Article

# Elijah - Number Four

Élíjà — Nọ́mbà Kẹrin

Slavery

Ẹrú

Author

Jeff Pippenger

Published

October 1, 2023

Formats

PDF
Word
Song MP3

Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.

Ẹ̀rí Elijah bẹ̀rẹ̀ nígbà tí ó sọ pé kò ní sí òjò rárá, bí kò ṣe nípa ọ̀rọ̀ rẹ̀, fún ọdún mẹ́ta àtààbọ̀.

> 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.

> Èlíjà ará Tíṣíbì, ẹni tí ó jẹ́ ọ̀kan nínú àwọn olùgbé Gílíádì, sì wí fún Áhábù pé, Bí Olúwa Ọlọ́run Ísírẹ́lì ti ń bẹ láàyè, níwájú ẹni tí mo dúró, ìrì kò ní sí, bẹ́ẹ̀ ni òjò kò ní rọ ní ọdún wọ̀nyí, bí kò ṣe gẹ́gẹ́ bí ọ̀rọ̀ mi. 1 Àwọn Ọba 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.

Àwọn ọdún mẹ́ta àtààbọ̀ wọ̀nyẹn ń ṣàpẹẹrẹ ìtàn Tiatira láti ọdún 538 títí di 1798. Ní ọdún 1798, ní òpin àkókò ọ̀dá, Èlíjà pe Áhábù sí Kámẹ́lì. Ìhìnrere áńgẹ́lì kìn-ín-ní kéde wákàtí ìdájọ́ Ọlọ́run ní October 22, 1844. Ìhìnrere áńgẹ́lì kìn-ín-ní ni àṣẹ fún Áhábù láti pe gbogbo Ísírẹ́lì sí Kámẹ́lì.

> 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.

> Ó sì ṣẹlẹ̀ pé nígbà tí Ahabu rí Elijah, Ahabu wí fún un pé, Ṣé ìwọ ni ẹni tí ń yọ Israẹli lẹ́nu? Ó sì dáhùn pé, Èmi kò yọ Israẹli lẹ́nu; bí kò ṣe ìwọ, àti ilé baba rẹ, nítorí pé ẹ̀yin ti kọ àwọn òfin Olúwa sílẹ̀, ìwọ sì ti tọ Baalimu lẹ́yìn. Nítorí náà, ránṣẹ́ báyìí, kí o sì kó gbogbo Israẹli jọ wá sọ́dọ̀ mi sí òkè Karmeli, pẹ̀lú àwọn wòlíì Baali irinwó àádọ́ta, àti àwọn wòlíì àwọn ọgbàbọ̀sà irinwó, àwọn tí ń jẹun ní tábìlì Jezebeli. Nígbà náà ni Ahabu ránṣẹ́ sí gbogbo àwọn ọmọ Israẹli, ó sì kó àwọn wòlíì jọ sí òkè Karmeli. Elijah sì tọ gbogbo àwọn ènìyàn wá, ó sì wí pé, Yóò ti pẹ́ tó tí ẹ̀yin yóò fi máa yíyemeji láàárín èrò méjì? Bí Olúwa bá jẹ́ Ọlọ́run, ẹ tẹ̀lé e; ṣùgbọ́n bí Baali bá jẹ́ bẹ́ẹ̀, ẹ tẹ̀lé e. Àwọn ènìyàn kò sì dá a lóhùn ọ̀rọ̀ kan. 1 Ọba 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.

Gbogbo Israẹli ni a kó jọ sí Karmeli ní àkókò Elijah, èyí tí ó sì tún ṣàpẹẹrẹ ìtàn William Miller nígbà tí a kó àwọn ìjọ mẹ́ta ti Ìfihàn orí kẹta jọ. Ìjọ náà tí ó ti sá lọ sí aginjù ní ìbẹ̀rẹ̀ ní ọdún 538 láti bọ́ kúrò nínú inúnibíni Jezebel, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìjọ Tiatira, jáde kúrò ní aginjù gẹ́gẹ́ bí ìran tí a ó dojú kọ pẹ̀lú ìránṣẹ́ Elijah, tí William Miller ṣàpẹẹrẹ. Nígbà náà ni ẹranko ilẹ̀ ṣí ẹnu rẹ̀, ó sì gbe ìṣàn omi inúnibíni tí a ti rán sí i mì fún ẹgbẹ̀rún ọdún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún.

> 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.

> Ilẹ̀ sì ràn obìnrin náà lọ́wọ́, ilẹ̀ sì là ẹnu rẹ̀, ó sì gbé ìṣàn omi náà mì tí ejò ńlá náà ta jáde láti ẹnu rẹ̀. Ìfihàn 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.

Nínú àsọtẹ́lẹ̀, “ìsọ̀rọ̀ orílẹ̀-èdè kan” ni ìṣe àwọn aláṣẹ ìṣòfin àti ìdájọ́ rẹ̀, àti ní ọdún 1789 Orílẹ̀-Èdè Amẹ́ríkà fìdí ìwé mímọ́ ọ̀hún múlẹ̀ tí í ṣe Òfin Àgbà ti Orílẹ̀-Èdè Amẹ́ríkà, nípa bẹ́ẹ̀ ó dáàbò bo àwọn ẹ̀tọ́ àti òmìnira tí ó ṣe pàtàkì láti pèsè ààbò kúrò lọ́dọ̀ inúnibíni àwọn ọba ilẹ̀ Yúróòpù àti ti ìjọ Kátólíìkì apẹ̀yìndà.

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

> “Ọ̀rọ̀ orílẹ̀-èdè náà ni ìṣe àwọn aláṣẹ ìlànà-òfin àti ìdájọ́ rẹ̀.” 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.

Ní ọdún 1789, díẹ̀ kí ipa àsọtẹ́lẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì tó bẹ̀rẹ̀, ó sọ̀rọ̀ bí Ọ̀dọ́-àgùntàn, ṣùgbọ́n ní àkókò òfin Ọjọ́ Ìsinmi yóò sọ̀rọ̀ bí dragoni.

> 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.

> Mo sì rí ẹranko mìíràn tí ń gòkè bọ láti inú ilẹ̀ ayé; ó sì ní ìwo méjì bí ti ọdọ-agutan, ó sì sọ̀rọ̀ bí dragoni. Ìfihàn 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.

Ìbẹ̀rẹ̀ àti òpin ẹranko ayé ni a fi àmì sí nípa ọ̀rọ̀ tí ó sọ. Ní ọdún 1798, Ahabu pè gbogbo Israẹli sí Òkè Karmeli níbi tí Elijah yóò ti gbé ìdánwò kalẹ̀ láti fi hàn fún àwọn tí ń wò ó bóyá Ọlọ́run àwọn Hébérù tàbí ọlọ́run Jezebel ni Ọlọ́run tòótọ́. Jezebel ní àwọn wòlíì Baali ẹgbẹ̀rún mẹ́rin àádọ́ta, àti àwọn wòlíì igbó ọ̀ọ̀rún mẹ́rin. Òrìṣà èké Baali jẹ́ ọlọ́run akọ, àti òrìṣà èké Asitaroti jẹ́ ọlọ́run abo.

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.

Àwọn ẹ̀ka méjì wọ̀nyí ti àwọn wòlíì èké dúró fún ìdapọ̀ ìjọ àti ìjọba, nítorí nínú àsọtẹ́lẹ̀, nígbà tí a bá fi ọkùnrin àti obìnrin hàn papọ̀, obìnrin náà dúró fún ìjọ, ọkùnrin náà sì dúró fún ìjọba. Wọ́n ju Èlíjà lọ ní ọ̀kẹ́ àìmọye, ẹgbẹ̀rún mẹ́jọ ó lé àádọ́ta sí ọ̀kan, bí ó ti dojú kọ ìdapọ̀ aláìmọ́ náà ti ìjọ àti ìjọba, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn oriṣa èké obìnrin àti ọkùnrin, àti pẹ̀lú nínú ìgbéyàwó Ahabu àti Jésíbẹ́lì. Àpẹẹrẹ Ahabu àti Jésíbẹ́lì nípa ìjọ àti ìjọba dúró fún ìbàjẹ́ ìwo ìwo ìṣèlú Olómìnira, Báálì àti Áṣítárótì sì dúró fún ìbàjẹ́ ìwo Pùròtẹ́sítáǹtì.

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.

Ìṣòro náà ni ìfarahàn ìdálẹ́kùn Èlíjà sí ẹ̀sìn ìbàjẹ́ tí Tiatira dúró fún nínú Ìfihàn orí kejì. Èlíjà ṣojú fún Pùròtẹ́sítántì kan, nítorí ìtumọ̀ kan ṣoṣo tí a lè fi mọ ẹni tí í ṣe Pùròtẹ́sítántì ni ẹni tí ó ń ṣàtakò sí Róòmù. Ìfarahàn ìdálẹ́kùn Èlíjà ṣojú fún ìṣàtakò sí ìdapọ̀ ìjọ àti ìpínlẹ̀ tí a mú ṣẹ nípasẹ̀ àjọṣepọ̀ aláìmọ́ láàárín ìpínlẹ̀ tí ó ti bàjẹ́ àti ìjọ tí ó ti bàjẹ́.

