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# Panium - Number Twelve

ፓኒየም – ቊጽሪ ዓሰርተ ክልተ

Daniel 11:40 and the Three Unsealings of Prophecy

ଦାନିଏଲ 11:40 ଏବଂ ଭବିଷ୍ୟଦ୍ବାଣୀର ତିନୋଟି ମୋହରଖୋଲା

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.

ଦାନିଏଲ ୧୧ର ଚାଳିଶତମ ପଦ ସମଗ୍ର ବାଇବେଲର ସବୁଠାରୁ ଗଭୀର ପଦମାନଙ୍କ ମଧ୍ୟରୁ ଗୋଟିଏ ଅଟେ। ଏହା ୧୭୯୮, ୧୯୮୯ ଏବଂ ୨୦୨୩ ମସିହାରେ ଦାନିଏଲର ପୁସ୍ତକ ଖୋଲାଯିବାକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ପୁସ୍ତକଟି ଯେ ତିନିଥର ଖୋଲାଗଲା, ସେଗୁଡ଼ିକ “ସାତ ସମୟ”ର ଗୋଟିଏ ଛିଟିଯାଇବାର ଅବଧିର ସମାପ୍ତିକୁ ଚିହ୍ନିତ କରେ। ଖ୍ରୀଷ୍ଟପୂର୍ବ ୭୨୩ରେ ଯେତେବେଳେ ଅଶ୍ଶୂର ଉତ୍ତରର ଦଶଟି ଗୋତ୍ରକୁ ବନ୍ଦୀତ୍ୱକୁ ନେଇଯାଇଥିଲା, ସେତେବେଳେ ଆରମ୍ଭ ହୋଇଥିବା ଦୁଇ ହଜାର ପାଞ୍ଚଶେ କୁଡ଼ି ବର୍ଷର ଛିଟିଯାଇବାର ଅବଧିର ସମାପ୍ତିକୁ ୧୭୯୮ ଚିହ୍ନିତ କଲା। ୧୮୬୩ର ବିଦ୍ରୋହ ପରଠାରୁ ୧୨୬ ବର୍ଷର ସମାପ୍ତିକୁ ୧୯୮୯ ଚିହ୍ନିତ କଲା, ଯେତେବେଳେ ସେଭେନ୍ଥ-ଡେ ଆଡଭେଣ୍ଟିଷ୍ଟ ଚର୍ଚ୍ଚ ସରକାରୀ ଭାବେ ଲେବ୍ୟବ୍ୟବସ୍ଥା ୨୬ର “ସାତ ସମୟ”କୁ ପାଶେ ରଖିଦେଇଥିଲା। ପ୍ରକାଶିତ ବାକ୍ୟ ୧୧ର ଦୁଇ ସାକ୍ଷୀ ରାସ୍ତାରେ ମୃତ ଅବସ୍ଥାରେ ପଡ଼ି ରହିଥିବା ସାଢ଼େ ତିନି ଦିନର ସମାପ୍ତିକୁ ୨୦୨୩ ଚିହ୍ନିତ କଲା। ୨,୫୨୦ ବର୍ଷର ସମାପ୍ତିରେ, (୧୨୬ ବର୍ଷ ଏବଂ ସାଢ଼େ ୩ ଦିନ—ଏସବୁ “ସାତ ସମୟ”ର ପ୍ରତୀକ), ଦାନିଏଲର ପୁସ୍ତକ ଖୋଲାଗଲା।

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:

Bäkki Wāyiṭ nūmatti himti akka bara 1798tti namoonni taateewwan cufiinsa carraa araaraa wajjin walqabatan isaaniif dhihaatamuu barbaachisaa ture. Yeroo isheen dhugaa kana galmeessitu, seenaawwan wal fakkaatan adda baasaa jirti; jechuunis, isheen ergaa guyyoota dhumaa akka taateewwan cufiinsa carraa araaraa wajjin walqabatanitti ni ibsiti. Waaʼee seenaa Millarawoota dubbachaa, akkana jechuun galmeessite:

> “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.

> “Namoonni balaa isaanii akka hubataniif dammaqfamuun barbaachisaa ture; taateewwan ulfaatoo cufiinsa yeroo araaraatiin walqabatanaf of qopheessuufis akka kakaafaman.” The Great Controversy, 310.

Speaking of the last days she records:

Waaʼee waaʼee dhumaa irratti akkana jechuun galmeessiti:

> “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.

