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# Elijah - Number Four

Eliyaah — Lambarka Afraad

Slavery

Addoonsi

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.

Markhaatiga Eliiyaah wuxuu bilaabmaa marka uu caddeeyo in aan roob jiri doonin, eraygiisa mooyaane, muddo saddex sano iyo badh ah.

> 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.

> Eliyaah kii reer Tishbe ahaa, oo ka mid ahaa dadkii degganaa Gilecaad, wuxuu Axaab ku yidhi, Rabbiga ah Ilaaha reer binu Israa’iil, kan aan hortiisa taaganahay, sida uu nool yahay, sannadahan ma jiri doonaan sayax iyo roob toona, in kastoo aanan ku iman doonin eraygayga mooyaane. 1 Boqorradii 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.

Saddexdaas sano iyo badhka ahi waxay matalaan taariikhda Tiyatira laga bilaabo 538 ilaa 1798. Sannadkii 1798, dhammaadka muddadii abaarta, Eliyaah wuxuu Axaab ugu yeedhay Karmel. Farriintii malaa’igta koowaad waxay ku dhawaaqday saacadda xukunka Ilaah Oktoobar 22, 1844. Farriintii malaa’igta koowaad waxay ahayd amarkii Axaab lagu faray inuu reer binu Israa’iil oo dhan ugu yeedho 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.

> Oo waxaa dhacday, markii Axaab arkay Eliyaah, in Axaab ku yidhi isaga, Ma adigaa kii Israa'iil dhibaya? Oo isna wuu u jawaabay oo ku yidhi, Anigu ma aanan dhibin Israa'iil; laakiinse adiga iyo reerkii aabbahaa ayaa dhibay, maxaa yeelay, amarradii Rabbiga waad ka tagteen, adiguna waxaad raacday Bacaliim. Haddaba sidaas daraaddeed dir oo ii soo wada ururi Israa'iil oo dhan Buur Karmel, iyo nebiyadii Bacal oo afar boqol iyo konton ah, iyo nebiyadii geedaha Asheeraah oo afar boqol ah, kuwaas oo ka cuna miiska Yesebeel. Sidaas daraaddeed Axaab wuxuu u diray reer binu Israa'iil oo dhan, oo nebiyadiina wuxuu ku soo wada ururiyey Buur Karmel. Oo Eliyaahna wuxuu u soo dhowaaday dadkii oo dhan, oo wuxuu ku yidhi, Ilaa goormaad laba ra'yi u kala liicaysaan? Haddii Rabbigu yahay Ilaah, isaga raaca; laakiinse haddii Bacal yahay, markaas isaga raaca. Oo dadkiina eray qudha uma ay jawaabin. 1 Boqorradii 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.

Israa’iil oo dhammu waxay ku soo urureen Karmel wakhtigii Eliiyaah, taas oo iyaduna ka tarjumaysay taariikhdii William Miller markii saddexdii kaniisadood ee Muujintii cutubka saddexaad la isu soo wada ururiyey. Kaniisaddii markii hore cidlada ugu carartay sannadkii 538 si ay uga baxsato silcintii Yezebel, sida ay u taagan tahay kaniisadda Tu’atiira, waxay ka soo baxday cidlada iyadoo ah jiilkii loo qoondeeyey in lagu hor keeno farriintii Eliiyaah, taas oo uu matalayey William Miller. Markaasaa bahalkii dhulka afkiisa kala qaaday oo liqay daadkii silcinta ahaa ee iyada lagu soo diray kun iyo laba boqol iyo lixdan sannadood.

> 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.

> Dhulkiina ayaa caawisay naagtii, oo dhulkiina afkiisii buu kala qaaday, oo liqay daadkii uu masduulaagii afkiisa ka soo tuuray. Muujintii 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.

Waxsii sheegidda dhexdeeda, “hadalka qaran” waa falka ay sameeyaan hay’adihiisa sharci-dejinta iyo garsoorka, waxaana sannadkii 1789 Maraykanku dejiyey dukumentiga rabbaaniga ah ee ah Dastuurka Maraykanka, isagoo sidaas ku ilaalinaya xuquuqda iyo xorriyadda lagama maarmaanka u ah in laga helo difaac ka dhan ah cadaadiska ay wadeen boqorradii Yurub iyo kaniisadda Kaatooligga ee riddada noqotay.

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

> “Hadalka qaranku waa ficilka hay’adihiisa sharci-dejinta iyo garsoorka.” 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.

Sanadkii 1789, wax yar ka hor bilowgii doorkii nebiyadeed ee Maraykanka uu ku lahaa sidii boqortooyadii lixaad ee waxsii sheegidda Kitaabka Quduuska ah, wuxuu u hadlay sidii Wanka, laakiin marka sharciga Axadda la dejiyo, wuxuu u hadli doonaa sidii masduulaagii.

> 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.

> Oo haddana waxaan arkay bahal kale oo dhulka ka soo baxaya; oo wuxuu lahaa laba gees oo sida wan oo kale ah, wuuna u hadlay sidii masduulaagii. Muujintii 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.

Bilowga iyo dhammaadka bahalka dhulka waxaa lagu calaamadeeyaa hadalkiisa. Sannadkii 1798, Axaab wuxuu reer binu Israa’iil oo dhan ugu yeedhay Buur Karmel, halkaas oo Eliiyaah uu ku soo bandhigi doono imtixaan lagu caddaynayo kuwii daawanayay hortooda in Ilaaha Cibraaniyiinta iyo in kale ilaaha Yesebeel uu yahay Ilaaha runta ah. Yesebeel waxay lahayd afar boqol iyo konton nebiyo oo Bacal ah iyo afar boqol oo nebiyada geedaha ah. Ilaaha beenta ah ee Bacal wuxuu ahaa ilaah lab ah, ilaahadda beenta ah ee Cashtaroodna waxay ahayd ilaah dhedig ah.

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.

Labadaas qaybood ee nebiyada beenta ah waxay metelaan isu-tegga kaniisadda iyo dawladda, waayo wax sii sheegidda marka nin iyo naag la wada metelo, naagtu waxay meteshaa kaniisad, ninkuna dawladda. Eliyaah waxaa ka tiro batay siddeed boqol iyo konton hal, isaga oo hor istaagaya isu-darka aan quduuska ahayn ee kaniisadda iyo dawladda, sida ay u metelaan ilaahyada beenta ah ee dhedigga iyo labka ah, iyo weliba guurka Axaab iyo Yesebeel. Tusaalaha Axaab iyo Yesebeel ee kaniisadda iyo dawladda wuxuu metelaa musuqmaasuqa geeska Jamhuuriyadda, Baacal iyo Cashtaroodna waxay metelaan musuqmaasuqa geeska Protestant-ka.

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.

