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.
Nqe plaub caug hauv Daniyees kaum ib yog ib nqe uas tob kawg nkaus hauv phau Vajlugkub. Nws sawv cev rau kev qhib lub foob ntawm phau Daniyees nyob rau xyoo 1798, 1989 thiab 2023. Peb zaug uas phau ntawv raug qhib lub foob no cim txog qhov xaus ntawm kev tawg khiav mus nyob ua luaj “xya lub sijhawm.” Xyoo 1798 cim txog qhov xaus ntawm ob txhiab tsib puas nees nkaum xyoo ntawm kev tawg khiav mus nyob uas tau pib xyoo 723 BC thaum Axilias thauj kaum xeem qaum teb mus nyob rau hauv kev poob cev qhev. Xyoo 1989 cim txog qhov xaus ntawm 126 xyoo txij li kev ntxeev siab xyoo 1863, thaum Pawg Ntseeg Xya Hnub Advensit tau muab tseg lawm raws txoj cai “xya lub sijhawm” hauv Levi Kevcai nees nkaum rau. Xyoo 2023 cim txog qhov xaus ntawm peb hnub ib nrab uas ob tug tim khawv hauv Tshwm Sim kaum ib tau tuag nyob hauv txoj kev. Thaum xaus ntawm 2,520 xyoo, (126 xyoo thiab 3½ hnub—uas txhua yam no yog cov cim ntawm “xya lub sijhawm”), phau Daniyees raug qhib lub foob.
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:
Muam White qhia rau peb tias xyoo 1798 yog ib qho tsim nyog kom tib neeg raug nthuav qhia txog tej xwm txheej uas txuas nrog lub sij hawm kaw kev sim siab. Thaum nws sau tseg qhov tseeb no, nws tab tom txheeb qhia txog cov keeb kwm uas sib luag, vim nws kuj sawv cev rau txoj xov ntawm hnub kawg tias yog tej xwm txheej uas txuas nrog lub sij hawm kaw kev sim siab. Hais txog keeb kwm Millerite nws sau tseg:
“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.
“Yeej tsim nyog kom tibneeg raug tsa kom paub dheev txog lawv txoj kev phom sij; kom lawv raug txhawb kom npaj rau cov xwm txheej loj thiab dawb huv uas txuas nrog rau thaum lub sijhawm kev hlub tshua yuav xaus.” The Great Controversy, 310.
Speaking of the last days she records:
Thaum hais txog hnub kawg nws sau tseg tias:
“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.
“Ua ntej Nws raug ntsia saum tus ntoo khaub lig, tus Cawm Seej tau piav rau Nws cov thwjtim tias Nws yuav raug muab tua thiab yuav sawv rov los hauv qhov ntxa, thiab cov tim tswv tau nyob ntawd los ua kom Nws cov lus txhij nkag rau hauv siab thiab hauv nruab siab. Tiam sis cov thwjtim tab tom nrhiav kev cawm dim raws li lub ntiaj teb no ntawm txoj kev quab yuam ntawm Loos, thiab lawv tsis muaj peev xwm lees txais txoj kev xav tias Tus uas tag nrho lawv tej kev cia siab tau tsom rau ntawd yuav raug txom nyem ib txoj kev tuag txaj muag. Cov lus uas lawv tsim nyog yuav tsum nco tau raug muab ntiab tawm hauv lawv lub siab; thiab thaum lub sijhawm kev sim siab los txog, nws pom lawv tsis tau npaj txhij. Yexus txoj kev tuag tau rhuav tshem lawv tej kev cia siab tag nrho ib yam nkaus li yog Nws tsis tau ceeb toom lawv ua ntej lawm. Yog li ntawd, hauv tej lus faj lem yav tom ntej raug qhib nthuav rau peb pom meej tseeb ib yam li nws tau raug qhib rau cov thwjtim los ntawm Khetos cov lus. Tej xwm txheej uas cuam tshuam nrog kev kaw sijhawm ntawm kev txiav txim siab thiab txoj hauj lwm ntawm kev npaj rau lub sijhawm kev txom nyem, raug nthuav tawm kom meej. Tiam sis neeg coob coob tsis muaj kev to taub txog tej qhov tseeb tseem ceeb no dua li yog tias lawv yeej tsis tau raug qhia tawm li. Xatas saib ntsoov txeeb txhua txoj kev xav tob uas yuav ua rau lawv muaj tswvyim mus txog txoj kev cawm seej, thiab lub sijhawm kev txom nyem yuav pom lawv tsis tau npaj txhij.” 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.”
