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# Panium - Number Twelve

Paniyum — Laba iyo Toban

Daniel 11:40 and the Three Unsealings of Prophecy

Daanyeel 11:40 iyo Saddexda Furfurid ee Waxsii‑sheegidda

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.

Aayadda afartanaad ee Daanyeel kow iyo toban waa mid ka mid ah aayadaha ugu qotada dheer ee Kitaabka Quduuska ah. Waxay u taagan tahay furfuriddii kitaabka Daanyeel sannadihii 1798, 1989, iyo 2023. Saddexda jeer ee kitaabka la furfuray waxay calaamad u yihiin dhammaadka kala firdhinta “toddoba wakhti.” Sannadkii 1798 wuxuu calaamadeeyey dhammaadka laba kun shan boqol iyo labaatan sannadood oo kala firdhin ah oo bilaabmay 723 BC markii Ashuur maxaabiis ahaan u kaxaysay tobanka qabiil ee woqooyi. Sannadkii 1989 wuxuu calaamadeeyey dhammaadka 126 sannadood tan iyo fallaagadii 1863, markii Kaniisadda Adventist-ka Maalinta Toddobaad si rasmi ah dhinac u dhigtay “toddobada wakhti” ee Laawiyiintii lix iyo labaatan. Sannadkii 2023 wuxuu calaamadeeyey dhammaadka saddexda maalmood iyo badhka ah ee labada markhaati ee Muujintii kow iyo tobnaad ay meyd ahaan ugu yaalleen jidka. Dhammaadka 2,520 sannadood, (126-ka sannadood iyo 3½-ka maalmood—kuwaas oo dhammaantood calaamado u ah “toddobada wakhti”), kitaabkii Daanyeel waa la furfuray.

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:

Walaashay White waxay inoo sheegaysaa in sannadkii 1798 ay lagama maarmaan ahayd in dadka loo soo bandhigo dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada. Marka ay xaqiiqadan diiwaangelinayso, waxay tilmaamaysaa taariikho isbarbar socda, waayo waxay sidoo kale farriinta maalmaha ugu dambeeya u metelaysaa inay tahay dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada. Iyadoo ka hadlaysa taariikhda Milleriyiinta, waxay qortay:

> “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.

> “Waxa lama huraan ahayd in dadka laga baraarujiyo khatartooda; in la kiciyo si ay isugu diyaariyaan dhacdooyinka qaddarinta leh ee la xidhiidha xidhitaanka wakhtiga nimcada.” The Great Controversy, 310.

Speaking of the last days she records:

Iyadoo ka hadlaysa maalmaha ugu dambeeya, waxay qortay:

> “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.

> “Kahor iskutallaabtiisa Badbaadiyuhu wuxuu xertiisii u sharxay in la dili doono oo uu mar kale ka soo sara kici doono qabriga, malaa’iguna way joogeen si ay hadalladiisa ugu xoojiyaan maanka iyo qalbiga. Laakiin xertu waxay filayeen samatabbixin ku-meel-gaar ah oo laga helo harqoodkii Roomaanka, mana ay qaadan karin fikradda ah in Kan ay rajadooda oo dhami ku soo ururtay uu ku dhinto dhimasho dulli ah. Erayadii ay u baahnaayeen inay xusuustaan maskaxdooda waa laga fogeeyey; oo markii wakhtigii imtixaanku yimid, wuxuu ku helay iyagoo aan diyaar ahayn. Geeridii Ciise waxay rajadoodii u baabi’isay si buuxda, sidii inuusan hore uga sii digin. Sidaas oo kale, wax sii sheegisyada mustaqbalka ayaa hortayada loogu furay si cad, sida loogu furay xertii ereyadii Masiixa. Dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada iyo hawsha isu-diyaarinta ee wakhtiga dhibaatada, si cad ayaa loo soo bandhigay. Laakiin dad badan wax garasho ah kama hayaan runahan muhiimka ah, sidii iyadoo aan weligood la muujin. Shaydaanku wuxuu sugaa inuu ka qaado dareen kasta oo ka dhigi lahaa kuwo xigmad u leh badbaado, oo wakhtiga dhibaatadu wuxuu ku heli doonaa iyagoo aan diyaar ahayn.” 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.”

