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.
Aayaat ñent-fukk ci Daniel fukki benn mooy benn ci aaya yi gën a xóot ci Biibël bi. Mu ngi tegtal ubbi ginnaaw tëjugu téereb Daniel ci atum 1798, 1989 ak 2023. Ñetti yoon yi ñu ubbee téere bi mooy màndargay jeexital tasare bu “juróom-ñaari waxtu” yi. Atum 1798 moo màndargaal jeexital 2,520 at yu tasare yi tambalee ci 723 JK, ba Assiri doon yóbbu fukki giir yu bëj-gànnaaru yi ca njaamug nër. Atum 1989 moo màndargaal jeexital 126 at ginnaaw ngàntug 1863, bi Kàngam “Seventh-day Adventist” bi jëlale ci yoon “juróom-ñaari waxtu” yi ci Leviticus ñaar-fukk ak juróom-benn. Atum 2023 moo màndargaal jeexital ñetti fan ak genn-wàll yu seede yaari Yàlla yi ci Révélation fukk ak benn deewee ca mbedd mi. Ci jeexital 2,520 at yi (126 at yi ak ñetti fan ak genn-wàll yi—ñoom ñépp màndargay “juróom-ñaari waxtu” yi), téereb Daniel dafa ubbeeku.
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:
Sœur White xamalal nu ne ci atum 1798, dafa waroon ngir ñu jox nit ñi jàngoro yi bokk ak jeexug xéewalug yoon. Bi muy bind dëgg bii, mu ngi xamale jaar-jaari nettali yu méngoo, ndaxte itam mu ngi teg yégleb fan yu mujj yi ni ay dhacce yi bokk ak jeexug xéewalug yoon. Bi muy wax ci jaar-jaaru Milerit yi, mu bind na:
“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.
«Waroon na woon ne nit ñi xam seen njàqare; te yëngëllu leen ngir waajal seen bopp ci xew-xew yu tar yi bokk ak jeexital jamono jàmmu Yàlla.» The Great Controversy, 310.
Speaking of the last days she records:
Mi ngi wax ci fan yu mujj yi, mu bind ne:
“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.
«Balaa ngir mu dee ci bant ba, Musalkat bi leeral na ay taalibeem ne war nañu koy rey te mu dekkiwaat ca bàmmeel ba, te malaaka yi nekkoon ngir duggal ay waxam ci xel ak ci xol. Waaye taalibe yi dañoo doon séentu moom mucc gu aju ci àdduna ci suufu nangu Rom, te manuñu woon muñ xalaat ne Kooku lañu boolee seeni yaakaar yépp dina sonn te dee dee gu toroxal. Ay wax ya ñoom waroon a fàttaliku dañu leen faral di rëcc ci seen xel; te ba waxtu nattu ba agsee, fekk na leen ci xaalis guul. Deege Yeesu tas na seeni yaakaar yépp mel ni bu leen ko waxuloon lu jiitu. Noonu itam ci kàdduy waxu Yàlla yi, li war a ñëw ubbeek na ñu ko ci sunu kanam bu leer, ni ko Kirist ubbeekoon ci kanamu taalibe yi ci ay waxam. Xew-xew yi aju ci jeexital waxtu yërmande bi ak liggéeyu waajal ngir waxtu metit bi, dañu ko wone bu leer. Waaye mbooloo yu bari amuñu ci dëgg yu am solo yooyu njàngum lu gën a bari lu ñu ko xam, mel ni su fekkee ne waxuñu ko woon mukk. Seytaane di taxaw ngir dindi bépp fit naataal bu leen mana xeexal ngir ñu xam lii di mucc, te waxtu metit bi dina leen fekk teguwul.» 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.”
Bataaxalu Millerite bi ubbeeku nañu ko ci 1798, te mu indiloon “xew-xew yi jaxasoo ak tëjje jamono ngir yéenekaay.” Bi mu doon wax ci fan yu mujj yi, mu jëfandikoo jaar-jaaru taalibe ya ngir leeral ne “xew-xew yi jaxasoo ak tëjje jamono ngir yéenekaay” mooy yi may nit ñi xel ngir mucc, waaye deesul leen a xam. Baat yi ubbeeku woon ci 1798, 1989 ak 2023, ay bataaxal lañu woon yu wone “xew-xew yi jaxasoo ak tëjje jamono ngir yéenekaay.”
