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# Panium - Number Twelve

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Daniel 11:40 and the Three Unsealings of Prophecy

Daniel 11:40 dan Tiga Pembukaan Meterai Nubuat

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.

ខា​សែសិប​នៃ ដានីយ៉ែល ១១ គឺ​ជា​ខា​មួយ​ដ៏​ជ្រាលជ្រៅ​បំផុត​ក្នុង​ព្រះគម្ពីរ។ វា​តំណាង​ឲ្យ​ការ​បើក​ត្រា​សៀវភៅ​ដានីយ៉ែល​នៅ​ក្នុង​ឆ្នាំ 1798, 1989 និង 2023។ ពេល​ទាំង​បី​ដែល​សៀវភៅ​នោះ​ត្រូវ​បាន​បើក​ត្រា សម្គាល់​ការ​បញ្ចប់​នៃ​ការ​បំបែកខ្ចាត់ខ្ចាយ​មួយ​នៃ «ប្រាំពីរ​ដង»។ ឆ្នាំ 1798 សម្គាល់​ការ​បញ្ចប់​នៃ​ការ​បំបែកខ្ចាត់ខ្ចាយ​រយៈពេល 2,520 ឆ្នាំ ដែល​បាន​ចាប់ផ្ដើម​នៅ​ក្នុង​ឆ្នាំ 723 មុន​គ.ស. ពេល​អាស្ស៊ីរី​បាន​នាំ​កុលសម្ព័ន្ធ​ខាង​ជើង​ទាំង​ដប់​ទៅ​ជា​ឈ្លើយ។ ឆ្នាំ 1989 សម្គាល់​ការ​បញ្ចប់​នៃ​រយៈពេល 126 ឆ្នាំ​ចាប់តាំង​ពី​ការ​បះបោរ​ឆ្នាំ 1863 ពេល​ដែល​ព្រះវិហារ​អាដվենទីស្ទ ថ្ងៃទីប្រាំពីរ បាន​ដាក់​មួយ​ឡែក​ជា​ផ្លូវការ​នូវ «ប្រាំពីរ​ដង» នៃ លេវីវិន័យ ២៦។ ឆ្នាំ 2023 សម្គាល់​ការ​បញ្ចប់​នៃ​បី​ថ្ងៃ​កន្លះ​នៃ​សាក្សី​ទាំង​ពីរ​ក្នុង វិវរណៈ ១១ ដែល​បាន​ស្លាប់​នៅ​តាម​ផ្លូវ។ នៅ​ពេល​បញ្ចប់​នៃ 2,520 ឆ្នាំ (126 ឆ្នាំ និង 3½ ថ្ងៃ—ដែល​សុទ្ធតែ​ជា​និមិត្តសញ្ញា​នៃ «ប្រាំពីរ​ដង») សៀវភៅ​ដានីយ៉ែល​ត្រូវ​បាន​បើក​ត្រា។

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:

Сестра Вајт нè известува дека во 1798 година било неопходно на луѓето да им бидат претставени настаните поврзани со затворањето на времето на милоста. Кога го бележи овој факт, таа поистоветува паралелни истории, зашто и пораката на последните денови ја претставува како настани поврзани со затворањето на времето на милоста. Говорејќи за милеритската историја, таа запишува:

> “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.

> “Kwaa mbom sɛ wɔbɛma nnipa ahu asiane a ɛda wɔn so; na wɔanyan wɔn ama wɔasiesie wɔn ho ama nsɛm a emu yɛ den a ɛfa ɔdom bere no awiei ho.” The Great Controversy, 310.

Speaking of the last days she records:

关于末后的日子，她记述道：

> “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.

