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# Panium - Number Twelve

Panium - Nomer Rolas

Daniel 11:40 and the Three Unsealings of Prophecy

Daniel 11:40 lan Telung Pambukaning Ramalan

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.

Ayat kaping patang puluh saka Daniel sewelas iku salah siji ayat sing paling jero tegesé ing Alkitab. Ayat iki nggambarake pambukakan segel kitab Daniel ing taun 1798, 1989, lan 2023. Telung wektu nalika kitab iku kabukak segelé nandhani pungkasaning panyebaran sajrone “pitung mangsa.” Taun 1798 nandhani pungkasaning rong ewu limang atus rong puluh taun panyebaran sing diwiwiti ing taun 723 SM nalika Asyur nggawa sepuluh taler lor menyang panangkaran. Taun 1989 nandhani pungkasaning 126 taun wiwit pambrontakan taun 1863, nalika Gréja Advent Hari Ketujuh sacara resmi nyisihaké “pitung mangsa” saka Imamat likur enem. Taun 2023 nandhani pungkasaning telung setengah dina nalika loro seksi ing Wahyu sewelas mati ana ing dalan. Nalika pungkasaning 2.520 taun, (126 taun lan 3½ dina—kabèh iku lambang saka “pitung mangsa”) kitab Daniel kabukak segelé.

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:

Ibu White maringi pawartos dhateng kita bilih ing taun 1798 prelu supados manungsa diparingi pratélan bab prastawa-prastawa ingkang magepokan kaliyan pungkasaning mangsa sih-karaharjan. Nalika piyambakipun nyathet kasunyatan punika, piyambakipun saèstu nedahaken sajarah-sajarah ingkang sajajar, awit piyambakipun ugi nggambaraken pekabaraning dinten-dinten wekasan minangka prastawa-prastawa ingkang magepokan kaliyan pungkasaning mangsa sih-karaharjan. Nalika ngandharaken bab sajarah kaum Millerit, piyambakipun nyerat:

> “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.

> “Manungsa perlu digugah supaya padha nyadhari bebayané; supaya padha diurip-urip supaya nyawisake awak tumrap prakara-prakara kang khidmat gegandhengan karo panutuping mangsa sih-rahmat.” The Great Controversy, 310.

Speaking of the last days she records:

Bab prakara wekasaning jaman, piyambakipun nyerat:

> “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.

> “Sadurungé panyalibané, Sang Juru Slamet wis nerangaké marang para murid yèn Panjenengané bakal dipatèni lan bakal wungu manèh saka kubur, lan para malaékat padha rawuh kanggo ngesanké pangandikané mau ana ing pikiran lan ati. Nanging para murid padha ngarep-arep marang pambébasan kadonyan saka sangisoring kuk Romawi, lan padha ora bisa nampani pamikiran yèn Panjenengané, kang dadi pusat kabèh pangarep-arep mau, kudu nandhang pati kang ngisin-isini. Tembung-tembung kang kuduné padha élingi mau kasirnakaké saka pikirané; lan nalika mangsa pacoban teka, kahanan iku nemoni wong-wong mau tanpa siyaga. Patié Gusti Yésus ngrusak pangarep-arepé wong-wong mau kanthi sampurna, kaya-kaya Panjenengané durung tau ngélingaké sadurungé. Mangkono uga ing sajroning ramalan-ramalan, prakara-prakara kang bakal kelakon dibukak ana ing ngarepé kita kanthi cetha, kaya nalika iku kabukak marang para murid lumantar pangandikané Sang Kristus. Prastawa-prastawa kang magepokan karo pungkasaning mangsa sih-rahmat lan pakaryan prepadhan kanggo mangsa kasusahan, dipratélakaké kanthi cetha. Nanging wong akèh padha ora duwé pangerten luwih tumrap kayektèn-kayektèn wigati iki tinimbang manawa prakara-prakara mau durung tau dicethakaké. Iblis tansah ngawasi kanggo ngrebut saben kesan kang bisa ndadèkaké wong-wong mau wicaksana tumuju marang kaslametan, lan mangsa kasusahan bakal nemoni wong-wong mau tanpa kasiyapan.” 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.”

