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# Panium - Number Twelve

Paniumu - Umubare Cumi na Kabiri

Daniel 11:40 and the Three Unsealings of Prophecy

Daniyeli 11:40 n’Ibyahishuwe Bitatu by’Ubuhanuzi

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.

Umurongo wa mirongo ine wa Daniyeli cumi n’umwe ni umwe mu mirongo yimbitse cyane muri Bibiliya. Ugereranya ihishurwa ry’igitabo cya Daniyeli mu 1798, 1989 no mu 2023. Ibi bihe bitatu igitabo cyahishuwemo biranga iherezo ry’itatanwa ry’“ibihe birindwi.” Umwaka wa 1798 waranze iherezo ry’imyaka ibihumbi bibiri na magana atanu na makumyabiri y’itatanwa ryatangiye mu 723 mbere ya Kristo, igihe Ashuri yajyanaga mu bunyage imiryango icumi y’ubwami bw’amajyaruguru. Umwaka wa 1989 waranze iherezo ry’imyaka 126 kuva ku bugarariji bwo mu 1863, igihe Itorero ry’Abadivantisiti b’Umunsi wa Karindwi ryashyiraga ku ruhande ku mugaragaro “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Umwaka wa 2023 waranze iherezo ry’iminsi itatu n’igice y’Abahamya babiri bo mu Ibyahishuwe cumi na rimwe baryamye bapfuye mu muhanda. Ku iherezo ry’imyaka 2,520, (imyaka 126 n’iminsi 3½—byose bikaba ibimenyetso by’“ibihe birindwi”) igitabo cya Daniyeli cyarahishuwe.

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:

Mushiki White atumenyesha ko mu mwaka wa 1798 byari ngombwa ko abantu bagezwaho ibyabaye bifitanye isano no kurangira kw’igihe cy’igeragezwa. Igihe yandika iki kintu, aba arimo agaragaza amateka ajyana, kuko kandi ashyira ubutumwa bw’iminsi y’imperuka ku rwego rw’ibyabaye bifitanye isano no kurangira kw’igihe cy’igeragezwa. Avuga ku mateka y’Abamillerite, yanditse ati:

> “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.

> “Byari ngombwa ko abantu bakangurwa bakamenya akaga barimo; ko babyutswa kugira ngo bitegure ibyabaye bikomeye kandi biteye ubwoba bifitanye isano n’iherezo ry’igihe cy’imbabazi.” The Great Controversy, 310.

Speaking of the last days she records:

Avuga iby’iminsi y’imperuka, arandika ati:

> “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.

> “Mbere y’uko Umukiza abambwa ku musaraba, yasobanuriye abigishwa Be ko yagombaga kwicwa kandi ko yari kuzazuka ava mu mva, kandi abamarayika bari bahari kugira ngo bashyire amagambo Ye mu mitima no mu ntekerezo byabo. Ariko abigishwa bo bari bategereje gukizwa kw’igihe gito ingoyi y’Abaroma, kandi ntibashoboraga kwihanganira igitekerezo cy’uko Uwo ibyiringiro byabo byose byari bishingiyeho yagombaga gupfa urupfu rw’isoni. Amagambo bari bakeneye kwibuka yavanwe mu ntekerezo zabo; maze igihe cyo kugeragezwa kigeze, cyabasanganye batiteguye. Urupfu rwa Yesu rwasenye ibyiringiro byabo rwose, nk’aho atari yarabibabwiye mbere. Ni ko no mu buhanuzi ahazaza hahishurwa imbere yacu mu buryo busobanutse, nk’uko hahishuwe imbere y’abigishwa n’amagambo ya Kristo. Ibyabaye bifitanye isano no kurangira kw’igihe cy’imbabazi n’umurimo wo kwitegura igihe cy’amakuba, bigaragazwa mu buryo bugaragara neza. Ariko imbaga nyinshi nta bwumvikane zifite kuri uku kuri kw’ingenzi, nk’aho kutari kwarahishuwe na rimwe. Satani ahora araririye gukuraho buri kintu cyose cyasiga ku mitima yabo ikimenyetso cyabahindura abanyabwenge bwerekeye agakiza, kandi igihe cy’amakuba kizabasangana batiteguye.” 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.”