> “Ngambi kobeta kwaKakwe pa muti, Muponisi waambilile bafundi baKakwe kuti akali wa kupaiwa no kubuka kabili ukufuma mu nshinshi, kabili ba malayika bali po ukushininkisha amashiwi Yakwe mu mano no mu mitima. Lelo abafundi bali balolela ukupokololwa kwa pa calo ukufuma ku cikuku ca ba Roma, kabili tabaishile kutantika icakutontonkanya ukuti Uyo muli Uyo amatembelelo yabo yonse yalisendele, engaumfwa imfwa ya kushininkisha insoni. Amashiwi ayo bali no kufumbwa ukwibukisha, yalafulunganishiwe mu mano yabo; kabili ilyo inshita ya kweshiwa yaisa, yalisangile tebateyenye. Imfwa yakwa Yesu yapononele amatembelelo yabo lyonse, nga kuti teifyo abebeleshepo kale. Ifyo fine na mu buprofeti, imyaka ileisa yalafunguka kuli ifwe bwino bwinobwino nga filya yafungwike ku bafundi ku mashiwi yakwa Kristu. Ifyakucitika ifyalumikizibwa no kupwa kwa probationi no mulimo wa kwiteyanya ku nshita ya ntanshi, fyalelangishiwa bwino. Lelo amabumba ayengi tayakwata ukumfwa kwa fyebo fya cishinka ifya bulume nga kuti tafyatala ukufimbulwa. Satana alelolesha ukuti abule conse ukusendama ukwaleta amano ya kubafwa ku lupulumuko, kabili inshita ya ntanshi ikabasanga nga tebayeyenye.” 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.”

Mesej Millerite telah dibuka meternai pada tahun 1798, dan ia mengemukakan “peristiwa-peristiwa yang berkaitan dengan penutupan masa percubaan.” Ketika berbicara tentang akhir zaman, beliau menerapkan sejarah para murid untuk menggambarkan hakikat bahawa “peristiwa-peristiwa yang berkaitan dengan penutupan masa percubaan” itulah yang menjadikan manusia bijaksana kepada keselamatan, namun tidak difahami. Mesej-mesej yang dibuka meternai pada tahun 1798, 1989, dan 2023 ialah mesej-mesej yang mengenal pasti “peristiwa-peristiwa yang berkaitan dengan penutupan masa percubaan.”

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.

Ерә чиллә ниллалта тарихи мецча лоьра, хІанна Даниилан книга шо кхузза чаккхалуш йолу. 1798 шера Даниилан Улай чухьу дехкина хьажа, кхуьнна долчу къамелехь йоьрзуьнчу кхиъна йоьрзуьнчу юкъара хилина, чаккхийла хилина. 1989 шера Даниилан Хиддекел чухьу дехкина хьажа, иттехьанна ткъа шолгІачу къамелехь йоьрзуьнчу, чаккхийла хилина. 2023 шера Даниил одиннадцатая глава, ерә чиллә дахьара къайле йоцу тарихи, чаккхийла хилина.

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.

ചരിത്രത്തിന്റെ നാൽപ്പതാം വാക്യം 1798 മുതൽ നാൽപ്പത്തൊന്നാം വാക്യത്തിലെ ഞായറാഴ്ചാനിയമം വരെയുള്ള കാലഘട്ടത്തെ പ്രതിനിധീകരിക്കുന്നു; അത് വെളിപ്പാട് പതിമൂന്നിലെ ഭൂമിയിലെ മൃഗവും, വെളിപ്പാട് പതിനാറിലെ കള്ളപ്രവാചകനും, ബൈബിൾ പ്രവചനത്തിലെ ആറാമത്തെ രാജ്യവും ആയ ഐക്യനാടുകളുടെ ചരിത്രമാണ്. ദാനിയേൽ പതിനൊന്നിന്റെ നാൽപ്പതാം വാക്യത്തിൽ പ്രതിനിധീകരിക്കപ്പെട്ട അതേ ചരിത്രം വെളിപ്പാട് പുസ്തകത്തിൽ ഒരു വാക്യത്തിലുമാണ് പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്നത്.

> 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.

> Aku lalu melihat seekor binatang lain muncul dari dalam bumi; binatang itu mempunyai dua tanduk seperti anak domba, tetapi berbicara seperti 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 ini, sebagaimana pada ayat empat puluh, ialah sejarah yang bermula dengan Akta Orang Asing dan Hasutan tahun 1798 dan berakhir dengan undang-undang Ahad apabila bangsa itu berbicara seperti seekor naga, suatu sejarah yang bermula apabila Rom kepausan diturunkan dari takhta dan berakhir apabila Rom kepausan dipulihkan kepada takhta. Sejarah yang dilambangkan oleh kedua-dua Wahyu 13:11 dan Daniel 11:40 bermula dengan penyingkiran kerajaan kelima dalam nubuatan Alkitab dan berakhir dengan penyingkiran kerajaan keenam dalam nubuatan Alkitab.

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.

Tahun “tujuh puluh” yang padanya Babel memerintah sebagai kerajaan pertama dalam nubuatan Alkitab hingga kepada kerajaan kedua dalam nubuatan Alkitab melambangkan sejarah ayat empat puluh dari tahun 1798 hingga kepada undang-undang hari Ahad.

