Article

# Elijah - Number Four

Eliya – Nomoro fõa

Slavery

Uranda

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.

Ushuhuda wa Eliya unaanza alipotangaza kwamba hakutakuwa na mvua, ila kwa neno lake, kwa muda wa miaka mitatu na nusu.

> 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.

> Na Elia, Mtishbi, aliyekuwa miongoni mwa wakaaji wa Gileadi, akamwambia Ahabu, Kama Bwana, Mungu wa Israeli, aishivyo, ambaye ninasimama mbele zake, hakutakuwa na umande wala mvua katika miaka hii, isipokuwa kwa neno langu. 1 Wafalme 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.

Makore iwayo matatu nehafu anomirira nhoroondo yeThiatira kubva muna 538 kusvikira muna 1798. Muna 1798, pakupera kwenguva yokuoma, Eria anoshevedza Ahabhu kuKarimeri. Shoko romutumwa wokutanga rakazivisa awa yokutonga kwaMwari musi wa22 Gumiguru 1844. Shoko romutumwa wokutanga ndiro rakanga riri murayiro kuna Ahabhu wokuti aunganidze vaIsraeri vose kuKarimeri.

> 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.

> Zvino zvakaitika kuti Ahabhu paakaona Erija, Ahabhu akati kwaari, Ndiwe here unotambudza Israeri? Akapindura akati, Handina kutambudza Israeri; asi iwe, neimba yababa vako, nokuti makasiya mirairo yaJehovha, uye iwe wakatevera vaBhaari. Zvino naizvozvo tumira, undiunganidzire Israeri yose paGomo reKarimeri, navaprofita vaBhaari vana zana namakumi mashanu, navaprofita vematanda matsvene vana zana, vanodya patafura yaJezebheri. Naizvozvo Ahabhu akatuma kuvana vose vaIsraeri, akaunganidza vaprofita pamwe chete paGomo reKarimeri. Erija akasvika kuvanhu vose, akati, Muchasendama kusvikira riniko pakati pemaonero maviri? Kana Jehovha ari Mwari, mumutevere; asi kana ari Bhaari, ipapo muteverei. Vanhu vakasamupindura shoko rimwe chete. 1 Madzimambo 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.

Vose Isirayeli yose yakoraniye i Karumeli mu gihe cya Eliya, ari na byo byashushanyaga amateka ya William Miller igihe amatorero atatu yo mu Byahishuwe igice cya gatatu yakoranirizwaga hamwe. Itorero ryari ryarabanje guhungira mu butayu mu mwaka wa 538 kugira ngo rihunge itotezwa rya Yezebeli, nk’uko rishushanywa n’itorero rya Tiyatira, ryavuye muri ubwo butayu ari urungano rwagombaga guhangana n’ubutumwa bwa Eliya, bushushanywa na William Miller. Hanyuma inyamaswa yo ku isi ibumbura akanwa kayo imira umwuzure w’itotezwa wari waroherejwe kumurwanya mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu.

> 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.

> Zvino nyika yakabatsira mukadzi; nyika ikashamisa muromo wayo, ikamedza mafashamo akanga arutswa neshato kubva mumuromo mayo. Zvakazarurwa 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.

Muprofita, “kutaura kworudzi” kunoreva chiito chezviremera zvaro zvinogadzira mitemo nezvinotonga mhaka, uye muna 1789 United States yakasimbisa gwaro dzvene rinova Constitution of the United States, nokudaro ichidzivirira kodzero norusununguko zvinodikanwa kuti pave nedziviriro pakutambudzwa kwaibva kumadzimambo eEurope pamwe chete nechechi yeKaturike yakatsauka.

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

> “Kuvuka kwa taifa ni tendo la mamlaka zake za kutunga sheria na za kimahakama.” 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.

Mu 1789, patangotsala kuti udindo waulosi wa United States monga ufumu wachisanu ndi chimodzi wa ulosi wa m’Baibulo uyambe, inalankhula monga Mwanawankhosa, koma pa lamulo la Lamlungu idzalankhula monga chinjoka.

> 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.

> Kisha nikaona mnyama mwingine akipanda kutoka katika nchi; naye alikuwa na pembe mbili kama mwana-kondoo, akasema kama joka. Ufunuo 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.

Kutanga nokuguma kwechikara chepanyika kunocherechedzwa nokutaura kwacho. Muna 1798, Ahabhi anodana vaIsraeri vose kuGomo reKameri uko Eria achaisa pamberi muedzo wokuratidza kuna avo vari kutarira kuti Mwari wavaHebheru kana mwari waJezebheri ndiye Mwari wechokwadi. Jezebheri akanga ane vaporofita vaBhaari mazana mana namakumi mashanu uye vaporofita vomusango mazana mana. Mwari wenhema Bhaari akanga ari mwari wechirume uye mwari wenhema Ashtaroti akanga ari mwari wechikadzi.

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.

Mapoka ayo maviri evaprofita venhema anomiririra kubatanidzwa kwechechi nenyika, nokuti muuporofita, kana murume nomukadzi vachimiririrwa pamwe chete, mukadzi anomirira chechi uye murume anomirira nyika. Eriya akanga akapfuurwa nenhamba, mazana masere namakumi mashanu kumunhu mumwe chete, paakatarisana nokubatanidzwa kusiri kutsvene kwechechi nenyika, sezvinomiririrwa navamwari venhema vechikadzi nevechirume uyewo nomuchato waAhabhi naJezebheri. Mufananidzo waAhabhi naJezebheri wechechi nenyika unomiririra kuora kwenyanga yeRepublicanism, uye Bhaari naAshtaroti vanomiririra kuora kwenyanga yePurotesitendi.

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.

Dambudziko rakanga riri kupikisa kwaEria chitendero chakanga chaora chaimiririrwa neTiatira muna Zvakazarurwa chitsauko chechipiri. Eria aimiririra muPurotesitendi, nokuti dudziro chete yePurotesitendi munhu anopikisa Roma. Kupikisa kwaEria kunomiririra kupikisa kubatanidzwa kwekereke nehurumende kunoitwa nesungano isiri tsvene pakati pehurumende yakashatiswa nekereke yakashatiswa.

> 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.

