Article

# Elijah - Number Four

Элија — Број Четири

Slavery

Perhambaan

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.

Paki-narā ni Elijah intan mi a, rû thuamlo ṭawp lo a, kum hnuah hian kum thum leh a chanve chhūng chu a thu ni loh chuan ruah a rawn tla lo vang tih a puang hmasak ber a ni.

> 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.

> Elia orang Tisbe, dari penduduk Gilead, berkata kepada Ahab, “Demi TUHAN, Allah Israel, yang hidup, di hadapan-Nya aku berdiri, sesungguhnya pada tahun-tahun ini tidak akan ada embun ataupun hujan, kecuali menurut perkataanku.” 1 Raja-raja 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.

Tiga tahun setengah itu melambangkan sejarah Tiatira dari tahun 538 hingga 1798. Pada tahun 1798, pada akhir masa kekeringan itu, Elia memanggil Ahab ke Karmel. Pekabaran malaikat pertama memberitakan saat penghakiman Allah pada 22 Oktober 1844. Pekabaran malaikat pertama adalah perintah kepada Ahab untuk memanggil seluruh Israel ke Karmel.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:17–21.

> ဆာမရိမင်း အာဟပ်သည် ဧလိယကို မြင်သောအခါ၊ အာဟပ်က၊ “ဣသရေလကို အနှောင့်အယှက်ပေးသောသူသည် သင်ပေလော” ဟု မေးလေ၏။ ဧလိယက ပြန်၍၊ “ငါသည် ဣသရေလကို မနှောင့်အယှက်ပေး။ သို့ရာတွင် သင်နှင့် သင့်အဘ၏အိမ်သားတို့ပင် ဖြစ်ကြ၏။ အကြောင်းမူကား၊ သင်တို့သည် ထာဝရဘုရား၏ ပညတ်တော်များကို စွန့်ပစ်၍ ဗာလဘုရားတို့နောက်သို့ လိုက်ကြသောကြောင့်ဖြစ်၏။ ယခုထို့ကြောင့် လူစေလွှတ်၍ ဣသရေလအမျိုးသားအပေါင်းတို့ကို ကရမေလတောင်သို့ ငါ့ထံစုဝေးစေ။ ဗာလဘုရား၏ ပရောဖက်လေးရာငါးဆယ်နှင့် ယေဇဗေလ၏ စားပွဲမှ စားသော တောအုပ်ဘုရားတို့၏ ပရောဖက်လေးရာကိုလည်း စုဝေးစေ” ဟု ဆိုလေ၏။ ထိုကြောင့် အာဟပ်သည် ဣသရေလအမျိုးသားအပေါင်းတို့ထံသို့ လူစေလွှတ်၍ ပရောဖက်တို့ကို ကရမေလတောင်သို့ စုဝေးစေ၏။ ထို့နောက် ဧလိယသည် လူအပေါင်းတို့ထံသို့ ချဉ်းကပ်၍၊ “သင်တို့သည် အယူနှစ်မျိုးကြား၌ အဘယ်မျှကြာအောင် ယိမ်းယိုင်နေကြမည်နည်း။ ထာဝရဘုရားသည် ဘုရားသခင်မှန်လျှင် ကိုယ်တော်နောက်သို့ လိုက်ကြလော့။ ဗာလဘုရားမှန်လျှင်လည်း သူ့နောက်သို့ လိုက်ကြလော့” ဟု ပြောလေ၏။ လူတို့မူကား စကားတစ်ခွန်းမျှ မဖြေကြ။ ၁ ဓမ္မရာဇဝင် ၁၈:၁၇–၂၁။

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.

Ka Israel baroh la lum lang sha Karmel ha ka por u Elijah, kaba, ha kawei pat ka liang, ka mihkhmat ïa ka histori u William Miller ynda la lum lang ïa ki lai tylli ki balang jong Jingpynpaw lynnong lai. Ka balang kaba nyngkong eh ka la phet sha ka ri khlaw ha u snem 538 ban lait na ka jingïabanbeiñ jong ka Jezebel, kumba la mihkhmat da ka balang Thyatira, ka la mih noh na ka ri khlaw kum ka jingïa pateng kaba dei ban ïakynduh bad ka khubor u Elijah, kaba la mihkhmat da u William Miller. Nangta u mrad jong ka khyndew u la plie ïa la ka shyntur bad u la nguid noh ïa ka umbah jong ka jingïabanbeiñ kaba la phah pyrshah ïa ka haduh ar spah hynriewphew snem.

> 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.

> Шороон эхнэрт тусалж, газар амаа нээн, луугийн амнаасаа цутгасан үерийг залгив. Илчлэлт 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.

Dalam nubuat, “berbicara suatu bangsa” adalah tindakan pihak berkuasa legislatif dan yudisialnya, dan pada tahun 1789 Amerika Serikat menetapkan dokumen ilahi, yaitu Konstitusi Amerika Serikat, dengan demikian melindungi hak-hak dan kebebasan yang diperlukan untuk memberikan perlindungan dari penganiayaan baik oleh raja-raja Eropa maupun gereja Katolik yang murtad.

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

> “Go bua ga setšhaba ke tiro ya balaodi ba sona ba melao le ba boahlodi.” 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.

Ka 1789, pejana fela ga go simologa seabe sa porofeto sa United States jaaka bogosi jwa borataro jwa porofeto ya Baebele, e ne ya bua jaaka Kwana, mme ka nako ya molao wa Sontaga e tla bua jaaka kgogela.

> 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.

> Aku pun melihat seekor binatang lain muncul dari dalam bumi; binatang itu mempunyai dua tanduk seperti anak domba, tetapi ia berbicara seperti seekor naga. Wahyu 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.

Permulaan dan pengakhiran binatang bumi itu ditandai oleh cara bicaranya. Pada tahun 1798, Ahab memanggil seluruh Israel ke Gunung Karmel, tempat Elia akan mengemukakan suatu ujian untuk membuktikan kepada mereka yang menyaksikan apakah Allah orang Ibrani atau allah Izebel adalah Allah yang benar. Izebel mempunyai empat ratus lima puluh nabi Baal dan empat ratus nabi Asyera. Ilah palsu Baal adalah dewa laki-laki, dan ilah palsu Asytoret adalah dewi perempuan.

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.

梅沙两类假先知，乃代表政教合一；因为在预言中，若男子与女子一同出现，女子象征教会，男子象征国家。以利亚面对这亵渎的政教结合时，所对抗者以八百五十比一压倒他；此种结合既由男女假神所表征，也由亚哈与耶洗别的婚姻所表征。亚哈与耶洗别作为政教关系的写照，代表共和主义之角的败坏；而巴力与亚斯他录则代表新教之角的败坏。

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.