Txoj xov ntawm cov Millerite raug qhib xauv xyoo 1798 thiab nws nthuav tawm “cov xwm txheej uas txuas nrog rau lub sijhawm xaus ntawm kev sim siab.” Thaum hais txog hnub kawg, nws siv keeb kwm ntawm cov thwj tim los ua piv txwv qhia qhov tseeb tias “cov xwm txheej uas txuas nrog rau lub sijhawm xaus ntawm kev sim siab” yog yam uas ua rau tibneeg muaj tswvyim mus txog txoj kev cawm dim, los lawv tsis to taub. Cov xov uas raug qhib xauv xyoo 1798, 1989 thiab 2023 yog cov xov uas qhia meej txog “cov xwm txheej uas txuas nrog rau lub sijhawm xaus ntawm kev sim siab.”
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.
Nqe plaub caug kaum sawv cev rau ib txoj kab keeb kwm thaum phau ntawv Daniyees raug qhib lub cim peb zaug. Xyoo 1798, Daniyees txoj kev ua yog toog pom txog tus dej Ulai uas sawv cev rau tshooj xya mus txog tshooj cuaj raug qhib lub cim. Xyoo 1989, Daniyees txoj kev ua yog toog pom txog tus dej Hiddekel uas sawv cev rau tshooj kaum mus txog tshooj kaum ob raug qhib lub cim. Xyoo 2023, keeb kwm zais tseg ntawm nqe plaub caug hauv Daniyees tshooj kaum ib raug qhib lub cim.
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.
Keeb kwm ntawm nqe plaub caug sawv cev txij xyoo 1798 mus txog rau txoj cai Hnub Caiv ntawm nqe plaub caug ib, uas yog keeb kwm ntawm Tebchaws Meskas, uas tib lub sijhawm kuj yog tus tsiaj qus ntawm thaj av hauv Tshwmsim kaum peb, tus yaj saub cuav hauv Tshwmsim kaum rau, thiab lub nceeg vaj thib rau hauv tej lus faj lem hauv Phau Vajlugkub. Tib keeb kwm uas raug sawv cev hauv nqe plaub caug ntawm Daniyee kaum ib kuj raug sawv cev hauv ib nqe hauv phau Tshwmsim thiab.
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.
Thiab kuv pom dua ib tug tsiaj qus tawm hauv lub ntiajteb los; thiab nws muaj ob tug kub zoo li tus menyuam yaj, thiab nws hais lus zoo li ib tug zaj. Qhia Tshwm 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.
Nqe no, ib yam li hauv nqe plaub caug, yog keeb kwm uas pib nrog Alien and Sedition Acts ntawm xyoo 1798 thiab xaus nrog txoj cai Hnub Caiv thaum lub teb chaws hais lus zoo li ib tug zaj, yog ib zaj keeb kwm uas pib thaum papal Rome raug tshem tawm ntawm lub zwm txwv thiab xaus thaum papal Rome raug muab rov los rau saum lub zwm txwv. Zaj keeb kwm uas sawv cev los ntawm ob qho tib si Qhia Tshwm 13:11 thiab Daniyees 11:40 pib nrog kev muab tshem tawm ntawm lub nceeg vaj thib tsib hauv tej yaj saub hauv Phau Vajlugkub thiab xaus nrog kev muab tshem tawm ntawm lub nceeg vaj thib rau hauv tej yaj saub hauv Phau Vajlugkub.
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.
Lub “xya caum” xyoo uas Npanpiloo kav ua thawj lub nceeg vaj ntawm Vajlugkub tej lus faj lem mus txog rau lub nceeg vaj thib ob ntawm Vajlugkub tej lus faj lem, sawv cev rau keeb kwm ntawm nqe plaub caug txij xyoo 1798 mus txog rau txoj cai Hnub Caiv.