> 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.

> Síbẹ̀síbẹ̀, mo ní ohun díẹ̀ sí ọ, nítorí pé ìwọ jẹ́ kí obìnrin náà, Jésébélì, ẹni tí ń pe ara rẹ̀ ní wòlíìbìnrin, máa kọ́ni, kí ó sì tan àwọn ìránṣẹ́ mi jẹ láti ṣe àgbèrè, àti láti jẹ ohun tí a fi rúbọ sí àwọn òrìṣà. Mo sì fún un ní ààyè láti ronúpìwàdà kúrò nínú àgbèrè rẹ̀; ṣùgbọ́n kò ronúpìwàdà. Kíyèsí i, èmi yóò sọ ọ sínú ibùsùn, àti àwọn tí ń bá a ṣe panṣágà sínú ìpọ́njú ńlá, bí kò ṣe pé wọn bá ronúpìwàdà nínú iṣẹ́ wọn. Ìfihàn 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.

Jíjẹ dúró fún ìhìn tí o gbà, àti pé ìhìn tí a rúbọ sí àwọn òrìṣà dúró fún àwọn ẹ̀kọ́ Kátólíìkì, ààmì gidi-gan-an ti ìbọ̀rìṣà ìríra. Àwọn ènìyàn Ọlọ́run ní Àwọn Ọjọ́ Òkùnkùn ti wá gba ọ̀pọ̀lọpọ̀ ẹ̀kọ́ keferi ti Kátólíìkì, ní pàtàkì jùlọ ìjọsìn oòrùn.

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.

Àgbèrè jẹ́ ìbáṣepọ̀ tí kò bófin mu, ó sì dúró ní ti àsọtẹ́lẹ̀ gẹ́gẹ́ bí ìpilẹ̀-ìtẹ̀sí gan-an ohun tí Òfin Orílẹ̀-èdè kọ̀ láàyè; ìdapọ̀ ìjọ àti ìjọba. Ahabu wà nínú ìbáṣepọ̀ tí kò bófin mu pẹ̀lú Jesebeli, nítorí gẹ́gẹ́ bí ọba Ísírẹ́lì kò yẹ kí ó fẹ́ ọmọ-ọba obìnrin aláìgbọ́ràn sí Ọlọ́run. Jésù dá Johanu Oníbatisí mọ̀ gẹ́gẹ́ bí Elijah, Johanu náà sì dojú kọ ìbáṣepọ̀ àìmọ́ mímọ́ kan náà nígbà tí ó bá Hẹrọdu wí nítorí fífẹ́ Hẹrọdia, aya arákùnrin rẹ̀.

> 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.

> Nítorí Hẹrodu ti mú Johanu, ó sì dè é, ó sì fi í sínú túbú nítorí Hẹrodia, aya Filippi arákùnrin rẹ̀. Nítorí Johanu ti sọ fún un pé, Kò bófin mu fún ọ láti ní i. Mátíù 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).

Ìjà Elijah pẹ̀lú Ahabi àti Jesebeli ṣàfihàn ṣáájú ìjà John pẹ̀lú Herodu àti Herodiasi, nítorí pé àwọn ìbáṣepọ̀ méjèèjì náà dúró fún ìbáṣepọ̀ àìlọ́fin láàárín ìjọ àti ìpínlẹ̀. Ní àpapọ̀, wọ́n dúró fún ìhìn-iṣẹ́ Elijah ti ọgọ́rùn-ún méjìdínláàádọ́rùn-ún [ọ̀kẹ́ mẹ́rìnlélógójì] tí ń dojú kọ́ papacy (Jesebeli àti Herodiasi), àwọn ọba mẹ́wàá tí wọ́n dúró fún Ìparapọ̀ Àwọn Orílẹ̀-Èdè Ayé (Ahabi àti Herodu), àti Orílẹ̀-Èdè Amẹ́ríkà tí ó dúró fún wòlíì èké (àwọn wòlíì èké Karmeli àti Salome, ọmọbìnrin Herodiasi).

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.

Àyíká àsọtẹ́lẹ̀ ní Kámẹ́lì ní ìdáàbò bo, nípasẹ̀ Èlíjà, ti Òfin Ìpilẹ̀ Orílẹ̀-Èdè Amẹ́ríkà, èyí tí ó fi ìlànà ìyàtọ̀ láàárín ìjọ àti ìpínlẹ̀ múlẹ̀.

> 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.

> Ó sì ṣẹlẹ̀ pé nígbà tí Ahabu rí Elijah, Ahabu sì wí fún un pé, Ṣé ìwọ ni ẹni tí ń da Israẹli láàmú bí? Ó sì dáhùn pé, Èmi kò da Israẹli láàmú; ṣùgbọ́n ìwọ, àti ilé baba rẹ, nítorí pé ẹ ti kọ àwọn àṣẹ Oluwa sílẹ̀, ìwọ sì ti tẹ̀lé àwọn Baali. 1 Àwọn Ọba 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.

Òfin Orílẹ̀-èdè náà fi ìdí múlẹ̀ pé ìwo méjèèjì ti Ìjọba Olómìnira àti ti Pírótẹ́sítáǹtì yóò máa yà sọ́tọ̀ kúrò lọ́dọ̀ ara wọn ní gbogbo ìgbà. Ṣùgbọ́n Ìfihàn fi hàn pé nígbà tí Orílẹ̀-èdè Amẹ́ríkà yóò bá sọ̀rọ̀ nígbẹ̀yìn bí dírágónì, yóò ṣe bẹ́ẹ̀ nígbà tí àwọn ìjọ tí wọ́n ti ṣọ̀tẹ̀ sí ìgbàgbọ́ ní Orílẹ̀-èdè Amẹ́ríkà bá gba àkóso, tí wọ́n sì darapọ̀ mọ́ ìjọba tí ó ti ṣọ̀tẹ̀ sí ìgbàgbọ́.

> “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.

> “Ṣùgbọ́n kí ni ‘àwòrán sí ẹranko náà’? báwo sì ni a ṣe máa dá a sílẹ̀? Ẹranko oníwọ̀ méjì ni ó ń ṣe àwòrán náà, ó sì jẹ́ àwòrán sí ẹranko náà. A tún ń pè é ní àwòrán ẹranko náà. Nígbà náà, kí a lè mọ irú àwòrán náà àti bí a ṣe máa dá a sílẹ̀, a gbọ́dọ̀ kẹ́kọ̀ọ́ àwọn àbùdá ẹranko náà fúnra rẹ̀—ìjọpápá.”

> “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.

> “Nígbà tí ìjọ àkọ́kọ́ bẹ̀rẹ̀ sí í bàjẹ́ nípa yíyapa kúrò nínú ìrọ̀rùn ìhìnrere àti nípa gbígba àwọn ààbọ̀ àti àṣà àwọn aláìmọ̀-Ọlọ́run, ó pàdánù Ẹ̀mí àti agbára Ọlọ́run; àti láti lè ṣàkóso ẹ̀rí-ọkàn àwọn ènìyàn, ó wá ìtìlẹ́yìn agbára ayé. Àbájáde rẹ̀ ni ipòpù, ìjọ kan tí ó ṣàkóso agbára ìpínlẹ̀ tí ó sì lò ó láti mú àwọn ète tirẹ̀ ṣẹ, ní pàtàkì fún ìjìyà “èrò-àìmọ̀.” Kí Orílẹ̀-Èdè Amẹ́ríkà lè dá àwòrán ẹranko náà sílẹ̀, agbára ẹ̀sìn gbọ́dọ̀ ṣàkóso ìjọba aráyé tóbẹ́ẹ̀ gẹ́ẹ́ tí ìjọ náà yóò sì tún lo ọlá-àṣẹ ìpínlẹ̀ láti mú àwọn ète tirẹ̀ ṣẹ.” 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.

Ẹliya ní Òkè Kámẹ́lì ṣojú iṣẹ́ àwọn Millerite, a sì fi àwọn Millerite múlẹ̀ gẹ́gẹ́ bí wòlíì tòótọ́ ní ìyàtọ̀ sí àwọn tí wọ́n ṣẹ̀ṣẹ̀ jáde kúrò lábẹ́ agbára Ìjọ Kátólíìkì, ṣùgbọ́n tí, nípasẹ̀ ìkọ̀sílẹ̀ wọn sí ìmọ́lẹ̀ áńgẹ́lì àkọ́kọ́, yàn láti padà sí Róòmù. Nítorí náà, ìránṣẹ́ áńgẹ́lì kejì ní ìgbà òrúndún ọdún 1844 ní àkókò ìrúwé ní nínú fífi hàn pé àwọn ẹ̀sìn Pírótẹ́sítà jẹ́ àwọn ọmọbìnrin Bábílónì, àti pé àwọn Millerite ni ìwo Pírótẹ́sítà tòótọ́.