> “Fannifamuu Isaa dura, Fayyisaan bartoota Isaatti Inni ajjeefamuufii awwaala keessaa duʼaa kaʼuu akka qabu ibse; jechoonni Isaas sammuu fi garaa isaanii irratti akka cimaanii maxxanan maleekonni achi turan. Garuu bartoonni birmadummaa yeroo ammaa mootummaa Roomaa jalaa argachuu eeggachaa turan; kanaafis Isa abdii isaanii hundi irratti xiyyeeffate duʼa salphinaa keessatti dhiphachuu yaada taʼe obsuu hin dandeenye. Jechoonni isaan yaadachuu qaban sammuu isaanii keessaa ariʼamanii turan; yeroo qorumsaas yommuu dhufe, isaan qophaaʼoo utuu hin taʼin isaan argate. Duuti Yesuus akkuma Inni duraan isaan akeekkachiisee hin jirreetti abdii isaanii guutummaatti balleesse. Kanaafuu raajiiwwan keessattis fuuldurri akkuma dubbiin Kiristoos bartoota duratti ifatti bane sana, nu dura ifatti banameera. Taateewwan xumura yeroo araarri cufamuu wajjin wal qabatanii fi hojii yeroo dhiphinaa sanaaf qophaaʼuu wajjin wal qabatan, ifatti dhiyaatanii jiru. Garuu namoonni baayʼeen dhugoota barbaachisoo kana beekumsa tokko illee hin qaban; akka waan matumaa isaanii irratti mulʼatanii hin jirretti jiru. Seexanni hubannoo isaan fayyinaaf ogeeyyii isaan godhu hunda butuuf dammaqa; yeroo dhiphinaas isaan qophaaʼoo utuu hin taʼin ni argata.” 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.”

Ergaan Millaraayitii ergaan bara 1798tti hiikamee, innis “taateewwan cufiinsa carraa qormaataa wajjin walqabatan” dhiheesse. Isheen guyyoota dhumaa irratti yeroo dubbattu, seenaa bartoota sanaa fayyadamtee dhugaa kana ibsiti; jechuunis “taateewwan cufiinsa carraa qormaataa wajjin walqabatan” warra gara fayyinaatti ogeessa taasisan ta’us, hin hubataman. Ergaawwan bara 1798, 1989 fi 2023tti hiikamanis ergaawwan “taateewwan cufiinsa carraa qormaataa wajjin walqabatan” adda baasan turan.

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.

Aayanni afurtamaffaan kun sarara seenaa yeroo kitaabni Daaniʼel yeroo sadii banamee mulʼifamu agarsiisa. Bara 1798 keessatti mulʼanni Daaniʼel waaʼee laga Ulaay, kan boqonnaawwan torbaa hanga sagaliitti bakka buʼu, banamee mulʼifame. Bara 1989 keessatti mulʼanni Daaniʼel waaʼee laga Hiddeqel, kan boqonnaawwan kudhan hanga kudha lamaatti bakka buʼu, banamee mulʼifame. Bara 2023 keessatti seenaa dhokataa aayata afurtamaa Daaniʼel boqonnaa kudha tokkoo banamee mulʼifame.

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.

Seenaa keeyyata afurtamaatii seenaa bara 1798 irraa jalqabee hanga seera Dilbata keeyyata afurtama-tokkootti geessu dha; innis seenaa Ameerikaa, kan akkasumas bineensa lafaa Mul’ata boqonnaa kudha-sadii keessaa, raajii sobaa Mul’ata boqonnaa kudha-jahaa keessaa, fi mootummaa jahaffaa raajii Macaafa Qulqulluu ta’e dha. Seenaa walfakkaataan inni Daani’el boqonnaa kudha-tokko keeyyata afurtamaa keessatti bakka bu’e, akkasumas keeyyata tokko keessatti kitaaba Mul’ataa keessatti ni bakka bu’a.

> 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.

> Kanaanis bineensota biraa lafa keessaa ol baʼaa dhufu arge; innis akka hoolaa gaanfa lama qaba ture, akka jawwee immoo dubbata ture. Mul’ata Yohaannis 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.