> 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.

> Nako nyɛɛ nni sɛ, da no mu no, wɔbɛwerɛ Tiro mfeɛ aduɔson, sɛnea ɔhene baako nna teɛ; na mfeɛ aduɔson no akyi no, Tiro bɛto dwom sɛ oguamanbea. Fa sankuo, kɔ kyinkyini kuropɔn no mu, wo oguamanbea a wɔwerɛ wo no; bɔ dɛɛdɛɛdɛ, to nnwom pii, na wɔakae wo. Na ɛbɛba sɛ mfeɛ aduɔson no akyi no, Awurade bɛsra Tiro, na ɔbɛsan akɔ ne akatua so, na ɔne asase so ahenni nyinaa a ɛwɔ wiase anim no bɛbɔ aguaman. Yesaia 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.

Histori dari tahun 1798 hingga hukum hari Minggu juga merupakan sejarah ketika sundal Tirus dilupakan sebagaimana dicatat dalam Yesaya dua puluh tiga, yang mengungkapkan masa itu sebagai “tujuh puluh tahun” dan sebagai “hari-hari seorang raja.” Dari Nebukadnezar hingga Belsyazar, kerajaan pertama dalam nubuatan Alkitab memerintah, dengan demikian melambangkan kerajaan keenam dalam nubuatan Alkitab yang bermula seperti anak domba tetapi akhirnya berbicara seperti naga. Nebukadnezar melambangkan seorang pengikut Anak Domba dan Belsyazar seorang pengikut 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.

Ithute rya 1798 kugeza ku cyumweru cy’itegeko na ryo ni amateka y’abamarayika batatu bo mu Ibyahishuwe cumi na bine, ritangirira ku ivugururwa ry’Abamilerite rikarangirira ku ivugururwa ry’abihumbi ijana na mirongo ine na bine. Ubutumwa bw’abamarayika batatu ni ubutumwa bw’igihe cy’urubanza. Abamilerite batangaje ibyabaye bifitanye isano no gutangira kw’urubanza, kandi abihumbi 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.

Eɖoɖowo siwo do ŋku ɖe kpekpeɖeŋu ƒe nuwuwu la ŋu la, wozã wo le nyagblɔɖilawo ƒe xexlẽme siwo le eme kple siwo le kplea dzi, eye eɖoɖowo mawo dzɔ le ŋkeke me vevietɔ le ŋutinya si Daniel ta 11, kpukpui blaene la temsil. Kpukpui blaene la ƒe eɖoɖowo wu nu le Kwasiɖagbe se la le Amerika ƒe Dukɔ United States me; eya ta Mawu vi bubuawo siwo gale Babilon la ƒe nuƒoƒo mamlɛtɔ la me ƒe nuwuwu ƒe eɖoɖowo mele kpukpui blaene la me o; gake xaxa si le xexeame ŋu ɣemaɣi la, ewu nu yina le Amerika ƒe Dukɔ United States me. Eɖoɖowo mawo tsɔ le Amerika ƒe Dukɔ United States ƒe ʋɔnudrɔ̃ kple Mawu ƒe hame la ƒe ŋutikɔkɔe fia, hafi woakɔ hame la ɖe dzi abe dzesi ene.

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.

Kejadian-kejadian dalaman yang berkaitan dengan penutupan masa percubaan mengenal pasti pekerjaan Kristus sebagai Imam Besar dalam menyelesaikan rahsia Tuhan di antara umat-Nya pada akhir zaman. Kejadian-kejadian luaran mengenal pasti peranan Amerika Syarikat dalam memulihkan kuasa kepada kepausan. Seluruh sejarah Amerika Syarikat sebagai kerajaan keenam dalam nubuatan Alkitab, seluruh sejarah Laodikia, berlaku dalam sejarah yang dilambangkan oleh ayat empat 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.