> Asi ndine zvishoma zvandinopikisa pamusoro pako, nokuti unobvumira mukadzi uyo Jezebheri, anozviti muporofitakadzi, kuti adzidzise nokunyengera varanda vangu kuti vaite upombwe nokudya zvinhu zvakabairwa zvifananidzo. Uye ndakamupa nguva yokuti apfidze upombwe hwake; asi haana kupfidza. Tarira, ndichamukandira pamubhedha, pamwe chete naavo vanoita upombwe naye ndichivaisa mukutambudzika kukuru, kana vasingapfidzi pamabasa avo. Zvakazarurwa 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.

Kudya kunomirira shoko raunogamuchira, uye shoko rakabairwa zvifananidzo rinomirira dzidziso dzeKatorike, chiratidzo chaimo chokunamata kunonyangadza kwezvifananidzo. Vanhu vaMwari munguva dzeRima vakanga vasvika pakugamuchira dzidziso zhinji dzechihedheni dzeKatorike, zvikurukuru kunamata zuva.

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.

उपपत्नीगमन एक अवैध सम्बन्ध हो, र भविष्यवाणीगत रूपमा यसले ठीक त्यही सारलाई प्रतिनिधित्व गर्छ जसलाई संविधानले निषेध गर्दछ; अर्थात् चर्च र राज्यको संयोजन। आहाब येजेबेलसँग एक अवैध सम्बन्धमा थियो, किनकि इस्राएलका राजा भएकाले उसले कुनै अन्यजातीय राजकुमारीसँग विवाह गर्नु हुँदैनथ्यो। येशूले यूहन्ना बप्तिस्मा दिने व्यक्तिलाई एलियाको रूपमा चिनाउनुभयो, र यूहन्नाले पनि त्यही अशुद्ध सम्बन्धको सामना गरे जब उनले हेरोदियास, जो उसका दाजुको पत्नी थिई, सँग विवाह गरेकोमा हेरोदलाई धिक्कारे।

> 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.

> Nokuti Herodhe wakanga asunga Johane, akamusunga namaketani, akamuisa mutirongo nekuda kwaHerodhiasi, mukadzi waFiripi, munun’una wake. Nokuti Johane wakanga ati kwaari, Hazvina kutenderwa nomurayiro kuti umuwane ave mukadzi wako. Mateo 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).

Ukungqubana kuka-Eliya no-Ahabi kanye noJezebeli kwakungumfanekiso owandulela ukungqubana kukaJohane noHerode kanye noHerodiya, ngokuba bobabili lobu budlelwane babemele ubudlelwane obungemthetho phakathi kwebandla nombuso. Ndawonye bumele isigijimi sika-Eliya sabayizinkulungwane eziyikhulu namashumi amane nane, esibhekana nobupapa (uJezebeli noHerodiya), amakhosi ayishumi amele iZizwe Ezihlangene (u-Ahabi noHerode), kanye ne-United States emele umprofethi wamanga (abaprofethi bamanga baseKarmeli noSalome, indodakazi kaHerodiya).

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.

Mamiriro echiporofita paKameri anosanganisira kudzivirira kwakaitwa naEria Bumbiro reMitemo reUnited States, iro rinotsaurira musimboti wokuparadzaniswa kwechechi nehurumende.

> 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.

> Zvino zvakaitika, Ahabhu paakaona Eria, Ahabhu akati kwaari, Ndiwe here unotambudza Israeri? Iye akapindura akati, Handina kutambudza Israeri; asi ndiwe, neimba yababa vako, nokuti makasiya mirayiro yaJehovha, uye iwe wakatevera vaBhaari. 1 Madzimambo 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.

Katiba ilianzisha kwamba pembe mbili za Urepublikanizimu na Uprotestanti zingebaki daima zimetengana moja na nyingine. Lakini Ufunuo unatambulisha kwamba Marekani itakaposema hatimaye kama joka, itafanya hivyo wakati makanisa yaliyopotoka ya Marekani yatakapochukua mamlaka na kuungana na serikali iliyoasi.

> “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.

> “Asi ‘chifananidzo kumhuka’ chii? uye chichaumbwa sei? Chifananidzo ichi chinogadzirwa nechikara chine nyanga mbiri, uye chiri chifananidzo kumhuka. Chinodanwawo kuti chifananidzo chemhuka. Naizvozvo, kuti tizive kuti chifananidzo ichi chakaita sei uye kuti chichaumbwa sei, tinofanira kudzidza hunhu hwemhuka pachayo—upapa.

> “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.

> “මුල් සභාව සුභාරංචියේ සරලත්වයෙන් ඉවත් වී අනාගම්මික ආචාර හා සිරිත් පිළිගෙන දූෂිත වූ කල, ඇය දෙවියන්වහන්සේගේ ආත්මයද බලයද අහිමි කළාය; ජනතාවගේ අන්තඃකරණයන් පාලනය කිරීම සඳහා, ඇය ලෞකික බලයේ ආධාරය සෙවුවාය. එහි ප්‍රතිඵලය වූයේ පාප් පදවියයි—රාජ්‍යයේ බලය පාලනය කළ සභාවක්, තමාගේම අරමුණු ඉටු කරගැනීම සඳහා, විශේෂයෙන් ‘අපමතය’ දඬුවම් කිරීම සඳහා, එය භාවිත කළ සභාවක්. එක්සත් ජනපදය මෘගයාගේ රූපයක් ගොඩනැගීමට නම්, ආගමික බලය එසේම සිවිල් ආණ්ඩුව පාලනය කළ යුතුය; එවිට රාජ්‍යයේ අධිකාරියද සභාව විසින් තමාගේම අරමුණු ඉටු කරගැනීම සඳහා භාවිත කරනු ලබන්නේය.” 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.

Eriya pa Gomo reKarimeri akamiririra basa revaMillerite, uye vaMillerite vakasimbiswa somuporofita wechokwadi vachipesana navaya vakanga vachangobva kubuda pasi pesimba rechiKatorike, asi vakasarudza, kubudikidza nokuramba kwavo chiedza chomutumwa wokutanga, kudzokera kuRoma. Naizvozvo, shoko romutumwa wechipiri muchirimo cha1844 rakanga riri rokuona masangano echiPurotesitendi savanasikana veBhabhironi, uye vaMillerite senyanga yechiPurotesitendi yechokwadi.

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.

Loko Xikwembu xi humesile Israele wa khale evuhlongeni bya Egipta kutani xi n’wi hundzisa ematini ya Lwandle ro Tshwuka, xi sungurile maendlelo ya ku ringiwa lama yaka emahlweni, lama sunguleke hi ku ringiwa ka mana ya le tilweni.

> “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.

