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.

Ayat ka opat puluh tina Daniel sabelas téh mangrupa salah sahiji ayat anu pangjerona dina Alkitab. Ieu ngagambarkeun dibukana meterai kitab Daniel dina taun 1798, 1989, jeung 2023. Tilu kali kitab éta dibuka meteraina nandaan panutupna hiji paburencay salila “tujuh kali.” Taun 1798 nandaan panutupna dua rébu lima ratus dua puluh taun paburencay anu dimimitian dina 723 SM nalika Asyur ngagiring sapuluh kaom kalér kana panangkaran. Taun 1989 nandaan panutupna 126 taun ti saprak pambrontakan taun 1863, nalika Garéja Advent Poé Katujuh sacara resmi nyisihkeun “tujuh kali” tina Imamat dua puluh genep. Taun 2023 nandaan panutupna tilu satengah poé nalika dua saksi dina Wahyu sabelas paéh di jalan. Dina panutupna 2.520 taun, (126 taun jeung 3½ poé—sadayana lambang tina “tujuh kali”) kitab Daniel dibuka meteraina.

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:

Sadérék White ngabéjaan ka urang yén dina taun 1798 perlu pisan sangkan manusa dipaparin kajadian-kajadian anu patali jeung panutupan masa kasempetan. Nalika anjeunna nyatet kanyataan ieu, anjeunna keur ngaidéntifikasi sajarah-sajarah anu sajajar, sabab anjeunna ogé ngagambarkeun amanat poé-poé pamungkas minangka kajadian-kajadian anu patali jeung panutupan masa kasempetan. Nalika nyarios ngeunaan sajarah Millerite anjeunna nyatet:

“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.

“Perlu pisan supaya manusa dihudangkeun kana bahaya anu ngancam maranéhna; supaya maranéhna digugah pikeun nyiapkeun diri kana kajadian-kajadian anu khidmat patali jeung panutupan mangsa kasempetan rahmat.” The Great Controversy, 310.

Speaking of the last days she records:

Nyarioskeun ngeunaan poé-poé panungtungan, anjeunna nyatet:

“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.

“Saméméh panyaliban-Na, Jurusalamet ngajelaskeun ka murid-murid-Na yén Anjeunna baris dipaéhan sarta hudang deui tina kubur, jeung malaikat-malaikat hadir pikeun ngukirkeun pangandika-Na kana pikiran jeung hate maranéhna. Tapi murid-murid éta keur ngarep-ngarep kabébasan dunyawi tina kuk Romawi, sarta maranéhna teu sanggup narima pamikiran yén Anjeunna anu jadi puseur sagala pangharepan maranéhna kudu nandangan pati anu hina. Kecap-kecap anu sakuduna ku maranéhna diinget téh disingkirkeun tina pikiran maranéhna; sarta nalika mangsa pacobaan datang, éta manggihan maranéhna teu siap. Pupusna Yesus ngancurkeun pangharepan maranéhna kalawan lengkep, saolah-olah Anjeunna can kungsi maparin panginget ka maranéhna. Kitu deui dina nubuat-nubuat, mangsa nu bakal datang dibuka di hareupeun urang kalayan écés, sakumaha éta dibuka di hareupeun murid-murid ku pangandika Kristus. Kajadian-kajadian anu patali jeung panutupan mangsa kasempetan jeung pagawean persiapan pikeun mangsa kasusah dipidangkeun kalayan écés. Tapi réa pisan jalma anu teu leuwih ngartos kana bebeneran-bebeneran penting ieu tibatan lamun éta can kungsi diungkabkeun. Sétan ngawaskeun pikeun ngarebut unggal kesan anu bakal ngajadikeun maranéhna wijaksana pikeun kasalametan, sarta mangsa kasusah bakal manggihan maranéhna teu siap.” 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.”

Pesen Milerite dibuka segelna dina taun 1798, sarta éta ngedalkeun “kajadian-kajadian anu patali jeung panutupan mangsa kasempetan rahmat.” Nalika nyarioskeun perkara poé-poé panungtungan, anjeunna ngalarapkeun sajarah para murid pikeun ngajentrekeun kanyataan yén “kajadian-kajadian anu patali jeung panutupan mangsa kasempetan rahmat” nyaéta hal-hal anu ngajadikeun manusa wijaksana kana kasalametan, tapi henteu kaharti. Pesen-pesen anu dibuka segelna dina taun 1798, 1989, jeung 2023 nyaéta pesen-pesen anu ngaidentifikasi “kajadian-kajadian anu patali jeung panutupan mangsa kasempetan rahmat.”

