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.
Le verset quarante de Daniel onze est l’un des versets les plus profonds de la Bible. Il représente le descellement du livre de Daniel en 1798, 1989 et 2023. Les trois moments où le livre fut descellé marquent la conclusion d’une dispersion de « sept temps ». L’année 1798 marqua la conclusion des deux mille cinq cent vingt années de dispersion qui commencèrent en 723 av. J.-C., lorsque l’Assyrie emmena en captivité les dix tribus du nord. L’année 1989 marqua la conclusion de 126 années depuis la rébellion de 1863, lorsque l’Église adventiste du septième jour mit officiellement de côté les « sept temps » de Lévitique vingt-six. L’année 2023 marqua la conclusion des trois jours et demi pendant lesquels les deux témoins d’Apocalypse onze furent morts dans la rue. À la conclusion des 2 520 années (des 126 années et des 3½ jours — tous symboles des « sept temps »), le livre de Daniel fut descellé.
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:
Siostra White oznajmia nam, że w roku 1798 konieczne było, aby ludziom przedstawiono wydarzenia związane z zakończeniem czasu próby. Gdy odnotowuje ten fakt, wskazuje na równoległe historie, ponieważ również przedstawia poselstwo dni ostatecznych jako wydarzenia związane z zakończeniem czasu próby. Mówiąc o historii milleryckiej, pisze:
“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.
« Il était nécessaire que les hommes fussent éveillés au sentiment du danger qui les menaçait ; qu’ils fussent incités à se préparer aux événements solennels liés à la clôture du temps de grâce. » The Great Controversy, 310.
Speaking of the last days she records:
Akizungumzia siku za mwisho, anaandika:
“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.
“Непосредно пред Своето распнување Спасителот им објасни на Своите ученици дека Тој треба да биде предаден на смрт и повторно да воскресне од гробот, а ангели беа присутни за да ги втиснат Неговите зборови во умот и во срцето. Но учениците очекуваа временско избавување од римскиот јарем и не можеа да ја поднесат помислата дека Оној во кого беа сосредоточени сите нивни надежи треба да претрпи срамна смрт. Зборовите што требаше да ги помнат беа оттурнати од нивниот ум; и кога дојде времето на искушението, ги затече неподготвени. Смртта на Исуса им ги разурна нивните надежи исто толку целосно како Тој воопшто да не ги беше предупредил однапред. Така и во пророштвата иднината ни е отворена пред нас исто толку јасно како што им беше отворена на учениците преку Христовите зборови. Настаните поврзани со затворањето на времето на милоста и делото на подготовка за времето на неволја се јасно изложени. Но мнозина немаат ништо повеќе разбирање за овие важни вистини отколку да не им биле никогаш откриени. Сатаната внимава да ја одземе секоја импресија што би ги направила мудри за спасение, и времето на неволја ќе ги затече неподготвени.” Големата борба, 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.”
Lubaka lwa baMillerite lwafunguludiwe mu 1798, era lwalangirira “ebintu ebikwatagana n’okuggwaawo kw’ekiseera eky’okusaasirwa.” Bwe aba ayogera ku nnaku ez’enkomerero, akozesa ebyafaayo by’abayigirizwa okulaga amazima nti “ebintu ebikwatagana n’okuggwaawo kw’ekiseera eky’okusaasirwa” bye bifuula abantu abagezi okutuuka eri obulokozi, naye tebitegeerwa. Obubaka obwafunguludiwa mu 1798, 1989 ne 2023 bwali bubaka obwategeereza “ebintu ebikwatagana n’okuggwaawo kw’ekiseera eky’okusaasirwa.”
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.
આયત ચાલીસ એ એવી ઐતિહાસિક રેખાનું પ્રતિનિધિત્વ કરે છે જેમાં દાનિયેલનું પુસ્તક ત્રણ વાર ઉન્મુદ્રિત થાય છે. 1798માં ઉલાઈ નદીનું દાનિયેલનું દર્શન, જે અધ્યાય સાતથી નવ સુધીનું પ્રતિનિધિત્વ કરે છે, ઉન્મુદ્રિત થયું. 1989માં હિદ્દેકેલ નદીનું દાનિયેલનું દર્શન, જે અધ્યાય દસથી બાર સુધીનું પ્રતિનિધિત્વ કરે છે, ઉન્મુદ્રિત થયું. 2023માં દાનિયેલ અગિયારની આયત ચાલીસનો ગુપ્ત ઇતિહાસ ઉન્મુદ્રિત થયો.
