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.
Ny andininy faha-40 ao amin’ny Daniela toko faha-11 dia iray amin’ireo andininy lalina indrindra ao amin’ny Baiboly. Izy io dia maneho ny fanokafana ny bokin’i Daniela tamin’ny 1798, 1989 ary 2023. Ireo fotoana intelo nanokafana ilay boky ireo dia manamarika ny fiafaran’ny fanaparitahana naharitra “impito.” Ny taona 1798 dia nanamarika ny fiafaran’ireo roa arivo sy diman-jato sy roapolo taona nisian’ny fanaparitahana izay nanomboka tamin’ny 723 tal. J.K., rehefa nentin’i Asyria ho amin’ny fahababoana ny foko folo tany avaratra. Ny taona 1989 dia nanamarika ny fiafaran’ny 126 taona hatramin’ny fikomiana tamin’ny 1863, rehefa nanaisotra tamin’ny fomba ofisialy ny “impito” ao amin’ny Levitikosy toko faha-26 ny Fiangonana Advantista Mitandrina ny Andro Fahafito. Ny taona 2023 dia nanamarika ny fiafaran’ny telo andro sy tapany izay nahafatesan’ny vavolombelona roa ao amin’ny Apokalypsy toko faha-11 teny an-dalambe. Tamin’ny fiafaran’ireo 2.520 taona (ireo 126 taona sy ireo 3½ andro—izay samy tandindon’ny “impito”), dia nosokafana ny bokin’i Daniela.
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:
Mampahafantatra antsika Rahavavy White fa tamin’ny 1798 dia nilaina ny nampahafantarana ny olona ny zava-nitranga mifandray amin’ny fifaranan’ny fotoam-pahasoavana. Rehefa manoratra izany zava-misy izany izy, dia manondro tantara mifanandrify, satria asehony koa fa ny hafatry ny andro farany dia ireo zava-nitranga mifandray amin’ny fifaranan’ny fotoam-pahasoavana. Raha miresaka ny tantaran’ny Millerita izy dia manoratra izao:
“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.
“Nilaina fa hofohazina ny olona hahatsapa ny loza mananontanona azy; mba ho taitra izy ka hiomana amin’ireo toe-javatra manetriketrika mifandray amin’ny fiafaran’ny fotoam-pahasoavana.” The Great Controversy, 310.
Speaking of the last days she records:
Raha miresaka ny amin’ny andro farany izy, dia manoratra hoe:
“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.
“Talohan’ny nanomboana Azy tamin’ny hazo fijaliana, ny Mpamonjy dia nanazava tamin’ny mpianany fa hovonoina Izy ary hitsangana indray avy ao am-pasana; ary nisy anjely teo mba hampiorina ao an-tsaina sy ao am-po ny teniny. Kanefa ny mpianatra dia niandrandra fanafahana ara-nofo tamin’ny ziogan’ny Romana, ka tsy zakany ny hihevitra fa Ilay ivon’ny fanantenany rehetra dia hijaly fahafatesana mahamenatra. Ny teny izay nilainy hotsaroana dia voaroaka tsy ho ao an-tsainy; ary rehefa tonga ny fotoan’ny fizahan-toetra, dia nahita azy tsy vonona izany. Ny fahafatesan’i Jesosy dia nandrava tanteraka ny fanantenany, tahaka ny tsy nampilaza mialoha azy akory. Toy izany koa, ao amin’ny faminaniana dia aseho eo anoloantsika mazava tsara ny ho avy, tahaka ny nasehon’ny tenin’i Kristy izany tamin’ny mpianatra. Ireo toe-javatra mifandray amin’ny famaranana ny fotoam-pahasoavana sy ny asa fiomanana ho amin’ny andro fahoriana dia aseho mazava. Nefa ny vahoaka betsaka dia tsy manana fahatakarana bebe kokoa ireo fahamarinana lehibe ireo noho ny hoe tsy mba nambara taminy akory ireny. Satana dia miambina mba hanesorany ny fahatsapana rehetra izay hahatonga azy ho hendry ho amin’ny famonjena, ary ny andro fahoriana dia hahita azy tsy vonona.” 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.”