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.

Nígbà tí Ọlọ́run mú Ísírẹ́lì àtijọ́ jáde kúrò nínú ẹrú Ejibiti, tí Ó sì mú wọn kọjá láàrín omi Òkun Pupa, Ó bẹ̀rẹ̀ ìlànà ìdánwò tí ń lọ ní ìpele-ìpele, èyí tí ó bẹ̀rẹ̀ pẹ̀lú ìdánwò mánà ọ̀run.

> “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.

> “Lórí wa ni ìmọ́lẹ̀ tí ó ti kó jọ láti àwọn ìgbà àtijọ́ ń tàn. A ti pa ìtàn ìgbàgbé Israeli mọ́ fún ìmúlọ́kànlẹ̀ wa. Ní ayé yìí Ọlọ́run ti na ọwọ́ Rẹ̀ láti kó àwọn ènìyàn kan jọ sọ́dọ̀ ara Rẹ̀ láti inú gbogbo orílẹ̀-èdè, ẹbí, àti ahọ́n. Nínú ìṣísẹ̀ ìbọ̀wọ̀lé náà Ó ti ṣiṣẹ́ fún ogún Rẹ̀, gẹ́gẹ́ bí Ó ti ṣiṣẹ́ fún àwọn ọmọ Israeli nígbà tí Ó ń darí wọn jáde kúrò ní Ejibiti. Nínú ìdálẹ́kùn ńlá ti ọdún 1844 a dán ìgbàgbọ́ àwọn ènìyàn Rẹ̀ wò, gẹ́gẹ́ bí a ti dán ti àwọn Heberu wò lẹ́bàá Òkun Pupa.” 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.

Ìbànújẹ́ ọjọ́ 22 Oṣù Kẹwàá, 1844, mú kí a lóye nípa ibi mímọ́ ti ọ̀run, èyí tí ó sì gbé ìdánwò ọjọ́ Ìsinmi kalẹ̀ nígbà náà gan-an gẹ́gẹ́ bí ìdánwò mànà ṣe di àkọ́kọ́ nínú àtòjọ ìdánwò mẹ́wàá fún Ísírẹ́lì ìgbàanì.

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

> “Ní ọdún 1847, nígbà tí àwọn arákùnrin ti péjọ ní ọjọ́ Ìsinmi ní Topsham, Maine, Olúwa fi ìran wọ̀nyí hàn mí.”

> “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.

> “A ní ẹ̀mí àdúrà tí ó yàtọ̀. Bí a sì ṣe ń gbàdúrà, Ẹ̀mí Mímọ́ sọ̀kalẹ̀ sórí wa. A kún fún ayọ̀ gidigidi. Láìpẹ́, mo pàdánù ìmọ̀ sí ohun ayé, a sì fi mí bọ́ sínú ìran ògo Ọlọ́run. Mo rí áńgẹ́lì kan tí ń fò tọ̀ mí wá ní kánkán. Ní kíákíá, ó gbé mi kúrò lórí ayé lọ sí Ìlú Mímọ́. Nínú ìlú náà mo rí tẹ́ńpìlì kan, èyí tí mo wọ̀. Mo kọjá nípasẹ̀ ilẹ̀kùn kan kí n tó dé sí aṣọ ìkélé àkọ́kọ́. A gbé aṣọ ìkélé yìí sókè, mo sì wọ inú ibi mímọ́. Níbẹ̀ ni mo ti rí pẹpẹ tùràrí, ọ̀pá àtùpà tí ó ní fìtílà méje, àti tábìlì tí búrẹ́dì ìfihàn wà lórí rẹ̀. Lẹ́yìn tí mo ti wo ògo ibi mímọ́ náà, Jésù gbé aṣọ ìkélé kejì sókè, mo sì wọ inú ibi mímọ́ jùlọ.”

> “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.

> “Nínú ibi mímọ́ jùlọ ni mo rí àpótí májẹ̀mú kan; lórí rẹ̀ àti ní ẹ̀gbẹ́ rẹ̀ ni wúrà mímọ́ jùlọ wà. Ní ìpẹ̀yà méjèèjì àpótí náà ni kérúbù ẹlẹ́wà kan wà, tí àwọn ìyẹ́ rẹ̀ sì nà bo ó. Ojú wọn dojú kọ ara wọn, wọ́n sì ń wo sísàlẹ̀. Láàárín àwọn áńgẹ́lì náà ni àwo tùràrí wúrà kan wà. Lókè àpótí náà, níbi tí àwọn áńgẹ́lì dúró sí, ni ògo tí ó tàn yọ gidigidi wà, tí ó dà bí ìtẹ́ kan níbi tí Ọlọ́run ń gbé. Jésù dúró lẹ́gbẹ̀ẹ́ àpótí náà, bí àwọn àdúrà àwọn ẹni mímọ́ sì ti ń gòkè tọ̀ Ọ́ wá, tùràrí inú àwo tùràrí náà á máa rú èéfín, Óun sì á fi àwọn àdúrà wọn rúbọ pẹ̀lú èéfín tùràrí náà sí ọ̀dọ̀ Baba Rẹ̀. Nínú àpótí náà ni ìkòkò wúrà tí ó kún fún màná wà, ọ̀pá Áárónì tí ó hù, àti àwọn àpáta òkúta tí a lè pa pọ̀ bí ìwé. Jésù ṣí wọn, mo sì rí Àṣẹ Mẹ́wàá tí a fi ìka Ọlọ́run kọ sórí wọn. Mẹ́rin wà lórí tábìlì kan, mẹ́fà sì wà lórí èkejì. Mẹ́rin tó wà lórí tábìlì àkọ́kọ́ ń tàn ju àwọn mẹ́fà yòókù lọ. Ṣùgbọ́n ẹ̀kẹrin, àṣẹ Sábáàtì, tàn yọ lórí gbogbo wọn; nítorí a ya Sábáàtì sọ́tọ̀ kí a lè pa á mọ́ ní ìyàsọ́tọ̀ fún ọlá orúkọ mímọ́ Ọlọ́run. Sábáàtì mímọ́ náà dà lójú ní ògo—àmì ògo kan sì yí i ká ní gbogbo àyíká rẹ̀. Mo rí i pé a kò kan àṣẹ Sábáàtì mọ́ àgbélébùú. Bí wọ́n bá kan án mọ́ àgbélébùú, àwọn àṣẹ mẹ́sàn-án yòókù náà ni; a sì ní òmìnira láti rú gbogbo wọn, gẹ́gẹ́ bí a ti lè rú ẹ̀kẹrin náà pẹ̀lú. Mo rí i pé Ọlọ́run kò yí Sábáàtì padà, nítorí kò yí padà rárá. Ṣùgbọ́n póòpù ni ó yí i padà kúrò ní ọjọ́ keje sí ọjọ́ kìíní ọ̀sẹ̀; nítorí òun ni yóò yí àkókò àti òfin padà.” 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.

Nígbà tí àwọn Pùròtẹ́sítáǹtì jáde kúrò nínú Àwọn Ọjọ́ Òkùnkùn ní 1798, tí a sì tú èdìdì ìwé Dáníẹ́lì sílẹ̀, ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ẹranko ilẹ̀ oníwo méjì ti Ìfihàn orí kẹtàlá, bẹ̀rẹ̀ ìrìnàjò rẹ̀ nínú ìtàn àsọtẹ́lẹ̀. A dá Pùròtẹ́sítáǹtì sílẹ̀ lórí àkọsílẹ̀ mímọ́ tí a ń pè ní Bíbélì Mímọ́, a sì dá Ètò Orílẹ̀-èdè Olómìnira sílẹ̀ lórí àkọsílẹ̀ mímọ́ tí a ń pè ní Òfin Ìpìlẹ̀. Ọlọ́run ti mú ìjọ Rẹ̀ tí ó wà ní aginjù jáde kúrò nínú Àwọn Ọjọ́ Òkùnkùn, ṣùgbọ́n gẹ́gẹ́ bí ó ti rí pẹ̀lú Ísírẹ́lì ìgbàanì ní àkókò ìrìnpadà ẹrú ní Ejibiti, a ti gbàgbé òfin ọjọ́ ìsinmi. Bí Ísírẹ́lì ṣe la Òkun Pupa kọjá lójú ọ̀nà rẹ̀ sí fífúnni ní òfin ní Sínáì, bẹ́ẹ̀ ni Ísírẹ́lì òde-òní la Òkun Atlantiki kọjá lójú ọ̀nà rẹ̀ sí October 22, 1844, níbi tí a ó tún fi òfin hàn lẹ́ẹ̀kansi. Olúwa sì tún ń gbé àwọn ènìyàn kan dìde lẹ́ẹ̀kansi tí yóò jẹ́ alábòójútó òfin Rẹ̀, alábòójútó àwọn ìfihàn àsọtẹ́lẹ̀ Rẹ̀, tí wọn yóò sì gbé àwọ̀ aṣọ-ìṣẹ́ Pùròtẹ́sítáǹtì. A fi àwọn àpáta méjì ti Òfin Méwàá fún Ísírẹ́lì ìgbàanì gẹ́gẹ́ bí àmì iṣẹ́ wọn láti jẹ́ alábòójútó òfin Rẹ̀, a sì fi àwọn tábìlì méjì ti Hábákùkù fún Ísírẹ́lì òde-òní gẹ́gẹ́ bí àmì iṣẹ́ wọn gẹ́gẹ́ bí alábòójútó Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀.