Ubutumwa bw’Abamilerite bwafunguwe mu 1798, kandi bwashyize ahagaragara “ibyabaye bifitanye isano no kurangira kw’igihe cy’igeragezwa.” Igihe yavugaga iby’iminsi y’imperuka, akoresha amateka y’abigishwa kugira ngo agaragaze ukuri ko “ibyabaye bifitanye isano no kurangira kw’igihe cy’igeragezwa” ari byo bihindura abantu abanyabwenge kugeza ku gakiza, ariko ntibyumvikane. Ubutumwa bwafunguwe mu 1798, 1989 no mu 2023 bwari ubutumwa bwagaragazaga “ibyabaye bifitanye isano no kurangira kw’igihe cy’igeragezwa.”

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.

Umurongo wa mirongo ine ugereranya umurongo w’amateka igihe igitabo cya Daniyeli gikurwaho ibimenyetso inshuro eshatu. Mu 1798, iyerekwa rya Daniyeli ryerekeye uruzi Ulai, rihagarariye ibice bya karindwi kugeza ku cya cyenda, ryakuweho ibimenyetso. Mu 1989, iyerekwa rya Daniyeli ryerekeye uruzi Hiddekel, rihagarariye igice cya cumi kugeza ku cya cumi na kabiri, ryakuweho ibimenyetso. Mu 2023, amateka yahishwe yo mu murongo wa mirongo ine wo muri Daniyeli cumi na kumwe yakuwemo ibimenyetso.

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.

Amateka y’umurongo wa mirongo ine ahagarariye igihe cyo mu mwaka wa 1798 kugeza ku itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine n’umwe, ari ryo mateka ya Leta Zunze Ubumwe za Amerika, ari na yo nyamaswa yo mu isi yo mu Ibyahishuwe cumi na bitatu, umuhanuzi w’ibinyoma wo mu Ibyahishuwe cumi na bitandatu, n’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Ayo mateka nyene ahagarariwe mu murongo wa mirongo ine wa Daniyeli cumi n’umwe nanone ahagarariwe mu murongo umwe wo mu gitabo cy’Ibyahishuwe.

> 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.

> Nuko mbona indi nyamaswa izamuka iva mu isi; kandi yari ifite amahembe abiri asa n’ay’umwana w’intama, ariko yavugaga nk’ikiyoka. Ibyahishuwe 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.

Uyu murongo, nk’uko bimeze no ku murongo wa mirongo ine, ni amateka atangirana n’Amategeko y’Abanyamahanga n’Ay’Ubwigomeke yo mu 1798, agasozwa n’itegeko ryo kubahiriza ku Cyumweru igihe ihanga rivuga nk’ikiyoka; ni amateka atangirira igihe Roma ya gipapa ikurwa ku ntebe y’ubwami, agasozwa igihe Roma ya gipapa isubizwa ku ntebe y’ubwami. Amateka agaragazwa n’Ibyahishuwe 13:11 na Daniyeli 11:40 yombi atangirana no gukurwaho k’ubwami bwa gatanu bwo mu buhanuzi bwa Bibiliya, agasozwa no gukurwaho k’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya.

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.

Iyo “mirongo irindwi” y’imyaka Babuloni yamaze itegekana nk’ubwami bwa mbere bw’ubuhanuzi bwa Bibiliya kugeza ku bwami bwa kabiri bw’ubuhanuzi bwa Bibiliya, igereranya amateka y’umurongo wa mirongo ine kuva mu 1798 kugeza ku itegeko ryo ku Cyumweru.

> 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.

> Kandi bizaba kuri uwo munsi, Tiro izibagirana imyaka mirongo irindwi, hakurikijwe iminsi y’umwami umwe; imyaka mirongo irindwi nirangira, Tiro izaririmba nk’indaya. Fata inanga, uzenguruke umujyi, wa ndaya wibagiranye; curanga neza, uririmbe indirimbo nyinshi, kugira ngo wibukwe. Kandi bizaba nyuma y’irangira ry’imyaka mirongo irindwi, Uwiteka azasura Tiro, na yo izasubira ku gihembo cyayo, kandi izasambana n’ubwami bwose bwo mu isi buri ku isi hose. 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.