Ny hafatra Millerita dia novahana tamin’ny 1798, ary nasehony “ireo zava-mitranga mifandray amin’ny famaranana ny fotoam-pahasoavana.” Raha miresaka ny andro farany izy, dia ampihariny ny tantaran’ny mpianatra mba hanehoana ny zava-misy fa “ireo zava-mitranga mifandray amin’ny famaranana ny fotoam-pahasoavana” no mampahendry ny olona ho amin’ny famonjena, nefa tsy takatra. Ireo hafatra izay novahana tamin’ny 1798, 1989, ary 2023 dia hafatra izay nanondro ireo “zava-mitranga mifandray amin’ny famaranana ny fotoam-pahasoavana.”
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.
Ny andininy faha-efapolo dia maneho tsipika ara-tantara iray izay anesorana ny tombo-kasen’ny bokin’i Daniela in-telo. Tamin’ny 1798 dia nesorina ny tombo-kasen’ny fahitan’i Daniela momba ny Reniranon’i Olay, izay maneho ny toko faha-fito ka hatramin’ny faha-sivy. Tamin’ny 1989 dia nesorina ny tombo-kasen’ny fahitan’i Daniela momba ny Reniranon’i Hidekela, izay maneho ny toko faha-folo ka hatramin’ny faha-roa ambin’ny folo. Tamin’ny 2023 dia nesorina ny tombo-kasen’ny tantara miafina ao amin’ny andininy faha-efapolon’ny Daniela toko faha-iraika ambin’ny folo.
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.
Ny tantaran’ny andininy faha-efapolo dia maneho ny taona 1798 ka hatramin’ny lalàn’ny Alahady ao amin’ny andininy faha-iraika amby efapolo, izay tantaran’i Etazonia sady bibidia avy amin’ny tany ao amin’ny Apokalypsy telo ambin’ny folo, mpaminany sandoka ao amin’ny Apokalypsy enina ambin’ny folo, ary fanjakana fahenina ao amin’ny faminaniana ara-Baiboly. Ilay tantara mitovy izay aseho ao amin’ny andininy faha-efapolo ao amin’ny Daniela iraika ambin’ny folo dia aseho koa ao amin’ny andininy iray ao amin’ny bokin’ny Apokalypsy.
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.
Ary nahita bibidia hafa koa aho niakatra avy tamin’ny tany; ary nanana tandroka roa tahaka ny an’ny zanak’ondry izy, nefa niteny tahaka ny dragona. Apokalypsy 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.
Ity andininy ity, tahaka ny ao amin’ny andininy faha-efapolo, dia tantara izay manomboka amin’ny Alien and Sedition Acts tamin’ny 1798 ary mifarana amin’ny lalàna alahady rehefa miteny tahaka ny dragona ny firenena; tantara izay manomboka rehefa esorina eo amin’ny seza fiandrianana i Roma papaly ary mifarana rehefa averina eo amin’ny seza fiandrianana i Roma papaly. Ny tantara asehon’ny Apokalypsy 13:11 sy Daniela 11:40 dia samy manomboka amin’ny fanesorana ny fanjakana fahadimy ao amin’ny faminanian’ny Baiboly ary mifarana amin’ny fanesorana ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly.
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.
Ny “fitopolo” taona izay nanjakan’i Babylona tamin’ny maha-fanjakana voalohany ao amin’ny faminanian’ny Baiboly hatramin’ny fanjakana faharoa ao amin’ny faminanian’ny Baiboly dia maneho ny tantaran’ny andininy faha-efapolo, hatramin’ny 1798 ka hatramin’ny lalàna momba ny Alahady.
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.
Ary amin’izany andro izany dia ho adino fitopolo taona i Tyro, araka ny andron’ny mpanjaka iray; rehefa tapitra ny fitopolo taona, dia hihira tahaka ny vehivavy janga i Tyro. Raiso ny lokanga, mandehandehana manodidina ny tanàna, ry janga izay efa nohadinoina; ataovy mamy ny feonkira, mihirà hira maro, mba hahatsiarovana anao. Ary rehefa tapitra ny fitopolo taona, dia hovangian’i Jehovah i Tyro, ka hiverina amin’ny karamany izy, ary hijangajanga amin’ny fanjakana rehetra amin’izao tontolo izao ambonin’ny tany. Isaia 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.