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.
Aayaar ñeent-fukk day tegal ab rëdd bu taarix buy won ne téereb Daniel ubbees na ñetti yoon. Ci atum 1798, peeñu Daniel ci dexu Ulai, mi waral saar yi juróom-ñaar ba juróom-ñeent, ubbees na. Ci atum 1989, peeñu Daniel ci dexu Hiddekel, mi waral saar fukk ba fukk ak ñaar, ubbees na. Ci atum 2023, taarix bu nëbb baayu aayaar ñeent-fukk ci Daniel fukk ak benn ubbees na.
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.
Jaar-jaar bu aaya ñent-fukk ak benn bii di tegtal atum 1798 ba ci yoonu Dibeer bu jaar-jaar bu aaya ñent-fukk ak benn, moo di jaar-jaaru Etats-Unis, miit mi itam di rab wu suuf wi ci Apokalips 13, yonentub fen wi ci Apokalips 16, ak juróom-benni nguur gi ci kàddu yonent yi ci Biibël bi. Benn jaar-jaar boobu mi tegtal ci aaya ñent-fukk ci Daniel 11, tegtal nañu ko itam ci benn aaya rekk ci téereb Apokalips bi.
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.
Te gis naa beneen rab buy génn ci suuf; mu amoon ñaari waññ yu mel ni xar, waaye muy wax ni nago. Peeñu yi 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.
Aaya bind bi, ni mu mel ni ci aaya ñent-fukk, mooy jaar-jaar bi tàmbalee ak yoon yu ñuy wax Alien and Sedition Acts yi ci atum 1798 te jeex ak yoonu Dibeer bi, bu réew mi waxee ni ajdàgg; mooy jaar-jaar buy tàmbalee bi ñu wàcceee Room bu pap yi ci gangune gi te jeex bi ñu delloo Room bu pap yi ci gangune gi. Jaar-jaar bi ñu mel ci ñaar ñi, Mbind mi tudd Péeñu 13:11 ak Daniel 11:40, tàmbalee na ak wàcce gis-gisug juróomeelu nguur gi ci wax ju sell jii, te jeex ak wàcce juróomeeelu nguur gi ci wax ju sell jii.
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.
At yiir yu “juróom-ñaar-fukk” yi Baabel doon buur gi jëkk ci yoon-waxu Biibël, ba ci ñaareelu buur gi ci yoon-waxu Biibël, dafay tegtal jaar-jaaru waxiin ñent-fukk bi, dale ci 1798 ba ci yoonu Dibéer.
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.
Te bés na ca bés booba ba, Tir dinañu ko fàtte juróom-ñaar-fukk at, ni fan yu buur bu benn; gannaaw njeexitalu juróom-ñaar-fukk at, Tir dina woy ni jigéen juy jaay sa bopp. Jëlal xalam, wër dëkk bi, yow jigéen ju ñu fàtte woon; defal neex melodi, woyal bari woy, ngir ñu man laa fàttaliku. Te bés na ca, gannaaw njeexitalu juróom-ñaar-fukk at, Boroom bi dina seetsi Tir, te moom dina dellu ci peyam, te dina def njaaloo ak bépp nguur gi ci àddina si ci kaw suufu. Esayi 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.
Jëfandikoo 1798 ba ca yoonu dundug dibeer bi itam mooy jëfandikoo bi jigéenu njaay bu Tir di fàtteeku, ni ñu ko bindee ci Esayi ñaar-fukk ak ñett, fa mu wax jamono ji nekk “juróom-ñaar-fukk at” te itam nekk “fan yi benn buur.” Dale ci Nebukadnesar ba ca Belsasar, buur gu jëkk gu waxi ci kàddug Yàlla nguur na; noonu mu doon misaal gu juróom-benni buuru waxi ci kàddug Yàlla, kooku mi tambalee ni xale-mbétt, waaye mu mujjee wax ni njàngat. Nebukadnesar dafay tegtal toppkatug xale-mbétt bi, te Belsasar toppkatug njàngat bi.