Taba e le boipelaetso ba Elia khahlanong le tumelo e silafetseng e emeloang ke Thyatira ho Tšenolo khaolo ea bobeli. Elia o ne a emela Moprostanta, hobane tlhaloso e le ’ngoe feela ea Moprostanta ke motho ea hanyetsang Roma. Boipelaetso ba Elia bo emela boipelaetso khahlanong le kopano ea kereke le ’muso e phethahatsoang ke selekane se sa halalelang pakeng tsa ’muso o silafetseng le kereke e silafetseng.

> 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.

> 하지만 내가 네게 대하여 몇 가지 책망할 것이 있나니, 이는 네가 자칭 선지자라 하는 그 여자 이세벨을 용납하여 내 종들을 가르치고 꾀어 행음하게 하며 우상의 제물 먹게 하기 때문이라. 또 내가 그에게 그의 음행을 회개할 기회를 주었으되 그가 회개하지 아니하였도다. 보라, 내가 그를 침상에 던질 것이요, 또 그와 더불어 간음하는 자들도 그들의 행위를 회개하지 아니하면 큰 환난 가운데 던질 것이라. 요한계시록 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.

Mi i tingting bilong man i save makim tok em i kisim na bilip long en, na wanpela tok ol i givim olsem ofa long ol giaman god i makim ol skul bilong Katolik, em stret piksa bilong dispela stingpela lotu bilong ol giaman god. Ol manmeri bilong God long Taim Bilong Tudak bipo ol i bin kam long kisim na bilip long planti bilong ol haiden skul bilong Katolik, na moa yet long lotuim san.

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.

பரஸ்த்ரீகாமம் என்பது சட்டவிரோதமான உறவாகும்; தீர்க்கதரிசன ரீதியாக அது அரசியலமைப்பு தடைசெய்யும் காரியத்தின் மையச் சாரத்தையே குறிக்கிறது; அதாவது திருச்சபையும் அரசும் ஒன்றிணைவதைக் குறிக்கிறது. ஆகாப் யெசபெலுடன் சட்டவிரோதமான உறவில் இருந்தான்; ஏனெனில் இஸ்ரவேலின் ராஜாவாகிய அவன் ஒரு அயோக்கிய ஜாதியின் அரசக் குமாரியை மணந்திருக்கக் கூடாது. இயேசு யோவான் ஸ்நானக்காரனை எலியா என்று அடையாளம் காட்டினார்; மேலும், தன் சகோதரனின் மனைவியான ஹேரோதியாளை மணந்ததற்காக ஹேரோதை கண்டித்தபோது, யோவானும் அதே அசுத்தமான உறவையே எதிர்கொண்டான்.

> 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.

> Nala Heroda jon ko tawa, na nɔha no, ma toro no mu boŋ dii Herodias yela, ka o niŋma Philip pagɔ. Bala jon da yeli o ni, ka a ka sɛla ma fo la bɔre o. Matthew 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).

Perbezaan Elia dengan Ahab dan Izebel telah melambangkan terlebih dahulu perbezaan Yohanes dengan Herodes dan Herodias, kerana kedua-dua hubungan itu mewakili suatu hubungan gereja dan negara yang haram. Bersama-sama, mereka melambangkan pekabaran Elia daripada seratus empat puluh empat ribu yang berhadapan dengan kepausan (Izebel dan Herodias), sepuluh raja yang melambangkan Pertubuhan Bangsa-Bangsa Bersatu (Ahab dan Herodes), dan Amerika Syarikat yang melambangkan nabi palsu (nabi-nabi palsu di Karmel dan Salome, anak perempuan 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.

Sebopego sa boporofeta kwa Karemele se akaretša tšhireletšo ya molaotheo wa United States yeo Eliya a e dirago, wo o beago molao-motheo wa karogano ya kereke le mmušo.

> 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.

> Mɔ Ahab huu Elija no, Ahab ka kyerɛɛ no sɛ, Wo ne nea worehaw Israel yi anaa? Na ɔbuaa sɛ, Menhaw Israel da; na wo ne w’agya fi, efisɛ moagyae Awurade mmara no, na woadi Baalim akyi. 1 Ahene 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.

Perlembagaan telah menetapkan bahawa dua tanduk Republikanisme dan Protestantisme akan sentiasa terpisah antara satu sama lain. Namun Wahyu mengenal pasti bahawa apabila Amerika Syarikat pada akhirnya berbicara seperti seekor naga, hal itu akan berlaku apabila gereja-gereja murtad di Amerika Syarikat mengambil alih kuasa dan bergabung dengan kerajaan yang murtad.

> “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.

> “Na ‘sary ho an’ilay bibidia’ dia inona? ary ahoana no hamoronana azy? Ny bibidia manana tandroka roa no manao ilay sary, ary sary ho an’ilay bibidia izany. Antsoina koa hoe sary an’ilay bibidia izy. Koa mba hahafantarana izay toetran’ilay sary sy ny fomba hamoronana azy dia tsy maintsy dinihintsika ny toetran’ilay bibidia mihitsy—dia ny papa.”

> “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.

> “Gereja awal menjadi rusak karena menyimpang daripada kesederhanaan Injil dan menerima upacara serta adat istiadat kafir; lalu ia kehilangan Roh dan kuasa Allah; dan untuk mengawal hati nurani orang ramai, ia mencari sokongan kuasa duniawi. Hasilnya ialah kepausan, suatu gereja yang menguasai kuasa negara dan menggunakannya untuk memajukan tujuannya sendiri, khususnya untuk menghukum ‘bidat.’ Agar Amerika Syarikat dapat membentuk suatu patung binatang itu, kuasa agama mesti sedemikian menguasai pemerintahan sivil sehingga kuasa negara juga akan digunakan oleh gereja untuk mencapai tujuannya sendiri.” 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.

Elia di Gunung Karmel melambangkan pekerjaan golongan Millerit, dan golongan Millerit telah ditegakkan sebagai nabi yang benar berlawanan dengan mereka yang baru-baru ini telah keluar dari bawah pengaruh Katolik, tetapi yang, melalui penolakan mereka terhadap terang malaikat pertama, memilih untuk kembali ke Roma. Dengan demikian, pekabaran malaikat kedua pada musim semi tahun 1844 terdiri daripada pengenalpastian denominasi-denominasi Protestan sebagai anak-anak perempuan Babel, dan golongan Millerit sebagai tanduk Protestan yang sejati.

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.

Ha Modimo a ntsha Iseraele wa bogologolo mo bokgobeng jwa Egepeto a ba fetisa mo metsing a Lewatle le Lehibidu, O ne a simolola tsamaiso ya teko e e tswelelang pele e e neng ya simolola ka teko ya mana a legodimo.

> “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.