Farriintii Millerite-ka ayaa la furfuray 1798, waxayna soo bandhigtay “dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada.” Markay ka hadlayso maalmaha ugu dambeeya, iyadu waxay taariikhdii xertii u adeegsanaysaa inay ku muujiso xaqiiqada ah in “dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada” ay yihiin waxa dadka ka dhiga kuwo xigmad u leh badbaadada, hase yeeshee aan la fahmin. Farriimaha la furfuray 1798, 1989, iyo 2023 waxay ahaayeen farriimo aqoonsaday “dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada.”

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.

Aayadda afartanaad waxay metelaysaa xariiq taariikheed oo buugga Daanyeel lagu furay saddex jeer. Sannadkii 1798 waxyigii Daanyeel ee Webiga Ulai, oo matalaya cutubyada toddobaad ilaa sagaalaad, ayaa la furay. Sannadkii 1989 waxyigii Daanyeel ee Webiga Hiddekel, oo matalaya cutubyada tobnaad ilaa laba iyo tobnaad, ayaa la furay. Sannadkii 2023 taariikhda qarsoon ee aayadda afartanaad ee Daanyeel kow iyo tobnaad ayaa la furay.

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.

Taariikhda aayadda afartanaad waxay matalaysaa 1798 ilaa sharciga Axadda ee aayadda afartan iyo kow, taas oo ah taariikhda Maraykanka, oo sidoo kale ah bahalka dhulka ee Muujintii 13, nebiga beenta ah ee Muujintii 16, iyo boqortooyada lixaad ee waxsii sheegyada Kitaabka Quduuska ah. Isla taariikhda lagu matalay aayadda afartanaad ee Daanyeel 11 ayaa sidoo kale lagu matalay hal aayad oo ku jirta kitaabka Muujintii.

> 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.

> Oo waxaan arkay bahal kale oo dhulka ka soo baxaya; wuxuuna lahaa laba gees oo sida wan oo kale ah, wuuna u hadlay sidii masduulaagii. Muujintii 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.

Aayaddan, sida aayadda afartanaad ku jirta, waa taariikhda ka bilaabmaysa Xeerarkii Shisheeyaha iyo Kacdoonka ee 1798 kuna dhammaanaysa sharciga Axadda marka qaranku u hadlo sidii masduulaagii; waa taariikh ka bilaabmaysa markii Rooma baadariga ah laga dejiyey carshiga kuna dhammaanaysa markii Rooma baadariga ah dib loogu soo celiyo carshiga. Taariikhda ay matalaan Muujintii 13:11 iyo Daanyeel 11:40 labaduba waxay ka bilaabmaan ka qaadista boqortooyadii shanaad ee waxsii-sheegidda Kitaabka Quduuska ah waxayna ku dhammaadaan ka qaadista boqortooyadii lixaad ee waxsii-sheegidda Kitaabka Quduuska ah.

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.

“Toddobaatan” sanoo Baabuloon u talinaysay sidii boqortooyadii kowaad ee waxsii-sheegidda Kitaabka Quduuska ah ilaa boqortooyadii labaad ee waxsii-sheegidda Kitaabka Quduuska ah waxay u taagan yihiin taariikhda aayadda afartanaad laga bilaabo 1798 ilaa sharciga Axadda.

> 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.

> Oo maalintaas waxay ahaan doontaa in Turos la illoobi doono toddobaatan sannadood, sida wakhtiga hal boqor; oo dhammaadka toddobaatanka sannadood dabadeedna Turos waxay u heesi doontaa sida dhillo. Kataarad qaado, oo magaalada ku wareeg, taada dhillada ah oo la illoobay; laxan macaan yeel, heeso badan ku hees, si laguu soo xusuusto. Oo waxaa dhici doonta in dhammaadka toddobaatanka sannadood dabadeed Rabbigu booqan doono Turos, oo iyana waxay u noqon doontaa mushaharkeedii, oo waxay sino la geli doontaa boqortooyooyinka dunida oo dhan oo jooga dhulka dushiisa. Ishacyaah 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.

