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.
Ivesi yamashumi amane kaDaniyeli ishumi nanye ingenye yamavesi ajulile kakhulu eBhayibhelini. Imele ukwambulwa kokuvulwa kwencwadi kaDaniyeli ngo-1798, 1989 nango-2023. Izikhathi ezintathu lapho incwadi yavulwa khona ziphawula ukuphela kokuhlakazeka kwe-“zikhathi eziyisikhombisa.” U-1798 waphawula ukuphela kweminyaka eyizi-2,520 yokuhlakazeka eyaqala ngo-723 BC, lapho i-Asiriya yathumba khona izizwe eziyishumi zasenyakatho. U-1989 waphawula ukuphela kweminyaka eyi-126 kusukela ekuvukeleni kuka-1863, lapho iBandla lama-Adventist oSuku lwesiKhombisa labeka eceleni ngokusemthethweni “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. U-2023 waphawula ukuphela kwezinsuku ezintathu nengxenye zofakazi ababili besAmbulo ishumi nanye befile emgwaqweni. Ekupheleni kweminyaka eyi-2,520, (iminyaka eyi-126 nezinsuku ezi-3½—konke kuyizimpawu “zezikhathi eziyisikhombisa”) incwadi kaDaniyeli yavulwa.
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:
UDade White uyasazisa ukuthi ngo-1798 kwakudingeka ukuba abantu bethuliselwe izehlakalo ezihlobene nokuvalwa kwesikhathi somusa. Lapho ebhala leli qiniso, usuke ekhomba imilando ehambisanayo, ngokuba futhi umele umyalezo wezinsuku zokugcina njengezehlakalo ezihlobene nokuvalwa kwesikhathi somusa. Ekhuluma ngomlando wamaMillerite, uyabhala:
“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.
“Kwakwesidingo ukuba abantu bavuswe baqaphele ingozi yabo; ukuthi bavuswe balungiselele izenzakalo ezinzima ezihambisana nokuvalwa komusa wokuhlolwa.” The Great Controversy, 310.
Speaking of the last days she records:
Ekhuluma ngezinsuku zokugcina, uyabhala:
“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.
“Ngaphambi kokubethelwa Kwakhe esiphambanweni, uMsindisi wachazela abafundi Bakhe ukuthi wayezobulawa nokuthi wayezovuka futhi ethuneni, futhi izingelosi zazikhona ukuze zigxilise amazwi Akhe ezingqondweni nasezinhliziyweni. Kodwa abafundi babebheke ukukhululwa kwesikhashana ejokeni lamaRoma, futhi babengenakukubekezelela ukucabanga ukuthi Yena, okwakugxile kuye wonke amathemba abo, wayeyohlushwa ukufa okuyihlazo. Amazwi okwakufanele bawakhumbule axoshwa ezingqondweni zabo; kwathi lapho kufika isikhathi sokulingwa, sabafica bengalungiselelwe. Ukufa kukaJesu kwawabhubhisa amathemba abo ngokuphelele, sengathi wayengabaxwayisanga ngaphambili. Kanjalo naseziprofethweni ikusasa livulwa phambi kwethu ngokusobala njengalokhu lavulelwa abafundi ngamazwi kaKristu. Izehlakalo ezihambisana nokuvalwa komnyango womusa kanye nomsebenzi wokulungiselela isikhathi sokuhlupheka, zivezwe ngokucacile. Kodwa izixuku aziqondi la maqiniso abalulekile ngaphezu kwalokho ebezingaqonda ngakho sengathi awakaze ambulwe. USathane ulindile ukuze ahlwithe yonke imihuzuko eyayiyobenza bahlakaniphele insindiso, futhi isikhathi sokuhlupheka siyobafica bengakulungele.” 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.”
