Verse forty of Daniel eleven is one of the most profound verses in the Bible. It represents the unsealing of the book of Daniel in 1798, 1989 and 2023. The three times the book was unsealed mark the conclusion of a scattering of “seven times.” 1798 marked the conclusion of the twenty-five hundred and twenty years of scattering that began in 723 BC when Assyria carried the northern ten tribes into captivity. 1989 marked the conclusion of 126 years since the rebellion of 1863, when the Seventh-day Adventist Church officially set aside the “seven times” of Leviticus twenty-six. 2023 marked the conclusion of the three and a half days of Revelation eleven’s two witnesses being dead in the street. At the conclusion of the 2,520 years, (the 126 years and the 3½ days—all symbols of the “seven times”) the book of Daniel was unsealed.
Daniel mokapo ya zomi na moko, vɛrsɛ ya ntuku minei, ezali moko ya vɛrsɛ oyo ezali na bozindo mingi kati na Biblia. Ezali komonisa bofungwami lisusu ya buku ya Daniel na 1798, 1989 mpe 2023. Mbala misato oyo buku efungwamaki lisusu ezali kotya elembo ya nsuka ya kopalangana ya “mbala nsambo.” Mobu 1798 etyaki elembo ya nsuka ya mibu nkóto mibale na nkama mitano na tuku mibale ya kopalangana oyo ebandaki na 723 liboso ya Klisto, ntango Asiri amemaki mabota zomi ya nordi na boombo. Mobu 1989 etyaki elembo ya nsuka ya mibu nkama moko na tuku mibale na motoba banda botomboki ya 1863, ntango Lingomba ya Ba-Adventiste ya Mokolo ya Nsambo etikaki na lolenge ya officiel “mbala nsambo” ya Baebele mokapo ya tuku mibale na motoba. Mobu 2023 etyaki elembo ya nsuka ya mikolo misato na ndambo ya Baebele mokapo ya zomi na moko, epai batatoli mibale bazalaki bakufi na balabala. Na nsuka ya mibu 2,520, (mibu 126 mpe mikolo 3½—nyonso bilembo ya “mbala nsambo”), buku ya Daniel efungwamaki lisusu.
Sister White informs us that in 1798 it was needful that men be presented with the events connected with the close of probation. When she records this fact, she is identifying parallel histories, for she also represents the message of the last days as the events connected with the close of probation. Speaking of Millerite history she records:
Wáqʼi White achiky us, 1798 tamáani, probation áakʼeih kʼehgo yee nitsáhákeesígíí bee hazʼą́ doo nidaasháhígíí biniinaa hastiin baa haneʼ da. Háadę́ę́ʼ tʼáá íiyisí biniiyé yáhootʼééłgo, áádóó tʼáá íiyisí bił hazʼą́ągo bee ákótʼéego nitsáhákeesígíí binaanish yiká adeeshłį́, dóó tʼáá ajiłiiʼígíí éí probation áakʼeih kʼehgo yee nitsáhákeesígíí bee hazʼą́. Millerite history biniiyé yáhootʼééłgo, díí jííkʼehgo íiyisí yáhootʼééł:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Waranqa kayqa runakunaq peligronninman rikch’achisqa kananpaqmi kasqa; chaymanta hatarichisqa kananpaqmi, graciaq p’unchaynin tukukuyninwan tupaq solemn ruwanakunapaq wakichikunankupaq.” The Great Controversy, 310.
Speaking of the last days she records:
अंतिम दिनों की चर्चा करते हुए वह लिखती है:
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
«Kohnynry ha ba arañ e groaz, ar Salver a zisplegas d’e ziskibien e oa dleet dezhañ bezañ lakaet d’ar marv ha bezañ adsavet adalek ar bez, hag aelez a oa eno evit moulañ e c’herioù war speredoù ha kalonoù. Met an diskibien a selle ouzh un dieubidigezh amzerel diouzh ar yev roman, ha ne c’hellent ket gouzañv ar soñj e rankje Hennezh ma oa kreizennet ennañ o holl spiadoù bezañ o c’houzañv ur marv dismegañsus. Ar gerioù o doa ezhomm da zerc’hel soñj anezho a voe kaset er-maez eus o speredoù; ha pa zeuas amzer an amprouadenn, e kavas anezho digempennet. Marv Jezuz a zistrujas o spiadoù ken klok ha pa ne vije ket bet roet dezho ur c’hemenn a-raok. Evel-se er brofedoù e vez digoret an dazont dirazomp ken sklaer hag ma voe digoret dirak an diskibien dre c’herioù ar C’hrist. An darvoudoù liammet ouzh kloz ar prantad a c’hrad hag ouzh labour an emgempenn evit mare an anken, a zo diskouezet sklaer. Met ar multitudezhioù n’o deus muioc’h a gompren eus ar wirionezioù pouezus-se eget pa ne vefent ket bet diskuliet biskoazh. Satan a seller ouzh pep argraf a rafe anezho fur evit ar silvidigezh, evit e ziwall kuit anezhañ, ha mare an anken a gavo anezho dic’houest.» The Great Controversy, 595.
The Millerite message was unsealed in 1798 and it presented “the events connected with the close of probation.” When speaking of the last days, she applies the history of the disciples to illustrate the fact that “the events connected with the close of probation” are what make men wise unto salvation, but are not understood. The messages that were unsealed in 1798, 1989 and 2023 were messages that identified the “events connected with the close of probation.”
