Kare me lanen i Got Karamel tye kwede gwoko Konstituson pa United States ma i lwete pa Elija, ma okano atir pirinsip me yubu woko pa Kanisa ki Gamente.

> 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.

> Ka Ahab oneno Elija, Ahab owaco bot en ni, “Itye in ngat ma ikelo peko i Israyel?” En odwoko ni, “Pe an akelo peko i Israyel; ento in, ki ot pa wu mii; pien un otyeko cweyo cik pa Rwot, in ityeko lubo Baalim.” 1 Kings 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.

Constitution oketo ni cale aryo me Ripablikanisim ki Protestantisimi bi bed gi keken i kare weng. Ento Revelation nyutu ni, ka agiki United States obiwaco calo dragon, obitimo mano ka kanisa ma otyeko golo adwogi i United States gicwako twero kede gicweyo kacel ki gavumenti ma otyeko golo adwogi.

> “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.

> Ento ‘cal pi le’ obedo ngo? Kendo en myero kitim nining? Cal otime ki le ma tye ki ruc aryo, kendo obedo cal pi le. Bende kiwaco ni en cal me le. Dong me ngene ngo ma cal en calo kede kit ma en myero kitim nining, myero wa kwan kit ma le tye kwede pire kene—Papasi.

> “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.

> Ka kanisa me acaki opobo woko kun oweko yot pa Enjili ki aketo cing ki kit pa joma pe yaro Lubanga, en oweyo Lamo ki twero pa Lubanga; ci, me loyo cwinye pa jo, en otemo nongo kony pa twero pa lobo. Gamo ne obedo Papasi, kanisa ma otyeko loyo twero pa lwak, ki katico kwede me medo kom bedo pa en pire keken, pire tek pi pinyruo pa ‘heresy’. Pi Amerika ma kigwoko kacel me yubo cal pa lewic, myero twero pa dini obedo ka loyo gamente me lobo i kit ma kanisa bene bi tic kwede twero pa lwak me timo jami ma en mito, pire keken. 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.

Elija i Got Karmel onyutu tic pa jo Millerite, ki jo Millerite gityeko kete calo laporofeta ma adier, kityeko pimo kwede jo ma cokki aa ki iye me teko pa Katolik, ento gi yero, kun gi kwanyo woko ler pa malaika ma acel, me dwogo i Roma. En aye ni, lok pa malaika ma aryo i cawa me acaki me 1844 obedo me nongo nyutu dulwa pa Protestanti calo nyako pa Babulon, ki nyutu jo Millerite calo pembe pa Protestanti ma adier.

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.

Ka Lubanga okelo Israel macon woko ki i lacer pa Misri kede ocero gi kun i pii pa Dogi Rabwong, ocako rwom me temo ma dong-dong, ma ocake ki temo me mana me polo.

> “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.

> “Lema ma kicoko weng pa cawa macon tye ka lero i wa. Coc pa pe paro pa Israel kigwoko ne pi lero wa. I cawa man, Lubanga oketo lwete me coko jo pi iye keken ki i piny weng, ki i dul weng, ki i leb weng. I tic me Advent en otimo pi gin ma en oyero pi en keken, macalo ka otimo pi jo Israel ka odugi gi woko ki i Misri. I cwil cwiny madit me 1844, yie pa jo pa en opimo ne, macalo pa jo Ebru i Nam me Macol.” Testimonies, volume 8, 115, 116.

The disappointment of October 22, 1844, led to the understanding of the heavenly sanctuary, which then presented the test of the Sabbath just as the test of the manna became the first of a series of ten tests for ancient Israel.

Peko me cwiny me Nino 22 me Okotoba, 1844, okelo ngec me ka maleng me polo, ma kun cito ocako tem me Sabat, macalo ni tem me mana obedo acel i rek me tem apar pi Isirayel ma con.

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

> Rwot omiyo an neno man i mwaka 1847, ikare ma jo yie obino kacel i Sabat, i 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.

> Wanongo jok me lamo ma matwal. Ka wa tye ka lamo, Jok Maleng obor iwa. Wa obedo ki yot madwong. Pe acel acel, gin me piny orem an woko, kede an okano iye neno me ye pa Rubanga. Anoneno malaika ma yubu inino bot an. En inino okwanyo an ki piny, oter an i Gweng Maleng. I gweng eno, anoneno tempu, ma adonyo iye. Acito kom bur mapat abino bot puduma me acel. Puduma man kigoyo malo, kede an acito i kabedo maleng. Kany anoneno altara me oyi, taye me lampu ma tye ki lampu abiro, ki mesa ma iye tye makati me wang pa Rubanga. Piny ma anoneno ye pa kabedo maleng, Yesu ogoyo malo puduma me aryo, kede an acito i kabedo maleng madit loyo weng.