Piwulang Millerit kabikak segelé ing taun 1798 lan nyajèkaké “the events connected with the close of probation.” Nalika ngrembug bab dina-dina pungkasan, panjenengané ngetrapaké sajarah para murid kanggo nggambarake kasunyatan yèn “the events connected with the close of probation” iku sing ndadèkaké manungsa dadi wicaksana tumuju marang kaslametan, nanging ora dimangertèni. Pesen-pesen sing kabikak segelé ing taun 1798, 1989, lan 2023 iku pesen-pesen sing ngenali “the events connected with the close of probation.”

Verse forty represents a historical line when the book of Daniel is unsealed three times. In 1798 Daniel’s vision of the Ulai River representing chapters seven through nine was unsealed. In 1989 Daniel’s vision of the Hiddekel River representing chapter ten through twelve was unsealed. In 2023 the hidden history of verse forty of Daniel eleven was unsealed.

Ayat kaping patang puluh nggambarake sawijining garis sajarah nalika kitab Daniel kabukak segelé kaping telu. Ing taun 1798, sesanti Daniel bab Kali Ulai, kang nglambangake pasal pitu nganti sanga, kabukak segelé. Ing taun 1989, sesanti Daniel bab Kali Hiddekel, kang nglambangake pasal sepuluh nganti rolas, kabukak segelé. Ing taun 2023, sajarah kang kasimpen ing ayat kaping patang puluh saka Daniel sewelas kabukak segelé.

The history of verse forty represents 1798 unto the Sunday law of verse forty-one, which is the history of the United States that is also the earth beast of Revelation thirteen, the false prophet of Revelation sixteen and the sixth kingdom of Bible prophecy. The same history represented in verse forty of Daniel eleven is also represented in one verse in the book of Revelation.

Sajarah ing ayat patang puluh nggambarake taun 1798 tekan hukum Minggu ing ayat patang puluh siji, yaiku sajarah Amerika Serikat, kang uga dadi kéwan bumi ing Wahyu telulas, nabi palsu ing Wahyu nembelas, lan karajan kaping enem ing ramalan Kitab Suci. Sajarah kang padha, sing digambarake ing ayat patang puluh saka Daniel sewelas, uga digambarake ing siji ayat ing kitab Wahyu.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Banjur aku mirsa kewan galak liyané metu saka bumi; lan dhèwèké duwé sungu loro kaya cempé wedhus, nanging pangucapé kaya naga. Wahyu 13:11.

This verse, as in verse forty is the history that begins with the Alien and Sedition Acts of 1798 and ends with the Sunday law when the nation speaks as a dragon, a history that begins when papal Rome is taken off the throne and ends when papal Rome is restored to the throne. The history represented by both Revelation 13:11 and Daniel 11:40 begins with the removal of the fifth kingdom of Bible prophecy and ends with the removal of the sixth kingdom of Bible prophecy.

Ayat iki, kaya ing ayat patang puluh, iku sajarah sing diwiwiti karo Alien and Sedition Acts taun 1798 lan dipungkasi karo undhang-undhang Minggu nalika bangsa iku ngucap kaya naga, sawijining sajarah sing diwiwiti nalika Roma kepausan dicopot saka dhampar lan dipungkasi nalika Roma kepausan dipulihaké marang dhampar. Sajarah sing dilambangaké déning Wahyu 13:11 lan Daniel 11:40 padha-padha diwiwiti karo pambusakan karajan kaping lima saka wangsit Kitab Suci lan dipungkasi karo pambusakan karajan kaping enem saka wangsit Kitab Suci.

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.

Pitung dasa taun kang sajrone Babil mrentah minangka karajan kapisan ing ramalan Kitab Suci nganti tekan karajan kapindho ing ramalan Kitab Suci, iku nggambarake sajarahing ayat kaping patang puluh wiwit taun 1798 nganti tekan angger-angger Minggu.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Lan bakal kelakon ing dina iku, yèn Tirus bakal kalalèkaké pitung puluh taun, miturut jamaning siji ratu: sawisé pungkasané pitung puluh taun, Tirus bakal nyanyi kaya sundhal. Jupuken clempung, ngubengenana kutha, hé sundhal kang wis kalalèkaké; gawea wirama kang mranani, tembangana akèh-akèh, supaya kowé kaélingi manèh. Lan bakal kelakon sawisé pungkasané pitung puluh taun, yèn Pangéran bakal ngrawuhi Tirus, lan dhèwèké bakal bali marang upahing palakramané, lan bakal laku jina karo sakehé karajan ing donya kang ana ing salumahing bumi. Yesaya 23:15–17.

