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.
Olunyiriri amakumi ana olw’omu Danyeri kkumi na emu lumu ku nnyiriri ezisinga obuziba mu Bayibuli. Lukiikirira okuggulwawo kw’ekitabo kya Danyeri mu 1798, 1989 ne 2023. Ebiseera ebyo bisatu lwe kyaggulwamu, biraga enkomerero y’okusaasaanyizibwa okw’“emirundi musanvu.” Mu 1798 we waatuukira enkomerero y’emyaka enkumi bbiri mu bitaano mu amakumi abiri egy’okusaasaanyizibwa, egyatandika mu 723 BC, Awasuli bwe baatwala ebika ekkumi eby’omu bukiikakkono mu busibe. Mu 1989 we waatuukira enkomerero y’emyaka 126 okuva ku bujeemu bwa 1863, Ekkanisa ya Seventh-day Adventist lwe yaateeka ku bbali mu butongole “emirundi musanvu” egy’Ebyabaleevi amakumi abiri mu mukaaga. Mu 2023 we waatuukira enkomerero y’ennaku ssatu n’ekitundu ez’Abajulirwa ababiri ab’omu Okubikkulirwa kkumi na emu nga bafu mu kkubo. Ku nkomerero y’emyaka 2,520, (emyaka 126 n’ennaku 3½—byonna bubonero bwa “emirundi musanvu”), ekitabo kya Danyeri kyaggulwawo.
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:
Mwannyina White atutegeeza nti mu mwaka gwa 1798 kyali kyetaagisa nti abantu bategeezebwe ebintu ebikwatagana n’okuggwaawo kw’ekiseera ky’okugezebwa. Bwe yawandiika kino, yali alaga nti waliwo ebyafaayo ebifaanagana, kubanga era alaga obubaka bw’ennaku ez’enkomerero ng’ebintu ebikwatagana n’okuggwaawo kw’ekiseera ky’okugezebwa. Bw’ayogera ku byafaayo by’Abalondoozi ba Miller awandiika nti:
“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.
Kyali kyetaagisa nti abantu bazuukusibwe ku kabi k’ebali mu; era bakankanyizibwe okutegekera ebintu eby’amaanyi n’obukulu ebikwatagana n’okuggwaawo kw’ekiseera eky’okusaasirwa.
Speaking of the last days she records:
Ku nnaku ezisembayo, awandiika nti:
“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.
Nga tannabambibwa ku musaalaba, Omulokozi yategeeza abayigirizwa be nti agenda kuttibwa era n’azuukira nate okuva mu ntaana, era bamalayika baaliwo okunyweza ebigambo bye mu birowoozo ne mu mitima. Naye abayigirizwa baali balindirira okulokolebwa okw’ekiseera kino okuva mu kikoligo ky’Abaloma, era tebaasobola kukkiriza endowooza nti Oyo gwe baateesigamizzaamu essuubi lyabwe lyonna ajja kubonaabona n’afiira mu ngeri ey’obunyoomo. Ebigambo bye baali beetaaga okuzijjukira byaggibwamu mu birowoozo byabwe; era bwe yatuuka ekiseera eky’okugezebwa, kyabasanga bataayetegekedde. Okufa kwa Yesu kwazikiriza ddala essuubi lyabwe nga bwe kiba singa teyali yabategeeza mu maaso. Kale mu bunnabbi eby’omu maaso bigguliddwa mu maaso gaffe bulungi nga bwe byaggulirwa abayigirizwa mu bigambo bya Kristo. Ebintu ebikwatagana n’okukoma kw’ekiseera ky’obusaasizi n’omulimu ogw’okutegekerera ekiseera eky’okuzibu, bimaze okulambululwa bulungi. Naye abantu bangi nnyo tebalina kumanya ku mazima gano ag’omugaso nga bwe kikyali singa tegyali gibikkuliddwa ddala. Sitaani alinda anyage buli kikwata ku mutima ekyandibafuula abagezi eri obulokozi, era ekiseera eky’okuzibu kiribasanga bataayetegekedde. 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.”
Obubaka bw’Abamillerite bwaggulwawo mu 1798 era bwalaga "ebintu ebikwatagana n’okuggwaawo kw’ekiseera ky’ekisa." Bw’ayogera ku nnaku ez’enkomerero, akozesa emyafaayo gy’Abayigirizwa okulaga nti "ebintu ebikwatagana n’okuggwaawo kw’ekiseera ky’ekisa" bye bifuula abantu ab’amagezi agatuwala mu bulokozi, naye tebitegeerwa. Obubaka obwaggulwawo mu 1798, 1989 ne 2023 bwalambulula "ebintu ebikwatagana n’okuggwaawo kw’ekiseera ky’ekisa."