Umlayezo wamaMillerite wavulwa ngo-1798, futhi wethula “izehlakalo ezihlobene nokuvalwa komnyango womusa.” Lapho ekhuluma ngezinsuku zokugcina, usebenzisa umlando wabafundi ukubonisa iqiniso lokuthi “izehlakalo ezihlobene nokuvalwa komnyango womusa” yizo ezenza abantu bahlakaniphe kube ngukusindiswa, kodwa aziqondwa. Imiyalezo eyavulwa ngo-1798, 1989 nango-2023 kwakuyimiyalezo eyakhomba “izehlakalo ezihlobene nokuvalwa komnyango womusa.”
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.
Ivesi yamashumi amane imelela umugqa womlando lapho incwadi kaDaniyeli ivulwa izikhathi ezintathu. Ngo-1798 umbono kaDaniyeli woMfula i-Ulai, omelela izahluko zesikhombisa kuya kwesesishiyagalolunye, wavulwa. Ngo-1989 umbono kaDaniyeli woMfula i-Hiddekel, omelela isahluko seshumi kuya kweseshumi nambili, wavulwa. Ngo-2023 umlando ofihlekile wevesi yamashumi amane kaDaniyeli ishumi nanye wavulwa.
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.
Umlando wevesi lamashumi amane umelela unyaka ka-1798 kuze kube ngumthetho weSonto wevesi lamashumi amane nanye, okuwumlando we-United States, okuyilo futhi isilo somhlaba sesAmbulo ishumi nantathu, umprofethi wamanga wesAmbulo ishumi nesithupha, nombuso wesithupha wesiprofetho seBhayibheli. Lowo mlando ofanayo omelelwe evesini lamashumi amane likaDaniyeli ishumi nanye umelelwe futhi evesini elilodwa encwadini yesAmbulo.
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.
Ngase ngibona esinye isilo sikhuphuka sivela emhlabeni; sasinezimpondo ezimbili ezifana nezewundlu, sakhuluma njengodrako. IsAmbulo 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.
Leli vesi, njengasevesini lamashumi amane, liyimbali eqala ngeMithetho yabafokazi neyokuhlubuka ka-1798, iphele ngomthetho weSonto lapho isizwe sikhuluma njengodrako, umlando oqala lapho iRoma yobupapa isuswa esihlalweni sobukhosi uphele lapho iRoma yobupapa ibuyiselwa esihlalweni sobukhosi. Umlando omelwe kokubili kuSambulo 13:11 nakuDaniyeli 11:40 uqala ngokususwa kombuso wesihlanu wesiprofetho seBhayibheli, uphele ngokususwa kombuso wesithupha wesiprofetho seBhayibheli.
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.
Iminyaka “engamashumi ayisikhombisa” lapho iBhabhiloni yabusa njengombuso wokuqala wesiprofetho seBhayibheli kuze kufike embusweni wesibili wesiprofetho seBhayibheli imele umlando wevesi lamashumi amane kusukela ngo-1798 kuze kube ngumthetho weSonto.
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.
Kuyakuthi ngalolo suku iThire liyokhohlakala iminyaka engamashumi ayisikhombisa, njengeminyaka yenkosi eyodwa; ekupheleni kweminyaka engamashumi ayisikhombisa iThire liyakucula njengowesifazane oyisifebe. Thatha ihabhu, uzulazule emzini, wena sifebe esakhohlakeleyo; yenza umculo omnandi, hlabelela izingoma eziningi, ukuze ukhunjulwe. Kuyakuthi ngemva kokuphela kweminyaka engamashumi ayisikhombisa, uJehova ayakuvakashela iThire, lona libuyele emholweni walo, lifebe nazo zonke imibuso yomhlaba ebusweni bomhlaba. U-Isaya 23:15–17.
The history of 1798 unto the Sunday law is also the history when the whore of Tyre is forgotten as recorded in Isaiah twenty-three, which expresses the period as “seventy years” and as the “days of one king.” From Nebuchadnezzar to Belshazzar the first kingdom of Bible prophecy reigned, thus typifying the sixth kingdom of Bible prophecy who began as a lamb but ends up speaking as a dragon. Nebuchadnezzar represents a follower of the lamb and Belshazzar a follower of the dragon.