Baris dalaman dan luaran dalam ayat empat puluh dilambangkan oleh dua tanduk binatang bumi itu. Tanduk Republikanisme ialah baris luaran dan tanduk Protestantisme ialah baris dalaman. Kedua-dua baris itu wujud dalam sejarah kerajaan keenam, dan pada penutupan sejarah kerajaan keenam, penghakiman Allah didatangkan ke atas kedua-dua tanduk Protestan dan Republikan. Pekabaran yang mengenal pasti peristiwa-peristiwa yang berkaitan dengan penutupan masa percubaan ialah pekabaran yang mengenal pasti peristiwa-peristiwa yang didatangkan ke atas Amerika Syarikat ketika ia menggenapkan cawannya bagi masa percubaan. Pekabaran yang mengenal pasti peristiwa-peristiwa yang berkaitan dengan penutupan masa percubaan itu juga ialah pekabaran yang mengenal pasti peristiwa-peristiwa yang didatangkan ke atas Adventisme Hari Ketujuh ketika ia menggenapkan cawannya bagi masa percubaan.

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.

Dalom sejarah ayat ompat puluh atu, ada tiga kali kitab Daniel dibuka meterai, lalu tiap-tiap tiga kali atu ngasilda satu garis dalaman enggau garis luaran ke mandangka pekara-petara ke besangkut paut enggau penutup masa percubaan. Tiap-tiap tiga tanda jalai atu diduluika ulih penyarak tujuh kali. Nya alai, ayat ompat puluh ngelambangka sejarah ari taun 1798 ngagai undang-undang hari Minggu, lalu tanda-tanda jalai nubuatan di dalam sejarah nya meh “pekara-petara ke besangkut paut enggau penutup masa percubaan.” Di dalam sejarah ayat ompat puluh, garis dalaman nya ngelambangka peralihan ari Filadelfia ngagai Laodikia ba pun, lalu peralihan ari Laodikia ngagai Filadelfia ba pengujung. Permulaan nya ngelambangka siti pengawa pembaharuan baka ti dipandangka dalam banding ke sepuluh dara, ke nyemaka siti pengawa pembaharuan ba pengujung ke mega ngamatka banding nya enggau tepat ngagai tiap-tiap huruf.

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.

Шашан сӱмбэрейин Филадельфийн Миллерийн хөдөлгөөн нь 1798 онд Левит хорин зургаад буй “долоон цаг”-ийн биеллээр эхэлж, дараа нь 1844 оны 10-р сарын 22-нд “долоон цаг”-ийн өөр нэгэн биелэлээр үргэлжилсэн. Ядаж 1856 он гэхэд Жэймс Уайт болон Уайт эгч хоёул энэ хөдөлгөөнийг Лаодикийн байдалд байна хэмээн тодорхойлсон байв. Мөн тэр жил “долоон цаг”-ийн тухай шинэ гэрэл сүмийн албан ёсны хэвлэлд танилцуулагдсан боловч хэзээ ч дуусгагдаагүй. “Долоон цаг” 1798 онд биелсэн бөгөөд үүний дараа Уильям Миллер Уайт эгчийн нэрлэснээр “үнэний гинжний эхлэл”-ийг нээсэн бөгөөд үнэний гинжний эхлэл нь “долоон цаг” байсан. 1798 он нь “долоон цаг”-ийн нэгэн биелэл байсан бөгөөд үүний дараа Даниелын номын лац тайлагдахад Миллер “долоон цаг”-ийг өөрийн суурь нээлт болгон олж мэдсэн. Үүний дараа 1844 оны 10-р сарын 22 нь “долоон цаг”-ийн өөр нэгэн биеллийг тэмдэглэдэг бөгөөд үүний дараагаар мөн тэр жил “долоон цаг”-ийн тухай шинэ гэрэл дуусаагүй орхигдсон цагт хөдөлгөөн Филадельфигаас Лаодики уруу шилжсэн. 1863 онд, 1856 он хүртэл Филадельфийн Миллерийн хөдөлгөөн байсан бөгөөд 1856 онд Лаодикийн Миллерийн хөдөлгөөн болон шилжсэн зүйл нь Иргэний дайны нөхцөл байдал, шахалт дарамт, мөн сүмийн залуусыг хамгаалах шаардлагын дор үндсэндээ хуулийн дагуу бүртгэгдсэн сүм болсон. Хөдөлгөөн 1863 онд сүм болсон үедээ төгссөн. Түүнээс долоон жилийн өмнө, 1856 онд Лаодики Уильям Миллерийн эш үзүүллэгийн хамгийн анхны нээлт байсан тэрхүү сэдвийн тухай шинэ гэрлийн мэдээг хажуу тийш тавьсан юм.

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.”