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.

Ísírẹ́lì ìgbà òde-òní ni a yàn láti gbé àwọn àtẹ méjèèjì tí ó jẹ́ méjì-méjì, bí ó ti ń gbé ìhìnrere angẹli kẹta kalẹ̀ fún ayé, èyí tí í ṣe ìhìnrere tí àwọn tí wọ́n ru aṣọ-àṣẹ Pùròtẹ́sítáǹtì ń kéde. Pùròtẹ́sítáǹtì tí ó jáde láti inú Àkókò Òkùnkùn kò pé nígbà náà, gẹ́gẹ́ bí Ísírẹ́lì ìgbàanì náà kò ṣe pé bí wọ́n ti ń kọjá Òkun Pupa. Pùròtẹ́sítáǹtì ti jẹ́wọ́ òwe yìí pé, Bíbélì àti Bíbélì nìkan, ṣùgbọ́n ó ní òye tí kò pé nípa Ọ̀rọ̀ Ọlọ́run nípasẹ̀ ọ̀pọ̀ ọ̀rúndún tí wọ́n fi ń jẹ àwọn ẹ̀kọ́ àbùkù keferi ti Róòmù Kátólíìkì (àwọn ohun tí a fi rúbọ sí àwọn òrìṣà). Ọlọ́run pèsè rẹ̀ pé Pùròtẹ́sítáǹtì tòótọ́ yóò ṣojú fún gbogbo Ọ̀rọ̀ Ọlọ́run gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú “òfin àti àwọn wòlíì,” àwọn àtẹ méjèèjì tí ó jẹ́ méjì-méjì, tí wọ́n dúró fún iṣẹ́ àwọn ènìyàn Ọlọ́run àti ìwà Ọlọ́run pẹ̀lú. Iṣẹ́ angẹli àkọ́kọ́ ni láti mú àwọn ènìyàn Pùròtẹ́sítáǹtì tòótọ́ jáde, tí yóò jẹ́ olùṣọ́ òfin Rẹ̀ àti Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀.

> “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.

> “Ọlọ́run ti pe ìjọ Rẹ̀ ní ọjọ́ yìí, gẹ́gẹ́ bí Ó ti pe Ísírẹ́lì àtijọ́, láti dúró gẹ́gẹ́ bí ìmọ́lẹ̀ nínú ayé. Nípasẹ̀ abẹ́ gígé alágbára ti òtítọ́, àwọn ìhìn iṣẹ́ angẹli kìíní, kejì, àti kẹta, Ó ti yà wọ́n sọ́tọ̀ kúrò nínú àwọn ìjọ àti kúrò nínú ayé láti mú wọn wá sínú ìsúnmọ́ mímọ́ pẹ̀lú Ara Rẹ̀. Ó ti sọ wọ́n di àwọn olùṣọ́ ìpamọ́ òfin Rẹ̀, ó sì fi àwọn òtítọ́ ńlá ti àsọtẹ́lẹ̀ fún àkókò yìí lé wọn lọ́wọ́. Bí àwọn ọ̀rọ̀ mímọ́ tí a fi lé Ísírẹ́lì àtijọ́ lọ́wọ́, bẹ́ẹ̀ ni àwọn wọ̀nyí jẹ́ ìgbẹ́kẹ̀lé mímọ́ kan tí a gbọdọ̀ sọ fún ayé. Àwọn angẹli mẹ́ta ti Ìfihàn 14 dúró fún àwọn ènìyàn tí wọ́n gba ìmọ́lẹ̀ àwọn ìhìn iṣẹ́ Ọlọ́run wọlé tí wọ́n sì jáde gẹ́gẹ́ bí aṣojú Rẹ̀ láti ké ìkìlọ̀ náà káàkiri gbogbo gígùn àti fífẹ̀ ilẹ̀ ayé.” 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.

Ìkìlọ̀ tí a gbọdọ̀ kéde láti ọ̀dọ̀ àwọn tí a ti dá mọ̀ gẹ́gẹ́ bí olùṣọ́ ìpamọ́ àwọn ètò méjì ti àwọn wàláà méjì náà ni lòdì sí gbigba àmì Ẹ̀sìn Kátólíìkì. Ìforígbárí náà jẹ́ lòdì sí ìbáṣepọ̀ àìlòfin Ahabu àti Jésíbẹ́lì, a sì fi Èlíjà ṣàpẹẹrẹ rẹ̀ lórí Òkè Kámẹ́lì. Ìfífún àwọn wàláà òkúta méjì ní Òkè Sínáà jẹ́ àpẹẹrẹ ìfífún àwọn wàláà aṣọ méjì ti Hábákúkù nínú ìtàn ọdún 1842 sí 1849. Àwọn wàláà méjì ti Hábákúkù jẹ́ àmì ìbáṣepọ̀ májẹ̀mú láàárín Ọlọ́run àti àwọn ènìyàn Pùrótẹ́sítáǹtì Rẹ̀. Láti kọ àwọn wàláà wọ̀nyí sílẹ̀ yóò dàbí bí Ísírẹ́lì àtijọ́ ṣe kọ òfin Ọlọ́run sílẹ̀.

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.

Àwọn ọmọ-ẹ̀yìn Miller wọ Ibi Mímọ́ Jùlọ, wọ́n sì gba ìmọ́lẹ̀ ọjọ́ Ìsinmi; ṣùgbọ́n ìlànà ìdánwò náà kò tíì parí. Ní àkókò kan náà ni ìwo Republikaniṣimu ń tẹ̀ síwájú nípasẹ̀ ìtàn kan náà gan-an. Àti pé àwọn ìwo méjèèjì yóò dé ibi àmì pàtàkì kan nínú ìrìnàjò wọn pọ̀ ní ọdún 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.

Ìhìnrere Élíjà ti Miller mú ìlànà ìwẹ̀nùmọ́ tí ń tẹ̀síwájú wá, pẹ̀lú ète tí a pinnu láti fi gbé ìwo Pùròtẹ́sítáǹtì kalẹ̀, àti nínú ìtàn kan náà gan-an ìwo Rípùblíkà náà kópa nínú ìlànà ìdàgbàsókè òṣèlú tí ń tẹ̀síwájú. Ìwo méjèèjì wà lórí ẹranko ayé kan náà, nítorí náà wọ́n gbọ́dọ̀ rìn ní ìṣọ̀kan pẹ̀lú ara wọn jálẹ̀ gbogbo ìtàn ẹranko ayé náà.

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?

Àbùdá àsọtẹ́lẹ̀ àkọ́kọ́ ti ìwo Olómìnira ti ẹranko ilẹ̀ náà ni ìṣe fífi Orílẹ̀-èdè Òfin náà sínú ìṣiṣẹ́ ní 1789 nípa ọ̀rọ̀. Ní 1798, (àkókò òpin nígbà tí a ṣí ìwé Dáníẹ́lì sílẹ̀), ẹranko ilẹ̀ náà yóò sọ̀rọ̀ fún ìgbà àkọ́kọ́ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Ọdún 1798 ni ìbẹ̀rẹ̀ Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, àti pé ọ̀rọ̀ tí a sọ ní ìbẹ̀rẹ̀ ìtàn ẹranko ilẹ̀ náà ní 1798 yóò jẹ́ àpẹẹrẹ ti ìgbà ìkẹyìn tí ìjọba kẹfà yóò sọ̀rọ̀, àti pé àkókò náà ni a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ohùn ejò ńlá náà. Nígbà tí a bá ronú lórí àwọn òfin tí ìwo Olómìnira gbé kalẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà ní 1798, a yẹ kí a retí láti rí àpẹẹrẹ àwọn òfin tí a óò gbé kalẹ̀ pẹ̀lú òfin Ọjọ́-Ìsinmi nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá sọ̀rọ̀ bí ejò ńlá. Bí a ṣe ń wo àwọn òfin mẹ́rin wọ̀nyí, béèrè lọ́kàn ara rẹ bóyá àwọn òfin mẹ́rin tí a gbé kalẹ̀ ní 1798 ní ààmì àsọtẹ́lẹ̀ ti Áfà àti Òmégà?