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.
Jëfandikoo yi tambalee ci 1798 ba ci yoonu Dibeer itam moo di jëfandikoo yi ñetti malaaka yi nekk ci Peeñu 14, di tàmbalee ak yeesalug Millerites yi te jeex ak yeesalug ñetti téeméeri ñeent-fukki junni ak ñeent-fukki junni yi. Baatu ñetti malaaka yi mooy baatu waxtu àtte bi. Millerites yi yéglewoon nañu xew-xew yi jëme ci ubbikug àtte bi, te ñetti téeméeri ñeent-fukki junni ak ñeent-fukki junni yi yégle nañu xew-xew yi jëme ci tëjugb àppaleb yoon wi.
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.
Xew-xewu yu jëm ci tëjji yënguug yoon wi ñu ngi leen wone ci ay rëdd yu biir ak yu biti ci waxu yonent, te xew-xew yooyu dañuy ame, ci li gën a am solo, ci jaar-jaaru taarix bi ayaat ñent-fukk bi nekk ci Daniel fukk ak benn di teg. Xew-xewu ayaat ñent-fukk boobu dañuy jeex ci yoonu Dibéer bi ci Etats-Unis, ba taxul ne xew-xewu dajale bu mujj bi Yàlla di boolee doomam yeneen yi tey nekk ci Babilon ñu ngi leen wone ci ayaat ñent-fukk boobu; waaye jafe-jafe ju réy ji àddina di jànkoonteel booba, dafa jeex ngir xew ci Etats-Unis. Xew-xew yooyu dañuy tektal àtte bi wàcc ci Etats-Unis ak setal gu Yàlla di setaleem mbooloom gëmkat yi, laata mbooloom gëmkat mi yékkati ko ni màndarga.
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.
Mbir yi ci biir ak jeexitali jamono gu ñu may nit ñi ngir seen xamle, dañuy xamle liggéeyu Kirist ni Saraxalekat bu Kowe bi ci mottali kumpag Yàlla ci biir askanam bis yu mujj. Mbir yi ci biti dañuy xamle wérgu-yaramu Etazini ci delloo kàttan gi ci papaas bi. Jëm kanam jaar-jaaru Etazini yépp ni juróomeel bennoon nguur gi ci waxi yonent yi ci Biibël bi, ak jaar-jaaru Lawdise yépp, am nañu ci biir jaar-jaar gi aaya ñent-fukk bi di tegtal.
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.
Rëddi biir ak bitiir yi ne ci aaya ñent-fukk bi, ñoo nga mel ni ñaari bakk yu rab wu suuf wi. Bakk bu Républicanisme mooy rëddi bitiir bi, te bakk bu Protestantisme mooy rëddi biir bi. Ñaari rëddi yooyu yépp am nañu ci jaar-jaaru juróomeel buur bi, te bu jaar-jaaru juróomeel buur bi agsee ci mujjam, yoonu àttey Yàlla di ñëw ci kaw ñaari bakk yi, muy Protestant ak Républicain. Yëgle bi di won xew-xew yi jëfandikoo ak tëj gu jëfandikukat, mooy it yëgle bi di won xew-xew yi ñuy indi ci Etats-Unis bi muy feesal koppam bu jamono jéggal gi. Yëgle bi di won xew-xew yi jëfandikoo ak tëj gu jëfandikukat, mooy it yëgle bi di won xew-xew yi ñuy indi ci kaw Adventisme bu juróom-ñaar-faan, bi muy feesal koppam bu jamono jéggal gi.
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.