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.

Ayat opat puluh ngagambarkeun hiji garis sajarah nalika kitab Daniel dibuka segelna tilu kali. Dina taun 1798, titingalian Daniel ngeunaan Walungan Ulai, anu ngagambarkeun pasal tujuh nepi ka salapan, dibuka segelna. Dina taun 1989, titingalian Daniel ngeunaan Walungan Hiddekel, anu ngagambarkeun pasal sapuluh nepi ka dua welas, dibuka segelna. Dina taun 2023, sajarah nu disumputkeun tina ayat opat puluh tina Daniel sabelas dibuka segelna.

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.

Sajarah dina ayat opat puluh ngagambarkeun taun 1798 nepi ka hukum Minggu dina ayat opat puluh hiji, nyaéta sajarah Amérika Sarikat anu ogé mangrupa sato tina bumi dina Wahyu tilu welas, nabi palsu dina Wahyu genep welas, jeung karajaan kagenep dina nubuat Alkitab. Sajarah anu sarua anu digambarkeun dina ayat opat puluh tina Daniel sabelas ogé digambarkeun dina hiji ayat dina kitab Wahyu.

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.

Sarta kuring ningali deui hiji sato galak séjén mucunghul ti bumi; sarta manéhna boga dua tanduk siga anak domba, tapi nyarita kawas naga. Wahyu 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.

Ayat ieu, sakumaha dina ayat ka opat puluh, nyaéta sajarah anu dimimitian ku Alien and Sedition Acts taun 1798 sarta ditungtungan ku hukum Minggu nalika bangsa éta nyarita siga naga, hiji sajarah anu dimimitian nalika Roma kapausan dicabut tina tahta sarta ditungtungan nalika Roma kapausan dipulihkeun deui kana tahta. Sajarah anu diwakilan ku duanana Wahyu 13:11 jeung Daniel 11:40 dimimitian ku dipiceunna karajaan kalima dina nubuat Alkitab sarta ditungtungan ku dipiceunna karajaan kagenep dina nubuat Alkitab.

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.

“tujuh puluh” taun nalika Babul maréntah minangka karajaan kahiji dina nubuat Alkitab nepi ka karajaan kadua dina nubuat Alkitab ngawakilan sajarah ayat opat puluh ti taun 1798 nepi ka hukum Minggu.

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.

Dina poe eta bakal kajadian, Tirus bakal kaliwat ku hilap salila tujuh puluh taun, nurutkeun lilana hiji raja; sanggeus ahir tujuh puluh taun, Tirus bakal nyanyi saperti awewe lacur. Candak kacapi, ngideran kota, eh awewe lacur anu geus kaliwat ku hilap; jieun wirahma anu amis, nyanyikeun loba lagu, supaya maneh dipikawanoh deui. Jeung sanggeus ahir tujuh puluh taun, bakal kajadian yén PANGERAN bakal nganjang ka Tirus, sarta manehna bakal balik deui kana upahna, sarta bakal ngalacur jeung sagala karajaan dunya anu aya dina beungeut bumi. Yesaya 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.

Sajarah ti taun 1798 nepi ka hukum Minggu ogé mangrupa sajarah mangsa nalika sundal Tirus dipopohokeun sakumaha kacatet dina Yesaya dua puluh tilu, anu ngébréhkeun éta mangsa minangka “tujuh puluh taun” jeung salaku “poé-poé hiji raja.” Ti Nebukadnésar nepi ka Belsyasar, karajaan kahiji dina nubuat Alkitab maréntah, ku kituna jadi pralambang karajaan kagenep dina nubuat Alkitab anu dimimitian minangka anak domba tapi tungtungna nyarita kawas naga. Nebukadnésar ngagambarkeun saurang pangikut Anak Domba, jeung Belsyasar saurang pangikut naga.

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.

Sajarah ti taun 1798 nepi ka hukum Minggu ogé mangrupa sajarah tilu malaikat dina Wahyu opat welas, dimimitian ku réformasi kaum Millerite sarta dipungkas ku réformasi saratus opat puluh opat rébu. Amanat tilu malaikat téh nya éta amanat jam pangadilan. Kaum Millerite ngawartakeun kajadian-kajadian anu patalina jeung dibukana pangadilan, jeung saratus opat puluh opat rébu ngawartakeun kajadian-kajadian anu patalina jeung ditutupna mangsa kasempetan rahmat.

