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# Panium - Number Twelve

Panium - Namba apar aryo

Daniel 11:40 and the Three Unsealings of Prophecy

Daniel 11:40 ki Golo Muhuri Adek pa Lamal

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.

Qhépêz 40 nək g̃o Daniel 11 səj nhā kāi qhat níi qhêp qhut nəi Kinh Thánh. Nó tượng trưng cho việc mở ấn sách Daniel vào các năm 1798, 1989 và 2023. Ba lần sách ấy được mở ấn đánh dấu sự kết thúc của một cuộc tản lạc kéo dài “bảy kỳ.” Năm 1798 đánh dấu sự kết thúc của hai ngàn năm trăm hai mươi năm tản lạc, vốn đã bắt đầu vào năm 723 TCN, khi Assyria đem mười chi phái phương bắc đi lưu đày. Năm 1989 đánh dấu sự kết thúc của 126 năm kể từ cuộc phản nghịch năm 1863, khi Hội Thánh Cơ Đốc Phục Lâm Chính Thức gạt bỏ “bảy kỳ” của Lê-vi Ký 26. Năm 2023 đánh dấu sự kết thúc của ba ngày rưỡi, là thời kỳ mà hai chứng nhân trong Khải Huyền 11 nằm chết ngoài đường. Khi kết thúc 2.520 năm (126 năm và 3 ngày rưỡi—hết thảy đều là những biểu tượng của “bảy kỳ”), sách Daniel đã được mở ấn.

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:

Sister White o miyo wa ngec ni, i higa 1798, obedo myero ni gin matime ma rwate ki agiki pa kare me temo ki nyute jo. Ka en ocoyo adwogi man, en tye ka yubo lok me con ma rwate ki kit acel, pien en bende nyutu kwena pa nino me agiki calo gin matime ma rwate ki agiki pa kare me temo. Ka en o waco ikom lok me kare pa Millerite, en ocoyo ni:

> “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.

> "Ne myero ni dano gicwak woko i neno peko ma tye botgi; myero gi ocungo me yubu pi gintic ma lamal ma rwate ki giko pa kare me tem." The Great Controversy, 310.

Speaking of the last days she records:

Ka en owaco i kom nino me agiki, en ocoyo ni:

> “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.

> Piri con mapat ki gobo ne i wi anywol, Lakony opwonyogi ni gubino gikwanyo kwo ne, ki ni obiro ohur dok ki i kwer; ki malak bene onongo tye kun inde me miyo lokne odog i wic ki i cwiny. Ento lupwony onongo gitye ka loro kwed me kare manok ki i yok pa Jo Loma, ki pe gicwako dwon ni En, ma iye kulu gi weng gicweyo, obino mede i tho me kekeny. Lok ma onongo gi myero gimen, gigolo i wicgi woko; ka cawa me tem obino, onongo ononge gi pe ki yub. Tho pa Yesu ogolo kulu gi weng calo ni pe onongo ocwinyogi anyim. En aye, i lok pa lanen, mabino kigolo bot wa piny maber calo kit ma lok pa Kristo ogolo piny ne bot lupwony. Jami ma ocakke ki giko cawa me tem, ki tic me yubu pi cawa me peko, giyaro maber. Ento jo mapol pe gi tye ki ngec maloyo ikom ada ma pire tek magi, calo ni pe kityeko nyutogi. Setan tedo i kare me kwanyo woko con keken ma twero miyo gi bedo jo-wii me gwoko kwo, ci cawa me peko obino ononge gi pe ki yub. 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.”

Ngec pa Millerite kityabo, ywech ne kigolo i 1798, kede ocwalo anyim “gin ma rwate ki giko me kare me temo.” Ka oyaro ikom nino me agiki, ocwako gin ma otime pa jopuonj pa Yesu me nyutu adwogi ni “gin ma rwate ki giko me kare me temo” en aye ma miyo dano ngec ma kelo i waro, ento pe gi ngeyo. Ngec ma ywechgi kigolo i 1798, 1989 ki 2023 en aye ngec ma onyutu “gin ma rwate ki giko me kare me temo.”

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.

Nyig lok me 40 nyutu rek me gin ma otime con, ka rwat pa buk me Daniel kigolo kare adek. I 1798, rwat pa rweny pa Daniel me tong pa pi Ulai ma nyutu chapita 7 nyaka 9 kigolo. I 1989, rwat pa rweny pa Daniel me tong pa pi Hiddekel ma nyutu chapita 10 nyaka 12 kigolo. I 2023, rwat pa lok me gin ma otime con ma obedo i mung me nyig lok me 40 me Daniel me 11 kigolo.

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.