Ci biir baat buñ wax ci benn fukki ñaar, am na ñetti yoon yu téereb Daniel bi ubbeeku, te benn ku nekk ci ñetti yooyu mooy jur rëdd wu biir ak rëdd wu biti, yu tegtal xew-xew yi jokkoo ak jeexital probasioŋ bi. Benn ku nekk ci ñetti waymark yooyu, laata mu ñëw, ñu ko jiite ak tasaar bu juróom-ñaari yoon. Kon benn fukki ñaar boobu dafay tegtal taariixu 1798 ba ca kàddu Dibéeri Alxames ba, te waymark yu yonent yi nekk ci taariix boobu mooy “xew-xew yi jokkoo ak jeexital probasioŋ bi.” Ci biir taariixu benn fukki ñaar boobu, rëdd wu biir wi dafay tegtal jàllale gu jóge Filadelfi jëm Lawaodisee ca tambali ga, ak jàllale gu jóge Lawaodisee dellu Filadelfi ca mujja ga. Tambali ga dafa tegtal yëngu-yëngu gu reform, ni ko léebub fukki janq yi misaalalee, te loolu it moo misaalal woon yëngu-yëngu gu reform ci mujja ga, gi matale woon léebu bi ba ci araf bu nekk.
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.
Yëngu Millerite buy bokk ci Philadelphia tàmbalee ak matug “juróom-ñaari yoon” yi ci Leviticus ñaar-fukk ak juroom-benn ci atum 1798, te gannaaw loolu ak beneen matug “juróom-ñaari yoon” yi ci bésu 22 Oktobar 1844. Su ko gën a néew ba ci 1856, ñoom ñaar James White ak Sister White xamle nañu ne yëngub gi dafa nekk ci xaalisu Laodicea. Ci atum boobu sax, ñu indil leer gu bees ci “juróom-ñaari yoon” yi ci bindug kërce gu ofisyeel gi, waaye bind boobu deesuko àggal woon. “Juróom-ñaari yoon” yi mat nañu ci 1798, te gannaaw loolu William Miller gis na li Sister White woowe “njàlbéenu jéngatug dëgg gi,” te njàlbéenu jéngatug dëgg gi moo doon “juróom-ñaari yoon” yi. 1798 nekkoon na matug “juróom-ñaari yoon” yi; gannaaw loolu Miller def na gis-gisam gu njëkk, gu taxaw ci “juróom-ñaari yoon” yi, ba téereb Daniel ubbeeku. Gannaaw loolu, 22 Oktobar 1844 màndarga beneen matug “juróom-ñaari yoon” yi, te loolu itam toppante ak jéggi-jéggi ci yëngub gi, jóge Philadelphia jëm Laodicea ci atum bi ñu bàyyi leer gu bees gi ci “juróom-ñaari yoon” yi lu ñu àggalul. Ci 1863, li nekkoon yëngu Millerite buy bokk ci Philadelphia ba ker 1856, bi mu soppeeku yëngu Millerite buy bokk ci Laodicea, daldi nekk kërce gu ñu bind ci yoon, lu ëpp ci kaw pexe yi ak bët-setal yi ngir xareb Civil War bi ak ngir aar xale yi ci kërce gi. Yëngub gi jeex na ci 1863 bi mu nekkee kërce. Juróom-ñaari at yu jiitu, ci 1856, Laodicea wacc na benn yégle gu leer gu bees ci mbir mi sax mooy li nekkoon gis-gis gu njëkk gu yonent gu 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.”
Yëngu Millérite ak leer giñuy wax ne mooy “tàmbaliinu jéegalu dëgg,” leeru “juróom-ñaari yoon yi,” dafa ubbiwoon ci njiitu yëngu Laodicée, yu ndank-ndank bàyyi woon bëgg-bëggu taxaw ci kaw “juróom-ñaari yoon yi”; te ci jeexitalu juróom-ñaari at yi (“juróom-ñaari yoon yi”) ca 1863, ñu génne ab taar bu bees ak bataaxal gu yonent gu bees, te du ci am benn tudd ci “juróom-ñaari yoon yi.”
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.
