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.

Danyeli 11:40 ezali moko ya bavɛrsɛ oyo ezali na bozindo mingi kati na Biblia. Ezali komonisa kofungwama ya buku ya Danyeli na 1798, 1989 mpe 2023. Mbala misato oyo buku efungwamaki ezali bilembo ya nsuka ya kopalangana ya “mbala nsambo.” 1798 etyamaki elembo ya nsuka ya mibu nkóto mibale nkama mitano na ntuku mibale ya kopalangana oyo ebandaki na 723 liboso ya Klisto, ntango Asulia ememaki mabota zomi ya nɔrdi na boombo. 1989 etyamaki elembo ya nsuka ya mibu 126 uta botomboki ya 1863, ntango Lingomba ya Adventiste ya Mokolo ya Nsambo etiakaki pembeni na lolenge ya officiel “mbala nsambo” ya Baebele 26. 2023 etyamaki elembo ya nsuka ya mikolo misato na ndambo ya Baebele 11, ntango batatoli mibale bazalaki bakufi na balabala. Na nsuka ya mibu 2.520, (mibu 126 mpe mikolo 3½—bango nyonso bilembo ya “mbala nsambo”) buku ya Danyeli efungwamaki.

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:

خواهر وایت ما را آگاه می‌سازد که در سال 1798 لازم بود رویدادهای مرتبط با بسته‌شدنِ زمانِ فیض به مردم ارائه گردد. هنگامی که او این واقعیت را ثبت می‌کند، در حال شناساییِ تاریخ‌هایِ موازی است، زیرا او همچنین پیامِ ایامِ آخر را به‌عنوان رویدادهایِ مرتبط با بسته‌شدنِ زمانِ فیض معرفی می‌کند. او در سخن گفتن دربارهٔ تاریخِ میلری چنین می‌نویسد:

“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.

“Abantu kwali kwesidingo ukuba bavuswe ngokuqondiswa engozini yabo; ukuba baqwashiswe ukuze bazilungiselele iziganeko ezinzulu ezihlobene nokuvalwa komusa wokuvivinywa.” *The Great Controversy*, 310.

Speaking of the last days she records:

关于末后的日子，她记载道：

“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.

"کارا آصلبَلو مازيڭو، مُخَلِّصو اَوَ تَلْمِيذانِشَا بَيانو كيدَ، هُو كُشته اَكِيدو وَ قَبرو مازيڭو دِگَر زِنده بُويدو؛ وَ فِرِشتَگان حاضِر بُودَ تا وَي كَلِماتانِ اَثر ذِهن وَ دِل مازيڭو جاى دِيدو. اَما تَلْمِيذان رهايى زَمانى اَز يُوغِ رُوم اوميد دَاشتو، وَ اَنديشه اى كه اَو—كِه تَمام اُميدِشان دَر وى مَرکَز گِرفته بُود—بايد مَرگى خِفَّت بار بَكَشيد، تَحَمُّل نَكِيدو. اَو كَلِمات كِه اَيشان بِخاطِر دَاشتَن لازِم بُود، اَز ذِهنِشان رانده بُو؛ وَ وختِ آزمايش اَمَد، اَيشان نا آمادَه يافته بُود. مَرگِ عيسى اُميدِشان چُنان كامِل نابود كِرد كِه گويى هَرگِز پِيش اَز پِيش اَگاه نَكِرده بُود. هَمچُنان دَر نُبُوَّت ها، آينده پيشِ ما چُنان آشکار گُشوده شُده اَست كِه به وسيله كَلِماتِ مَسيح پيشِ تَلْمِيذان گُشوده شُده بُود. رويدادانى كِه با پايانِ مُهلَتِ فِيض وَ كارِ آمادگى بَراى زَمانِ تنگى پِيوَند دارَد، به روشنى عَرضه شُده اَست. اَما اَنبوهِ مردم اَز اين حقيقت هاى مُهِم هِيچ بَيشتر فَهم نَدارَند اَز اِينكِه گويى هَرگِز آشكار نَشُده بُود. شَيطان در كَمين اَست تا هَر اَثرى ره بِرُبايد كِه اَيشان ره بَراى نِجات دانا سازيد، وَ زَمانِ تنگى اَيشان ره نا آمادَه خاهَد يافت." نبرد عظیم، 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.”