> “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.

> I kabedo maleng loyo aneno sanduku; i wiye kede i penge ne obedo ki zahabu ma maler loyo. I tung acel acel me sanduku ne tye kerubi ma ber, ki lapapgi gicoro i wiye. Wanggi gitero botgi keken, ki gineno piny. I cen me kerubi ne tye kopo me uvumba me zahabu. I wiye me sanduku, ka kerubi gitye kwede, ne tye bwony ma lero madwong loyo, ma noneno calo kom can ma Lubanga obedo iye. Yesu otye i tung me sanduku, ki ka kwayo me jo maleng obino bot En, uvumba ma i kopo ocweco tut, en bene oketo kwayo gi ki tut me uvumba, omiyo bot Woni. I iye me sanduku ne tye kopo me zahabu me mana, lati pa Aron ma ocweyo, ki tabul me kidi ma gigubo calo buk. Yesu oyabo gi, kede aneno Cik Apar ma kicono iye gi ki lacok pa Lubanga. I tabul acel ne kicono iye cik angwen, i tabul mukene ne kicono iye abicel. Cik angwen ma i tabul me acaki giler loyo abicel ma i tabul mukene. Ento cik ma angwen, me Sabati, giler loyo weng; pien Sabati kikwanyo iyie me gwoko ne pi yaro nying maleng pa Lubanga. Sabati maleng noneno ki bwony madwong—lacam me bwony obedo i wurne weng. Aneno ni cik me Sabati pe kiketo iye i wiir. Ka obedo calo mano, dong bene cik abong'wen mukene obedo calo mano; ki wa twero bwolo gi weng, ka wa bwolo bene cik ma angwen. Aneno ni Lubanga pe oloko Sabati, pien pe oloko kare. Ento Papa oloko ne ki ceng me abiro i cabit woko i ceng me acel; pien ononge ni obedo me loko kare ki cik.

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.

Ka jo Protestanti owuoko ki Kare me Ojuk i 1798, ci Buk pa Daniel kigolo nywero woko, piny pa rwot me namba abicel acel i poropes pa Bible—lewic pa piny ma tye ki rwom aryo ma i Revelation chapta apar adek—ocako woto i lok me con pa poropes. Protestantism onongo kiketo piny iye coc maleng ma kiwaco ni Bible Maleng, ci Republicanism onongo kiketo piny iye coc maleng ma kiwaco ni Constitution. Nyasaye onongo okwanyo Kanisa pa En ma i got woko ki Kare me Ojuk; entono, calo kit pa Israel ma con i kare me labolo pa Misri, Cik me Sabat onongo ocoyo woko. Ka Israel giyoko Pii Madit ma Labur i yore me miyo Cik i Sinai, Israel me kare ma eni ni giyoko Pii ma Atlantic i yore me 22 October, 1844, kun Cik obiyabo odoco. Rwot onongo odoco ocako cweyo jo ma bibedo lagwoko Cik pa En, lagwoko yabo me poropes pa En, ki bi gamo mantle pa Protestantism. Israel ma con gimiye tabela aryo me Cik Apar calo alama me tic mamegi me bedo lagwoko Cik pa En, ci Israel me kare ma eni ni gimiye tabela aryo pa Habakkuk calo alama me tic mamegi me bedo lagwoko Coc me poropes pa En.

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.

Isirayel ma kombedi myero omako kit aryo me tabul aryo aryo, ka oyaro i bot piny ngec pa anjel ma adek, ma obedo ngec ma ki yaro gi ma mako lwak pa Protestantisimu. Protestantisimu ma obuto woko ki i cawa me otum, en dong pe opong, macalo Isirayel ma con ka gigolo ikum Dyar ma Rac. Protestantisimu owaco ni 'Bibul ki Bibul keken'; ento twero me ngeyo Lok pa Lubanga pe opong, pi cawa mapol ka chamo cik pa pagan pa Roma Katolik (gin ma ki rwate bot nyise). Lubanga ociko ni Protestanti ma atir myero onyutu Lok weng pa Lubanga, macalo kit ma nyutu ki 'Cik ki Nabii', kit aryo me tabul aryo aryo ma nyutu tici pa jo pa Lubanga kacel ki kit pa Lubanga. Tic pa anjel ma acel obedo me yubo jo Protestanti ma atir, ma gibed jo me gwoko Cik pa en kacel ki Lok pa en ma lanabii.