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.
Talafaasolopito o le fuaiupu e fasefulu o loo fai ma sui o le vaitaimi mai le 1798 seia oo i le tulafono o le Aso Sa o le fuaiupu e fasefulu ma le tasi, o le talafaasolopito lea o le Iunaite Setete, lea foi o le manu feʻai o le lalolagi o le Faaaliga e sefulutolu, o le perofeta pepelo o le Faaaliga e sefuluono, ma le malo lona ono o valoaga a le Tusi Paia. O lea lava talafaasolopito o loo fai ma sui i le fuaiupu e fasefulu o le Tanielu e sefulutasi, ua fai foi ma sui i le fuaiupu e tasi i le tusi o le Faaaliga.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
“Kisha nikaona mnyama mwingine akipanda kutoka katika nchi; naye alikuwa na pembe mbili mfano wa mwana-kondoo, naye alinena kama joka.” Ufunuo 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.
Lu veesi, me vaka ena veesi ka fasefulu, sai koya na itukutuku ni veika e tekivu ena Alien and Sedition Acts ni 1798 ka vakacavari ena lawa ni Sigatabu ni sa vosa na matanitu me vaka na gata levu, e dua na itukutuku e tekivu ni sa kau tani mai na itikotiko vakaturaga o Roma vakapope ka vakacavari ni sa vakalesui tale kina na itikotiko vakaturaga o Roma vakapope. Na itukutuku e matataka ruarua na Vakatakila 13:11 kei Taniela 11:40 e tekivu ena kau tani ni ikalima ni matanitu ni parofisai vakaivolatabu ka vakacavari ena kau tani ni ikaono ni matanitu ni parofisai vakaivolatabu.
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.
Na “fitopolo” tausaga na pule ai Papelonia o le uluai malo o valoaga a le Tusi Paia seʻia oo i le malo lona lua o valoaga a le Tusi Paia, ua faatusaina ai le talafaasolopito o le fuaiupu e fasefulu mai le 1798 seʻia oo i le tulafono o le Aso Sa.
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.
Et il arrivera, en ce jour-là, que Tyr sera oubliée pendant soixante-dix ans, selon les jours d’un seul roi; au terme de soixante-dix ans, il en sera de Tyr comme de la prostituée: Prends la harpe, fais le tour de la ville, toi, prostituée oubliée; fais entendre de douces mélodies, chante de nombreux cantiques, afin qu’on se souvienne de toi. Et il arrivera, au terme de soixante-dix ans, que le Seigneur visitera Tyr; alors elle retournera à son salaire, et se prostituera avec tous les royaumes du monde sur la face de la terre. Ésaïe 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.
L’histoire de 1798 jusqu’à la loi du dimanche est aussi l’histoire du temps où la prostituée de Tyr est oubliée, ainsi qu’il est rapporté dans Ésaïe vingt-trois, lequel exprime cette période comme « soixante-dix ans » et comme les « jours d’un seul roi ». De Nebucadnetsar à Belshatsar régna le premier royaume de la prophétie biblique, typifiant ainsi le sixième royaume de la prophétie biblique, qui commence comme un agneau, mais finit par parler comme un dragon. Nebucadnetsar représente un disciple de l’Agneau, et Belshatsar un disciple du dragon.
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.
L’histoire qui va de 1798 jusqu’à la loi du dimanche est aussi l’histoire des trois anges d’Apocalypse quatorze, commençant avec la réforme des Millerites et s’achevant avec la réforme des cent quarante-quatre mille. Le message des trois anges est le message de l’heure du jugement. Les Millerites ont annoncé les événements liés à l’ouverture du jugement, et les cent quarante-quatre mille annoncent les événements liés à la clôture du temps de grâce.
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.
Onguddo e xumde probation ndariidi maaɓɓe ndee wonanaama e laylayji annuɗi e jaati ɗee no feewi, e waɗiiji ɗii no waɗata ko ɗum e tariiha ngo aaya gelleeji sappo e go’o e Daniel, aaya 40, ɗum woni. Waɗiiji aaya 40 ɗii no timmii e doka Alahade nder Dowlaaji Dentuɗi Amerik, ngam non waɗiiji moƴƴinde caggal rewɓe goɗɓe Alla ɓe ɗon e Babilon tawaaji ɗii wonaa ko wonanaama nder aaya 40; kono e hanuuji ɗii caɗeele ɗe waɗata yeeso aduna ndee ko ɗum hebbinii e Dowlaaji Dentuɗi Amerik. Waɗiiji ɗii no cindi kiita dow Dowlaaji Dentuɗi Amerik e laaɓtinaaki ekklesiya Alla ko mbele ekklesiya ndee ƴettinee no alamaaru.
