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# Panium - Number Twelve

Panium — Ọnụ Ọgụgụ Iri na Abụọ

Daniel 11:40 and the Three Unsealings of Prophecy

Daniel 11:40 na Mmeghe Atọ nke Amụma

Author

Jeff Pippenger

Published

September 12, 2025

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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.

Amaokwu nke iri anọ nke Daniel iri na otu bụ otu n’ime amaokwu ndị kacha dị omimi n’Akwụkwọ Nsọ. Ọ na-anọchi anya mmeghe nke akwụkwọ Daniel n’afọ 1798, 1989, na 2023. Oge atọ ahụ e meghere akwụkwọ ahụ na-akara mmechi nke ịgbasasị nke “oge asaa.” Afọ 1798 kpọrọ akara mmechi nke afọ puku abụọ na narị ise na iri abụọ nke ịgbasasị nke malitere na 723 BC mgbe Asiria kpọgara ebo iri nke ugwu n’agha ndọta. Afọ 1989 kpọrọ akara mmechi nke afọ 126 kemgbe nnupụisi nke 1863, mgbe Chọọchị Seventh-day Adventist wepụrụ n’ụzọ ọchịchị “oge asaa” nke Levitikọs iri abụọ na isii. Afọ 2023 kpọrọ akara mmechi nke ụbọchị atọ na ọkara nke ndị àmà abụọ nke Mkpughe iri na otu dị ka ndị nwụrụ anwụ n’okporo ámá. N’oge mmechi nke afọ 2,520 ahụ, (afọ 126 ahụ na ụbọchị 3½ ahụ—ha niile bụ akara nke “oge asaa”) e meghere akwụkwọ Daniel.

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:

Nwanyị White na-eme ka anyị mara na n’afọ 1798 ọ dị mkpa ka e gosi mmadụ ihe omume ndị metụtara mmechi nke oge amara. Mgbe ọ na-edekọ eziokwu a, ọ na-achọpụta akụkọ ihe mere eme ndị yiri ibe ha, n’ihi na ọ na-anọchikwakwa ozi nke ụbọchị ikpeazụ dịka ihe omume ndị metụtara mmechi nke oge amara. N’ịkọwa akụkọ ihe mere eme nke ndị Millerite, ọ na-edekọ:

> “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.

> “Ọ dị mkpa ka a teta mmadụ n’ọnọdụ ize ndụ ha nọ; ka a kpalie ha ịkwadebe maka ihe omume ndị dị nsọ e jikọtara na mmechi nke oge amara.” The Great Controversy, 310.

Speaking of the last days she records:

N’ihe banyere ụbọchị ikpeazụ, ọ na-edekọ:

> “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. T he 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.

> “Tupu a kpọgide Ya n’obe, Onye Nzọpụta ahụ kọwaara ndị na-eso ụzọ Ya na a ga-egbu Ya, nakwa na Ọ ga-ebili ọzọ n’ili; ndị mmụọ ozi nọkwa ebe ahụ ime ka okwu Ya dịgide n’uche na n’obi. Ma ndị na-eso ụzọ ahụ nọ na-atụ anya nnwere onwe nke oge a pụọ n’okpuru ibu arọ ndị Rom, ha enweghịkwa ike ịnagide echiche ahụ na Onye ahụ nke olileanya ha niile dabeere n’ime Ya ga-ata ahụhụ ọnwụ ihere. Okwu ndị ahụ ha kwesịrị icheta ka a chụpụrụ n’uche ha; ma mgbe oge ule ahụ bịara, o hụrụ ha n’ọnọdụ na ha akwadoghị. Ọnwụ Jisọs bibiri olileanya ha kpamkpam dịka a ga-asị na Ọ dọghị ha aka ná ntị tupu ya eruo. Ya mere, n’amụma, a na-emepe ọdịnihu n’ihu anyị n’ụzọ doro anya dịka e si meghee ya n’ihu ndị na-eso ụzọ ahụ site n’okwu Kraịst. Ihe ndị metụtara mmechi oge ebere na ọrụ nke ịkwadebe maka oge nsogbu, ka e gosipụtara nke ọma. Ma ìgwè mmadụ dị ukwuu enweghị nghọta ọ bụla ọzọ banyere eziokwu ndị a dị mkpa karịa ka ha ga-enwe ma a sị na ekpughebeghị ha ma ọlị. Setan na-eche nche iji dọpụ mmetụta ọ bụla nke ga-eme ka ha maa amamihe ruo nzọpụta, oge nsogbu ahụ ga-abịakwa ma hụ ha na ha adịghị njikere.” 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.”