Arrintu waxay ahayd diidmadii Eliiyaah ee ka dhanka ahayd diinta musuqmaasuqsan ee Thyatira lagu matalay Muujintii cutubka labaad. Eliiyaah wuxuu matalayey Protestant, waayo qeexidda keliya ee Protestant waa qof ka mudaaharaada Rooma. Diidmada Eliiyaah waxay matalaysaa mudaaharaad ka dhan ah isku-darka kaniisadda iyo dawladda, kaas oo lagu dhammaystiro isbahaysiga aan quduuska ahayn ee u dhexeeya dawlad musuqmaasuqsan iyo kaniisad musuqmaasuqsan.

> 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.

> Habase ahaatee, waxaan kugu hayaa waxyaalo yar, maxaa yeelay waxaad u oggolaatay naagtaas Yesebeel, oo isu sheegta nebiyad, inay barato oo ay addoommadayda ku sasabto inay sino sameeyaan oo ay cunaan waxyaalaha sanamyada loo sadqeeyey. Oo waxaan siiyey wakhti ay sinadeeda uga toobadkeento; laakiin iyadu kama ay toobadkeenin. Bal eeg, waxaan ku tuuri doonaa sariir, iyada iyo kuwa la sinaystaana waxaan ku ridi doonaa dhib weyn, haddaanay ka toobadkeenin falimahooda. Muujintii 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.

Cuniddu waxay ka dhigan tahay farriinta aad aqbasho, farriin sanamyada loo sadqeeyeyna waxay ka dhigan tahay caqiidooyinka Kaatooligga, kuwaas oo ah astaanta qudheeda ee cibaadada karaahiyada ah ee sanamyada. Dadka Ilaah ee ku noolaa Qarniyadii Mugdiga waxay u yimaadeen inay aqbalaan caqiidooyin badan oo jaahilnimo ah oo Kaatooliggu lahaa, gaar ahaan cibaadada qorraxda.

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.

Sinnadu waa xiriir sharci-darro ah, oo si nebiyaysan u metesha nuxurka qudhiisa ee Dastuurku mamnuucayo; isu-geynta kaniisadda iyo dawladda. Axaab wuxuu ku jiray xiriir sharci-darro ah oo uu la lahaa Yesebeel, waayo isagoo ahaa boqorkii Israa’iil looma oggolayn inuu guursado amiirad gaal ah. Ciise wuxuu Yooxanaa Baabtiisaha u aqoonsaday Eliyaas, Yooxanaana isaguna wuxuu ka hor yimid isla xiriirkaas aan quduuska ahayn markii uu Herodos ku canaantay guursashadiisa Herodiyaas oo ahayd naagtii walaalkiis.

> 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.

> Waayo, Herodos wuxuu qabtay Yooxanaa, wuuna xidhay oo xabsi ku riday Herodiyaas aawadeed, oo ahayd naagtii walaalkiis Filibos. Waayo, Yooxanaa wuxuu ku yidhi, Sharci kuu ma aha inaad iyada haysato. Matayos 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).

Is-horimaadkii Eliiyaah la galay Axaab iyo Yesebeel wuxuu sii-muujiyey is-horimaadkii Yooxanaa la galay Herodos iyo Herodiyaas, waayo labada xidhiidhba waxay mataleen xidhiidh sharci-darro ah oo u dhexeeya kaniisadda iyo dawladda. Wadajir ahaan waxay u taagan yihiin farriinta Eliiyaah ee boqolka iyo afar iyo afartan kun oo wajahaya baabtiisnimada (Yesebeel & Herodiyaas), tobanka boqor ee matala Qaramada Midoobay (Axaab & Herodos), iyo Maraykanka oo matala nebiga beenta ah (nebiyadii beenta ahaa ee Karmel iyo Salome, gabadhii Herodiyaas).

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.

Muuqaalka nebiyadeed ee Karmel waxa ku jira difaacii Ilyaas ee Dastuurka Maraykanka, kaas oo ku xardhan mabda’a kala-soocidda kaniisadda iyo dawladda.

> 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.

> Oo waxaa dhacday, markii Axaab arkay Eliiyaah, in Axaab ku yidhi isaga, Ma adigaa kan reer binu Israa'iil dhibaya? Isaguna wuu u jawaabay, Anigu reer binu Israa'iil ma aanan dhibin; laakiin adiga iyo reerkii aabbahaa ayaa dhibay, maxaa yeelay waxaad ka tagteen amarradii Rabbiga, oo waxaad raacday Bacaliim. 1 Boqorradii 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.

Dastuurku wuxuu dejiyey in labada gees ee Jamhuuriyadnimada iyo Protestantism‑ka ay mar walba kala gooni ahaan doonaan. Laakiin Muujintii waxay tilmaamaysaa in marka ugu dambaysta ah ee Maraykanku u hadlo sida masduulaagii, uu sidaas yeeli doono marka kiniisadaha riddada ah ee Maraykanku ay talada la wareegaan oo ay ku midoobaan dawlad riddada ah.

> “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.

> “Laakiin waa maxay ‘sanamka bahalka’? sideese loo samaynayaa? Sanamka waxaa sameeya bahalkii laba geesoodka lahaa, waana sanam u eg bahalka. Waxa kaloo loogu yeedhaa sanamka bahalka. Haddaba si aynu u ogaanno waxa sanamku la mid yahay iyo sida loo samaynayo, waa inaynu daraasaynnaa sifooyinka bahalka laftiisa—baabasiimada.

> “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.

> “Markii kiniisaddii hore ay ku kharribtay ka leexashada fudaydkii injiilka oo ay aqbashay caadooyin iyo xaflado jaahilnimo ah, waxay lumisay Ruuxa iyo xoogga Ilaah; si ayse u maamusho damiirrada dadka, waxay doondoontay taageerada awoodda dowladeed. Natiijadii waxay noqotay baabbanimada, taas oo ah kaniisad gacanta ku haysay awoodda dawladda oo u adeegsatay sii wadidda danaha iyada u gaarka ah, gaar ahaan ciqaabidda ‘bidcada.’ Si Maraykanku u sameeyo suuradda bahalka, waa in awoodda diineed ay si sidaas ah u maamusho dawladda madaniga ah in awoodda dawladdana kaniisaddu ay iyaduna u adeegsato fulinta danaha iyada u gaarka ah.” 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.

Eliyaah oo Buurta Karmel joogay wuxuu matalay shaqadii Milleriyiinta, Milleriyiintuna waxaa loo dhisay inay ahaadaan nebiga runta ah marka loo eego kuwii dhowaan ka soo baxay saamayntii Kaatooligga, hase ahaatee iyagoo diiday nuurka malaa’igtii kowaad ayay doorteen inay ku noqdaan Rooma. Sidaas awgeed, farriintii malaa’igta labaad gugii 1844 waxay ka koobnayd aqoonsiga madaahibta Protestanka inay yihiin gabdhaha Baabuloon, iyo Milleriyiinta inay yihiin geeska Protestanka ee dhabta ah.

