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# Panium - Number Twelve

පානියම් – අංක දොළොස

Daniel 11:40 and the Three Unsealings of Prophecy

Daniyeli 11:40 na Kufunguliwa Tatu kwa Unabii

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.

Ndima ya makumi mana ya Danieri gumi ne imwe ndiyo imwe yendima dzakadzama zvikuru muBhaibheri. Inomirira kusunungurwa kwechisimbiso chebhuku raDanieri muna 1798, 1989, na2023. Nguva nhatu idzo bhuku rakasunungurwa chisimbiso dzinoratidza kupera kwekuparadzirwa kwe“nguva nomwe.” Gore ra1798 rakaratidza kupera kwemakore zviuru zviviri nemazana mashanu nemakumi maviri ekuparadzirwa akatanga muna 723 BC apo Asiria yakatapa marudzi gumi okumusoro ikaenda nawo kuutapwa. Gore ra1989 rakaratidza kupera kwemakore 126 kubva pakupanduka kwa1863, apo Chechi yeSeventh-day Adventist yakaisa parutivi zviri pamutemo “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu. Gore ra2023 rakaratidza kupera kwemazuva matatu nehafu ezvapupu zviviri zvaZvakazarurwa gumi neimwe zvafa mumugwagwa. Pakupera kwemakore 2,520, (makore 126 nemazuva 3½—zvose zviri zviratidzo zve“nguva nomwe”) bhuku raDanieri rakasunungurwa chisimbiso.

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:

Dada White vanotizivisa kuti muna 1798 zvakanga zvichidikanwa kuti vanhu varatidzwe zviitiko zvine chokuita nekuvharwa kwenguva yomuedzo. Paanonyora chokwadi ichi, ari kuratidza nhoroondo dzinofambirana, nokuti anomirirawo shoko ramazuva okupedzisira sezviitiko zvine chokuita nekuvharwa kwenguva yomuedzo. Achitaura pamusoro penhoroondo yevaMillerite, anonyora:

> “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.

> “Zvaidikanwa kuti vanhu vamutsirwe kuti vazive ngozi yavo; kuti vamutsekudzwe vagadzirire zviitiko zvinorema uye zvine mutsindo zvine chokuita nokupera kwenguva yenyasha.” The Great Controversy, 310.

Speaking of the last days she records:

Mayelana lezinsuku zokucina, uyabhala:

> “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.

> “Kristu asati arovererwa pamuchinjikwa, Muponesi akatsanangurira vadzidzi vake kuti aifanira kuurayiwa uye kumukazve kubva muguva, uye ngirozi dzaivepo kuti dzisimbise mashoko ake mundangariro nomumwoyo. Asi vadzidzi vaive vakatarisira kununurwa kwenyika ino kubva pajoko reRoma, uye vakanga vasingagoni kugamuchira pfungwa yokuti Iye, uya akanga akatarirwa netariro dzavo dzose, aitofanira kutambura rufu runonyadzisa. Mashoko avaida kuyeuka akadzingwa mundangariro dzavo; uye nguva yokuedzwa payakasvika, yakavawana vasina kugadzirira. Rufu rwaJesu rwakaparadza tariro dzavo zvizere sokunge akanga asina kumbovanyevera. Naizvozvo muzviporofita ramangwana rinovhurwa pamberi pedu zvakajeka sezvarakavhurirwa vadzidzi namashoko aKristu. Zviitiko zvine chokuita nokupera kwenguva yenyasha nebasa rokugadzirira nguva yokutambudzika, zvinoratidzwa pachena. Asi vazhinji havana kunzwisisa chokwadi ichi chinokosha kupfuura sokunge chakanga chisina kumboratidzwa. Satani anorinda kuti abvise pfungwa dzose dzingavaita vakachenjera kukuponeso, uye nguva yokutambudzika ichavawana vasina kugadzirira.” 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.”