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.
Thiab yuav muaj tias nyob rau hnub ntawd, lub nroog Tyre yuav raug hnov qab xya caum xyoo, raws li hnub nyoog ntawm ib tug vajntxwv; tom qab xya caum xyoo kawg lawm, Tyre yuav hu nkauj zoo li ib tug niam ntiav. Cia li nqa ib rab nkauj ncas, mus ncig lub nroog, koj tus niam ntiav uas raug hnov qab lawm; ntaus suab kom qab zib, hu ntau zaj nkauj, kom neeg yuav nco txog koj. Thiab yuav muaj tias tom qab xya caum xyoo kawg lawm, tus Tswv yuav tuaj xyuas Tyre, ces nws yuav rov mus cuag nws txoj nyiaj zog, thiab yuav ua nkauj ua nraug nrog txhua lub tebchaws hauv ntiajteb saum npoo av. Yaxayas 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.
Keeb kwm txij xyoo 1798 mus txog rau txoj cai Hnub Xib Hwb kuj yog keeb kwm ntawm lub sijhawm uas tus niam ntiav ntawm Tyre raug hnov qab raws li tau sau tseg hauv Yaxayas nees nkaum peb, uas hais lub sijhawm ntawd tias yog “xya caum xyoo” thiab yog “hnub nyoog ntawm ib tug vajntxwv.” Txij Nebuchadnezzar mus txog Belshazzar thawj lub nceeg vaj ntawm tej lus faj lem hauv Phau Vajlugkub tau kav, yog li ntawd ua ib yam ntxwv qhia txog lub nceeg vaj thib rau ntawm tej lus faj lem hauv Phau Vajlugkub uas pib zoo li ib tug menyuam yaj tabsis kawg nkaus rov hais lus zoo li ib tug zaj. Nebuchadnezzar sawv cev rau ib tug uas raws tus menyuam yaj, hos Belshazzar sawv cev rau ib tug uas raws tus zaj.
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.
Keeb kwm txij xyoo 1798 mus txog rau hnub Sunday law kuj yog keeb kwm ntawm peb tug timtswv ceebtoom hauv Tshwm Sim kaum plaub, pib nrog kev hloov kho ntawm cov Millerites thiab xaus nrog kev hloov kho ntawm ib puas plaub caug plaub txhiab leej. Zaj xov ntawm peb tug timtswv ceebtoom yog zaj xov txog teev txiav txim. Cov Millerites tau tshaj tawm tej xwm txheej uas muaj feem txuas nrog kev qhib ntawm txoj kev txiav txim, thiab ib puas plaub caug plaub txhiab leej tshaj tawm tej xwm txheej uas muaj feem txuas nrog kev kaw ntawm lub sijhawm sim neej.
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.
Tej xwm txheej uas txuas nrog rau thaum kev sim siab kaw lawm raug piav qhia raws ob txoj kab hauv zaj lus faj lem, sab hauv thiab sab nraud, thiab cov xwm txheej no tshwm sim ua ntej tshaj plaws hauv keeb kwm uas sawv cev los ntawm nqe plaub caug ntawm Daniyee kaum ib. Cov xwm txheej hauv nqe plaub caug xaus ntawm txoj cai Hnub Caiv rau hnub Sunday hauv Tebchaws Meskas, yog li ntawd cov xwm txheej ntawm kev sau kawg ntawm Vajtswv lwm cov me nyuam uas tseem nyob hauv Npanpiloo tsis raug sawv cev hauv nqe plaub caug; txawm li ntawd los, kev kub ntxhov uas tom qab ntawd los ntsib lub ntiaj teb twb nyuam qhuav xaus hauv Tebchaws Meskas lawm. Cov xwm txheej ntawd sawv cev rau kev txiav txim rau Tebchaws Meskas thiab rau kev ua kom Vajtswv pawg ntseeg huv si ua ntej pawg ntseeg raug tsa kom siab ua ib daim chij.
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.