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.

Markii Ilaah reer binu Israa’iil ee hore ka soo bixiyey addoonsigii Masar oo uu ka dhex mariyey biyihii Badda Cas, wuxuu bilaabay geeddi-socod tijaabo oo horusocod ah oo ku bilowday imtixaankii maannadii samada.

> “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.

> “Dusha sare waxaa ka ifaya iftiinkii urursanaa ee qarniyadii tagay. Qoraalkii illoobiddii Israa’iil waa la xafiday si naloo iftiimiyo. Wakhtigan Ilaah wuxuu gacantiisa u fidiyey inuu isu ururiyo dad ka imanaya quruun kasta, qabiil kasta, iyo af kasta. Dhaqdhaqaaqii imaatinka gudihiisa wuxuu u shaqeeyey dhaxalkiisa, sida uu ugu shaqeeyey reer binu Israa’iil markii uu Masar ka soo hoggaaminayey. Niyad-jabkii weynaa ee 1844 rumaysadka dadkiisa waa la tijaabiyey sida kii Cibraaniyiinta loogu tijaabiyey Badda Cas agteeda.” 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.

Niyad-jabkii Oktoobar 22, 1844, wuxuu horseeday fahamka meesha quduuska ah ee jannada, taas oo markaas soo bandhigtay imtixaanka Sabtida, sida imtixaankii maannadu u noqday kii ugu horreeyey ee taxane toban imtixaan ah oo loo dejiyey reer binu Israa’iil hore.

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

> “Sayidku wuxuu i siiyey aragtidan soo socota sannadkii 1847, intii walaaluhu ku urursanaayeen Sabbadka, 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.

> “Waxaannu dareennay ruux duco oo aan caadi ahayn. Oo intii aannu tukanaynay ayaa Ruuxa Quduuska ahi nagu soo degay. Aad baannu u faraxnay. Wax yar dabadeed waxaan ka go’nay waxyaalihii dunida, waxaana la igu duubay aragti ammaanta Ilaah ah. Waxaan arkay malaa’ig si degdeg ah iigu soo duulaysa. Si dhaqso ah bay dhulka iiga qaaday oo i geysay Magaalada Quduuska ah. Magaalada gudaheeda waxaan ku arkay macbud, kaas oo aan galay. Waxaan ka gudbay albaab ka hor intaanan gaadhin daahii kowaad. Daahkan waa la qaaday, markaasaan u gudbay meesha quduuska ah. Halkaas waxaan ku arkay meesha fooxa lagu gubo, laambadda toddobada iftiin leh, iyo miiska ay saarnayd kibistii tusidda. Markaan arkay ammaanta meesha quduuska ah dabadeed, Ciise wuxuu qaaday daahii labaad, aniguna waxaan u gudbay Quduuska Quduusiinta.”

> “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.

> “Meesha ugu quduusan waxaan ku arkay sanduuq axdi; korkiisa iyo dhinacyadiisaba waxa ku dahaarnaa dahabkii ugu saafsanaa. Labada daraf ee sanduuqa waxa joogay keruubyo qurux badan, baalashooduna way ku fidsanaayeen dusheeda. Wajiyadoodu waxay isu jeedeen midba midka kale, waxayna hoos u fiirinayeen. Malaa’igta dhexdooda waxa yiil fooxiye dahab ah. Sanduuqa korkiisa, meesha ay malaa’igtu taagnaayeen, waxa ka muuqday ammaanno aad u ifaya, oo u ekaa carshi uu Ilaah ku deggan yahay. Ciise wuxuu taagnaa sanduuqa agtiisa, oo markii baryadii quduusiintu xaggiisa u soo kacayeen, fooxii fooxiyaha ku jiray ayaa qiiqi jiray, isaguna wuxuu baryadooda ula kicin jiray qiiqa fooxa Aabbihiis. Sanduuqa dhexdiisa waxa ku jiray weelkii dahabka ahaa ee maannada, ushii Haaruun oo ubaxday, iyo looxyadii dhagaxa ahaa ee isu laabmayay sida buug. Ciise wuu furay, aniguna waxaan arkay Tobanka Amar oo ku qoran far Ilaah. Hal loox waxa ku yiil afar, kan kalena lix. Afarta looxii hore ku qornaa waxay ka sii iftiimeen lixda kale. Laakiin kii afraad, amarka Sabtida, ayaa dhammaantood ka sii iftiimay; waayo, Sabtida waxaa gaar loogu soocay in loo dhawro maamuuska magaca quduuska ah ee Ilaah. Sabtida quduuska ah waxay u muuqatay mid ammaanteedu weyn tahay—wareeg ammaani ah ayaana hareeraheeda oo dhan ku wareegsanaa. Waxaan arkay in amarka Sabtidu aan lagu qodbin iskutallaabta. Haddii lagu qodbay, sagaalka amar ee kale sidoo kale waa lagu qodbay; markaasna xor baynu u nahay in aynu dhammaantood jebinno, sida aynu kan afraadba u jebin lahayn. Waxaan arkay in Ilaah uusan beddelin Sabtida, waayo isagu marnaba ma beddelo. Laakiin baadarigu isagaa ka beddelay maalintii toddobaad una beddelay maalinta koowaad ee toddobaadka; waayo, isaga ayaa loo dejiyey inuu beddelo wakhtiyada iyo sharciyada.” 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.

Markii Protestant-ku ka soo bexeen Wakhtiyadii Mugdiga ahaa sannadkii 1798, oo kitaabkii Daanyeel la furay, boqortooyadii lixaad ee waxsii-sheegidda Kitaabka Quduuska ah, bahalkii dhulka ee labada gees lahaa ee Muujintii cutubka saddex iyo tobnaad, wuxuu bilaabay socodkiisii dhex marayey taariikhda waxsii-sheegidda. Protestantnimada waxaa lagu aasaasay dukumenti quduus ah oo la yidhaahdo Kitaabka Quduuska ah, Jamhuuriyadduna waxaa lagu aasaasay dukumenti quduus ah oo la yidhaahdo Dastuurka. Ilaah wuxuu kaniisaddiisii cidlada ku jirtay ka soo bixiyey Wakhtiyadii Mugdiga ahaa, laakiin sida ay ahayd reer binu Israa’iil hore intii lagu jiray addoonsigii Masar, amarkii Sabtidu waa la illoobay. Sida ay Israa’iil uga tallaabeen Baddii Cas iyagoo ku sii jeeda bixintii sharciga ee Siinay, ayaana Israa’iilta casriga ahi uga tallaabeen Badweynta Atlaantik iyagoo ku sii jeeda Oktoobar 22, 1844, halkaas oo sharcigu mar kale lagu muujin lahaa. Rabbigu mar kale wuxuu soo kicinayey qoom uu noqon doono kuwa lagu aamminto sharcigiisa, kuwa lagu aamminto waxyigiisa waxsii-sheegidda, oo qaadi doona khamiiska Protestantnimada. Israa’iiltii hore waxaa la siiyey labada loox ee Tobanka Amar inay calaamad u ahaadaan hawshooda ah inay noqdaan kuwa lagu aamminto sharcigiisa, Israa’iilta casrigana waxaa la siiyey labada loox ee Xabaquuq inay calaamad u ahaadaan hawshooda ah inay noqdaan kuwa lagu aamminto Eraygiisa waxsii-sheegidda.