Taariikhda laga bilaabo 1798 ilaa sharciga Axadda sidoo kale waa taariikhda waqtiga ay dhilladii Turos la illoobo sida lagu qoray Ishacyaah 23, taas oo muddada ku muujinaysa “toddobaatan sannadood” iyo “maalmaha boqor keliya.” Laga bilaabo Nebukadneesar ilaa Belshaasar boqortooyadii ugu horraysay ee waxsii sheegidda Kitaabka Quduuska ah ayaa talinaysay, sidaas darteedna waxay astaan u noqotay boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah, taas oo ku bilaabatay sida wan, hase yeeshee ku dambaysa iyadoo u hadlaysa sida masduulaagii. Nebukadneesar wuxuu u taagan yahay mid raacsan Wanka, Belshaasarna mid raacsan masduulaagii.

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.

Taariikhda 1798 ilaa sharciga Axadda sidoo kale waa taariikhda saddexda malaa’igood ee Muujintii afar iyo tobnaad, oo ka bilaabmaysa dib-u-habayntii Millerites-ka kuna dhammaanaysa dib-u-habaynta boqol iyo afar iyo afartan kun. Farriinta saddexda malaa’igoodu waa farriinta saacadda xukunka. Millerites-ku waxay ku dhawaaqeen dhacdooyinka la xidhiidha furitaanka xukunka, boqolka iyo afarta iyo afartanka kunna waxay ku dhawaaqaan dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada.

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.

Dhacdooyinka la xiriira xidhitaanka wakhtiga nimcada waxaa lagu sawiray khadadka gudaha iyo dibadda ee wax sii sheegidda, waxaana dhacdooyinku ugu horrayn ka dhacaan taariikhda uu matalo aayadda afartanaad ee Daanyeel kow iyo toban. Dhacdooyinka aayadda afartanaad waxay ku dhammaadaan sharciga Axadda ee Maraykanka, sidaas awgeed dhacdooyinka ururinta ugu dambaysa ee carruurta kale ee Ilaah oo weli Baabuloon ku jira laguma metelo aayadda afartanaad; hase yeeshee, qalalaasaha markaas dunida horyaalla ayaa hadda uun ku dhammaaday Maraykanka. Dhacdooyinkaas waxay matalaan xukunka ku dhaca Maraykanka iyo daahirinta kiniisadda Ilaah ka hor intaan kiniisadda kor loo qaadin sidii calan.

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.

Dhacdooyinka gudaha ee la xidhiidha xidhitaanka wakhtiga imtixaanka waxay aqoonsanayaan hawsha Masiixa ee ah Wadaadka Sare isagoo dhammaystiraya qarsoodiga Ilaah ee ka dhex jira dadkiisa maalmaha ugu dambeeya. Dhacdooyinka dibaddu waxay aqoonsanayaan doorka Maraykanka ee dib ugu soo celinta awoodda baabtinimada. Taariikhda oo dhan ee Maraykanka sida boqortooyadii lixaad ee wax sii sheegidda Kitaabka Quduuska ah, taariikhda oo dhan ee La’odikiya, waxay ka dhacdaa muddada taariikhda ee uu matalayo aayadda afartanaad.

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.

Xariiqyada gudaha iyo dibadda ee ku jira aayadda afartanaad waxa matala labada gees ee bahalka dhulka. Geeska Jamhuurinimadu waa xariiqda dibadda, geeska Protestantisimkuna waa xariiqda gudaha. Labada xariiqba waxay ka jiraan taariikhda boqortooyada lixaad, dhammaadka taariikhda boqortooyada lixaadna xukunka Ilaah ayaa lagu soo dejiyaa geeska Protestantka iyo geeska Jamhuuriga labadaba. Farriinta aqoonsata dhacdooyinka la xidhiidha xidhitaanka tijaabadu waa farriinta aqoonsata dhacdooyinka lagu soo dejinayo Maraykanka marka uu buuxinayo koobka wakhtigiisa tijaabada. Farriinta aqoonsata dhacdooyinka la xidhiidha xidhitaanka tijaabadu sidoo kale waa farriinta aqoonsata dhacdooyinka lagu soo dejinayo Adventism-ka Toddobaadka-Maalinta marka uu buuxinayo koobka wakhtigiisa tijaabada.

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.

