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.
Aya ta arba’in na Daniyel goma sha ɗaya na ɗaya daga cikin ayoyi mafi zurfi a cikin Littafi Mai Tsarki. Tana wakiltar buɗe hatimin littafin Daniyel a shekara ta 1798, 1989, da 2023. Sau uku da aka buɗe hatimin littafin suna nuna ƙarshen watsewar “lokatai bakwai.” 1798 ta nuna ƙarshen shekaru dubu biyu da ɗari biyar da ashirin na watsewa da ta fara a 723 kafin haihuwar Almasihu, sa’ad da Assuriya ta kai kabilu goma na arewa bauta. 1989 ta nuna ƙarshen shekaru 126 tun daga tawayen 1863, lokacin da Ikilisiyar Adventist ta Rana ta Bakwai a hukumance ta ajiye “lokatai bakwai” na Littafin Firistoci ashirin da shida. 2023 ta nuna ƙarshen kwanaki uku da rabi na mutanen shaidu biyu na Ru’ya ta Yohanna goma sha ɗaya suna kwance matattu a titi. A ƙarshen shekaru 2,520, (shekaru 126 da kwanaki 3½—dukkansu alamomi ne na “lokatai bakwai”) an buɗe hatimin littafin Daniyel.
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:
’Yar’uwa White ta sanar da mu cewa a shekara ta 1798 ya zama dole a gabatar wa mutane da abubuwan da suke da alaƙa da ƙarshen lokacin gwaji. Sa’ad da take rubuta wannan gaskiya, tana bayyana tarihohi masu kama da juna, domin ita ma tana wakiltar saƙon kwanaki na ƙarshe a matsayin abubuwan da suke da alaƙa da ƙarshen lokacin gwaji. Da take magana game da tarihin Millerite ta rubuta:
“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.
“Ya zama dole a farkar da mutane game da hatsarinsu; a tashe su domin su shirya domin manyan abubuwan da suke da alaƙa da ƙarshen lokacin alheri.” The Great Controversy, 310.
Speaking of the last days she records:
Da take magana game da kwanaki na ƙarshe, ta rubuta:
“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.
“Kafin gicciye Shi, Mai-Ceto ya bayyana wa almajiransa cewa za a kashe Shi, kuma zai tashi kuma daga kabari, mala’iku kuma suna nan don su dasa maganarsa a cikin tunani da zukata. Amma almajiran suna sa ran kuɓuta ta zahiri daga karkiyar Romawa, kuma ba su iya jure tunanin cewa Shi, wanda dukan bege nasu ya ta’allaka a gare Shi, zai sha mutuwa mai wulakanci ba. Kalmomin da ya wajaba su tuna, an kore su daga tunaninsu; kuma sa’ad da lokacin gwaji ya zo, ya same su ba a shirye ba. Mutuwar Yesu ta lalatar da begensu ƙwarai, kamar dai bai riga ya faɗakar da su ba. Haka kuma a cikin annabce-annabce an buɗe mana nan gaba a fili, kamar yadda aka buɗe wa almajiran ta bakin kalmomin Almasihu. Abubuwan da suke da alaƙa da ƙarshen lokacin jinƙai da aikin shiri domin lokacin wahala, an gabatar da su sarai. Amma taro mai yawa ba su da wata fahimta game da waɗannan muhimman gaskiyoyi fiye da kamar ba a taɓa bayyana su ba. Shaiɗan yana fakon yadda zai ƙwace duk wani tasiri da zai sa su zama masu hikima zuwa ga ceto, kuma lokacin wahala zai same su ba a shirye ba.” 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.”
An buɗe saƙon Millerite a 1798, kuma ya gabatar da “abubuwan da suka shafi rufewar lokacin alheri.” Sa’ad da take magana game da kwanaki na ƙarshe, ta yi amfani da tarihin almajiran domin ta kwatanta gaskiyar cewa “abubuwan da suka shafi rufewar lokacin alheri” su ne abin da ke ba mutane hikima zuwa ga ceto, amma ba a fahimtarsu. Saƙonnin da aka buɗe a 1798, 1989 da 2023, saƙonni ne da suka bayyana “abubuwan da suka shafi rufewar lokacin alheri.”
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.