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.

Israa’iil-ka casriga ah waxaa laga rabay inuu qaado labada qaybood ee labada looxba intuu dunida u gudbinayo farriinta malaa’igta saddexaad, taas oo ah farriinta ay ku dhawaaqaan kuwa sita khamiiska Protestantism-ka. Protestantism-kii ka soo baxay Qarniyadii Mugdiga ahaa markaas wuu dhammaystirnayn, sida Israa’iilkii qadiimiga ahaa uu u ahaa intay ka gudbayeen Badda Cas. Protestantism-ku wuxuu qirtay halku-dhigga ah Kitaabka Quduuska ah iyo Kitaabka Quduuska ah oo keliya, hase ahaatee wuxuu lahaa faham aan dhammaystirnayn oo ku saabsan Erayga Ilaah sababo la xiriira qarniyo uu ku nafaqaysanaa caqiidooyinka jaahiliga ah ee Roman Catholicism-ka (waxyaalihii loo sadqeeyey sanamyada). Ilaah wuxuu u qoondeeyey in Protestant dhab ahi uu matalo Erayga Ilaah oo dhan sida uu u astaysan yahay “sharciga iyo nebiyada,” labada qaybood ee labada loox oo matala labadaba shaqada dadka Ilaah iyo dabeecadda Ilaah. Hawsha malaa’igta koowaad waxay ahayd inay soo saarto dad Protestant ah oo dhab ah kuwaas oo ahaan doona kuwa lagu aamminto sharcigiisa iyo Eraygiisa nebiyadeed.

> “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.

> “Ilaah wuxuu kaniisaddiisa wakhtigan ugu yeedhay, sidii uu reer binu Israa’iil hore ugu yeedhay, inay dunida dhexdeeda u istaagto iftiin ahaan. Isagoo adeegsanaya mindida xoogga badan ee runta ah—farriimaha malaa’igta koowaad, tan labaad, iyo tan saddexaad—ayuu iyaga kaga soocay kaniisadaha iyo dunidaba, si uu ugu soo dhoweeyo quduusnimo gaar ah xaggiisa. Wuxuu ka dhigay kuwo lagu aamminay sharcigiisa, wuxuuna ku wareejiyey iyaga runaha waaweyn ee wax sii sheegidda ee wakhtigan quseeya. Sida hadalladii quduuska ahaa ee lagu aamminay reer binu Israa’iil hore, kuwanu waa ammaano quduus ah oo ay tahay in dunida loo gaadhsiiyo. Saddexda malaa’igood ee Muujintii 14 waxay matalaan dadka aqbala iftiinka farriimaha Ilaah oo u baxa sidii wakiilladiisa si ay digniinta uga dhawaaqaan dhererka iyo ballaadhka dhulka oo dhan.” 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.

Digniinta ay tahay in ay ku dhawaaqaan kuwa loo aqoonsaday inay yihiin kuwii lagu aamminay labada qaybood ee labada loox waxay ka gees tahay qaadashada calaamadda Kaatooligga. Mudaaharaadkaasu wuxuu ka dhan yahay xiriirka sharci-darrada ah ee Axaab iyo Yesebeel, waxaana uu Eliyaas ku matalay Buur Karmel dusheeda. Bixinta labada loox ee dhagaxa ah ee Buur Siinay waxay astaan u ahayd bixinta labada loox ee maro ee Xabaquuq taariikhda 1842 ilaa 1849. Labada loox ee Xabaquuq waa astaanta xiriirka axdiga ah ee u dhexeeya Ilaah iyo dadkiisa Borotestanka ah. In la diido looxyadaas waxay la mid noqon lahayd sidii reer binu Israa’iil hore ay u diideen sharciga Ilaah.

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.

Milleriyiintu waxay galeen Quduuska ugu Quduusan oo waxay heleen iftiinka Sabtida, hase yeeshee habkii imtixaanku weli ma uu dhammayn. Isla mar ahaantaana geeska Jamhuuriyadnimadu wuxuu ku sii socday isla taariikhdaas qudheeda. Labada geesna waxay gaadhi lahaayeen calaamad muhiim ah intii ay wada socdeen sannadkii 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.

Farriintii Eliyaas ee Miller waxay dhalisay hab isdaahirin oo si tartiib-tartiib ah u socda, ujeeddadiisuna ahayd in la aasaaso geeska Protestant-ka; isla taariikhdaas gudaheedna geeska Jamhuuriga wuxuu ku lug lahaa hab horumar siyaasadeed oo tartiib-tartiib ah. Labada geesba waxay saaran yihiin isla bahalka dhulka, sidaas daraaddeed waa inay si wadajir ah ugu socdaan dhammaan taariikhda bahalka dhulka.

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?

Astaanta nebinnimada ee ugu horraysa ee geeska Jamhuuriga ee bahalka dhulka waxay ahayd ficilka ah in Dastuurka lagu dhaqan geliyo hadal ahaan sannadkii 1789. Sannadkii 1798, (wakhtiga dhammaadka marka kitaabka Daanyeel la furfuray), bahalka dhulku wuxuu hadli lahaa markii ugu horraysay isagoo ah boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah. 1798 wuxuu ahaa bilowgii Maraykanka isagoo ah boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah, hadalkii dhacay bilowgii taariikhda bahalka dhulka ee 1798-na wuxuu tusaale u ahaan lahaa markii ugu dambaysay ee boqortooyada lixaad hadli doonto, wakhtigaasna waxaa lagu metelay codka masduulaagga. Marka aynu tixgelinno sharciyadii uu geeska Jamhuurigu ku meel mariyey Maraykanka sannadkii 1798, waa in aynu filannaa in aynu ku aragno hordhac-tusaalayn sharciyada la meel marin doono iyadoo lala xiriirinayo sharciga Axadda marka Maraykanku u hadlo sida masduulaag. Marka aynu tixgelinno afarta sharci ee soo socda, isweydii haddii afarta sharci ee la meel mariyey 1798 ay leeyihiin saxiixa nebinnimo ee Alfa iyo Oomega?

