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.
Vèsè karant nan Danyèl onz se youn nan vèsè ki pi pwofon nan Bib la. Li reprezante ouvèti sele liv Danyèl la an 1798, 1989 ak 2023. Twa fwa liv la te ouvri make konklizyon yon dispèsyon “sèt fwa.” Ane 1798 la make konklizyon de mil senk san ven ane dispèsyon an ki te kòmanse an 723 anvan Jezikri, lè Lasiri te mennen dis tribi nò yo an kaptivite. Ane 1989 la make konklizyon 126 ane depi rebelyon 1863 la, lè Legliz Advantis Setyèm Jou a te mete “sèt fwa” Levitik vennsis la ofisyèlman sou kote. Ane 2023 a make konklizyon twa jou edmi Temwen de yo nan Revelasyon onz la te rete mouri nan lari a. Nan konklizyon 2,520 ane yo, (126 ane yo ak 3½ jou yo—tout senbòl “sèt fwa” yo), liv Danyèl la te ouvri.
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:
Sè White fè nou konnen ke an 1798 li te nesesè pou yo te prezante lèzòm ak evènman ki gen rapò ak fen tan gras la. Lè li anrejistre reyalite sa a, li ap idantifye istwa paralèl yo, paske li menm tou li prezante mesaj dènye jou yo kòm evènman ki gen rapò ak fen tan gras la. Pandan li ap pale konsènan istwa Millerit la, li ekri:
“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.
“Li te nesesè pou lèzòm yo te reveye konsènan danje yo; pou yo te leve pou prepare yo pou evènman solanèl ki gen rapò ak fèmti tan gras la.” The Great Controversy, 310.
Speaking of the last days she records:
Lè l ap pale de dènye jou yo, li ekri:
“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.
“Anvan Krisifiksyon Li, Sovè a te eksplike disip Li yo ke Li t ap gen pou yo mete Li a lanmò e pou Li leve ankò soti nan tonbo a, e zanj yo te prezan pou enprime pawòl Li yo sou lespri ak kè yo. Men disip yo t ap tann yon delivrans tanporèl anba jouk women an, e yo pa t kapab sipòte panse ke Sila a nan moun tout espwa yo te santre a ta soufri yon lanmò ignominyez. Pawòl yo te bezwen sonje yo te chase soti nan lespri yo; epi lè moman eprèv la te rive, li te jwenn yo san preparasyon. Lanmò Jezi a te detwi espwa yo nèt ale menm jan ak si Li pa t avèti yo davans. Konsa, nan pwofesi yo, lavni an louvri devan nou avèk menm klète jan li te louvri devan disip yo pa pawòl Kris la. Evènman ki lye ak fèmti tan gras la ak travay preparasyon pou tan detrès la, yo prezante klèman. Men, foul moun yo pa gen plis konpreyansyon sou verite enpòtan sa yo pase si yo pa t janm revele yo. Satan ap veye pou l rache tout enpresyon ki ta fè yo vin saj pou delivrans, epi tan detrès la pral jwenn yo san yo pa pare.” 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.”
Mesaj millerit la te devwale an 1798, e li te prezante “evènman ki gen rapò ak fen tan gras la.” Lè l ap pale konsènan dènye jou yo, li aplike istwa disip yo pou ilistre lefèt ke “evènman ki gen rapò ak fen tan gras la” se sa ki rann lèzòm saj pou delivrans, men yo pa konprann yo. Mesaj ki te devwale an 1798, 1989, ak 2023 yo se te mesaj ki te idantifye “evènman ki gen rapò ak fen tan gras la.”
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.
Vèsè karant lan reprezante yon liy istorik kote liv Danyèl la devwale twa fwa. An 1798, vizyon Danyèl la sou larivyè Oulay la, ki reprezante chapit sèt rive nèf yo, te devwale. An 1989, vizyon Danyèl la sou larivyè Idèkèl la, ki reprezante chapit dis rive douz yo, te devwale. An 2023, istwa kache vèsè karant lan nan Danyèl onz la te devwale.
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.
Istwa vèsè karant lan reprezante peryòd 1798 la rive jouk lwa dimanch vèsè karantyèm e youn nan, ki se istwa Etazini, ki se tou bèt tè a nan Revelasyon trèz la, fo pwofèt la nan Revelasyon sèz la, ak sizyèm wayòm pwofesi Bib la. Menm istwa ki reprezante nan vèsè karant lan nan Danyèl onz la reprezante tou nan yon sèl vèsè nan liv Revelasyon an.
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.
Epi mwen wè yon lòt bèt k ap monte sòti nan tè a; li te gen de kòn tankou yon ti mouton, epi li t ap pale tankou yon dragon. Revelasyon 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.