Ny tantara nanomboka tamin’ny taona 1798 ka hatramin’ny lalàna alahady dia tantara koa momba ilay mpijangajanga avy any Tyro hadino, araka izay voasoratra ao amin’ny Isaia toko faha-roa amby roapolo, izay manambara io fe-potoana io ho “fito-polo taona” sy ho “androan’ny mpanjaka iray.” Hatramin’i Nebokadnezara ka hatramin’i Belsazara dia nanjaka ny fanjakana voalohany ao amin’ny faminanian’ny Baiboly, ka izany no manondro mialoha ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly, izay nanomboka tahaka ny zanak’ondry nefa miafara amin’ny fitenenana tahaka ny dragona. Nebokadnezara dia maneho mpanaraka ny Zanak’ondry, ary Belsazara kosa mpanaraka ny dragona.
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.
Ny tantara hatramin’ny 1798 ka hatramin’ny lalàn’ny Alahady dia tantaran’ireo anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo koa, manomboka amin’ny fanavaozana nataon’ny Millerita ary mifarana amin’ny fanavaozana ny iray hetsy sy efatra amby efapolo arivo. Ny hafatry ny anjely telo dia ny hafatry ny ora fitsarana. Ny Millerita dia nanambara ireo zava-mitranga mifandray amin’ny fanokafana ny fitsarana, ary ny iray hetsy sy efatra amby efapolo arivo kosa manambara ireo zava-mitranga mifandray amin’ny famaranana ny fahasoavana.
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.
Ny zava-mitranga mifandray amin’ny famaranana ny fotoam-pahasoavana dia aseho eo amin’ny tsipika anatiny sy ivelany amin’ny faminaniana, ary ireo zava-mitranga ireo dia miseho voalohany indrindra ao amin’ny tantara asehon’ny andininy faha-efapolo ao amin’ny Daniela 11. Ny zava-mitranga ao amin’ny andininy faha-efapolo dia mifarana amin’ny lalàna alahady any Etazonia, ka noho izany ny zava-mitranga amin’ny fanangonana farany ireo zanak’Andriamanitra hafa izay mbola ao Babylona dia tsy aseho ao amin’ny andininy faha-efapolo; kanefa ny krizy izay atrehan’izao tontolo izao amin’izay fotoana izay dia vao nifarana tao Etazonia. Ireo zava-mitranga ireo dia maneho ny fitsarana an’i Etazonia sy ny fanadiovana ny fiangonan’Andriamanitra mialoha ny hanandratana ny fiangonana ho faneva.
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.
Ny zava-mitranga ao anatiny mifandray amin’ny fiafaran’ny fotoam-pahasoavana dia manondro ny asan’i Kristy amin’ny maha-Mpisoronabe Azy amin’ny famaranana ny zava-miafin’Andriamanitra eo amin’ny vahoakany amin’ny andro farany. Ny zava-mitranga ivelany kosa dia manondro ny anjara asan’i Etazonia amin’ny famerenana ny fahefana ho an’ny papa. Ny tantara manontolon’i Etazonia amin’ny maha-fanjakana fahenina azy ao amin’ny faminanian’ny Baiboly, ny tantara manontolon’i Laodikia, dia miseho mandritra ny tantara asehon’ny andininy faha-efapolo.
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.
Ny tsipika anatiny sy ivelany ao anatin’ny andininy faha-efa-polo dia asehon’ireo tandroka roa an’ilay biby avy amin’ny tany. Ny tandroky ny Repoblikanisma no tsipika ivelany ary ny tandroky ny Protestantisma no tsipika anatiny. Samy ao anatin’ny tantaran’ny fanjakana fahenina ireo tsipika roa ireo, ary amin’ny famaranana ny tantaran’ny fanjakana fahenina dia entina amin’ireo tandroka Protestanta sy Repoblikana ny fitsaran’Andriamanitra. Ny hafatra izay manondro ireo zava-mitranga mifandray amin’ny fikatonan’ny fotoam-pahasoavana no hafatra izay manondro ireo zava-mitranga entina amin’i Etazonia rehefa mameno ny kapoakany amin’ny fotoan’ny fahasoavana voafetra izy. Ny hafatra izay manondro ireo zava-mitranga mifandray amin’ny fikatonan’ny fotoam-pahasoavana dia ilay hafatra ihany koa izay manondro ireo zava-mitranga entina amin’ny Advantisma andro fahafito rehefa mameno ny kapoakany amin’ny fotoan’ny fahasoavana voafetra izy.