> “Ka holim’a rona go phadima lesedi le le bokanetsweng la dipaka tse di fetileng. Pego ya go lebala ga Iseraele e bolokilwe gore e re sedifatse. Mo pakeng eno Modimo o tsentse seatla sa Gagwe go ipokanyetsa setšhaba sengwe se se tswang mo setšhabeng sengwe le sengwe, losikeng longwe le longwe, le lolemeng longwe le longwe. Mo motsamaong wa go tla ga Gagwe o diretse boswa jwa Gagwe, fela jaaka a diretse Baiseraele fa a ne a ba etelela pele go tswa kwa Egepeto. Mo phamololong e kgolo ya 1844 tumelo ya batho ba Gagwe e ne ya lekwa jaaka go ne ga nna ka Bahebera kwa Lewatleng le Lehibidu.” 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.

Pê 22 October, 1844 a hriat loh avânga lungngâina chuan vân biak in hriatthiamna a hring chhuak a; chu chuan Sabbath fiahna a lantîr a, manna fiahna kha Israel hmasa zîngah fiahna sawmte zînga hmasa ber a nih ang bawkin.

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

> “Morena o ile a mpha pono e latelang ka 1847, ha bana ba bo rona ba ne ba phuthehile ka Sabatha, 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.

> “Kami merasakan suatu roh doa yang luar biasa. Dan ketika kami berdoa, Roh Kudus turun ke atas kami. Kami sangat bersukacita. Tidak lama kemudian aku terlepas dari perkara-perkara duniawi dan diselubungi dalam suatu penglihatan tentang kemuliaan Allah. Aku melihat seorang malaikat terbang dengan cepat mendatangiku. Dengan segera ia membawa aku dari bumi ke Kota Suci. Di dalam kota itu aku melihat sebuah bait suci, lalu aku masuk ke dalamnya. Aku melewati sebuah pintu sebelum sampai kepada tirai yang pertama. Tirai ini disingkapkan, dan aku masuk ke tempat kudus. Di sini aku melihat mezbah ukupan, kaki pelita dengan tujuh pelita, dan meja yang di atasnya terdapat roti sajian. Setelah memandang kemuliaan tempat kudus itu, Yesus menyingkapkan tirai yang kedua, dan aku masuk ke dalam tempat maha kudus.”

> “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.

> “Dalam Yang Mahakudus aku melihat sebuah tabut; pada bagian atas dan sisi-sisinya terdapat emas yang paling murni. Pada tiap ujung tabut itu ada seorang kerub yang elok, dengan sayapnya terbentang menaunginya. Wajah mereka saling berhadapan, dan pandangan mereka tertuju ke bawah. Di antara para malaikat itu ada sebuah pedupaan emas. Di atas tabut itu, di tempat para malaikat berdiri, tampak kemuliaan yang sangat cemerlang, yang kelihatan seperti takhta tempat Allah bersemayam. Yesus berdiri di samping tabut itu, dan ketika doa-doa orang-orang kudus naik kepada-Nya, dupa di dalam pedupaan itu berasap, dan Ia mempersembahkan doa-doa mereka bersama asap dupa itu kepada Bapa-Nya. Di dalam tabut itu terdapat buli-buli emas berisi manna, tongkat Harun yang bertunas, dan loh-loh batu yang terlipat menjadi satu seperti sebuah kitab. Yesus membukanya, dan aku melihat Kesepuluh Hukum dituliskan di atasnya dengan jari Allah. Pada satu loh ada empat, dan pada yang lain enam. Keempat yang pada loh pertama bersinar lebih terang daripada keenam yang lain. Tetapi yang keempat, yaitu perintah Sabat, bersinar mengatasi semuanya; sebab Sabat telah diasingkan untuk dipelihara guna menghormati nama Allah yang kudus. Sabat yang kudus itu tampak mulia—suatu lingkaran kemuliaan mengelilinginya. Aku melihat bahwa perintah Sabat tidak dipakukan pada salib. Jika demikian, kesembilan perintah yang lain pun dipakukan; dan kita bebas melanggarnya semua, sama seperti melanggar yang keempat. Aku melihat bahwa Allah tidak mengubah Sabat, sebab Ia tidak pernah berubah. Tetapi paus telah mengubahnya dari hari ketujuh menjadi hari pertama dalam pekan; sebab dialah yang akan mengubah waktu dan hukum.” 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.

மறுமலர்ச்சியினரான புராட்டஸ்டாந்தர்கள் 1798 ஆம் ஆண்டில் இருள் யுகத்திலிருந்து வெளிவந்து, தானியேல் புத்தகம் முத்திரை நீக்கப்பட்டபோது, வேதாகமத் தீர்க்கதரிசனத்தின் ஆறாம் ராஜ்யமாகிய வெளிப்படுத்தல் பதின்மூன்றாம் அதிகாரத்தின் இரு கொம்புகளுடைய பூமி மிருகம் தீர்க்கதரிசன வரலாற்றில் தனது நடைபயணத்தை ஆரம்பித்தது. புராட்டஸ்டாந்தம் பரிசுத்த வேதாகமம் எனப்படும் புனித ஆவணத்தின் மேல் நிறுவப்பட்டது; குடியரசுத் தத்துவம் அரசியலமைப்பு எனப்படும் புனித ஆவணத்தின் மேல் நிறுவப்பட்டது. தேவன் தமது சபையை வனாந்தரத்தில் இருந்து இருள் யுகத்திலிருந்து வெளியே கொண்டுவந்திருந்தார்; ஆனாலும் எகிப்திய அடிமைத்தனத்தின் காலத்தில் பண்டைய இஸ்ரவேலுக்குச் சம்பவித்ததுபோல, சப்தக் கட்டளை மறக்கப்பட்டிருந்தது. இஸ்ரவேல் சீனாயில் நியாயப்பிரமாணம் வழங்கப்படுவதற்கான வழியில் சிவப்பு சமுத்திரத்தை கடந்ததுபோல, நவீன இஸ்ரவேல் மறுபடியும் நியாயப்பிரமாணம் வெளிப்படுத்தப்படவிருந்த 1844 அக்டோபர் 22-ஆம் தேதிக்கான தன் பயணத்தில் அத்திலாந்திக்கைக் கடந்தது. கர்த்தர் மறுபடியும் ஒரு ஜனத்தை எழுப்பிக் கொண்டிருந்தார்; அவர்கள் அவருடைய நியாயப்பிரமாணத்தின் பொறுப்பாளர்களாகவும், அவருடைய தீர்க்கதரிசன வெளிப்பாடுகளின் பொறுப்பாளர்களாகவும் இருந்து, புராட்டஸ்டாந்தத்தின் போர்வையை ஏந்திச் செல்லவிருந்தனர். பண்டைய இஸ்ரவேலுக்கு அவருடைய நியாயப்பிரமாணத்தின் பொறுப்பாளர்களாகிய தங்கள் பணியின் அடையாளமாக பத்து கட்டளைகளின் இரு பலகைகள் கொடுக்கப்பட்டன; அதுபோல நவீன இஸ்ரவேலுக்கு அவருடைய தீர்க்கதரிசன வார்த்தையின் பொறுப்பாளர்களாகிய தங்கள் பணியின் அடையாளமாக ஆபக்கூக்கின் இரு பலகைகள் கொடுக்கப்பட்டன.