Aayaanni kun, akkuma aayata afurtamaa keessatti jiruutti, seenaa bara 1798 keessatti Alien and Sedition Acts jedhamanii jalqabu, yeroo sabni akka bineensa guddaa dubbatu sanatti seera Dilbataa irratti xumuru dha; seenaa mootummaa Roomaa paaphaasii teessoo irraa buusuudhaan jalqabu, mootummaa Roomaa paaphaasii ammoo deebi’ee teessoo irratti mootummaa isaa argachuudhaan xumuru. Seenaan jechuun Mul’ata 13:11 fi Daani’el 11:40 lamaan keessatti bakka buufame mootummaa shanaffaa raajii Macaafa Qulqulluu keessaa haqamuudhaan jalqaba; mootummaa ja’affaa raajii Macaafa Qulqulluu keessaa haqamuudhaanis xumura.

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.

“torbanni” waggoota Baabilon akka mootummaa jalqabaa raajii Macaafa Qulqulluu irraa hamma mootummaa lammaffaa raajii Macaafa Qulqulluutti mootummaa isaa geggeesse, seenaa lakkoofsa afurtamaa keessaa kan bara 1798 irraa jalqabee hamma seera Dilbataatti jiru bakka bu’a.

> 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.

> Akkasumas gaafas sanatti, Xiiroos waggaa torbaatamaaf ni dagatamti, akkuma bara mootummaa mootii tokkoo; dhuma waggaa torbaatamaatti immoo Xiiroos akka sagaagaltuutti ni faarfatti. Yaa sagaagaltuu dagatamte, kiraara fudhadhu, magaalattii keessa naanna'i; akka si yaadatamuuf sirba miidhagaa baasi, faarfannaa baayʼee faarfadhu. Akkasumas dhuma waggaa torbaatamaa booddee, Waaqayyo Xiiroosin ni daawwata; isheenis gara gatii sagaagalummaa isheetti ni deebiti, mootummoota addunyaa hundumaa warra lafa irra jiran wajjinis ni sagaagalti. Isaayyaas 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.

1798 ମସିହାରୁ ରବିବାର ନିୟମ ପର୍ଯ୍ୟନ୍ତର ଇତିହାସ ମଧ୍ୟ ଇଶାୟା ତେଇଶରେ ଲିଖିତ ଭାବରେ ତୀରର ବେଶ୍ୟାକୁ ଭୁଲିଯାଇଥିବା ସମୟର ଇତିହାସ ଅଟେ; ସେଠାରେ ଏହି ସମୟକୁ “ସତ୍ତର ବର୍ଷ” ଏବଂ “ଏକ ରାଜାଙ୍କ ଦିନ” ବୋଲି ବ୍ୟକ୍ତ କରାଯାଇଛି। ନେବୁଖଦ୍ନେଜରରୁ ବେଲଶଜ୍ଜର ପର୍ଯ୍ୟନ୍ତ ବାଇବେଲ ଭବିଷ୍ୟବାଣୀର ପ୍ରଥମ ରାଜ୍ୟ ଶାସନ କଲା; ଏହିପରି ସେହି ଷଷ୍ଠ ବାଇବେଲୀୟ ଭବିଷ୍ୟବାଣୀର ରାଜ୍ୟକୁ ପ୍ରତୀକୀକୃତ କଲା, ଯେଉଁଥି ମେଷଶାବକ ସଦୃଶ ଭାବରେ ଆରମ୍ଭ କରେ କିନ୍ତୁ ଶେଷରେ ଅଜଗର ସଦୃଶ କହେ। ନେବୁଖଦ୍ନେଜର ମେଷଶାବକଙ୍କ ଜଣେ ଅନୁସରଣକାରୀଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଏବଂ ବେଲଶଜ୍ଜର ଅଜଗରଙ୍କ ଜଣେ ଅନୁସରଣକାରୀଙ୍କୁ।

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.

1798 ካብ ታሪኽ ክሳዕ ሕጊ ሰንበት፡ ናይ ራእይ ዓሰርተ ኣርባዕተ ሰለስተ መላእኽቲ ታሪኽ ድማ እዩ፤ ብምልላይ ሚለራውያን ዝጀመረ፡ ብምልላይ መቶን ኣርባዕን ኣርባዕን ሽሕ ድማ ዝውድእ። መልእኽቲ እቶም ሰለስተ መላእኽቲ መልእኽቲ ሰዓት ፍርዲ እዩ። ሚለራውያን ምስ መኽፈቲ ፍርዲ ዝተኣሳሰሩ ፍጻመታት ኣወጁ፣ እቶም መቶን ኣርባዕን ኣርባዕን ሽሕ ድማ ምስ ምዝጋት ደገ ምሕረት ዝተኣሳሰሩ ፍጻመታት ይኣውጁ።

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.