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.
Ao anatin’ny tantaran’ny andininy faha-efapolo dia misy fotoana intelo izay anokafana ny bokin’i Daniela, ary isaky ny iray amin’ireo fotoana telo ireo dia mamoaka tsipika anatiny sy tsipika ivelany iray izay maneho ireo zava-mitranga mifandray amin’ny fihidinan’ny fotoam-pahasoavana. Ny iray amin’ireo mariky ny lalana telo ireo dia samy ialohavan’ny fanaparitahana indroa fito. Noho izany, ny andininy faha-efapolo dia maneho ny tantara hatramin’ny taona 1798 ka hatramin’ny lalàn’ny Alahady, ary ireo mariky ny lalana ara-paminaniana ao anatin’izany tantara izany dia ireo “zava-mitranga mifandray amin’ny fihidinan’ny fotoam-pahasoavana.” Ao anatin’ny tantaran’ny andininy faha-efapolo, ny tsipika anatiny dia maneho fifindrana avy any Filadelfia ho any Laodikia eo am-piandohana, ary fifindrana avy any Laodikia ho any Filadelfia eo am-pamaranana. Ny fiandohana dia naneho hetsika fanavaozana, araka ny asehon’ny fanoharana ny amin’ireo virijina folo, izay naneho mialoha hetsika fanavaozana iray eo am-pamaranana, ka izany koa dia nanatanteraka ilay fanoharana hatramin’ny litera farany.
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.
Ny hetsika Millerita Filadelfiana dia nanomboka tamin’ny fahatanterahan’ny “impito” ao amin’ny Levitikosy toko faha-enina amby roapolo tamin’ny 1798, ary avy eo tamin’ny fahatanterahana hafa indray an’ilay “impito” tamin’ny 22 Oktobra 1844. Farafahakeliny hatramin’ny 1856 dia samy nanondro ny hetsika ho ao anatin’ny toetry ny Laodikia na James White na i Sister White. Tamin’io taona io ihany dia naseho tao amin’ny boky famoahan’ny fiangonana ofisialy izay tsy vita velively ny fahazavana vaovao momba ilay “impito”. Tamin’ny 1798 no tanteraka ilay “impito”, ary taorian’izany dia hitan’i William Miller ilay “fiantombohan’ny rojo-mpahamarinana”, araka ny niantsoan’i Sister White azy, ary ilay fiantombohan’ny rojo-mpahamarinana dia ilay “impito”. Ny 1798 dia fahatanterahan’ilay “impito”; taorian’izany dia nanao ny fahitana fototra momba ilay “impito” i Miller raha voasokatra ny bokin’i Daniela. Rehefa afaka izany, ny 22 Oktobra 1844 dia manamarika fahatanterahana hafa indray an’ilay “impito”, izay arahina kosa amin’ny fifindran’ny hetsika avy amin’i Filadelfia ho amin’i Laodikia, tamin’io taona io ihany izay namelana tsy vita ny fahazavana vaovao momba ilay “impito”. Tamin’ny 1863, ilay izay hetsika Millerita Filadelfiana hatramin’ny 1856, rehefa nifindra ho amin’ny hetsika Millerita Laodikianina izy, dia nanjary fiangonana voasoratra ara-dalàna, indrindra teo ambanin’ny foto-kevitra sy ny fanerena nateraky ny Ady an-trano ary ho fiarovana ny tanoran’ny fiangonana. Nifarana tamin’ny 1863 ny hetsika rehefa lasa fiangonana izy. Fito taona talohan’izany, tamin’ny 1856, dia nametraka an-kilabao hafatra momba ny fahazavana vaovao mikasika ilay foto-kevitra izay tena fahitana ara-paminaniana voalohany indrindra nataon’i William Miller i Laodikia.
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.”
Ny hetsika Millerita sy ilay fahazavana izay antsoina hoe “ny fiandohan’ny rojom-pahamarinana,” dia ny fahazavan’ny “fotoana fito,” no nosokafana ho an’ny fitarihan’ny hetsika Laodiseana, izay nanilika tsikelikely ny faniriana hanohana ny “fotoana fito”; ary tamin’ny faran’ny fito taona (“fotoana fito”) tamin’ny 1863, dia navoaka tabilao vaovao sy hafatra ara-paminaniana vaovao, tsy misy firesahana akory ny “fotoana fito.”