Ujumbe wa Wamilleri ulifunguliwa mwaka 1798, nao uliwasilisha “matukio yanayohusiana na kufungwa kwa mlango wa rehema.” Aliponena kuhusu siku za mwisho, yeye hutumia historia ya wanafunzi kuonyesha ukweli kwamba “matukio yanayohusiana na kufungwa kwa mlango wa rehema” ndiyo huwafanya watu kuwa na hekima hata kupata wokovu, lakini hayaeleweki. Ujumbe uliofunguliwa mwaka 1798, 1989, na 2023 ulikuwa ni ujumbe iliyotambulisha “matukio yanayohusiana na kufungwa kwa mlango wa rehema.”

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.

Muse 40 uakilisha mstari wa kihistoria ambapo kitabu cha Danieli kinafunguliwa muhuri mara tatu. Mwaka 1798 njozi ya Danieli ya Mto Ulai, inayowakilisha sura ya saba hadi ya tisa, ilifunuliwa. Mwaka 1989 njozi ya Danieli ya Mto Hidekeli, inayowakilisha sura ya kumi hadi ya kumi na mbili, ilifunuliwa. Mwaka 2023 historia iliyofichwa ya aya ya arobaini ya Danieli kumi na moja ilifunuliwa.

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.

Mambo ya kala ya aya ya makumi gane yalo lanjila mu 1798 kufika ku shingulu ya Cibese ya aya ya makumi gane na imo, ayo ni mambo ya kala ya United States, yi yelamo na cisama ca pa ntanda ca Kusolwela ikumi na itatu, kapolofweto wa bufi wa Kusolwela ikumi na mutanda, ne mwangana wa mutanda wa upolofweto wa Biblia. Mambo ya kala yamo yimwenejwe mu aya ya makumi gane ya Daniele ikumi na imo, nayoso yimwenejwe mu aya imo mu mukanda wa Kusolwela.

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.

Ndzi tlhela ndzi vona xivandzana xin’wana xi huma emisaveni; naswona a xi ri ni timhondzo timbirhi leti fanaka ni ta xinyimpfana, kambe xi vulavule kukota dragona. Nhlavutelo 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.

Omuunyi guno, nga mu lunyiriri olw’ana, ye byafaayo ebitandika n’Amateeka ag’Obugenyi n’Obujeemu aga 1798 ne bikoma ku tteeka lya Ssande, eggwanga bwe lyogera ng’ogusota; byafaayo ebitandika Roma eya paapa bwe ggyibwa ku ntebe y’obwakabaka ne bikoma Roma eya paapa bw’eddaabirizibwa ku ntebe eyo. Ebyafaayo ebikiikirirwa byombi mu Okubikkulirwa 13:11 ne Danyeri 11:40 bitandika n’okuggyibwawo kw’obwakabaka obw’okutaano obw’obunnabbi bwa Bayibuli ne bikoma n’okuggyibwawo kw’obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli.

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.

បរិយាយ​អំពី «ចិតសិប» ឆ្នាំ ដែល​បាប៊ីឡូន​បាន​គ្រងរាជ្យ​ជា​នគរ​ទីមួយ​នៃ​ព្រះបន្ទូល​ទំនាយ​ក្នុង​ព្រះគម្ពីរ រហូត​ដល់​នគរ​ទីពីរ​នៃ​ព្រះបន្ទូល​ទំនាយ​ក្នុង​ព្រះគម្ពីរ នោះ តំណាង​ឲ្យ​ប្រវត្តិសាស្ត្រ​នៃ​ខ​ទី​សែសិប ចាប់​ពី​ឆ្នាំ 1798 រហូត​ដល់​ច្បាប់​ថ្ងៃ​អាទិត្យ។

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.

Na siku hiyo itatukia kwamba Tiro atasahaulika miaka sabini, sawasawa na siku za mfalme mmoja; baada ya mwisho wa miaka sabini Tiro ataimba kama kahaba. Chukua kinubi, uzunguke mjini, wewe kahaba uliyekuwa umesahauliwa; piga kwa utamu, imba nyimbo nyingi, ili upate kukumbukwa. Tena itatukia baada ya mwisho wa miaka sabini, kwamba Bwana atamwangalia Tiro, naye atarudia ujira wake, naye atafanya uasherati pamoja na falme zote za ulimwengu juu ya uso wa nchi. Isaya 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.