Aya ta arba’in tana wakiltar layin tarihi inda aka buɗe littafin Daniyel sau uku. A shekara ta 1798 an buɗe wahayin Daniyel na Kogin Ulai mai wakiltar surori na bakwai zuwa tara. A shekara ta 1989 an buɗe wahayin Daniyel na Kogin Hiddekel mai wakiltar sura ta goma zuwa ta sha biyu. A shekara ta 2023 an buɗe ɓoyayyen tarihin aya ta arba’in na Daniyel goma sha ɗaya.
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.
Tarihin aya ta arba’in yana wakiltar shekarar 1798 har zuwa dokar Lahadi ta aya ta arba’in da ɗaya, wadda ita ce tarihin Amurka, wadda kuma ita ce dabbar ƙasa ta Ru’ya ta Yohanna goma sha uku, annabin ƙarya na Ru’ya ta Yohanna goma sha shida, da kuma masarauta ta shida ta annabcin Littafi Mai Tsarki. Wannan tarihin ɗaya da aka wakilta a aya ta arba’in na Daniyel goma sha ɗaya an kuma wakilta shi a cikin aya guda ɗaya a littafin Ru’ya ta Yohanna.
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.
Sai na ga kuma wata dabba tana fitowa daga ƙasa; tana da ƙaho biyu kamar ɗan rago, amma tana magana kamar maciji. Ru’ya ta Yohanna 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.
Wannan ayar, kamar yadda yake a aya ta arba’in, tarihi ne da ya fara da dokokin Alien and Sedition na shekara ta 1798, kuma ya ƙare da dokar Lahadi sa’ad da al’ummar ta yi magana kamar maciji, tarihi ne da ya fara lokacin da aka sauke Roma ta papacy daga karagar mulki, kuma ya ƙare lokacin da aka maido da Roma ta papacy kan karagar mulki. Tarihin da duka Ru’ya ta Yohanna 13:11 da Daniyel 11:40 suka wakilta ya fara da cire masarauta ta biyar na annabcin Littafi Mai Tsarki, kuma ya ƙare da cire masarauta ta shida na annabcin Littafi Mai Tsarki.
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.
Shekaru “saba’in” waɗanda Babila ta yi mulki a matsayin masarauta ta fari cikin annabcin Littafi Mai Tsarki har zuwa masarauta ta biyu cikin annabcin Littafi Mai Tsarki suna wakiltar tarihin aya ta arba’in daga 1798 har zuwa dokar Lahadi.
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.
Zai kuwa faru a wannan rana, cewa za a manta da Taya har shekara saba’in, gwargwadon kwanakin sarki guda ɗaya; bayan cikar shekara saba’in Taya za ta yi waƙa kamar karuwa. Ki ɗauki garaya, ki bi cikin birnin, ke karuwar da aka manta da ke; ki yi waƙa mai daɗi, ki rera waƙoƙi masu yawa, domin a tuna da ke. Zai kuwa faru bayan cikar shekara saba’in, cewa Ubangiji zai ziyarci Taya, ita kuwa za ta komo ga ladan karuwancinta, ta kuma yi fasikanci da dukan mulkokin duniya a bisa fuskar ƙasa. Ishaya 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.
Tarihin daga shekara ta 1798 har zuwa dokar Lahadi kuma shi ne tarihin lokacin da aka manta da karuwar Taya, kamar yadda aka rubuta a cikin Ishaya ashirin da uku, wanda ya bayyana wannan zamani a matsayin “shekaru saba’in” kuma a matsayin “kwanakin sarki ɗaya.” Daga Nebukadnezzar zuwa Belshazzar mulki na fari na annabcin Littafi Mai Tsarki ya yi sarauta, ta haka yana zama alama ta shida mulki na annabcin Littafi Mai Tsarki wanda ya fara kamar ɗan rago amma ya ƙare da yin magana kamar maciji. Nebukadnezzar yana wakiltar mai bin Ɗan Rago, Belshazzar kuma mai bin maciji.
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.
Tarihin daga 1798 har zuwa dokar Lahadi shi ma tarihin mala’iku ukun da ke cikin Ru’ya ta Yohanna sura ta goma sha huɗu ne, yana farawa da gyaran Millerites, yana kuma ƙarewa da gyaran mutum ɗari da arba’in da huɗu dubu. Saƙon mala’iku ukun shi ne saƙon sa’ar shari’a. Millerites sun shelanta abubuwan da ke da alaƙa da buɗewar shari’a, mutum ɗari da arba’in da huɗu dubu kuma suna shelanta abubuwan da ke da alaƙa da rufewar ƙayyadadden lokacin alheri.
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.