A ongʉr Mɨllɛraɨt dʉngʉnɨt a 1798, na a tɛr “ɨvɛnts kɔnɛktɨd wɨt ðə kloʊs ɔv prəbeɪʃən.” Kɔk ɨnɨt əkɨrɨsɨɛt ɨnɛŋ a las deɨs, a kɨtɔr a ɔsɔrʉt ɔwɔkɔrɔt a dɨsaɨpʉls tɔ ɨlʉstrɛt ðə fakt tɛ “ɨvɛnts kɔnɛktɨd wɨt ðə kloʊs ɔv prəbeɪʃən” a ɨnʉt mɛɲ wais antu sɛlveɪʃən, akɨ nɨ kɨpɨm. A dʉngʉnɨk chɛ mʉn a 1798, 1989, na 2023, tʉm dʉngʉnɨk chɛ mʉrɛ “ɨvɛnts kɔnɛktɨd wɨt ðə kloʊs ɔv prəbeɪʃən.”
Verse forty represents a historical line when the book of Daniel is unsealed three times. In 1798 Daniel’s vision of the Ulai River representing chapters seven through nine was unsealed. In 1989 Daniel’s vision of the Hiddekel River representing chapter ten through twelve was unsealed. In 2023 the hidden history of verse forty of Daniel eleven was unsealed.
ئەیەتی چل داستانێکی مێژوویی نیشان دەدات کە لەوەدا کتێبی دانیال سێ جار کراوەتەوە. لە ساڵی 1798دا بینینی دانیال سەبارەت بە ڕووباری ئولای، کە نوێنەرایەتی بەشەکانی حەوت تا نۆ دەکات، کراوەتەوە. لە ساڵی 1989دا بینینی دانیال سەبارەت بە ڕووباری هیددەکەل، کە نوێنەرایەتی بەشی دە تا دوازدە دەکات، کراوەتەوە. لە ساڵی 2023دا مێژووی شاراوەی ئەیەتی چل لە دانیال یازدە کراوەتەوە.
The history of verse forty represents 1798 unto the Sunday law of verse forty-one, which is the history of the United States that is also the earth beast of Revelation thirteen, the false prophet of Revelation sixteen and the sixth kingdom of Bible prophecy. The same history represented in verse forty of Daniel eleven is also represented in one verse in the book of Revelation.
A historia do versículo quarenta representa 1798 até a lei dominical do versículo quarenta e um, que é a história dos Estados Unidos, os quais também são a besta da terra de Apocalipse treze, o falso profeta de Apocalipse dezesseis e o sexto reino da profecia bíblica. A mesma história representada no versículo quarenta de Daniel onze também é representada em um versículo no livro de Apocalipse.
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.
Tee ndǝgǝra mǝsǝl ay-aḍu degma si tǝmǝlku; kaab nsa sǝhni ʾakalasat zallawo, inki ʾakka nǝbari yǝzarǝb neberu። ራእይ 13፥11።
This verse, as in verse forty is the history that begins with the Alien and Sedition Acts of 1798 and ends with the Sunday law when the nation speaks as a dragon, a history that begins when papal Rome is taken off the throne and ends when papal Rome is restored to the throne. The history represented by both Revelation 13:11 and Daniel 11:40 begins with the removal of the fifth kingdom of Bible prophecy and ends with the removal of the sixth kingdom of Bible prophecy.
Hegok we, páy béemaki ànwúsóm bi a ɛwɔ nkyekyem aduanan no mu no, yɛ abakɔsɛm a efi 1798 mu Alien and Sedition Acts no ase na ɛba awiei wɔ Sunday law no mu bere a ɔman no kasa sɛ ɔtweaseɛ no, abakɔsɛm a efi bere a wotuu papal Rome fii ahengua no so ase na ɛba awiei bere a wɔsan de papal Rome tena ahengua no so. Abakɔsɛm a Nyiadekyerɛ 13:11 ne Daniel 11:40 nyinaa gyina hɔ ma no fi Bible nkɔmhyɛ ahenni a ɛto so anum no yi fi hɔ no ase na ɛba awiei wɔ Bible nkɔmhyɛ ahenni a ɛto so asia no yi fi hɔ no mu.
The “seventy” years which Babylon reigned as the first kingdom of Bible prophecy unto the second kingdom of Bible prophecy represents the history of verse forty from 1798 unto the Sunday law.
«يەتمىش» يىل، يەنى بابىل مۇقەددەس كىتاب پەيغەمبەرلىكىدىكى بىرىنچى پادىشاھلىق سۈپىتىدە ھۆكۈمرانلىق قىلغان مەزگىلدىن تارتىپ، مۇقەددەس كىتاب پەيغەمبەرلىكىدىكى ئىككىنچى پادىشاھلىققىچە بولغان دەۋر، 1798-يىلدىن يەكشەنبە قانۇنىغىچە بولغان قىرىق-ئايەتنىڭ تارىخىنى ئىپادىلەيدۇ.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Og det skal skje på den dag at Tyrus skal være glemt i sytti år, etter dagene til én konge; etter enden på sytti år skal Tyrus synge som en skjøge. Ta en harpe, gå omkring i byen, du skjøge som har vært glemt; la det lyde søt musikk, syng mange sanger, så du kan bli husket. Og det skal skje etter enden på sytti år, at Herren skal se til Tyrus, og hun skal vende tilbake til sin horelønn og drive hor med alle verdens riker over hele jordens overflate. Jesaja 23:15–17.