Umlando ka-1798 kuze kube semthethweni ngeSonto nawo uyilowo mlando lapho isifebe saseTire sikhohlakala khona njengoba kulotshiwe ku-Isaya amashumi amabili nantathu, okuchaza leso sikhathi ngokuthi “iminyaka engamashumi ayisikhombisa” nangokuthi “izinsuku zenkosi eyodwa.” Kusukela kuNebukhadinezari kuya kuBhelishasari umbuso wokuqala wesiprofetho seBhayibheli wabusa, ngaleyo ndlela ufanekisa umbuso wesithupha wesiprofetho seBhayibheli oqala njengewundlu kodwa ugcina usukhuluma njengodrako. UNebukhadinezari umele umlandeli weWundlu, kanti uBhelishasari umele umlandeli kadrako.
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.
Umlando ka-1798 kuze kufike umthetho weSonto futhi uwumlando wezingelosi ezintathu zesAmbulo isahluko seshumi nane, uqala ngokuvuselelwa kwamaMillerite uphethe ngokuvuselelwa kwabeyikhulu namashumi amane nane ezinkulungwane. Umlayezo wezingelosi ezintathu ungumlayezo wehora lokwahlulela. AmaMillerite amemezela izehlakalo ezihlobene nokuvulwa kokwahlulela, kanti abayikhulu namashumi amane nane ezinkulungwane bamemezela izehlakalo ezihlobene nokuvalwa komusa.
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.
Izehlakalo ezihlobene nokuvalwa komusa zivezwa emigqeni yangaphakathi nangaphandle yesiprofetho, futhi lezo zehlakalo zenzeka ngokuyinhloko emlandweni omelelwa yivesi lamashumi amane likaDaniyeli ishumi nanye. Izehlakalo zevesi lamashumi amane ziphela ngomthetho weSonto e-United States, ngakho izehlakalo zokubuthelwa kokugcina kwabanye abantwana bakaNkulunkulu abaseseBhabhiloni azimelwe evesini lamashumi amane; nokho inhlekelele ebese ibhekene nezwe ngaleso sikhathi isanda kuphela e-United States. Lezo zehlakalo zimelela ukwahlulelwa kwe-United States nokuhlanzwa kwebandla likaNkulunkulu ngaphambi kokuba ibandla liphakanyiswe libe yisibonakaliso.
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.
Izehlakalo zangaphakathi ezihlobene nokuvalwa kwesikhathi somusa zikhomba umsebenzi kaKristu njengoMpristi Omkhulu ekufezeni imfihlakalo kaNkulunkulu phakathi kwabantu baKhe bezinsuku zokugcina. Izehlakalo zangaphandle zikhomba indima ye-United States ekubuyiseleni amandla opapa. Umlando wonke we-United States njengombuso wesithupha wesiprofetho seBhayibheli, nomlando wonke waseLawodikeya, kwenzeka phakathi komlando omelwe yivesi lamashumi amane.
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.
Imigqa yangaphakathi neyangaphandle engaphakathi kwevesi lamashumi amane imelwe yizimpondo ezimbili zesilo somhlaba. Uphondo lweRiphabhulikhi luyigqa yangaphandle, kanti uphondo lobuProthestani luyigqa yangaphakathi. Yomibili imigqa ikhona ngaphakathi emlandweni wombuso wesithupha, futhi ekuphetheni komlando wombuso wesithupha ukwahlulela kukaNkulunkulu kwehlela kokubili uphondo lobuProthestani nolweRiphabhulikhi. Umlayezo okhomba izehlakalo ezihambisana nokuvalwa komusa yilo mlayezo okhomba izehlakalo ezilethwa phezu kwe-United States njengoba igcwalisa indebe yesikhathi sayo somusa. Umlayezo okhomba izehlakalo ezihambisana nokuvalwa komusa futhi ungumlayezo okhomba izehlakalo ezilethwa phezu kobu-Adventisti bosuku lwesikhombisa njengoba bugcwalisa indebe yesikhathi sabo somusa.
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.