Gudaha taariikhda aayadda afartanaad waxaa ku jira saddex jeer oo kitaabka Daanyeel la furfuro, mid kasta oo ka mid ah saddexdaas jeerna waxa uu soo saaraa xariiq gudaha ah iyo xariiq dibadda ah oo soo bandhiga dhacdooyinka la xidhiidha xidhitaanka wakhtiga imtixaanka. Mid kasta oo ka mid ah saddexda calaamadood ee nebinnimada waxaa ka horreeya kala firdhin toddoba jeer ah. Sidaas darteed aayadda afartanaad waxay matalaysaa taariikhda 1798 ilaa iyo sharciga Axadda, calaamadaha nebinnimada ee ku dhex jirana waa “dhacdooyinka la xidhiidha xidhitaanka wakhtiga imtixaanka.” Gudaha taariikhda aayadda afartanaad, xariiqda gudaha ahi waxay matalaysaa kala-guur ka yimaadda Filadelfiya una gudba La’odikiya bilowga, iyo kala-guur ka yimaadda La’odikiya una gudba Filadelfiya dhammaadka. Bilowgu wuxuu matalayey dhaqdhaqaaq dib-u-habayn ah, sida lagu muujiyey masaalka tobanka bikradood, kaas oo astaan u ahaa dhaqdhaqaaq dib-u-habayn ah oo ka dhici doona dhammaadka, kaas oo isaguna masaalkii u fuliyey xarafkiisa oo dhan.

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.

Dhaqdhaqaaqii Millerite-ka ee Filadelfiyaanku wuxuu ku bilaabmay rumoobid ka mid ah “toddobada goor” ee Laawiyiintii labaatan iyo lix ku jirta sannadkii 1798, dabadeedna rumoobid kale oo “toddobada goor” ah ayaa dhacday Oktoobar 22, 1844. Ugu yaraan sannadkii 1856 labadaba James White iyo Sister White waxay dhaqdhaqaaqa ku aqoonsadeen xaalad La’odikiya ah. Isla sannadkaas iftiin cusub oo ku saabsan “toddobada goor” ayaa lagu soo bandhigay daabacaaddii rasmiga ahayd ee kaniisadda, taas oo aan weligeed la dhammaystirin. “Toddobada goor” waxay rumoobeen 1798, dabadeedna William Miller wuxuu helay waxa Sister White ugu yeedhay “bilowga silsiladda runta,” bilowga silsiladda runtuna wuxuu ahaa “toddobada goor.” 1798 wuxuu ahaa rumoobidii “toddobada goor,” dabadeedna Miller wuxuu sameeyey helitaankiisii aasaasiga ahaa ee “toddobada goor” iyadoo kitaabka Daanyeel la furayo. Intaas ka dib Oktoobar 22, 1844 wuxuu calaamadiyaa rumoobid kale oo “toddobada goor” ah, taas oo markeeda ay ku xigto gudub ku yimid dhaqdhaqaaqa oo ka soo wareegay Filadelfiya una gudbay La’odikiya isla sannadkii iftiinkii cusbaa ee ku saabsanaa “toddobada goor” laga tegey isagoo aan dhammaystirnayn. Sannadkii 1863 wixii ahaa dhaqdhaqaaqii Millerite-ka Filadelfiyaanka ahaa ilaa 1856, markaas oo uu isu beddelay dhaqdhaqaaqii Millerite-ka La’odikiyaanka ahaa, wuxuu noqday kaniisad si sharci ah loo diiwaangeliyey, inta badanna iyadoo ay sabab u ahaayeen duruufihii iyo cadaadisyadii Dagaalkii Sokeeye iyo ilaalinta dhallinyarada kaniisadda. Dhaqdhaqaaqu wuxuu dhammaaday 1863 markii uu noqday kaniisad. Toddoba sannadood ka hor, 1856, La’odikiya waxay dhinac dhigtay farriin iftiin cusub ah oo ku saabsan isla mawduucii ahaa helitaankii nebiyadeed ee ugu horreeyey ee 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.”

Dhaqdhaqaaqii Millerite-ka iyo iftiinkii loogu yeedhay “bilowga silsiladda runta,” kaas oo ah iftiinka “toddobada wakhti,” ayaa loo furay hoggaanka dhaqdhaqaaqa La’odikiya, kuwaas oo si tartiib tartiib ah dhinac uga dhigay rabitaankii ahaa inay adkeeyaan “toddobada wakhti”; dabadeed dhammaadka toddoba sannadood (“toddobada wakhti”) ee 1863, waxaa la soo saaray jaantus cusub iyo farriin nebiyadeed oo aan wax tixraac ah ku lahayn “toddobada wakhti.”