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.

Israel moden seharusnya membawa kedua-dua pasang loh itu ketika ia menyampaikan perkhabaran malaikat yang ketiga kepada dunia, iaitu perkhabaran yang diberitakan oleh mereka yang memikul mantel Protestanisme. Protestanisme yang keluar dari Zaman Kegelapan pada waktu itu masih belum lengkap, sebagaimana Israel purba juga belum lengkap ketika mereka menyeberangi Laut Merah. Protestanisme telah mengikrarkan cogan kata Alkitab dan Alkitab sahaja, namun memiliki pengertian yang tidak lengkap tentang Firman Tuhan akibat berabad-abad memakan doktrin-doktrin kafir Roman Katolik (perkara-perkara yang dipersembahkan kepada berhala). Tuhan menetapkan bahawa seorang Protestan yang sejati harus mewakili seluruh Firman Tuhan sebagaimana dilambangkan oleh “hukum Taurat dan para nabi,” kedua-dua pasang loh yang melambangkan baik pekerjaan umat Tuhan mahupun tabiat Tuhan. Pekerjaan malaikat yang pertama adalah untuk menghasilkan suatu umat Protestan yang tulen yang akan menjadi penyimpan hukum-Nya dan juga Firman nubuat-Nya.

> “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.

> “ଶ୍ରୀମାନ୍ ପରମେଶ୍ୱର ଏହି ଯୁଗରେ ନିଜ କଳିସିଆକୁ, ଯେପରି ସେ ପ୍ରାଚୀନ ଇସ୍ରାଏଲକୁ ଡାକିଥିଲେ, ପୃଥିବୀରେ ଏକ ଆଲୋକରୂପେ ଦଣ୍ଡାୟମାନ ହେବା ପାଇଁ ଡାକିଛନ୍ତି। ସତ୍ୟର ଶକ୍ତିଶାଳୀ ଛେଦକ ଦ୍ୱାରା—ପ୍ରଥମ, ଦ୍ୱିତୀୟ, ଏବଂ ତୃତୀୟ ଦୂତଙ୍କ ବାର୍ତ୍ତାମାନଙ୍କ ମାଧ୍ୟମରେ—ସେ ତାଙ୍କୁ ଅନ୍ୟ କଳିସିଆମାନଙ୍କଠାରୁ ଏବଂ ସଂସାରଠାରୁ ପୃଥକ କରି, ନିଜ ସହିତ ଏକ ପବିତ୍ର ସନ୍ନିକଟତାରେ ଆଣିଛନ୍ତି। ସେ ତାଙ୍କୁ ନିଜ ବ୍ୟବସ୍ଥାର ଭଣ୍ଡାରପାଳ କରିଛନ୍ତି ଏବଂ ଏହି ସମୟ ପାଇଁ ଭବିଷ୍ୟଦ୍ବାଣୀର ମହାନ ସତ୍ୟଗୁଡ଼ିକୁ ତାଙ୍କ ନିକଟରେ ଅର୍ପଣ କରିଛନ୍ତି। ପ୍ରାଚୀନ ଇସ୍ରାଏଲଙ୍କୁ ଅର୍ପିତ ପବିତ୍ର ଦୈବବାଣୀମାନଙ୍କ ପରି, ଏହାମାନେ ଜଗତକୁ ପ୍ରକାଶ କରାଯିବା ପାଇଁ ଏକ ପବିତ୍ର ଅମାନତ। ପ୍ରକାଶିତ ବାକ୍ୟ 14 ର ତିନି ଦୂତ ସେହି ଲୋକମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯେମାନେ ପରମେଶ୍ୱରଙ୍କ ବାର୍ତ୍ତାମାନଙ୍କ ଆଲୋକକୁ ଗ୍ରହଣ କରନ୍ତି ଏବଂ ସମଗ୍ର ପୃଥିବୀର ଦୀର୍ଘତା ଓ ପ୍ରସ୍ତାର ଜୁଡ଼ି ଏହି ସତର୍କବାଣୀ ଘୋଷଣା କରିବା ପାଇଁ ତାଙ୍କର କର୍ମୀରୂପେ ଆଗକୁ ବଢ଼ନ୍ତି।” 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.

Isixwayiso okumelwe simenyezelwe yilabo abaye baboniswa njengabagcinisifa bamaqoqo amabili amatafula amabili simelene nokwamukela uphawu lobuKatolika. Lowo mphikiso umelene nobudlelwano obungemthethweni buka-Ahabi noJezebeli, futhi wamela ngo-Eliya eNtabeni iKarmeli. Ukunikezwa kwamatafula amabili amatshe eNtabeni iSinayi kwakufanekisela ukunikezwa kwamatafula amabili endwangu kaHabakuki emlandweni ka-1842 kuya ku-1849. Amatafula amabili kaHabakuki awuphawu lobudlelwano besivumelwano phakathi kukaNkulunkulu nabantu baKhe abangamaProthestani. Ukwenqaba lawo matafula kwakuyoba yinto efanayo nokwenqaba kuka-Israyeli wasendulo umthetho kaNkulunkulu.

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.

Orang Millerit memasuki Tempat Mahakudus dan menerima terang tentang Sabat, tetapi proses pengujian itu masih belum selesai. Pada waktu yang sama, tanduk Republikanisme sedang menempuh sejarah yang persis sama. Dan kedua tanduk itu akan mencapai suatu tonggak dalam perjalanan mereka bersama pada tahun 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.

Khutlhang ya Elijah ya Miller e tlisitse tshebetso e ntseng e tswela pele ya tlhoekiso ka morero o rerilweng wa ho theha lenaka la Boprostanta, mme historing eo e tshwanang lenaka la Rephabliki le ne le kenelletse tshebetsong e ntseng e tswela pele ya ntshetsopele ya dipolotiki. Manaka ka bobedi a hodima sebata se le seng sa lefatshe, ka hona a tshwanetse ho tsamaya ka kutlwano historing yohle ya sebata sa lefatshe.

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?