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.

Kajadian-kajadian anu patalina jeung panutupan mangsa pangampura digambarkeun dina garis-garis nubuatan internal jeung éksternal, sarta kajadian-kajadian éta lumangsung utamana dina sajarah anu dilambangkeun ku ayat opat puluh tina Daniel sabelas. Kajadian-kajadian dina ayat opat puluh réngsé dina hukum Minggu di Amérika Sarikat, ku kituna kajadian-kajadian ngeunaan panén pamungkas barudak Allah séjén anu masih aya di Babul henteu digambarkeun dina ayat opat puluh; sanajan kitu, krisis anu harita nyanghareupan dunya kakara waé réngsé di Amérika Sarikat. Kajadian-kajadian éta ngagambarkeun pangadilan kana Amérika Sarikat jeung panyucian gareja Allah saméméh gareja diangkat jadi hiji panji.

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.

Kajadian-kajadian batiniah anu patali jeung panutupan panto rahmat nangtukeun pagawean Kristus minangka Imam Agung dina ngarampungkeun rusiah Allah di antara umat-Na dina poé-poé panungtungan. Kajadian-kajadian lahiriah nangtukeun kalungguhan Amérika Sarikat dina mulangkeun kakawasaan ka kapapaan. Sakabéh sajarah Amérika Sarikat minangka karajaan kagenep dina nubuat Alkitab, sakabéh sajarah Laodikea kajadian salila sajarah anu dilambangkeun ku ayat opat puluh.

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.

Garis internal jeung garis éksternal dina ayat kaopat puluh dilambangkeun ku dua tanduk sato galak bumi. Tanduk Républikanisme téh garis éksternal, ari tanduk Protestanisme téh garis internal. Duanana garis aya dina sajarah karajaan kagenep, sarta dina panutupan sajarah karajaan kagenep panghukuman Allah ditimpakeun ka duanana tanduk, nya éta tanduk Protestan jeung Républikan. Pekabaran anu ngaidentipikasi kajadian-kajadian anu patalina jeung panutupan mangsa kasempetan téh nyaéta pekabaran anu ngaidentipikasi kajadian-kajadian anu ditimpakeun ka Amérika Sarikat nalika éta nagara ngeusian cangkir mangsa kasempetanana. Pekabaran anu ngaidentipikasi kajadian-kajadian anu patalina jeung panutupan mangsa kasempetan téh ogé nyaéta pekabaran anu ngaidentipikasi kajadian-kajadian anu ditimpakeun ka Adventisme Poé Katujuh nalika éta ngeusian cangkir mangsa kasempetanana.

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.

Dina sajarah ayat opat puluh aya tilu kali kitab Daniel dibuka segelna, sarta unggal tina tilu kali éta ngahasilkeun garis internal jeung eksternal anu nembongkeun kajadian-kajadian anu patali jeung panutupan mangsa kasempetan. Unggal tina tilu tanda jalan éta dipiheulaan ku paburencayna “tujuh kali”. Ku kituna, ayat opat puluh ngagambarkeun sajarah ti taun 1798 nepi ka hukum Minggu, sarta tanda-tanda jalan profétis dina éta sajarah téh nyaéta “kajadian-kajadian anu patali jeung panutupan mangsa kasempetan.” Dina sajarah ayat opat puluh, garis internal ngagambarkeun hiji transisi ti Filadelfia ka Laodikia dina awalna, jeung hiji transisi ti Laodikia ka Filadelfia dina ahirna. Awal éta ngagambarkeun hiji gerakan réformatif sakumaha dipintonkeun ku ibarat sapuluh parawan, anu ngalambangkeun hiji gerakan réformatif dina ahirna, anu ogé ngalaksanakeun éta ibarat nepi ka unggal kecapna.

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.