Qaamniin carraa cufamuu wajjin walqabatan sarara raajii keessaa fi alaan irratti ni mul’ifamu; qaamniin sunis dursee seenaa lakkoofsa afurtamaa Daani’el boqonnaa kudha tokkoffaatiin bakka buufame keessatti ni raawwatamu. Qaamniin lakkoofsa afurtamaatiin ibsaman seera Dilbataa Ameerikaa keessatti raawwatamutti ni xumuramu; kanaafuu qaamniin walitti qabamuu isa dhumaa ijoollee Waaqayyoo warra kaan ammas Baabilon keessa jiran kan lakkoofsa afurtamaa keessatti hin bakka buune ta’us, inqixxinni yeroo sana addunyaan fuulduratti argattu Ameerikaa keessatti amma xumureera. Qaamniin sun firdii Ameerikaa irratti raawwatamu fi qulqulleeffamuu mootummaa Waaqayyoo utuu waldaan akka mallattoo ol kaafamtu dura ni bakka bu’u.

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.

Dhimmoonni keessaa cufiinsa carraa fayyinaatiin walqabatan hojii Kiristoos akka Angafa Lubaatti, dhuma bara irratti saba Isaa gidduutti iccitii Waaqayyoo xumuru keessatti raawwatu ifatti beeksisu. Dhimmoonni alaa immoo gahee Ameerikaan humna paaphaasii deebistee dhaabu keessatti qabdu adda baasu. Seenaa guutuun Ameerikaa akka mootummaa ja’affaa raajii Macaafa Qulqulluu, seenaa guutuun Laa’odiiqiyaa, hundinuu seenaa kutaa lakkoofsa afurtamaatiin agarsiifame keessatti ta’a.

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.

Sararoota keessaa fi alaa keessaa kutaa afurtama keessatti argaman gaanfa lama bineensa lafaa sanaatiin bakka bu’aniiru. Gaanfi Republicanism sarara alaa dha; gaanfi Protestantism immoo sarara keessaa dha. Sararoonni lamaan kun lamaan isaanii seenaa mootummaa ja’affaa keessatti argamu; xumura seenaa mootummaa ja’affaattis murtiin Waaqayyoo gaanfa Protestantii fi Republicanii lamaan irratti dhufa. Ergaan taateewwan cufamuu yeroo ayyaana-qorumsaa wajjin walqabatan adda baasu, erguma taateewwan yeroo Ameerikaan xoofoo yeroo ayyaana-qorumsaa ishee guutattu ishee irratti dhufan adda baasu dha. Ergaan taateewwan cufamuu yeroo ayyaana-qorumsaa wajjin walqabatan adda baasu, akkasumas erguma taateewwan yeroo Seventh-day Adventism xoofoo yeroo ayyaana-qorumsaa isaa guutatu isa irratti dhufan adda baasu dha.

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.

Daandii seenaa lakkoofsa afurtamaa keessatti, kitaabni Daani’el yeroo sadii hiikamee banama; yeroo sadanuu keessaa tokkoon tokkoon isaanii sarara keessaa fi sarara alaa kan ta’an oomishu, isaanis taateewwan cufamuu carraa qormaataa wajjin walqabatan dhiyeessu. Mallattooleen karaa sadan keessaa tokkoon tokkoon isaanii dura bittinnaa yeroo torbaa ni dursa. Kanaafuu, lakkoofsi afurtamaan seenaa bara 1798 irraa kaasee hamma seera Dilbataaatti bakka bu’a; mallattooleen raajii seenaa sana keessa jiranis “taateewwan cufamuu carraa qormaataa wajjin walqabatan” dha. Seenaa lakkoofsa afurtamaa keessatti, sararri keessaa jalqabarratti ce’umsa Filadelfiyaa irraa gara Laa’odiiqiyaa, xumurrattis ce’umsa Laa’odiiqiyaa irraa gara Filadelfiyaatti bakka bu’a. Jalqabni sochii haaromsaa kan agarsiisu ture; kunis fakkeenya durboota kudhanii kan xumura irratti sochii haaromsaa tokko fakkeesseen ibsame; sochiin sunis fakkeenya sana qubee irraa hanga qubeetti raawwate.

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.