1798년부터 일요일 법령에 이르는 역사는 또한 이사야 23장에 기록된 바 두로의 음녀가 잊혀지는 역사이기도 한데, 거기서 그 기간은 “칠십 년”으로, 또 “한 왕의 날수”로 표현되어 있다. 느부갓네살로부터 벨사살에 이르기까지 성경 예언의 첫째 왕국이 통치하였으며, 이로써 어린양처럼 시작하나 마침내 용처럼 말하게 되는 성경 예언의 여섯째 왕국을 예표하였다. 느부갓네살은 어린양을 따르는 자를 나타내고, 벨사살은 용을 따르는 자를 나타낸다.

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.

1798-imiit Sunday law-imut tungaanut oqaluttuarisaanera aamma Saqqummersitat aqqaneq-sisamaanni inngilit pingasut pillugit oqaluttuarisaaneruvoq, Millerite-t nutarterneqarnerannit aallartilluni inuit ataatsimik sisamanik qulinit sisamanik arfinilinnik tuusintillit nutarterneqarnerannik naggaserneqartoq. Inngilit pingasut nalunaarutaat tassaavoq eqqartuussiviup akunnera pillugu nalunaarut. Millerite-t eqqartuussiviup aallartinneqarneranut atatillugu pisut nalunaarutigaat, inuit ataatsimik sisamanik qulinit sisamanik arfinilinnik tuusintillit periarfissap matuneqarnissaanut atatillugu pisut nalunaarutigalugit.

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.

Ekisuubizo ebikwatagana n’okuggwaako kw’ekisa biragibwa ku miramwa egy’obunnabbi egy’omunda n’egy’ebweru, era ebibaddewo ebyo bibawo okusingira ddala mu byafaayo ebikiikirirwa olunyiriri olw’amakumi ana olwa Danyeri kkumi n’emu. Ebibaddewo eby’olunyiriri olw’amakumi ana bikoma ku tteeka lya Ssande mu Amerika, kale ebibaddewo eby’okukuŋŋaanya okw’enkomerero okw’abaana ba Katonda abalala abakyaali e Babulooni tebikiikirirwa mu lunyiriri olw’amakumi ana; naye era obuzibu obw’amaanyi obwo obwo obw’oleetera ensi yonna buba buwedde buti mu Amerika. Ebibaddewo ebyo bikiikirira omusango ku Amerika n’okutukululwa kw’ekkanisa ya Katonda nga tekunnaba kuyimusibwa ng’akabonero.

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.

Ebintu eby’omunda ebikwatagana n’okuggala kw’ekiseera eky’okusaasirwa biraga omulimu gwa Kristo ng’Omukulu wa Bakabona mu kumaliriza ekyama kya Katonda wakati mu bantu Be ab’ennaku ez’oluvannyuma. Ebintu eby’ebweru biraga omulimu gwa United States mu kuddaabiriza amaanyi eri obwapapa. Ebyafaayo byonna ebya United States ng’obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli, ebyafaayo byonna ebya Laodikiya, bibawo mu byafaayo ebikiikirirwa n’olunyiriri olw’amakumi ana.

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.

Mitsari ya ndani na ya nje iliyo ndani ya aya ya arobaini inawakilishwa na pembe mbili za mnyama wa nchi. Pembe ya Urepublicani ndiyo mstari wa nje, na pembe ya Uprotestanti ndiyo mstari wa ndani. Mitsari yote miwili imo ndani ya historia ya ufalme wa sita, na katika hitimisho la historia ya ufalme wa sita hukumu ya Mungu huletwa juu ya pembe zote mbili, yaani ya Kiprotestanti na ya Kirepublicani. Ujumbe unaotambua matukio yanayohusiana na kufungwa kwa muda wa rehema ndiyo ujumbe unaotambua matukio yanayoletwa juu ya Marekani inapojaza kikombe chake cha muda wa rehema. Ujumbe unaotambua matukio yanayohusiana na kufungwa kwa muda wa rehema pia ndiyo ujumbe unaotambua matukio yanayoletwa juu ya Uadventista wa Sabato ya Saba unapojaza kikombe chake cha muda wa rehema.

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.