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.

Sanadkii 1798, Maraykanku wuxuu meel mariyey sharciyo dhowr ah oo muhiim ah oo loo yiqiin Alien and Sedition Acts. Sharciyadani waxay ahaayeen afar sharci oo taxane ah oo uu ansixiyey Kongarees uu maamulayey xisbiga Federalist, isla markaana uu saxeexay Madaxweyne John Adams, madaxweynihii labaad ee Maraykanka ahaa iyo madaxweyne-ku-xigeenkii hore ee 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.

Sharciga Jinsiyad-siinta: Sharcigani wuxuu muddada deggenaanshaha ee looga baahan yahay muhaajiriinta si ay u noqdaan muwaadiniinta Maraykanka ka kordhiyey 5 sano ilaa 14 sano. Ujeeddadiisa ugu weyn waxay ahayd in la xaddido saameynta muhaajiriintii dhawaan timid, kuwaas oo badanaa la safnaa xisbiga mucaaradka, ee Democratic-Republicans.

The Alien Friends Act: This act authorized the president to deport non-citizens deemed to be a threat to the security of the United States during peacetime. It allowed the president to detain and deport any non-citizen he considered dangerous.

Xeerka Saaxiibbada Ajnabiga ah: Xeerkani wuxuu madaxweynaha u oggolaaday inuu masaafuriyo dadka aan muwaadiniinta ahayn ee loo arko inay khatar ku yihiin amniga Maraykanka xilliga nabadda. Wuxuu madaxweynaha u saamaxay inuu xiro oo masaafuriyo qof kasta oo aan muwaadin ahayn oo uu u arko mid halis ah.

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.

Xeerka Cadowga Shisheeyaha ah: Sharcigani wuxuu dhigayay in la qabto, la xakameeyo, lana masaafuriyo muwaadiniinta ka soo jeeda dalalka dagaalka kula jira Maraykanka. Waxaa la meel mariyey isagoo ah tallaabo taxaddar ah intii lagu jiray jawigii kacsanaa ee dabayaaqadii sannadihii 1790-meeyadii.

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.

Xeerka Kicin-Diidka: Kanu waa kan ugu muranka badan Xeerarka Shisheeyaha iyo Kicin-Diidka. Waxa uu ka dhigay dambi ciqaabeed in la daabaco qoraallo “been ah, fadeexad ah, oo xaasidnimo leh” oo ka dhan ah dowladda ama saraakiisheeda, iyada oo ujeeddadu tahay in sumcaddooda la dilo ama sharaf-dhac lagu rido. Dhaleeceeyayaashu waxay tani u arkeen weerar toos ah oo ka dhan ah xorriyadda hadalka iyo tan saxaafadda.

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.

Xeerarkii Alien and Sedition aad bay u muran badnaayeen, waxayna keeneen mucaaradad xoog leh oo ka timid Democratic-Republicans, kuwaas oo rumaysnaa in sharciyadani ku xadgudbayeen xuquuqaha aasaasiga ah ee Dastuuriga ah isla markaana lagu bartilmaameedsanayay xisbigooda siyaasadeed. Waxay ku doodayeen in sharciyadu ay xadgudub ku ahaayeen Wax-ka-beddelka Koowaad, kaas oo ilaaliya xorriyadda hadalka iyo tan saxaafadda. Ugu dambayntii, sharciyadani waxay door ka ciyaareen doorashadii 1800, markaas oo Thomas Jefferson iyo Democratic-Republicans ay ku guulaysteen madaxtinnimada iyo Kongareeska, taas oo horseedday in la laalo Xeerka Sedition.

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

Xisbiga Dimuqraadi-Jamhuuriga waxa uu aaminsanaa in sharciyadani ay ku xadgudbayaan xuquuqaha aasaasiga ah ee Dastuurku dhowrayo, waxaana ay sidoo kale rumaysnaayeen in sharciyadu ay beegsanayeen xisbiga siyaasadeed ee mucaaradka ah. Waxba ma tarayso in sharciyadan la laalay ama ay markii dambe dhaceen, Alfa iyo Oomega waxay dhammaadka ku muujisaa bilowga. Taariikhda dhexdeeda oo sharciyadani lagu meel mariyey ama “lagu hadlay” si ay sharci u noqdaan, xisbiga Federaalka waxa ka soo horjeeday xisbi la odhan jiray Dimuqraadi-Jamhuuriyiin. Isbeddelka xisbiga Dimuqraadi-Jamhuuriga ayaa ugu dambayntii dhalinaya xisbiga Jamhuuriga. Xisbi siyaasadeed oo ugu horrayn isugu ururay mowqif ka soo horjeeda addoonsiga.

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.

Taariikh-yahannadu waxay 1863 u aqoonsadaan inay tahay barta dhexe ee saxda ah ee dagaalkii sokeeye, dagaal ku salaysnaa arrinta addoonsiga. Sannadka 1863 sidoo kale waa calaamad-jid u ah kuwa cusub ee calanka u sida geeska Protestant-ka, kuwaas oo markaas diiday waxsii sheegistii ugu horraysay ee waqtiga ahayd ee ay malaa’iguhu siiyeen Miller (waxsii sheegista “todobada jeer” ee ku jirta Laawiyiintii labaatan iyo lix). Ma noqon kartaa iska-waafaqid fudud in waxsii sheegista toddobada jeer ay si gaar ah ugu salaysan tahay sharciyada addoonsiga ee lagu dejiyey cutubka ka horreeya ee Laawiyiintii? “Habaarka” lagu tilmaamay “todobada jeer” wuxuu ahaa ballanqaadka ah in haddii sharciyada axdiga ee cutubka shan iyo labaatanaad la caasiyo, Israa’iil ay markaas taariikhdeeda ku dhammaan doonto iyadoo ku noqonaysa addoonsigii laga soo bixiyey markii ay safarkeeda ka billowday Badda Cas.

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.

Laga soo bilaabo 1798 ilaa 1863, xisbigii siyaasadeed ee ahaa Xisbiga Dimuqraadiyiinta–Jamhuuriga wuxuu soo maray taxane sifaynno ama gariirro ah. Laga soo bilaabo 1798 wixii ka dambeeyey, oo gaar ahaan laga bilaabo 11-ka Agoosto, 1840, ilaa 1863, dhaqdhaqaaqii Millerite-ku wuxuu soo maray taxane sifaynno iyo gariirro ah.

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.