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.
Olunyiriri lwa amakumi ana luyimirira olunyiriri lw’ebyafaayo mu kiseera ekitabo kya Danyeri bwe kiggyibwako obusiba emirundi esatu. Mu 1798, ekyolesebwa kya Danyeri eky’Omugga Ulai, ekiyimirira ebisuula omusanvu okutuuka ku mwenda, kyaggyibwako obusiba. Mu 1989, ekyolesebwa kya Danyeri eky’Omugga Hiddekel, ekiyimirira ebisuula kkumi okutuuka ku kkumi na bbiri, kyaggyibwako obusiba. Mu 2023, ebyafaayo ebikwekeddwa eby’olunyiriri lwa amakumi ana mu kitabo kya Danyeri essuula kkumi n’emu byaggibwako obusiba.
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.
Ebyafaayo eby’olunnyiriri amakumi ana biyimiririra ekiseera okuva mu 1798 okutuuka ku tteeka lya Sande eryogerebwako mu lunnyiriri amakumi ana mu emu, ebyo bye by’ebyafaayo bya Amerika, nga ye ensolo eyava mu nsi ey’Okubikkulirwa ekkumi n’asatu, ye nnabbi wa bulimba w’Okubikkulirwa kkumi na mukaaga, era obwakabaka omukaaga mu bunnabbi bwa Bayibuli. Ebyafaayo ebyo bimu ebyayimirizibwa mu lunnyiriri amakumi ana mu Danyeri essuula kkumi n’emu byayimirizibwa ne mu lunnyiriri lumu mu kitabo ky’Okubikkulirwa.
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.
Ate ne ndaba ekisolo ekirala nga kivudde mu nsi; nga kirina empondo bbiri ng’ennyana, ne kyogera ng’omusota. Okubikkulirwa 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.
Olunyiriri luno, nga bwe kiri mu lunyiriri amakumi ana, lulaga ebyafaayo ebitandikira ku Amateeka ga Alien ne Sedition aga 1798 era ne biggukira ku tteeka lya Sande, bwe eggwanga liyogera ng’ejjoka, ebyafaayo ebyatandikira bwe Roma ey’obwa Papa eggyibwawo ku ntebe ne bimalira ku bwe Roma ey’obwa Papa ezzibwa ku ntebe. Ebyafaayo ebyayimiririrwa mu Okubikkulirwa 13:11 ne Danyeri 11:40 bitandika n’okuggyibwawo kw’obwakabaka obwokutaano mu bunnabbi bwa Bayibuli era biggukira n’okuggyibwawo kw’obwakabaka obwomukaaga mu bunnabbi 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.
Emyaka "nsanvu" mwe Babulooni yafugira ng’obwakabaka obwasooka mu bunnabbi bwa Baibuli okutuuka ku bwakabaka obw’okubiri mu bunnabbi bwa Baibuli, gikiikirira ebyafaayo eby’olunyiriri lw’amakumi ana okuva mu 1798 okutuuka ku tteeka lya Ssande.
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.
Awo olulituuka ku lunaku olwo, nti Ttuulo alibulirwa emyaka nsanvu, ng’ennaku za kabaka omu bwe ziri: emyaka nsanvu bwe giriggwaako, Ttuulo aliyimba ng’omwenzi. Kwata ennanga, otambule mu kibuga, ggwe omwenzi eyabula; kuba obulungi ennyimba, oyimbe ennyimba nnyingi, olyoke ojjukirwe. Awo olulituuka emyaka nsanvu bwe giriggwaako, Mukama alikyalira Ttuulo, era alidda eri empeera ye, era alyenda n’obwakabaka bwonna obw’omu nsi ku maaso g’ensi. Isaaya 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.