Ujumbe wa Wamillerite ulifunguliwa mwaka 1798, nao uliwasilisha “matukio yanayohusiana na kufungwa kwa muda wa rehema.” Alipokuwa akisema juu ya siku za mwisho, anatumia historia ya wanafunzi kuonyesha ukweli kwamba “matukio yanayohusiana na kufungwa kwa muda wa rehema” ndiyo yanayowafanya watu kuwa na hekima hata kupata wokovu, lakini hayaeleweki. Jumbe zilizofunguliwa mwaka 1798, 1989, na 2023 zilikuwa jumbe zilizotambulisha “matukio yanayohusiana na kufungwa kwa muda wa rehema.”

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.

Ndima ya makumi mana inomirira mutsara wenhoroondo apo bhuku raDanieri rinosvinudzwa katatu. Muna 1798 chiono chaDanieri cherwizi rweUlai, chinomirira zvitsauko zvinomwe kusvika zvipfumbamwe, chakasvinudzwa. Muna 1989 chiono chaDanieri cherwizi rweHidhekeli, chinomirira zvitsauko gumi kusvika gumi nembiri, chakasvinudzwa. Muna 2023 nhoroondo yakanga yakavanzwa yendima ya makumi mana yaDanieri gumi neimwe yakasvinudzwa.

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.

Nhoroondo yendima yemakumi mana inomirira nguva kubva muna 1798 kusvika kumutemo weSvondo wendima yemakumi mana neimwe, iyo iri nhoroondo yeUnited States, iyo zvakare iri chikara chepanyika cheZvakazarurwa gumi nenhatu, muporofita wenhema weZvakazarurwa gumi nenhanhatu, uye umambo hwechitanhatu hweuporofita hweBhaibheri. Nhoroondo imwe cheteyo inomiririrwa mundima yemakumi mana yaDhanieri gumi neimwe inomiririrwawo mundima imwe chete mubhuku raZvakazarurwa.

> 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.

> Ndikaona mnyama mwingine akipanda kutoka katika nchi; naye alikuwa na pembe mbili kama mwana-kondoo, naye akanena kama joka. Ufunuo 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.

Vhesi iri, sezvakaita mundima yemakumi mana, inhoroondo inotanga neMitemo yeAlien neSedition ya1798 uye inopera nemutemo weSvondo apo rudzi runotaura seshato, inhoroondo inotanga apo Roma yepapa inobviswa pachigaro choushe uye inopera apo Roma yepapa inodzorerwa pachigaro choushe. Nhoroondo inomiririrwa naZvakazarurwa 13:11 naDhanieri 11:40 zvose inotanga nekubviswa kweumambo hwechishanu hwechiporofita cheBhaibheri uye inopera nekubviswa kweumambo hwechitanhatu hwechiporofita cheBhaibheri.

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.

Miaka “sabini” ambayo Babeli ilitawala kama ufalme wa kwanza wa unabii wa Biblia hadi ufalme wa pili wa unabii wa Biblia inawakilisha historia ya aya ya arobaini tangu mwaka 1798 hadi sheria ya Jumapili.

> 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.

> Zvino zvichaitika nezuva iro, kuti Tire richakanganwikwa kwemakore makumi manomwe, maererano namazuva amambo mumwe; uye pakupera kwamakore makumi manomwe Tire richaimba sehure. Tora rudimbwa, ufambe-fambe muguta, iwe hure wakakanganwikwa; ridza zvinonzwika zvinofadza, imba nziyo zhinji, kuti urangarirwe. Zvino zvichaitika pakupera kwamakore makumi manomwe, kuti Jehovha achashanyira Tire, naro richadzokera kumubhadharo waro, richifeva noushe hwose hwenyika dzapasi pose pamusoro pechiso chenyika. Isaya 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.