> “Pasu pedu pane kupenya chiedza chakaunganidzwa chemakore akapfuura. Chinyorwa chokukanganwa kweIsraeri chakachengetedzwa kuti chitivhenekere. Muzera rino Mwari akaisa ruoko rwake kuti azviunganidzire vanhu vanobva kurudzi rumwe norumwe, dzinza, norurimi. Mukufamba kwesangano rekuuya kwake akashandira nhaka yake, sezvaakashandira vaIsraeri paakavatungamidza kubuda muIjipiti. Mukusuwa kukuru kwa1844 kutenda kwavanhu vake kwakaedzwa sezvakaita kwavaHebheru paGungwa Dzvuku.” Testimonies, vhoriyamu 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.

Ukudana komhla ka-22 kuMfumfu, 1844, kwaholela ekuqondeni kwendzawo lengcwele yasezulwini, leyo-ke yabe seyeta sivivinyo seSabatha, njengobe nje sivivinyo semana saba ngulesekucala kuluchungechunge lwetivivinyo letilishumi ku-Israyeli wasendvulo.

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

> “Muna 1847, ndiri kuTopsham, Maine, hama dzakaungana neSabata, Ishe vakandipa chiratidzo chinotevera.

> “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.

> “Tinamva mweya usina kujairika wokunyengetera. Uye patakanga tichinyengetera, Mweya Mutsvene akaburukira pamusoro pedu. Takafara zvikuru. Pasina nguva ndakabviswa pazvinhu zvenyika, ndikafukidzwa muchiratidzo chekubwinya kwaMwari. Ndakaona mutumwa achibhururuka nokukurumidza achiuya kwandiri. Akakurumidza kunditakura kubva panyika kundisvitsa kuGuta Dzvene. Muguta imomo ndakaona temberi, yandakapinda. Ndakapfuura nomusuo ndisati ndasvika pachifukidzo chokutanga. Chifukidzo ichi chakasimudzwa, ndikapinda munzvimbo tsvene. Imomo ndakaona aritari yezvinonhuhwira, chigadziko chemwenje chine mwenje minomwe, netafura yaiva nechingwa chokuratidza. Mushure mokuona kubwinya kwenzvimbo tsvene, Jesu akasimudza chifukidzo chechipiri, ndikapinda munzvimbo tsvene-tsvene.

> “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.

> “Mu Patumba Kwambiri ndinaona likasa; pamwamba pake ndi m’mbali mwake munali golide woyera kwambiri. Kumalekezero onse a likasalo kunali kerubi wokongola, ndipo mapiko awo anali otambasulidwa kuphimba likasalo. Nkhope zawo zinali zoyang’anizana, ndipo zinali kuyang’ana pansi. Pakati pa angelo panali chofukizira chagolide. Pamwamba pa likasalo, pamene panali angelo, panali ulemerero wowala kwambiri, umene unaoneka ngati mpando wachifumu umene Mulungu amakhala. Yesu anayima pafupi ndi likasalo, ndipo pamene mapemphero a oyera mtima ankakwera kwa Iye, zofukiza zinali kutulutsa utsi m’chofukizira, ndipo Iye ankafikitsa mapemphero awo kwa Atate ake pamodzi ndi utsi wa zofukizazo. M’likasamo munali mphika wagolide wa mana, ndodo ya Aroni imene inaphukira, ndi magome a miyala amene anatsekanika pamodzi ngati buku. Yesu anatsegula magomewo, ndipo ndinaona Malamulo Khumi atalembedwa pamenepo ndi chala cha Mulungu. Pa gome limodzi panali malamulo anayi, ndipo pa lina panali asanu ndi limodzi. Anayi amene anali pa gome loyamba anawala kwambiri kuposa asanu ndi limodzi enawo. Koma lachinayi, lamulo la Sabata, linawala kuposa onsewo; chifukwa Sabata linaikidwa pambali kuti lisungidwe polemekeza dzina lopatulika la Mulungu. Sabata lopatulika linaoneka laulemerero—lozunguliridwa lonse ndi ulemerero wowala. Ndinaona kuti lamulo la Sabata silinakhomedwe pa mtanda. Ngati linakhomedwa, ndiye kuti malamulo ena asanu ndi anayiwo anakhomedwanso; ndipo tili omasuka kuwaphwanya onsewo, monga momwe tingaphwanyire lachinayi. Ndinaona kuti Mulungu sanasinthe Sabata, chifukwa Iye sasinthapo konse. Koma papa anasinthadi kuchokera pa tsiku lachisanu ndi chiwiri kufika pa tsiku loyamba la mlungu; chifukwa iye anayenera kusintha nyengo ndi malamulo.” 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.

VaProtestanti pavakabuda muNguva dzeRima muna 1798, uye bhuku raDanieri parakazarurwa, umambo hwechitanhatu hweuporofita hweBhaibheri, chikara chepanyika chine nyanga mbiri cheZvakazarurwa chitsauko 13 chakatanga kufamba kwacho munhoroondo yeuporofita. UProtestanti hwakavambwa pamusoro pegwaro dzvene rinonzi Bhaibheri Dzvene, uye URepublicanism hwakavambwa pamusoro pegwaro dzvene rinonzi Bumbiro reMitemo. Mwari akanga abudisa kereke Yake yaiva murenje kubva muNguva dzeRima, asi sezvakangoitikawo kuIsraeri yekare panguva yeuranda hweIjipiti, murayiro weSabata wakanga wakanganwika. Sezvo Israeri yakayambuka Gungwa Dzvuku iri munzira yokuenda pakupihwa komurayiro paSinai, Israeri yazvino yakayambuka Atlantic iri munzira yokuenda kuna Gumiguru 22, 1844, apo murayiro waizozarurwazve. Ishe vakanga vava kusimudzazve vanhu vaizova vachengeti vomurayiro Wavo, vachengeti vezvakazarurwa zvavo zveuporofita, uye vaizotakura jasi reUProtestanti. Israeri yekare yakapiwa mahwendefa maviri eMirayiro Gumi sechiratidzo chebasa ravo rokuva vachengeti vomurayiro Wavo, uye Israeri yazvino yakapiwa mahwendefa maviri aHabhakuki sechiratidzo chebasa ravo savachengeti veShoko Ravo reuporofita.

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.