Ci atum 1863, jeexital waxkatu Isaayi 65 at mi ngi yegsi ca boppam ba mu tambalee woon, ak xareb réew mi nekk ci diggante bëj-gànnaar ak bëj-saalum. Mbiri jaamukaay bi ci 1863 dafa amoon misaal ci yóbbuwe baññeeñu bu nguurug bëj-gànnaar ak nguurug bëj-saalum, ngir matal “juróom-ñaar yoon yi”; te jaamukaay gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ gaññ ba Israyil dugg ca, dafa delluwoon ba méngoo ak yoon wu baax ak mbirum jaamukaay yi ci mujj ga. 1863 dafay tegtal mujjug xayma yeneen wax yu yonent yi, wi sampu ci kow waxkatu Isaayi 65 at.
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.
Ni Boroom bi Yàlla waxe ne: Loolu du taxaw, te du am. Ndaxte boppu Siriya mooy Damas, te boppu Damas mooy Resin; te ci biir juróom-benn fukk ak juróom-ñett at, Efraayim dinañu ko damm ba duwaat askan. Te boppu Efraayim mooy Samari, te boppu Samari mooy doomu Remalya. Su ngeen gëmul, faw dungeen taxaw. Esayi 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.
Bu baaxu yon lañu ko xam, mbóot mi tàmbalee ci atum 742 lu jiitu Kirist daa jëfandikoo ñetti màndarga-yoon yu nekk ci biir fukk ak juróom-ñaar at. Ñaari màndarga-yoon yi di won buntu tàmbali ati 2,520 yu njaam ak jaamkat ngir buur yu bëj-gànnaaru ak bëj-saalumu Israyil. Ci 742 lu jiitu Kirist, buur yu bëj-gànnaaru ak bëj-saalumu Israyil dañoo nekkoon ci xareb mbokk, te fukki xeeti bëj-gànnaar yi dañoo dugaloon benn kóllëre ak Siri ngir song nguurug Yuda gu bëj-saalum. Fukk ak juróom-ñent at gannaaw loolu, ci 723 lu jiitu Kirist, fukki xeet yu bëj-gànnaar yi Asiriyen yi yóbbu leen ci njaam. Juróom-benn-fukk ak juróom-benn at gannaaw loolu, ci 677 lu jiitu Kirist, Asiriyen yi jàpp Manase te yóbbu ko Babilon. Ñaari junni ak juróom-ñaar-fukk at gannaaw 723 lu jiitu Kirist, loolu dikkal ci 1798, jamonoy mujj ak tàmbaliy saar 40. Juróom-benn-fukk ak juróom-benn at gannaaw loolu, “juróom-ñaari yoon” yi jëme woon ci nguurug bëj-saalum, te tàmbalee ci 677 lu jiitu Kirist, jeex nañu ci 1844. Fukk ak juróom-ñent at gannaaw loolu, ci 1863, melokaan yu yoonent yi ci 742 lu jiitu Kirist feeñ nañu ba ci bataaxal bi. Xareb mbokk bi diggante nguurug bëj-gànnaar ak nguurug bëj-saalum mi ngi dox ci 742 lu jiitu Kirist ak ci 1863. Ci 742 lu jiitu Kirist, wax ji Isayas waxoon buuru bon bi Akas moo jëmale woon ci njaam gu bëgg a dikk ci kaw nguurug bëj-gànnaar ak bëj-saalum, te ci 1863, ca diggante xareb mbokk ba, Prezident Lincoln yëgle woon Baatu Goree gi tàmbalee yoonu jeexal njaam. Artu gi ñu joxoon buuru bon bi Akas ci 742 lu jiitu Kirist, joxe nañu ko ci réew mi tedd te màgg, miy misaal bu bataaxal bi Lincoln joxe woon ci réew mi tedd te màgg ci wàllu ruu.
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.”