Xisbiga Dimuqraadiyiinta-Jamhuuriga, oo ka mid ahaa xisbiyadii siyaasadeed ee hore ee Maraykanka, si toos ah uguma beddelmin Xisbiga Jamhuuriga ee casriga ah sida uu maanta u jiro. Halkii, wuxuu maray isbeddello iyo kala qaybsamo isdaba joog ah muddo ka dib, taas oo ugu dambayntii horseedday samaysanka dhowr xisbi siyaasadeed oo kala duwan ka hor soo ifbaxa Xisbiga Jamhuuriga.

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.

Xisbiga Dimuqraadiyiinta-Jamhuuriga, oo badanaa lala xiriiriyo Thomas Jefferson iyo James Madison, waxaa la aasaasay dabayaaqadii qarnigii 18aad isagoo jawaab u ah Xisbiga Federaalka. Dimuqraadiyiinta-Jamhuurigu waxay taageersanaayeen fasiraad adag oo Dastuurka ah, xuquuqda dawlad-goboleedyada, iyo danaha beeraleeyda.

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:

Si kastaba ha ahaatee, marka la gaadhay sannadihii 1820meeyadii, Xisbiga Democratic-Republican wuxuu bilaabay inuu ku kala jabto khadad goboleed iyo kuwo fikradeed. Kala-qaybsankii ugu weynaa wuxuu dhacay intii lagu jiray Xilligii Dareennada Wanaagsan (1817–1825), markii ay jirtay maqnaansho mucaaradad xooggan oo ka dhan ah madaxtinnimada James Monroe. Muddadan degganaanshaha siyaasadeed waxay gacan ka geysatay hoos u dhaca Xisbiga Democratic-Republican. Ugu dambayntii xisbigu wuxuu u kala jabay garabo dhowr ah, wuxuuna isu beddelay kooxahan siyaasadeed ee soo socda:

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.

Xisbiga Dimuqraadiga: Taageerayaashii Andrew Jackson, oo noqday madaxweynihii toddobaad sannadkii 1829, ayaa aasaasay Xisbiga Dimuqraadiga. Dimuqraadiyiintii Jackson waxay taageersanaayeen awood fulineed oo xooggan, fidinta dhanka galbeed, iyo ballaarinta xuquuqda codbixinta ee ragga caddaanka ah.

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.

Xisbiga Jamhuuriga Qaranka: Xisbigan wuxuu soo baxay isaga oo jawaab u ah madaxtinnimadii Andrew Jackson, dabadeedna wuxuu la midoobay kooxo kale oo Jackson ka soo horjeeday si uu u noqdo Xisbiga Whig. Jamhuuriyiinta Qaranku guud ahaan waxay aad u taageersanaayeen dawlad federaal ah oo xooggan iyo horumarinta dhaqaalaha.

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.

Xisbiga Ka-hortagga Masonic: Kanu wuxuu ahaa xisbi siyaasadeed oo cimri gaaban lahaa oo soo baxay 1820-meeyadii, ugu horrayn isagoo ka falcelinaya welwel laga qabay saameynta ururka sirta ah ee walaaltinnimada Masonic. Wuxuu ku biiray xubno hore uga tirsanaa Dimuqraadiyiintii-Jamhuuriga qaarkood.

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.

Xisbiga Whig: Waxaa la aasaasay 1830‑meeyadii, Whigs‑ku waxay ka koobnaayeen Jamhuuriyiin Qaran oo hore, Anti-Masons, iyo kooxo kale oo mucaarad ah. Waxaa lagu gartay ka soo horjeedkooda siyaasadaha Jacksonian, taageeradooda dowlad dhexe oo xooggan, iyo dhiirrigelintooda horumarinta warshadaha iyo dhaqaalaha.

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.

Xisbiga Jamhuuriga ee casriga ah waxaa la aasaasay 1850-meeyadii isagoo jawaab toos ah u ahaa xiisadihii qaybsanaanta ku salaysnaa ee sii kordhayay ee ku saabsanaa addoonsiga. Wuxuu soo jiitay Whigs-kii hore, Dimuqraadiyiintii ka soo horjeeday addoonsiga, Free Soilers, iyo kuwo kale oo ka soo horjeeday fidinta addoonsiga ee dhulalka cusub. Musharraxii ugu horreeyey ee madaxweyne ee Jamhuuriga, John C. Fremont, wuxuu ku tartamay doorashadii 1856, musharraxii ugu horreeyey ee xisbigu ku guulaystana, Abraham Lincoln, waxaa la doortay 1860. Sidaas darteed, Xisbiga Jamhuurigu wuxuu u soo baxay si ka madax-bannaan hannaankii Dimuqraadi-Jamhuuriya, wuxuuna yeeshay dhabbo gaar ah taariikhda siyaasadda Maraykanka.

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.

Sannadkii 1860, xisbiga Jamhuuriga wuxuu doortay madaxweynihiisii ugu horreeyey. Wuxuu ku dhisnaa isbahaysi xisbiyo siyaasadeed ah oo ka soo horjeeday addoonsiga. Sannadkii 1863 Baaqa Xorayntu wuxuu addoonsiga “ku hadlay” inuu jiritaankiisa ka baxo. Sannadkii 1863 geeskii Jamhuuriga, oo markaas uu metelayey xisbiga Jamhuurigu, ayaa addoonsiga “ku hadlay” inuu jiritaankiisa ka baxo, halka geeskii Protestant-kuna uu joojiyey inuu noqdo dhaqdhaqaaq oo uu noqday kaniisadda Seventh-day Adventist. Dhaqdhaqaaqii Millerites si sharci ah oo rasmi ah ayuu u dhammaaday bishii Maajo ee 1863, oo sannadkaas ayaa dhaartii Muuse, waxsii sheegiddii addoonsiga, la diiday. Kii dheg leh, ha maqlo.

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

Marxaladdan waxa laga yaabaa inay waxtar yeelato in la bixiyo dulmar kooban oo ku saabsan “dhaarta Muuse” sida uu ugu magacaabay nebiga Daanyeel.

> 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.

> Haa, reer binu Israa’iil oo dhammu waxay ku xadgudbeen sharcigaaga, iyagoo ka leexday si aanay codkaaga u addeecin; sidaas daraaddeed inkaartu waxay nagu soo degtay, iyo dhaartii ku qoran sharcigii Muuse, addoonkii Ilaah, maxaa yeelay, annagu isaga ayaan ku dembaabnay. Daanyeel 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 oo uu hanuuninayey Jibriil iyo malaa’ig kale intuu baranayay Erayga Ilaah, ayaa markii ugu horraysay loo horseeday “toddobada wakhti” ee Laawiyiintii lix iyo labaatan. Markhaatiga Miller wuxuu yahay in, daraasaddiisii Kitaabka Quduuska ah, uu ka bilaabay kitaabka Bilowgii, sidaas daraaddeedna si cad ayuu ku yimid Laawiyiintii ka hor intuusan gaarin laba kun iyo saddex boqol oo sannadood ee Daanyeel cutubka siddeedaad aayadda afar iyo tobnaad. Wuxuu si gaar ah u adeegsaday Kitaabka Quduuska ah iyo concordance-ka 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.