Mofuta wa ntlha wa seporofeto wa lonaka lwa Rephaboliki lwa sebata sa lefatshe e ne e le ketso ya go dira gore Molaotheo o simolole go dira ka 1789. Ka 1798, (nako ya bokhutlo fa buka ya Daniele e ne e bulwa), sebata sa lefatshe se ne se tla bua la ntlha jaaka bogosi jwa borataro jwa boporofeto jwa Baebele. 1798 e ne e le tshimologo ya United States jaaka bogosi jwa borataro jwa boporofeto jwa Baebele, mme go bua mo go diragetseng kwa tshimologong ya hisitori ya sebata sa lefatshe ka 1798 go ne go tla nna setshwantsho sa nako ya bofelo fa bogosi jwa borataro bo ne bo tla bua gape, mme nako eo e emetswe jaaka lentswe la kgogela. Fa re sekaseka melao e e neng ya fetisiwa ke lonaka lwa Rephaboliki kwa United States ka 1798, re tshwanetse go lebelela go bona setshwantsho sa melao e e tla fetisiwang mmogo le molao wa Tshipi fa United States e bua jaaka kgogela. Fa re sekaseka melao e mene e e latelang, ipotse gore a melao e mene e e neng ya fetisiwa ka 1798 e na le mosaeno wa seporofeto wa Alefa le 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.

Dalam tahun 1798, Amerika Syarikat meluluskan beberapa undang-undang penting yang dikenali sebagai Akta Orang Asing dan Hasutan. Akta-akta ini merupakan satu rangkaian empat undang-undang yang diluluskan oleh Kongres yang dikuasai oleh Parti Federalis dan diperkenankan menjadi undang-undang oleh Presiden John Adams, presiden kedua Amerika Syarikat dan bekas naib presiden kepada 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.

Akta Naturalisasi: Undang-undang ini memperpanjang syarat masa tinggal bagi para imigran untuk menjadi warga negara Amerika Serikat dari 5 tahun menjadi 14 tahun. Undang-undang ini terutama ditujukan untuk membatasi pengaruh para imigran pendatang baru, yang sering kali berpihak kepada partai oposisi, yaitu Demokrat-Republikan.

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.

Molao wa Ditsala tsa Baditšhaba: Molao wo o file mopresidente taolo ya go raka batho bao e sego badudi bao ba nkoago e le kotsi go tšhireletšo ya United States nakong ya khutšo. O ile wa dumelela mopresidente go swara le go raka motho ofe goba ofe yo e sego moagi yoo a bego a mo lebelela e le yo a lego kotsi.

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.

Akta Musuh Asing: Undang-undang ini memperuntukkan penangkapan, penahanan, dan pengusiran warga dari negara-negara yang berperang dengan Amerika Syarikat. Ia digubal sebagai langkah berjaga-jaga dalam suasana tegang pada penghujung tahun 1790-an.

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.

Akta Hasutan: Inilah yang paling kontroversial dalam Alien and Sedition Acts. Akta ini menjadikan suatu kesalahan jenayah untuk menerbitkan tulisan yang “palsu, memfitnah, dan berniat jahat” terhadap kerajaan atau para pegawainya, dengan maksud untuk mencemarkan nama baik mereka atau menjatuhkan reputasi mereka. Para pengkritik melihat hal ini sebagai suatu serangan langsung terhadap kebebasan bersuara dan kebebasan akhbar.

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.

ꯑꯦꯂꯤꯑꯦꯟ ꯑꯃꯁꯨꯡ ꯁꯦꯗꯤꯁꯟ ꯑꯦꯛꯇꯁꯤꯡ ꯑꯗꯨ ꯌꯥꯝꯅ ꯍꯦꯟꯅ ꯋꯥꯡꯃꯗꯨꯅ ꯂꯩꯔꯦ, ꯑꯃꯁꯨꯡ ꯗꯦꯃꯣꯀ꯭ꯔꯦꯇꯤꯛ-ꯔꯤꯄꯕ꯭ꯂꯤꯀꯟꯁꯤꯡꯒꯤ ꯃꯌꯥꯏꯗ ꯃꯅꯨꯡ ꯆꯥꯅꯕ ꯑꯄꯥꯝꯕ ꯑꯣꯏꯅ ꯂꯩꯔꯦ, ꯃꯔꯝꯗꯤ ꯃꯈꯣꯏꯅ ꯂꯩꯕ ꯂꯝꯍꯤꯟꯕ ꯂꯝꯆꯠ ꯑꯗꯨꯅ ꯑꯁꯦꯡꯕ ꯀꯣꯟꯁꯇꯤꯇꯨꯁꯅꯦꯜ ꯔꯥꯏꯠꯁꯤꯡ ꯊꯨꯒꯥꯏꯔꯛꯄꯅꯤ ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯒꯤ ꯄꯣꯂꯤꯇꯤꯀꯦꯜ ꯄꯥꯔ꯭ꯇꯤꯗ ꯄꯥꯟꯗꯝ ꯇꯧꯔꯛꯄꯅꯤ ꯍꯥꯏꯅ ꯊꯥꯖꯔꯦ। ꯃꯈꯣꯏꯅ ꯍꯥꯏꯈꯤ ꯃꯁꯤ ꯑꯁꯤ ꯋꯥꯍꯩ ꯑꯃꯁꯨꯡ ꯄꯦ꯭ꯔꯁꯁꯤꯒꯤ ꯑꯥꯖꯥꯗꯤ ꯉꯥꯛꯁꯤꯟꯕ ꯐꯥꯔꯁꯇ ꯑꯦꯃꯦꯟꯗꯃꯦꯟꯇꯗ ꯃꯥꯏꯄꯥꯛꯄ ꯑꯣꯏꯅ ꯍꯦꯟꯗꯣꯛꯄ ꯑꯃꯅꯤ। ꯑꯗꯣꯝ ꯑꯣꯏꯅ, ꯃꯁꯤ ꯂꯝꯆꯠꯁꯤꯡ ꯑꯗꯨꯅ 1800 ꯒꯤ ꯂꯧꯔꯦꯟꯕꯗ ꯃꯔꯨꯑꯣꯏꯕ ꯃꯐꯝ ꯑꯃ ꯂꯧꯊꯣꯛꯈꯤ, ꯃꯗꯨꯗ ꯊꯣꯃꯥꯁ ꯖꯦꯐꯔꯁꯟ ꯑꯃꯁꯨꯡ ꯗꯦꯃꯣꯀ꯭ꯔꯦꯇꯤꯛ-ꯔꯤꯄꯕ꯭ꯂꯤꯀꯟꯁꯤꯡꯅ ꯄ꯭ꯔꯦꯁꯤꯗꯦꯟꯁꯤ ꯑꯃꯁꯨꯡ ꯀꯣꯡꯒ꯭ꯔꯦꯁ ꯃꯥꯏꯄꯥꯛꯈꯤ, ꯃꯁꯤꯅ ꯁꯦꯗꯤꯁꯟ ꯑꯦꯛꯇ ꯂꯧꯊꯣꯛꯄꯗ ꯂꯝꯊꯨꯝ ꯄꯤꯈꯤ।

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.