Ebyafaayo okuva mu 1798 okutuuka ku tteeka lya Sande bikwata era ku kiseera omwenzi wa Ttuulo lwe yeerabiddwa, nga bwe kyawandiikibwa mu Isaaya 23, ekyogerako ku kiseera kino ng’ “emyaka nsanvu” era ng’ “ennaku za kabaka omu.” Okuva Nebukadduneeza okutuuka ku Besazaali, obwakabaka obwasooka mu bunabbi bwa Bayibuli bwe bwafuga; era ne bubeera ekyafaananiriza obwakabaka obwe mukaaga mu bunabbi bwa Bayibuli, obwatandika nga mwana gw’endiga naye ne bwakoma nga bwogera ng’ejjoka eddene. Nebukadduneeza akiikirira omugoberezi wa mwana gw’endiga, ate Besazaali omugoberezi w’ejjoka eddene.
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.
Ebyafaayo okuva mu 1798 okutuuka ku tteeka lya Ssande nabyo bye bimu n’ebyafaayo by’abamalayika basatu mu Okubikkulirwa essuula 14, nga bitandikira ku nkyukakyuka ey’Abamillerite era ne bikoma ku nkyukakyuka y’abantu 144,000. Obubaka bw’abamalayika basatu bwe bubaka bw’essaawa y’omusango. Abamillerite baalangirira ebintu ebyakwata ku kuggulwawo kw’omusango, ate n’abantu 144,000 baalangirira ebintu ebyakwata ku kuggwaawo kw’ekiseera ky’okugezesa.
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.
Ebintu ebikwatagana n’okuggalawo ekiseera ky’okugezesa biragiddwa ku mirongo gy’obunnabbi gy’omunda n’egy’ebweru, era ebintu ebyo bibaawo okusookera ddala mu byafaayo ebyakiikirizibwa mu lunyiriri amakumi ana olw’essuula kkumi n’emu mu kitabo kya Danyeri. Ebintu eby’olunyiriri amakumi ana bimalira ku tteeka lya Ssande mu United States, noolwekyo ebintu eby’okkungaanya okw’enkomerero kw’abaana ba Katonda abalala abakyali mu Babulooni tebyakiikiriziddwa mu lunyiriri amakumi ana; naye ekikankano ekyo ekirumba ensi yonna kiba kakati nga kimaze okuggwa mu United States. Ebintu ebyo bikiikirira okusala omusango ku United States n’okutukuza Ekkanisa ya Katonda nga tekunnaba kubeerawo okugisitulira waggulu okuba 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’okuggalwa kw’ekiseera ky’okugezesebwa biraga omulimu gwa Kristo nga Kabona Omukulu mu kumaliriza ekyama kya Katonda mu bantu be ab’ennaku ez’enkomerero. Ebintu eby’ebweru biraga omugabo gwa Amerika mu kuddamu okuwa obuyinza obwa Papa. Ebyafaayo byonna bya Amerika nga obwakabaka obw’omukaaga mu obunnabbi bwa Bayibuli, era n’ebyafaayo byonna bya Lawodikiya, bibeerawo mu byafaayo ebiragibwa mu olunnyiriri 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.
Emirongo egy’omunda n’egy’ebweru mu lunyiriri amakumi ana giyimiririrwa ennyanga bbiri z’ensolo eyava mu nsi. Ennyanga ey’e Ripabulika ye olulongo olw’ebweru, ate ennyanga ey’e Protestanti ye olulongo olw’omunda. Emirongo gyombi gisangibwa mu byafaayo by’obwakabaka obw’omukaaga, era ku nkomerero y’ebyafaayo by’obwakabaka obw’omukaaga, okusalira omusango kwa Katonda kuleetebwa ku nnyanga zombi, eya Protestanti n’eya Ripabulika. Obubaka obulambulula ebintu ebikwatagana n’okuggwaawo kw’ekiseera ky’ekisa kye kimu ne kye kirambulula ebintu ebireetebwa ku Amerika ez’Obumu nga ejjuza ekikopo kyayo eky’ekiseera ky’ekisa. Obubaka obulambulula ebintu ebikwatagana n’okuggwaawo kw’ekiseera ky’ekisa kye kimu ne kye kirambulula ebintu ebireetebwa ku Obwadiventisiti bw’Olunaku Olw’omusanvu nga bujjuza ekikopo kyabwo eky’ekiseera ky’ekisa.
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.