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.

Ní ọdún 1798, Orílẹ̀-èdè Amẹ́ríkà ṣe ọ̀pọ̀lọpọ̀ òfin pàtàkì tí a mọ̀ sí Alien and Sedition Acts. Àwọn òfin wọ̀nyí jẹ́ àkójọpọ̀ òfin mẹ́rin tí Ilé Aṣòfin tí ẹgbẹ́ Federalist ń darí fọwọ́ sí, tí Ààrẹ John Adams sì fọwọ́ sí gẹ́gẹ́ bí òfin, ẹni tí ó jẹ́ Ààrẹ kejì ti Orílẹ̀-èdè Amẹ́ríkà àti Igbakeji Ààrẹ tẹ́lẹ̀ fún 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.

Ofin Ìgbékalẹ̀ Ọmọ-ilẹ̀: Ofin yìí fa àkókò ìgbékalẹ̀ tí a béèrè fún àwọn aṣíkiri kí wọ́n tó lè di ọmọ-ilẹ̀ orílẹ̀-èdè Amẹ́ríkà láti ọdún márùn-ún sí ọdún mẹ́rìnlá. Àfojúsùn rẹ̀ ní pàtàkì ni láti dín agbára ipa àwọn aṣíkiri tuntun kù, àwọn tí wọ́n sábà máa ń fara mọ́ ẹgbẹ́ òṣèlú alatako, 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.

Ofin Àwọn Ọ̀rẹ́ Àjèjì: Ofin yìí fún ààrẹ ní àṣẹ láti lé àwọn tí kì í ṣe ọmọ orílẹ̀-èdè kúrò ní ilẹ̀ náà bí a bá ka wọn sí ewu fún ààbò Orílẹ̀-Èdè Amẹ́ríkà ní àkókò àlàáfíà. Ó jẹ́ kí ààrẹ lè fi àwọn tí kì í ṣe ọmọ orílẹ̀-èdè sí àhámọ́, kí ó sì lé ẹnikẹ́ni nínú wọn kúrò ní ilẹ̀ náà tí ó bá kà sí ẹni eléwu.

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.

Ofin Àwọn Ọ̀tá Àjèjì: Ofin yìí pèsè fún mímú, ìdènà, àti ìkó lọ kúrò ní orílẹ̀-èdè àwọn ọmọ orílẹ̀-èdè láti àwọn ilẹ̀ tí wọ́n wà ní ogun pẹ̀lú Orílẹ̀-Èdè Amẹ́ríkà. A gbé e kalẹ̀ gẹ́gẹ́ bí ìṣọ́ra ní àkókò ipò afẹ́fẹ́ tó le gan-an ní ìparí ọdún 1790s.

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

Òfin Ìṣọ̀tẹ̀ yìí ni ó jẹ́ èyí tí ó fa àríyànjiyàn jùlọ nínú àwọn Alien and Sedition Acts. Ó sọ ọ́ di ẹ̀sùn ọ̀daràn láti tẹ “àwọn ìkọ̀wé èké, tí ó kún fún ẹ̀gàn, tí ó sì ní ìkà” jáde sí ìjọba tàbí àwọn òṣìṣẹ́ rẹ̀, pẹ̀lú èrò láti bà wọ́n jẹ́ ní orúkọ tàbí láti mú kí a kà wọ́n sí ẹni àbùkù. Àwọn aláríwísí rí èyí gẹ́gẹ́ bí ìkọlù tààrà sí òmìnira ọ̀rọ̀ ẹnu àti ti ilé-iṣẹ́ ìròyìn.

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.

Àwọn Òfin nípa Àlejò àti Ìṣọ̀tẹ̀ jẹ́ ohun tí ó mú àríyànjiyàn púpọ̀ wá, wọ́n sì fa àtakò ńlá láti ọ̀dọ̀ àwọn Democratic-Republicans, tí wọ́n gbà pé àwọn òfin wọ̀nyí rú àwọn ẹ̀tọ́ ìpilẹ̀ṣẹ̀ tí Òfin Orílẹ̀-èdè fi múlẹ̀, tí wọ́n sì dojú kọ ẹgbẹ́ òṣèlú tiwọn. Wọ́n jiyàn pé àwọn òfin náà jẹ́ ìfọ̀ràn sí Àtúnṣe Kìíní, èyí tí ó dáàbò bo òmìnira ọ̀rọ̀ àti ti ìròyìn. Ní ìkẹyìn, àwọn òfin wọ̀nyí kó ipa kan nínú ìdìbò ọdún 1800, nígbà tí Thomas Jefferson àti àwọn Democratic-Republicans gba ipò ààrẹ àti Congress, èyí sì yọrí sí fífagilé Òfin Ìṣọ̀tẹ̀.

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.

Ẹgbẹ́ òṣèlú Democratic-Republican gbà pé àwọn òfin wọ̀nyí rú àwọn ẹ̀tọ́ ìpilẹ̀ tí Òfin Orílẹ̀-èdè gbé kalẹ̀, wọ́n sì tún gbà pé àwọn òfin náà ń dojú kọ ẹgbẹ́ òṣèlú alatakò. Kò ṣe pàtàkì pé a fagilé àwọn òfin wọ̀nyí tàbí pé wọ́n parí àkókò wọn nígbà tí ó yá, Alfa àti Omega ń ṣàfihàn òpin pẹ̀lú ìbẹ̀rẹ̀. Nínú ìtàn níbi tí a ti dá àwọn òfin wọ̀nyí sílẹ̀ tàbí tí wọ́n “sọ̀rọ̀” wọ́n di òfin, ẹgbẹ́ òṣèlú Federalist ni ẹgbẹ́ kan tí a ń pè ní Democrat-Republicans tako. Ìdàgbàsókè ẹgbẹ́ òṣèlú Democrat-Republican yìí ní ìpẹ̀yà ń mú ìfarahàn ẹgbẹ́ òṣèlú Republican wá. Ẹgbẹ́ òṣèlú kan tí a kó jọ ní pàtàkì lórí ìdúró àtakò sí ẹrú.

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.

Àwọn onítàn mọ̀ọ́kànlá fi ọdún 1863 hàn gẹ́gẹ́ bí àárín gangan ogun abẹ́lé náà, ogun kan tí a dá lórí ọ̀ràn ẹrú. Ọdún 1863 tún jẹ́ àmì-ọ̀nà fún àwọn olùgbé àsíá ìlànà tuntun ti ìwo Pùròtẹ́sítáǹtì, àwọn tí wọ́n sì kọ àkọ́kọ́ àsọtẹ́lẹ̀ àkókò tí àwọn áńgẹ́lì fi fún Miller nígbà náà (àsọtẹ́lẹ̀ “ìgbà méje” láti inú Lefitíkù ogún-ún-ìkẹfà). Ṣé ó lè jẹ́ ìṣèlẹ̀ lasán pé àsọtẹ́lẹ̀ ìgbà méje náà ṣẹ̀ṣẹ̀ dá lórí àwọn òfin ẹrú tí a gbé kalẹ̀ nínú orí tí ó ṣáájú nínú Lefitíkù? “Ègún” tí “ìgbà méje” náà tọ́ka sí ni ìlérí náà pé bí a bá ṣàìgbọràn sí àwọn òfin májẹ̀mú inú orí kẹ́ẹ̀ẹ́dógún, nígbà náà Ísírẹ́lì yóò parí ìtàn rẹ̀ nípa ìpadà sí inú ẹrú tí a ti mú un jáde kúrò nínú rẹ̀ nígbà tí ó bẹ̀rẹ̀ ìrìnàjò rẹ̀ ní Òkun Pupa.

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.

Láti ọdún 1798 sí 1863 ẹgbẹ́ òṣèlú tí ó jẹ́ ẹgbẹ́ Democratic–Republican gba inú ọ̀wọ́ àtúnwẹ̀numọ́ tàbí ìmìtìtì kan lẹ́yìn òmíràn. Láti ọdún 1798 lọ, àti ní pàtàkì láti ọjọ́ kẹwàá oṣù Kẹjọ, 1840 lọ títí dé 1863, ìṣípò Millerite gba inú ọ̀wọ́ àtúnwẹ̀numọ́ àti ìmìtìtì kan lẹ́yìn òmíràn.

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.