The history of 1798 unto the Sunday law is also the history when the whore of Tyre is forgotten as recorded in Isaiah twenty-three, which expresses the period as “seventy years” and as the “days of one king.” From Nebuchadnezzar to Belshazzar the first kingdom of Bible prophecy reigned, thus typifying the sixth kingdom of Bible prophecy who began as a lamb but ends up speaking as a dragon. Nebuchadnezzar represents a follower of the lamb and Belshazzar a follower of the dragon.

Sajarah wiwit taun 1798 nganti tekan paugeran Minggu uga minangka sajarah nalika sundhalé Tirus dilalekaké kaya kacathet ing Yesaya pasal 23, kang ngandharaké mangsa iku minangka “pitung puluh taun” lan minangka “dina-dinané siji ratu.” Wiwit saka Nebukadnésar nganti Belsyazar, karajan kapisan ing wangsit Kitab Suci mrentah, mula dadi pralambang tumrap karajan kaping nem ing wangsit Kitab Suci, kang wiwitané kaya cempé nanging pungkasane nganggo swara kaya naga. Nebukadnésar nglambangaké sawijining pandhereké Cempé, lan Belsyazar sawijining pandhereké naga.

The history of 1798 unto the Sunday law is also the history of the three angels of Revelation fourteen, beginning with the reformation of the Millerites and ending with the reformation of the one hundred and forty-four thousand. The message of the three angels is the judgment hour message. The Millerites announced the events connected with the opening of the judgment and the one hundred and forty-four thousand announce the events connected with the close of probation.

Sajarah wiwit taun 1798 nganti marang hukum dina Minggu uga minangka sajarahé telung malaékat ing Wahyu patbelas, diwiwiti kanthi reformasi para Millerit lan dipungkasi kanthi reformasi wong satus patang puluh papat èwu. Pesen telung malaékat iku yaiku pesen bab jam pangadilan. Para Millerit ngumumaké prastawa-prastawa sing magepokan karo kabukané pangadilan, lan wong satus patang puluh papat èwu ngumumaké prastawa-prastawa sing magepokan karo pungkasané mangsa sih-rahmat.

The events connected with the close of probation are portrayed upon internal and external lines of prophecy, and the events take place primarily in the history represented by verse forty of Daniel eleven. The events of verse forty end at the Sunday law in the United States, so the events of the final ingathering of God’s other children who are still in Babylon is not represented in verse forty; still the crisis that then confronts the world has just finished in the United States. Those events represent the judgment upon the United States and the purification of God’s church in advance of the church being lifted up as an ensign.

Prastawa-prastawa sing gegayutan karo panutupaning masa kasempatan sih-rahmat kagambarake ing garis-garis wangsit internal lan eksternal, lan prastawa-prastawa iku utamane kelakon ing sajarah sing diwakili déning ayat kaping patang puluh saka Daniel sewelas. Prastawa-prastawa ing ayat kaping patang puluh mau rampung ing ukum Minggu ing Amérika Sarékat, mulané prastawa-prastawa pungkasaning pangimpunan anak-anak Allah liyané sing isih ana ing Babil ora diwakili ing ayat kaping patang puluh; nanging krisis sing banjur ngadhepi jagad iku nembe waé rampung ing Amérika Sarékat. Prastawa-prastawa mau makili pangadilan tumrap Amérika Sarékat lan panyucekan pasamuwané Allah sadurungé pasamuwan iku diangkat minangka panji.

The internal events connected with the close of probation identify Christ’s work as High Priest in finishing the mystery of God among His last day people. The external events identify the role of the United States in restoring power to the papacy. The entire history of the United States as the sixth kingdom of Bible prophecy, the entire history of Laodicea occurs during the history represented by verse forty.