Gerakan Millerit Filadélfia dimimitian ku hiji minuhan tina “tujuh kali” dina Leviticus dua puluh genep dina taun 1798, tuluy ku minuhan deui tina “tujuh kali” dina 22 Oktober 1844. Sahenteuna dina taun 1856, boh James White boh Sister White ngidentifikasi gerakan éta aya dina kaayaan Laodikia. Dina taun anu sarua, cahaya anyar ngeunaan “tujuh kali” dipidangkeun dina terbitan resmi gareja anu henteu kungsi diréngsékeun. “Tujuh kali” kacumponan dina 1798, sarta satuluyna William Miller manggihan “mimiti ranté bebeneran” sakumaha disebat ku Sister White, sarta mimiti ranté bebeneran éta nya éta “tujuh kali.” Taun 1798 mangrupa minuhan tina “tujuh kali,” satuluyna Miller nyieun pamanggihan dasarna ngeunaan “tujuh kali” nalika kitab Daniel dibuka segelna. Sanggeus éta, 22 Oktober 1844 nandaan minuhan séjén tina “tujuh kali,” anu satuluyna dituturkeun ku hiji transisi dina gerakan éta ti Filadélfia ka Laodikia dina taun anu sarua nalika cahaya anyar ngeunaan “tujuh kali” ditinggalkeun teu réngsé. Dina taun 1863, naon anu geus jadi gerakan Millerit Filadélfia nepi ka taun 1856 nalika éta transisi jadi gerakan Millerit Laodikia, robah jadi hiji gareja anu kadaptar sacara hukum, lolobana ku ayana kaayaan jeung tekanan Perang Sipil sarta pikeun ngajaga para nonoman gareja. Gerakan éta réngsé dina taun 1863 nalika éta jadi hiji gareja. Tujuh taun saméméhna, dina taun 1856, Laodikia nyingkirkeun hiji pesen cahaya anyar ngeunaan jejer anu sarua pisan, nyaéta jejer anu jadi pamanggihan nubuat William Miller anu pangheulana.

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.”

Gerakan Millerit jeung cahaya anu disebut “mimiti ranté bebeneran,” nyaéta cahaya ngeunaan “tujuh kali,” geus dibukakeun ka kapamingpinan gerakan Laodikea, anu laun-laun nyingkirkeun kahayang pikeun ngajaga “tujuh kali”; sarta dina ahir tujuh taun (“tujuh kali”) dina taun 1863, hiji bagan anyar jeung pesen nubuat dihasilkeun tanpa aya rujukan naon waé kana “tujuh kali.”

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.

Dina taun 1863, kacindekan tina nubuat genep puluh lima taun Yesaya réngsé pas di tempat éta dimimitian, nyaéta ku perang sipil antara kalér jeung kidul. Pasualan perbudakan dina taun 1863 geus dilambangkeun ku diboyongna karajaan kalér jeung karajaan kidul, minuhan “tujuh kali,” sarta perbudakan anu jadi tempat Israil dibawa ka ditu sacara merenah ngagambarkeun pasualan-pasualan perbudakan dina tungtungna. Taun 1863 ngawakilan tungtung tina struktur nubuat anu dumasar kana nubuat genep puluh lima taun Yesaya.

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.

Kieu timbalan Pangeran Allah, Éta moal nangtung, jeung moal kajadian. Sabab kapala Siria téh Damsik, jeung kapala Damsik téh Resin; jeung dina jero genep puluh lima taun Epraim bakal diruksak nepi ka henteu deui jadi hiji bangsa. Jeung kapala Epraim téh Samaria, jeung kapala Samaria téh putra Remalya. Lamun maranéh henteu percaya, tangtu maranéh moal diteguhkeun. 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.

Lamun dipikaharti kalawan leres, ieu nubuat anu dimimitian dina taun 742 SM nandakeun tilu tanda patokan dina rentang genep puluh lima taun. Dua tina éta tanda patokan nuduhkeun titik awal dua rébu lima ratus dua puluh taun panawanan jeung perbudakan pikeun karajaan kalér jeung karajaan kidul Israél. Dina taun 742 SM karajaan kalér jeung karajaan kidul keur kalibet dina perang sipil, sarta sapuluh kaom kalér geus ngawangun pakta jeung Siria pikeun nyerang karajaan kidul Yuda. Salapan welas taun ti harita, dina taun 723 SM, sapuluh kaom kalér dibawa kana perbudakan ku urang Asyur. Opat puluh genep taun ti harita, dina taun 677 SM, urang Asyur nangkep Manasé sarta mawa anjeunna ka Babul. Dua rébu lima ratus dua puluh taun sanggeus 723 SM nepi ka taun 1798, nyaéta waktu ahir jeung mimiti ayat opat puluh. Opat puluh genep taun ti harita, “tujuh kali” ngalawan karajaan kidul anu dimimitian dina taun 677 SM réngsé dina taun 1844. Salapan welas taun ti harita, dina taun 1863, sipat-sipat profétis taun 742 SM kagambarkeun nepi ka unggal jéntréna. Perang sipil antara karajaan kalér jeung karajaan kidul keur lumangsung dina taun 742 SM jeung 1863. Dina taun 742 SM, ramalan anu dipasihkeun ku Yesaya ka Raja Ahas anu jahat téh ngeunaan panawanan duanana karajaan kalér jeung kidul anu geus ngadeukeutan, sarta dina taun 1863, dina puseur pisan Perang Sipil, Présidén Lincoln ngumumkeun Proklamasi Emansipasi, ngamimitian prosés mungkas perbudakan. Pépéling anu dipasihkeun ka Raja Ahas anu jahat dina taun 742 SM dipasihkeun di tanah mulya literal, anu ngalambangkeun talatah anu dipasihkeun ku Lincoln di tanah mulya rohani.