The history of 1798 unto the Sunday law is also the history when the whore of Tyre is forgotten as recorded in Isaiah twenty-three, which expresses the period as “seventy years” and as the “days of one king.” From Nebuchadnezzar to Belshazzar the first kingdom of Bible prophecy reigned, thus typifying the sixth kingdom of Bible prophecy who began as a lamb but ends up speaking as a dragon. Nebuchadnezzar represents a follower of the lamb and Belshazzar a follower of the dragon.
1798-bəneke Bazar künü qanunına qədərke tarix, solay-aq Işaýa 23-te jazılğan Tire jezbeşesiniñ umıtılğan kezeñiniñ tarıxı bolıp tabıladı; ol bul kezeñdi “jetpis jıl” dep te, “bir patşanıñ künderi” dep te bildir edi. Nevuxodonosordan Belşassarğa deyin İncil peyğambarlıǵınıñ birinşi patşalığı ústemdik etti; osılayşa, bastapqıda qozyşa tärizdi bolıp, soñında aydaharday söyleytin İncil peyğambarlıǵınıñ altınşı patşalığınıñ beýnesin körsetti. Nevuxodonosor qozyşağa ergendıñ, al Belşassar aydaharğa ergendıñ beýnesi bolıp tabıladı.
The history of 1798 unto the Sunday law is also the history of the three angels of Revelation fourteen, beginning with the reformation of the Millerites and ending with the reformation of the one hundred and forty-four thousand. The message of the three angels is the judgment hour message. The Millerites announced the events connected with the opening of the judgment and the one hundred and forty-four thousand announce the events connected with the close of probation.
A historia a 1798 asta a lei dominical es tamben la historia del tres angeles de Revelation catorze, comenzando con la reformation del Millerites e terminando con la reformation del cento quaranta e quatro mil. Le message del tres angeles es le message del hora del judicio. Le Millerites annunciava le eventos connectite con le apertura del judicio e le cento quaranta e quatro mil annuncia le eventos connectite con le clausura del probation.
The events connected with the close of probation are portrayed upon internal and external lines of prophecy, and the events take place primarily in the history represented by verse forty of Daniel eleven. The events of verse forty end at the Sunday law in the United States, so the events of the final ingathering of God’s other children who are still in Babylon is not represented in verse forty; still the crisis that then confronts the world has just finished in the United States. Those events represent the judgment upon the United States and the purification of God’s church in advance of the church being lifted up as an ensign.
ፈተናው የሚዘጋበትን ጊዜ የሚመለከቱ ክስተቶች በትንቢት ውስጣዊና ውጫዊ መስመሮች ላይ ተገልጠው ይታያሉ፤ እነዚህም ክስተቶች በዋነኝነት በዳንኤል አሥራ አንድ ቁጥር አርባ የሚወከለው ታሪክ ውስጥ ይከናወናሉ። የቁጥር አርባ ክስተቶች በአሜሪካ ውስጥ በእሑድ ሕግ ላይ ይደርሳሉ፤ ስለዚህ አሁንም በባቢሎን ያሉ ሌሎች የእግዚአብሔር ልጆች የመጨረሻ መሰብሰብ ክስተቶች በቁጥር አርባ አይወከሉም፤ ነገር ግን በዚያን ጊዜ ዓለምን የሚጋፈጠው ቀውስ ገና በአሜሪካ ውስጥ ተፈጽሞ ያበቃ ይሆናል። እነዚያ ክስተቶች ቤተ ክርስቲያኒቱ እንደ ዓላማ ከፍ ከማድረግዋ በፊት በአሜሪካ ላይ የሚመጣውን ፍርድና የእግዚአብሔር ቤተ ክርስቲያን መንጻት ይወክላሉ።
The internal events connected with the close of probation identify Christ’s work as High Priest in finishing the mystery of God among His last day people. The external events identify the role of the United States in restoring power to the papacy. The entire history of the United States as the sixth kingdom of Bible prophecy, the entire history of Laodicea occurs during the history represented by verse forty.
Притәмә аныҟәстәи аусмҩаԥгатәқәа Христос Иаҳаракыра Иԥшьазагьы иус аилкаарала ирдыррауеит, аҵыхәтәантәи амшқәа руаажәлар рыбжьара Анцәа Имакьана аиқәыршәараҿы. Адәахьтәи аусмҩаԥгатәқәа Америкатәи Еидгыла апапацәара амч аиҭашьақәыргылараҿы иааннакыло аҭыԥ адыррауеит. Абиблиа аԥааимбаратәраҿы Америкатәи Еидгыла афбатәи аҳраҳраҳра еиԥш иҟоу иазку аҭоурых зегь, Лаодикиа аҭоурых зегь, аҩажәашәабатәи аверстә иӡырго аҭоурых аҩнуҵҟа имҩаԥысуеит.
The internal and external lines within verse forty are represented by the two horns of the earth beast. The horn of Republicanism is the external line and the horn of Protestantism is the internal line. Both lines exist within the history of the sixth kingdom, and at the conclusion of the history of the sixth kingdom God’s judgment is brought upon both the Protestant and Republican horns. The message that identifies the events connected with the close of probation is the message that identifies the events that are brought upon the United States as it fills up its cup of probationary time. The message that identifies the events connected with the close of probation is also the message that identifies the events that are brought upon Seventh-day Adventism as it fills up its cup of probationary time.