Mbiri ya 1798 kufika ku lamulo la Lamlungu ilinso ndi mbiri ya nthawi imene hule la Turo layiwalika monga kwalembedwera pa Yesaya 23, pamene ikufotokoza nthawi imeneyo monga “zaka makumi asanu ndi awiri” ndiponso monga “masiku a mfumu imodzi.” Kuchokera kwa Nebukadinezara kufika kwa Belesazara ufumu woyamba wa uneneri wa m’Baibulo unalamulira; chotero uku kukusonyeza mwa chithunzi ufumu wachisanu ndi chimodzi wa uneneri wa m’Baibulo, umene unayamba ngati mwanawankhosa koma umatha kulankhula monga chinjoka. Nebukadinezara akuimira wotsatira wa Mwanawankhosa, ndipo Belesazara akuimira wotsatira wa chinjoka.

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.

Historia ya mwaka wa 1798 mpaka sheria ya Jumapili pia ndiyo historia ya wale malaika watatu wa Ufunuo kumi na nne, ikianzia na matengenezo ya Wamillerite na kuishia na matengenezo ya wale mia moja arobaini na nne elfu. Ujumbe wa wale malaika watatu ni ujumbe wa saa ya hukumu. Wamillerite walitangaza matukio yanayohusiana na kufunguliwa kwa hukumu, na wale mia moja arobaini na nne elfu hutangaza matukio yanayohusiana na kufungwa kwa muda wa rehema.

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.

Zviitiko zvine chokuita nekupera kwenguva yenyasha zvinoratidzwa pamitsara yemuporofita yemukati neyekunze, uye zviitiko zvacho zvinoitika zvikurukuru munhoroondo inomiririrwa nendima yemakumi mana yaDanieri gumi neimwe. Zviitiko zvendima yemakumi mana zvinopera pamutemo weSvondo muUnited States, naizvozvo zviitiko zvekuunganidzwa kwekupedzisira kwevamwe vana vaMwari vachiri muBhabhironi hazvimirirwi mundima yemakumi mana; kunyange zvakadaro, dambudziko rinobva rasangana nenyika panguva iyoyo rinenge richangopera muUnited States. Zviitiko izvozvo zvinomiririra kutongwa kweUnited States uye kunatswa kwekereke yaMwari kereke isati yakwidziridzwa sechiratidzo.

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.

Awọn ìṣẹ̀lẹ̀ inú tí ó ní ìbáṣepọ̀ pẹ̀lú ìparí àkókò ìdánwò fi iṣẹ́ Kristi hàn gẹ́gẹ́ bí Àlùfáà Àgbà nínú píparí àṣírí Ọlọ́run láàrín àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn. Àwọn ìṣẹ̀lẹ̀ òde sì fi ipa ti Orílẹ̀-èdè Amẹ́ríkà hàn nínú mímú agbára padà bọ̀ sí ọwọ́ ìjọ póòpù. Gbogbo ìtàn Orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, gbogbo ìtàn Laodicea, ń ṣẹlẹ̀ lákòókò ìtàn tí ẹsẹ̀ ogójì ṣàpẹẹrẹ.

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.

Mitsara yemukati neyekunze iri mundima yemakumi mana inomiririrwa nenyanga mbiri dzechikara chepanyika. Nyanga yeRepublicanism ndiyo mutsara wekunze, uye nyanga yeProtestantism ndiyo mutsara wemukati. Mitsara yose iri miviri iyi iripo mukati menhoroondo yehumambo hwechitanhatu, uye pakuguma kwenhoroondo yehumambo hwechitanhatu kutonga kwaMwari kunouyiswa pamusoro penyanga dzeProtestant neRepublican dzose. Shoko rinoratidza zviitiko zvine chekuita nekuvharwa kwemukana wenyasha ndiro shoko rinoratidzawo zviitiko zvinouyiswa pamusoro peUnited States apo ichizadza mukombe wayo wenguva yekuedzwa. Shoko rinoratidza zviitiko zvine chekuita nekuvharwa kwemukana wenyasha ndirowo shoko rinoratidzawo zviitiko zvinouyiswa pamusoro peSeventh-day Adventism apo ichizadza mukombe wayo wenguva yekuedzwa.

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.