> “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.

> Lubanga ocoo Kerek pa En i kare man, calo en ocoo Isirayel macon, me bedo calo ler i piny. Ki lakweyo madongo me adiera—ngec pa Malaika me acel, me aryo, kede me adek—En ocweyo gi ki bot kereke kede ki bot piny, me kelo gi i bot En ma loyo. Okelo gi me bedo gwoko cik pa En, kede okimino botgi gin ma adiera madwong me porofesi pi kare man. Calo lok maleng ma kimino bot Isirayel macon, man gin tic ma loyo me cwalo bot piny weng. Malaika adek me Apokarifu 14 ginyutu jo ma gimako ler me ngec pa Lubanga, kede giwot woko calo latic pa En me longo ciko i bor kede i pim pa piny weng. 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.

Lok me mino cing ma myero kiwaco pi jo ma kityeko nyutu gi calo lagwok pa alup aryo acel ki alup aryo acel, obedo kwer ki cwako cal me Katolik. Kwano woko meno tye i kwer ki rwom mape ki cik pa Ahab ki Jezebel, ki Elija omero meno i Got Karamel. Miyo alup aryo me kidi i Got Sinai omero calo miyo alup aryo me lacar pa Habakkuk i gin mukato me 1842 dok 1849. Alup aryo pa Habakkuk obedo cal pa cet ma tye i kin Lubanga ki jo mamege ma Protestanti. Kweko alup meno nono obedo calo kit ma Isirayeli macon otyeko kweko cik pa Lubanga.

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.

Millerites gidonyo i Kabedo Maleng ma loyo weng ki giyudo ler me Sabat, ento tic me temo pud pe ogiko. I kare acel keken horn me Republicanism otye ka woto i lok me con pire keken. Kede horn aryo gibinyutu lakite madwong i wotgi kacel i 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.

Ngec pa Ilija pa Miller okelo tic me yweyo ma tye ka medo, ki mito madwong me keto tyen pa Protestant. I kare acel acel, tyen pa Republican bene obedo itic i yore me yubu pa politik ma tye ka medo. Tyen aryo tye i wi jami madit pa piny acel; omiyo myero gi wot kacel ikom kare weng pa jami madit pa piny.

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?

Kit me lagoro ma acel pa rupe pa Republican me le pa piny ne obedo tic me waco Constitution me cako tic i 1789. I 1798 (kare me agiki ka lagite pa buk Daniel kigi yweyo), le pa piny bi waco pi mokato me acel calo duk me abicel i lagoro me Bibul. 1798 ne obedo cako pa United States calo duk me abicel i lagoro me Bibul; kacel, waci ma otime i cako pa le pa piny i 1798 bi tito kare me agiki ma duk me abicel bi waco, kede kare meno kityeko nyuto ne calo dwon pa dragon. Ka wapoyo cik ma rupe pa Republican kiketo i United States i 1798, myero waneno tito me cik ma bi kiketo kacel ki Cik me Sunday ka United States bino waco calo dragon. Ka wapoyo cik angwen magi, penyi keni ni cik angwen ma kiketo i 1798 tye ki keto cing me lagoro pa Alpha ki 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.

I mwaka 1798, United States oketo cikke mapol madwong ma ki ngeyo calo ‘Alien and Sedition Acts’. Cik magi obedo cikke angwen, ma oketo gi ki Kongres ma ‘Federalist’ gutye ki twero kwede, ki President John Adams omoko gi ki cing miyo gubedo cik; John Adams obedo President ma aryo me United States, ki con obedo Vice President pi 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.

Cik me Naturalization: Cik man omedo kare me bedo i piny pi jo ma obino ki lobo mukene me cako bedo jo me U.S., ki mwaka 5 dok obedo 14. En ne kimito mapire tek me golo piny teko pa jo ma obino cokcoki, ma pol kare gi rwate ki dul me opposition, 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.