Vèsè sa a, menm jan ak vèsè karant lan, se istwa ki kòmanse avèk Lwa sou Etranje ak Lwa sou Sedisyon yo nan ane 1798, epi ki fini avèk lwa dimanch lan lè nasyon an pale tankou yon dragon; se yon istwa ki kòmanse lè yo retire Wòm papal la sou twòn nan epi ki fini lè yo retabli Wòm papal la sou twòn nan. Istwa ki reprezante nan toude Revelasyon 13:11 ak Danyèl 11:40 la kòmanse avèk retire senkyèm wayòm pwofesi biblik la epi li fini avèk retire sizyèm wayòm pwofesi biblik la.
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.
“Swasanndis” ane yo Babilòn te gouvène kòm premye wayòm nan pwofesi biblik la jouk rive nan dezyèm wayòm nan pwofesi biblik la reprezante istwa vèsè karant lan depi 1798 rive jis nan lwa dimanch la.
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.
Epi sa pral rive nan jou sa a, Tir va tonbe nan bliye pandan swasanndis an, dapre jou yon sèl wa; apre fen swasanndis an yo, Tir va chante tankou yon fanm jennès. Pran yon gita, mache toupatou nan vil la, ou menm fanm jennès yo te bliye a; fè bèl mizik, chante anpil chante, pou yo ka sonje ou. Epi sa pral rive apre fen swasanndis an yo, Seyè a va vizite Tir, epi li va retounen nan salè li, e li va fè fònikasyon ak tout wayòm latè yo sou tout fas tè a. Ezayi 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.
Istwa 1798 rive jouk lwa dimanch lan se tou istwa moman kote pwostitye Tir la tonbe nan bliye, jan sa ekri nan Ezayi venntwa, ki eksprime peryòd la kòm “swasanndizan” epi kòm “jou yon sèl wa.” Depi Nebikadneza rive Beltchaza, premye wayòm pwofesi Bib la te renye; konsa li te sèvi kòm tip sizyèm wayòm pwofesi Bib la, ki te kòmanse tankou yon ti mouton men ki fini pa pale tankou yon dragon. Nebikadneza reprezante yon disip ti Mouton an, epi Beltchaza yon disip dragon an.
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.
Istwa 1798 rive jouk lwa dimanch lan se tou istwa twa zanj yo nan Revelasyon katòz la, ki kòmanse ak refòm Milerit yo epi ki fini ak refòm san karant-kat mil yo. Mesaj twa zanj yo se mesaj lè jijman an. Milerit yo te anonse evènman ki gen rapò ak ouvèti jijman an, epi san karant-kat mil yo anonse evènman ki gen rapò ak fen tan gras la.
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.
Evènman ki gen rapò ak fen tan gras la dekri sou liy pwofetik entèn ak ekstèn, epi evènman sa yo rive sitou nan istwa ki reprezante pa vèsè karant nan Danyèl onz. Evènman vèsè karant yo fini nan lwa dimanch Ozetazini, konsa evènman dènye rasanbleman lòt pitit Bondye yo ki toujou nan Babilòn yo pa reprezante nan vèsè karant; men kriz ki lè sa a ap fè fas ak mond lan fèk fini Ozetazini. Evènman sa yo reprezante jijman sou Ozetazini ak pirifikasyon legliz Bondye a anvan legliz la leve wo kòm yon banyè.
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.
Evènman entèn ki gen rapò ak fen tan gras la idantifye travay Kris la kòm Gran Prèt la pandan l ap fini mistè Bondye a nan mitan pèp Li a nan dènye jou yo. Evènman ekstèn yo idantifye wòl Etazini nan retabli pouvwa papasi a. Tout istwa Etazini kòm sizyèm wayòm pwofesi Bib la, tout istwa Laodise a, fèt pandan istwa vèsè karant lan reprezante a.
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.
Liy entèn ak ekstèn ki anndan vèsè karant lan reprezante pa de kòn bèt ki soti nan tè a. Kòn Repiblikanis la se liy ekstèn nan, epi kòn Pwotestantis la se liy entèn nan. Toude liy yo egziste anndan istwa sizyèm wayòm nan, epi nan konklizyon istwa sizyèm wayòm nan, jijman Bondye a tonbe sou ni kòn Pwotestan an ni kòn Repibliken an. Mesaj ki idantifye evènman ki konekte ak fèmti tan gras la se menm mesaj ki idantifye evènman ki vini sou Etazini pandan li ap ranpli mezi tan eprèv li. Mesaj ki idantifye evènman ki konekte ak fèmti tan gras la se tou mesaj ki idantifye evènman ki vini sou Advantis Setyèm Jou a pandan li ap ranpli mezi tan eprèv li.
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.