ፊላዴልፊያው የሚለራይት እንቅስቃሴ በ1798 ዓ.ም. ዘሌዋውያን ሃያ ስድስት ውስጥ ያለው “ሰባት ዘመናት” በመፈጸሙ ተጀመረ፤ ከዚያም እንደገና ሌላ የ“ሰባት ዘመናት” መፈጸም በጥቅምት 22, 1844 ሆነ። ቢያንስ በ1856 ዓ.ም. ጄምስ ዋይትና እህት ዋይት ሁለቱም እንቅስቃሴውን በሎዶቅያ ሁኔታ ውስጥ እንዳለ ለዩት። በዚያው ዓመት በይፋ በቤተ ክርስቲያኑ ህትመት ውስጥ ስለ “ሰባት ዘመናት” አዲስ ብርሃን ቀረበ፤ ነገር ግን ያ ሥራ ፈጽሞ አልተጠናቀቀም። “ሰባት ዘመናት” በ1798 ተፈጸመ፤ ከዚያ በኋላም ዊልያም ሚለር፣ እህት ዋይት እንደጠራችው፣ “የእውነት ሰንሰለት መጀመሪያ” የሆነውን አገኘ፤ የእውነት ሰንሰለቱም መጀመሪያ “ሰባት ዘመናት” ነበረ። 1798 “ሰባት ዘመናት” የተፈጸመበት ነበር፤ ከዚያ በኋላ ደግሞ የዳንኤል መጽሐፍ ሲፈታ ሚለር “ሰባት ዘመናትን” እንደ መሠረታዊ ግኝቱ ያገኛል። ከዚያ በኋላ ጥቅምት 22, 1844 ሌላ የ“ሰባት ዘመናት” መፈጸምን ያመለክታል፤ ይህም በተራው በ1856 ዓ.ም. ስለ “ሰባት ዘመናት” ያለው አዲስ ብርሃን ሳይጠናቀቅ በተወውበት በዚያው ዓመት እንቅስቃሴው ከፊላዴልፊያ ወደ ሎዶቅያ የሚያሻግር ሽግግር ተከትሎታል። በ1863 ዓ.ም. እስከ 1856 ድረስ ፊላዴልፊያዊ የነበረው የሚለራይት እንቅስቃሴ፣ በዚያ ዓመት ወደ ሚለራይት ሎዶቅያዊ እንቅስቃሴ ከተሻገረ በኋላ፣ በአብዛኛው በእርስ በርስ ጦርነቱ ሁኔታና ግፊቶች ስር እንዲሁም የቤተ ክርስቲያኑን ወጣቶች ለመጠበቅ በተወሰኑ መሠረቶች ላይ በሕግ የተመዘገበ ቤተ ክርስቲያን ሆነ። እንቅስቃሴው ቤተ ክርስቲያን በሆነበት በ1863 ዓ.ም. አበቃ። ከዚያ ሰባት ዓመታት በፊት፣ በ1856 ሎዶቅያ በዊልያም ሚለር የመጀመሪያ ትንቢታዊ ግኝት ላይ የተመሠረተውን ርእስ ላይ የመጣውን አዲስ ብርሃን ወደ ጎን አኖረች።

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.”

Millerite ଆନ୍ଦୋଳନ ଏବଂ “ସତ୍ୟର ଶୃଙ୍ଖଳାର ଆରମ୍ଭ” ବୋଲି କୁହାଯାଇଥିବା ଆଲୋକ, ଅର୍ଥାତ “ସାତ ସମୟ”ର ଆଲୋକ, ଲାଓଦିକୀୟ ଆନ୍ଦୋଳନର ନେତୃତ୍ୱଙ୍କ ସମ୍ମୁଖରେ ପ୍ରକାଶିତ ହେଲା; ସେମାନେ କ୍ରମେ “ସାତ ସମୟ”କୁ ଅବଲମ୍ବନ କରି ରକ୍ଷା କରିବାର ଇଚ୍ଛାକୁ ପରେକୁ ସାରି ଦେଲେ, ଏବଂ ସାତ ବର୍ଷ (“ସାତ ସମୟ”)ର ଶେଷରେ, 1863 ମସିହାରେ, “ସାତ ସମୟ” ସମ୍ବନ୍ଧରେ କୌଣସି ଉଲ୍ଲେଖ ବିନା ଏକ ନୂତନ ଚାର୍ଟ ଏବଂ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସନ୍ଦେଶ ପ୍ରସ୍ତୁତ କରାଯାଏ।

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.