Cov xwm txheej sab hauv uas txuas nrog kev kaw ntawm lub sijhawm sim no qhia meej txog Khetos txoj hauj lwm ua Tus Pov Thawj Hlob hauv kev ua kom tiav qhov tsis meej ntawm Vajtswv nyob hauv Nws haiv neeg hnub kawg. Cov xwm txheej sab nraud qhia meej txog tes dej num ntawm Tebchaws Meskas hauv kev rov muab hwj chim rau lub hwj chim papacy. Tag nrho keeb kwm ntawm Tebchaws Meskas raws li lub nceeg vaj thib rau ntawm Vajlugkub tej lus faj lem, tag nrho keeb kwm ntawm Laodicea, tshwm sim nyob rau hauv keeb kwm uas nqe plaub caug sawv cev.
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.
Cov kab sab hauv thiab sab nraud nyob hauv nqe plaub caug raug sawv cev los ntawm ob tug kub ntawm tus tsiaj qus hauv ntiajteb. Lub kub ntawm Republicanism yog kab sab nraud, hos lub kub ntawm Protestantism yog kab sab hauv. Ob kab no puav leej nyob hauv keeb kwm ntawm lub nceeg vaj thib rau, thiab thaum xaus ntawm keeb kwm ntawm lub nceeg vaj thib rau Vajtswv txoj kev txiav txim raug coj los rau saum ob lub kub, yog lub kub Protestant thiab lub kub Republican. Txoj xov uas txheeb xyuas cov xwm txheej uas txuas nrog rau kev kaw lub sij hawm sim siab yog txoj xov uas txheeb xyuas cov xwm txheej uas raug coj los rau saum Tebchaws Meskas thaum nws ua kom puv nws lub khob ntawm lub sij hawm sim siab. Txoj xov uas txheeb xyuas cov xwm txheej uas txuas nrog rau kev kaw lub sij hawm sim siab kuj yog txoj xov uas txheeb xyuas cov xwm txheej uas raug coj los rau saum Seventh-day Adventism thaum nws ua kom puv nws lub khob ntawm lub sij hawm sim siab.
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.
Hauv keeb kwm ntawm nqe plaub caug muaj peb zaug uas phau ntawv Daniyee raug qhib lub foob, thiab txhua zaug ntawm peb zaug ntawd tsim tawm ib txoj kab sab hauv thiab ib txoj kab sab nraud uas nthuav qhia tej xwm txheej uas txuas nrog rau qhov kawg ntawm lub sijhawm xeem. Txhua yam ntawm peb lub cim taw qhia ntawd yog muaj ua ntej los ntawm ib txoj kev tawg khiav uas kav xya lub sijhawm. Yog li ntawd, nqe plaub caug sawv cev rau keeb kwm txij xyoo 1798 mus txog rau txoj cai Hnub Caiv, thiab cov cim taw qhia yaj saub nyob hauv keeb kwm ntawd yog cov “xwm txheej uas txuas nrog rau qhov kawg ntawm lub sijhawm xeem.” Hauv keeb kwm ntawm nqe plaub caug, txoj kab sab hauv sawv cev rau ib txoj kev hloov ntawm Philadelphia mus rau Laodicea thaum pib, thiab ib txoj kev hloov ntawm Laodicea rov mus rau Philadelphia thaum xaus. Qhov pib ntawd sawv cev rau ib qho kev txav hloov kho raws li tau piav qhia los ntawm zaj lus piv txwv txog kaum tus nkauj xwb, uas ua qauv qhia ib qho kev txav hloov kho thaum xaus uas kuj ua kom zaj lus piv txwv ntawd tiav raws nraim txhua lo lus.
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.