Kadadéan-kadadéan internal kang magepokan karo pungkasaning probationa nandhani pakaryané Kristus minangka Imam Agung sajroning ngrampungaké rahsaning Allah ana ing satengahing umaté ing dina-dina wekasan. Kadadéan-kadadéan eksternal nandhani perané Amérika Sarékat ing mulihaké kakuwasan marang kepausan. Sajarah sakabèhé Amérika Sarékat minangka karajan kaping enem ing ramalan Kitab Suci, sajarah sakabèhé Laodikia, dumadi sajroning sajarah kang dilambangaké déning ayat patang puluh.

The internal and external lines within verse forty are represented by the two horns of the earth beast. The horn of Republicanism is the external line and the horn of Protestantism is the internal line. Both lines exist within the history of the sixth kingdom, and at the conclusion of the history of the sixth kingdom God’s judgment is brought upon both the Protestant and Republican horns. The message that identifies the events connected with the close of probation is the message that identifies the events that are brought upon the United States as it fills up its cup of probationary time. The message that identifies the events connected with the close of probation is also the message that identifies the events that are brought upon Seventh-day Adventism as it fills up its cup of probationary time.

Garis internal lan eksternal ing sajroning ayat patang puluh kaewakili déning loro sungu kéwan bumi. Sungu Republikanisme iku garis eksternal, lan sungu Protestanisme iku garis internal. Kaloro garis iku ana ing sajroning sajarah karajan kaping enem, lan ing pungkasaning sajarah karajan kaping enem pangadilaning Allah katibakaké marang sungu Protestan lan Republikan. Pesen kang ngidentifikasi prastawa-prastawa kang magepokan karo panutuping mangsa kasempatan iku yaiku pesen kang ngidentifikasi prastawa-prastawa kang katibakaké marang Amérika Sarékat nalika ngisi nganti kebak tuwunging mangsa kasempatané. Pesen kang ngidentifikasi prastawa-prastawa kang magepokan karo panutuping mangsa kasempatan iku uga pesen kang ngidentifikasi prastawa-prastawa kang katibakaké marang Adventisme Dina Kaping Pitu nalika ngisi nganti kebak tuwunging mangsa kasempatané.

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.

Ing sajarahing ayat patang puluh, kitab Daniel kabukak segelé kaping telu, lan saben saka telu wektu iku ngasilaké sawijining garis internal lan eksternal sing nampilaké prastawa-prastawa kang magepokan karo panutuping mangsa kasempatan. Saben saka telung tenger profetik iku didhisiki déning sawijining pambuyaran ping pitu. Mulané, ayat patang puluh nggambaraké sajarah wiwit taun 1798 nganti tekan hukum Minggu, lan tenger-tenger profetik ing sajroning sajarah iku yaiku “prastawa-prastawa kang magepokan karo panutuping mangsa kasempatan.” Ing sajroning sajarah ayat patang puluh, garis internal nggambaraké sawijining transisi saka Philadelphia menyang Laodikia ing wiwitan lan sawijining transisi saka Laodikia menyang Philadelphia ing pungkasan. Wiwitan iku nggambaraké sawijining gerakan reformasi kaya dene katuduhaké déning pasemon bab prawan sapuluh, kang mratandhani sawijining gerakan reformasi ing pungkasan sing uga netepi pasemon iku tekan ing saben rerincènipun.

The Philadelphian Millerite movement began with a fulfillment of the “seven times” of Leviticus twenty-six in 1798, and then another fulfillment of the “seven times” on October 22, 1844. At least by 1856 both James White and Sister White identified the movement as in a Laodicean condition. In the same year new light on the “seven times” was presented in the official church publication that was never finished. “Seven times” was fulfilled in 1798, and thereafter William Miller discovered the “commencement of the chain of truth” as Sister White called it, and the commencement of the chain of truth was the “seven times.” 1798 was a fulfillment of the “seven times,” thereafter Miller makes his foundational discovery of the “seven times” as the book of Daniel is unsealed. After that October 22, 1844 marks another fulfillment of the “seven times, which is in turn followed by a transition in the movement from Philadelphia unto Laodicea in the same year that new light upon the “seven times” is left unfinished. In 1863 what had been the Millerite Philadelphian movement until 1856 when it transitioned into the Millerite Laodicean movement became an legally registered church, largely under the premises and pressures of the Civil War and protecting the youth of the church. The movement ended in 1863 when it became a church. Seven years prior, in 1856 Laodicea set aside a message of new light upon the very topic which was William Miller’s first prophetic discovery.