Ẹgbẹ́ Òṣèlú Democratic-Republican, tí ó jẹ́ ọ̀kan nínú àwọn ẹgbẹ́ òṣèlú àkọ́kọ́ ní Orílẹ̀-Èdè Amẹ́ríkà, kò yí padà ní tààrà sí Ẹgbẹ́ Òṣèlú Republican òde òní gẹ́gẹ́ bí ó ti wà lónìí. Kàkà bẹ́ẹ̀, ó la ọ̀pọ̀lọpọ̀ ìyípadà àti ìpínya kọjá ní ìgbà pípẹ́, tí ó sì yọrí ní ìkẹyìn sí ìdásílẹ̀ ọ̀pọ̀ ẹgbẹ́ òṣèlú ọ̀tọ̀ọ̀tọ̀ kí Ẹgbẹ́ Òṣèlú Republican tó farahàn.

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.

Ẹgbẹ́ Òṣèlú Democratic-Republican, tí a sábà máa ń so mọ́ Thomas Jefferson àti James Madison, ni a dá sílẹ̀ ní ìkẹyìn ọ̀rúndún kejìdínlógún gẹ́gẹ́ bí ìdáhùn sí Ẹgbẹ́ Federalist. Àwọn Democratic-Republicans fẹ́ràn ìtumọ̀ tó muna fún Òfin Orílẹ̀-Èdè, ẹ̀tọ́ àwọn ìpínlẹ̀, àti àǹfààní iṣẹ́-ogbin.

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:

Síbẹ̀, nígbà tí a dé àwọn ọdún 1820s, Ẹgbẹ́ Democratic-Republican bẹ̀rẹ̀ sí í ya ní ìlà agbègbè àti ti ìmọ̀ràn òṣèlú. Ìpín pàtàkì jù lọ ṣẹlẹ̀ ní àkókò Era of Good Feelings (1817–1825), nígbà tí àìní àtakò alágbára wà sí ipò ààrẹ James Monroe. Àkókò ìdákẹ́jẹ òṣèlú yìí ṣèrànwọ́ sí ìrẹ̀wẹ̀sì Ẹgbẹ́ Democratic-Republican. Ní ìkẹyìn, ẹgbẹ́ náà pín sí ọ̀pọ̀ ẹ̀ka, ó sì yí padà sí àwọn ẹgbẹ́ òṣèlú wọ̀nyí:

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.

Ẹgbẹ́ Dẹ́mókírátì: Àwọn ọmọlẹ́yìn Andrew Jackson, ẹni tí ó di ààrẹ kẹje ní ọdún 1829, dá Ẹgbẹ́ Dẹ́mókírátì sílẹ̀. Àwọn Dẹ́mókírátì ti ẹ̀yà Jackson ṣe atilẹ́yìn fún ẹ̀ka ìṣàkóso aláṣẹ tó lágbára, ìfàgbòòrò sí ìwọ̀-oòrùn, àti ìtẹ̀síwájú ẹ̀tọ́ ìdìbò tó gbooro síi fún àwọn akọ funfun.

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.

Ẹgbẹ́ Òṣèlú Olómìnira Orílẹ̀-èdè: Ẹgbẹ́ yìí dìde gẹ́gẹ́ bí ìdáhùn sí ìṣàkóso Ààrẹ Andrew Jackson, ó sì yá padà darapọ̀ mọ́ àwọn ìpín ẹgbẹ́ mìíràn tí wọ́n tako Jackson láti di Ẹgbẹ́ Whig. Ní gbogbogbòò, àwọn National Republicans máa ń fi ìtìlẹ́yìn púpọ̀ hàn fún ìjọba àpapọ̀ alágbára àti fún ìdàgbàsókè ètò-ọrọ̀ ajé.

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.

Ẹgbẹ́ Òṣèlú Aláìfẹ́ Masonic: Èyí jẹ́ ẹgbẹ́ òṣèlú kan tí kò pẹ́ sípò, tí ó farahàn ní ọdún mẹ́wàá 1820s, ní pàtàkì gẹ́gẹ́ bí ìdáhùn sí àwọn àníyàn nípa ipa ẹgbẹ́ ará Masonic aṣírí. Ó gba díẹ̀ lára àwọn tí ó ti jẹ́ ọmọ ẹgbẹ́ Democratic-Republicans tẹ́lẹ̀.

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.

Ẹgbẹ́ Whig: A dá a sílẹ̀ ní àwọn ọdún 1830s, àwọn Whig sì ní àwọn ọmọ ẹgbẹ́ tí wọ́n jẹ́ National Republicans tẹ́lẹ̀, Anti-Masons, àti àwọn ẹgbẹ́ mìíràn tí ń tako ìjọba. A mọ̀ wọ́n nípa ìtakò wọn sí àwọn ìlànà Jacksonian, ìtìlẹ́yìn wọn fún ìjọba àpapọ̀ tó lágbára, àti ìgbéga ìdàgbàsókè ilé-iṣẹ́ àti ètò ọrọ̀ ajé.

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.

A dá Ẹgbẹ́ Òṣèlú Republikani òde-òní sílẹ̀ ní ọdún mẹ́ẹ̀ẹ́dógún [1850s] gẹ́gẹ́ bí ìdáhùn tààrà sí ìfọ̀kànbalẹ̀ àgbègbè sí àgbègbè tí ń pọ̀ sí i lórí ọ̀ràn ẹrú. Ó fa àwọn Whig tẹ́lẹ̀ rí, àwọn Democrat tí wọ́n lòdì sí ẹrú, àwọn Free Soilers, àti àwọn mìíràn tí wọ́n tako ìtànkálẹ̀ ẹrú sí àwọn ilẹ̀ tuntun. Olùdíje ààrẹ Republikani àkọ́kọ́, John C. Fremont, dìje nínú ìdìbò ọdún 1856, àti olùdíje àkọ́kọ́ ti ẹgbẹ́ náà tí ó ṣàṣeyọrí, Abraham Lincoln, ni a dìbò yàn ní ọdún 1860. Nítorí náà, Ẹgbẹ́ Republikani yọ̀ jáde lọ́tọ̀ kúrò nínú ìtẹ̀síwájú Democratic-Republican, ó sì ní ipa-ọ̀nà tirẹ̀ tí ó yàtọ̀ nínú ìtàn òṣèlú Amẹ́ríkà.

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.

Ní ọdún 1860, ẹgbẹ́ Òṣèlú Republikani yan ààrẹ àkọ́kọ́ rẹ̀. A dá a lórí àjọṣepọ̀ àwọn ẹgbẹ́ òṣèlú tí wọ́n tako ẹrú. Ní ọdún 1863, Ìkéde Òmìnira Àwọn Ẹrú “sọ” ẹrú di asán kúrò ní ìwàláàyè. Ní ọdún 1863, ìwo Republikani náà, èyí tí ẹgbẹ́ Òṣèlú Republikani ń ṣojú fún nígbà náà, “sọ” ẹrú di asán kúrò ní ìwàláàyè, nígbà tí ìwo Pùròtẹ́sítàǹtì dáwọ́ jíjẹ́ ìṣipopada dúró, tí ó sì di ìjọ Seventh-day Adventist. Ìṣipopada àwọn Millerite parí ní òfin àti ní ọ̀nà ìṣẹ̀múṣẹ́ ní oṣù Karùn-ún ọdún 1863, àti ní ọdún náà ni a kọ ìbúra Mose sílẹ̀, àsọtẹ́lẹ̀ nípa ẹrú. Ẹni tí ó bá ní etí, jẹ́ kí ó gbọ́.

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

Ní àkókò yìí, ó lè jẹ́ ohun tó ní ìmọ̀lára láti pèsè àkótán kékeré kan nípa “ìbúra Mose” gẹ́gẹ́ bí wòlíì Dáníẹ́lì ṣe pè é.

> 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.

> Bẹ́ẹ̀ ni, gbogbo Ísírẹ́lì ti rú òfin rẹ kọjá, àní nípa yíyapa kúrò, kí wọ́n má bàa gbọ́ ohùn rẹ; nítorí náà, a ti da ègún náà sórí wa, àti ìbúra tí a kọ sínú òfin Mósè ìránṣẹ́ Ọlọ́run, nítorí pé a ti ṣẹ̀ sí i. 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, ẹni tí Gabriẹli àti àwọn áńgẹ́lì mìíràn ń tọ́sọ́nà fún bí ó ṣe ń kẹ́kọ̀ọ́ Ọ̀rọ̀ Ọlọ́run, ni a kọ́kọ́ darí sí “àkókò méje” ti Lefitiku ogún-ún àti mẹ́fà. Ẹ̀rí Miller ni pé nínú ìkẹ́kọ̀ọ́ rẹ̀ nípa Bíbélì, ó bẹ̀rẹ̀ nínú ìwé Jẹ́nẹ́sísì, nítorí náà ó hàn gbangba pé ó dé Lefitiku pẹ̀lú kí ó tó dé ọdún ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ti Dáníẹ́lì orí kẹjọ ẹsẹ̀ kẹ́rìnlá. Bíbélì nìkan àti ìtòkasí Cruden ni ó lò pátápátá.