Histori me rek 40 nyutu 1798 oko i cik me Sande me rek 41, ma obedo histori pa United States, ma bene obedo lebi me piny i Fweny pa Yohana 13, lanen ma pe atir i Fweny pa Yohana 16, kacel ki lobo me rwot ma 6 i lok me lanen pa Bibul. Histori acel acel ma nyutu i rek 40 me Daniel 11 bene nyutu i rek acel i buk me Fweny pa Yohana.

> 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.

> Ki an oneno lewic mukene ma owuoko ki i piny; ki ne obedo ki lak aryo calo nyathi diel, ki ne owaco calo yoka madit. Nyutu pa Yohana 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.

Rek man, macalo i rek 40, obedo gin mukato ma cako ki “Alien and Sedition Acts” me 1798 kede giko ki cik me Sande ka piny owaco calo “dragon”, gin mukato ma cako ka Roma pa Papa kikwanyo woko ki i kom kede giko ka Roma pa Papa dok kikwero i kom. Gin mukato ma ki nyutu i Apokalip 13:11 ki Daniyeli 11:40 cako ki kwanyo woko me duk ma namba 5 i poropec pa Baibel, kede giko ki kwanyo woko me duk ma namba 6 i poropec pa Baibel.

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.

Higa “abiro apar” ma Babilon obedo ka rwot calo lobo me rwot ma acel me porofesi pa Bibul nyaka lobo me rwot ma aryo me porofesi pa Bibul, tito lok me gin matime pa vesi ma 40, cako ki 1798 nyaka Cik pa Sande.

> 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.

> Ug u ġara f’dak il-jum, li Tiru tintesa għal sebgħin sena, skont il-jiem ta’ sultan wieħed; wara t-tmiem ta’ sebgħin sena Tiru tkanta bħal żebgħa. Ħu arpa, iddur mal-belt, int żebgħa li ġejt minsija; agħmel melodija ħelwa, kanta ħafna kanzunetti, sabiex tkun imfakkra. U ġara wara t-tmiem ta’ sebgħin sena, li l-Mulej iżur lil Tiru, u hi terġa’ lura għall-ħlas tagħha, u tagħmel il-prostituzzjoni ma’ kull is-saltniet tad-dinja fuq wiċċ l-art. Isaija 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.

Lok pa gin ma otime ki 1798 nyo i cik me Sunday, obedo bende lok pa kare ma dako macera pa Tiro onongo kiyweyo wii iye, macalo kit ma kicoyo i Yesaya 23, ma tito kare calo "higa 70" ki "ceng' pa rwot acel." Ki i Nebuchadnezzar nyo i Belshazzar, piny acel me poropheti pa Baibul onongo obed i twero; kede kamano, otito piny ma 6 me poropheti pa Baibul, ma ocako calo "lamb" ento i otum owaco calo "dragon." Nebuchadnezzar tito calo ngat ma lubo "lamb," ento Belshazzar tito calo ngat ma lubo "dragon."

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.

Tariik pa mwaka 1798 dok i Cik pa Sunday en bende tariik pa malayika adek me Yabo pa Yohana rwom apar angwen, ma ocako ki loko kit pa Millerite, ki opoto ki loko kit pa jo 144,000. Lok pa malayika adek en lok pa cawa me yubu. Millerite gi opaco gin ma rwate ki yabe me yubu, ki jo 144,000 gi paco gin ma rwate ki tyeko pa kare me temo.

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.

Gin ma rwate ki giko me probeshon kityeko yaro gi i rek me poropheti ma iye ki ma woko, ki gin meno, mapol, timore i kit me con ma kinyuto i Daniel 11:40. Gin i Daniel 11:40 giko ite bot Cik me Sande i United States; ci gin pa cobo agiki pa nyith Nyasaye mukene ma pud tye i Babilon pe kinyuto i Daniel 11:40; ento peko madit, ma i cawa meno dong bino orii lobo weng, otyeko giko keken i United States. Gin meno nyuto kwer ma ibot United States, kacel ki yweyw pa kanisa pa Nyasaye, ma pud anyim me kiweyo kanisa malo calo labot.

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.

Gin ma otime iye, ma kitek ki giko kare me temo, ginyutu tic pa Kristo calo Jadolo Madit i giko maki pa Lubanga i tung jo pa En i cawa me agiki. Gin ma i woko ginyutu tyen pa United States i dwogo teko bot lwak pa Papa. Lok me con weng pa United States calo piny ma abicel me porofesi pa Baibul, ki lok me con weng pa Laodicea, gitime ikin lok me con ma ki yaro ki coc me piero angwen.

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.