Konkordanskii Cruden ma laha tixraacyo ku saabsan ereyada Cibraaniga ama Giriigga ee dabadeed loo turjumay Ingiriisiga Kitaabka King James. Miller waxa uu u arkay “macnaha guud” ee tuduca uu baranayey inuu hanuun u noqdo fahamkiisa erey ama tuduc Qorniinka ka mid ah. Marka ay timaaddo fahamkiisa ku saabsan “toddobada wakhti,” aad bay u fududahay in la arko in macnaha guud ee “toddobada wakhti” ee cutubka lix iyo labaatanaad ee Laawiyiintii uu yahay cutubka shan iyo labaatanaad.

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.”

Cutubka shan iyo labaatanaad wuxuu qeexayaa nasashada dhulka, Yubiliiga, iyo qawaaniinta addoonsiga. Qawaaniinta cutubka shan iyo labaatanaad waxay ka mid yihiin “sharcigii Muuse, addoonkii Ilaah,” kaas oo keena barako haddii la addeeco iyo “habaarka” haddii la caasiyoobo. Cutubka lix iyo labaatanaad, habaarka “toddoba jeer” wuxuu la mid yahay laba kun iyo shan boqol iyo labaatan sannadood, waxaana lagu soo bandhigayaa macnaha cad ee qawaaniinta nasashada dhulka iyo mabaadi’da addoonsiga. Cutubka lix iyo labaatanaad, ciqaabta waxaa loogu yeedhaa “muranka axdigayga.”

> 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.

> Markaas aniguna waxaan idinkula socon doonaa colnimo, oo waxaan idinku ciqaabi doonaa weliba toddoba jeer dembiyadiinna aawadood. Oo waxaan idinku soo dejin doonaa seef ka aar-gudan doonta muranka axdigayga; oo markaad magaalooyinkiinna isku soo ururtaan ayaan belaayo idinku dhex diri doonaa; oo idinkana waxaa laydiin gelin doonaa gacanta cadowga. Laawiyiintii 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.

Marka laga eego macnaha guud, “axdiga” Ilaah uu “dacwadda” ka qabo wuxuu ahaan lahaa axdigii hore loogu soo xigtay cutubka shan iyo labaatanaad. Ciqaabta toddobada jeer ah waxaa lagu magacaabaa “dacwadda” “axdiga” Ilaah, “habaarka” ku lammaanna waa in reer binu Israa’iil “lagu gacangelin doono gacanta” cadaawayaashooda, oo marka ay galaan dalka cadaawayaashooda, (sidii Daanyeel ahaa) reer binu Israa’iil waxay noqon doonaan addoommada cadaawayaashooda.

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.”

Markii Muuse qorayay Laawiyiintii lix iyo labaatan, reer binu Israa’iilkii hore waxay hadda ka soo badbaadeen addoonsigii Masar, mabaadi’da addoonsigana ee lagu matalay cutubka shan iyo labaatan waxay keeni lahaayeen ama barako ama habaar. Reer binu Israa’iilkii hore weligood ma ay ku dhaqmin xeerarkii Yubiliiga, ugu dambayntiina boqortooyooyinkii woqooyi iyo koonfurba waa la kala firdhiyey “toddoba goor” si loo oofiyo wixii Daanyeel ugu yeedhay “habaarkii Muuse.”

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.

Xidhiidhigii axdiga ahaa ee u dhexeeyey Ilaah iyo Israa’iil, oo ku bilaabmay addoonsigoodii Masar, wuxuu ku dhammaaday addoonsigoodii Ashuur iyo Baabuloon. “Toddobadii jeer” ee ka gees ahaa boqortooyadii woqooyi waxay dhammaadeen 1798, oo “toddobadii jeer” ee ka gees ahaa boqortooyadii koonfureedna waxay dhammaadeen 1844. Barta bilowga ee labadaas xilli ee toddobada jeer ah waxaa lagu calaamadeeyey Ishacyaah cutubka toddobaad, iyadoo wax sii sheegid ah oo lixdan iyo shan sannadood ah uu Ishacyaah ugu dhawaaqay Boqor Axaas oo Yahuudah ah sannadkii 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.

> Waayo, madaxa Suuriya waa Dimishaq, oo madaxa Dimishaqna waa Resin; oo shan iyo lixdan sannadood gudahood Efrayim waa la jebin doonaa, si uusan dad u ahaan. Oo madaxa Efrayim waa Samaariya, oo madaxa Samaariyana waa ina Remalyaah. Haddaad rumaysan weydaan, hubaal idinna lama adkayn doono. Ishacyaah 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.

Ishacyaah wuxuu aqoonsaday in “gudahood” shan iyo lixdan sannadood laga bilaabo wakhtigii wax sii sheegidda la soo bandhigay 742 BC, boqortooyada woqooyi la jebin doono. Sagaal iyo toban sannadood ka dib, 723 BC, boqortooyada woqooyi ee Israa’iil waxaa maxaabiis ahaan u kaxeystay boqorkii Ashuur, afartan iyo lix sannadood ka dibna boqorkii Baabuloon wuxuu boqortooyada koonfureed ee Yahuudah u kaxeystay maxaabiis ahaan 677 BC. Wax sii sheegidda shan iyo lixdanka sannadood waxay soo saartaa lix calaamadood oo taariikheed. Ta hore waa 742 BC, markaas oo saadaashu la soo bandhigay. Sagaal iyo toban sannadood ka dib, 723 BC, boqortooyada woqooyi waxaa maxaabiis ahaan u kaxeystay reer Ashuur. Afartan iyo lix sannadood ka dib, 677 BC, boqortooyada koonfureed waxaa maxaabiis ahaan u kaxeystay reer Baabuloon. Markaas labada kun iyo shan boqol iyo labaatanka sannadood ee ugu horreeyey, oo ka bilaabmay 723 BC, waxay ku dhammaadeen 1798. Dabadeed 1844, labada kun iyo shan boqol iyo labaatanka sannadood ee ka bilaabmay 677 BC ayaa soo gebogeboobay. Laga bilaabo 1844, saadaashu waxay sii fidsanayd sagaal iyo toban sannadood ilaa 1863 si loo dhammaystiro qaab-dhismeedka wax sii sheegidda oo dhan; waayo markii Alfa iyo Oomeega ay calaamadiyeen sagaal iyo toban sannadood si ay u bilaabaan qaab-dhismeedka wax sii sheegidda, waa inay jiraan sagaal iyo toban sannadood si loo gaaro dhammaadkiisa.