E meghere ozi nke ndị Miller ka a kpughere n’afọ 1798, o we gosipụta “ihe omume ndị metụtara mmechi oge amara.” Mgbe ọ na-ekwu maka ụbọchị ikpeazụ, ọ na-etinye akụkọ ihe mere eme nke ndị na-eso ụzọ ahụ iji kọwaa eziokwu ahụ na “ihe omume ndị metụtara mmechi oge amara” bụ ihe na-eme ka mmadụ bụrụ onye amamihe ruo nzọpụta, ma a naghị aghọta ha. Ozi ndị ahụ e kpughere n’afọ 1798, 1989 na 2023 bụ ozi ndị kpọpụtara “ihe omume ndị metụtara mmechi oge amara.”

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.

Amaokwu nke iri anọ na-anọchi anya akara akụkọ ihe mere eme mgbe a na-emeghe akwụkwọ Daniel ugboro atọ. N’afọ 1798, e meghere ọhụụ Daniel banyere Osimiri Ulai, nke na-anọchi anya isi nke asaa ruo nke itoolu. N’afọ 1989, e meghere ọhụụ Daniel banyere Osimiri Hiddekel, nke na-anọchi anya isi nke iri ruo nke iri na abụọ. N’afọ 2023, e meghere akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ nke Daniel isi nke iri na otu.

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.

Akụkọ ihe mere eme nke amaokwu iri anọ na-anọchi anya afọ 1798 ruo n’iwu ụbọchị ụka nke amaokwu iri anọ na otu, nke bụ akụkọ ihe mere eme nke United States, nke bụkwa anụ ọhịa nke ụwa nke Mkpughe iri na atọ, onye amụma ụgha nke Mkpughe iri na isii, na alaeze nke isii nke amụma Akwụkwọ Nsọ. Otu akụkọ ihe mere eme ahụ nke e sere n’amaokwu iri anọ nke Daniel iri na otu ka e serekwa n’otu amaokwu n’akwụkwọ Mkpughe.

> 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.

> M wee hụ anụ ọhịa ọzọ ka o si n’ala na-arịpụta; o nwekwara mpi abụọ dịka nwa atụrụ, ọ na-ekwukwa okwu dịka dragọn. Mkpughe 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.

Amaokwu a, dịka n’amaokwu nke iri anọ, bụ akụkọ ihe mere eme nke na-amalite site n’Iwu ndị Ọbịa na Iwu Nnupụisi nke 1798, ma na-ejedebe n’iwu Sọnde mgbe mba ahụ na-ekwu okwu dịka dragọn, akụkọ ihe mere eme nke na-amalite mgbe e wepụrụ Rom papal n’ocheeze ma na-ejedebe mgbe e weghachiri Rom papal n’ocheeze. Akụkọ ihe mere eme nke e gosipụtara n’ime Mkpughe 13:11 na Daniel 11:40 abụọ ahụ na-amalite site n’iwepụ alaeze nke ise nke amụma Akwụkwọ Nsọ ma na-ejedebe site n’iwepụ alaeze nke isii nke amụma Akwụkwọ Nsọ.

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.

Afọ “iri asaa” ahụ nke Babilọn chịrị dika alaeze mbụ nke amụma Akwụkwọ Nsọ ruo n’alaeze nke abụọ nke amụma Akwụkwọ Nsọ, na-anọchi anya akụkọ ihe mere eme nke amaokwu iri anọ site n’afọ 1798 ruo n’iwu Ụka.

> 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.

> Ọ ga-erukwa na n’ụbọchị ahụ, a ga-echefu Taịa afọ iri asaa, dị ka ụbọchị nke otu eze si dị: mgbe ngwụcha afọ iri asaa gasịrị, Taịa ga-abụ abụ dịka akwụna. Were une, gagharịa n’obodo ahụ, gị akwụna a chefuru echefu; kpọọ ụda ọma, bụrụọ ọtụtụ abụ, ka e wee cheta gị. Ọ ga-erukwa, mgbe ngwụcha afọ iri asaa ahụ gasịrị, na Onyenwe anyị ga-eleta Taịa, ọ ga-alaghachikwutekwa ụgwọ ọrụ ya, ọ ga-agbakwa akwụna ya na alaeze niile nke ụwa n’elu ụwa dum. Aịsaịa 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.