ಇಂದಿನ ಇಸ್ರಾಯೇಲನು ಲೋಕಕ್ಕೆ ಮೂರನೆಯ ದೂತನ ಸಂದೇಶವನ್ನು ಪ್ರಕಟಿಸುವಾಗ ಎರಡು ಫಲಕಗಳ ಎರಡೂ ಸಮೂಹಗಳನ್ನು ಹೊತ್ತುಕೊಂಡಿರಬೇಕಾಗಿತ್ತು; ಈ ಸಂದೇಶವೇ ಪ್ರೊಟೆಸ್ಟಾಂಟಿಸಂನ ಹೊದಿಕೆಯನ್ನು ಧರಿಸುವವರು ಘೋಷಿಸುವ ಸಂದೇಶವಾಗಿದೆ. ಅಂಧಕಾರ ಯುಗಗಳಿಂದ ಹೊರಬಂದ ಪ್ರೊಟೆಸ್ಟಾಂಟಿಸಂ, ಪ್ರಾಚೀನ ಇಸ್ರಾಯೇಲರು ಕೆಂಪು ಸಮುದ್ರವನ್ನು ದಾಟಿದಾಗ ಇದ್ದಂತೆಯೇ, ಆಗ ಅಪೂರ್ಣವಾಗಿತ್ತು. ಪ್ರೊಟೆಸ್ಟಾಂಟಿಸಂ “ಬೈಬಲ್ ಮತ್ತು ಬೈಬಲ್ ಮಾತ್ರ” ಎಂಬ ಧ್ಯೇಯವಾಕ್ಯವನ್ನು ಅಂಗೀಕರಿಸಿದ್ದರೂ, ರೋಮನ್ ಕ್ಯಾಥೋಲಿಕತ್ವದ ಪೌರಾಣಿಕ ಸಿದ್ಧಾಂತಗಳನ್ನು ಶತಮಾನಗಳ ಕಾಲ ಭೋಜನ ಮಾಡಿದ ಪರಿಣಾಮವಾಗಿ (ವಿಗ್ರಹಗಳಿಗೆ ಅರ್ಪಿಸಲ್ಪಟ್ಟ ವಸ್ತುಗಳು), ದೇವರ ವಾಕ್ಯದ ಕುರಿತು ಅದರ ಅರಿವು ಅಪೂರ್ಣವಾಗಿತ್ತು. “ಧರ್ಮಶಾಸ್ತ್ರ ಮತ್ತು ಪ್ರವಾದಿಗಳು” ಎಂಬ ಸಂಕೇತದ ಮೂಲಕ ಸೂಚಿಸಲ್ಪಟ್ಟಿರುವಂತೆ, ದೇವರ ಜನರ ಕಾರ್ಯವನ್ನೂ ದೇವರ ಸ್ವಭಾವವನ್ನೂ ಪ್ರತಿನಿಧಿಸುವ ಎರಡು ಫಲಕಗಳ ಎರಡೂ ಸಮೂಹಗಳಾಗಿ, ದೇವರ ಸಂಪೂರ್ಣ ವಾಕ್ಯವನ್ನೇ ಒಬ್ಬ ಸತ್ಯ ಪ್ರೊಟೆಸ್ಟಾಂಟ್ ಪ್ರತಿನಿಧಿಸಬೇಕೆಂದು ದೇವರು ನಿರ್ಧರಿಸಿದ್ದನು. ಮೊದಲ ದೂತನ ಕಾರ್ಯವು ಅವನ ಧರ್ಮಶಾಸ್ತ್ರಕ್ಕೂ ಅವನ ಪ್ರವಾದನಾತ್ಮಕ ವಾಕ್ಯಕ್ಕೂ ಭಂಡಾರಿಗಳಾಗಿರುವ, ನಿಜವಾದ ಪ್ರೊಟೆಸ್ಟಾಂಟ್ ಜನರನ್ನು ಉಂಟುಮಾಡುವುದಾಗಿತ್ತು.

> “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.

> “អ្នកជឿរបស់ព្រះដែលជាសាសនាចក្ររបស់ទ្រង់នៅសម័យនេះ ត្រូវបានទ្រង់ហៅ ដូចដែលទ្រង់បានហៅអ៊ីស្រាអែលបុរាណ ឲ្យឈរជាពន្លឺមួយនៅលើផែនដី។ ដោយសារកាំបិតមុតដ៏មានអំណាចនៃសេចក្តីពិត គឺសាររបស់ទេវតាទីមួយ ទីពីរ និងទីបី ទ្រង់បានបំបែកពួកគេចេញពីសាសនាចក្រ​ទាំងឡាយ និងចេញពីលោកិយ ដើម្បីនាំពួកគេចូលមកក្នុងភាពជិតស្និទ្ធដ៏វិសុទ្ធជាមួយទ្រង់ផ្ទាល់។ ទ្រង់បានតាំងពួកគេឲ្យជាអ្នកទុកដាក់ក្រឹត្យវិន័យរបស់ទ្រង់ ហើយបានប្រគល់សេចក្តីពិតដ៏អស្ចារ្យនៃព្យាករណ៍សម្រាប់សម័យនេះដល់ពួកគេ។ ដូចជាព្រះបន្ទូលដ៏វិសុទ្ធដែលបានប្រគល់ឲ្យអ៊ីស្រាអែលបុរាណ នូវអ្វីទាំងនេះក៏ជាទំនុកចិត្តដ៏វិសុទ្ធមួយដែលត្រូវប្រកាសឲ្យលោកិយបានដឹងដែរ។ ទេវតាទាំងបីក្នុងវិវរណៈ 14 តំណាងឲ្យប្រជាជនដែលទទួលយកពន្លឺនៃសាររបស់ព្រះ ហើយចេញទៅធ្វើជាភ្នាក់ងាររបស់ទ្រង់ ដើម្បីបន្លឺសេចក្តីព្រមាននេះទៅទូទាំងប្រវែង និងទទឹងនៃផែនដី។” 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.

Iyo nyevero inofanira kuparidzirwa neavo vakazivikanwa sevachengeti vemapoka maviri ematafura maviri, ndeyokurwisa kugamuchira chiratidzo cheChiKatorike. Kuratidzira ikoko kunopikisa ukama husiri pamutemo hwaAhabhi naJezebheri, uye kwakafananidzirwa naEria paGomo reKarimeri. Kupihwa kwematafura maviri ematombo paGomo reSinai kwakava mufananidzo wokupihwa kwematafura maviri ejira aHabhakuki munhoroondo ya1842 kusvikira 1849. Matafura maviri aHabhakuki chiratidzo choukama hwesungano pakati paMwari navanhu vake veChipurotesitendi. Kuramba matafura iwayo kwaizova kwakafanana nokuti Israeri yekare yakaramba murayiro waMwari.