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.

Reer binu Israa’iil ayaa laga samatabbixiyey addoonsigii Masar, hase yeeshee caasinimo daraaddeed boqortooyooyinkii woqooyi iyo koonfureedba mar kale addoonsi ayaa loogu celiyey. Waxsii sheegyadu waxay ka gudbaan taariikhda nebiyadeed ee Israa’iiltii qadiimiga ahayd ee dhabta ahayd una gudbaan Israa’iilka ruuxiga ah ee casriga ah, sidaas yeelitaankooduna mawduuca calaamadaha oo dhan ee nebiyadeed waa addoonsi.

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.

Waxsii Ishacyaah cutubka toddobaad ku jirta waxaa nebi Ishacyaah u soo bandhigay boqorkii sharka lahaa ee Axaas sannadkii 742 BC, xilli la aqoonsanayay in dagaal sokeeye oo soo fool leh uu ka dhex qarxi doono woqooyi iyo koonfur. Boqortooyadii koonfureed ee Axaas waxay ahayd dalkii ammaanta lahaa ee dhab ahaan u jiray ee Israa’iiltii qadiimiga ahayd. Sannadkii 1798, dalkii ammaanta lahaa ee ruuxiga ah ee waxsii-sheegidda Kitaabka Quduuska ah wuxuu bilaabay inuu xukumo isagoo ah boqortooyadii lixaad ee waxsii-sheegidda Kitaabka Quduuska ah. Markii toddobadii waqti ee ka geesta ahaa dalkii ammaanta lahaa ee dhab ahaan u jiray ay dhammaadeen sannadkii 1844, waxaa jiray, sida taariikhdii boqor Axaas, dagaal sokeeye oo soo fool leh. Markii la gaadhay 1844, qalalaasihii xisbiyada siyaasadeed ee kala jabayay oo isbahaysiyo samaysanayay wuxuu ku dhowaaday inuu si buuxda ugu dego laba dabaqadood oo aragtiyo siyaasadeed ah. Marka laga eego addoonsiga, Dimuqraadiyiintu waxay taageersanaayeen addoonsiga, Jamhuuriyiintuna waxay ka soo horjeedeen addoonsiga. Laga soo bilaabo 1798 ilaa bilowgii dagaalkii sokeeye ee 1860, geeddi-socodkii lagu horumarinayay laba dabaqadood oo xisbiyo siyaasadeed ah wuu degganaa.

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.

Axaas wuxuu matalayay dalka ammaanta leh ee suugaaneed, sidaas daraaddeedna wuxuu tusaale u ahaa dalka ammaanta leh ee ruuxiga ah. Taariikhda Axaas waxay tusaale u tahay taariikhda waxsii sheegista halkaas oo waxsii sheegistu lagu dhawaaqay 742 BC, sidaas darteedna waxay tusaale u tahay taariikhda meesha ay waxsii sheegistu ku dhammaatay. Bilowgii taariikhda, boqortooyada woqooyi oo ka koobnayd toban qabiil ayaa ka go’day labada qabiil ee kale iyagoo ka mudaaharaadaya dawladdii Ilaah dhisay ee labada qabiil ee koonfureed. Tobankii qabiil ee woqooyi waxay samaysteen isbahaysi la leh Suuriya, taas oo tusaale u ah xulafada u dhaxaysa isbahaysiga koonfureed iyo awood si astaan ah loogu matalay Suuriya.

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.

Soo koobiddan gaaban waxay tilmaamaysaa in toddobada waqti ee Laawiyiintii labaatan iyo lix ay yihiin ballan axdi ah oo soo bandhigaya ama barako ku timaadda addeecidda ama “habaarka” addoonsiga ee ku yimaadda caasinimada. Boqortooyooyinkii woqooyi iyo koonfureed waxay ku bilaabmeen iyagoo wada ah hal qaran oo laga soo samatabbixiyey addoonsi, si ay haddana mar kale ugu noqdaan addoonsi dhammaadkoodii kala duwan.

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.

Shan iyo lixdanka sannadood ee dhammaadka waxsii sheegyadaas addoonsiga ah waxay ku soo dhammaadeen Israa’iilka ruuxiga ah oo ku sugan dalka ruuxiga ah ee ammaanta leh, isaga oo jooga bartamaha ugu qumman ee dagaal sokeeye oo waqooyigu kula jiro koonfurta. Kuwii iska soo horjeeday ee dagaalka sokeeye waxay ahaayeen boqortooyo samaysatay isbahaysi oo ka go’day dowladdii Ilaah dhidibada u taagay ee ku taallay boqortooyadii ka soo horjeedday.

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.

Laga bilaabo 1798 ilaa dagaalkii sokeeye, geeska Jamhuuriyadda waxaa la mariyey hannaan soo saaray laba dabaqadood oo iska soo horjeedayaal siyaasadeed ah, kuwaas oo matalayey laba dhinac oo ka mid ah arrimaha addoonsiga. Iska soo horjeedayaashii taageersanaa addoonsiga ee doonayey in ay sii wadaan ku-dhaqanka addoonsiga ayaa ku guul-darraystay dagaalka.

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.

Laga bilaabo 1798 ilaa dagaalkii sokeeye, geeskii Protestantism-ka waxaa la geliyey hannaan soo saaray laba dabaqadood oo cadowyo diineed ah kuwaas oo matala laba dhinac oo ka mid ah arrimaha addoonsiga. Cadowyadii taageersanaa addoonsiga ee doonayay inay sii wadaan fahamkii asalka ahaa ee waxsii sheegidda addoonsiga ayaa ku guuldarraystay dagaalka.

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

Sannadkii 1863 geeskii Jamhuuriyadda wuxuu ku guulaystay inuu diido ku-dhaqanka addoonsiga.

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

Sannadkii 1863 geeskii Protestantism-ka ayaa ku guulaystay inuu diido waxsii sheegiddii addoonsiga.

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.

Markay sidaas yeelayeen, waxay diideen hawshii Miller, oo ahaa Eliyaasii wakhtigiisa. Sidaas oo kalena waxay diideen “dhaartii Muuse,” oo ahayd dhagaxii aasaaska u ahaa wakhtigooda. Muuse iyo Eliyaas markaas waa la diiday, hase yeeshee waxay soo noqdeen Sebtembar 11, 2001.

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

Alfa iyo Oomega, Af-yaqaankii yaabka badnaa, wuxuu saxeexiisa rabbaaniga ah ku diiwaangeliyey dhammaan waxsii-sheegidda wakhtiga ee “dhaartii Muuse” taas oo Isagu qudhiisu ugu dhawaaqay inuu yahay Palmoni, Tiriyaha Yaabka Badan. Haddaaydnaan rumaysan, hubaal ma taagnaan doontaan.

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