Akụkọ ihe mere eme sitere n’afọ 1798 ruo n’iwu Sunday bụkwa akụkọ ihe mere eme nke oge a na-echefu akwụna Taịa, dịka e dere ya n’Aịzaya iri abụọ na atọ, nke na-egosipụta oge ahụ dịka “afọ iri asaa” nakwa dịka “ụbọchị nke otu eze.” Site n’oge Nebukadneza ruo n’oge Belshaza, alaeze mbụ nke amụma Akwụkwọ Nsọ chịrị, si otu a bụrụ ihe nnọchianya nke alaeze nke isii nke amụma Akwụkwọ Nsọ, nke malitere dịka nwa atụrụ ma mechaa kwuo okwu dịka agwọ ukwu. Nebukadneza na-anọchi anya onye na-eso nwa atụrụ, Belshaza kwa onye na-eso agwọ ukwu.

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.

Akụkọ ihe mere eme sitere n’afọ 1798 ruo n’iwu Ụka banyere Sọnde bụkwa akụkọ ihe mere eme nke ndị mmụọ ozi atọ nke Mkpughe isi nke iri na anọ, malite na mmeghari nke ndị Millerite ma kwụsị na mmeghari nke puku narị otu na iri anọ na anọ ahụ. Ozi nke ndị mmụọ ozi atọ ahụ bụ ozi nke oge awa ikpe. Ndị Millerite kpọsara ihe ndị mere eme jikọtara na mmeghe nke ikpe, ma puku narị otu na iri anọ na anọ ahụ na-akpọsara ihe ndị mere eme jikọtara na mmechi nke oge amara.

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.

A na-egosi ihe omume ndị jikọtara na mmechi nke oge nnwale n’ụzọ ime na nke mpụga nke amụma, ma ihe omume ndị ahụ na-eme, nke mbụ, n’akụkọ ihe mere eme nke amaokwu nke iri anọ nke Daniel iri na otu na-anọchi anya ya. Ihe omume nke amaokwu nke iri anọ na-agwụ na iwu ụbọchị Sọnde na United States, ya mere a naghị anọchi anya ihe omume nke nchịkọta ikpeazụ nke ụmụ Chineke ndị ọzọ ka nọ na Babulọn n’amaokwu nke iri anọ; otu o sila dị, nsogbu ahụ nke na-eche ụwa ihu n’oge ahụ ka emechara n’ime United States. Ihe omume ndị ahụ na-anọchi anya ikpe a ga-ekpe United States na ime ka nzukọ Chineke dị ọcha tupu ebulie nzukọ ahụ elu dịka ọkọlọtọ.

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.

Ihe omume ndị dị n’ime nke jikọtara na mmechi nke oge amara na-akọwapụta ọrụ Kraịst dịka Nnukwu Onye Nchuaja n’imecha ihe omimi nke Chineke n’etiti ndị Ya nke ụbọchị ikpeazụ. Ihe omume ndị dị n’èzí na-akọwapụta ọrụ United States n’ịweghachi ike n’aka ọchịchị popu. Akụkọ ihe mere eme dum nke United States dịka alaeze nke isii n’amụma Bible, ya na akụkọ ihe mere eme dum nke Laodisia, na-eme n’ime akụkọ ihe mere eme nke amaokwu nke iri anọ na-anọchi anya ya.

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.