Ngaphakathi emlandweni wevesi lamashumi amane, incwadi kaDaniyeli ivulwa uphawu izikhathi ezintathu, futhi ngasinye salezo zikhathi ezintathu sikhiqiza umugqa wangaphakathi nowangaphandle ovezayo izigameko ezihlobene nokuvalwa komusa. Ngaphambi kwalezo zimpawu zendlela ezintathu kulandelwa ukuhlakazeka kwezikhathi eziyisikhombisa. Ngakho-ke ivesi lamashumi amane limelela umlando ka-1798 kuze kube ngumthetho weSonto, futhi izimpawu zendlela zesiprofetho ezikulo mlando ziyizo “izigameko ezihlobene nokuvalwa komusa.” Ngaphakathi emlandweni wevesi lamashumi amane, umugqa wangaphakathi umelela uguquko olusuka eFiladelfiya luya eLawodikeya ekuqaleni, kanye noguquko olusuka eLawodikeya luya eFiladelfiya ekugcineni. Ukuqala kwakumele ukunyakaza kokuvuselelwa, njengoba kuboniswa ngumfanekiso wezintombi eziyishumi, owawuyisifanekiselo sokunyakaza kokuvuselelwa ekugcineni, okwagcwalisa futhi lowo mfanekiso ngokwamazwi awo uqobo.
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.
Inhlangano yamaMillerite yaseFiladelfiya yaqala ngokugcwaliseka kwe-“zikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha ngonyaka ka-1798, kwase kuba khona futhi okunye ukugcwaliseka kwe-“zikhathi eziyisikhombisa” ngo-Okthoba 22, 1844. Okungenani ngonyaka ka-1856 bobabili uJames White noDade White bayichaza le nhlangano njengesesimweni saseLawodikeya. Ngawo lowo nyaka kwethulwa ukukhanya okusha nge-“zikhathi eziyisikhombisa” encwadini esemthethweni yebandla engazange iqedwe. “Izikhathi eziyisikhombisa” zagcwaliseka ngo-1798, kwase kuthi emva kwalokho uWilliam Miller athole lokho uDade White akubiza ngokuthi “ukuqala kochungechunge lweqiniso,” futhi ukuqala kochungechunge lweqiniso kwakuyilezi “zikhathi eziyisikhombisa.” U-1798 kwakuwukugcwaliseka kwe-“zikhathi eziyisikhombisa”; emva kwalokho uMiller wenza ukutholakala kwakhe okuyisisekelo kwe-“zikhathi eziyisikhombisa” njengoba incwadi kaDaniyeli isivulwa. Emva kwalokho u-Okthoba 22, 1844 uphawula okunye ukugcwaliseka kwe-“zikhathi eziyisikhombisa,” okulandelwa futhi ukuguquka enhlanganweni kusuka eFiladelfiya kuya eLawodikeya ngawo lowo nyaka lapho ukukhanya okusha nge-“zikhathi eziyisikhombisa” kushiywa kungaqediwe. Ngonyaka ka-1863 lokho okwase kuyinhlangano yamaMillerite yaseFiladelfiya kwaze kwaba ngu-1856 lapho iguquka yaba yinhlangano yamaMillerite yaseLawodikeya kwaba yibandla elibhaliswe ngokomthetho, ikakhulu ngaphansi kwezimo nezingcindezi zeMpi Yombango kanye nokuvikela intsha yebandla. Inhlangano yaphela ngo-1863 lapho isiba yibandla. Eminyakeni eyisikhombisa ngaphambili, ngo-1856 iLawodikeya yabeka eceleni umlayezo wokukhanya okusha phezu kwaso kanye leso sihloko esasiyisambulo sokuqala sikaWilliam Miller esingokwesiprofetho.
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.”