Gerakan Millerit Filadelfia diwiwiti kanthi sawijining panggenapan saka “pitung wekdal” ing Imamat rong puluh enem ing taun 1798, lan banjur panggenapan liyane saka “pitung wekdal” ing tanggal 22 Oktober 1844. Paling ora wiwit taun 1856, James White lan Sister White kalorone ngenali gerakan punika minangka ana ing kaanan Laodikia. Ing taun ingkang sami, pepadhang anyar ngenani “pitung wekdal” dipunaturaken ing terbitan resmi pasamuwan ingkang boten nate dipunrampungaken. “Pitung wekdal” dipunpanggenapi ing taun 1798, lan sasampunipun punika William Miller manggihaken “wiwitaning rentengan kayekten” kados dene dipunsebat déning Sister White, lan wiwitaning rentengan kayekten punika yaiku “pitung wekdal.” Taun 1798 punika panggenapan saka “pitung wekdal”; sasampunipun punika Miller damel panemuan dhasaripun ngenani “pitung wekdal” nalika kitab Daniel kabikak segelé. Sasampunipun punika, tanggal 22 Oktober 1844 nandhani panggenapan liyane saka “pitung wekdal,” ingkang salajengipun dipuntututi déning sawijining transisi ing gerakan saking Filadelfia tumuju Laodikia ing taun ingkang sami nalika pepadhang anyar ngenani “pitung wekdal” dipuntilar boten rampung. Ing taun 1863, punapa ingkang ngantos taun 1856 dados gerakan Millerit Filadelfia, nalika transisi dados gerakan Millerit Laodikia, lajeng dados sawijining pasamuwan ingkang kadhaftar kanthi sah miturut hukum, kanthi ageng awit saking premis lan tekanan Perang Sipil sarta kanggé ngreksa para mudha pasamuwan. Gerakan punika rampung ing taun 1863 nalika dados pasamuwan. Pitung taun sadèrèngipun, ing taun 1856, Laodikia nyingkiraken sawijining pesen pepadhang anyar ngenani topik punika piyambak, inggih punika topik ingkang dados panemuan kenabian kapisan 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.”

Gerakan Millerit lan pepadhang kang sinebut “wiwitaning ranté kabeneran,” yaiku pepadhanging “pitung mangsa,” kaparingan kabukak marang para pamimpin gerakan Laodikia, kang sathithik-thithik nyingkirake pepénginan kanggo njunjung “pitung mangsa”; lan ing pungkasan pitung taun (“pitung mangsa”) ing taun 1863, diprodhuksi sawijining bagan anyar lan pesen kenabian tanpa ana gegayutan apa wae marang “pitung mangsa.”

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.

Ing taun 1863, pungkasaning wangsit sawidak lima tauné Yesaya tekan rampungé pas ing papan nalika wiwitané, yaiku kanthi perang sipil antarané lor lan kidul. Perkara perbudakan ing taun 1863 wis dipratandhani déning digawané lunga karajan lor lan karajan kidul loro-loroné minangka panggeneping “pitu mangsa,” lan perbudakan sing dadi papan panggawané bangsa Israèl cocog makili perkara-perkara perbudakan ing pungkasan. Taun 1863 makili pungkasaning struktur kenabian sing dhedhasar wangsit sawidak lima tauné Yesaya.

> Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7–9.

> Mangkene pangandikané Pangéran Allah: Iki ora bakal tetep, lan uga ora bakal kalakon. Awit sirahé Siria iku Damsyik, lan sirahé Damsyik iku Resin; lan sajroning sewidak lima taun Éfraim bakal diremuk, nganti ora dadi umat manèh. Lan sirahé Éfraim iku Samaria, lan sirahé Samaria iku putrané Remalya. Manawa kowé ora precaya, satemené kowé ora bakal diteguhaké. Yesaya 7:7–9.