Tsamao ya Bamilleri le lesedi le le bidiwang “tshimologo ya ketane ya boammaaruri,” lesedi la “dinako di le supa,” di ne tsa senolelwa boeteledipele jwa tsamao ya Laodikea, jo ka iketlo bo neng jwa baya kwa thoko keletso ya go tshegetsa “dinako di le supa”; mme kwa bokhutlong jwa dingwaga di le supa (“dinako di le supa”) ka 1863, ga tlhagisiwa tšhate e ntšha le molaetsa wa porofeti o o se nang pego epe ka ga “dinako di le supa.”

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.

Pada tahun 1863, kesimpulan dari nubuat enam puluh lima tahun Yesaya berakhir tepat di tempat nubuat itu dimulai, yaitu dengan suatu perang saudara antara utara dan selatan. Persoalan perbudakan pada tahun 1863 telah ditipologikan oleh pembuangan baik kerajaan utara maupun kerajaan selatan dalam penggenapan “tujuh masa”, dan perbudakan ke dalam mana Israel dibawa dengan tepat melambangkan persoalan-persoalan perbudakan pada akhir itu. Tahun 1863 melambangkan akhir dari struktur kenabian yang didasarkan pada nubuat enam puluh lima tahun 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.

> Demikianlah firman Tuhan ALLAH: Hal itu tidak akan tetap, dan tidak akan terjadi. Sebab kepala Aram ialah Damsyik, dan kepala Damsyik ialah Rezin; dan dalam enam puluh lima tahun Efraim akan diremukkan sehingga tidak lagi menjadi suatu bangsa. Dan kepala Efraim ialah Samaria, dan kepala Samaria ialah anak Remalya. Jika kamu tidak percaya, sungguh, kamu tidak akan diteguhkan. 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.

အနက်မှန်ကန်စွာ နားလည်သဘောပေါက်ပါက၊ ဘီစီ 742 ခုနှစ်တွင် အစပြုသော ဤပရောဖက်ပြုချက်သည် ခြောက်ဆယ့်ငါးနှစ်ကာလအတွင်း အမှတ်အသားသုံးခုကို ဖော်ထုတ်ပြသသည်။ ထိုအမှတ်အသားများထဲမှ နှစ်ခုသည် ဣသရေလ၏ မြောက်နိုင်ငံနှင့် တောင်နိုင်ငံ နှစ်ရပ်စလုံးအတွက် ဖမ်းဆီးခံရခြင်းနှင့် ကျွန်ဘဝသို့ ကျရောက်ခြင်း အနှစ်နှစ်ထောင့်ငါးရာနှစ်ဆယ်၏ အစမှတ်များကို သတ်မှတ်ပြသသည်။ ဘီစီ 742 ခုနှစ်တွင် ဣသရေလ၏ မြောက်နိုင်ငံနှင့် တောင်နိုင်ငံတို့သည် ပြည်တွင်းစစ်အတွင်း ပါဝင်နေကြပြီး၊ မြောက်ဘက်မှ ဆယ်မျိုးနွယ်တို့သည် တောင်နိုင်ငံ ယုဒကို ကျူးကျော်ရန် ရှုရိနှင့် မဟာမိတ်ဖွဲ့ထားကြသည်။ ထိုနောက် ဆယ့်ကိုးနှစ်ကြာသောအခါ၊ ဘီစီ 723 ခုနှစ်တွင် မြောက်ဘက်မှ ဆယ်မျိုးနွယ်တို့ကို အာရှုရိတို့က ကျွန်ဘဝသို့ ခေါ်ဆောင်သွားကြသည်။ ထို့နောက် လေးဆယ့်ခြောက်နှစ်ကြာသောအခါ၊ ဘီစီ 677 ခုနှစ်တွင် အာရှုရိတို့က မနာရှေကို ဖမ်းဆီးကာ ဗာဗုလုန်သို့ ခေါ်ဆောင်သွားကြသည်။ ဘီစီ 723 ခုနှစ်မှ အနှစ်နှစ်ထောင့်ငါးရာနှစ်ဆယ်ကို ရေတွက်လျှင် 1798 ခုနှစ်သို့ ရောက်ရှိပြီး၊ ၎င်းသည် အဆုံးကာလနှင့် အခန်းငယ် လေးဆယ်၏ အစဖြစ်သည်။ ထို့နောက် လေးဆယ့်ခြောက်နှစ်ကြာပြီးနောက်၊ ဘီစီ 677 ခုနှစ်တွင် စတင်ခဲ့သော တောင်နိုင်ငံအပေါ် “ခုနစ်ကာလ” သည် 1844 ခုနှစ်တွင် အဆုံးသတ်ခဲ့သည်။ ထို့နောက် ဆယ့်ကိုးနှစ်ကြာသောအခါ၊ 1863 ခုနှစ်တွင် ဘီစီ 742 ခုနှစ်၏ ပရောဖက်ဆိုင်ရာ လက္ခဏာများသည် စကားလုံးတစ်လုံးမလွဲဘဲ ကိုက်ညီစွာ ထင်ဟပ်လာသည်။ ဘီစီ 742 ခုနှစ်နှင့် 1863 ခုနှစ် နှစ်ရပ်စလုံးတွင် မြောက်နိုင်ငံနှင့် တောင်နိုင်ငံအကြား ပြည်တွင်းစစ်တစ်ရပ် ဖြစ်ပွားနေသည်။ ဘီစီ 742 ခုနှစ်တွင် ယေရှာယက ဆိုးညစ်သော ဘုရင် အာဟပ်ထံ ပေးခဲ့သော ပရောဖက်ပြုချက်သည် မြောက်နိုင်ငံနှင့် တောင်နိုင်ငံ နှစ်ရပ်စလုံး မကြာမီ ကျွန်ဘဝသို့ ကျရောက်တော့မည်အကြောင်း ဖြစ်ပြီး၊ 1863 ခုနှစ်တွင်မူ ပြည်တွင်းစစ်၏ အလယ်ဗဟိုကာလ၌ သမ္မတ လင်ကွန်က ကျွန်ဘဝကို အဆုံးသတ်စေမည့် လုပ်ငန်းစဉ်ကို စတင်သော Emancipation Proclamation ကို ထုတ်ပြန်ကြေညာခဲ့သည်။ ဘီစီ 742 ခုနှစ်တွင် ဆိုးညစ်သော ဘုရင် အာဟပ်ထံ ပေးခဲ့သော သတိပေးချက်သည် ပကတိ ဘုန်းတန်ခိုးတော်ပြည့်သောပြည်၌ ပေးအပ်ခံရပြီး၊ ၎င်းသည် ဝိညာဉ်ရေးရာ ဘုန်းတန်ခိုးတော်ပြည့်သောပြည်၌ လင်ကွန်က ပေးခဲ့သော သတင်းစကားကို ပုံဆောင်ဖော်ပြသည်။