Abubuwan da suke da alaƙa da ƙarshen lokacin jarrabawa an zana su a cikin layukan annabci na ciki da na waje, kuma waɗannan abubuwa suna faruwa da farko a cikin tarihin da aya ta arba’in na Daniel goma sha ɗaya ta wakilta. Abubuwan da suke cikin aya ta arba’in suna ƙarewa ne a dokar Lahadi a cikin Amurka, saboda haka abubuwan da suka shafi taron ƙarshe na tattara sauran ’ya’yan Allah waɗanda har yanzu suke cikin Babila ba a wakilta su a cikin aya ta arba’in ba; duk da haka, rikicin da a sa’an nan yake fuskantar duniya ya riga ya ƙare a cikin Amurka. Waɗannan abubuwa suna wakiltar hukunci a kan Amurka da kuma tsarkakewar cocin Allah kafin a ɗaga cocin a matsayin tuta.
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.
Abubuwan da suka faru na cikin gida da suke da alaƙa da ƙarshen ƙofofin alheri suna bayyana aikin Kristi a matsayin Babban Firist cikin kammala asirin Allah a tsakanin mutanensa na kwanaki na ƙarshe. Abubuwan da suka faru na waje suna bayyana rawar da Amurka take takawa wajen mayar da iko ga papanci. Dukan tarihin Amurka a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki, dukan tarihin Laodicea, yana faruwa ne a cikin tarihin da aya ta arba’in ta wakilta.
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.
Layukan ciki da na waje da suke cikin aya ta arba’in suna wakiltuwa ta wajen ƙahonai biyu na dabbar ƙasa. Ƙahon Jamhuriyanci shi ne layin waje, kuma ƙahon Furotestanci shi ne layin ciki. Dukkan layukan biyu suna nan a cikin tarihin masarauta ta shida, kuma a ƙarshen tarihin masarauta ta shida ana kawo hukuncin Allah a kan duka ƙahonin Furotestanci da na Jamhuriyanci. Saƙon da yake tantance abubuwan da suke da alaƙa da rufe lokacin alheri shi ne saƙon da yake tantance abubuwan da ake kawowa a kan Amurka yayin da take cika kofinta na lokacin jarrabawa. Saƙon da yake tantance abubuwan da suke da alaƙa da rufe lokacin alheri shi ne kuma saƙon da yake tantance abubuwan da ake kawowa a kan Adventism na Rana ta Bakwai yayin da yake cika kofinsa na lokacin jarrabawa.
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.
A cikin tarihin aya ta arba’in akwai sau uku da ake warware littafin Daniyel, kuma kowane ɗaya daga cikin waɗannan sau ukun yana haifar da layi na ciki da na waje wanda ke gabatar da abubuwan da suke da alaƙa da rufe ƙofofin jinƙai. Kowane ɗayan waɗannan alamomin hanya guda uku ana riga shi da watsewa sau bakwai. Saboda haka, aya ta arba’in tana wakiltar tarihin daga 1798 har zuwa dokar Lahadi, kuma alamomin hanya na annabci da suke cikin wannan tarihin su ne “abubuwan da suke da alaƙa da rufe ƙofofin jinƙai.” A cikin tarihin aya ta arba’in, layin ciki yana wakiltar sauyawa daga Filadelfiya zuwa Laodikiya a farkon sa, da kuma sauyawa daga Laodikiya zuwa Filadelfiya a ƙarshen sa. Farkon ya wakilci motsin gyara kamar yadda aka misalta a cikin misalin budurwai goma, wanda ya kasance abin koyi na motsin gyara a ƙarshen kuma ya cika misalin nan dai-dai har zuwa ga kowane harafi.
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.