Rek me iye ki rek me boko i aya 40 ki nyutu gi lawi aryo pa dier me piny. Lawi me Republicanism obedo rek me boko, ci lawi me Protestantism obedo rek me iye. Rek aryo tye i kit ma otime i kingdom ma namba 6, ci i agiki me kit ma otime i kingdom ma namba 6 Lubanga ogamo lawi me Protestantism kacel ki lawi me Republicanism. Lok ma nyutu gin matime ma kikube ki giko me kare me temo en aye lok ma nyutu gin matime ma kiketo bot United States ka opongo kop pa kare me temo. Lok ma nyutu gin matime ma kikube ki giko me kare me temo en bende aye lok ma nyutu gin matime ma kiketo bot Seventh-day Adventism ka opongo kop pa kare me temo.

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.

I tung ki gin mukato me lok me 40, tye ikare adek ma Buk me Daniel kiyabo woko, ki i kare keken pa adek en kelo rek me i wic kacel ki rek me woko ma nyuto gin matime ma okube ki giko me kare me temo. Larik me yo adek keken gi bedo anyim ki yweyo me ikare abiro. Erra, lok me 40 nyuto gin mukato pa 1798 nyo i cik me Jumapiri, ki larik me yo ma porofetik i tung ki gin mukato eni obedo “gin matime ma okube ki giko me kare me temo.” I tung ki gin mukato me lok me 40, rek me i wic nyuto loko woko ka cako ki Philadelphia cen i Laodicea, kede i agiki loko woko ki Laodicea cen i Philadelphia. Ka cako onyuto kweco me dwogo kit, calo ma kiloro ne ki piro me nyare apar, ma onongo oturo calo kweco me dwogo kit i agiki, kede bene otyeko poko piro ni ki tar pa lok weng.

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.

Tic pa jo Miller me Filadelfia ocako ki tyeko me “kare abicel” ma i Levitiko apar abicel i 1798; ci mapat ki meno, tyeko mapat me “kare abicel” bene otime i October 22, 1844. Piny atir, i 1856, James White kacel ki Sista White ogamo ni tic man tye i kit pa Laodicea. I mwaka acel acel, cal manyen ikom “kare abicel” kimiyo i buku pa kanisa ma atir, ento pe kityeko ne. “Kare abicel” otyeko i 1798, ci i yonge ki meno William Miller oneno cako me rwom pa atir, macalo Sista White oyaro ne; en aye cako me rwom pa atir ma en “kare abicel.” 1798 obedo tyeko me “kare abicel”; i yonge ki meno, Miller oneno gin ma pire tek ikom “kare abicel” ka buku me Daniel kiyabo. I yonge ki meno, October 22, 1844 onyuto tyeko mapat me “kare abicel,” ci i mede kwede otime yub i tic ki aa ki Filadelfia odok Laodicea i mwaka acel acel ma cal manyen ikom “kare abicel” kityeko weko pe otyeko. I 1863, gima onongo obedo tic pa jo Miller me Filadelfia, nyo i 1856 ka otyeko yub odoko tic pa jo Miller me Laodicea, obedo kanisa ma kicoyo iyie ki cik, mapol piny i kweg kede dwogo me Civil War kacel ki gwoko lutino pa kanisa. Tic man otyeko i 1863 ka obedo kanisa. Mwaka abicel ma con, i 1856, Laodicea oweko lok me cal manyen ikom gin ma en aye nyutu me porofetik me acel pa 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.”

I yore pa Millerite, lema ma ki luongo ni "the commencement of the chain of truth," en aye lema pa "seven times," o yabo ne bot ladito pa yore pa Laodicea, ma gi, kun-kun, gi oketo piny mite me gwoko "seven times"; kede i agiki pa higa abicel ("seven times") i 1863, gi cwalo cal manyen kede kwena me lanen ma peke ki lapeny mo bot "seven times".

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.

I hiny 1863, agiki pa lok me nyutu pa Isaya ma hiny 65 ogiko i kabedo ma ocako iye keken, ki lweny ma ocito i kin piny me Not ki me Sawut. Kwanyo woko pa piny-rwot me Not ki me Sawut i tyeko pa 'seven times' onongo obedo cal me nyutu pi jami me budu i hiny 1863. Kacel, budu ma Isirayel okwanyo iye onongo nyuto maber jami me budu i agiki. Hiny 1863 obedo agiki pa pire tek me nyutu ma kigoyo i kom lok me nyutu pa Isaya ma hiny 65.

> 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.

> Man aye ma Rwot Lubanga owaco ni, “Pe obedo, kede peke bitimore. Pien wi pa Suriya en Damasko, kede wi pa Damasko en Rezin; kede i iye mwaka 65, Efraim bi balo woko, pe dong obed jo. Kede wi pa Efraim en Samaria, kede wi pa Samaria en wod Remaliya. Ka pe ugene, adira pe ubicung.” 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.