Amateka yo kuva mu 1798 kugeza ku itegeko ryo ku Cyumweru na yo ni amateka y’igihe indaya y’i Tiro yibagiranywe, nk’uko byanditswe muri Yesaya makumyabiri na gatatu, ahavuga icyo gihe nk’“imyaka mirongo irindwi” kandi nk’“iminsi y’umwami umwe.” Kuva kuri Nebukadinezari kugeza kuri Belushazari, ubwami bwa mbere bw’ubuhanuzi bwa Bibiliya bwarategetse, bityo bukaba ishusho y’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, bwatangiriye ku kuba nk’umwana w’intama ariko bukarangira buvuga nk’ikiyoka. Nebukadinezari ahagarariye umuyoboke w’Umwana w’Intama, naho Belushazari agahagararira umuyoboke w’ikiyoka.

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.

Amateka yo kuva mu wa 1798 kugeza ku itegeko ryo ku Cyumweru na yo ni amateka y’abamarayika batatu bo mu Byahishuwe 14, atangirana n’ivugurura ry’Abamilerite kandi arangirana n’ivugurura ry’abo ibihumbi ijana na mirongo ine na bine. Ubutumwa bw’abamarayika batatu ni ubutumwa bw’isaha y’urubanza. Abamilerite batangaje ibyabaye bifitanye isano no gufungurwa kw’urubanza, kandi abo ibihumbi ijana na mirongo ine na bine batangaza ibyabaye bifitanye isano no kurangira kw’igihe cy’imbabazi.

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.

Ibyabaye bifitanye isano n’isozwa ry’igihe cy’imbabazi byerekanwa ku murongo w’imbere no ku murongo w’inyuma w’ubuhanuzi, kandi ibyo byabaye bibanza kuboneka cyane cyane mu mateka ahagarariwe n’umurongo wa mirongo ine wa Daniyeli cumi n’umwe. Ibyabaye byo mu murongo wa mirongo ine birangirira ku itegeko ryo kubahiriza Ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, bityo rero ibyabaye by’ikusanywa rya nyuma ry’abandi bana b’Imana bakiri i Babuloni ntibihagarariwe muri uwo murongo wa mirongo ine; nyamara ikibazo gikomeye gihita gihangara isi muri icyo gihe kiba kimaze kurangira muri Leta Zunze Ubumwe z’Amerika. Ibyo byabaye bigereranya urubanza rucirwa Leta Zunze Ubumwe z’Amerika no kwezwa kw’itorero ry’Imana mbere y’uko itorero rizamurwa nk’ikirango.

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.

Ibyabaye imbere bifitanye isano no kurangira kw’igihe cy’imbabazi bigaragaza umurimo wa Kristo nk’Umutambyi Mukuru mu kurangiza ubwiru bw’Imana hagati y’ubwoko Bwe bwo mu minsi y’imperuka. Ibyabaye inyuma bigaragaza uruhare rwa Leta Zunze Ubumwe z’Amerika mu gusubiza ubupapa ububasha. Amateka yose ya Leta Zunze Ubumwe z’Amerika nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, amateka yose ya Lawodikiya, abera mu gihe cy’amateka agereranywa n’umurongo wa mirongo ine.

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.

Imirongo y’imbere n’iy’inyuma iri muri umurongo wa mirongo ine igereranywa n’amahembe abiri y’inyamaswa y’isi. Ihembe rya Repubulikanisimu ni ryo murongo w’inyuma, kandi ihembe rya Porotesitantisimu ni ryo murongo w’imbere. Iyo mirongo yombi ibaho mu mateka y’ubwami bwa gatandatu, kandi ku musozo w’amateka y’ubwami bwa gatandatu urubanza rw’Imana ruzanirwa amahembe yombi, ari aya Porotesitanti ari n’aya Repubulikani. Ubutumwa bugaragaza ibyabaye bifitanye isano no kurangira kw’igihe cy’imbabazi ni bwo butumwa bugaragaza ibyabaye bizanirwa Leta Zunze Ubumwe z’Amerika igihe zujuje igikombe cyazo cy’igihe cy’imbabazi. Ubutumwa bugaragaza ibyabaye bifitanye isano no kurangira kw’igihe cy’imbabazi kandi ni na bwo butumwa bugaragaza ibyabaye bizanirwa Abadiventisti b’Umunsi wa Karindwi igihe bujuje igikombe cyabwo cy’igihe cy’imbabazi.

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.