Nan istwa vèsè karant lan, gen twa fwa liv Dànyèl la devwale, e chak nan twa fwa sa yo pwodui yon liy entèn ak yon liy ekstèn ki prezante evènman ki konekte ak fen tan gras la. Chak nan twa repè pwofetik sa yo vini apre yon dispèsyon sèt fwa. Se poutèt sa, vèsè karant lan reprezante istwa depi 1798 rive jis nan lwa dimanch lan, epi repè pwofetik ki anndan istwa sa a se “evènman ki konekte ak fen tan gras la.” Nan istwa vèsè karant lan, liy entèn lan reprezante yon tranzisyon soti nan Filadèlfi rive nan Laodisè nan kòmansman an, epi yon tranzisyon soti nan Laodisè pou rive nan Filadèlfi nan fen an. Kòmansman an te reprezante yon mouvman refòmatè, jan parabòl dis vyèj yo montre l, ki te tipifye yon mouvman refòmatè nan fen an tou, yon mouvman ki te akonpli parabòl la jiska nan pi piti detay li yo.
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.
Mouvman Millerit Filadèlf la te kòmanse avèk yon akonplisman “sèt fwa” Levitik chapit vennsis an 1798, epi apre sa avèk yon lòt akonplisman “sèt fwa” yo nan 22 Oktòb 1844. Omwen depi 1856, ni James White ni Sè White te idantifye mouvman an kòm li te nan yon kondisyon Laodise. Nan menm ane a, yo te prezante yon nouvo limyè sou “sèt fwa” yo nan piblikasyon ofisyèl legliz la ki pa t janm fini. “Sèt fwa” yo te akonpli an 1798, epi apre sa William Miller te dekouvri “kòmansman chenn verite a,” jan Sè White te rele l la, e kòmansman chenn verite a se te “sèt fwa” yo. 1798 te yon akonplisman “sèt fwa” yo; apre sa, pandan liv Danyèl la ap desele, Miller fè dekouvèt fondamantal li sou “sèt fwa” yo. Apre sa, 22 Oktòb 1844 make yon lòt akonplisman “sèt fwa” yo, epi sa menm vin swiv pa yon tranzisyon nan mouvman an soti Filadèlfi pou rive Laodise, nan menm ane kote nouvo limyè sou “sèt fwa” yo rete san fini. An 1863, sa ki te mouvman Millerit Filadèlf la jouk 1856, lè li te fè tranzisyon pou vin mouvman Millerit Laodise a, te vin tounen yon legliz ki anrejistre legalman, an gwo pati anba kondisyon ak presyon Lagè Sivil la ansanm ak pwoteksyon jèn legliz la. Mouvman an te fini an 1863 lè li te vin tounen yon legliz. Sèt ane anvan sa, an 1856, Laodise te mete sou kote yon mesaj nouvo limyè sou menm sijè a ki te premye dekouvèt pwofetik 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.”
Mouvman Millerit la ak limyè yo rele “kòmansman chenn laverite a,” limyè “sèt tan” yo, te devwale bay dirijan mouvman Lawodise a, ki piti piti te mete sou kote dezi pou soutni “sèt tan” yo; epi nan fen sèt ane (“sèt tan”) an 1863, yo pwodui yon nouvo tablo ak yon nouvo mesaj pwofetik san okenn referans ak “sèt tan” yo.
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.
Nan ane 1863, akonplisman pwofesi Ezayi a ki dire swasantsenk ane te fini egzakteman kote li te kòmanse a, avèk yon lagè sivil ant nò ak sid. Kesyon esklavaj la an 1863 te deja tipifye pa depòtasyon toude wayòm nò a ak wayòm sid la nan akonplisman “sèt tan” yo, epi esklavaj kote Izrayèl te mennen an te byen reprezante kesyon esklavaj yo nan fen an. Ane 1863 reprezante fen estrikti pwofetik la ki baze sou pwofesi swasantsenk ane Ezayi a.
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.
Men sa sa Senyè Bondye a: Sa p ap kanpe, ni sa p ap rive. Paske tèt Siri se Damas, epi tèt Damas se Rezin; e nan swasanndisenk ane Efrayim va kraze, pou l pa yon pèp ankò. Epi tèt Efrayim se Samari, epi tèt Samari se pitit gason Remalya. Si nou pa kwè, sètènman nou p ap tabli. Ezayi 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.