Bara 1863tti xumuriin waggaa jahaatama shan kan Isaayyaas raajii dubbate guutame iddoo inni itti jalqabettiuma xumurame; jechuunis, waraana mootummaa keessatti kaabaa fi kibba gidduutti taʼeen. Dhimmi garbummaa bara 1863 keessa ture, akka guutamuu “yeroo torbaa”tti mootummaa kaabaa fi mootummaa kibbaa lamaan isaanii iyyuu boojiʼamanii geeffamuudhaan fakkeenyaan duraan mulʼifamee ture; akkasumas garbummaan Israaʼel itti geeffame dhimmoota garbummaa yeroo dhumaatti mulʼatan sirriitti bakka buʼeera. Bara 1863 xumura caasaa raajii Isaayyaas raajii waggaa jahaatama shan irratti hundaaʼe agarsiisa.

> 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.

> Kanaaf Waaqayyo Gooftaa akkana jedha, Kun hin dhaabatu, yookaan hin raawwatamu. Mataan Sooriyaa Damaasqoodha; mataan Damaasqoo immoo Reziin. Waggaa jahaatama shan keessatti Efreem akka saba hin taaneetti ni caccaba. Mataan Efreem Samaariyaadha; mataan Samaariyaa immoo ilma Remaaliyaati. Yoo isin hin amanne ta’e, dhugumaan isin hin jabaattan. Isaayyaas 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.

ଯଥାର୍ଥ ଭାବରେ ବୁଝିଲେ, କ୍ରି. ପୂ. 742 ମସିହାରୁ ଆରମ୍ଭ ହେଉଥିବା ଏହି ଭବିଷ୍ୟଦ୍ବାଣୀ ପାଞ୍ଚଷଠି ବର୍ଷର ଏକ ସମୟସୀମା ମଧ୍ୟରେ ତିନୋଟି ଚିହ୍ନିତ ସ୍ଥାନକୁ ଚିହ୍ନଟ କରେ। ସେହି ଚିହ୍ନିତ ସ୍ଥାନମାନଙ୍କ ମଧ୍ୟରୁ ଦୁଇଟି ଇସ୍ରାଏଲର ଉତ୍ତର ଏବଂ ଦକ୍ଷିଣ ଦୁଇ ରାଜ୍ୟ ପାଇଁ ବନ୍ଦୀତ୍ୱ ଓ ଦାସତ୍ୱର ଦୁଇ ହଜାର ପାଞ୍ଚଶେ କୁଡ଼ି ବର୍ଷର ଆରମ୍ଭବିନ୍ଦୁକୁ ସୂଚିତ କରେ। କ୍ରି. ପୂ. 742 ମସିହାରେ ଉତ୍ତର ଓ ଦକ୍ଷିଣ ରାଜ୍ୟ ଗୃହଯୁଦ୍ଧରେ ଲିପ୍ତ ଥିଲେ, ଏବଂ ଉତ୍ତରର ଦଶ ଗୋତ୍ର ଦକ୍ଷିଣ ରାଜ୍ୟ ଯିହୂଦାକୁ ଆକ୍ରମଣ କରିବା ପାଇଁ ସୁରିୟା ସହିତ ଏକ ମିଳିତ ଜୋଟ ଗଠନ କରିଥିଲେ। ଏକୋଣିଶ ବର୍ଷ ପରେ, କ୍ରି. ପୂ. 723 ମସିହାରେ, ଉତ୍ତରର ସେହି ଦଶ ଗୋତ୍ର ଅସୀରୀୟମାନଙ୍କ ଦ୍ୱାରା ଦାସତ୍ୱକୁ ନିଆଯାଇଥିଲେ। ଛଅଚାଳିଶ ବର୍ଷ ପରେ, କ୍ରି. ପୂ. 677 ମସିହାରେ, ଅସୀରୀୟମାନେ ମନଶ୍ଶେଙ୍କୁ ବନ୍ଦୀ କରି ତାଙ୍କୁ ବାବିଲୋନକୁ ନେଇଗଲେ। କ୍ରି. ପୂ. 723 ମସିହାରୁ ଦୁଇ ହଜାର ପାଞ୍ଚଶେ କୁଡ଼ି ବର୍ଷ ଗଣନା କଲେ 1798 ମସିହାକୁ ପହଞ୍ଚେ, ଯାହା ଅନ୍ତ୍ୟକାଳ ଏବଂ ଚାଳିଶତମ ପଦ୍ୟର ଆରମ୍ଭର ସମୟ। ତାହାର ଛଅଚାଳିଶ ବର୍ଷ ପରେ, କ୍ରି. ପୂ. 677 ମସିହାରେ ଦକ୍ଷିଣ ରାଜ୍ୟ ବିରୁଦ୍ଧରେ ଆରମ୍ଭ ହୋଇଥିବା “ସାତ ସମୟ” 1844 ମସିହାରେ ଶେଷ ହେଲା। ଏକୋଣିଶ ବର୍ଷ ପରେ, 1863 ମସିହାରେ, କ୍ରି. ପୂ. 742 ମସିହାର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ବୈଶିଷ୍ଟ୍ୟଗୁଡ଼ିକ ଅକ୍ଷରେ ଅକ୍ଷରେ ପ୍ରତିନିଧିତ ହୋଇଥାଏ। କ୍ରି. ପୂ. 742 ଓ 1863—ଉଭୟ ବର୍ଷରେ—ଉତ୍ତର ଓ ଦକ୍ଷିଣ ରାଜ୍ୟମାନଙ୍କ ମଧ୍ୟରେ ଗୃହଯୁଦ୍ଧ ଚାଲିଛି। କ୍ରି. ପୂ. 742 ମସିହାରେ ଦୁଷ୍ଟ ରାଜା ଆହାଜଙ୍କୁ ଯିଶାୟାଙ୍କ ଦ୍ୱାରା ଦିଆଯାଇଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀ ଉତ୍ତର ଓ ଦକ୍ଷିଣ ଦୁଇ ରାଜ୍ୟର ଆସନ୍ନ ଦାସତ୍ୱ ସମ୍ପର୍କରେ ଥିଲା, ଏବଂ 1863 ମସିହାରେ, ଗୃହଯୁଦ୍ଧର ସଠିକ୍ ମଧ୍ୟବିନ୍ଦୁରେ, ରାଷ୍ଟ୍ରପତି ଲିଙ୍କନ ଦାସତ୍ୱର ଶେଷ ପ୍ରକ୍ରିୟାର ଆରମ୍ଭ କରି ମୁକ୍ତି ଘୋଷଣାପତ୍ର ଜାରି କଲେ। କ୍ରି. ପୂ. 742 ମସିହାରେ ଦୁଷ୍ଟ ରାଜା ଆହାଜଙ୍କୁ ଯେ ସତର୍କବାଣୀ ଦିଆଯାଇଥିଲା, ସେହି ସତର୍କବାଣୀ ଶାବ୍ଦିକ ଗୌରବମୟ ଦେଶରେ ଦିଆଯାଇଥିଲା, ଯାହା ଆତ୍ମିକ ଗୌରବମୟ ଦେଶରେ ଲିଙ୍କନଙ୍କ ଦ୍ୱାରା ଦିଆଯାଇଥିବା ସନ୍ଦେଶର ଏକ ପ୍ରତିରୂପ ଥିଲା।