Kev txav Millais uas yog Philadelphian tau pib nrog ib qho kev ua tiav ntawm “xya lub sijhawm” hauv Leviticus nees nkaum-rau xyoo 1798, thiab tom qab ntawd rov muaj dua ib qho kev ua tiav ntawm “xya lub sijhawm” rau hnub Kaum Hli 22, 1844. Tsawg kawg nkaus txog xyoo 1856, ob leeg James White thiab Muam White twb txheeb xyuas txoj kev txav ntawd tias nyob hauv ib qho xwm txheej Laodicean lawm. Nyob rau tib lub xyoo ntawd, ib qho kaj tshiab txog “xya lub sijhawm” raug nthuav tawm hauv phau ntawv tshaj tawm raug cai ntawm pawg ntseeg uas tsis tau ua tiav ib txhis. “Xya lub sijhawm” tau ua tiav xyoo 1798, thiab tom qab ntawd William Miller thiaj nrhiav tau qhov “pib ntawm txoj saw hlau ntawm qhov tseeb,” raws li Muam White hu nws, thiab qhov pib ntawm txoj saw hlau ntawm qhov tseeb ntawd yog “xya lub sijhawm.” Xyoo 1798 yog ib qho kev ua tiav ntawm “xya lub sijhawm”; tom qab ntawd Miller thiaj ua nws qhov kev nrhiav pom uas yog lub hauv paus, yog “xya lub sijhawm,” thaum phau Daniel raug qhib lub foob. Tom qab ntawd hnub Kaum Hli 22, 1844 cim dua ib qho kev ua tiav ntxiv ntawm “xya lub sijhawm,” uas ces kuj raug raws los ntawm ib qho kev hloov hauv txoj kev txav ntawd ntawm Philadelphia mus rau Laodicea rau tib lub xyoo uas qhov kaj tshiab txog “xya lub sijhawm” raug tso tseg tsis tiav. Xyoo 1863, yam uas tau yog txoj kev txav Millais Philadelphian mus txog xyoo 1856 thaum nws hloov mus ua txoj kev txav Millais Laodicean, tau los ua ib pawg ntseeg uas raug cai sau npe raws kev cai lij choj, feem coob vim yog raws li tej kev xav thiab tej kev kub ntxhov ntawm Tsov Rog Hauv Tebchaws thiab kev tiv thaiv cov hluas hauv pawg ntseeg. Txoj kev txav ntawd tau xaus rau xyoo 1863 thaum nws los ua ib pawg ntseeg. Xya xyoo ua ntej ntawd, xyoo 1856, Laodicea tau muab ib zaj lus ntawm qhov kaj tshiab tso tseg rau tib lub ntsiab lus uas yog William Miller thawj qhov kev nrhiav pom raws yaj saub.
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.”
Kev txav ntawm cov Millerite thiab txoj kev kaj uas hu ua “qhov pib ntawm txoj saw ntawm qhov tseeb,” txoj kev kaj ntawm “xya lub sij hawm,” tau raug qhib tawm rau cov thawj coj ntawm kev txav Laodicean, cov uas maj mam muab tseg txoj kev ntshaw los txhawb nqa “xya lub sij hawm”; thiab thaum kawg ntawm xya xyoo (“xya lub sij hawm”) hauv xyoo 1863, ib daim chart tshiab thiab ib txoj xov yaj saub raug tsim tawm yam tsis muaj ib qho kev hais txog “xya lub sij hawm.”
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.
Xyoo 1863 qhov xaus ntawm Yaxayas tej lus faj lem rau rau caum tsib xyoos tau xaus kiag nyob rau qhov chaw uas nws pib, yog nrog ib qho kev tsov rog hauv tebchaws ntawm sab qaum teb thiab sab qab teb. Qhov teeb meem ntawm kev ua qhev xyoo 1863 twb tau raug ua ua qauv ua ntej los ntawm kev coj mus nyob txim ntawm ob lub nceeg vaj, sab qaum teb thiab sab qab teb, raws li kev ua tiav ntawm “xya zaug,” thiab txoj kev ua qhev uas Yixayee raug coj mus rau ntawd kuj phim raws nraim sawv cev rau cov teeb meem ntawm kev ua qhev thaum kawg. Xyoo 1863 sawv cev rau qhov kawg ntawm tus qauv yaj saub uas tsa los saum Yaxayas tej lus faj lem rau rau caum tsib xyoos.
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.