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.”

ឆ្នាំប្រាំពីរបន្ទាប់ពីសារអំពី «ប្រាំពីរដង» របស់ Hiram Edson ត្រូវបានបោះពុម្ពផ្សាយនៅឆ្នាំ 1856 សាសនា Adventism បានផលិតតារាងឆ្នាំ 1863 ដែលបានដកចេញនូវការបង្រៀនរបស់ពួក Millerite អំពីប្រាំពីរដង ដោយហេតុនេះបានធ្វើឲ្យមានការសង្ស័យចំពោះអត្ថបទជាច្រើន ដែល Ellen White បង្រៀនថា យើងត្រូវតែធ្វើសាររបស់ពួក Millerite ឡើងវិញ ហើយក៏ថា យើងត្រូវតែការពារមិនឲ្យសារទាំងនោះត្រូវបានវាយប្រហារ។ ក្នុងឆ្នាំដដែលនោះ ពួកគេបានក្លាយជាក្រុមជំនុំដែលបានចុះបញ្ជីតាមផ្លូវច្បាប់។ នៅមានអ្វីជាច្រើនទៀតដែលអាចសរសេរអំពីឆ្នាំ 1863 និងន័យព្យាករណ៍របស់វា ប៉ុន្តែអ្វីដែលខ្ញុំកំពុងកត់សម្គាល់នៅទីនេះគឺថា មានសាក្សីជាច្រើន ទាំងខាងក្នុង និងខាងក្រៅ ដែលកំណត់អត្តសញ្ញាណការបះបោរនៃឆ្នាំ 1863 មិនថាជាការបះបោរខាងក្រៅជាមួយរដ្ឋភាគខាងត្បូង ឬជាការបះបោរខាងក្នុងជាមួយនឹងការបដិសេធសេចក្តីពិតគ្រឹះដំបូងក្តី។ ឆ្នាំ 1863 គឺជាព្រឹត្តិការណ៍មួយនៅក្នុងប្រវត្តិសាស្ត្រនៃខទីសែសិប ដែលតំណាងឲ្យទីសម្គាល់មួយ ដែលបង្កើតឡើងជាផ្នែកនៃ «ព្រឹត្តិការណ៍ដែលជាប់ទាក់ទងនឹងការបិទទ្វារព្រះគុណ»។