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.

VaMillerite vakapinda muNzvimbo Tsvene-tsvene vakagamuchira chiedza cheSabata, asi nzira yokuedzwa yakanga ichiri isati yapera. Panguva imwe cheteyo runyanga rweRepublicanism rwakanga ruchifambira mberi munhoroondo iyoyo chaiyo. Uye runyanga rwose rwuri rwiviri rwaizosvika pachinhanho chinokosha murwendo rwaro pamwe chete muna 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.

Uthenga wa Eliya wa Miller wakaburitsa urongwa hwekucheneswa hwaifambira mberi, hwaive nechinangwa chakatarirwa chokumisikidza runyanga rweChipurotesitendi; uye munhoroondo iyoyo chaiyo, runyanga rweRepublican rwakabatanidzwawo muurongwa hwaifambira mberi hwekuvandudzwa kwezvematongerwo enyika. Runyanga rwose rwuri maviri ari pachikara chimwe chete chepanyika; naizvozvo, zvinofanira kufamba pamwe chete, mukuwirirana kumwe, munhoroondo yose yechikara chepanyika.

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?

Chizindikiro choyamba cha uneneri cha nyanga ya Republican ya chilombo cha pa dziko chinali chochitika cholankhulitsa Constitution kuti iyambe kugwira ntchito mu 1789. Mu 1798, (nthawi ya mapeto pamene buku la Danieli linatsegulidwa), chilombo cha pa dziko chikanalankhula kwa nthawi yoyamba monga ufumu wachisanu ndi chimodzi wa uneneri wa m’Baibulo. Chaka cha 1798 chinali chiyambi cha United States monga ufumu wachisanu ndi chimodzi wa uneneri wa m’Baibulo, ndipo kuyankhula kumene kunachitika pa chiyambi cha mbiri ya chilombo cha pa dziko mu 1798 kukanakhala fanizo la nthawi yotsiriza imene ufumu wachisanu ndi chimodzi udzalankhula, ndipo nthawi imeneyo ikuimiridwa monga mawu a chinjoka. Tikaganizira za malamulo amene anaperekedwa ndi nyanga ya Republican mu United States mu 1798, tiyenera kuyembekezera kuona fanizo la malamulo amene adzaperekedwe mogwirizana ndi lamulo la Lamlungu pamene United States ilankhula monga chinjoka. Pamene tikulingalira za malamulo anayi otsatirawa, dzifunseni nokha ngati malamulo anayi amene anaperekedwa mu 1798 ali ndi chisindikizo cha uneneri cha Alfa ndi 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.

Muna 1798, United States yakapasisa mitemo yakati wandei yakakosha yaizivikanwa seAlien and Sedition Acts. Mitemo iyi yaiva nhevedzano yemitemo mina yakapasiswa neCongress yaidzorwa neFederalist uye yakasainwa kuti ive mutemo neMutungamiri John Adams, mutungamiri wechipiri weUnited States uye aimbova mutevedzeri wemutungamiri waGeorge 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.

Mutemo weKugara kweVatorwa: Mutemo uyu wakawedzera nguva yokugara yaidiwa kuti vatorwa vave vagari vemo veUnited States kubva pamakore mashanu kusvika pamakore gumi nemana. Waiva wakanyanyisa kunangidzirwa pakudzora simba revatorwa vakanga vachangobva kusvika, avo vaiwanzobatana nebato raipikisa, iro reDemocratic-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.

Mutemo weShamwari DzeVatorwa: Mutemo uyu wakapa mutungamiri wenyika masimba ekudzinga vasiri vagari venyika vaionekwa sevanoisa panjodzi kuchengetedzeka kweUnited States panguva yerunyararo. Wakabvumira mutungamiri wenyika kusunga nekudzinga chero munhu asiri mugari wenyika waaiti ane ngozi.

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.

Mutemo weVavengi Vokunze: Mutemo uyu waipa simba rokubata, kusunga, nokudzinga vagari venyika dzakanga dziri muhondo neUnited States. Wakaitwa sechiyero chokungwarira munguva yemamiriro ezvinhu aiva akakakavara zvikuru okupedzisira kwama1790.

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.

Mutemo weKumukira Hurumende: Uyu ndiwo waive mutemo une gakava guru zvikuru pakati peAlien and Sedition Acts. Wakaita kuti zvive mhosva yepamutemo kuburitsa zvinyorwa “zvenhema, zvinonyadzisa, uye zvine ruvengo” zvakanangana nehurumende kana vakuru vayo, nechinangwa chokuvasvibisa kana kuti kuvaisa mukuzvidzwa. Vatsoropodzi vakaona izvi sechirwisa zvakananga rusununguko rwokutaura nerwenhau.

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.

Mitemo yeVatorwa neYokumukira yakakonzera kupokana kukuru uye yakamutsa kushorwa kukuru kubva kuvaDemocratic-Republicans, avo vaitenda kuti mitemo iyi yaityora kodzero dzakakosha dzeBumbiro reMitemo uye yainanga bato ravo rezvematongerwo enyika. Vakapikisa vachiti mitemo iyi yaive kutyorwa kweChigadziriso chekutanga cheBumbiro reMitemo, chinodzivirira rusununguko rwekutaura nerwenhau. Pakupedzisira, mitemo iyi yakava nechikamu musarudzo dzegore ra1800, apo Thomas Jefferson nevaDemocratic-Republicans vakakunda chigaro chemutungamiri wenyika neCongress, zvichitungamirira kubviswa kweMutemo weKumukira.

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.

Chama cha Democrat-Republican kiliamini kwamba sheria hizi zilikiuka haki za msingi zinazolindwa na Katiba, na pia kiliamini kwamba sheria hizo zilikuwa zikilenga chama cha kisiasa pinzani. Haijalishi kwamba sheria hizi zilifutwa au baadaye zilipitwa na wakati; Alfa na Omega huonyesha mwisho kwa mwanzo. Katika historia ambapo sheria hizi zilitungwa au “kuzungumzwa” kuwa sheria, chama cha Federalist kilipingwa na chama kilichoitwa Democrat-Republicans. Mageuzi ya chama cha Democrat-Republican hatimaye huzaa chama cha Republican. Chama cha kisiasa kilichounganishwa hasa kwa msingi wa msimamo wa kupinga utumwa.

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.