Mu byafaayo eby’olunyiriri amakumi ana, waliwo emirundi esatu mwe Kitabo kya Danyeri kisumululwa, era buli ku mirundi egyo esatu wabaawo elayini y’omunda n’ey’ebweru eziraga ebintu ebikwatana n’okuggwaawo kw’ekiseera eky’okugezesebwa. Buli ku bubonero obusatu obulaga ekkubo bukulembeddwamu okusasaana okw’ebiseera musanvu. Noolwekyo, olunyiriri amakumi ana luyimirira byafaayo okuva mu 1798 okutuuka ku tteeka lya Sande, era obubonero obw’obunnabbi obuli mu byafaayo ebyo bye “ebintu ebikwatana n’okuggwaawo kw’ekiseera eky’okugezesebwa.” Mu byafaayo eby’olunyiriri amakumi ana, elayini y’omunda eraga okukyuka okuva mu Philadelphia okutuuka mu Laodicea ku ntandikwa, era okuva mu Laodicea okudda mu Philadelphia ku nkomerero. Entandikwa yalaga ekibiina ky’okutereeza nga bwe kiragibwa mu lugero lw’abawala ekkumi, olugero olwafaananyiza ekibiina ky’okutereeza ekya ku nkomerero ekyatukiriza olugero olwo mu nnukuta zaalwo.
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.
Ekibiina ky’Abamillerite eky’e Firadelfiya kyatandikira ku kutuukirizibwa kwa “emirundi musanvu” mu kitundu ekya 26 mu Kitabo ky’Abaleevi mu 1798, era ne wabaawo n’okutuukirizibwa okulala kwa “emirundi musanvu” nga Okitobba 22, 1844. Wakati wa 1856 James White ne Sister White baakimanya ekibiina ng’ali mu mbeera eya Lawodikiya. Mu mwaka gumu ogwo omusana omupya ku “emirundi musanvu” gweyolebwa mu kiwandiiko kya kkanisa ekya ofiiso ekyatamalirizibwa. “Emirundi musanvu” gyatuukirizibwa mu 1798, era oluvannyuma William Miller n’azuula “entandikwa y’olunyiriri lw’amazima” nga bwe yakiyita Sister White, era entandikwa y’olunyiriri lw’amazima yali “emirundi musanvu.” 1798 yali okutuukirizibwa kwa “emirundi musanvu,” oluvannyuma Miller n’akola okuzuula kw’omusingi ku “emirundi musanvu” nga Kitabo kya Danyeri kisumululibwa. Oluvannyuma awo, Okitobba 22, 1844 ne yeeraga nga olunaku olw’okutuukirizibwa okulala kwa “emirundi musanvu,” era ne kigobererwa okukyuka mu kibiina okuva e Firadelfiya okutuuka e Lawodikiya mu mwaka gumu ogwo omusana omupya ku “emirundi musanvu” ne gusigala nga tegumalisiddwa. Mu 1863 ekyaali ekibiina ky’Abamillerite eky’e Firadelfiya okutuusa mu 1856 lwe kyakyukira okufuuka ekibiina ky’Abamillerite eky’e Lawodikiya kyafuuka kkanisa eyawandiikibwa mu mateeka, mu bungi olw’ensonga n’ennyigirizibwa z’Olutalo lw’omu nsi munda n’okukuuma abavubuka b’ekkanisa. Ekibiina kyaggwa mu 1863 bwe kyafuuka kkanisa. Emyaka musanvu nga bukyali, mu 1856 Lawodikiya yasalira ku mbali obubaka bw’omusana omupya ku nsonga yennyini eyali okuzuula okw’obwannabbi okusooka kwa 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.”
Mu kibiina kya Millerite waaliwo ekitangaala ekyayitibwa ‘entandikwa y’omunyolo gw’amazima’—ekitangaala ky’ ‘emirundi musanvu’—ekyo kyabikkulirwa abakulembeze b’ekibiina kya Lawodikiya, aba mu mpola mpola ne baleka okwagala okunywerera ku ‘emirundi musanvu’; era ku nkomerero y’emyaka musanvu (‘emirundi musanvu’) mu 1863 ne wavaamu chaati empya n’obubaka obw’obunnabbi nga tebyogerako byonna ku ‘emirundi 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.
Mu 1863, okukomekkereza kw'obunnabbi bwa Isaaya obw'emyaka nkaaga mu etaano kwaggwera ddala we kwatandikira, nga waliwo entalo ey'obwannansi wakati w'amambuka n'amaserengeta. Ensonga z'obuddu mu 1863 zaakiikirirwa mu kutwalibwa mu bunyago kw'obwakabaka bw'amambuka n'obw'amaserengeta byombi mu kutuukirizibwa kw' "emirundi musanvu", era obuddu mwe Isirayiri yatwalibwa bwakiikirira bulungi ensonga z'obuddu ez'enkomerero. Omwaka gwa 1863 gukiikirira okukoma kw'enteekateeka y'obunnabbi esinziddwa ku bunnabbi bwa Isaaya obw'emyaka nkaaga mu etaano.