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 သည် ရှေးဟောင်း အက္ခရာအတိုင်း ဖြစ်သော ဣသရေလလူမျိုး၏ တောကန္တာရအတွင်း အနှစ်လေးဆယ်ကာလ၏ အစနှင့် ကိုက်ညီသည်။ အနှစ်လေးဆယ်အဆုံးတွင် ယောရှုသည် ရှေးဟောင်း ဣသရေလကို ကတိတော်ထားရာပြည်သို့ ဦးဆောင်၍ ယေရိခေါကို ချဖျက်ခဲ့ကြပြီး၊ ယေရိခေါကို ပြန်လည်တည်ဆောက်မည့် မည်သူအပေါ်မဆို ကျိန်ခြင်းကို ကြေညာခဲ့ကြသည်။ 1863 ခုနှစ်တွင် လာအိုဒိကေးယ အက်ဒဗင်တစ်ဝါဒ၏ ခေါင်းဆောင်မှုသည် ယေရိခေါကို ပြန်လည်တည်ဆောက်ခဲ့သည်။ 1863 ကို တောကန္တာရအတွင်း အနှစ်လေးဆယ်ကာလ၏ အစနှင့် အဆုံး နှစ်ရပ်လုံးတွင် ကိုယ်စားပြုထားသည်။ 1863 သည် အခန်းငယ် ၄၀ ၏ သမိုင်းကြောင်းတွင် ပြင်ပလိုင်းနှင့် အတွင်းလိုင်းတို့၏ သမိုင်းကို အပြန်အလှန် ချိတ်ဆက်ပေးသော ပရောဖက်ပြ လမ်းမှတ်တစ်ခု ဖြစ်သည်။ “Laodicea” ဟူသော စကားလုံး၏ အဓိပ္ပာယ်အရ “တရားစီရင်ခံရသော အသင်းတော်” ဖြစ်သည့် သတ္တမမြောက် အသင်းတော်သည် တောကန္တာရအတွင်း မျိုးဆက်တစ်ဆက်လုံး သေဆုံးသွားခြင်းဖြင့် ကိုယ်စားပြုထားသော ကာလတစ်ခုထဲသို့ ဝင်ရောက်နေသည်။ ထိုတစ်ချိန်တည်း၌ပင် ပထမဆုံး ရီပတ်ဘလစ်ကန် သမ္မတသည် ကျွန်များကို လွတ်မြောက်စေသည့် အလုပ်ကို စတင်နေပြီး၊ ထိုအရာသည် နောက်ဆုံး ရီပတ်ဘလစ်ကန် သမ္မတများက “အမျိုးသားပျက်စီးခြင်း” ဟု ဗျာဒိတ်တော်က ခေါ်သော အရာသို့ ဦးတည်စေမည့် အကျပ်အတည်းကာလအတွင်း စစ်အုပ်ချုပ်ရေးကို အကောင်အထည်ဖော်မည့်အမှုကို ပုံဆောင်ပြသနေသည်။

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.”

Ka tsela ya matshwao a tsela a tshimologo, go emetswe matshwao a tsela a bofelo, mme ditiragalo tse di amanang le go tswalwa ga katlholo di ne tsa tshwantshiwa mo ditiragalong tse di amanang le go bulwa ga katlholo. Botsuolodi kwa Kadeshe ka go gana molaetsa wa ga Joshua le Caleb kwa tshimologong ya dingwaga di le masome a manè bo ne jwa tshwantsha botsuolodi jwa ga Moshe ka go itaya Lefika kwa Kadeshe kwa bokhutlong jwa dingwaga di le masome a manè. 1863 e supa molao wa Tshipi, kwa Laodikea e tlhatsetswang mo molomong wa Morena, le kwa banna ba bagolo ba le masome a mabedi le botlhano mo Jerusalema ba obamelang letsatsi mo go Esekiele kgaolo ya borobedi, le kwa Shilo e boelediwang mo go ba ba ikanyang mafoko a maaka a a reng, “tempele ya Morena re yone.”

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

Mo tla tswelela ka thuto e ya Panium mo setlhogong se se latelang.

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