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.”

Bara 1856 ergaawwan “yeroo torba” jedhaman kan Hiram Edsoniin maxxanfaman irraa waggaa torba booddee, Adventizimiin chaartii 1863 kan barsiisa Millerootaa waa’ee yeroo torbaa keessaa haqe qopheesse; kanaanis kutaa baayʼee keessaa Ellen White akka nuti ergaawwan Millerootaa irra deebinee labsuu qabnu, akkasumas ergaawwan sana irratti haleellaa taʼu irraa akka ittisnu barsiistu gaaffii keessa galche. Waggaauma sanas waldaa seeraan galmaaʼe taʼan. Waaʼee 1863 fi hiika isaa raajii keessatti balʼinaan barreeffamuu dandaʼu hedduun jiru; garuu ani asitti kan hubachiisaa jiru, fincilaa 1863 adda baasuuf ragaa baayʼeen akka jiranidha, keessaa fi alaa, jechuunis fincila alaa kan mootummaa kibbaa wajjin taʼe taʼuuyyuu, yookaan fincila keessaa kan dhugaa buʼuuraa isa jalqabaa diduu wajjin walqabatu taʼuuyyuu. 1863 seenaa lakkoofsa afurtamaa keessatti taʼe keessaa tokko yoo taʼu, mallattoo daandii isa “taateewwan cufamuu yeroo qorumsaatii wajjin walqabatan” ijaaru keessaa isa tokko dha.

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.”