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.
Os acontecimentos internos ligados ao encerramento do tempo de graça identificam a obra de Cristo como Sumo Sacerdote ao concluir o mistério de Deus entre o Seu povo dos últimos dias. Os acontecimentos externos identificam o papel dos Estados Unidos na restauração do poder ao papado. Toda a história dos Estados Unidos como o sexto reino da profecia bíblica, toda a história de Laodiceia, ocorre durante a história representada pelo versículo quarenta.
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.
Les lignes interne et externe au sein du verset quarante sont représentées par les deux cornes de la bête de la terre. La corne du républicanisme est la ligne externe, et la corne du protestantisme est la ligne interne. Ces deux lignes existent dans l’histoire du sixième royaume, et à la conclusion de l’histoire du sixième royaume, le jugement de Dieu s’exerce sur la corne protestante comme sur la corne républicaine. Le message qui identifie les événements liés à la clôture du temps de grâce est le message qui identifie les événements amenés sur les États-Unis lorsqu’ils comblent la mesure de leur temps de probation. Le message qui identifie les événements liés à la clôture du temps de grâce est aussi le message qui identifie les événements amenés sur l’adventisme du septième jour lorsqu’il comble la mesure de son temps de probation.
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.
Ndani ya historia ya aya ya arobaini, kuna nyakati tatu ambapo kitabu cha Danieli kinafunguliwa muhuri, na kila moja ya nyakati hizo tatu huzalisha mstari wa ndani na wa nje unaowasilisha matukio yanayohusiana na kufungwa kwa rehema. Kila moja ya alama hizo tatu za kinabii hutanguliwa na kutawanyika kwa nyakati saba. Kwa hiyo aya ya arobaini inawakilisha historia ya mwaka 1798 hadi sheria ya Jumapili, na alama za kinabii zilizo ndani ya historia hiyo ni “matukio yanayohusiana na kufungwa kwa rehema.” Ndani ya historia ya aya ya arobaini, mstari wa ndani unawakilisha mpito kutoka Filadelfia hadi Laodekia mwanzoni na mpito kutoka Laodekia hadi Filadelfia mwishoni. Mwanzo uliwakilisha vuguvugu la matengenezo kama linavyoonyeshwa na mfano wa wanawali kumi, ambao ulifananisha vuguvugu la matengenezo mwishoni ambalo pia lilitimiza mfano huo kwa halisi yake kabisa.
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.
جنبش میلیریِ فیلادلفیایی با تحققی از «هفت زمان»ِ لاویان بیستوشش در سال 1798 آغاز شد، و سپس با تحقق دیگری از «هفت زمان» در 22 اکتبر 1844 ادامه یافت. دستکم تا سال 1856، هم جیمز وایت و هم خواهر وایت این جنبش را در وضعیتی لائودکیهای شناسایی کردند. در همان سال، نور تازهای دربارهٔ «هفت زمان» در نشریهٔ رسمی کلیسا ارائه شد که هرگز به پایان نرسید. «هفت زمان» در 1798 تحقق یافت، و پس از آن ویلیام میلر آنچه را که خواهر وایت «آغاز زنجیرهٔ حقیقت» نامید کشف کرد، و آغاز زنجیرهٔ حقیقت همان «هفت زمان» بود. 1798 تحققی از «هفت زمان» بود؛ پس از آن، هنگامی که کتاب دانیال گشوده میشود، میلر کشف بنیادین خود را دربارهٔ «هفت زمان» انجام میدهد. پس از آن، 22 اکتبر 1844 تحقق دیگری از «هفت زمان» را رقم میزند، که به نوبهٔ خود با گذاری در جنبش از فیلادلفیا به لائودکیه همراه میشود، در همان سالی که نور تازه دربارهٔ «هفت زمان» ناتمام رها شد. در سال 1863، آنچه تا 1856 جنبش میلیریِ فیلادلفیایی بود، هنگامی که به جنبش میلیریِ لائودکیهای انتقال یافت، به کلیسایی که بهطور قانونی به ثبت رسیده بود تبدیل شد، عمدتاً تحت مقتضیات و فشارهای جنگ داخلی و برای حفاظت از جوانان کلیسا. جنبش در 1863 پایان یافت، هنگامی که به یک کلیسا تبدیل شد. هفت سال پیش از آن، در 1856، لائودکیه پیامی از نور تازه را دقیقاً دربارهٔ همان موضوعی کنار نهاد که نخستین کشف نبویِ ویلیام میلر بود.