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.
Tamin’ny 1863 dia nifarana teo indrindra izay niandohany ny famaranan’ny faminanian’i Isaia dimy amby enimpolo taona, dia tamin’ny ady an-trano teo amin’ny avaratra sy ny atsimo. Ny raharahan’ny fanandevozana tamin’ny 1863 dia efa naneho mialoha tamin’ny fitondrana ho babo ny fanjakana avaratra sy atsimo samy hafa, ho fahatanterahan’ny “impito”, ary ny fanandevozana izay nitondrana an’Isiraely ho ao dia naneho araka ny tokony ho izy ny raharahan’ny fanandevozana amin’ny farany. Ny 1863 dia maneho ny faran’ny rafitra ara-paminaniana miorina amin’ny faminanian’i Isaia dimy amby enimpolo taona.
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.
Izao no lazain’ny Tompo Jehovah: Tsy haharitra izany, ary tsy ho tanteraka akory. Fa Damaskosy no lohan’i Siria, ary Rezina no lohan’i Damaskosy; ary ao anatin’ny dimy amby enim-polo taona dia ho torotoro Efraima, ka tsy ho firenena intsony. Ary Samaria no lohan’i Efraima, ary ny zanak’i Remalia no lohan’i Samaria. Raha tsy hino ianareo, dia tsy haharitra tokoa ianareo. Isaia 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.
Rehefa takarina araka ny tokony ho izy, ity faminaniana ity, manomboka amin’ny 742 tal. J.K., dia manondro mari-pamantarana telo ao anatin’ny fe-potoana dimy amby enimpolo taona. Ny roa amin’ireo mari-pamantarana ireo dia manondro ny teboka fanombohan’ny roa arivo sy diman-jato amby roapolo taona maha-babo sy fanandevozana ho an’ny fanjakana avaratra sy atsimon’i Isiraely. Tamin’ny 742 tal. J.K. dia tafiditra tao anatin’ny ady an-trano ny fanjakana avaratra sy atsimo, ary ireo foko folo tany avaratra dia nanao firaisana tamin’i Syria mba hanafika ny fanjakana atsimon’i Joda. Sivy ambin’ny folo taona tatỳ aoriana, tamin’ny 723 tal. J.K., dia nentina ho amin’ny fanandevozana ireo foko folo tany avaratra tamin’ny alalan’ny Asiriana. Enina amby efapolo taona tatỳ aoriana, tamin’ny 677 tal. J.K., dia nosamborin’ny Asiriana i Manase ka nentiny tany Babylona. Rehefa afaka roa arivo sy diman-jato amby roapolo taona manomboka amin’ny 723 tal. J.K. dia tonga amin’ny 1798, dia ny fotoana farany sy ny fiandohan’ny andininy faha-efapolo. Enina amby efapolo taona tatỳ aoriana, dia nifarana tamin’ny 1844 ireo “impito” namely ny fanjakana atsimo, izay nanomboka tamin’ny 677 tal. J.K. Sivy ambin’ny folo taona tatỳ aoriana, tamin’ny 1863, dia voaseho araka ny litera marina tokoa ireo toetra faminaniana tamin’ny 742 tal. J.K. Nisy ady an-trano teo amin’ny fanjakana avaratra sy atsimo tamin’ny 742 tal. J.K. sy tamin’ny 1863. Tamin’ny 742 tal. J.K., ny faminaniana nomen’i Isaia an’i Ahaza mpanjaka ratsy fanahy dia mikasika ny fanandevozana efa ho tonga amin’ny fanjakana avaratra sy atsimo; ary tamin’ny 1863, teo amin’ny ivon’ny Ady An-trano indrindra, ny Filoha Lincoln dia nanambara ny Fanambarana Fanafahana, ka nanomboka ny dingana hamaranana ny fanandevozana. Ny fampitandremana nomena an’i Ahaza mpanjaka ratsy fanahy tamin’ny 742 tal. J.K. dia nomena tao amin’ilay tany be voninahitra ara-bakiteny, izay tandindon’ny hafatra nomen’i Lincoln tao amin’ilay tany be voninahitra ara-panahy.