Cik Alien Friends Act: Cik man omiyo twero bot Piresidenti me cwalo i woko jo ma pe obedo sitizen, ma Piresidenti oparo ni gonyo gwoko kuc pa United States i kare me kuc. Omiyo Piresidenti twero me kano ci me cwalo i woko dano mo keken ma pe obedo sitizen ma oparo ni tye gonyo.

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.

Cik me 'Alien Enemies Act': Cik man omiyo twero me mako, gengo, ki cwalo woko i pinygi jo me piny ma tye i lweny ki United States. Ki yubo ne me gwoko kuc i cawa me peko ma goro i agiki me cawa me 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.

Sedition Act: En aye cik ma kityeko miyo apoya mapol-loyo i tung 'Alien and Sedition Acts'. En oketo cwalo i lwak acoya "ma obur, ma nyono, ki ma ki paro marac" ikom Gavumenti onyo latic ki ladit ne, ki peya me balo nyinggi onyo kelo gi i nying marac, bedo bal me cik. Jo apoya neno man calo goro me ciri dang ikom twero me waco ki twero me acoya.

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.

Cik ma ki lwongo ni "Alien" ki "Sedition" ne obedo gin ma kikwanyo tutwal, kendo ne omiyo kwedo ma dongo bot Democratic-Republicans, ma gene ni cikke eni opoto twero ma pire tek me Konstituson kede oketo wang i dul me cinggi. Gi owaco ni cikke eni opoto "Amendment me Acel", ma ogwoko twero me waco lok kede twero me coc. Lacen, cikke eni ocwalo tic i yero me 1800, ka Thomas Jefferson kede Democratic-Republicans omako Puresidensi kede Kongres, omiyo kikwanyo woko Cik me "Sedition".

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.

Dul me politiki Democratic-Republican gigeno ni cik eni gikego twero madwong ma Cik me Lwak ogwoko; kadi bene gigeno ni cik eni gitingo dul me politiki ma gicako kwede. Pe tye madwong ni cik eni kicweyo piny onyo lacen gi ogiko karegi; Alfa ki Omega nyuto agiki ki acaki. I rek ma gicweyo cik eni, onyo ma 'waco' gi i cik, dul me Federalist ne kilworone ki dul ma ki waco ni Democrat-Republicans. Lok-odoko pa dul me politiki Democratic-Republican lacen okelo dul me Republican, dul me politiki ma pire tek gicono kede kakare ikum tam me kwero ton.

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.

Jo me lok pa con ginyutu 1863 calo tung pa lweny i wi piny, lweny ma giketo iye peko me otum. 1863 bene obedo tet me yoo pi lacam manyen me “tong” pa Protestant, ma kono gi kwanyo lok pa janabi me kare ma acel ma malaika gi omiyo Miller (lok pa “seven times” ki iye Levitiko 26). Romo obedo keken mere mere ni lok pa “seven times” en kitero ki cik pa otum ma kicweyo i pot buk ma anyim i Levitiko? “Ruk” ma “seven times” o nyutu onongo obedo kica ni ka cik me kite pa pot buk 25 pe gikwoke, Israel dong bino tyeko lok pa conge ki dwogo i otum ma kikwoyo gi ki iye ka gicako yoregi i Pi Mera.

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.

Cak ki 1798 nyaka 1863, pati me politika ma en Democratic-Republican Party okato i yore mapol me kweyo woko onyo kweko. Cak ki 1798 con, ludito cak ki August 11, 1840 nyaka 1863, Millerite Movement okato i yore mapol me kweyo woko ki kweko.

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.

Democratic-Republican Party, ma onongo obedo acel ikin dul me polotiki me acaki i United States, pe onongo odoko ki cing acel Republican Party calo kit ma tye kombedi. Ento, en otyeko yikore mapol kede kwanyo mapol i kare, i agiki omiyo gicweyo dul me polotiki mapol mapatpat, i anyim me bino pa Republican Party.

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.

Pati me Demokratik-Repablikan, ma mapol obedo i kube kwede Thomas Jefferson ki James Madison, ne ocako i agiki me cenduri me apar aboro calo lagam bot Pati me Federalist. Jo Demokratik-Repablikan giyero poko ma matek pa Konistitushen, twero pa steet, ki lonyo me tic me cweyo.