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.”
Kwaffar Millerite no hanhankɔ a wɔfrɛ no “nokware nkabom no mfiase” no, “mberɛ ason” no hann no, wɔbuee mu maa Laodikea kuw no mpanyimfo; nanso wɔn ankasa de nkakrankakra too wɔn pɛ sɛ wɔbɛkora “mberɛ ason” no so no, na mfe ason no awiei mu (“mberɛ ason”) wɔ afe 1863 mu no, wɔyɛɛ mfonini foforo ne nkɔmhyɛ nkrasɛm foforo a “mberɛ ason” no ho asɛm biara nni mu.
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.
Mnamo 1863, kuguma kwa ubuhanuzi bwa Yesaya bw’imyaka mirongo itandatu n’itanu kwageze ahantu nyene bwatanguriye, ku ntambara y’abanyagihugu hagati y’uburaruko n’ubumanuko. Ikibazo c’ubushumba mu 1863 cari carashushanyijwe no kunyagwa kw’ubwami bw’uburaruko n’ubw’ubumanuko, mu gushitsa kwa “ibihe indwi,” kandi ubushumba Isirayeli yajanywemwo bwaraserura neza ibibazo vy’ubushumba ku mpera. Umwaka wa 1863 userukira iherezo ry’inyubakwa y’ubuhanuzi ishingiye ku buhanuzi bwa Yesaya bw’imyaka mirongo itandatu n’itanu.
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.
Ainsi parle le Seigneur, l’Éternel : Cela ne subsistera pas, et cela n’aura pas lieu. Car la tête de la Syrie, c’est Damas, et la tête de Damas, c’est Retsin ; et dans soixante-cinq ans, Éphraïm sera brisé au point de ne plus être un peuple. Et la tête d’Éphraïm, c’est Samarie, et la tête de Samarie, c’est le fils de Remalia. Si vous ne croyez pas, certainement vous ne serez pas affermis. Ésaïe 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.
Ṣe a lóye asọtẹ́lẹ̀ yìí ní ọ̀nà tí ó tọ́, tí ó bẹ̀rẹ̀ ní ọdún 742 ṣáájú Kristi, ó fi àmì ọ̀nà mẹ́ta hàn nínú àkókò ọdún mẹ́rìndínlọ́gọ́ta. Méjì nínú àwọn àmì ọ̀nà náà ń tọ́ka sí àwọn ibi ìbẹ̀rẹ̀ ọdún ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, ogún ọdún ìgbèkùn àti ẹrú fún ìjọba àríwá àti ìjọba gúúsù Ísírẹ́lì. Ní ọdún 742 ṣáájú Kristi, àwọn ìjọba àríwá àti gúúsù wà nínú ogun abẹ́lé, àwọn ẹ̀yà mẹ́wàá ti àríwá sì ti dá àjọṣepọ̀ pẹ̀lú Síríà láti gbógun ti ìjọba gúúsù Júdà. Ní ọdún mọ́kàndínlógún lẹ́yìn náà, ní 723 ṣáájú Kristi, wọ́n kó àwọn ẹ̀yà mẹ́wàá ti àríwá lọ sí ẹrú ní ọwọ́ àwọn ará Asíríà. Ní ọdún mẹ́rìnlélọ́gọ́rin lẹ́yìn náà, ní 677 ṣáájú Kristi, àwọn ará Asíríà mú Manásè, wọ́n sì kó ọ lọ sí Bábílónì. Ọdún ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, ogún lẹ́yìn 723 ṣáájú Kristi dé sí 1798, àkókò ìpẹ̀yà àti ìbẹ̀rẹ̀ ẹsẹ̀ ogójì. Ní ọdún mẹ́rìnlélọ́gọ́rin lẹ́yìn náà, “àkókò méje” sí i lòdì sí ìjọba gúúsù, tí ó bẹ̀rẹ̀ ní 677 ṣáájú Kristi, parí ní 1844. Ní ọdún mọ́kàndínlógún lẹ́yìn náà, ní 1863, àwọn àbùdá asọtẹ́lẹ̀ ti ọdún 742 ṣáájú Kristi ni a ṣàfihàn déédéé gẹ́gẹ́ bí a ti kọ ọ́. Ogun abẹ́lé kan wà lọ́wọ́ láàárín ìjọba àríwá àti ìjọba gúúsù ní 742 ṣáájú Kristi àti ní 1863. Ní 742 ṣáájú Kristi, àsọtẹ́lẹ̀ tí Isaiah fún Ọba búburú Ahasi jẹ́ nípa ìgbèkùn tó sún mọ́lé ti ìjọba àríwá àti ìjọba gúúsù; àti ní 1863, ní àárín gbùngbùn Ogun Abẹ́lé gan-an, Ààrẹ Lincoln kéde Ìkéde Òmìnira, tí ó bẹ̀rẹ̀ ìlànà ìparí ẹrú. Ìkìlọ̀ tí a fún Ọba búburú Ahasi ní 742 ṣáájú Kristi ni a fún ní ilẹ̀ ògo gidi, tí ó jẹ́ àpẹẹrẹ ìránṣẹ́ tí Lincoln fi ránṣẹ́ ní ilẹ̀ ògo ti ẹ̀mí.