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.

Kónkọdánsì Cruden kò ní àwọn ìtọ́kasí kankan sí àwọn ọ̀rọ̀ Hébérù tàbí Gíríìkì tí a túmọ̀ lẹ́yìn náà sí Gẹ̀ẹ́sì inú Bíbélì King James. Miller ka “àyíká ọ̀rọ̀” ẹsẹ̀ tí ó ń kẹ́kọ̀ọ́ gẹ́gẹ́ bí ìtọ́sọ́nà fún òye rẹ̀ nípa ọ̀rọ̀ kan tàbí ẹsẹ Ìwé Mímọ́ kan. Nígbà tí ó dé sí òye rẹ̀ nípa “àwọn àkókò méje,” ó rọrùn gidigidi láti rí i pé àyíká ọ̀rọ̀ fún “àwọn àkókò méje” inú orí kẹrìndínlọ́gbọ̀n ti Lefitiku ni orí karùndínlọ́gbọ̀n.

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.”

Orí kọkànlélógún ṣàlàyé ìsinmi ilẹ̀ náà, Jùbílì àti àwọn òfin ìrú. Àwọn òfin inú orí kọkànlélógún jẹ́ apá kan nínú “òfin Mósè, ìránṣẹ́ Ọlọ́run” tí ó ń mú ìbùkún wá bí a bá gbọ́ràn sí i, àti “èébú” bí a kò bá gbọ́ràn sí i. Nínú orí kẹrìndínlọ́gbọ̀n, èébú “àkókò méje” dọ́gba pẹ̀lú ẹgbẹ̀rún méjì àti ọgọ́rùn-ún márùn-ún ọdún méjìdínlógún, a sì gbé e kalẹ̀ nínú àyíká tí ó ṣe kedere ti àwọn òfin nípa ìsinmi ilẹ̀ náà àti àwọn ìlànà ìrú. Nínú orí kẹrìndínlọ́gbọ̀n, a pè ìjìyà náà ní “ìjà májẹ̀mú mi.”

> 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.

> Nígbà náà, èmi pẹ̀lú yóò rìn lòdì sí yín, èmi yóò sì tún jẹ yín ní ìyà ní ìgbà méje nítorí ẹ̀ṣẹ̀ yín. Èmi yóò sì mú idà wá sórí yín, tí yóò gbẹ̀san ìjà májẹ̀mú mi: nígbà tí a bá sì kó yín jọ sínú àwọn ìlú yín, èmi yóò rán àjàkálẹ̀-àrùn sí àárín yín; a ó sì fi yín lé lọ́wọ́ ọ̀tá. Lefitiku 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.

Nínú àyíká ọ̀rọ̀ náà, “májẹ̀mú” tí Ọlọ́run ní “ìjà” lé lórí yóò jẹ́ májẹ̀mú tí a ti mẹ́nu kàn tẹ́lẹ̀ nínú orí kẹ́ẹ̀ẹ́dógún. A ń pe ìjìyà ìgbà méje náà ní “ìjà” “májẹ̀mú” Ọlọ́run, àti “èébú” tí a so mọ́ ọn ni pé a ó “fi Israẹli lé ọwọ́” àwọn ọ̀tá wọn; àti nígbà tí wọ́n bá ti wà ní ilẹ̀ àwọn ọ̀tá náà, (gẹ́gẹ́ bí Dáníẹ́lì ṣe rí,) Israẹli yóò di ẹrú àwọn ọ̀tá wọn.

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.”

Nígbà tí Mósè kọ Lẹ́fítíkù orí kẹrìndínlọ́gbọ̀n, Ísírẹ́lì ìgbàanì ṣẹ̀ṣẹ̀ ni a ti gbà wọ́n sílẹ̀ kúrò nínú ẹrú ilẹ̀ Íjíbítì, àti àwọn ìlànà ẹrú tí a ṣàpẹẹrẹ wọn nínú orí kẹ́ẹ̀ẹ́dógún yóò mú ìbùkún tàbí ègún wá. Ísírẹ́lì ìgbàanì kò ṣe àwọn òfin Jùbílì rárá, àti ní ìkẹyìn, àwọn ìjọba àríwá àti gúúsù ni a túká fún “ìgbà méje” gẹ́gẹ́ bí ìmúṣẹ ohun tí Dáníẹ́lì pè ní “ègún Mósè.”

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.

Ìbáṣepọ̀ májẹ̀mú láàárín Ọlọ́run àti Ísírẹ́lì, èyí tí ó bẹ̀rẹ̀ pẹ̀lú ìnṣè wọn ní Íjíbítì, parí pẹ̀lú ìnṣè wọn sí Ásíríà àti Bábílónì. “Àkókò méje” tí ó lòdì sí ìjọba àríwá parí ní ọdún 1798, àti “àkókò méje” tí ó lòdì sí ìjọba gúúsù parí ní ọdún 1844. Ibùdó ìbẹ̀rẹ̀ fún àwọn àkókò méjèèjì yìí ni a tọ́ka sí nínú Isaiah orí keje pẹ̀lú àsọtẹ́lẹ̀ ọdún márùndínlọ́gọ́ta tí Isaiah kéde fún Ahasi ọba Júdà ní ọdún 742 ṣáájú Kristi.

> 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.

> Nítorí orí Síríà ni Damásíkù, orí Damásíkù sì ni Résínì; ní ọdún mẹ́rìndínlọ́gọ́ta sí márùn-ún, a ó sì fọ́ Éfúrémù tán, kí ó má bàa jẹ́ ènìyàn mọ́. Orí Éfúrémù sì ni Samáríà, orí Samáríà sì ni ọmọ Rẹ́málíà. Bí ẹ̀yin kò bá gbàgbọ́, dájúdájú a kì yóò mú yín dúró ṣinṣin. Isaiah 7:8, 9.

Isaiah had identified that “within” sixty-five years from the time when the prophecy was set forth in 742 BC, the northern kingdom would be broken. Nineteen years later in 723 BC the northern kingdom of Israel was taken into slavery by the king of Assyria and forty-six years later the king of Babylon took the southern kingdom of Judah into slavery in 677 BC. The prophecy of sixty-five years produces six historical waymarks. The first is 742 BC when the prediction is set forth. Nineteen years later in 723 BC, the northern kingdom was taken into slavery by the Assyrians. Forty-six years later in 677 BC the southern kingdom was taken into slavery by the Babylonians. The first twenty-five hundred and twenty years that began in 723 BC then ended in 1798. Then is 1844 the twenty-five hundred and twenty years that began in 677 BC concluded. From 1844, the prediction extended nineteen years to 1863 in order to complete the entire prophetic structure, for when the Alpha and Omega marked nineteen years to begin the prophetic structure there must be nineteen years to reach its end.

Aisaya ti sọ̀rọ̀ rẹ̀ di mímọ̀ pé “láàárín” ọdún márùndínlọ́gọ́rin láti àkókò tí a ti sọ àsọtẹ́lẹ̀ náà jáde ní 742 BC, ìjọba àríwá yóò fọ́. Ọdún mọ́kàndínlógún lẹ́yìn náà ní 723 BC, a mú ìjọba àríwá ti Ísírẹ́lì lọ sí ìgbèkùn nípasẹ̀ ọba Ásíríà, àti ọdún mẹ́rìndínláàádọ́ta lẹ́yìn náà, ọba Bábílónì mú ìjọba gúúsù ti Júdà lọ sí ìgbèkùn ní 677 BC. Àsọtẹ́lẹ̀ ọdún márùndínlọ́gọ́rin náà mú àwọn àmì-ọ̀nà ìtàn mẹ́fà jáde. Èyí àkọ́kọ́ ni 742 BC nígbà tí a ti sọ ìkìlọ̀ náà jáde. Ọdún mọ́kàndínlógún lẹ́yìn náà ní 723 BC, a mú ìjọba àríwá lọ sí ìgbèkùn nípasẹ̀ àwọn ará Ásíríà. Ọdún mẹ́rìndínláàádọ́ta lẹ́yìn náà ní 677 BC, a mú ìjọba gúúsù lọ sí ìgbèkùn nípasẹ̀ àwọn ará Bábílónì. Nígbà náà ni àkọ́kọ́ ẹgbẹ̀rún méjì lé ọ̀ọ́dún márùnlélógún àti ogún tí ó bẹ̀rẹ̀ ní 723 BC parí ní 1798. Nígbà náà sì ni ní 1844 ẹgbẹ̀rún méjì lé ọ̀ọ́dún márùnlélógún àti ogún tí ó bẹ̀rẹ̀ ní 677 BC parí. Láti 1844, àsọtẹ́lẹ̀ náà gùn síwájú fún ọdún mọ́kàndínlógún dé 1863 kí ó lè parí gbogbo àkópọ̀ àsọtẹ́lẹ̀ náà, nítorí nígbà tí Áfà àti Ωmẹ́gà samisi ọdún mọ́kàndínlógún láti bẹ̀rẹ̀ àkópọ̀ àsọtẹ́lẹ̀ náà, ó gbọdọ̀ sí í jẹ́ pé ọdún mọ́kàndínlógún wà láti dé òpin rẹ̀.