Vanyori venhoroondo vanoratidza gore ra1863 senzvimbo chaiyo yepakati pehondo yevagari vemo, hondo yakanga yakavakirwa panyaya youranda. Gore ra1863 zvakare chiratidzo chenguva chevatakuri vatsva vomureza wenyanga yechiPurotesitendi, avo vakazoramba chiporofita chokutanga chenguva chakapiwa kuna Miller nengirozi (chiporofita che“nguva nomwe” chinobva muna Revhitiko 26). Zvingava here kungori kuwira pamwe kwakapfava kuti chiporofita chenguva nomwe chingoitikawo zvacho kuti chakavakirwa pamitemo youranda yakaiswa muchitsauko chapfuura chaRevhitiko? “Kutukwa” kunoratidzwa ne“nguva nomwe” kwaiva chipikirwa chokuti kana mitemo yesungano yechitsauko 25 yaizove isingateererwi, Israeri yaizopedzisa nhoroondo yayo nokudzokera muuranda hwayainge yabuditswa mariri payakatanga rwendo rwayo paGungwa Dzvuku.

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.

Ukusukela ngo-1798 kuya ku-1863 iqembu lezombusazwe elaliyiyi-Democratic–Republican party ladlula ochungechungeni lokuhlanzwa noma lokuzamazamiswa. Kusukela ngo-1798 kuya phambili, futhi ikakhulukazi kusukela ngo-11 Agasti 1840 kuya phambili kuze kube ngu-1863, inhlangano yamaMillerite yadabula ochungechungeni lokuhlanzwa nokuzamazamiswa.

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.

ផ្នែកនយោបាយប្រជាធិបតេយ្យ–សាធារណរដ្ឋ ដែលជាមួយក្នុងចំណោមគណបក្សនយោបាយដំបូងៗនៅសហរដ្ឋអាមេរិក មិនបានប្រែក្លាយដោយផ្ទាល់ទៅជាគណបក្សសាធារណរដ្ឋសម័យទំនើប ដូចដែលមានស្រាប់នៅសព្វថ្ងៃនេះឡើយ។ ផ្ទុយទៅវិញ វាបានឆ្លងកាត់ការផ្លាស់ប្តូរ និងការបែកចែកជាបន្តបន្ទាប់តាមកាលៈទេសៈ ដែលនៅទីបំផុតនាំទៅដល់ការបង្កើតគណបក្សនយោបាយផ្សេងៗជាច្រើន មុនពេលការលេចចេញនៃគណបក្សសាធារណរដ្ឋ។

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.

Bato ba Democratic-Republican, rinowanzobatanidzwa naThomas Jefferson naJames Madison, rakavambwa mukupera kwezana remakore rechi18 semhinduro kuBato reFederalist. VaDemocratic-Republicans vaitsigira dudziro yakasimba yeBumbiro reMitemo, kodzero dzematunhu, pamwe nezvido zvekurima.

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:

Zvisinei, pakazosvika kuma1820, Democratic-Republican Party yakatanga kupatsanuka maererano nematunhu uye nemafungiro ezvematongerwo enyika. Kupatsanuka kukuru kwakaitika munguva yeEra of Good Feelings (1817–1825), apo pakanga pasina kupikisa kwakasimba hutungamiri hwaJames Monroe. Nguva iyi yerunyararo rwezvematongerwo enyika yakabatsira mukuderera kweDemocratic-Republican Party. Pakupedzisira, bato iri rakakamukana kuva mapoka akati wandei uye rikashanduka kuva mapoka ezvematongerwo enyika anotevera:

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.

Democratic Party: Vateveri vaAndrew Jackson, avo vakazova mutungamiri wechinomwe muna 1829, vakaumba Democratic Party. MaJacksonian Democrats aitsigira bazi guru rezvemutungamiri wenyika rine simba, kuwedzera nyika zvichienda kumadokero, pamwe nekuwedzera kodzero yekuvhota kuvarume vachena.

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.

National Republican Party: Bato iri pati ryavukanye nk’igisubizo ku buyobozi bwa Andrew Jackson, hanyuma nyuma riza kwifatanya n’andi matsinda yarwanyaga Jackson kugira ngo ribe Whig Party. Abari muri National Republicans muri rusange bashyigikiraga cyane ubutegetsi bukomeye ku rwego rwa Leta nkuru n’iterambere ry’ubukungu.

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.

Chama cha Kupinga Uanamasuni: Hiki kilikuwa chama cha kisiasa cha muda mfupi kilichojitokeza katika miaka ya 1820, hasa kama mwitikio kwa wasiwasi kuhusu ushawishi wa undugu wa siri wa Kimasuni. Kiliwapokea baadhi ya waliokuwa wanachama wa zamani wa 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.

Sangano reWhig: Rakaumbwa muma1830s, maWhig aisanganisira vaimbova veNational Republican, veAnti-Mason, pamwe chete nemamwe mapoka aipikisa. Vaizivikanwa nekupikisa kwavo mitemo yaJacksonian, kutsigira kwavo hurumende yemubatanidzwa ine simba, uye kusimudzira kwavo budiriro yemaindasitiri nehupfumi.

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.

ພັກຣີພັບລິກັນສະໄໝໃໝ່ໄດ້ຖືກສ້າງຕັ້ງຂຶ້ນໃນທົດສະວັດ 1850 ເພື່ອເປັນການຕອບສະໜອງໂດຍກົງຕໍ່ຄວາມຕຶງຄຽດລະຫວ່າງພາກທີ່ເພີ່ມທະວີຂຶ້ນກ່ຽວກັບບັນຫາທາດ. ພັກນີ້ໄດ້ດຶງດູດອະດີດສະມາຊິກພັກວິກ, ພວກເດໂມແຄຣດທີ່ຕໍ່ຕ້ານທາດ, ສະມາຊິກພັກ Free Soil, ແລະກຸ່ມອື່ນໆທີ່ຄັດຄ້ານການຂະຫຍາຍລະບົບທາດເຂົ້າໄປໃນດິນແດນໃໝ່. ຜູ້ສະໝັກຊິງຕຳແໜ່ງປະທານາທິບໍດີຄົນທຳອິດຂອງພັກຣີພັບລິກັນ, John C. Fremont, ໄດ້ລົງແຂ່ງຂັນໃນການເລືອກຕັ້ງປີ 1856, ແລະຜູ້ສະໝັກຄົນທຳອິດຂອງພັກທີ່ປະສົບຄວາມສຳເລັດ, Abraham Lincoln, ໄດ້ຮັບເລືອກຕັ້ງໃນປີ 1860. ດັ່ງນັ້ນ, ພັກຣີພັບລິກັນຈຶ່ງຖືກກໍ່ຮ່າງຂຶ້ນແຍກຕ່າງຫາກຈາກຂົນຂອງພັກ Democratic-Republican ແລະມີເສັ້ນທາງພັດທະນາທີ່ເປັນເອກະລັກໃນປະຫວັດການເມືອງອາເມຣິກາ.