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.
Bw’ati bw’ayogera Mukama Katonda: Tekijja kuyimirira, era tekijja kutuukirira. Kubanga omutwe gwa Siriya ye Ddamasiko, n’omutwe gwa Ddamasiko ye Rezini; era mu bbanga ery’emyaka amakumi mukaaga mu ttaano Efulayimu alimenyesebwa, aleme okuba eggwanga. N’omutwe gwa Efulayimu ye Samaliya, n’omutwe gwa Samaliya ye mwana wa Remaliya. Bwe mutakkiriza, ddala temuyimirira. Isaaya 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.
Bw’otegeera bulungi obunnabbi buno obutandikira mu 742 nga Kristo tannazaalwa, bulaga obubonero busatu mu bbanga lya myaka nkaaga mu ttaano. Obubonero bubiri ku buno bulaga entandikwa y’emyaka 2520 egy’obuwambe n’obuddu ku bwakabaka obw’amumambuka n’obw’amaserengeta bwa Isirayiri. Mu 742 nga Kristo tannazaalwa, obwakabaka obw’amumambuka n’obw’amaserengeta baali mu ntalo z’omu nsi munda, era ebika kkumi eby’amumambuka byali bikoze omukago ne Siriya okulumba obwakabaka obw’amaserengeta bwa Yuda. Oluvannyuma lw’emyaka kkumi n’enda, mu 723 nga Kristo tannazaalwa, ebika kkumi eby’amumambuka byatwalibwa Abasuuli mu buddu. Oluvannyuma lw’emyaka ana mu mukaaga, mu 677 nga Kristo tannazaalwa, Abasuuli baakwatta Manaseeri ne bamutwala e Babulooni. Emyaka 2520 oluvannyuma lwa 723 nga Kristo tannazaalwa gitwala ku 1798, ekiseera eky’enkomerero n’okutandika kw’olunyiriri amakumi ana. Oluvannyuma lw’emyaka ana mu mukaaga, “ebiseera musanvu” ebyali biviiridde ku bwakabaka obw’amaserengeta ebyatandika mu 677 nga Kristo tannazaalwa byaggwa mu 1844. Oluvannyuma lw’emyaka kkumi n’enda, mu 1863, eby’obunnabbi ebyo eby’omu 742 nga Kristo tannazaalwa byalabibwa mu ngeri y’ennyini. Waliwo entalo z’omu nsi munda wakati w’obwakabaka obw’amumambuka n’obw’amaserengeta mu 742 nga Kristo tannazaalwa ne mu 1863. Mu 742 nga Kristo tannazaalwa, obubaka obw’obunnabbi Isaaya bwe yawa eri Kabaka Ahaazi omubi bwali ku nsonga y’okujja okunyagibwa n’okufuulibwa abaddu kw’obwakabaka byombi obw’amumambuka n’obw’amaserengeta; ate mu 1863, mu kitundu ekya wakati ddala mu ntalo y’omu nsi munda, Pulezidenti Lincoln yalangirira ekiragiro eky’okununula abaddu, nga kiteeka mu ntandikwa enkola ey’okuggyaawo obuddu. Okulabula okwaawerwa Kabaka Ahaazi omubi mu 742 nga Kristo tannazaalwa kwaawa mu ttaka ery’ekitiibwa ery’ennyini, nga kufaananyiriza obubaka Lincoln bwe yawa mu ttaka ery’ekitiibwa ery’omwoyo.
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.”