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.”
1856 წელს ჰირამ ედსონის მიერ „შვიდი ჟამის“ შესახებ უწყებების გამოქვეყნებიდან შვიდი წლის შემდეგ ადვენტიზმმა წარმოშვა 1863 წლის სქემა, რომელმაც გააუქმა მილერიტული სწავლება შვიდი ჟამის შესახებ; ამით ეჭვქვეშ დააყენა უთვალავი ადგილი, სადაც ელენ უაიტი ასწავლის, რომ ჩვენ უნდა გავიმეოროთ მილერიტების უწყებანი, და აგრეთვე, რომ უნდა დავიცვათ ისინი ამ უწყებებზე თავდასხმებისაგან. იმავე წელს ისინი იურიდიულად რეგისტრირებულ ეკლესიად იქცნენ. 1863 წლისა და მისი წინასწარმეტყველური მნიშვნელობების შესახებ კიდევ ბევრი შეიძლება დაიწეროს, მაგრამ რასაც მე აქ აღვნიშნავ, ის არის, რომ არსებობს რამდენიმე მოწმე, როგორც შინაგანი, ისე გარეგანი, რომლებიც 1863 წლის აჯანყებას მიუთითებენ — იქნება ეს გარეგანის აჯანყება სამხრეთის შტატებთან მიმართებით, თუ შინაგანის აჯანყება პირველი ფუძემდებლური ჭეშმარიტების უარყოფით. 1863 წელი არის ერთ-ერთი მოვლენა მეორმოცე მუხლის ისტორიის ფარგლებში, რომელიც წარმოადგენს ისეთ საზღვრულ ნიშნულს, რომელიც „მადლის დახურვასთან დაკავშირებულ მოვლენებს“ შეადგენს.
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 s’accorde avec le commencement de quarante années dans le désert pour l’ancien Israël littéral. À la fin des quarante années, Josué conduisit l’ancien Israël dans la Terre promise; ils firent tomber Jéricho et prononcèrent une malédiction sur quiconque rebâtirait Jéricho. En 1863, la direction de l’adventisme laodicéen rebâtit Jéricho. 1863 est représentée dans le commencement et dans la fin des quarante années dans le désert. 1863 est un repère prophétique qui relie l’histoire des lignes externes et internes de l’histoire du verset quarante. Il y a la septième Église, « une Église jugée », comme le signifie le mot « Laodicée », entrant dans une période représentée par toute une génération mourant dans le désert. Au même moment, le premier président républicain commence l’œuvre d’affranchissement des esclaves, typifiant ainsi les derniers présidents républicains qui mettront en œuvre la loi martiale dans une période de crise conduisant à ce que l’inspiration appelle « la ruine nationale ».
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.”
Dans les balises prophétiques du commencement sont représentées les balises prophétiques de la fin, et les événements liés à la clôture du jugement furent préfigurés par les événements liés à l’ouverture du jugement. La rébellion à Kadès, consistant à rejeter le message de Josué et de Caleb au début des quarante années, préfigurait la rébellion de Moïse frappant le Rocher à Kadès à la fin des quarante années. 1863 désigne la loi dominicale, où Laodicée est vomie de la bouche du Seigneur, où les vingt-cinq anciens à Jérusalem se prosternent devant le soleil dans Ézéchiel chapitre huit, et où Silo est répété sur ceux qui se confient dans les paroles mensongères : « Le temple de l’Éternel, c’est nous. »
We will continue this study of Panium in the next article.
Mă voi continua acest studiu despre Panium în articolul următor.