Ancient Israel was delivered from the slavery of Egypt and through disobedience both the northern and southern kingdoms were returned to slavery. The prophecies transcend from the prophetic history of ancient literal Israel to modern spiritual Israel and in so doing the theme of all the prophetic waymarks is slavery.

A gba Ísírẹ́lì àtijọ́ là kúrò nínú ẹrú Íjíbítì, àti nípasẹ̀ àìgbọ́ràn ni a tún mú ìjọba àríwá àti ti gúúsù padà sínú ẹrú. Àwọn àsọtẹ́lẹ̀ náà ń kọjá láti inú ìtàn àsọtẹ́lẹ̀ ti Ísírẹ́lì gidi àtijọ́ sí Ísírẹ́lì ti ẹ̀mí òde òní, àti nípa bẹ́ẹ̀, kókó-ọ̀ràn gbogbo àwọn àmì-ọ̀nà àsọtẹ́lẹ̀ ni ẹrú.

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.

Àsọtẹ́lẹ̀ inú Isaiah méje ni Isaiah fi hàn fún ọba búburú Ahazi ní ọdún 742 Ṣ.K., nígbà tí a ń tọ́ka sí ogun abẹ́lé kan tí ó ń bọ̀ láàárín àríwá àti gúúsù. Ìjọba gúúsù ti Ahazi ni ilẹ̀ ológo gidi-gangan ti Ísírẹ́lì àtijọ́. Ní ọdún 1798, ilẹ̀ ológo ti ẹ̀mí nínú àsọtẹ́lẹ̀ Bíbélì bẹ̀rẹ̀ sí í ṣàkóso gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Nígbà tí àkókò méje sí ilẹ̀ ológo gidi-gangan parí ní 1844, nígbà náà sì ni, gẹ́gẹ́ bí ó ti rí nínú ìtàn ọba Ahazi, ogun abẹ́lé kan ń bọ̀. Ní ọdún 1844, ìrúkèrúdò àwọn ẹgbẹ́ òṣèlú tí ń yapa sílẹ̀ tí wọ́n sì ń dá àjọṣepọ̀ sílẹ̀ ti fẹ́rẹ̀ẹ́ túbọ̀ balẹ̀ pátápátá sínú ẹgbẹ́ méjì ti ìmòye òṣèlú. Ní ti ọ̀ràn ẹrú, àwọn Democrat jẹ́ ti ìfẹ́hàn ẹrú, àwọn Republican sì jẹ́ ti ìkọ̀là sí ẹrú. Láti 1798 títí dé ìbẹ̀rẹ̀ ogun abẹ́lé ní 1860, ìlànà ìdàgbàsókè ẹgbẹ́ méjì ti àwọn ẹgbẹ́ òṣèlú ti ti wá sí ìpinnu.

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.

Ahasi dúró fún ilẹ̀ ológo gẹ́gẹ́ bí òtítọ́ gangan, nítorí náà ó sì jẹ́ àpèjúwe ilẹ̀ ológo ti ẹ̀mí. Ìtàn Ahasi jẹ́ àpèjúwe ìtàn àsọtẹ́lẹ̀ níbi tí a ti kéde àsọtẹ́lẹ̀ náà ní ọdún 742 BC, nítorí náà ó sì jẹ́ àpèjúwe ìtàn náà níbi tí àsọtẹ́lẹ̀ náà ti parí. Nínú ìtàn ìbẹ̀rẹ̀, ìjọba àríwá tí ó ní àwọn ẹ̀yà mẹ́wàá nínú ti yapa kúrò lọ́dọ̀ àwọn ẹ̀yà méjì yòókù gẹ́gẹ́ bí ìfarahàn ìtakò sí ìjọba tí Ọlọ́run ti fi ìdásílẹ̀ múlẹ̀ ti àwọn ẹ̀yà méjì gúúsù náà. Àwọn ẹ̀yà mẹ́wàá àríwá náà ti dá àjọṣepọ̀ kan pọ̀ pẹ̀lú Siria, èyí tí ó jẹ́ àpèjúwe ìfẹ̀sọ̀kan láàárín àjọṣepọ̀ gúúsù náà àti agbára kan tí a fi Siria ṣàfihàn nípa àmì.

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.

Àkótán kúkúrú yìí ń fi hàn pé “àkókò méje” tí ó wà nínú Lefitíkù ogúnlélógún jẹ́ ìlérí májẹ̀mú tí ó gbékalẹ̀ bóyá ìbùkún fún ìgbọràn tàbí “èébú” ìrùsókè fún àìgbọràn. Ìjọba àríwá àti ti gúúsù bẹ̀rẹ̀ pọ̀ gẹ́gẹ́ bí orílẹ̀-èdè kan tí a gbà jáde kúrò nínú ìrùsókè, ṣùgbọ́n ní ìparí ọ̀kọ̀ọ̀kan wọn, a tún fi wọn lé e padà sínú ìrùsókè.

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.

Ọdún márùndínlọ́gọ́ta náà ní òpin àwọn àsọtẹ́lẹ̀ ìsìnrú wọ̀nyí parí pẹ̀lú Ísírẹ́lì ti ẹ̀mí ní ilẹ̀ ológo ti ẹ̀mí, ní àárín gbùngbùn gidi ti ogun abẹ́lé kan láàárín àríwá sí gúúsù. Àwọn alátakò nínú ogun abẹ́lé náà jẹ́ ìjọba kan tí ó dá àjọṣepọ̀ sílẹ̀, tí ó sì ya ara rẹ̀ kúrò lọ́dọ̀ ìjọba tí Ọlọ́run fi ìdásílẹ̀ múlẹ̀, tí ó wà ní inú ìjọba tí ó dojú kọ ọ.

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.

Láti ọdún 1798 lọ títí dé ogun abẹ́lé, a mú ìwo ti Ìjọba Olómìnira kọjá nípasẹ̀ ìlànà kan tí ó mú kí a bí ẹgbẹ́ méjì ti àwọn alátakò òṣèlú, tí ń ṣojú fún apá méjì ti ọ̀ràn ẹrú. Àwọn alátakò tí ó faramọ́ ẹrú, tí wọ́n sì ń wá láti tẹ̀síwájú pẹ̀lú ìṣe ẹrú, pàdánù ìjà náà.

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.

Láti ọdún 1798 lọ títí dé ogun abẹ́lé, wọ́n mú ìwo Pùròtẹ́sítánì kọjá nípasẹ̀ ìlànà kan tí ó mú kí ẹgbẹ́ méjì àwọn alátakò ẹ̀sìn jáde, tí wọ́n ṣojú fún ojú méjì ìṣòro ẹrú. Àwọn alátakò tó fara mọ́ ẹrú, tí wọ́n ń wá láti máa tẹ̀síwájú nínú òye àkọ́kọ́ ti àsọtẹ́lẹ̀ nípa ẹrú, ṣẹ́gun ogun náà kọ́.

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

Ní ọdún 1863, ìwo ìsàkóso Olómìnira ṣàṣeyọrí nínú pípa ìṣe ẹrú kúrò.

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

Ní ọdún 1863 ni ìwo ìjọ Pùròtẹ́sítàǹtì ṣàṣeyọrí nínú kíkò ìsọtẹ́lẹ̀ ẹrú sílẹ̀.

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.

Nípa ṣíṣe bẹ́ẹ̀ ni wọ́n kọ iṣẹ́ Miller, Èlíjà fún àkókò rẹ̀. Nípa ṣíṣe bẹ́ẹ̀ pẹ̀lú ni wọ́n tún kọ “ìbúra Mósè,” òkúta ìpìlẹ̀ fún àkókò wọn. Nígbà náà ni a kọ Mósè àti Èlíjà, kí wọ́n lè padà wá ní September 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 àti Omega, onímọ̀-èdè àgbàyanu náà fi àfọwọ́kọ Ọlọ́run tirẹ̀ sílẹ̀ káàkiri ìsọtẹ́lẹ̀ àkókò ti “ìbúra Mose” tí Òun tìkára rẹ̀ kéde gẹ́gẹ́ bí Palmoni, Alákànsí Àgbàyanu náà. Bí ẹ̀yin kò bá gbàgbọ́, dájúdájú a kì yóò fi yín múlẹ̀.

Back to Articles