Inhlangano yamaMillerite kanye nokukhanya okubizwa ngokuthi “ukuqala kochungechunge lweqiniso,” ukukhanya kwe-“zikhathi eziyisikhombisa,” kwavulelwa ubuholi benhlangano yaseLaodicea, okwathi kancane kancane babeka eceleni isifiso sokusekela “izikhathi eziyisikhombisa”; kwathi ekupheleni kweminyaka eyisikhombisa (“izikhathi eziyisikhombisa”) ngo-1863, kwavezwa ishadi elisha kanye nomyalezo omusha wesiprofetho ngaphandle kwanoma iyiphi inkomba ethi “izikhathi eziyisikhombisa.”
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.
Ngo-1863 isiphetho sesiprofetho sika-Isaya seminyaka engamashumi ayisithupha nanhlanu safinyelela esiphethweni khona kanye lapho saqala khona, ngempi yombango phakathi kwenyakatho neningizimu. Indaba yobugqila ngo-1863 yayifanekiselwe ukuthunjwa kwayo yomibili imibuso yasenyakatho neyaseningizimu ekugcwalisekeni “kwezikhathi eziyisikhombisa,” futhi ubugqila u-Israyeli ayiswa kubo babumele ngokufaneleyo indaba yobugqila ekupheleni. U-1863 umele ukuphela kwesakhiwo sesiprofetho esisekelwe esiprofethweni sika-Isaya seminyaka engamashumi ayisithupha nanhlanu.
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.
Isho kanje iNkosi uJehova: Akuyikuma, futhi akuyikufezeka. Ngokuba inhloko yeSiriya iyiDamaseku, nenhloko yeDamaseku nguRezini; futhi kungakapheli iminyaka engamashumi ayisithupha nanhlanu u-Efrayimi uyakwephulwa, angabe esaba ngabantu. Nenhloko ka-Efrayimi iyiSamariya, nenhloko yeSamariya iyindodana kaRemaliya. Uma ningakholwa, impela aniyikusimama. U-Isaya 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.
Uma liqondwa kahle, lesi siprofetho esiqala ngo-742 BC sikhomba izimpawu ezintathu phakathi nesikhathi seminyaka engamashumi ayisithupha nanhlanu. Ezimbili zalezo zimpawu zikhomba izindawo zokuqala zeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yokuthunjwa nobugqila kuyo yomibili imibuso yasenyakatho neyaseningizimu yakwa-Israyeli. Ngo-742 BC imibuso yasenyakatho neyaseningizimu yayihilelekile empini yombango, futhi izizwe eziyishumi zasenyakatho zase zakhe umfelandawonye neSiriya ukuze zihlasele umbuso waseningizimu wakwaJuda. Eminyakeni eyishumi nesishiyagalolunye kamuva, ngo-723 BC, izizwe eziyishumi zasenyakatho zathunjwa zayiswa ebugqilini ngabase-Asiriya. Eminyakeni engamashumi amane nesithupha kamuva, ngo-677 BC, abase-Asiriya bathumba uManase bambuyisela eBhabhiloni. Iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili emva kuka-723 BC ifika ku-1798, isikhathi sokuphela nesiqalo sevesi lamashumi amane. Eminyakeni engamashumi amane nesithupha kamuva, “izikhathi eziyisikhombisa” ezamelana nombuso waseningizimu ezaqala ngo-677 BC zaphela ngo-1844. Eminyakeni eyishumi nesishiyagalolunye kamuva, ngo-1863, izimpawu zesiprofetho zika-742 BC zavezwa ngokuqondile kuze kube sezingeni lohlamvu. Impi yombango phakathi kwemibuso yasenyakatho neyaseningizimu iyaqhubeka ngo-742 BC nango-1863. Ngo-742 BC isibikezelo esanikezwa ngu-Isaya enkosini embi u-Ahazi sasimayelana nokugqilazwa okuseduze kwazo zombili imibuso yasenyakatho neyaseningizimu, kanti ngo-1863, khona kanye maphakathi neMpi Yombango, uMongameli uLincoln wamemezela i-Emancipation Proclamation, eqala inqubo yokuphelisa ubugqila. Isixwayiso esanikezwa inkosi embi u-Ahazi ngo-742 BC sanikezwa ezweni elingokoqobo elikhazimulayo, elifanekisela umlayezo owanikezwa nguLincoln ezweni elingokomoya elikhazimulayo.