ಬರ್ಸು ನಾಲ್ವತ್ತಿನೊಳಗಿನ ಆಂತರಿಕ ಮತ್ತು ಬಾಹ್ಯ ರೇಖೆಗಳು ಭೂಮಿಯ ಮೃಗದ ಎರಡು ಕೊಂಬುಗಳ ಮೂಲಕ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟಿವೆ. ಗಣರಾಜ್ಯವಾದದ ಕೊಂಬು ಬಾಹ್ಯ ರೇಖೆಯಾಗಿದ್ದು, ಪ್ರೊಟೆಸ್ಟಾಂಟಿಸಮ್ನ ಕೊಂಬು ಆಂತರಿಕ ರೇಖೆಯಾಗಿದೆ. ಈ ಎರಡೂ ರೇಖೆಗಳು ಆರನೆಯ ರಾಜ್ಯದ ಇತಿಹಾಸದೊಳಗೆ ಅಸ್ತಿತ್ವದಲ್ಲಿವೆ; ಮತ್ತು ಆರನೆಯ ರಾಜ್ಯದ ಇತಿಹಾಸದ ಸಮಾಪ್ತಿಯಲ್ಲಿ ದೇವರ ನ್ಯಾಯತೀರ್ಪು ಪ್ರೊಟೆಸ್ಟಾಂಟ್ ಮತ್ತು ಗಣರಾಜ್ಯವಾದಿ ಎರಡೂ ಕೊಂಬುಗಳ ಮೇಲೂ ತರಲ್ಪಡುತ್ತದೆ. ಪರೀಕ್ಷಾಕಾಲದ ಮುಕ್ತಾಯಕ್ಕೆ ಸಂಬಂಧಿಸಿದ ಘಟನೆಗಳನ್ನು ಗುರುತಿಸುವ ಸಂದೇಶವೇ, ತನ್ನ ಪರೀಕ್ಷಾಕಾಲದ ಅವಧಿಯ ಪಾತ್ರೆಯನ್ನು ತುಂಬಿಸುತ್ತಿರುವಾಗ ಅಮೆರಿಕ ಸಂಯುಕ್ತ ಸಂಸ್ಥಾನಗಳ ಮೇಲೆ ತರಲ್ಪಡುವ ಘಟನೆಗಳನ್ನು ಗುರುತಿಸುವ ಸಂದೇಶವಾಗಿದೆ. ಪರೀಕ್ಷಾಕಾಲದ ಮುಕ್ತಾಯಕ್ಕೆ ಸಂಬಂಧಿಸಿದ ಘಟನೆಗಳನ್ನು ಗುರುತಿಸುವ ಸಂದೇಶವೇ, ತನ್ನ ಪರೀಕ್ಷಾಕಾಲದ ಅವಧಿಯ ಪಾತ್ರೆಯನ್ನು ತುಂಬಿಸುತ್ತಿರುವಾಗ ಏಳನೇ ದಿನದ ಅಡ್ವೆಂಟಿಸಮ್ ಮೇಲೆಯೂ ತರಲ್ಪಡುವ ಘಟನೆಗಳನ್ನು ಗುರುತಿಸುವ ಸಂದೇಶವಾಗಿದೆ.
Within the history of verse forty there are three times the book of Daniel is unsealed, and each of the three times produces an internal and external line that presents the events connected with the close of probation. Each of the three waymarks is preceded by a scattering of seven times. Verse forty therefore represents the history of 1798 unto the Sunday law, and the prophetic waymarks within that history are the “events connected with the close of probation.” Within the history of verse forty the internal line represents a transition from Philadelphia unto Laodicea at the beginning and a transition from Laodicea to Philadelphia at the ending. The beginning represented a reformatory movement as illustrated by the parable of the ten virgins which typified a reformatory movement at the ending that also fulfilled the parable to the very letter.
आयत चालीस के इतिहास के भीतर दानिय्येल की पुस्तक तीन बार अनमुद्रित की जाती है, और उन तीनों में से प्रत्येक बार एक आंतरिक और एक बाह्य रेखा उत्पन्न होती है, जो अनुग्रह-अवधि की समाप्ति से संबंधित घटनाओं को प्रस्तुत करती है। इन तीनों मार्गचिह्नों में से प्रत्येक से पहले सात समयों का एक तितर-बितर होना घटित होता है। अतः आयत चालीस 1798 से लेकर रविवार-व्यवस्था तक के इतिहास का प्रतिनिधित्व करती है, और उस इतिहास के भीतर के भविष्यद्वाणीगत मार्गचिह्न “अनुग्रह-अवधि की समाप्ति से संबंधित घटनाएँ” हैं। आयत चालीस के इतिहास के भीतर आंतरिक रेखा आरंभ में फिलाडेल्फिया से लौदीकिया तक के संक्रमण का, और अंत में लौदीकिया से फिलाडेल्फिया तक के संक्रमण का प्रतिनिधित्व करती है। आरंभ एक सुधारात्मक आंदोलन का प्रतिनिधित्व करता था, जैसा कि दस कुँवारियों के दृष्टान्त द्वारा दर्शाया गया है, जिसने अंत में भी एक सुधारात्मक आंदोलन का प्रतीकत्व किया, और उस दृष्टान्त को अक्षरशः पूर्ण भी किया।
The Philadelphian Millerite movement began with a fulfillment of the “seven times” of Leviticus twenty-six in 1798, and then another fulfillment of the “seven times” on October 22, 1844. At least by 1856 both James White and Sister White identified the movement as in a Laodicean condition. In the same year new light on the “seven times” was presented in the official church publication that was never finished. “Seven times” was fulfilled in 1798, and thereafter William Miller discovered the “commencement of the chain of truth” as Sister White called it, and the commencement of the chain of truth was the “seven times.” 1798 was a fulfillment of the “seven times,” thereafter Miller makes his foundational discovery of the “seven times” as the book of Daniel is unsealed. After that October 22, 1844 marks another fulfillment of the “seven times, which is in turn followed by a transition in the movement from Philadelphia unto Laodicea in the same year that new light upon the “seven times” is left unfinished. In 1863 what had been the Millerite Philadelphian movement until 1856 when it transitioned into the Millerite Laodicean movement became an legally registered church, largely under the premises and pressures of the Civil War and protecting the youth of the church. The movement ended in 1863 when it became a church. Seven years prior, in 1856 Laodicea set aside a message of new light upon the very topic which was William Miller’s first prophetic discovery.