Partei Demokratik-Republikan maŋnigipa itarangara Konstitutionsni rakkiako man∙gipa moolmool niyamoangko ia niamrang brekaha ine bebera∙achim, aro uamang indineba bebera∙achim je, ia niamrangara cholon bi∙sako dake chakgipa gipin rajani dolni kosako nishana dakgipa ong∙achim. Ia niamrangko galatpilaha ma, ba ja∙man somoio ma∙soke bon∙aha ma, uan nangja; Alpha aro Omegaara a∙bachengani baksa bon∙kamani ko mesokaha. Itihaso, je somoio ia niamrangko dakaha, ba niamona “aganchakaha,” uano Federalist dolko Demokrat-Republikan ine minggipa dol mikkangchake chakaha. Demokrat-Republikan dolni dingtangon dingtangani bon∙chotao Republican dolko ong∙ata. Iani gita, ia rajani dolara mongsongbate slave-rangni jokatani baksa matnanggrikgipa biapko pangchakie apsan ong∙katgipa ong∙achim.

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.

Sejarawan mengenal pasti tahun 1863 sebagai titik pusat sebenar perang saudara, iaitu suatu perang yang diasaskan atas isu perhambaan. Tahun 1863 juga merupakan suatu penanda jalan bagi para pembawa panji-panji baharu tanduk Protestan, yang pada ketika itu menolak nubuatan masa yang pertama yang diberikan kepada Miller oleh para malaikat (nubuatan “tujuh kali” daripada Imamat dua puluh enam). Mungkinkah suatu kebetulan semata-mata bahawa nubuatan tujuh kali itu kebetulan berasaskan hukum-hukum perhambaan yang dinyatakan dalam fasal sebelumnya dalam kitab Imamat? “Kutuk” yang dikenal pasti oleh “tujuh kali” itu ialah janji bahawa jika hukum-hukum perjanjian dalam fasal dua puluh lima dilanggar, maka Israel akhirnya akan menamatkan sejarahnya dengan kembali ke dalam perhambaan yang daripadanya ia telah dibebaskan ketika memulakan perjalanannya di Laut Merah.

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.

С 1798 по 1863 год политическая партия, называвшаяся Демократическо-республиканской партией, прошла через ряд очищений, или потрясений. Начиная с 1798 года, и особенно с 11 августа 1840 года, вплоть до 1863 года, миллеритское движение прошло через ряд очищений и потрясений.

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.

ပါတီဒီမိုကရက်တစ်-ရီပတ်ဘလီကန်သည် အမေရိကန်ပြည်ထောင်စု၏ အစောပိုင်းနိုင်ငံရေးပါတီများအနက် တစ်ခုဖြစ်ခဲ့သော်လည်း ယနေ့တည်ရှိနေသော ခေတ်သစ် ရီပတ်ဘလီကန်ပါတီအဖြစ် တိုက်ရိုက်ပြောင်းလဲသွားခဲ့ခြင်း မဟုတ်ပါ။ ထိုအစား၊ အချိန်ကာလတစ်လျှောက်တွင် ပြောင်းလဲမှုများနှင့် ကွဲပြားခွဲထွက်မှုများ အဆင့်ဆင့်ကို ကြုံတွေ့ခဲ့ရပြီး၊ နောက်ဆုံးတွင် ရီပတ်ဘလီကန်ပါတီ ပေါ်ပေါက်လာမီ နိုင်ငံရေးပါတီအမျိုးမျိုး အတော်များများ ပေါ်ထွန်းလာစေခဲ့သည်။

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.

Parti Demokratik-Republikan, yang sering dikaitkan dengan Thomas Jefferson dan James Madison, didirikan pada akhir abad ke-18 sebagai tanggapan terhadap Parti Federalis. Kaum Demokratik-Republikan mendukung penafsiran yang ketat terhadap Perlembagaan, hak-hak negeri, dan kepentingan agraria.

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:

Akan tetapi, pada tahun 1820-an, Parti Demokratik-Republikan mula berpecah mengikut garis wilayah dan ideologi. Perpecahan utama berlaku semasa Era Perasaan Baik (1817–1825), apabila tidak wujud penentangan yang kuat terhadap kepresidenan James Monroe. Tempoh ketenangan politik ini menyumbang kepada kemerosotan Parti Demokratik-Republikan. Parti itu akhirnya berpecah kepada beberapa puak dan berkembang menjadi kelompok politik yang berikut:

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.

Parti Demokratik: Para pengikut Andrew Jackson, yang menjadi presiden ketujuh pada tahun 1829, membentuk Parti Demokratik. Demokrat Jacksonian menyokong cabang eksekutif yang kuat, perluasan ke arah barat, dan hak mengundi yang lebih luas bagi lelaki kulit putih.

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.

Миллий республикачи партияси: Бу партия Эндрю Жексон президентлигига жавобан вужудга келган бўлиб, кейинчалик Жексонга қарши бошқа гуруҳлар билан қўшилиб, Виглар партиясига айланди. Миллий республикачилар, умуман олганда, кучли федерал ҳукумат ва иқтисодий тараққиётни кўпроқ қўллаб-қувватлар эдилар.

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.

Parti Anti-Masonik: Parti politik yang berumur pendek ini muncul pada tahun 1820-an, terutama sebagai tindak balas terhadap kebimbangan mengenai pengaruh persaudaraan Masonik yang bersifat rahsia. Parti ini menyerap sebahagian bekas anggota Demokrat-Republikan.

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

Parti Whig: Ditubuhkan pada tahun 1830-an, golongan Whig merangkumi bekas Republikan Nasional, Anti-Mason, dan kumpulan pembangkang yang lain. Mereka dicirikan oleh penentangan mereka terhadap dasar-dasar Jacksonian, sokongan terhadap kerajaan persekutuan yang kuat, serta penggalakan pembangunan perindustrian dan 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.

ភាគីសាធារណរដ្ឋទំនើបត្រូវបានបង្កើតឡើងនៅទសវត្សរ៍ 1850 ជាការឆ្លើយតបដោយផ្ទាល់ចំពោះភាពតានតឹងតាមតំបន់ដែលកំពុងកើនឡើងអំពីទាសភាព។ វាបានទាក់ទាញអតីតសមាជិកគណបក្ស Whig ប្រជាធិបតេយ្យប្រឆាំងទាសភាព សមាជិកគណបក្ស Free Soiler និងអ្នកដទៃទៀតដែលប្រឆាំងនឹងការពង្រីកទាសភាពទៅក្នុងដែនដីថ្មីៗ។ បេក្ខជនប្រធានាធិបតីដំបូងរបស់គណបក្សសាធារណរដ្ឋ គឺ John C. Fremont បានឈរឈ្មោះក្នុងការបោះឆ្នោតឆ្នាំ 1856 ហើយបេក្ខជនដំបូងរបស់គណបក្សដែលទទួលបានជោគជ័យ គឺ Abraham Lincoln ត្រូវបានជ្រើសតាំងនៅឆ្នាំ 1860។ ដូច្នេះ គណបក្សសាធារណរដ្ឋបានកើតឡើងដោយឡែកពីប្រពៃណីប្រជាធិបតេយ្យ-សាធារណរដ្ឋ ហើយមានគន្លងអភិវឌ្ឍន៍ដាច់ដោយឡែកមួយក្នុងប្រវត្តិសាស្ត្រនយោបាយអាមេរិក។

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.