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.

Pakazosvika mugore ra1860, bato reRepublican rakasarudza mutungamiri waro wokutanga. Rakanga rakavakirwa pamusoro pemubatanidzwa wemapato ezvamatongerwo enyika akanga achipikisa uranda. Muna 1863 Chiziviso cheKusunungurwa kweVaranda chakataura uranda ruchibviswa pakuvapo. Muna 1863 nyanga yeRepublican, yaimiririrwa panguva iyoyo nebato reRepublican, “yakataura” uranda ruchibviswa pakuvapo, nepo nyanga yePurotesitendi yakarega kuva sangano rinofamba-famba ikava kereke yeSeventh-day Adventist. Sangano revaMillerite rakaguma zviri pamutemo uye nenzira yepamutemo muna Chivabvu cha1863, uye mugore iroro mhiko yaMosesi, chiporofita cheuranda, yakarambwa. Ane nzeve, ngaanzwe.

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

Panguva ino, zvingava zvinobatsira kupa muchidimbu muono wezvose we“mhiko yaMozisi,” sezvayakadanwa nomuporofita Danieri.

> 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.

> Zvirokwazvo, vaIsraeri vose vakadarika murayiro wenyu, nokutsauka kwazvo kuti varege kuteerera inzwi renyu; naizvozvo chituko chakadururwa pamusoro pedu, pamwe chete nemhiko yakanyorwa mumurayiro waMozisi muranda waMwari, nokuti takamutadzira. Danieli 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, uyo waongozwanga 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 mstari wa 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.

Konkodansi ya Cruden haina marejeleo ya maneno ya Kiebrania au Kigiriki ambayo baadaye yalitafsiriwa katika Kiingereza cha Biblia ya King James. Miller alizingatia “muktadha” wa kifungu alichokuwa akisoma ili kuuongoza ufahamu wake wa neno au kifungu cha Maandiko. Ilipokuja kwenye uelewa wake wa “nyakati saba,” ni rahisi sana kuona kwamba muktadha wa “nyakati saba” wa sura ya ishirini na sita ya Mambo ya Walawi ni sura ya ishirini na tano.

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.”

Chitsauko chemakumi maviri nezvishanu chinotsanangura nezvekuzorora kwenyika, Jubheri, nemitemo yeuranda. Mitemo yechitsauko chemakumi maviri nezvishanu chikamu che“murayiro waMozisi muranda waMwari” unobereka chikomborero kana uchiteererwa uye “kutukwa” kana usingateererwi. Muchitsauko chemakumi maviri nezvitanhatu kutukwa kwe“nguva nomwe” kunoenzaniswa namakore zviuru zviviri namazana mashanu namakumi maviri uye kunoratidzwa zviri pachena mumamiriro emitemo yokuzorora kwenyika nemisimboti yeuranda. Muchitsauko chemakumi maviri nezvitanhatu chirango chinonzi “gakava resungano yangu.”

> 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.

> Ipapo neniwo ndichafambawo nemi zvokukupikisa, ndichakurovai zvakare kanomwe nokuda kwezvivi zvenyu. Uye ndichauyisa munondo pamusoro penyu, uchatsiva mhaka yesungano yangu; uye kana maungana mukati memaguta enyu, ndichatuma denda pakati penyu; uye muchaiswa muruoko rwomuvengi. Revhitiko 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.

M’mene mwake, “pangano” limene Mulungu ali nalo “mkangano” pa ilo ndilo pangano limene linatchulidwa kale mu chaputala cha makumi awiri ndi chisanu. Chilango cha nthawi zisanu ndi ziwiri chimatchedwa “mkangano wa” “pangano” la Mulungu, ndipo “temberero” lolumikizidwa nalo nlakuti Israeli “adzaperekedwa m’manja mwa” adani awo, ndipo akafika m’dziko la adaniwo, (monga Danieli analili) Israeli adzakhala akapolo a adani awo.

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.”

Moses paakanyora Revhitiko makumi maviri nenhanhatu, Israeri yekare yakanga ichangobva kusunungurwa kubva muuranda hweEgipita, uye misimboti yeuranda inomiririrwa muchitsauko makumi maviri neshanu yaizouyisa kana maropafadzo kana kutukwa. Israeri yekare haina kumbobvira yaita mitemo yeJubheri, uye pakupedzisira ushe hwose hwekuchamhembe nehwokumaodzanyemba hwakapararira kwemazuva “kanomwe” mukuzadziswa kwezvakadanwa naDhanieri kuti “kutukwa kwaMosesi.”

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.

Ukama hwechisungo pakati paMwari naIsraeri hwakanga hwatanga muuranda hwavo muIjipiti, hwakaguma muuranda hwavo kuAsiriya neBhabhironi. “Nguva nomwe” dzakanga dzakanangana noushe hwokumusoro dzakapera muna 1798, uye “nguva nomwe” dzakanga dzakanangana noushe hwokumaodzanyemba dzakapera muna 1844. Pokutangira penguva mbiri idzi dzenguva nomwe panoratidzirwa muna Isaya chitsauko 7 nechishuvo chokuporofita chemakore makumi matanhatu namashanu chakaziviswa naIsaya kuna mambo Ahazi weJudha muna 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.

> Ngokuba inhloko yaseSiriya iyiDamaseku, nenhloko yeDamaseku inguRezini; kuthi phakathi kweminyaka engamashumi ayisithupha nanhlanu u-Efrayimi aphihlizwe, aze angabe esaba yisizwe. Nenhloko ka-Efrayimi iyiSamariya, nenhloko yeSamariya iyindodana kaRemaliya. Uma ningakholwa, impela aniyikumiswa. Isaya 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.