୧୮୬୩ ପୁରାତନ ସାକ୍ଷାତ୍ ଇସ୍ରାଏଲଙ୍କ ପାଇଁ ଜଙ୍ଗଳରେ ଚାଳିଶି ବର୍ଷର ଆରମ୍ଭ ସହ ସମନ୍ୱିତ ହୁଏ। ସେହି ଚାଳିଶି ବର୍ଷର ଶେଷରେ ଯୋଶୁଆ ପୁରାତନ ଇସ୍ରାଏଲଙ୍କୁ ପ୍ରତିଜ୍ଞାତ ଦେଶରେ ପ୍ରବେଶ କରାଇଲେ; ସେମାନେ ଯେରିହୋକୁ ଧ୍ୱଂସ କଲେ ଏବଂ ଯେ କେହି ଯେରିହୋକୁ ପୁନର୍ନିର୍ମାଣ କରିବ ସେହି ଲୋକଙ୍କ ଉପରେ ଶାପ ଘୋଷଣା କଲେ। ୧୮୬୩ ମସିହାରେ ଲାଓଦିକୀୟ ଆଡଭେଣ୍ଟିଜ୍ମର ନେତୃତ୍ୱ ଯେରିହୋକୁ ପୁନର୍ନିର୍ମାଣ କଲା। ୧୮୬୩ ଜଙ୍ଗଳରେ ଥିବା ସେହି ଚାଳିଶି ବର୍ଷର ଆରମ୍ଭ ଓ ଶେଷ—ଉଭୟରେ—ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି। ୧୮୬୩ ଏକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଚିହ୍ନସ୍ଥମ୍ଭ, ଯାହା ପଦ ଚାଳିଶିର ଇତିହାସର ବାହ୍ୟ ଓ ଆଭ୍ୟନ୍ତରୀଣ ରେଖାମାଳାର ଇତିହାସକୁ ପରସ୍ପର ସହିତ ବାନ୍ଧି ଦେଏ। ସେଠାରେ ସପ୍ତମ ମଣ୍ଡଳୀ ଅଛି—“ବିଚାରିତ ମଣ୍ଡଳୀ,” କାରଣ “ଲାଓଦିକିୟା” ଶବ୍ଦର ଅର୍ଥ ଏହିପରି—ଯାହା ଏକ ସେହିପରି ଅବଧିରେ ପ୍ରବେଶ କରୁଛି, ଯାହାକୁ ଜଙ୍ଗଳରେ ସମଗ୍ର ଏକ ପୁଷ୍ଟିର ମୃତ୍ୟୁ ଦ୍ୱାରା ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି। ସେହି ଏକେ ସମୟରେ, ପ୍ରଥମ ରିପବ୍ଲିକାନ୍ ରାଷ୍ଟ୍ରପତି ଦାସମାନଙ୍କୁ ମୁକ୍ତ କରିବାର କାର୍ଯ୍ୟର ଆରମ୍ଭ କରୁଛନ୍ତି; ଏହିପରି ସେ ଶେଷ ରିପବ୍ଲିକାନ୍ ରାଷ୍ଟ୍ରପତିମାନଙ୍କର ପ୍ରତିରୂପ ହେଉଛନ୍ତି, ଯେମାନେ ସଙ୍କଟର ଏକ ଅବଧିରେ ସେନା ଶାସନକୁ କାର୍ଯ୍ୟକରିତ କରିବେ, ଯାହା ଶେଷରେ ପ୍ରେରିତ ଲେଖନୀ ଯାହାକୁ “ଜାତୀୟ ବିନାଶ” ବୋଲି କୁହେ, ସେଥିପାଇଁ ନେଇଯିବ।

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.”

jalqabaa jalqabaa keessaatti jalqaba keessaa kan dhumaa bakka bu’ee dhiyaata; taateewwan xumura murtii wajjin walqabatanis taateewwan banuu murtii wajjin walqabatan keessatti fakkeenyaan agarsiifaman. Jalqaba waggoota afurtamaa keessatti QaaDeeshitti ergaa Iyyaasuu fi Kaaleeb diduudhaan godhame fincilli, dhuma waggoota afurtamaa irratti Museen QaaDeeshitti Dhagaa rukutuun godhe fincilaaf fakkeenya ta’e. 1863 seera Dilbataa adda baasa; achittis Laa’odiiqeen afaan Gooftaa keessaa tufamti, achittis maanguddoonni digdamii shanan Yerusaalem keessatti aduuf sagaddu Hisqi’eel boqonnaa saddeet keessatti mul’atu, achittis warra dubbii sobaa, “nuyi mana mootummaa Waaqayyoo ti” jedhan irratti Shiiloon irra deebi’amee dhufa.

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

Nuti a tiwxisii Panium kana qorannoo kana mataduree itti aanu keessatti ni itti fufna.

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