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:

Ento, i kare me 1820, dul me cing Democratic-Republican ocako opuk i tung me gang ki i tung me yore me paro. Puko mapire tek otime i kare ma kilwongo ni Era of Good Feelings (1817-1825), ka pe tye rweny ma tek ikom lalo piny pa James Monroe. Kare man me kuc i politiki omede i ol woko dwong ki twero pa dul me cing Democratic-Republican. Ma lacen, dul man opuk woko i bot mapol, ki oyub kwede dwoko ikome dul me cing magi:

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.

Dul me Demokarasi: Joloyo pa Andrew Jackson, ma en obedo Piresident marom abiro i mwaka 1829, gi ocako Dul me Demokarasi. Jo Demokarasi pa Jackson gi ocwalo kony bot tyen me gamente ma timo tic ma matek, bot medo lobo i tung maliri, ki bot twero me yero ma matwol pi ladito macol.

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.

Dul National Republican: Dul man ocako calo adwogi bot tic pa Andrew Jackson me bedo Rais, ki lacen oyubo cing kwede grup mukene ma gicayo Andrew Jackson me bedo Dul Whig. Pire kene, Jo National Republican gitye maloyo i kony bot gamente me federo ma tek ki medo me ekonomi.

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.

Anti‑Masonic Party: Man obedo dul me politike ma bedo kare macok, ma ocake i kirom me 1820, ma madwong loyo obedo me dwoko kwec ikom twero pa lwak pa Mason ma gitimo i mung. Otyeko oywako jo mogo ma con gitye ki dul me 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.

Pati me Whig: Pati man onongo gicweyo i 1830s; i iye, Whig gicweko iye dano ma onongo obedo National Republicans, Anti-Masons, ki dul me wilo mapat. I kitgi, onongo gi wilo i cik pa Jacksonian, gi mi kony i gavumenti federalo ma tek, ki gi medo ceto anyim pa indastri ki pa ekonomi.

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.

Dul me Republican ma i cawa man kicweyo i cawa me 1850, calo adwogi ma mataŋo bot cwer cwiny me but me lobo i kom slavery ma tye ka med. Okwanyo jo ma onongo gin Whigs, Democrats ma kwanyo slavery, Free Soilers, kacel ki mukene ma gengo yweyo me slavery i lobo manyen. Lami purezidenti me Republican ma me acel, John C. Fremont, otimeo wot i eleksyon me 1856, ci lami me dul ma me acel ma okawo loyo, Abraham Lincoln, kityeko yelekta i 1860. Kumeno, Dul Republican ocake mapat ki kit yore me Democratic-Republican, kede obedo ki wot pa iye ma mapat keken i talaro me poliitiki pa Amerika.

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.

I higa 1860, dul me Republican oyero President ma acel. Dul meno obedo i rwom pa dul me polotiki mapol ma gudo ikom otong. I higa 1863, Emancipation Proclamation “owaco” otong woko. I higa 1863, lawi pa Republican—ma i kare meno ki nyutu kwede dul me Republican—“owaco” otong woko; ento lawi pa Protestant ojuko woko bedo muvimienti, odoko Kanisa me Seventh-day Adventist. Muvimienti pa Millerites, i kit pa cik ki i kit pa ofisiali, otyeko i dwe me May 1863; kacel i higa meno, kwer pa Moses, me poropheti pa otong, kijuko woko. En ma tye ki winye, winye.

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

I kare man, obedo ma konyo i ngec me miyo tito macek pi “oath pa Moses,” macalo nying ma Nabi Daniel omiyo ne.

> 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.

> En aye, Israel weng guleko cikni, kun gubalo woko, pi pe guwinyo dwoni; eka kwer ocwere i wa, ki kwac ma kiketo i cik pa Mose, lacoo pa Lubanga, pien watimo richo ikom en. 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, ma kilaro ne ki Gabriel kacel ki malaika mukene ka tye ka kwano Lok pa Lubanga, con i kare ma acel kilaro ne i "kare abiro" ma i Levitiko 26. Waci pa Miller en ni: ka obedo ka kwano Baibul, ocako ki Kitabu me Genesi; kadong, obino i Levitiko cok ki con mapat odonyo i "higa 2300" me Daniyel 8:14. En otiyo keken ki Baibul ki Cruden’s Concordance.

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.