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.”
Eminyakeni eyisikhombisa emva kokuba imiyalezo “yezikhathi eziyisikhombisa” kaHiram Edson ishicilelwe ngo-1856, ubu-Adventism bakhiqiza ishadi lika-1863 elalisusa imfundiso yamaMillerite yezikhathi eziyisikhombisa, ngaleyo ndlela kubekwa ekungabazekeni inqwaba yezindima lapho u-Ellen White efundisa khona ukuthi kufanele siphinde imiyalezo yamaMillerite, kanye nokuthi kufanele sivikele lapho leyo miyalezo ihlaselwa. Ngawo lowo nyaka baba yibandla elibhaliswe ngokomthetho. Kuningi okungase kubhalwe ngo-1863 kanye nemithelela yayo yesiprofetho, kodwa engikuphawulayo lapha ukuthi kukhona ofakazi abaningana, bangaphakathi nabangaphandle, abakhomba ukuhlubuka kuka-1863, kungaba ukuhlubuka kwabangaphandle ngezifundazwe zaseningizimu, noma ukuhlubuka kwabangaphakathi ngokwenqatshwa kweqiniso lokuqala eliyisisekelo. U-1863 ungomunye wemicimbi engaphakathi komlando wevesi lamashumi amane omele uphawu lwendlela olwakha “izehlakalo ezihlobene nokuvalwa komusa.”
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.”
U-1863 uhambisana nokuqala kweminyaka engamashumi amane ehlane kuka-Israyeli wasendulo ongokoqobo. Ekupheleni kwaleyo minyaka engamashumi amane uJoshuwa wahola u-Israyeli wasendulo wangena eZweni Lesithembiso, base behlisa iJeriko, bamemezela nesiqalekiso phezu kwanoma ubani owayeyakuyakha kabusha iJeriko. Ngo-1863 ubuholi be-Adventism yaseLawodikeya bayakha kabusha iJeriko. U-1863 umelelwe ekuqaleni nasekugcineni kweminyaka engamashumi amane ehlane. U-1863 uyisikhombamgwaqo sesiprofetho esibophela ndawonye umlando wemigqa yangaphandle neyangaphakathi yomlando wevesi lamashumi amane. Kukhona ibandla lesikhombisa, “ibandla elahlulelwayo,” njengoba lisho igama elithi “Lawodikeya,” lingena esikhathini esimelwe yisizukulwane sonke esifela ehlane. Ngeso leso sikhathi, umongameli wokuqala weRiphabhulikhi uqala umsebenzi wokukhulula izigqila, ngaleyo ndlela emelela kusengaphambili oMongameli bokugcina beRiphabhulikhi abayosebenzisa umthetho wempi esikhathini sobunzima esiholela kulokho ugqozi olubiza ngokuthi “ukubhujiswa kwesizwe.”
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.”
Ezimpawini zendlela zasekuqaleni kumelwe izimpawu zendlela zokuphela, futhi izehlakalo ezihambisana nokuvalwa kokwahlulela zafanekiswa ezehlakalweni ezihambisana nokuvulwa kokwahlulela. Ukuhlubuka eKadeshi ekwenqabeni umlayezo kaJoshuwa noKalebi ekuqaleni kweminyaka engamashumi amane kwafanekisa ukuhlubuka kukaMose ekushayeni iDwala eKadeshi ekupheleni kweminyaka engamashumi amane. U-1863 ukhomba umthetho weSonto lapho iLawodikeya ikhafulelwa ngaphandle emlonyeni weNkosi, nalapho amadoda amadala angamashumi amabili nanhlanu eJerusalema ekhothamela ilanga kuHezekeli isahluko sesishiyagalombili, nalapho iShilo iphindaphindwa phezu kwalabo abathembela emazwini amanga athi, “ithempeli leNkosi siyilo.”
We will continue this study of Panium in the next article.
Sizoqhubeka nalesi sifundo ngePanium esihlokweni esilandelayo.