Menjelang tahun 1860, partai Republik memilih presiden pertamanya. Partai itu didasarkan pada suatu koalisi partai-partai politik yang menentang perbudakan. Pada tahun 1863 Proklamasi Emansipasi “berbicara” sehingga perbudakan lenyap dari keberadaan. Pada tahun 1863 tanduk Republik, yang saat itu diwakili oleh partai Republik, “berbicara” sehingga perbudakan lenyap dari keberadaan, sementara tanduk Protestan berhenti menjadi sebuah gerakan dan menjadi gereja Masehi Advent Hari Ketujuh. Gerakan Millerit secara hukum dan resmi berakhir pada bulan Mei 1863, dan pada tahun itu sumpah Musa, nubuat tentang perbudakan, ditolak. Siapa bertelinga, hendaklah ia mendengar.

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

Ka ntlha e, go ka nna ga thusa go naya kakaretšo e kopana ya “kano ya Moshe” bjalo ka ge e bitšwa ke moporofeta Daniele.

> 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.

> Ya, seluruh Israel telah melanggar hukum-Mu, bahkan dengan menyimpang, sehingga mereka tidak menaati suara-Mu; sebab itu kutuk telah dicurahkan ke atas kami, dan sumpah yang tertulis dalam hukum Musa, hamba Allah, karena kami telah berdosa terhadap Dia. 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, ambaye aliongozwa na Gabrieli na malaika wengine alipokuwa akijifunza Neno la Mungu, aliongozwa kwanza kwenye “nyakati saba” za Mambo ya Walawi ishirini na sita. Ushuhuda wa Miller ni kwamba katika kujifunza kwake Biblia, alianza katika kitabu cha Mwanzo, na kwa hiyo ni dhahiri kwamba alifika kwenye Mambo ya Walawi muda mrefu kabla hajafikia ile miaka elfu mbili na mia tatu ya Danieli sura ya nane na aya ya kumi na nne. Alitumia Biblia peke yake na konkodansi ya Cruden.

Cruden’s concordance has no references to the Hebrew or Greek words that were thereafter translated into the English of the King James Bible. Miller considered the “context” of the passage he was studying to guide his understanding of a word or passage of Scripture. When it came to his understanding of the “seven times” it is very simple to see the context for the “seven times” of chapter twenty-six of Leviticus is chapter twenty-five.

Baibole ya Cruden ya concordance ezali na bilembo to bamikanda te oyo etindaki na maloba ya Baebele to ya Greki oyo na nsima babongolaki na monɔkɔ ya Lingelesi ya Biblia ya King James. Miller azalaki kotala “konteksti” ya eteni oyo azalaki koyekola mpo na kotambwisa bososoli na ye ya liloba moko to eteni moko ya Makomi. Tango ekomaki na bososoli na ye ya “mbala sambo,” ezali pɛtɛɛ mpenza komona ete konteksti ya “mbala sambo” ya mokapo ya ntuku mibale na motoba ya Baebele ezali mokapo ya ntuku mibale na mitano.

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.”

Khaolo ya masome a mabedi a mahlano e hlalosa phomolo ya lefatshe, Jubile le melao ya bokgoba. Melao ya khaolo ya masome a mabedi a mahlano ke karolo ya “molao wa Moshe mohlanka wa Modimo” o hlahisang lehlohonolo ha o mamelwa le “thohako” ha o sa mamelwe. Khaolong ya masome a mabedi a tsheletseng thohako ya “makgetlo a supileng” e lekana le dilemo tse dikete tse pedi le makgolo a mahlano le mashome a mabedi, mme e behwa ka ho hlaka moelelong wa melao ya phomolo ya lefatshe le melao-motheo ya bokgoba. Khaolong ya masome a mabedi a tsheletseng kotlo e bitswa “kgang ya selekane sa ka.”

> 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.

> Lalu Aku pun akan berjalan berlawanan terhadap kamu dan akan menghukum kamu tujuh kali lipat lagi karena dosa-dosamu. Dan Aku akan mendatangkan pedang ke atasmu, yang akan membalaskan pelanggaran terhadap perjanjian-Ku; dan apabila kamu berkumpul di dalam kota-kotamu, Aku akan mengirimkan penyakit sampar di tengah-tengahmu; dan kamu akan diserahkan ke dalam tangan musuh. Imamat 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.

Na context, “konvenan” ki Bondié ena enn “diskord” lor li ti pou sa mem konvenan ki ti’nn deza site dan sapit vennsink. Pinision bann set fwa-la apel “diskord” “konvenan” Bondié, ek “malediksion” ki atase ar li, se ki Izrael ti pou “livre dan lame zot” bann lennmi; ek enn fwa dan pei bann lennmi, (kouma Daniel ti ete) Izrael ti pou vinn esklav zot bann lennmi.

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.”

Apabila Musa menuliskan Imamat dua puluh enam, Israel purba baru sahaja dibebaskan daripada perhambaan Mesir, dan prinsip-prinsip perhambaan yang digambarkan dalam pasal dua puluh lima akan mendatangkan sama ada berkat atau kutuk. Israel purba tidak pernah mengamalkan ketetapan-ketetapan Tahun Yobel, dan akhirnya kedua-dua kerajaan utara dan selatan telah tercerai-berai selama “tujuh kali” sebagai penggenapan apa yang disebut Daniel sebagai “kutuk Musa.”

The covenant relationship between God and Israel which had begun with their slavery in Egypt, ended with their slavery to Assyria and Babylon. The “seven times” against the northern kingdom ended in 1798, and “seven times” against the southern kingdom ended in 1844. The starting point for the two periods of seven times is marked in Isaiah chapter seven with a prophecy of sixty-five years that was proclaimed by Isaiah to king Ahaz of Judah in 742 BC.

Бурхан ба Израилийн хооронд Египет дэх тэдний боолчлолоор эхэлсэн гэрээний харилцаа Ассири ба Вавилонд хүлээсэн тэдний боолчлолоор төгссөн юм. Умард хаант улсын эсрэг байсан “долоон цаг” 1798 онд дууссан бөгөөд өмнөд хаант улсын эсрэг байсан “долоон цаг” 1844 онд дууссан юм. Долоон цагийн эдгээр хоёр хугацааны эхлэл цэг нь Исаиа номын долоодугаар бүлэгт тэмдэглэгдсэн бөгөөд тэнд Исаиа МЭӨ 742 онд Иудагийн хаан Ахазад тунхагласан жаран таван жилийн эш үзүүллэг байдаг.

> 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.