Mukati me nhoroondo yendima makumi mana, bhuku raDanieri rinosvinudzwa katatu, uye nguva imwe neimwe yadzo nhatu inobudisa mutsetse wemukati nowokunze unoratidza zviitiko zvine chokuita nokuvharwa kwenguva yomukana wokuyedzwa. Chimwe nechimwe chezviratidzo zvitatu izvi chinotungamirirwa nokupararira kwe“nguva nomwe.” Naizvozvo, ndima makumi mana inomirira nhoroondo kubva muna 1798 kusvikira kumutemo weSvondo, uye zviratidzo zvechiporofita zviri mukati meiyo nhoroondo ndizvo “zviitiko zvine chokuita nokuvharwa kwenguva yomukana wokuyedzwa.” Mukati me nhoroondo yendima makumi mana, mutsetse wemukati unomirira kuchinja kubva kuFiradherfia kuenda kuRaodhikia pakutanga, uye kuchinja kubva kuRaodhikia kuenda kuFiradherfia pakuguma. Pakutanga pakamirira kufamba kwekuvandudza sezvinoratidzwa nomufananidzo wevasikana gumi, uyo wakafananidzira kufamba kwekuvandudza pakuguma uko kwakazadzisawo mufananidzo iwoyo kusvikira pashoko rimwe nerimwe rawo.

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.

Muvhuso wa Millerite wa Filadelfia wo thoma nga u ḓadzea ha “zwifhinga zwa sumbe” zwa Levitiko fumbili-rathi nga 1798, ha tevhela u ḓadzea hune ha dovha ha vha hone ha “zwifhinga zwa sumbe” nga 22 Tshimedzi 1844. Nga fhasi ha 1856, James White na Khaladzi White vho no vhona wonoyo muvhuso sa u re maemoni a Laodikea. Nga wonoyo nwaha wonoyo, tshedza tshiswa nga ha “zwifhinga zwa sumbe” tsho ṋetshedzwa kha ganḓiso ya tshiofisi ya kereke ye ya sa vhuya ya fhela. “Zwifhinga zwa sumbe” zwo ḓadzea nga 1798, nahone nga murahu William Miller a wana “u thoma ha ngavhelelo ya ngoho,” sa zwe Khaladzi White a zwi vhidza; nahone u thoma ha ngavhelelo ya ngoho ho vha hu “zwifhinga zwa sumbe.” 1798 ho vha hu u ḓadzea ha “zwifhinga zwa sumbe”; nga murahu ha zwenezwo Miller a ita muthu wa u thoma wa mutheo wawe nga ha “zwifhinga zwa sumbe” musi bugu ya Daniele i tshi pfuṋululwa. Nga murahu ha zwenezwo, 22 Tshimedzi 1844 ho sumbedza u ḓadzea hune ha dovha ha vha hone ha “zwifhinga zwa sumbe,” zwine zwa tevhelwa nga tshanduko kha muvhuso u bva Filadelfia u ya Laodikea nga wonoyo nwaha wonoyo we tshedza tshiswa nga ha “zwifhinga zwa sumbe” tsha si fhedziswe. Nga 1863, zwe zwa vha zwo vha muvhuso wa Millerite wa Filadelfia u swika 1856 musi u tshi shanduka wa vha muvhuso wa Millerite wa Laodikea, zwa vha kereke yo ṅwaliswaho nga mulayo, nga maanḓa fhasi ha maitele na dzikhathelelo dza Nndwa ya Vhadzulapo na u tsireledza vhaswa vha kereke. Muvhuso wo fhela nga 1863 musi u tshi vha kereke. Miṅwaha ya sumbe phanḓa hazwo, nga 1856, Laodikea yo vhea thungo mulaedza wa tshedza tshiswa kha thero yeneyo ya ndeme, ye ya vha yone muthu wa u thoma wa u wanala ha vhuporofita ha 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.”