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.”
Taona fito taorian’ny namoahana tamin’ny 1856 ireo hafatra momba ny “fotoana fito” nataon’i Hiram Edson, dia namokatra ny tabilao 1863 ny Advantisma, ka nesoriny tamin’izany ny fampianaran’ny Millerita momba ny fotoana fito; araka izany dia nampametra-panontaniana andalan-teny maro izay ampianaran’i Ellen White fa tokony haverintsika ny hafatry ny Millerita, ary koa fa tokony hiaro isika mba tsy hotafihana ireo hafatra ireo. Tamin’io taona io ihany koa no nahatonga azy ireo ho fiangonana voasoratra ara-dalàna. Mbola misy zavatra maro azo soratana momba ny 1863 sy ny heviny ara-paminaniana, nefa izay marihiko eto dia izao: misy vavolombelona maromaro, na avy ao anatiny na avy any ivelany, izay manondro ny fikomiana tamin’ny 1863, na ny fikomian’ny avy any ivelany tamin’ireo fanjakana tatsimo izany, na ny fikomian’ny ao anatiny tamin’ny fandavana ny fahamarinana fototra voalohany. Ny 1863 dia iray amin’ireo zava-nitranga ao anatin’ny tantaran’ny andininy faha-efapolo izay maneho marika lalana iray mandrafitra ny “zava-nitranga mifandray amin’ny fiafaran’ny fotoam-pahasoavana.”
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.”
Ny taona 1863 dia mifanaraka amin’ny fiandohan’ny efapolo taona tany an-efitra ho an’ny Isiraely fahiny ara-bakiteny. Tamin’ny faran’ireo efapolo taona dia i Josoa no nitarika ny Isiraely fahiny hiditra ao amin’ny Tany Nampanantenaina, ary noravany i Jeriko ka nanonona ozona tamin’izay rehetra hanorina indray an’i Jeriko. Tamin’ny 1863 dia ny fitarihan’ny Advantisma Laodiseana no nanorina indray an’i Jeriko. Ny taona 1863 dia aseho eo amin’ny fiandohana sy eo amin’ny fiafaran’ireo efapolo taona tany an-efitra. Ny taona 1863 dia mari-pamantarana ara-paminaniana izay mampifamatotra ny tantara amin’ireo tsipika ivelany sy anatiny amin’ny tantaran’ny andininy faha-efapolo. Eo ny fiangonana fahafito, “fiangonana tsaraina,” araka ny dikan’ny teny hoe “Laodisea,” miditra ao anatin’ny vanim-potoana iray asehon’ny fahafatesan’ny taranaka iray manontolo tany an-efitra. Amin’io fotoana io ihany, ny filoha Repoblikana voalohany dia manomboka ny asa famotsorana ny andevo, ka izany no tandindon’ireo Filoha Repoblikana farany izay hampihatra ny lalàna miaramila ao anatin’ny fotoan-tsarotra iray izay hitarika ho amin’izay antsoin’ny aingam-panahy hoe “faharavan’ny firenena.”
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.”
Ao amin’ireo mariky ny lalana eo am-piandohana no anehoana ireo mariky ny lalana eo amin’ny farany, ary ireo toe-javatra mifandray amin’ny famaranana ny fitsarana dia naseho an’ohatra tao amin’ireo toe-javatra mifandray amin’ny fanokafana ny fitsarana. Ny fikomiana tao Kadesy tamin’ny fandavana ny hafatr’i Josoa sy Kaleba teo am-piandohan’ny efa-polo taona dia naneho an’ohatra ny fikomian’i Mosesy tamin’ny fikapohana ny Vatolampy tao Kadesy teo amin’ny faran’ny efa-polo taona. Ny taona 1863 dia manondro ny lalàn’ny Alahady izay androahana an’i Laodikia hiala amin’ny vavan’ny Tompo, ary izay iankohofan’ireo loholona dimy amby roapolo ao Jerosalema amin’ny masoandro ao amin’ny Ezekiela toko fahavalo, ary izay averina amin’izay matoky ny teny mandainga hoe: “tempolin’i Jehovah izahay”, i Silo.
We will continue this study of Panium in the next article.
Hanohy ity fandalinana momba an’i Panium ity isika ao amin’ny lahatsoratra manaraka.