Mu mateka y’umurongo wa mirongo ine, igitabo cya Daniyeli gifungurwa incuro eshatu, kandi buri ncuro muri izo eshatu itanga umurongo w’imbere n’umurongo w’inyuma byerekana ibyabaye bifitanye isano no kurangira kw’igihe cy’igeragezwa. Buri kimenyetso muri ibyo bitatu kibanzirizwa no gutatanywa kw’incuro ndwi. Ni cyo gituma umurongo wa mirongo ine ugaragaza amateka kuva mu 1798 kugeza ku itegeko ryo ku cyumweru, kandi ibimenyetso by’ubuhanuzi biri muri ayo mateka ni “ibyabaye bifitanye isano no kurangira kw’igihe cy’igeragezwa.” Mu mateka y’umurongo wa mirongo ine, umurongo w’imbere ugaragaza kwimuka uva i Filadelifiya ujya i Lawodikiya mu ntangiriro, ndetse no kwimuka uva i Lawodikiya ujya i Filadelifiya ku iherezo. Intangiriro yagereranyaga umurimo wo kuvugurura nk’uko bigaragazwa n’umugani w’abakobwa cumi b’isugi, umugani wagereranyaga umurimo wo kuvugurura ku iherezo na wo wasohoye uwo mugani ku nyuguti zawo zose.

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.

Umutwe w’Abamilerite b’i Filadelifiya watangiye ubwo habagaho isohozwa rya “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu mu mwaka wa 1798, hanyuma hakurikiraho irindi sohozwa rya “ibihe birindwi” ku wa 22 Ukwakira 1844. Nibura mu 1856, James White na Mushiki wa White bombi bagaragaje ko uwo mutwe wari uri mu mimerere ya Lawodikiya. Muri uwo mwaka nyine, umucyo mushya ku byerekeye “ibihe birindwi” watangajwe mu gitabo cy’itorero cyemewe, ariko nticyigeze kirangira. “Ibihe birindwi” byasohorejwe mu 1798, maze nyuma yaho William Miller avumbura “itangiriro ry’uruhererekane rw’ukuri,” nk’uko Mushiki wa White yarwise, kandi itangiriro ry’uruhererekane rw’ukuri ryari “ibihe birindwi.” Umwaka wa 1798 wari isohozwa rya “ibihe birindwi”; nyuma yaho Miller akora ubuvumbuzi bwe bw’ifatizo ku “bihe birindwi” igihe igitabo cya Daniyeli gifungurwaga. Nyuma y’ibyo, ku wa 22 Ukwakira 1844 hagaragaza irindi sohozwa rya “ibihe birindwi,” na ryo rikurikirwa n’inzibacyuho mu mutwe, iva i Filadelifiya ijya i Lawodikiya, muri uwo mwaka nyine umucyo mushya ku “bihe birindwi” wasizwe utarangiye. Mu 1863, icyari umutwe w’Abamilerite b’i Filadelifiya kugeza mu 1856, ubwo wahindukiraga mu mutwe w’Abamilerite b’i Lawodikiya, cyabaye itorero ryanditswe mu buryo bwemewe n’amategeko, ahanini bitewe n’impamvu n’igitutu by’Intambara y’Abanyagihugu no kurinda urubyiruko rw’itorero. Umutwe warangiye mu 1863 ubwo wabaga itorero. Imyaka irindwi mbere yaho, mu 1856, Lawodikiya yashyize ku ruhande ubutumwa bw’umucyo mushya ku ngingo nyir’izina ari yo yabaye ubuvumbuzi bwa mbere bw’ubuhanuzi bwa 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.”

Umutwe w’Abamilerite n’umucyo witwa “itangiriro ry’umunyururu w’ukuri,” ni ukuvuga umucyo w’“ibihe birindwi,” byahishuriwe ubuyobozi bw’umutwe wa Lawodikiya, ari bwo buhoro buhoro bwashyize ku ruhande icyifuzo cyo gukomeza gushimangira “ibihe birindwi”; maze ku iherezo ry’imyaka irindwi (“ibihe birindwi”) mu 1863, hakorwa imbonerahamwe nshya n’ubutumwa bushya bw’ubuhanuzi bitarimo na rimwe “ibihe birindwi.”

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.