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.”

Tujuh taun sanggeus seratan ngeunaan “tujuh kali” ku Hiram Edson diterbitkeun dina taun 1856, Adventisme ngahasilkeun bagan taun 1863 anu ngaleungitkeun ajaran Millerite ngeunaan tujuh kali, ku kituna nimbulkeun patalékan kana réa pisan petikan anu di jerona Ellen White ngajar yén urang kudu ngulang deui amanat-amanat kaum Millerite, jeung ogé yén urang kudu mertahankeun éta amanat-amanat tina serangan. Dina taun anu sarua maranéhna jadi garéja anu kadaptar sacara sah. Aya deui hal-hal anu tiasa ditulis ngeunaan taun 1863 jeung implikasi nubuatna, tapi anu ku sim kuring keur dicatet di dieu nyaéta yén aya sababaraha saksi, boh internal boh éksternal, anu ngaidentipikasi pemberontakan taun 1863, naha éta pemberontakan pihak éksternal kalawan nagara-nagara bagian kidul, atawa pemberontakan pihak internal kalawan panolakan kana bebeneran dasar anu kahiji. Taun 1863 téh salah sahiji kajadian dina sajarah ayat opat puluh anu ngawakilan hiji waymark anu nyusun “kajadian-kajadian anu patali jeung panutupan masa percobaan.”

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.”

Taun 1863 sajajar jeung awal opat puluh taun di padang gurun pikeun Israil kuna anu harfiah. Dina ahir éta opat puluh taun, Yosua mingpin Israil kuna asup ka Tanah Perjangjian, tuluy maranéhna ngaruntuhkeun Yerikho jeung ngucapkeun kutuk ka saha baé anu bakal ngawangun deui Yerikho. Dina taun 1863, kapamingpinan Adventisme Laodikea ngawangun deui Yerikho. Taun 1863 digambarkeun boh dina awal boh dina ahir opat puluh taun di padang gurun. Taun 1863 téh hiji waymark nubuat anu ngahijikeun sajarah garis éksternal jeung internal tina sajarah ayat opat puluh. Aya garéja ka tujuh, “garéja anu dihakiman,” sakumaha harti kecap “Laodikea,” anu asup kana hiji mangsa anu dilambangkeun ku pupusna sakabéh hiji generasi di padang gurun. Dina titik anu sarua, présidén Républik anu kahiji keur ngamimitian pagawéan ngabébaskeun para budak, ku kituna janten tipe pikeun présidén-présidén Républik panungtung anu bakal ngalaksanakeun hukum militér dina hiji mangsa krisis anu ngarah ka naon anu ku ilham disebut “karuksakan nasional.”

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.”

Dina tanda-tanda jalan dina awal, tanda-tanda jalan dina ahir téh kagambarkeun, sarta kajadian-kajadian anu patali jeung panutupan pangadilan dilambangkeun dina kajadian-kajadian anu patali jeung bubukana pangadilan. Pemberontakan di Kades ku nolak pesen Yosua jeung Kaleb dina awal opat puluh taun ngalambangkeun pemberontakan Musa ku neunggeul Batu Karang di Kades dina ahir opat puluh taun. Taun 1863 nandakeun hukum Minggu, tempat Laodikea dimuntahkeun kaluar tina sungut Gusti, jeung tempat dua puluh lima kokolot lalaki di Yerusalem sujud ka panonpoé dina Yehezkiel pasal dalapan, sarta tempat Silo kaulang deui ka jalma-jalma anu ngandelkeun kecap-kecap bohong, “Bait Allah PANGERAN nyaéta kami.”

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

Urang baris neraskeun ieu pangajaran ngeunaan Panium dina tulisan salajengna.