Ƙungiyar Millerite ta Filadelfiya ta fara ne da cikar “lokuta bakwai” na Littafin Firistoci ashirin da shida a shekara ta 1798, sannan kuma da wata cika ta “lokuta bakwai” a ranar 22 ga Oktoba, 1844. Aƙalla zuwa shekara ta 1856, duka James White da ‘Yar’uwa White sun bayyana wannan ƙungiya a matsayin wadda take cikin yanayin Laodikiya. A cikin wannan shekarar ne kuma aka gabatar da sabon haske game da “lokuta bakwai” a cikin fitacciyar wallafar cocin, wadda ba a taɓa kammala ta ba. “Lokuta bakwai” sun cika a 1798, kuma bayan haka William Miller ya gano “farkon sarkar gaskiya” kamar yadda ‘Yar’uwa White ta kira shi, kuma farkon sarkar gaskiyar shi ne “lokuta bakwai.” 1798 ta kasance cikar “lokuta bakwai,” bayan haka kuma Miller ya yi gano na farko na tushe game da “lokuta bakwai” yayin da aka buɗe littafin Daniyel. Bayan haka, ranar 22 ga Oktoba, 1844 ta nuna wata cika ta “lokuta bakwai,” wadda kuma a nata ɓangaren ta biyo bayan sauyi a cikin ƙungiyar daga Filadelfiya zuwa Laodikiya a cikin wannan shekarar da aka bar sabon haske kan “lokuta bakwai” ba a kammala shi ba. A shekara ta 1863, abin da ya kasance ƙungiyar Millerite ta Filadelfiya har zuwa 1856, lokacin da ta sauya zuwa ƙungiyar Millerite ta Laodikiya, ya zama coci da aka yi wa rajista bisa doka, galibi ƙarƙashin sharudda da matsin lambar Yaƙin Basasa da kuma kare matasan cocin. Ƙungiyar ta ƙare a 1863 lokacin da ta zama coci. Shekaru bakwai kafin haka, a 1856, Laodikiya ta ware saƙon sabon haske a kan ainihin batun da shi ne farkon gano annabci na William Miller.
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.”
Ƙungiyar Millerite da hasken da ake kira “farkon sarkar gaskiya,” wato hasken “lokuta bakwai,” an buɗe shi ga shugabancin ƙungiyar Laodicea, waɗanda a hankali suka ajiye gefe marmarin su na riƙe “lokuta bakwai”; kuma a ƙarshen shekaru bakwai (“lokuta bakwai”) a 1863, aka samar da sabon zane da saƙon annabci ba tare da wata magana game da “lokuta bakwai” ba.
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.
A cikin shekara ta 1863 cikar annabcin shekaru sittin da biyar na Ishaya ta zo ƙarshenta daidai inda ta fara, wato da yaƙin basasa tsakanin arewa da kudu. Batun bauta a shekara ta 1863 an riga an misalta shi ta wurin kwashe duka mulkokin arewa da kudu zuwa bauta, cikin cikar “sau bakwai,” kuma bautar da aka kai Isra’ila cikinta ta dace ƙwarai wajen wakiltar batutuwan bauta a ƙarshe. Shekara ta 1863 tana wakiltar ƙarshen tsarin annabci da aka gina bisa annabcin shekaru sittin da biyar na Ishaya.
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.
Ga abin da Ubangiji Allah yana cewa, Wannan ba za ta tsaya ba, ba kuwa za ta faru ba. Gama shugaban Suriya shi ne Dimashƙu, shugaban Dimashƙu kuwa shi ne Rezin; kuma cikin shekaru sittin da biyar za a ragargaza Efraim, har ya daina zama al’umma. Kuma shugaban Efraim shi ne Samariya, shugaban Samariya kuwa shi ne ɗan Remaliya. In ba ku gaskata ba, lalle ba za a tabbatar da ku ba. Ishaya 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.
Idan aka fahimci wannan annabcin yadda ya kamata, wanda ya fara a shekara ta 742 K.H.K., yana nuna alamomi uku a cikin tazara ta shekaru sittin da biyar. Biyu daga cikin waɗannan alamomin suna nuna wuraren farawar shekaru dubu biyu da ɗari biyar da ashirin na bautar talala da bauta ga masarautun Isra’ila na arewa da na kudu duka. A shekara ta 742 K.H.K., masarautun arewa da kudu suna cikin yaƙin basasa, kuma kabilu goma na arewa sun kulla ƙawance da Siriya domin su mamaye masarautar kudu ta Yahuda. Shekaru goma sha tara bayan haka, a shekara ta 723 K.H.K., aka tafi da kabilu goma na arewa cikin bautar talala ta hannun Assuriyawa. Shekaru arba’in da shida bayan haka, a shekara ta 677 K.H.K., Assuriyawa suka kama Manassa suka tafi da shi Babila. Shekaru dubu biyu da ɗari biyar da ashirin bayan 723 K.H.K. sun kai ga 1798, lokacin ƙarshe da kuma farkon aya ta arba’in. Shekaru arba’in da shida bayan haka, “lokatai bakwai” a kan masarautar kudu, waɗanda suka fara a 677 K.H.K., suka ƙare a 1844. Shekaru goma sha tara bayan haka, a 1863, siffofin annabci na 742 K.H.K. sun bayyana dalla-dalla har zuwa kowane harafi. Akwai yaƙin basasa tsakanin masarautun arewa da kudu a 742 K.H.K. da kuma 1863. A 742 K.H.K., annabcin da Ishaya ya ba mugun Sarki Ahaz ya shafi bautar talala mai zuwa ta masarautun arewa da kudu duka, kuma a 1863, a tsakiyar Yaƙin Basasa, Shugaba Lincoln ya shelanta Sanarwar ’Yantawa, yana fara tsarin kawo ƙarshen bauta. Gargaɗin da aka ba mugun Sarki Ahaz a 742 K.H.K. an ba da shi ne a cikin ƙasar daraja ta zahiri, wadda take wakiltar saƙon da Lincoln ya bayar a cikin ƙasar daraja ta ruhaniya.