Mu wa 1863, impera y’ubuhanuzi bwa Yesaya bw’imyaka mirongo itandatu n’itanu yarangiranye aho bwatangiriye nyine, ari ho intambara y’abaturage hagati y’amajyaruguru n’amajyepfo. Ikibazo cy’ubucakara mu wa 1863 cyari cyarashushanyijwe mbere no kujyanwa ho iminyago kw’ubwami bwombi, ubwo mu majyaruguru n’ubwo mu majyepfo, mu gusohozwa kw’“inshuro zirindwi”; kandi ubucakara Isirayeli yajyanywemo bwagereranyaga neza ibibazo by’ubucakara byariho ku iherezo. Umwaka wa 1863 ugereranya iherezo ry’imiterere y’ubuhanuzi ishingiye ku buhanuzi bwa Yesaya bw’imyaka mirongo itandatu n’itanu.

> 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.

> Uku ni ko Uwiteka Imana avuze ati: Icyo kintu ntikizahagarara, kandi ntikizasohora. Kuko umutwe wa Siriya ari Damasiko, kandi umutwe wa Damasiko ni Rezini; kandi mu myaka mirongo itandatu n’itanu Efurayimu izamenagurwa, ku buryo itazongera kuba ubwoko. Kandi umutwe wa Efurayimu ni Samariya, kandi umutwe wa Samariya ni mwene Remaliya. Nimutizera, ni ukuri ntimuzakomera. 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.

Ubuhanuzi ubu, busobanuwe neza, butangira mu mwaka wa 742 mbere ya Kristo bukagaragaza ibimenyetso bitatu biri mu gihe cy’imyaka mirongo itandatu n’itanu. Bibiri muri ibyo bimenyetso bigaragaza aho imyaka ibihumbi bibiri na magana atanu na makumyabiri yo kujyanwa mu bunyage no mu bucakara yatangiriye, ku bw’ubwami bwombi bwa Isirayeli bwo mu majyaruguru n’ubwo mu majyepfo. Mu mwaka wa 742 mbere ya Kristo, ubwami bwo mu majyaruguru n’ubwo mu majyepfo bwari mu ntambara y’abenegihugu, kandi imiryango icumi yo mu majyaruguru yari yaragiranye isezerano na Siriya kugira ngo bateye ubwami bwo mu majyepfo bwa Yuda. Nyuma y’imyaka cumi n’icyenda, mu mwaka wa 723 mbere ya Kristo, iyo miryango icumi yo mu majyaruguru yajyanywe mu bucakara n’Abashuri. Nyuma y’imyaka mirongo ine n’itandatu, mu mwaka wa 677 mbere ya Kristo, Abashuri bafashe Manase bamujyana i Babuloni. Imyaka ibihumbi bibiri na magana atanu na makumyabiri nyuma ya 723 mbere ya Kristo igera kuri 1798, igihe cy’iherezo n’intangiriro y’umurongo wa mirongo ine. Nyuma y’imyaka mirongo ine n’itandatu, “ibihe birindwi” byari byaraciriwe ubwami bwo mu majyepfo bitangiriye mu mwaka wa 677 mbere ya Kristo byarangiriye mu 1844. Nyuma y’imyaka cumi n’icyenda, mu 1863, ibiranga ubuhanuzi byo mu 742 mbere ya Kristo byagaragajwe ku nyuguti ku yindi. Mu 742 mbere ya Kristo no mu 1863, intambara y’abenegihugu hagati y’ubwami bwo mu majyaruguru n’ubwo mu majyepfo iraba. Mu 742 mbere ya Kristo, ubuhanuzi Yesaya yahaye umwami mubi Ahazi bwari bwerekeye kujyanwa mu bucakara kwari kwegereje ubwami bwo mu majyaruguru n’ubwo mu majyepfo bwombi; kandi mu 1863, ahantu nyir’izina rwagati mu Ntambara y’Abenegihugu, Perezida Lincoln yatangaje Itangazo ryo Kubohora Abacakara, atangiza gahunda yo kurangiza ubucakara. Umuburo wahawe umwami mubi Ahazi mu 742 mbere ya Kristo watangiwe mu gihugu cy’ubwiza cy’uko byari bimeze mu buryo bufatika, ushushanya ubutumwa bwatanzwe na Lincoln mu gihugu cy’ubwiza cyo mu buryo bw’umwuka.

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.”