Juróom ñaari at ak ñaari fan yi weesu ci bataaxal yi Hiram Edson bindoon ci mbirum “juróom ñaari yoon,” te ñu siiwal leen ci 1856, Adventisme moo génne tablo bi ci 1863, bi dindi jàngaleg Millerite bu “juróom ñaari yoon”; loolu nag dafa teg ci laaj ay junni xët yu bari, fa Ellen White di jàngale ne war nañu delloo waarey Millerite yi, te itam ne war nañu aar sunu bopp ci ñi di xëcce waare yooyu. Ci at moomu sax lañu nekk ab kërce bu ñu bind ci yoon. Am na yeneen mbir yu gën a bari yu ñu man a bind ci 1863 ak ay tekki yu aju ci waxu yonent, waaye li may xamle fii mooy ne am na ay seede yu bari, yu biir ak yu biti, yu di tënk bëgg-bëggu 1863, muy bëgg-bëggu biti ak réew yi diiwaan bëj-saalum, mbaa bëgg-bëggu biir ak bañ dëggu njàlbéen gu njëkk. 1863 mooy benn ci xew-xew yi nekk ci jaar-jaariy aaya bu ñeent-fukk, te muy benn waymark buy samp “xew-xew yi xiri ak tëj-googu waxtu nattu bi.”
1863 aligns with the beginning of forty years in the wilderness for ancient literal Israel. At the end of the forty years Joshua led ancient Israel into the Promised Land and they brought down Jericho and pronounced a curse upon any who would rebuild Jericho. In 1863 the leadership of Laodicean Adventism rebuilt Jericho. 1863 is represented in the beginning and ending of the forty years in the wilderness. 1863 is a prophetic waymark that ties together history of the external and internal lines of verse forty’s history. There is the seventh church, “a church judged” as the word “Laodicea” means, entering into a period represented by an entire generation dying in the wilderness. At the same point, the first Republican president is beginning the work of freeing the slaves, thus typifying the last Republican Presidents who will implement martial law in a period of crisis leading to what inspiration calls “national ruin.”
1863 dafa ànd ak tàmbaliwaar ñeent-fukk at yi ca màndiŋ ma ngir Israayil gu yàgg te dëgg. Ci mujju ñeent-fukk at yooyu, Yosuwe jiite woon Israayil gu yàgg duggu ci Réew mi Yàlla digoon, te ñoom daanu nañu Yeriko te yégle alkande ci ku nekk aay aaykat bu bëggaat a tabaxaat Yeriko. Ci 1863, njiiti Adventisme bu Laodise woon tabaxaat nañu Yeriko. 1863 dafa teew ci tàmbali ak ci mujju ñeent-fukk at yi ca màndiŋ ma. 1863 mooy màndarga gu wax ci kanam yoon buy boole jaar-jaari jamono yi ci bitim-réew ak ci biir-réew ci tariixu saar ñeel ñaar-fukk. Am na juróom-ñaareel kërceen gi, “kërceen gu àttees,” ndaxte loolu la baat bi “Laodise” tekki, di dugg ci ab waxtu wu mel ni xeetu nit ñépp dee ca màndiŋ ma. Ci benn xët boobu itam, njëkk njiitu réew bu bokk ci Republican yi mi ngi tàmbali liggéeyu goreel jaam yi, noonu muy misaal njiiti réew yu mujj yi ci Republican yi, ñiy jëfandikoo yoonu soldaar ci jamono jafe-jafe buy yóbbu ci li waxiin di woowe “sànkute réew mi.”
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.”
Ci jaar-jaaru ndam ngir tàmbali gi, jaar-jaar yi mujj gi feeñal nañu; te xew-xew yi jaxaseek njàlbéenug àtte bi, dañoo fésaloon ci xew-xew yi ànd ak ubbiug àtte bi. Ndokte bi amoon ca Kadesh, bi ñu bañee yëgleb Yosuwe ak Kaleb ca tàmbali ñaar-fukk at yi, moo doon misaal ndokte Muuse bi, bi mu dóoree Doj wa ca Kadesh ca mujjug ñaar-fukk at yi. 1863 day joxe xamle yoonu Dibeer bi, fa Laodisee ñu ko taf ci gémmiñu Boroom bi, te fa itam ñaar-fukk ak juróom-ñaar ñi mag ña ca Yerusalem di sujjóotal jant bi ci Esekiyel saar 8, te fa itam Silo delluwaat ci kaw ñi wéeru ci wax ju fen wi ne: “Nun lanu di kër Yàlla ji.”
We will continue this study of Panium in the next article.
Dinanu yokk sunuy Panium ci njàng mi ci artikel bi ci topp.