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.”
Shekaru bakwai bayan an buga saƙonnin “lokatai bakwai” na Hiram Edson a shekara ta 1856, Adventism ta fitar da jadawalin 1863 wanda ya cire koyarwar Millerite game da lokatai bakwai, ta haka kuwa tana jefa shakka a kan ayoyi masu yawa inda Ellen White ta koyar cewa ya kamata mu maimaita saƙonnin Millerites, kuma cewa ya kamata mu kāre waɗannan saƙonni daga a kai musu hari. A wannan shekarar ce kuma suka zama coci mai rijista a bisa doka. Akwai ƙarin abubuwa da za a iya rubutawa game da 1863 da kuma ma’anoninta na annabci, amma abin da nake lura da shi a nan shi ne, akwai shaidu da dama, na ciki da na waje, waɗanda suke bayyana tawayen 1863, ko dai tawayen na waje tare da jihohin kudu, ko kuwa tawayen na ciki tare da ƙin gaskiyar tushe ta farko. 1863 na ɗaya daga cikin abubuwan da suke cikin tarihin aya ta arba’in wanda yake wakiltar alamar hanya da ta ƙunshi “abubuwan da suke da alaƙa da rufe ƙofar alheri.”
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 being 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 ya yi daidai da farkon shekaru arba’in a jeji ga Isra’ila ta dā ta zahiri. A ƙarshen waɗannan shekaru arba’in, Joshua ya jagoranci Isra’ila ta dā zuwa Ƙasar Alkawari, suka rushe Yariko, kuma suka furta la’ana a kan duk wanda zai sāke gina Yariko. A 1863, shugabancin Adventism na Laodicea ya sāke gina Yariko. Ana wakiltar 1863 a farkon da kuma ƙarshen shekaru arba’in a jeji. 1863 alama ce ta annabci da ke ɗaure tarihin layukan waje da na ciki na tarihin aya ta arba’in wuri guda. Akwai ikkilisiya ta bakwai, “ikkilisiyar da aka yi wa shari’a,” kamar yadda kalmar “Laodicea” take nufi, tana shiga cikin wani zamani da ake wakilta da mutuwar dukan tsara guda a jeji. A daidai wannan lokaci, shugaban ƙasa na Republican na farko yana yin aikin ’yantar da bayi, ta haka yana zama misali na shugabannin ƙasa na Republican na ƙarshe waɗanda za su aiwatar da dokar soja a cikin lokacin rikici mai kaiwa ga abin da wahayi ya kira “halakar ƙasa.”
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.”
A cikin alamomin hanya na farko an wakilci alamomin hanya na ƙarshe, kuma abubuwan da suka danganci rufe shari’a an kwaikwayi su a cikin abubuwan da suka danganci buɗewar shari’a. Tawayen da aka yi a Kadesh cikin ƙin karɓar saƙon Joshua da Caleb a farkon shekaru arba’in ya kasance alamar tawayen Musa na bugun Dutsen a Kadesh a ƙarshen shekaru arba’in. Shekarar 1863 tana nuna dokar Lahadi inda aka tofar da Laodicea daga bakin Ubangiji, kuma inda dattawa ashirin da biyar a Urushalima suke rusunawa ga rana a cikin Ezekiyel sura ta takwas, kuma inda aka maimaita Shiloh a kan waɗanda suke dogara ga kalmomin ƙarya, “haikalin Ubangiji mu ne.”
We will continue this study of Panium in the next article.
Za mu ci gaba da wannan nazari a kan Panium a kasida ta gaba.