A na-anọchi anya ahịrị ime na ahịrị mpụta dị n’ime amaokwu nke iri anọ site n’mpi abụọ nke anụ ọhịa nke ụwa. Mpi nke Republicanism bụ ahịrị mpụta, mpi nke Protestantism bụkwa ahịrị ime. Ahịrị abụọ ahụ dị n’ime akụkọ ihe mere eme nke alaeze nke isii, ma na mmechi nke akụkọ ihe mere eme nke alaeze nke isii, a na-ewetara mpi Protestant na Republican abụọ ahụ ikpe Chineke. Ozi nke na-akọwapụta ihe omume ndị jikọtara na mmechi nke oge amara bụ ozi ahụ nke na-akọwapụta ihe omume ndị a na-ewetara United States ka ọ na-emeju iko ya nke oge amara. Ozi nke na-akọwapụta ihe omume ndị jikọtara na mmechi nke oge amara bụkwa ozi ahụ nke na-akọwapụta ihe omume ndị a na-ewetara Seventh-day Adventism ka ọ na-emeju iko ya nke oge amara.

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.

N’ime akụkọ ihe mere eme nke amaokwu iri anọ, e nwere ugboro atọ a na-emeghe akwụkwọ Daniel, ma ugboro atọ ọ bụla na-amịpụta ahịrị nke ime na nke mpụga nke na-egosi ihe omume ndị metụtara mmechi nke oge amara. Nke ọ bụla n’ime akara ụzọ atọ ahụ nwere mbụsasị nke ugboro asaa na-ebute ya ụzọ. Ya mere, amaokwu iri anọ na-anọchi anya akụkọ ihe mere eme site n’afọ 1798 ruo n’iwu Sọnde, ma akara ụzọ amụma ndị dị n’ime akụkọ ihe mere eme ahụ bụ “ihe omume ndị metụtara mmechi nke oge amara.” N’ime akụkọ ihe mere eme nke amaokwu iri anọ, ahịrị nke ime na-anọchi anya mgbanwe sitere na Filadelfia ruo na Laodisia na mmalite, na mgbanwe sitere na Laodisia laghachi na Filadelfia na njedebe. Mmalite ahụ nọchiri anya mmegharị ndozigharị dịka e gosiri ya n’ilu ụmụ agbọghọ iri ahụ, ilu nke na-anọchikwa mmegharị ndozigharị na njedebe, nke mezukwara ilu ahụ ruo n’akwụkwọ ozi ya n’onwe ya.

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.

Mmegharị Millerite nke Filadelfia malitere site n’imezu “oge asaa” nke Levitikọs isi nke iri abụọ na isii n’afọ 1798, ma e mesịa ọzọ imezu “oge asaa” n’ụbọchị Ọktoba 22, 1844. Opekata mpe ruo n’afọ 1856, ma James White ma Nwanneanyị White kọwara mmegharị ahụ dịka nke nọ n’ọnọdụ Laodisia. N’otu afọ ahụ ka e gosipụtara ìhè ọhụrụ banyere “oge asaa” n’akwụkwọ mgbasa ozi ụka ahụ nke gọọmentị kwadoro, nke a rụchaghị emecha. E mezuru “oge asaa” n’afọ 1798, ma mgbe nke ahụ gasịrị William Miller chọpụtara “mbido nke agbụ eziokwu ahụ” dịka Nwanneanyị White kpọrọ ya, ma mbido nke agbụ eziokwu ahụ bụ “oge asaa.” Afọ 1798 bụ mmezu nke “oge asaa,” ma mgbe nke ahụ gasịrị Miller mere nchọpụta ntọala ya banyere “oge asaa” ka a na-emepe Akwụkwọ Daniel. Mgbe nke ahụ gasịrị, Ọktoba 22, 1844 na-akara ọzọ mmezu nke “oge asaa,” nke n’aka nke ya sochiri ntụgharị n’ime mmegharị ahụ site na Filadelfia ruo Laodisia n’otu afọ ahụ e hapụrụ ìhè ọhụrụ gbasara “oge asaa” n’enweghị mmecha. N’afọ 1863, ihe bụbu mmegharị Millerite nke Filadelfia ruo 1856 mgbe ọ gbanwere bụrụ mmegharị Millerite nke Laodisia ghọrọ ụka e debanyere aha n’iwu, nke ukwuu n’okpuru ọnọdụ na nrụgide nke Agha Obodo na n’ichekwa ndị ntorobịa nke ụka ahụ. Mmegharị ahụ kwụsịrị n’afọ 1863 mgbe ọ ghọrọ ụka. Afọ asaa tupu nke ahụ, n’afọ 1856, Laodisia wepụrụ ozi nke ìhè ọhụrụ banyere isiokwu ahụ n’onwe ya nke bụ nchọpụta amụma mbụ 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.”