Ֆիլադելֆիական Միլլերական շարժումը սկսվեց Ղևտական քսանվեցերորդ գլխի «յոթ ժամանակների» մի կատարմամբ՝ 1798 թվականին, ապա՝ «յոթ ժամանակների» մեկ այլ կատարմամբ՝ 1844 թվականի հոկտեմբերի 22-ին։ Առնվազն 1856 թվականին արդեն թե՛ Ջեյմս Ուայթը, թե՛ Քույր Ուայթը նույնացրին շարժումը՝ որպես Լաոդիկեական վիճակի մեջ գտնվող։ Նույն տարում «յոթ ժամանակների» վերաբերյալ նոր լույս ներկայացվեց եկեղեցու պաշտոնական հրատարակության մեջ, որը երբեք չավարտվեց։ «Յոթ ժամանակները» կատարվեցին 1798 թվականին, և դրանից հետո Ուիլյամ Միլլերը հայտնաբերեց «ճշմարտության շղթայի սկիզբը», ինչպես Քույր Ուայթն էր այն անվանում, և ճշմարտության շղթայի սկիզբը «յոթ ժամանակներն» էին։ 1798 թվականը «յոթ ժամանակների» մի կատարում էր, և դրանից հետո, երբ Դանիելի գիրքը բացվեց, Միլլերն անում է «յոթ ժամանակների» իր հիմնարար հայտնագործությունը։ Դրանից հետո 1844 թվականի հոկտեմբերի 22-ը նշանավորում է «յոթ ժամանակների» մեկ այլ կատարում, որին էլ իր հերթին հաջորդում է նույն տարում շարժման անցումը Ֆիլադելֆիայից դեպի Լաոդիկեա, այն նույն տարում, երբ «յոթ ժամանակների» վերաբերյալ նոր լույսը մնում է անավարտ։ 1863 թվականին այն, ինչ մինչև 1856 թվականը եղել էր Միլլերական Ֆիլադելֆիական շարժումը, երբ այն անցում կատարեց դեպի Միլլերական Լաոդիկեական շարժում, դարձավ օրինականորեն գրանցված եկեղեցի՝ մեծապես Քաղաքացիական պատերազմի նախադրյալների ու ճնշումների, ինչպես նաև եկեղեցու երիտասարդությանը պաշտպանելու անհրաժեշտության պայմաններում։ Շարժումն ավարտվեց 1863 թվականին, երբ այն դարձավ եկեղեցի։ Դրանից յոթ տարի առաջ՝ 1856 թվականին, Լաոդիկեան մի կողմ դրեց նոր լույսի մի պատգամ հենց այն թեմայի շուրջ, որը Ուիլյամ Միլլերի առաջին մարգարեական հայտնագործությունն էր։
The Millerite movement and the light that is called “the commencement of the chain of truth,” the light of the “seven times” was opened up to the leadership of the Laodicean movement who gradually set aside a desire to uphold the “seven times” and at the end of seven years (“seven times”) in 1863, a new chart and prophetic message is produced without any reference to the “seven times.”
حرکت میلری و نوری که «آغاز زنجیرۀ حقیقت» نامیده میشود، یعنی نورِ «هفت زمان»، بر رهبریِ جنبش لائودکیه گشوده شد؛ رهبریای که بهتدریج اشتیاقِ نگاهداشتِ «هفت زمان» را کنار نهاد، و در پایانِ هفت سال («هفت زمان») در 1863، نموداری تازه و پیامی نبوی پدید آورد، بیآنکه هیچ اشارهای به «هفت زمان» داشته باشد.
In 1863 the conclusion of Isaiah’s sixty-five year prophecy concluded right where it started, with a civil war between north and south. The issue of slavery in 1863 had been typified by the carrying away of both the northern and southern kingdoms in fulfillment of the “seven times,” and the slavery into which Israel was carried into fitly represented the issues of slavery at the end. 1863 represents the end of the prophetic structure based upon Isaiah’s sixty-five year prophecy.