Исая је назначио да ће „у року од“ шездесет и пет година од времена када је пророштво било објављено 742. године пре Христа, северно царство бити разбијено. Деветнаест година касније, 723. године пре Христа, северно царство Израиља одвео је у ропство цар Асирије, а четрдесет и шест година касније цар Вавилона одвео је јужно царство Јуде у ропство 677. године пре Христа. Пророштво о шездесет и пет година доноси шест историјских прекретница. Прва је 742. година пре Христа, када је предсказање објављено. Деветнаест година касније, 723. године пре Христа, северно царство су одвели у ропство Асирци. Четрдесет и шест година касније, 677. године пре Христа, јужно царство су одвели у ропство Вавилонци. Првих две хиљаде пет стотина и двадесет година, које су започеле 723. године пре Христа, потом су се завршиле 1798. године. Затим су се 1844. године окончале две хиљаде пет стотина и двадесет године које су започеле 677. године пре Христа. Од 1844. године предсказање се продужило за деветнаест година, до 1863. године, како би се довршила целокупна пророчка структура, јер када су Алфа и Омега означили деветнаест година да започну пророчку структуру, морало је бити деветнаест година да се достигне њен крај.

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.

VaIsiraeri vekare vakasunungurwa kubva muuranda hweIjipiti, uye nokuda kwokusateerera, ushe hwokumusoro nehwokumaodzanyemba zvakadzorerwazve muuranda. Zvaporofita zvinodarika kubva munhoroondo yechiporofita yaIsiraeri wekare chaiye kuenda kuna Isiraeri wemweya wemazuva ano, uye mukuita kudaro, dingindira rezviratidzo zvose zvechiporofita ndihwo uranda.

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.

Uporofita huri muna Isaya chitsauko 7 hwakapihwa kuna mambo akaipa Ahazi naIsaya muna 742BC, panguva iyo hondo yemukati yaiuya pakati pokumusoro nokumaodzanyemba yakanga yava kuzivikanwa. Umambo hwokumaodzanyemba hwaAhazi hwaiva nyika inobwinya chaiyo yeIsraeri yekare. Muna 1798, nyika inobwinya yomweya youporofita hweBhaibheri yakatanga kutonga soumambo hwechitanhatu houporofita hweBhaibheri. Apo nguva nomwe dzakapikisana nenyika inobwinya chaiyo dzakapera muna 1844, pakava, sezvazvakanga zvakaita munhoroondo yamambo Ahazi, hondo yemukati yaiuya. Pakazosvika 1844, mhirizhonga yamapato ezvematongerwo enyika aiparadzana achiita mibatanidzwa yakanga yoda kunyatsogadzikana kuva mapoka maviri emafungiro ezvematongerwo enyika. Panyaya youranda, maDemocrat aitsigira uranda, uye maRepublican aipikisa uranda. Kubva muna 1798 kusvikira pakutanga kwehondo yemukati muna 1860, nzira yokukudziridzwa kwemapoka maviri emapato ezvematongerwo enyika yakanga yagadzikana.

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.

Ahazi aimiririra nyika chaiyo inobwinya uye naizvozvo aive mufananidzo wenyika yemweya inobwinya. Nhoroondo yaAhazi inofananidzira nhoroondo yechiporofita umo chiporofita chakaziviswa muna 742 BC, naizvozvo ichifananidzira nhoroondo umo chiporofita chakaguma. Munhoroondo yokutanga, umambo hwokumusoro hwaiva namarudzi gumi hwakanga hwapatsanuka kubva kune mamwe marudzi maviri mukuramba hurumende yakagadzwa naMwari yamarudzi maviri okumaodzanyemba. Marudzi gumi okumusoro akanga aumba mubatanidzwa neSiria, zvichifananidzira sungano pakati pomubatanidzwa wokumaodzanyemba nesimba rinomiririrwa nechiratidzo neSiria.

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.

Pfupiso iyi pfupi iri kuratidza kuti nguva nomwe dzaRevhitiko makumi maviri nenhanhatu ivimbiso yesungano inoronga kana chikomborero chokuteerera kana kuti “kutukwa” kwouranda nokuda kwokusateerera. Umambo hwokumusoro nehwokumaodzanyemba hwakatanga pamwe chete sorudzi rumwe chete rwakabudiswa muuranda, asi pakupedzisira kwahwo hwakazodzoserwazve muuranda, umwe neumwe pakuguma kwahwo.

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.

Iminyaka engamashumi ayisithupha nanhlanu ekupheleni kwalezo ziprofetho zobugqila yaphetha u-Israyeli womoya esezweni lenkazimulo lomoya, maphakathi impela nempi yombango yasenyakatho imelene neningizimu. Abaphikisi kule mpi yombango kwakungumbuso owakha umfelandawonye, wazihlukanisa nohulumeni omiswe nguNkulunkulu owayesembusweni ophikisanayo.

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.

Kubva muna 1798 zvichienda mberi kusvika kuhondo yevagari vemunyika, nyanga yeRepublicanism yakapinzwa munzira yokugadziriswa kwakabudisa mapoka maviri avapikisi vezvematongerwo enyika anomiririra mativi maviri enyaya dzeuranda. Vapikisi vaifarira uranda, vakatsvaka kuenderera mberi netsika yeuranda, vakakundwa muhondo yacho.

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.

Kubvira muna 1798 zvichienda mberi kusvika kuhondo yevagari vemo, runyanga rwePurotesitendi rwakapinzwa mumaitiro akaburitsa mapoka maviri evapikisi vezvechitendero anomiririra mativi maviri enyaya dzeuranda. Vapikisi vaitsigira uranda, vakatsvaka kuenderera mberi nekunzwisisa kwekutanga kwechiporofita cheuranda, vakakundwa muhondo iyoyo.

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

Muna 1863, nyanga yeRiphabhulikani yakabudirira mukuramba tsika youranda.

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

Muna 1863 runyanga rwechiPurotesitendi rwakabudirira pakuramba chiporofita chehuranda.

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.

Nokwenza kanjalo bawala umsebenzi kaMiller, u-Eliya wesikhathi sakhe. Ngokwenza kanjalo baphinde bawala “isifungo sikaMose,” itshe lesisekelo sesikhathi sabo. Ngakho-ke uMose no-Eliya balahlwa ngaleso sikhathi, kwaze kwaba yilapho bebuya ngomhlaka 11 Septhemba 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.

Alefa na Omega, Mtaalamu wa ajabu wa lugha aliandika sahihi yake ya kimungu katika unabii wote wa wakati wa “kiapo cha Musa” alichokitangaza yeye mwenyewe kama Palmoni, Mhesabu wa Ajabu. Msipoamini, hakika hamtasimamishwa.

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