Rightly understood this prophecy beginning in 742 BC identifies three waymarks within a sixty-five year span. Two of the waymarks identify the starting points of twenty-five hundred and twenty years of captivity and slavery for both the northern and southern kingdoms of Israel. In 742 BC the northern and southern kingdoms were involved in a civil war, and the northern ten tribes had formed an alliance with Syria to invade the southern kingdom of Judah. Nineteen years later in 723 BC the northern ten tribes were carried into slavery by the Assyrians. Forty-six years later in 677 BC the Assyrians captured Manasseh and took him to Babylon. Twenty-five hundred and twenty years after 723 BC arrives at 1798, the time of the end and beginning of verse forty. Forty-six years later the “seven times” against the southern kingdom that began in 677 BC ended in 1844. Nineteen years later in 1863 the prophetic characteristics of 742 BC are represented to the very letter. A civil war between the northern and southern kingdoms is under way in 742 BC and 1863. In 742 BC the prediction given by Isaiah to wicked King Ahaz was concerning the impending enslavement of both the northern and southern kingdoms, and in 1863, the very center point of the Civil War President Lincoln proclaimed the Emancipation Proclamation beginning the process of ending slavery. The warning given to wicked King Ahaz in 742 BC was given in the literal glorious land typifying the message given by Lincoln in the spiritual glorious land.

Manawa wangsit iki dipunmangertosi kanthi leres, wiwit taun 742 SM, pratandha iki nedahaken tigang tenger ing salebeting rentang nemdasa gangsal taun. Kalih saking tenger-tenger punika nedahaken titik wiwitan saking kalih ewu gangsal atus kalih dasa taun pakunjara lan kawulaan tumrap karajan Israèl sisih lor lan sisih kidul. Ing taun 742 SM karajan sisih lor lan sisih kidul sami katut ing perang sadulur, lan sapuluh suku sisih lor sampun ngiket prajanjèn kaliyan Siria kanggé nyerang karajan Yéhuda sisih kidul. Sangalas taun salajengipun, ing taun 723 SM, sapuluh suku sisih lor kabekta mlebet ing kawulaan déning bangsa Asyur. Patangdasa enem taun salajengipun, ing taun 677 SM, bangsa Asyur nangkep Manasyè lan nggawa piyambakipun dhateng Babil. Kalih ewu gangsal atus kalih dasa taun sasampunipun 723 SM tumeka ing taun 1798, yaiku wekdaling pungkasan lan wiwitaning ayat kaping patang puluh. Patangdasa enem taun salajengipun, “pitu wekdal” tumrap karajan sisih kidul, ingkang kawiwitan ing taun 677 SM, pungkasan ing taun 1844. Sangalas taun salajengipun, ing taun 1863, sipat-sipat wangsit saking taun 742 SM kawakili kanthi pas ngantos saben aksara. Perang sadulur antawisipun karajan sisih lor lan sisih kidul kadadosan ing taun 742 SM lan 1863. Ing taun 742 SM, pawartos sadurungé kedadosan ingkang kaparingaken déning Yesaya dhateng Raja Akhas ingkang ala punika magepokan kaliyan kawulaan ingkang enggal badhé nimpa karajan sisih lor lan sisih kidul, lan ing taun 1863, ing titik tengah Perang Sadulur punika piyambak, Présidhèn Lincoln ngumumaken Proklamasi Emansipasi, miwiti proses pungkasaning kawulaan. Pepéling ingkang kaparingaken dhateng Raja Akhas ingkang ala ing taun 742 SM punika kaparingaken ing tanah kamulyan harfiah, ingkang dados pralambang tumrap pawartos ingkang kaparingaken déning Lincoln ing tanah kamulyan rohani.

Seven years after the messages of the “seven times” by Hiram Edson were published in 1856 Adventism produced the 1863 chart which removed the Millerite teaching of the seven times, thus calling into question multitudes of passages where Ellen White teaches that we are to repeat the messages of the Millerites, and also that we are to defend against those messages being attacked. The same year they became a legally registered church. There is more which can be written about 1863 and its prophetic implications, but what I am here noting is that there are several witnesses, both internal and external that identify the rebellion of 1863, whether it be the rebellion of the external with the southern states, or the rebellion of the internal with the rejection of the first foundational truth. 1863 is one of the events within the history of verse forty that represents a waymark that makes up the “events connected with the close of probation.”