Konkodans pa Cruden pe nyuto lok me leb Ibru onyo me leb Gerik ma lacen kityeko yubo gi i leb Engilisa pa Baibul pa King James. Miller ocwako “konteksto” me pot me coc ma obedo kwano me lanyuto ngec mamegi ikom lok onyo pot me Makwalo Maler. Ikom ngec mamegi ikom “yore abic aryo,” yot tutwal neno ni konteksto me “yore abic aryo” i pot-buk 26 me Levitiko obedo pot-buk 25.

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.”

Dul 25 tero ngec ikom weko piny obed i kuc, Yubili, ki cik me lacer. Cik me dul 25 obedo but pa "cik pa Mose latic pa Lubanga" ma kelo gwedi ka kigwoko, ki "cira" ka pe kigwoko. I dul 26 cira me "kare abiro" obedo calo higa 2520, ki kiketo pire tek i kit ma nen atika me cik pa weko piny obed i kuc ki yore me lacer. I dul 26 peko man kigoyo nying ni "wac pa singruok na."

> 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.

> Kare an bene abi wot macok ki botu, abi yaro botu abicel aryo kare pi richo mewu. Era abi kelo ligangla botu, ma bi dwoko kum me kica na; ka ucengo dok acel iye gang mewu, abi cwalo twot marac botu; ci abi mii wunu i lwete pa lami. Levitiko 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.

I gin ma tye kam, “lagam” ma Lubanga tye ki “kom” iye, obedo lagam ma kiloro con i chapta 25. Peno me abicel kimito ni “kom pa lagam pa Lubanga,” kede “kwer” ma kicono ki iye en ni Isirael bi weko gi i lwet jo ma kwaro gi; kede ka dong gi tye i piny pa jo ma kwaro gi (macalo Daniel), Isirael bino bedo latic pa jo ma kwaro gi.

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.”

Ka Mose ocoyo Levitiko 26, Isirayel me con onongo odwogo woko kakare ki tic me cwaa i Misri, kede cik me cwaa ma kicoyo i Pot buk 25 ma kibikelo kica onyo kwer. Isirayel me con pe gi otimo cik pa Yubili, ikare me agiki lobo pa rwot ma i tung maloyo ki ma i tung malwoko giyubu nono i piny pi “cawa abic aryo”, me tyeko gima Daniel lwongo “kwer pa Mose.”

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.

Rwom me kony ma kiketo bot Lubanga ki Isirael, ma ocako ka gi onongo i twero pa Misiri, ogiko ka gi obedo i twero pa Asiriya ki Babilon. “Seven times” ma i kom ruoth me tung wi ogiko i 1798, ki “seven times” ma i kom ruoth me tung piny ogiko i 1844. Cobo me acaki pa kare aryo magi me “seven times” kicoyo ne i Buk Aisaia, but 7, ki lok me poro pi iyom 65 ma Aisaia oyaro bot Ladit Ahaz pa Yuda i 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.

> Pien wi Siria en Damasko, kede wi Damasko en Rezin; i kare me mwaka 65, Efraim obibedo opoto, ma pe obedo piny. Wi Efraim en Samaria, kede wi Samaria en wod pa Remaliya. Ka pe ugene, to pe ubibedo atir. Isaiah 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.

Aisaia otyeko nyutu ni, i iye higa 65 ki cawa ma kicako yaro poropesi i 742 BC, lobo ma i wi bi balo. Higa 19 lacen, i 723 BC, lobo pa Israel ma i wi kicayo obedo lutic pa rwot pa Asuriya; ka higa 46 lacen, i 677 BC, rwot pa Babilon kicayo lobo pa Yuda ma i piny obedo lutic. Poropesi me higa 65 okelo alama 6 me kit ma otime. Alama ma acel obedo 742 BC, cawa ma poropesi kicako. Higa 19 lacen, i 723 BC, lobo ma i wi kicayo obedo lutic pa Asuriya. Higa 46 lacen, i 677 BC, lobo ma i piny kicayo obedo lutic pa Babilon. Higa 2520 ma ocako i 723 BC ogiko i 1798. I 1844, higa 2520 ma ocako i 677 BC bene ogiko. Ki 1844, poropesi omedo higa 19 me nongo 1863 me giko kit me poropesi weng, pien ka Alfa ki Omega ojalo higa 19 me cako kit me poropesi, myero bene obed higa 19 me nongo giko ne.

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.