Ukufamba kweMillerite kanye lokukhanya okubizwa ngokuthi “ukuqala kwechungechunge leqiniso,” ukukhanya “kwezikhathi eziyisikhombisa,” kwembulelwa ubuholi benhlanganiso yaseLawodikea, okwathi kancane kancane babeka eceleni isifiso sokugcina “izikhathi eziyisikhombisa”; kwathi ekupheleni kweminyaka eyisikhombisa (“izikhathi eziyisikhombisa”) ngo-1863, kwavezwa itshathi elitsha lomyalezo wesiprofetho lingelakho nokukodwa ukukhuluma “ngezikhathi eziyisikhombisa.”

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.

Muna 1863 kuguma kwouporofita hwaIsaya hwemakore makumi matanhatu namashanu kwakaguma chaiko panzvimbo pahwakatangira, nehondo yomunyika pakati pokumusoro nokumaodzanyemba. Nyaya yeuranda muna 1863 yakanga yambofanotaurwa nokutapwa kwoumambo hwokumusoro nehwokumaodzanyemba mukuzadziswa kwe“nguva nomwe,” uye uranda hwakaendeswa mauri Israeri hwakanyatsomiririra zvakafanira nyaya dzouranda pakuguma. Gore ra1863 rinomiririra kuguma kwechimiro chouporofita chakavakirwa paouporofita hwaIsaya hwemakore makumi matanhatu namashanu.

> 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.

> Na dice Jiova na Turaga na Kalou, “Ena sega ni tudei, ena sega talega ni yaco. Ni sa Damasiko na ulu i Siria, kei Reisini na ulu i Damasiko; ia ni bera ni oti e onosagavulu ka lima na yabaki, ena ramusu o Ifireimi me kua ni dua na nona matanitu. Sa Samaria na ulu i Ifireimi, kei na luvei Remalia na ulu i Samaria. Kevaka dou sega ni vakabauta, dou na sega dina ni vakataudeitaki.” Aisea 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.

Kana chikanzwisiswa nenzira yakarurama, uporofita uhwu hunotanga muna 742 BC hunoratidza zviratidzo zvitatu mukati menguva yemakore makumi matanhatu namashanu. Zviviri zvezviratidzo izvi zvinoratidza nzvimbo dzekutangira dzemakore zviuru zviviri namazana mashanu namakumi maviri ekutapwa nouranda zvehumambo hwokuchamhembe nehwokumaodzanyemba hwaIsraeri. Muna 742 BC humambo hwokuchamhembe nehwokumaodzanyemba hwakanga huri muhondo yevagari vomunyika imwe chete, uye marudzi gumi okuchamhembe akanga aita sungano neSiria kuti apinde nechisimba muhumambo hwokumaodzanyemba hwaJudha. Makore gumi namapfumbamwe gare gare, muna 723 BC, marudzi gumi okuchamhembe akatapwa akapinzwa muuranda navaAsiria. Makore makumi mana namatanhatu gare gare, muna 677 BC, vaAsiria vakabata Manase vakamuendesa kuBhabhironi. Makore zviuru zviviri namazana mashanu namakumi maviri mushure ma723 BC anosvika pa1798, nguva yokuguma nokutanga kwendima makumi mana. Makore makumi mana namatanhatu gare gare “nguva nomwe” dzakanangana nehumambo hwokumaodzanyemba dzakatanga muna 677 BC dzakapera muna 1844. Makore gumi namapfumbamwe gare gare, muna 1863, hunhu hwouporofita hwa742 BC hunomiririrwa chaizvoizvo kusvika patsamba chaiyo. Hondo yevagari vomunyika imwe chete pakati pehumambo hwokuchamhembe nehwokumaodzanyemba iri kuitika muna 742 BC nomuna 1863. Muna 742 BC, chiporofita chakapiwa naIsaya kuna Mambo Ahazi akaipa chaiva pamusoro pouranda hwaiswedera hwehumambo hwokuchamhembe nehwokumaodzanyemba; uye muna 1863, panguva chaiyo yepakati peHondo Yevagari vomuNyika Imwe chete, Mutungamiri Lincoln akazivisa Chiziviso Chokusunungura Varanda, achitanga muitiro wokupedza uranda. Yambiro yakapiwa kuna Mambo Ahazi akaipa muna 742 BC yakapiwa munyika chaiyo inobwinya, ichifananidzira shoko rakapiwa naLincoln munyika yomweya inobwinya.