> Gingo mtwe kwa Suriya ni Damasko, na mtwe kwa Damasko ni Resini; kabone mapitike vyaka makumi mtandatu na bitanu, Efraimu alavunjika, pakuti akose kuba ŵandu. Na mtwe kwa Efraimu ni Samariya, na mtwe kwa Samariya ni mwana jwa Remaliya. Naga ngankukulupilila, chisimu ngankuchisimikwa. Yesaya 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.

Yesaya telah mengenal pasti bahawa “dalam tempoh” enam puluh lima tahun dari saat nubuat itu dikemukakan pada 742 SM, kerajaan utara akan dihancurkan. Sembilan belas tahun kemudian, pada 723 SM, kerajaan utara Israel dibawa ke dalam pembuangan oleh raja Asyur, dan empat puluh enam tahun kemudian raja Babel membawa kerajaan selatan Yehuda ke dalam pembuangan pada 677 SM. Nubuat enam puluh lima tahun itu menghasilkan enam penanda sejarah. Yang pertama ialah 742 SM, ketika ramalan itu dikemukakan. Sembilan belas tahun kemudian, pada 723 SM, kerajaan utara dibawa ke dalam pembuangan oleh orang Asyur. Empat puluh enam tahun kemudian, pada 677 SM, kerajaan selatan dibawa ke dalam pembuangan oleh orang Babel. Kemudian, dua ribu lima ratus dua puluh tahun yang pertama yang bermula pada 723 SM berakhir pada 1798. Lalu pada 1844, dua ribu lima ratus dua puluh tahun yang bermula pada 677 SM berakhir. Dari 1844, ramalan itu berlanjutan sembilan belas tahun hingga 1863 untuk melengkapkan seluruh struktur nubuatan itu, kerana apabila Alfa dan Omega menandai sembilan belas tahun untuk memulakan struktur nubuatan itu, maka harus ada sembilan belas tahun untuk mencapai penghujungnya.

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.

Israel kuno telah dibebaskan daripada perhambaan Mesir, dan oleh ketidaktaatan, kedua-dua kerajaan utara dan selatan telah dikembalikan kepada perhambaan. Nubuatan-nubuatan itu melampaui sejarah kenabian Israel harfiah kuno kepada Israel rohani moden, dan dengan demikian tema bagi semua tanda-tanda penentu kenabian ialah perhambaan.

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.

Profecy dalam Yesaya tujuh disampaikan kepada raja fasik, Ahaz, oleh Yesaya pada tahun 742SM ketika perang saudara yang sedang mengancam antara utara dan selatan sedang dikenali. Kerajaan selatan Ahaz ialah negeri permai yang harfiah bagi Israel purba. Pada tahun 1798, negeri permai rohani dalam nubuatan Alkitab mula memerintah sebagai kerajaan keenam dalam nubuatan Alkitab. Apabila tujuh masa menentang negeri permai yang harfiah berakhir pada tahun 1844, terdapat, sebagaimana dalam sejarah raja Ahaz, suatu perang saudara yang sedang mengancam. Menjelang tahun 1844, pergolakan parti-parti politik yang berpecah dan membentuk pakatan hampir sepenuhnya telah menetap kepada dua golongan kecenderungan politik. Dari segi perhambaan, Parti Demokrat menyokong perhambaan dan Parti Republikan menentang perhambaan. Dari tahun 1798 hingga permulaan perang saudara pada tahun 1860, proses pembentukan dua golongan parti politik telah pun dimuktamadkan.

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.

Akhasi o emelaki mokili ya nkembo na lolenge ya momboto, mpe yango wana azali ndakisa ya mokili ya nkembo na lolenge ya molimo. Lisolo ya Akhasi ezali ndakisa ya lisolo ya esakweli epai esakweli esakolamaki na 742 liboso ya Klisto; yango wana ezali ndakisa ya lisolo epai esakweli esukaki. Na lisolo ya ebandeli, bokonzi ya nord oyo ezalaki na mabota zomi ekabwanaki na mabota mibale mosusu mpo na kotelemela bokonzi oyo Nzambe atindaki mpo na mabota mibale ya sudi. Mabota zomi ya nord esalaki lisanga ya boyokani na Siri, oyo ezali ndakisa ya boyokani kati na lisanga ya sudi mpe nguya moko oyo emonisami na elembo na nkombo ya Siri.

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

Ringkasan singkat ini menunjukkan bahwa “tujuh masa” dalam Imamat dua puluh enam adalah suatu janji perjanjian yang menetapkan baik berkat bagi ketaatan maupun “kutuk” perbudakan bagi ketidaktaatan. Kerajaan utara dan kerajaan selatan bermula bersama sebagai satu bangsa yang dibebaskan dari perbudakan, namun pada akhirnya masing-masing diserahkan kembali ke dalam perbudakan pada penutup sejarahnya masing-masing.

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.

Enam puluh lima tahun pada penutupan nubuatan-nubuatan tentang perhambaan itu berakhir dengan Israel rohani berada di tanah mulia rohani, tepat di pusat kematian suatu perang saudara antara utara melawan selatan. Pihak-pihak yang bertentangan dalam perang saudara itu ialah sebuah kerajaan yang membentuk suatu konfederasi dan memisahkan diri daripada pemerintahan yang ditetapkan secara ilahi yang terletak di dalam kerajaan yang bertentangan itu.

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.

Bermula dari tahun 1798 hingga perang saudara, tanduk Republikanisme telah dibawa melalui suatu proses yang menghasilkan dua golongan penentang politik yang melambangkan dua sisi persoalan perhambaan. Para penentang yang memihak kepada perhambaan, yang berusaha meneruskan amalan perhambaan, telah kalah dalam pertempuran itu.

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.

Bermula dari tahun 1798 hingga Perang Saudara, tanduk Protestanisme telah melalui suatu proses yang menghasilkan dua golongan penentang agama yang melambangkan dua sisi persoalan perhambaan. Pihak penentang yang properhambaan, yang berusaha mengekalkan pemahaman asal tentang nubuatan perhambaan, telah kalah dalam pertarungan itu.

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

Nga 1863, briri i Republikanizmit ia doli ta hidhte poshtë praktikën e skllavërisë.

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

Pada tahun 1863 tanduk Protestanisme berhasil menolak nubuat tentang perbudakan.

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.

Dengan berbuat demikian mereka telah menolak pekerjaan Miller, Elia bagi zamannya. Dengan berbuat demikian mereka juga telah menolak “sumpah Musa,” batu asas bagi zaman mereka. Musa dan Elia kemudian ditolak, hanya untuk kembali pada 11 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.

Alpha dan Omega, Ahli Bahasa yang ajaib itu telah mencatatkan tandatangan ilahi-Nya di seluruh nubuat masa “sumpah Musa” yang Dia sendiri isytiharkan sebagai Palmoni, Penghitung Yang Ajaib. Jika kamu tidak mahu percaya, nescaya kamu tidak akan diteguhkan.

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