Emyaka musanvu oluvannyuma lw’obubaka bw’‘emirundi musanvu’ bwa Hiram Edson obwatangazibwa mu 1856, Ab’Adiventisiti baakola olupapula lwa 1863 olwaaggyamu okuyigiriza kw’Abamillerite okw’‘emirundi musanvu’, ne kityo ne kiteeka mu kubuusabuusa ebitundu bingi eby’ebyawandiiko mwe Ellen White ayigiriza nti tuteekwa okuddamu obubaka bw’Abamillerite era n’okubulwanirira nga bulumbibwa. Mu mwaka gwe gumu ne bafuuka ekkanisa eyawandiikibwa mu mateeka. Waliwo ebisingawo ebyandisobola okuwandiikibwa ku 1863 n’etegeeza lyabyo mu by’obunnabbi, naye kyennyonnyola wano kwe kulaga nti waliwo obujulizi bungi, obw’omunda n’obw’ebweru, obulambulula okujeema okwa 1863, oba okujeema okw’ebweru okw’ama state ag’amaserengeta, oba okujeema okw’omunda okwa kugaana amazima agasooka ag’emisingi. 1863 kye kimu ku bintu ebiri mu byafaayo by’olunyiriri amakumi ana, ebyeyimirira ng’akabonero akalaga ekkubo mu "bintu ebikwatagana n’okuggalwawo kw’ekiseera ky’okusaasirwa."
1863 aligns with the beginning of forty years in the wilderness for ancient literal Israel. At the end of the forty years Joshua led ancient Israel into the Promised Land and they brought down Jericho and pronounced a curse upon any who would rebuild Jericho. In 1863 the leadership of Laodicean Adventism rebuilt Jericho. 1863 is represented in the beginning and ending of the forty years in the wilderness. 1863 is a prophetic waymark that ties together history of the external and internal lines of verse forty’s history. There is the seventh church, “a church judged” as the word “Laodicea” means, entering into a period represented by an entire generation dying in the wilderness. At the same point, the first Republican president is being the work of freeing the slaves, thus typifying the last Republican Presidents who will implement martial law in a period of crisis leading to what inspiration calls “national ruin.”
Omwaka gwa 1863 gukwatagana n’okutandika okw’emyaka amakumi ana mu ddungu eri Isiraeri wa ddala ow’edda. Ku nkomerero y’emyaka amakumi ana Yoswa yatwala Isiraeri w’edda mu Nsi Eyasuubizibwa, ne bazikiriza Yeriko era ne bategeeza ekikolimo eri buli anaddamu okuzimba Yeriko. Mu 1863 obukulembeze bw’Obu-Adiventizimu bwa Laodikiya ne baddamu okuzimba Yeriko. Omwaka gwa 1863 guyimiriziddwa mu kutandika n’enkomerero y’emyaka amakumi ana mu ddungu. Omwaka gwa 1863 gwe kalambe ak’obunnabbi akasiba wamu ebyafaayo by’olunyiriri lw’ebweru n’olw’omunda eby’olunyiriri amakumi ana. Waliwo ekkanisa ey’omusanvu, “ekkanisa ewasalirwa omusango,” nga bwe kitegeeza ekigambo “Laodikiya,” ey’ayingira mu kiseera ekiyimiriziddwa ng’eggeneresoni yonna efa mu ddungu. Mu kaseera ke kimu, Pulezidenti asooka ow’ekibiina kya Republican ali mu mulimu ogw’okununula abaddu okuva mu buddu, bw’atyo ng’afaananyiriza ba Pulezidenti ab’enkomerero b’ekibiina kya Republican abaliteekawo etteeka ly’amagye mu kiseera ky’ekizibu ekinene, ekirireeta okutuuka ku kye by’obunnabbi biyita “okuzikirira kw’eggwanga.”
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.”
Mu bubonero bw’ekubo obw’amatandikiro mulimu okulagibwa obubonero bw’enkomerero, era ebintu ebikwatagana n’enkomerero y’okusala omusango byafaananyizibwa mu bintu ebikwatagana n’okuggulwawo kw’okusala omusango. Okujeemera e Kadesi mu kugaanira obubaka bwa Yoswa ne Kalebu ku ntandikwa y’emyaka amakumi ana kwafaananyizibwa n’okujeemera kwa Musa bwe yakuba Lwazi e Kadesi ku nkomerero y’emyaka amakumi ana. Mu 1863 kirambika etteeka lya Ssande, we Laodikiya esuulibwa okuva mu kamwa ka Mukama, era we abasaajja abakadde amakumi abiri mu etaano mu Yerusaalemi bafugamira enjuba mu Ezekyeri essuula munaana, era we Siilo eriddamu okutuukirira ku abo abeesiga ebigambo eby’obulimba, “ffe yeekaalu ya Mukama.”
We will continue this study of Panium in the next article.
Tujja okugenda mu maaso n’okunoonyereza kuno ku Panium mu kiwandiiko ekiddako.