Mmegharị Millerite na ìhè ahụ a na-akpọ “mmalite nke agbụ eziokwu,” ìhè nke “oge asaa,” ka e meghere nye ndị ndu mmegharị Laodisia, bụ́ ndị nwayọ nwayọ wepụrụ ọchịchọ ịkwado “oge asaa” ahụ; ma n’isi njedebe nke afọ asaa (“oge asaa”) n’afọ 1863, e mepụtara chaatị ọhụrụ na ozi amụma ọhụrụ n’enweghị ntụaka ọ bụla banyere “oge asaa” ahụ.

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.

N’afọ 1863 mmechi amụma afọ iri isii na ise nke Aịzaya mechiri kpọmkwem n’ebe ọ malitere, ya bụ, n’agha obodo n’etiti ugwu na ndịda. Esemokwu banyere ịgba ohu n’afọ 1863 ka e jirila mbupụ alaeze ugwu na alaeze ndịda abụọ ahụ dọọ onyinyo ya na mmezu nke “oge asaa,” ma ohu a kpọrọ Izrel baa n’ime ya nọchiri nke ọma okwu gbasara ịgba ohu n’oge ọgwụgwụ. Afọ 1863 na-anọchi anya njedebe nke usoro amụma nke e hiwere n’elu amụma afọ iri isii na ise nke Aịzaya.

> 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.

> Otú a ka Onyenwe anyị Chineke kwuru, Ọ gaghị eguzo, ọ gaghị emekwa. N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụ Rezin; ma n’ime afọ iri isii na ise ka a ga-agbaji Ifrem, ka ọ ghara ịbụ ndị mmadụ. Isi Ifrem bụ Sameria, isi Sameria bụ nwa Remalaịa. Ọ bụrụ na unu ekweghị, n’ezie, a gaghị eme ka unu guzoro. Aịsaịa 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.

Mgbe aghọtara amụma a nke ọma, nke malitere n’afọ 742 BC, ọ na-akọwapụta akara-ụzọ atọ n’ime ogologo afọ iri isii na ise. Abụọ n’ime akara-ụzọ ndị a na-egosi ebe mmalite nke afọ puku abụọ na narị ise na iri abụọ nke ndọrọ n’agha na ịgba ohu nye ma alaeze ugwu ma alaeze ndịda nke Izrel. N’afọ 742 BC, alaeze ugwu na alaeze ndịda nọ n’agha ụmụnna, ma agbụrụ iri nke ugwu esorowo Siria jikọọ aka iji wakpo alaeze ndịda nke Juda. Afọ iri na itoolu ka e mesịrị, n’afọ 723 BC, e buuru agbụrụ iri nke ugwu n’ohu site n’aka ndị Asiria. Afọ iri anọ na isii ka e mesịrị, n’afọ 677 BC, ndị Asiria jidere Manase ma kpọga ya Babulọn. Afọ puku abụọ na narị ise na iri abụọ mgbe 723 BC gasịrị na-erute n’afọ 1798, oge ọgwụgwụ na mmalite nke amaokwu iri anọ. Afọ iri anọ na isii ka e mesịrị, “oge asaa” ahụ megide alaeze ndịda nke malitere n’afọ 677 BC bịarutere na njedebe ya n’afọ 1844. Afọ iri na itoolu ka e mesịrị, n’afọ 1863, e gosipụtara njirimara amụma nke afọ 742 BC n’ụzọ kwekọrọ n’akwụkwọ ozi ọ bụla. Agha ụmụnna n’etiti alaeze ugwu na alaeze ndịda na-aga n’ihu n’afọ 742 BC na 1863. N’afọ 742 BC, amụma Aịzaya nyere Eze Ehaz ajọ omume metụtara ịgba ohu na-abịanụ nke ma alaeze ugwu ma alaeze ndịda, ma n’afọ 1863, n’ebe etiti Agha Ụmụnna ahụ kpọmkwem, Onye Isi Ala Lincoln kwupụtara Iwu Nkwupụta Ntọhapụ Ohu, si otu a malite usoro nke ịkwụsị ohu. Ịdọ aka ná ntị e nyere Eze Ehaz ajọ omume n’afọ 742 BC ka e nyere n’ala ebube nkịtị, nke na-anọchi anya ozi Lincoln nyere n’ala ebube ime mmụọ.