1863-ás anyubón, Isaías k’uchbalo’ob ts’o’ok u t’aanil sesenta y cinco ja’atskab yéetel ts’o’oksaj tu’ux ka jach k’áat u p’éelaj: yéetel jump’éel guerra civil ichil norte yéetel sur. U tsikbal esclavitud ichil 1863 táan u yáantaj u síimil yéetel u p’íitah le ka’atúul reinoo’ob, le del norte yéetel le del sur, tu cumplimientoil le “siete tiempos”, yéetel le esclavitud tu’ux Israel bin k’uchul ma’alob k’ajóoltik u ts’áaik u chíikulil le ba’alo’ob esclavitud ichil le ts’o’ok. 1863 ku chíikpajal bey u ts’o’okil le estructura profética je’el ojelta’an tumen u t’aanil Isaías ti’ sesenta y cinco ja’atskab.
Thus saith the Lord God, It shall not stand, neither shall it come to pass. 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 7:7–9.
Господь Бог говорит так: это не устоит и не сбудется. Ибо глава Сирии — Дамаск, и глава Дамаска — Рецин; и через шестьдесят пять лет Ефрем перестанет быть народом, будучи сокрушён. И глава Ефрема — Самария, и глава Самарии — сын Ремалии. Если вы не уверуете, то не утвердитесь. Исаия 7:7–9.
Rightly understood this prophecy beginning in 742 BC identifies three waymarks within a sixty-five year span. Two of the waymarks identify the starting points of twenty-five hundred and twenty years of captivity and slavery for both the northern and southern kingdoms of Israel. In 742 BC the northern and southern kingdoms were involved in a civil war, and the northern ten tribes had formed an alliance with Syria to invade the southern kingdom of Judah. Nineteen years later in 723 BC the northern ten tribes were carried into slavery by the Assyrians. Forty-six years later in 677 BC the Assyrians captured Manasseh and took him to Babylon. Twenty-five hundred and twenty years after 723 BC arrives at 1798, the time of the end and beginning of verse forty. Forty-six years later the “seven times” against the southern kingdom that began in 677 BC ended in 1844. Nineteen years later in 1863 the prophetic characteristics of 742 BC are represented to the very letter. A civil war between the northern and southern kingdoms is under way in 742 BC and 1863. In 742 BC the prediction given by Isaiah to wicked King Ahaz was concerning the impending enslavement of both the northern and southern kingdoms, and in 1863, the very center point of the Civil War President Lincoln proclaimed the Emancipation Proclamation beginning the process of ending slavery. The warning given to wicked King Ahaz in 742 BC was given in the literal glorious land typifying the message given by Lincoln in the spiritual glorious land.