Byen konprann, pwofesi sa a ki kòmanse an 742 av. J.-K. idantifye twa jalon nan yon peryòd swasant-senk ane. De nan jalon sa yo idantifye pwen depa de mil senk san ven ane kaptivite ak esklavaj pou toude wayòm nò ak wayòm sid Izrayèl la. An 742 av. J.-K., wayòm nò a ak wayòm sid la te angaje nan yon lagè sivil, e dis tribi nò yo te fòme yon alyans ak Siri pou anvayi wayòm sid Jida a. Diznèf ane apre, an 723 av. J.-K., dis tribi nò yo te mennen ann esklavaj pa Asiryen yo. Karantsis ane apre, an 677 av. J.-K., Asiryen yo te kaptire Manase e yo te mennen l Babilòn. De mil senk san ven ane apre 723 av. J.-K. rive nan 1798, tan lafen an ak kòmansman vèsè karant lan. Karantsis ane apre, “sèt tan” yo kont wayòm sid la ki te kòmanse an 677 av. J.-K. te fini an 1844. Diznèf ane apre, an 1863, karakteristik pwofetik 742 av. J.-K. yo reprezante a lèt. Yon lagè sivil ant wayòm nò a ak wayòm sid la ap fèt an 742 av. J.-K. ak an 1863. An 742 av. J.-K., prediksyon Ezayi te bay wa mechan Akaz la te konsène esklavaj ki te prèt pou tonbe sou toude wayòm nò a ak wayòm sid la; e an 1863, nan pwen santral menm Lagè Sivil la, Prezidan Lincoln te pwoklame Pwoklamasyon Emansipasyon an, kòmanse pwosesis pou mete fen nan esklavaj. Avètisman yo te bay wa mechan Akaz la an 742 av. J.-K. te bay nan peyi bèl pouvwa literal la, ki te tipifye mesaj Lincoln te bay nan peyi bèl pouvwa espirityèl la.
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.”
Sèt ane apre yo te pibliye an 1856 mesaj Hiram Edson yo sou “sèt tan yo”, Advantis la te pwodui tablo 1863 a, ki te retire ansèyman milerit la sou sèt tan yo; konsa, sa te mete an kestyon anpil pasaj kote Ellen White anseye nou dwe repete mesaj Milerit yo, epi tou ke nou dwe defann kont atak yo fè sou mesaj sa yo. Menm ane sa a, yo te vin tounen yon legliz ki anrejistre legalman. Gen plis bagay toujou ki ka ekri sou 1863 ak enplikasyon pwofetik li yo, men sa m ap fè remake la a se ke gen plizyè temwen, ni andedan ni deyò, ki idantifye rebelyon 1863 a, kit se rebelyon ekstèn nan ak eta sid yo, kit se rebelyon entèn nan ak rejè premye verite fondamantal la. 1863 se youn nan evènman ki nan istwa vèsè karant lan ki reprezante yon repè ki fòme “evènman ki konekte ak fen tan gras la.”
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 la aliyen avèk kòmansman karant ane yo nan dezè a pou ansyen Izrayèl literal la. Nan fen karant ane sa yo, Jozye te mennen ansyen Izrayèl la antre nan Tè Pwomiz la, epi yo te kraze Jeriko, epi yo te pwononse yon madichon sou nenpòt moun ki ta rebati Jeriko. An 1863, direksyon Advantis lawodiseyen an te rebati Jeriko. Ane 1863 la reprezante ni kòmansman ni fen karant ane yo nan dezè a. Ane 1863 la se yon repè pwofetik ki mare ansanm istwa liy ekstèn ak entèn nan istwa vèsè karant lan. Gen setyèm legliz la, “yon legliz jije,” jan mo “Lawodise” a vle di sa, k ap antre nan yon peryòd yon jenerasyon antye k ap mouri nan dezè a reprezante. Menm nan pwen sa a, premye prezidan Repibliken an ap kòmanse travay pou libere esklav yo, konsa li vin yon tip dènye prezidan Repibliken yo ki pral mete lwa masyal an aplikasyon nan yon peryòd kriz k ap mennen nan sa enspirasyon rele “ruin nasyonal.”
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.”
Nan mak enpòtan nan kòmansman an, mak enpòtan nan fen an te reprezante, epi evènman ki te lye ak fèmti jijman an te prefigire nan evènman ki te lye ak ouvèti jijman an. Rebelyon an nan Kadèch, lè yo te rejte mesaj Jozye ak Kalèb nan kòmansman karant ane yo, te prefigire rebelyon Moyiz la lè li te frape Wòch la nan Kadèch nan fen karant ane yo. 1863 idantifye lwa dimanch lan kote Lawodise ap vomi sòti nan bouch Seyè a, epi kote vennsenk ansyen gason yo nan Jerizalèm ap bese devan solèy la nan Ezekyèl chapit uit, epi kote Silo repete sou moun ki mete konfyans yo nan pawòl manti sa yo: “se tanp Seyè a nou ye.”
We will continue this study of Panium in the next article.
N ap kontinye etid sa a sou Panium nan atik ki vin apre a.