Pitung taun sawisé piwulang bab “pitung wektu” déning Hiram Edson diterbitaké ing taun 1856, Adventisme ngasilaké chart taun 1863 sing mbusak piwulang Millerite bab pitung wektu, saéngga ndadèkaké pitakon tumrap akèh ayat ing ngendi Ellen White mulang yèn kita kudu mbalèni piwulang-piwulang para Millerite, lan uga yèn kita kudu mbéla nalika piwulang-piwulang iku diserang. Ing taun sing padha, wong-wong mau dadi gréja sing kadhaftar kanthi sah miturut hukum. Isih ana luwih akèh manèh sing bisa ditulis bab 1863 lan implikasi profètisé, nanging sing daktandhesaké ing kéné yaiku yèn ana sawetara seksi, saka njero lan saka njaba, sing nandhani pambrontakan taun 1863, apa iku pambrontakan saka njaba kanthi nagara-nagara sisih kidul, utawa pambrontakan saka njero kanthi penolakan marang bebener dhasar kang kapisan. Taun 1863 iku salah siji saka prastawa-prastawa ing sajroning sajarah ayat patang puluh sing makili sawijining waymark kang mbentuk “prastawa-prastawa sing gegandhèngan karo pungkasané mangsa kasempatan.”

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 being 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 cocog karo wiwitaning patang puluh taun ing ara-ara samun tumrap Israèl kuna sing harfiah. Ing pungkasaning patang puluh taun iku, Yosua nuntun Israèl kuna mlebu ing Tanah Prajanjian, lan padha nggempur Yerikho nganti rubuh sarta ngucapake ipat-ipat marang sapa waé kang bakal mbangun maneh Yerikho. Ing taun 1863, para pimpinan Adventisme Laodikia mbangun maneh Yerikho. Taun 1863 diwakili ana ing wiwitan lan pungkasaning patang puluh taun ing ara-ara samun. Taun 1863 iku minangka tenger profètis kang nyawijèkaké sajarah garis njaba lan garis njero saka sajarah ayat patang puluh. Ana pasamuwan kapitu, “pasamuwan kang diadili,” kaya tegesing tembung “Laodikia,” mlebu ing sawijining mangsa kang dilambangaké déning mati sirnané sakabèhing generasi ana ing ara-ara samun. Ing titik kang padha, présidhèn Republik kang kapisan lagi nindakaké pakaryan mbébasaké para abdi, saéngga dadi pralambang para Présidhèn Republik pungkasan kang bakal ngetrapaké hukum militèr ing sajroning mangsa krisis kang nuntun marang apa kang déning inspirasi sinebut “karusakan nasional.”

In the waymarks of the beginning the waymarks of the end are represented and the events connected with the close of the judgment were typified in the events connected with the opening of the judgment. The rebellion at Kadesh in rejecting the message of Joshua and Caleb at the beginning of the forty years typified the rebellion of Moses’ in striking the Rock at Kadesh at the end of the forty years. 1863 identifies the Sunday law where Laodicea is spewed out of the mouth of the Lord, and where the twenty-five ancient men in Jerusalem are bowing to the sun in Ezekiel chapter eight, and where Shiloh is repeated upon those who trust in the lying words, “the temple of the Lord are we.”

Ing tenger-tenger dalan ing wiwitan, tenger-tenger dalan ing wekasan katuduhaké, lan prekara-prekara kang magepokan karo panutuping pangadilan wis katipèkaké ana ing prekara-prekara kang magepokan karo pambukaning pangadilan. Pambrontakan ing Kadesh nalika nampik piwelingé Yosua lan Kaleb ing wiwitan patang puluh taun iku minangka pralambang pambrontakané Musa nalika nggebug Watu ing Kadesh ing pungkasan patang puluh taun. Taun 1863 nandhani angger-angger Minggu, nalika Laodikia dimuntahaké metu saka cangkemé Pangéran, lan nalika wong tuwa rong puluh lima ing Yérusalèm padha sujud marang srengéngé ing Yèheskèl bab wolu, lan nalika Silo kawulangaké manèh marang wong-wong kang ngendelaké tembung-tembung goroh, “kita iki padalemané Pangéran.”

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

Kita badhé nglajengaké pasinaon bab Panium punika ing artikel salajengipun.

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