ܐܢ ܢܬܒܝܢ ܗܕܐ ܢܒܘܬܐ ܒܙܕܩܐ، ܗܝ ܕܫܪܝܐ ܒܫܢܬ 742 ܩ.ܡ.، ܡܚܘܝܐ ܬܠܬܐ ܐܬܪ̈ܐ ܕܡܥܒܪܐ ܒܓܘ ܬܚܘܡܐ ܕܫܬܝܢ ܘܚܡܫ ܫܢ̈ܝܢ. ܬܪܝܢ ܡܢ ܗܠܝܢ ܐܬܪ̈ܐ ܕܡܥܒܪܐ ܡܙܗܝܢ ܠܢܩܘܕ̈ܐ ܕܫܘܪܝܐ ܕܐܠܦܝܢ ܘܚܡܫܡܐܐ ܘܥܣܪܝܢ ܫܢ̈ܝܢ ܕܫܒܝܐ ܘܥܒܕܘܬܐ ܠܬܪܝܗܘܢ ܡܠܟܘ̈ܬܐ، ܕܓܪܒܝܐ ܘܕܬܝܡܢܐ، ܕܐܝܣܪܐܝܠ. ܒܫܢܬ 742 ܩ.ܡ. ܡܠܟܘ̈ܬܐ ܕܓܪܒܝܐ ܘܕܬܝܡܢܐ ܗܘܝ ܒܩܪܒܐ ܕܐܚ̈ܐ، ܘܥܣܪ ܫܒܛ̈ܐ ܕܓܪܒܝܐ ܥܒܕܘ ܚܕܐ ܒܪܝܬܐ ܥܡ ܣܘܪܝܐ ܕܢܥܠܘܢ ܥܠ ܡܠܟܘܬܐ ܕܬܝܡܢܐ، ܝܗܘܕܐ. ܬܫܥܣܪܐ ܫܢ̈ܝܢ ܒܬܪ ܗܟܢܐ، ܒܫܢܬ 723 ܩ.ܡ.، ܥܣܪ ܫܒܛ̈ܐ ܕܓܪܒܝܐ ܐܫܬܒܝܘ ܠܥܒܕܘܬܐ ܒܐܝܕܐ ܕܐܬܘܪ̈ܝܐ. ܐܪܒܥܝܢ ܘܫܬ ܫܢ̈ܝܢ ܒܬܪ ܗܟܢܐ، ܒܫܢܬ 677 ܩ.ܡ.، ܐܚܕܘܗܝ ܐܬܘܪ̈ܝܐ ܠܡܢܫܐ ܘܐܘܒܠܘܗܝ ܠܒܒܠ. ܐܠܦܝܢ ܘܚܡܫܡܐܐ ܘܥܣܪܝܢ ܫܢ̈ܝܢ ܡܢ ܒܬܪ 723 ܩ.ܡ. ܡܛܝܢ ܠܫܢܬ 1798، ܙܒܢܐ ܕܚܪܬܐ ܘܫܘܪܝܐ ܕܦܣܘܩܐ ܐܪܒܥܝܢ. ܐܪܒܥܝܢ ܘܫܬ ܫܢ̈ܝܢ ܒܬܪ ܗܟܢܐ، “ܫܒܥ ܙܒܢ̈ܝܢ” ܕܥܠ ܡܠܟܘܬܐ ܕܬܝܡܢܐ، ܗܠܝܢ ܕܫܪܝ ܒܫܢܬ 677 ܩ.ܡ.، ܫܠܡܘ ܒܫܢܬ 1844. ܬܫܥܣܪܐ ܫܢ̈ܝܢ ܒܬܪ ܗܟܢܐ، ܒܫܢܬ 1863، ܡܬܚܙܝܢ ܟܝܢ̈ܐ ܢܒܝ̈ܐ ܕܫܢܬ 742 ܩ.ܡ. ܠܐܬܘܬܐ ܟܠܗ̇. ܩܪܒܐ ܕܐܚ̈ܐ ܩܐܡ ܒܝܬ ܡܠܟܘ̈ܬܐ ܕܓܪܒܝܐ ܘܕܬܝܡܢܐ ܒܫܢܬ 742 ܩ.ܡ. ܘܒܫܢܬ 1863. ܒܫܢܬ 742 ܩ.ܡ. ܢܒܝܘܬܐ ܕܝܗܒ ܐܫܥܝܐ ܠܡܠܟܐ ܒܝܫܐ ܐܚܙ ܗܘܬ ܥܠ ܥܒܕܘܬܐ ܩܪܝܒܬܐ ܕܬܪܝܗܘܢ ܡܠܟܘ̈ܬܐ، ܕܓܪܒܝܐ ܘܕܬܝܡܢܐ؛ ܘܒܫܢܬ 1863، ܒܡܨܥܬܐ ܡܡܫܚܬܐ ܕܩܪܒܐ ܕܐܚ̈ܐ، ܦܪܣܡ ܦܪܙܝܕܢܛ ܠܝܢܟܘܠܢ ܐܘܟܪܙܐ ܕܚܐܪܘܬܐ، ܘܫܪܝ ܬܗܪܐ ܕܡܫܠܡܢܘܬܐ ܕܥܒܕܘܬܐ. ܐܙܗܪܬܐ ܕܐܬܝܗܒܬ ܠܡܠܟܐ ܒܝܫܐ ܐܚܙ ܒܫܢܬ 742 ܩ.ܡ. ܐܬܝܗܒܬ ܒܐܪܥܐ ܫܒܝܚܬܐ ܚܫܚܬܐ، ܟܕ ܡܛܦܣܐ ܠܡܣܒܪܢܘܬܐ ܕܐܬܝܗܒܬ ܒܐܝܕܐ ܕܠܝܢܟܘܠܢ ܒܐܪܥܐ ܫܒܝܚܬܐ ܪܘܚܢܝܬܐ.
Seven years after the messages of the “seven times” by Hiram Edson were published in 1856 Adventism produced the 1863 chart which removed the Millerite teaching of the seven times, thus calling into question multitudes of passages where Ellen White teaches that we are to repeat the messages of the Millerites, and also that we are to defend against those messages being attacked. The same year they became a legally registered church. There is more which can be written about 1863 and its prophetic implications, but what I am here noting is that there are several witnesses, both internal and external that identify the rebellion of 1863, whether it be the rebellion of the external with the southern states, or the rebellion of the internal with the rejection of the first foundational truth. 1863 is one of the events within the history of verse forty that represents a waymark that makes up the “events connected with the close of probation.”
Hiram Edson’un “yeddi vaxt” ismarıclarının 1856-cı ildə nəşr olunmasından yeddi il sonra, Adventizm 1863-cü il cədvəlini meydana gətirdi; bu cədvəl Millerçi “yeddi vaxt” təlimini aradan qaldırdı və bununla da Ellen White-ın Millerçilərin ismarıclarını təkrarlamalı olduğumuzu, həmçinin həmin ismarıların hücuma məruz qalmasına qarşı müdafiə etməli olduğumuzu öyrətdiyi saysız-hesabsız parçaları sual altına qoydu. Elə həmin il onlar hüquqi cəhətdən qeydiyyatdan keçmiş bir kilsəyə çevrildilər. 1863-cü il və onun peyğəmbərlik mənaları barədə yazıla biləcək daha çox şey vardır, lakin burada qeyd etdiyim budur ki, 1863-cü ilin üsyanını müəyyən edən həm daxili, həm də xarici bir neçə şahid vardır; istər cənub ştatları ilə əlaqəli xaricinin üsyanı olsun, istərsə də birinci təməl həqiqətin rəddi ilə əlaqəli daxilinin üsyanı. 1863-cü il, qırxıncı ayənin tarixində olan və “möhlətin bağlanması ilə əlaqəli hadisələr”i təşkil edən yol nişanlarından birini təmsil edən hadisələrdən biridir.