Di nava dîroka ayeta çilî de, sê caran pirtûka Daniel tê vekirin, û her yek ji van sê caran xetek navxweyî û derveyî pêk tîne ku bûyerên girêdayî bi dawiyê demê ceribandinê re pêşkêş dike. Berî her yek ji van sê nîşanên pêşeng, belavbûnekî heft caran heye. Ji ber vê yekê, ayeta çilî dîroka ji 1798-an heta qanûna Yekşemê temsîl dike, û nîşanên pêxemberî yên di hundirê wê dîrokê de “bûyerên girêdayî bi dawiyê demê ceribandinê” ne. Di hundirê dîroka ayeta çilî de, xeta navxweyî di destpêkê de veguherînek ji Philadelphia ber bi Laodicea ve temsîl dike, û di dawiya wê de veguherînek ji Laodicea ber bi Philadelphia ve. Destpêk tevgera reformatorî temsîl dikir, wekî ku bi mesela deh keçikên bakire hatî nîşandan, ya ku tevgera reformatorî ya di dawiya de jî tîpolojî dikir, ku ew jî meselê heta bi herfê xwe bi cih anî.

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.

फिलाडेल्फियाई मिलेराइट आन्दोलनको आरम्भ १७९८ मा लैव्यव्यवस्था अध्याय २६ का “सात समय” को एक परिपूर्तिसँग भयो, र त्यसपछि २२ अक्टोबर १८४४ मा “सात समय” कै अर्को परिपूर्ति भयो। कम्तीमा १८५६ सम्म आइपुग्दा जेम्स ह्वाइट र सिस्टर ह्वाइट दुवैले यस आन्दोलनलाई लाओदिकेय अवस्थामामा रहेको भनेर पहिचान गरिसकेका थिए। त्यही वर्ष “सात समय” सम्बन्धी नयाँ ज्योति मण्डलीको आधिकारिक प्रकाशनमा प्रस्तुत गरियो, तर त्यो कहिल्यै पूरा भएन। “सात समय” १७९८ मा परिपूर्ण भयो, र त्यसपछि विलियम मिलरले, जसलाई सिस्टर ह्वाइटले “सत्यको शृङ्खलाको आरम्भ” भनेर सम्बोधन गरेकी थिइन्, त्यसैलाई पत्ता लगाए; र सत्यको शृङ्खलाको आरम्भ “सात समय” नै थियो। १७९८ “सात समय” को एक परिपूर्ति थियो; त्यसपछि दानियलको पुस्तकको मोहर खोलिँदा मिलरले “सात समय” सम्बन्धी आफ्नो आधारभूत खोज गरे। त्यसपछि २२ अक्टोबर १८४४ ले “सात समय” को अर्को परिपूर्तिलाई चिह्नित गर्छ, जसको लगत्तै त्यसै वर्ष “सात समय” सम्बन्धी नयाँ ज्योति अधूरै छोडिएको सन्दर्भमा आन्दोलन फिलाडेल्फियाबाट लाओदिकेयातर्फ रूपान्तरित हुन्छ। १८६३ मा, १८५६ सम्म फिलाडेल्फियाई मिलेराइट आन्दोलन रहिआएको र त्यसपछि मिलेराइट लाओदिकेय आन्दोलनमा रूपान्तरित भएको त्यही आन्दोलन, मुख्यतः गृहयुद्धका परिस्थितिहरू र दबाबहरू तथा मण्डलीका युवाहरूको संरक्षणका आधारमा, कानुनी रूपमा दर्ता भएको एउटा मण्डली बन्यो। मण्डली बनेसँगै १८६३ मा त्यो आन्दोलन अन्त्य भयो। सात वर्षअघि, १८५६ मा, लाओदिकेयाले त्यही विषयमा आएको नयाँ ज्योतिको सन्देशलाई पन्छायो, जुन विलियम मिलरको पहिलो भविष्यवाणीसम्बन्धी खोज थियो।

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.”

Omutwa gw’AbaMillerite n’omusana ogwitibwa “entandikwa y’olunyiriri lw’amazima,” omusana gw’“ebihe musanvu,” gwabikkulirwa obukulembeze bw’omutwa gwa Laodikea, abaagenda mpola ne bateeka ku mabbali okwegomba okuwanirira “ebihe musanvu”; era ku nkomerero y’emyaka musanvu (“ebihe musanvu”) mu 1863, ne kuzingibwa ekipande ekipya n’obubaka obupya obw’obunnabbi nga tebuliimu kwogera kwonna ku “ebihe musanvu.”