Tus Tswv Vajtswv hais li no tias, Tej no yuav tsis sawv ruaj, thiab yuav tsis muaj tiav los. Rau qhov tus thawj ntawm Syria yog Damascus, thiab tus thawj ntawm Damascus yog Rezin; thiab tsis pub dhau rau caum tsib xyoos Ephraim yuav raug tsoo kom tawg tas, kom nws tsis txawj ua ib haiv neeg ntxiv lawm. Thiab tus thawj ntawm Ephraim yog Samaria, thiab tus thawj ntawm Samaria yog Remaliah tus tub. Yog nej tsis ntseeg, mas nej yeej yuav tsis raug tsa kom ruaj khov. Yaxayas 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.
Thaum to taub kom raug, zaj lus faj lem no uas pib rau xyoo 742 BC qhia peb pom peb lub cim qhia kev taug hauv ib ntu rau caum tsib xyoos. Ob lub cim qhia kev taug ntawd qhia txog cov ntsiab pib ntawm ob txhiab tsib puas nees nkaum xyoo ntawm kev poob cev qhev thiab kev ua qhev rau ob lub nceeg vaj sab qaum teb thiab sab qab teb ntawm Ixayees. Rau xyoo 742 BC ob lub nceeg vaj sab qaum teb thiab sab qab teb tau koom hauv ib qho kev tsov rog hauv tsev, thiab kaum xeem sab qaum teb tau tsim ib txoj kev sib koom tes nrog Syria kom tuaj tua lub nceeg vaj sab qab teb uas yog Yudas. Kaum cuaj xyoos tom qab, rau xyoo 723 BC, kaum xeem sab qaum teb raug cov Asxias coj mus ua qhev. Plaub caug rau xyoos tom qab, rau xyoo 677 BC, cov Asxias ntes Manaxes thiab coj nws mus rau Npanpiloo. Ob txhiab tsib puas nees nkaum xyoo tom qab 723 BC mus txog rau 1798, uas yog lub sijhawm kawg thiab yog qhov pib ntawm nqe plaub caug. Plaub caug rau xyoos tom qab ntawd, “xya lub sijhawm” tawm tsam lub nceeg vaj sab qab teb uas tau pib rau xyoo 677 BC xaus rau xyoo 1844. Kaum cuaj xyoos tom qab, rau xyoo 1863, cov yam ntxwv faj lem ntawm 742 BC raug sawv cev raws nraim li ib tsab ntawv zuj zus. Muaj ib qho kev tsov rog hauv tsev tab tom muaj nruab nrab ntawm lub nceeg vaj sab qaum teb thiab sab qab teb rau xyoo 742 BC thiab 1863. Rau xyoo 742 BC, lo lus twv ua ntej uas Yaxayas tau muab rau tus vaj ntxwv phem Ahax yog hais txog txoj kev raug coj mus ua qhev uas tab tom yuav los rau ob lub nceeg vaj sab qaum teb thiab sab qab teb, thiab rau xyoo 1863, uas yog lub ntsiab chaw nruab nrab ntawm Tsov Rog Hauv Tsev, Thawj Tswj Hwm Lincoln tshaj tawm Daim Ntawv Tshaj Tawm Kev Dim Qhev, pib txoj txheej txheem ntawm kev xaus kev ua qhev. Lo lus ceeb toom uas tau muab rau tus vaj ntxwv phem Ahax rau xyoo 742 BC tau muab nyob rau hauv lub tebchaws yeeb koob tiag tiag, uas yog tus qauv qhia txog cov lus uas Lincoln tau muab nyob rau hauv lub tebchaws yeeb koob sab ntsuj plig.
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.”