Nyuma y’imyaka irindwi ubutumwa bw’“ibihe birindwi” bwa Hiram Edson butangarijwe mu 1856, Abadiventisimu yasohoye imbonerahamwe yo mu 1863 yakuyemo inyigisho y’Abamilerite y’ibihe birindwi, bityo ituma hibazwa imirongo myinshi aho Ellen White yigisha ko tugomba gusubiramo ubutumwa bw’Abamilerite, kandi ko tugomba no kuburwanirira igihe bwibasiwe. Muri uwo mwaka kandi babaye itorero ryanditswe mu buryo bwemewe n’amategeko. Hari ibindi byinshi byakwandikwa ku byerekeye 1863 n’ingaruka zayo z’ubuhanuzi, ariko icyo ndi kugaragaza hano ni uko hariho abagabo bo guhamya benshi, bo mu imbere n’abo hanze, bagaragaza ubugome bwo kwigomeka bwo mu 1863, haba ubw’ubwigomeke bwo hanze hamwe na leta z’amajyepfo, cyangwa ubw’ubwigomeke bwo mu imbere hamwe no kwanga ukuri kwa mbere k’urufatiro. 1863 ni kimwe mu byabaye mu mateka y’umurongo wa mirongo ine gihagarariye ikimenyetso cy’inzira kigize “ibyabaye bifitanye isano no gusoza igihe cy’igeragezwa.”

1863 aligns with the beginning of forty years in the wilderness for ancient literal Israel. At the end of the forty years Joshua led ancient Israel into the Promised Land and they brought down Jericho and pronounced a curse upon any who would rebuild Jericho. In 1863 the leadership of Laodicean Adventism rebuilt Jericho. 1863 is represented in the beginning and ending of the forty years in the wilderness. 1863 is a prophetic waymark that ties together history of the external and internal lines of verse forty’s history. There is the seventh church, “a church judged” as the word “Laodicea” means, entering into a period represented by an entire generation dying in the wilderness. At the same point, the first Republican president is beginning the work of freeing the slaves, thus typifying the last Republican Presidents who will implement martial law in a period of crisis leading to what inspiration calls “national ruin.”

1863 ihura n’itangiriro ry’imyaka mirongo ine yo mu butayu kwa Isirayeli ya kera nyakuri. Ku iherezo ry’iyo myaka mirongo ine, Yosuwa yayoboye Isirayeli ya kera ayinjiza mu Gihugu cy’Isezerano, maze basenya Yeriko kandi batangaza umuvumo ku muntu wese wari kuzongera kubaka Yeriko. Mu 1863 ubuyobozi bw’Abadiventisiti b’i Lawodikiya bwongeye kubaka Yeriko. 1863 ihagarariwe mu ntangiriro no ku iherezo ry’iyo myaka mirongo ine yo mu butayu. 1863 ni ikimenyetso cy’ubuhanuzi gihuza amateka y’imirongo y’inyuma n’iy’imbere y’amateka y’umurongo wa mirongo ine. Hariho Itorero rya karindwi, “itorero riciriwe urubanza,” nk’uko ijambo “Lawodikiya” ribisobanura, ryinjira mu gihe kigereranywa n’urubyaro rwose rupfira mu butayu. Muri iyo ngingo nyine, Perezida wa mbere w’Umurepubulikani aratangira umurimo wo kubohora imbata, bityo agereranya ba Perezida ba nyuma b’Abarepubulikani bazashyiraho amategeko ya gisirikare mu gihe cy’amage, ageza ku cyo guhumekwa kwita “kurimbuka k’igihugu.”

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.”

Mu bimenyetso by’inzira by’itangiriro hagaragajwe ibimenyetso by’inzira by’iherezo, kandi ibyabaye bifitanye isano n’isozwa ry’urubanza byashushanyijwe mu byabaye bifitanye isano no gutangira kw’urubanza. Ubugome bw’i Kadeshi bwo kwanga ubutumwa bwa Yosuwa na Kalebu mu itangiriro ry’imyaka mirongo ine bwashushanyaga ubugome bwa Mose bwo gukubita Igitare i Kadeshi ku iherezo ry’iyo myaka mirongo ine. Umwaka wa 1863 werekana itegeko ryo ku Cyumweru aho Lawodikiya irukanirwa mu kanwa k’Umwami, kandi aho abagabo makumyabiri na batanu b’abakuru b’i Yerusalemu bunamiye izuba muri Ezekiyeli igice cya munani, kandi aho Shilo yongeye gusohorezwa ku bizeye amagambo y’ibinyoma ngo: “turi urusengero rw’Uwiteka.”

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

Tuzakomeza iyi nyigisho yerekeye Panium mu nyandiko ikurikira.

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