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.

Му 1863, макила га пророфесия я Исаия я imyaka шестьдесят пять гасоззе ахере квайо ахатандикире, н’интambara я abaturage hagati я амajyaruguru н’амajyepfo. Ikibazo cy’ububata му 1863 cyari cyaragereranyijwe no kujyanwa mu bunyage kw’ubwami bwombi, ubwo mu majyaruguru n’ubwo mu majyepfo, mu gusohoza kwa “ibihe birindwi,” kandi ububata Isirayeli yajyanywemo bwagereranyaga neza ibibazo by’ububata ku iherezo. 1863 ihagarariye iherezo ry’imiterere y’ubuhanuzi ishingiye ku buhanuzi bwa Isaiya bw’imyaka mirongo itandatu n’itanu.

Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7–9.

Nunku Mulungu wa Mwene yikuyowoya nthena, Ichi chizamkhalapo chara, nesi chizamuchitika chara. Pakuti mutu wa Suriya ni Damaseko, ndipo mutu wa Damaseko ni Rezini; ndipo mukati mwa vilimika makumi ghankhondi na vinkhondi Efurayimu wazamuphyoka, mwakuti walekenge kuŵa mtundu wa ŵanthu. Ndipo mutu wa Efurayimu ni Samariya, ndipo mutu wa Samariya ni mwana wa Remaliya. Usange imwe muzamugomezga chara, mbunenesko kuti muzamukhazikika chara. Yesaya 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.

بِفَهمٍ صحيح، فإنّ هذه النبوّة التي تبدأ سنة 742 ق.م تُحدِّد ثلاثَ علاماتٍ ضمن مدّة خمسٍ وستّين سنة. وتشير علامتان من هذه العلامات إلى نقطتَي بداية ألفين وخمس مئة وعشرين سنة من السبي والعبودية لكلٍّ من المملكتين الشمالية والجنوبية لإسرائيل. ففي سنة 742 ق.م كانت المملكتان الشمالية والجنوبية منخرطتَين في حربٍ أهلية، وكانت الأسباط العشرة الشمالية قد كوَّنت تحالفًا مع سوريا لغزو المملكة الجنوبية، يهوذا. وبعد تسع عشرة سنة، في سنة 723 ق.م، سُبيت الأسباط العشرة الشمالية إلى العبودية على يد الآشوريين. وبعد ستٍّ وأربعين سنة، في سنة 677 ق.م، أسر الآشوريون منسّى وأخذوه إلى بابل. وبعد ألفين وخمس مئة وعشرين سنة من 723 ق.م نصل إلى سنة 1798، زمن النهاية وبداية الآية الأربعين. وبعد ستٍّ وأربعين سنة، انتهت «المرّات السبع» على المملكة الجنوبية، التي بدأت في سنة 677 ق.م، في سنة 1844. وبعد تسع عشرة سنة، في سنة 1863، تتمثّل الخصائص النبوية لسنة 742 ق.م تمثّلًا حرفيًّا كاملًا. فحربٌ أهلية بين المملكتين الشمالية والجنوبية جارية في كلٍّ من 742 ق.م و1863. وفي سنة 742 ق.م كان التنبؤ الذي أعطاه إشعياء للملك الشرير آحاز بشأن الاستعباد الوشيك لكلٍّ من المملكتين الشمالية والجنوبية، وفي سنة 1863، في عين مركز الحرب الأهلية، أعلن الرئيس لنكولن إعلان التحرير، بادئًا عملية إنهاء العبودية. وكان التحذير المُعطى للملك الشرير آحاز في سنة 742 ق.م قد أُعطي في الأرض المجيدة الحرفية، ممثِّلًا الرسالة المُعطاة بواسطة لنكولن في الأرض المجيدة الروحية.

Seven years after the messages of the “seven times” by Hiram Edson were published in 1856 Adventism produced the 1863 chart which removed the Millerite teaching of the seven times, thus calling into question multitudes of passages where Ellen White teaches that we are to repeat the messages of the Millerites, and also that we are to defend against those messages being attacked. The same year they became a legally registered church. There is more which can be written about 1863 and its prophetic implications, but what I am here noting is that there are several witnesses, both internal and external that identify the rebellion of 1863, whether it be the rebellion of the external with the southern states, or the rebellion of the internal with the rejection of the first foundational truth. 1863 is one of the events within the history of verse forty that represents a waymark that makes up the “events connected with the close of probation.”