Israyel me kare macon ocweyo gi ki otum pa Misri, ci kun pe giluwo, dugu me bor ki dugu me nyandwat gidwogo dok i otum. Lok pa lanabii ogoro woko ki i gin mukato me lanabii pa Israyel pa ringo me kare macon, dok odonyo bot Israyel me Roho pa kare ma kombedi; ki i kit ma calo eni, lok ma madit pa alama me yoo me lanabii weng obedo otum.

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.

Lok me poropheti i Isaya pot 7, Isaya omiyo bot rwot marac Ahas i mwaka 742 BC, ka gityeko nyutu ni lweny me iye piny i bot Boro ki Cen obino. Dul me Cen pa Ahas obedo piny ma maler me adwogi pa Isirayel me con. I 1798, piny ma maler me roho i poropheti me Baibul ocako telo calo dul ma abicel i poropheti me Baibul. Ka abiriyo kare ma i kom piny ma maler me adwogi otum i 1844, nonge, calo i mukato me rwot Ahas, lweny me iye piny ma obino. I 1844 dong, bwoc me dul me politiki i yaboŋo gi ki keto rwom ne dong gono oko woko piny i tony aryo me tamo me politiki. I kom slavery, Demokorat ne gicwako slavery, ento Repablikan ne gipek ki slavery. Ki 1798 nyo oko i cako lweny me iye piny i 1860, kit me yabo tony aryo me dul me politiki ne dong otugore maber.

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 onongo onyutu piny ma rwom pa kom; ci bene onongo obedo kit me calo piny ma rwom pa Roho. Kit pa matime me Ahaz onongo obedo kit me calo kit pa porofesi, ma porofesi onongo oyaro i mwaka 742 pi anyim Kriisto; ci onongo obedo kit me calo kit pa matime ma porofesi ogiko iye. I mukwongo me kit pa matime, ruoth pa tung wi ma romo dul apar onongo ogol woko ki dul aryo mapat, ka gi yaro geco i kor twero pa dul aryo me tung tere ma Lubanga onongo ocero. Dul apar me tung wi gi onongo ocayo rwate ki Siriya, ci mano onongo obedo kit me calo rwate pa tung tere ki twero acel ma ki nyutu ki cal me 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.

Poko macek man tye ka nyutu ni “kare abicel aryo” me Levitiko 26 obedo lagam me kica ma cwalo ogwedi pi yubo cik onyo “lam” me lacer pi pe yubo cik. Ruwote ma i bor ki ruwote ma i cen ocako kacel calo piny acel ma kigolo woko ki i lacer; ento i giko gi keken, ki golo-gi dwogo i lacer.

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.

Mwaka 65 ma i agiki pa lok me poro pa lwak ogiko ka Isirael me Roho tye i piny maler me Roho, i dyer atir pa lweny me piny keken pa bor ikom tong. Ludiro i lweny me piny keken obedo piny acel ma oyubo kacel pa piny mapol, ki ogonyo peke ki gamente ma Lubanga okete, ma tye i piny ma okor kwede.

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.

Cente ki mwaka 1798 dok i lweny me piny, otonglo pa Republicanism kigoyo i yore ma ocweyo dul aryo pa jo maloko i politike, ma nyutu tung aryo pa lok me dic. Jo maloko pa dic, ma gubedo mito mede tim me dic, gibalo lweny.

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.

Cako ki 1798 nyaka i lweny me i kom piny, tung pa Protestantisimu oketo ne i yore me tic ma ocweyo dyere aryo pa jo mede me dini, ma ginyutu tung aryo pa lapeny me utumwa. Jo mede ma giyero utumwa, ma gitemo mede ki ngec me acaki pa porofesi me utumwa, pe gi loyo lweny.

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

I mwaka 1863, tung pa Republicanism otyeko me kwanyo woko kit me timo slavery.

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

I mwaka 1863, tung me Protestanti oromo yweyo woko porofesi me otumwa.

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.

Ka gitimo kamano, gi oweyo tic pa Miller, ma en Elija pi kare pa iye. Ka gitimo kamano, gi bene oweyo "lagam pa Mose," kidi me rwom pi kare pa gi. Dong gi oweyo Mose ki Elija, keken ni gi dok bino i nino 11 me September, 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 ki Omega, Lami me leb ma ber tutwal, oketo i coc nyinge pa en ma maleng i tung poropheci me kare pa ‘ligam pa Mose’ ma en keken oyabo ni en obedo Palmoni, Lami me kano namba ma ber tutwal. Ka pe wunu geno, adwong pe wunu bi bedo rwate.

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