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.”

Makore manomwe mushure mokunge mashoko e“nguva nomwe” aHiram Edson abudiswa muna 1856, Adventism yakaburitsa chati ya1863 iyo yakabvisa dzidziso yeMillerite ye“nguva nomwe,” nokudaro ichiisa mubvunzo pamusoro pezvikamu zvizhinji apo Ellen White anodzidzisa kuti tinofanira kudzokorora mashoko evaMillerite, uyewo kuti tinofanira kudzivirira kuti mashoko iwayo arege kurwiswa. Mugore iroro rimwe chetero vakava kereke yakanyoreswa zviri pamutemo. Pane zvimwe zvakawanda zvinogona kunyorwa pamusoro pa1863 nezvazvinoreva zvechiporofita, asi chandiri pano kucherechedza ndechekuti pane zvapupu zvinoverengeka, zvemukati nezvekunze, zvinoratidza kupanduka kwa1863, kungava kupanduka kwekunze nematunhu ekumaodzanyemba, kana kupanduka kwemukati nekurambwa kwechokwadi chokutanga chenheyo. 1863 chimwe chezviitiko zviri mukati menhoroondo yendima makumi mana chinomirira chiratidzo chenzira chinoumba “zviitiko zvine chokuita nokuvharwa kwenguva yomuedzo.”

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 inopindirana nokutanga kwamakore makumi mana murenje kweIsraeri yekare chaiyo. Pakupera kwamakore makumi mana iwayo, Joshua akatungamirira Israeri yekare kupinda muNyika Yakapikirwa, vakaparadza Jeriko, uye vakataura chituko pamusoro paani naani aizovakazve Jeriko. Muna 1863 hutungamiriri hweAdventism yeRaodhikia hwakavakazve Jeriko. 1863 inomiririrwa pakutanga nepamagumo emakore makumi mana murenje. 1863 chiratidzo chemuporofita chinosunga pamwe chete nhoroondo yemitsetse yekunze neyemukati yenhoroondo yendima yemakumi mana. Kune kereke yechinomwe, “kereke yakatongwa,” sezvinoreva shoko rokuti “Raodhikia,” ichipinda munguva inomiririrwa nechizvarwa chose chichifira murenje. Panguva imwe cheteyo, purezidhendi wokutanga weRepublican ari kutanga basa rokusunungura varanda, nokudaro achimiridzira nemufananidzo maPurezidhendi okupedzisira eRepublican avo vachaisa mutemo wechiuto munguva yenhamo inotungamirira kune zvinodanwa nokufemerwa kuti “kuparara kworudzi.”

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.”

Muzviratidzo zvokutanga, muzviratidzo zvokuguma zvinomiririrwa, uye zviitiko zvakabatana nekuvharwa kwokutongwa zvakafananidzirwa nezviitiko zvakabatana nokuvhurwa kwokutongwa. Kumukira paKadheshi mukuramba shoko raJoshua naKalebhu pakutanga kwamakore makumi mana kwakafananidzira kumukira kwaMozisi mukurova Dombo paKadheshi pakuguma kwamakore makumi mana. 1863 inoratidza mutemo weSvondo apo Laodhikia inorutsirwa kunze kwomuromo waShe, uye apo varume vakuru makumi maviri navashanu muJerusarema vari kukotamira zuva muna Ezekieri chitsauko 8, uye apo Shiro inodzokororwa pamusoro paavo vanovimba namashoko enhema anoti, “temberi yaJehovha tiri isu.”

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

Ticharamba tichienderera mberi nechidzidzo ichi chePaniumi munyaya inotevera.

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