Xya xyoo tom qab tej lus ntawm “xya lub sijhawm” uas Hiram Edson tau luam tawm xyoo 1856, Adventism tau tsim daim chart xyoo 1863 uas tshem tawm Millerite txoj kev qhia txog xya lub sijhawm, li ntawd thiaj ua rau muaj lus nug txog ntau pawg nqe lus uas Ellen White qhia tias peb yuav tsum rov qab hais dua tej lus ntawm cov Millerites, thiab kuj tias peb yuav tsum tiv thaiv kom txhob cia tej lus ntawd raug tawm tsam. Tib xyoo ntawd lawv kuj tau los ua ib pawg ntseeg uas raug cai sau npe raws li txoj cai. Tseem muaj ntau ntxiv uas yuav raug sau tau txog xyoo 1863 thiab nws tej kev txhais ua yaj saub, tabsis yam uas kuv tab tom hais tseg ntawm no yog tias muaj ntau tus tim khawv, sab hauv thiab sab nraud, uas txheeb qhia txog kev ntxeev siab ntawm xyoo 1863, txawm yog kev ntxeev siab sab nraud nrog cov xeev qab teb, los yog kev ntxeev siab sab hauv nrog kev tsis lees txais thawj qhov tseeb uas yog lub hauv paus. Xyoo 1863 yog ib qho ntawm tej xwm txheej nyob hauv keeb kwm ntawm nqe plaub caug uas sawv cev ua ib qho waymark uas yog ib feem ntawm “tej xwm txheej uas txuas nrog rau kev kaw lub sijhawm sim neej.”
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.”
Xyoo 1863 phim raws nraim nrog qhov pib ntawm plaub caug xyoo nyob hauv tebchaws moj sab qhua rau Ixayees thaum ub tiag tiag. Thaum kawg ntawm plaub caug xyoo ntawd, Yausuas tau coj Ixayees thaum ub mus rau hauv Tebchaws Lus Cog Tseg, thiab lawv tau rhuav lub nroog Yelikhau poob, thiab tau tshaj ib txoj kev foom tsis zoo rau txhua tus uas yuav rov txhim kho Yelikhau dua. Xyoo 1863, cov thawj coj ntawm Laodicean Adventism tau rov txhim kho Yelikhau. Xyoo 1863 raug sawv cev rau hauv qhov pib thiab qhov xaus ntawm plaub caug xyoo nyob hauv tebchaws moj sab qhua. Xyoo 1863 yog ib lub cim taw tes yaj saub uas khi keeb kwm ntawm cov kab sab nraud thiab sab hauv ntawm keeb kwm nqe plaub caug ua ke. Muaj pawg ntseeg xya, “ib pawg ntseeg raug txiav txim,” raws li lo lus “Laodicea” txhais hais, nkag mus rau hauv ib ntus uas raug sawv cev los ntawm ib tiam neeg tas nrho tuag nyob hauv tebchaws moj sab qhua. Tib lub sijhawm ntawd, thawj tus thawj tswj hwm Republican tab tom pib tes dej num ntawm kev tso cov qhev dim, yog li ntawd thiaj ua ib daim qauv qhia txog cov thawj tswj hwm Republican kawg uas yuav coj kev cai tub rog los siv rau hauv ib ntus kev kub ntxhov uas coj mus rau yam uas kev tshoov siab hu ua “kev puastsuaj ntawm tebchaws.”
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.”
Nyob rau hauv cov cim taw qhia ntawm qhov pib, cov cim taw qhia ntawm qhov kawg raug sawv cev, thiab tej xwm txheej uas txuas nrog rau qhov xaus ntawm txoj kev txiav txim raug ua piv txwv ua ntej nyob rau hauv tej xwm txheej uas txuas nrog rau qhov qhib ntawm txoj kev txiav txim. Kev ntxeev siab ntawm Kadesh hauv qhov uas tsis lees txais Yausua thiab Kaleb zaj lus nyob rau thaum pib ntawm plaub caug xyoo ntawd yog ib qho piv txwv ua ntej txog Mauxes txoj kev ntxeev siab hauv qhov uas nws ntaus lub Pob Zeb ntawm Kadesh thaum kawg ntawm plaub caug xyoo ntawd. Xyoo 1863 qhia txog txoj cai Sunday uas Laodicea raug ntiab tawm ntawm tus Tswv lub qhov ncauj, thiab qhov chaw uas nees nkaum tsib tug txwj laus hauv Yeluxalees tab tom pe hawm lub hnub nyob rau hauv Exekees tshooj yim, thiab qhov chaw uas Shiloh raug rov ua dua rau saum cov uas tso siab rau tej lus dag hais tias, “peb yog tus Tswv lub tuam tsev.”
We will continue this study of Panium in the next article.
Peb yuav txuas ntxiv txoj kev kawm no txog Panium hauv tsab xov xwm tom ntej.