Hiram Edson ɓe walliti duɗɗi “jeegomayɗi ɗiɗi” e 1856, duuɓi jeeɗi caggal maaje ɗen, Adventism danyii chart 1863 ngol ittiri ekkitinol Millerite ngol maa ko jeegomayɗi ɗiɗi, ngal no waɗi heɓde ɗum e feccere ɗemngal ɗem ko ɓe heewi e dow majji Ellen White ɗo ekkitini en woni waɗde rewtaade maaje Millerites, e kadi woni ɗoftaade e ɓeydude maaje ɗen daga so ɓe yewtinaama. Hande ndee e hitaande ɓen ngarti kawtal leggal ngal winnditaangal e laawol. Ko ɓuri e ɗum ɗon ko mbaawi winndeele dow 1863 e maanaaaji mayri annabaaku, kono ko mi woni ɗo siforaade ko woni seedeeji ɗuɗɗi, nderi e ndarii, ɗi annditata murtaade 1863, koo tawii ko murtaade ndarii ngol e leydiije gese gorgoore, maa ko murtaade nderi ngol e salde goonga arande gonɗinɗo. 1863 ko gooto e nder dhacce e aslol aaya ɓiɗɗo, ɗum woni waymark gooto mo waɗi e “dhacceeji ɓeydiiɗi e dardol dammbugal.”

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.”

١٨٦٣ ينسجم مع بداية أربعين سنة في البرية لإسرائيل القديمة الحرفية. وعند نهاية الأربعين سنة قاد يشوع إسرائيل القديمة إلى أرض الموعد، فأسقطوا أريحا ونطقوا بلعنة على كل من يعيد بناء أريحا. وفي سنة ١٨٦٣ أعادت قيادة الأدفنتية اللّاودكية بناء أريحا. وتمثَّلت سنة ١٨٦٣ في بداية الأربعين سنة في البرية ونهايتها. فسنة ١٨٦٣ معلمٌ نبوي يربط معًا تاريخ الخطَّين الخارجي والداخلي لتاريخ الآية الأربعين. فهناك الكنيسة السابعة، «كنيسة مُدانة» كما تعني كلمة «لاودكية»، داخلةً في فترة تُمثَّل بموت جيلٍ كامل في البرية. وفي النقطة نفسها، كان أول رئيس جمهوري يبتدئ عمل تحرير العبيد، ممّا يجعله رمزًا للرؤساء الجمهوريين الأخيرين الذين سيفرضون الأحكام العرفية في فترة أزمة تقود إلى ما تسمّيه روح النبوة «الخراب الوطني».

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.”

মুচিরাচি রিাোর দে িদিো মুিৰাচিমুরিো রিাোর মুছিকিয়ো আশিভািো, আর্দা বিচাৰর সমাপ্ির িঙাে জড়িত ঘটনা-সমূহ বিচাৰর আরম্ভর লগে জড়িত ঘটনা-সমূহে আদর্শিত হইয়াছিল। চল্লিশ বছৰৰ আরম্ভে কাদেশত যিহোশূয় ও কালেবর বার্তা অস্বীকার করিয়া যে বিদ্রোহ সংঘটিত হইয়াছিল, তাহাই চল্লিশ বছৰৰ অন্তে কাদেশত মোশির শিলাখণ্ডে আঘাত করিবার দ্বারা প্রকাশিত বিদ্রোহর প্রতিরূপ আছিল। 1863 সেই রবিবার-আইনক চিন্হিত করে, যেথা লাওদিকিয়া প্রভুর মুখ হইতে উদ্গীরিত হয়, আৰু যেথা যিরূশালেমত পঁচিশজন প্রাচীন ব্যক্তি ইযিকিয়েল অষ্টম অধ্যায় অনুসাৰে সূর্যৰ প্রতি প্রণাম করিতেছে, আৰু যেথা শীলোহ পুনরায় আপতিত হয় তাহাদিগের উপরে, যাহারা এই মিথ্যা বাক্যে নির্ভর করে—“আমরাই সদাপ্রভুর মন্দির।”

We will continue this study of Panium in the next article.

Tukakendeleza somo hili la Panium katika makala inayofuata.