1863 aligns with the beginning of forty years in the wilderness for ancient literal Israel. At the end of the forty years Joshua led ancient Israel into the Promised Land and they brought down Jericho and pronounced a curse upon any who would rebuild Jericho. In 1863 the leadership of Laodicean Adventism rebuilt Jericho. 1863 is represented in the beginning and ending of the forty years in the wilderness. 1863 is a prophetic waymark that ties together history of the external and internal lines of verse forty’s history. There is the seventh church, “a church judged” as the word “Laodicea” means, entering into a period represented by an entire generation dying in the wilderness. At the same point, the first Republican president is beginning the work of freeing the slaves, thus typifying the last Republican Presidents who will implement martial law in a period of crisis leading to what inspiration calls “national ruin.”
1863 އަކީ ބައްޔަށް އަރުކަމުގައި ހަތަރު ދިހަ އަހަރު ބިންމަތީގައި ދުވި އަރުކަމުގެ ސައްހަ އިސްރާއީލުގެ ފެށުމާ ގުޅޭ ވަގުތެކެވެ. ހަތަރު ދިހަ އަހަރުގެ ނިމުމުގައި ޔޫޝަޢު އަރުކަމުގެ އިސްރާއީލު ވަޢުދުގެ ބިންމަށް ވައްދައި، އެއޮތް މީހުން ޔަރީކޯ ދަށައެޅި، އަދި ޔަރީކޯ އަލުން ބިނާކުރާ ކޮންމެ މީހަކަށް ލަޢުނަތެއް އިޢުލާން ކުރިއެވެ. 1863 ގައި ލައޮޑިކިޔާން އެޑްވެންޓިޒަމްގެ ޤިޔާދާ ޔަރީކޯ އަލުން ބިނާކުރިއެވެ. 1863 އަކީ ބިންމަތީގައި ހަތަރު ދިހަ އަހަރު ދުވި އަރުކަމުގެ ފެށުމާއި ނިމުމާ ދެކޮޅުން މަންޒަރުކޮށްދޭ އަހަރެކެވެ. 1863 އަކީ ބޭރު އަދި އެތެރެ ދެ ލައިނުގެ ތާރީޚު، ވާސް 40 ގެ ތާރީޚާ ގުޅުވާ ނަބީވެރި މާއިލު ކުރާ ޢަލާމާތެކެވެ. “ލައޮޑިކިޔާ” މި ލަފުޒުގެ މާނަ “ޙުކުމްކުރެވޭ މަންދީރެއް” ކަމަށް ވާ ހުރި، ހަތްވަނަ ބީހުގެ މަންދީރު، ބިންމަތީގައި މުޅި ޖީލެއް މަރުވެ ނިމޭ ވަގުތަކުން މަންޒަރުކޮށްދޭ އެއް ދައުރަކަށް ވަނީ ވަދެފައެވެ. އެ އެއް ނުކުތާގައި، ފުރަތަމަ ރިޕަބްލިކަން ރައީސް ބަރަވެރިން މިނިވަންކުރުމުގެ ކަންތައް ފަށައެވެ؛ އެއީ ފަހު ރިޕަބްލިކަން ރައީސުން ބައްދަލުވުމުގެ ޙާލަތެއްގައި މާޝަލް ލޯ ނަފާޒުކުރާނެ ކަމަށް ނަމޫނާކޮށްދޭއެވެ، އެ ދައުރު އިލްހާމުން “ޤައުމީ ހަލާކު” ކަމަށް ކިޔާ ނިމުމަކަށް މަގު ހަދާނެއެވެ.
In the waymarks of the beginning the waymarks of the end are represented and the events connected with the close of the judgment were typified in the events connected with the opening of the judgment. The rebellion at Kadesh in rejecting the message of Joshua and Caleb at the beginning of the forty years typified the rebellion of Moses’ in striking the Rock at Kadesh at the end of the forty years. 1863 identifies the Sunday law where Laodicea is spewed out of the mouth of the Lord, and where the twenty-five ancient men in Jerusalem are bowing to the sun in Ezekiel chapter eight, and where Shiloh is repeated upon those who trust in the lying words, “the temple of the Lord are we.”
Âcêng nèng têp cêṯ biâk, âcêng nèng têp cêṯ caŋ chhâh a siāng, kâ tûi sîp pêh-kò͘ ê kù-bué liân-hē ê sū-kiāⁿ, tī sîp pêh-kò͘ ê khui-thâu liân-hē ê sū-kiāⁿ tiong sī biáu-sio̍k ê. Tī sì-cha̍p nî ê khui-thâu, Kadesh hit pún pōe-gi̍k, in-ūi khì-chuat Iô-su-a kah Ka-le̍h ê sìn-sit, sī biáu-sio̍k tī sì-cha̍p nî ê kù-bué, Kadesh hit pún Mô͘-se ê pōe-gi̍k, i phah hit tê Chio̍h. 1863 chí-chhut chòe Sunday law, tī hia Laodicea hō͘ Chú tùi-kháu thò͘ chhut-lâi, mā tī hia, Ezekiel chapter eight ê Jerusalem tiong hit jī-cha̍p-gō͘ ê kú-lāng teh pài ji̍t-thâu, koh tī hia, Shiloh lēng-gōa chi̍t pái lîm-kàu hiah-ê ua̍h-khò “phiat-tho͘ ê uân-gí” ê lâng, in kóng, “Chú ê sèng-tiān to̍h sī gún.”
We will continue this study of Panium in the next article.
Kaŋ a ra a kana ka Panium sɛbɛnni in bila i ni article bɔ ni na.