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.”

Afọ asaa mgbe e bipụtara ozi ndị ahụ nke “oge asaa” nke Hiram Edson na 1856, Adventism wepụtara chaatị nke 1863 nke wepụrụ ozizi Millerite banyere oge asaa ahụ, si otú a na-eme ka e jụọ ọtụtụ akụkụ ebe Ellen White na-akụzi na anyị ga-ekwughachi ozi ndị Millerites, nakwa na anyị ga-agbachitere megide ka a wakpoo ozi ndị ahụ. N’otu afọ ahụ ka ha ghọrọ ụka e debanyere n’iwu. E nwere ihe ndị ọzọ enwere ike ide banyere 1863 na ihe ọ pụtara n’amụma, ma ihe m na-edetu ebe a bụ na e nwere ọtụtụ ndị àmà, ma nke ime ma nke mpụga, ndị na-achọpụta nnupụisi nke 1863, ma ọ bụrụ na ọ bụ nnupụisi nke mpụga nke metụtara steeti ndịda, ma ọ bụ nnupụisi nke ime nke metụtara ịjụ eziokwu mbụ ahụ bụ ntọala. 1863 bụ otu n’ime ihe ndị mere eme n’akụkọ ihe mere eme nke amaokwu nke iri anọ nke na-anọchi anya akara-ụzọ nke mejupụtara “ihe ndị metụtara mmechi nke oge amara.”

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.”

Afọ 1863 kwekọrọ na mmalite nke afọ iri anọ n’ọzara nye Izrel oge ochie n’ezi-okwu. N’isi ngwụcha afọ iri anọ ahụ, Joshua duru Izrel oge ochie banye n’Ala Nkwa ahụ, ha kwatụrụ Jeriko, ma kpọọ ọnụ n’isi onye ọbụla ga-ewughachi Jeriko. N’afọ 1863, nduzi nke Adventism Laodisia wuru Jeriko ọzọ. A na-anọchi anya 1863 n’mbido na n’ọgwụgwụ nke afọ iri anọ n’ọzara. Afọ 1863 bụ akara ụzọ amụma nke jikọtara akụkọ ihe mere eme nke ahịrị mpụga na nke ime nke akụkọ amaokwu iri anọ. E nwere ụka nke asaa, “ụka a kpebiri ikpe,” dịka okwu ahụ bụ “Laodisia” si pụta, na-abanye n’oge nke ọgbọ dum na-anwụ n’ọzara nọchiri anya ya. N’otu ebe ahụ kwa, onye isi ala Republican mbụ na-amalite ọrụ nke ịtọhapụ ndị ohu, si otu a bụrụ ihe nnọchianya nke Ndị Isi Ala Republican ikpeazụ ga-etinye iwu agha n’ọrụ n’oge nsogbu nke na-eduga n’ihe mkpughe kpọrọ “mbibi mba.”

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.”

N’ihe ịrịba ama nke mmalite ka e sere onyinyo ihe ịrịba ama nke ọgwụgwụ, ma e gosikwara n’ihe ndị mere n’ime mmechi nke ikpe ihe ndị e jiri mee ihe atụ n’ihe ndị metụtara mmeghe nke ikpe ahụ. Nnupụisi ahụ na Kadesh, n’ịjụ ozi Joshua na Caleb ná mmalite nke afọ iri anọ ahụ, bụ ihe atụ nke nnupụisi Mozis mere n’ịkụ Nkume ahụ na Kadesh ná njedebe nke afọ iri anọ ahụ. Afọ 1863 na-akọwa iwu ụbọchị Sọnde ebe a na-awụpụ Laodisia n’ọnụ Onyenwe anyị, ebe ndị ikom iri abụọ na ise ndị okenye nọ na Jerusalem na-ehulata nye anyanwụ na Ezekiel isi nke asatọ, ma ebe Shiloh na-abịakwute ọzọ n’ahụ ndị na-atụkwasị obi n’okwu ụgha ndị a, “ụlọ nsọ nke Onyenwe anyị ka anyị bụ.”

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

Anyị ga-aga n’ihu n’ọmụmụ ihe a banyere Panium n’isiokwu na-esonụ.

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