Ka ki ngeyo maber, lok pa lanen man, ma ocako i 742 BC, nyutu alama adek iye higni 65. Alama aryo i iye nyutu cako me higni 2520 me cogo ki bolo pi duk me Israel ma i anyim ki ma i tung. I 742 BC, duk me i anyim ki duk me i tung ne tye i lweny me iye piny, ki dul apar me i anyim kityeko keto rwate ki Syria me donyo i duk me Juda ma i tung. Higni 19 lacen, i 723 BC, dul apar me i anyim kicweyo gi ki jo Assyria, kiga gi i bolo. Higni 46 lacen, i 677 BC, jo Assyria okwanyo Manasseh kiga ki i Babylon. Higni 2520 lacen ki 723 BC romo i 1798, kare me agiki ki cako me rek 40. Higni 46 lacen, “kare abiro” ma i kom duk ma i tung ma ocako i 677 BC, ogiko i 1844. Higni 19 lacen, i 1863, kit-gi pa lanen me 742 BC oneno kakare keken. Lweny me iye piny i kom duk me i anyim ki duk me i tung tye ka timo i 742 BC ki i 1863. I 742 BC, lok pa lanen ma Isaiah omiyo Rwot marac Ahaz obedo pi bolo ma tye ka bino pi duk me i anyim ki duk me i tung weng, ki i 1863, i cing piny me Lweny me Iye Piny, President Lincoln oyaro “Emancipation Proclamation”, ma ocako kit me giko bolo. Ngec me ciko ma omiyo Rwot marac Ahaz i 742 BC ne omiyi i lobo maler ma gin neno gi wang, ma oyube calo tipe pi lok ma Lincoln omiyo i lobo maler me cwiny.

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.”

Mwaka abiro ki anyim kacwalo i buk i 1856 kwena me “seven times” ma Hiram Edson owaco, Adwentesim ocwalo caat me 1863 ma ogolo woko tito pa Milerait me “seven times”, ma kwede ocako kwayo penyo i kabedo mapol me coc ma Ellen White tito ni wa myero wacobo dwoko dok kwena pa Milerait, kede bene tito ni wa myero wado gwoko kwena meno ka gicako kwegone. I mwaka acel meno, gi obedo kanisa ma kiketo ki nyinggi i cik me lobo. Tye gin mukene mapol ma twero coc ikom 1863 kede pire ma en oketo i kom poropet, ento gima anyuto kany en ni tye lami mapol, i iye kede i woko, ma ginyutu kweyo cik me 1863, bedi obedo kweyo cik ma i woko ki state ma i South, onyo kweyo cik ma i iye ki kwero adwogi me terpiny ma acel. 1863 obedo acel ki i gin matime i tar pa rek 40, ma nyutu alamal me yoo ma kitiyo kwede i “events connected with the close of probation”.

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 rwate ki cako me higa 40 i piny ma pe ngat obedo iye pi Israel me con ma pire tek. I agiki me higa 40, Joshua otingo Israel me con odonyo i Piny ma Kigamo, ci gi ogoyo Jericho piny, ci gi oketo kwer bot ngat mo keken ma obit yubo Jericho odoco. I 1863, ladit me Laodicean Adventism giyubo Jericho odoco. 1863 tye calo alama me cako ki agiki me higa 40 i piny ma pe ngat obedo iye. 1863 en alama me porofesi ma oketo kany ki kany gin ma otime con i rek me woko ki i rek me iye i gin matime pa rek 40. Tye kanisa me 7, ‘kanisa ma kigiweyo,’ macalo ka nying ‘Laodicea’ tiyo ni, matye ka donyo i kare ma kiyaro calo cawa acel weng githo i piny ma pe ngat obedo iye. I kare acel manen, Purezidenti me ‘Republican’ ma acel tye ka timo tic me ywayo woko ‘slaves’, kamano Purezidenti me ‘Republican’ ma acel ocako calo tipo pa Purezidenti me ‘Republican’ ma agiki, ma gibicako keto ‘martial law’ i kare me peko, ma bi woto i gin ma ‘inspiration’ lwongo ni ‘national ruin’.

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.”

I lamal me yo me cako, lamal me yo me agiki gu nyutu, ki gin ma orwate ki agiki me rwom kiketo calo kit me lanyut i gin ma orwate ki yabo me rwom. Dwoko wic ma otime i Kadesh, i kwanyo lok pa Josua ki Kaleb i cako me mwaka 40, omiyo lanyut me dwoko wic pa Mose i koyo Kidi i Kadesh i agiki me mwaka 40. Mwaka 1863 nyutu cik me Sunday, ka Laodicea kipweyo woko ki wic pa Rwot, ki ka ladito 25 ma i Jerusalem tye ka tut piny bot ceng i Ezekiel chapta 8, ki ka Shiloh dong time odoco i bot gin ma gigeno i lok me bur, “Hekalu pa Rwot en wa.”

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

Wan wabimedo kwan man pa Panium i coc ma bino.

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