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.

Sannadkii 1863 gunaanadkii waxsii-sheegidda lixdan iyo shanta sannadood ee Ishacyaah waxa ay ku dhammaatay isla halkii ay ka bilaabatay, iyada oo lagu jiro dagaal sokeeye oo u dhexeeya woqooyi iyo koonfur. Arrinta addoonsiga ee 1863 waxa hore loogu sii tusaaleeyey maxaabiis ahaan loo kaxayntii labada boqortooyo ee woqooyi iyo koonfur, taas oo ahayd dhammaystirka “toddoba jeer”; addoonsigii lagu kaxeeyey Israa’iilna si habboon ayuu u metelay arrimaha addoonsiga ee dhammaadka. 1863 waxa uu ka dhigan yahay dhammaadka qaab-dhismeedka waxsii-sheegga ee ku salaysan waxsii-sheegiddii Ishacyaah ee lixdan iyo shanta sannadood.

> 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.

> Sayidka Rabbiga ahu wuxuu leeyahay, Taasu ma taagnaan doonto, mana dhici doonto. Waayo madaxa Suuriya waa Dimishaq, oo madaxa Dimishaqna waa Resin; oo shan iyo lixdan sannadood gudahood ayaa Efrayim la jebin doonaa si uusan dad u sii ahaan. Oo madaxa Efrayim waa Samaariya, oo madaxa Samaariyana waa ina Remalyaah. Haddaaddaan rumaysan, hubaal ma adkaan doontaan. Ishacyaah 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.

Si sax ah loo fahmo, waxsii sheegtan oo bilaabmaysa 742 BC waxay tilmaamaysaa saddex astaamood oo ku jira muddo lixdan iyo shan sannadood ah. Laba ka mid ah astaamahaas waxay tilmaamayaan meelaha ay ka bilaabmayaan laba kun iyo shan boqol iyo labaatan sannadood oo maxaabiisnimo iyo addoonsi ah oo ku dhacay boqortooyooyinkii woqooyi iyo koonfur ee Israa’iil labadaba. Sannadkii 742 BC boqortooyooyinkii woqooyi iyo koonfur waxay ku jireen dagaal sokeeye, tobankii qabiil ee woqooyina waxay isbahaysi la galeen Suuriya si ay ugu duulaan boqortooyada koonfureed ee Yahuudah. Sagaal iyo toban sannadood dabadeed, 723 BC, tobankii qabiil ee woqooyi waxaa addoonsi u kaxaystay reer Ashuur. Lix iyo afartan sannadood dabadeed, 677 BC, reer Ashuur waxay qabteen Manaseh oo waxay u kaxeeyeen Baabuloon. Laba kun iyo shan boqol iyo labaatan sannadood ka dib 723 BC waxay ku beegan tahay 1798, wakhtiga ugu dambaysta iyo bilowga aayadda afartan. Lix iyo afartan sannadood dabadeed, “todobada wakhti” ee ka geesta ahaa boqortooyada koonfureed oo bilaabmay 677 BC waxay dhammaadeen 1844. Sagaal iyo toban sannadood dabadeed, 1863, astaamaha nebiyadeed ee 742 BC ayaa loo matalay si xaraf ahaan ah. Dagaal sokeeye oo u dhexeeya boqortooyooyinka woqooyi iyo koonfur ayaa socda 742 BC iyo 1863 labadaba. Sannadkii 742 BC saadaasha uu Ishacyaah siiyey Boqor Aaxaas oo shar leh waxay ku saabsanayd addoonsiga soo socda ee boqortooyooyinka woqooyi iyo koonfur labadaba; halka 1863, oo ahaa bartamaha saxda ah ee Dagaalkii Sokeeye, Madaxweyne Lincoln uu ku dhawaaqay Bayaankii Xoraynta, isagoo billaabay habkii lagu soo afjari lahaa addoonsiga. Digniintii la siiyey Boqor Aaxaas oo shar leh sannadkii 742 BC waxaa lagu bixiyey dhulkii ammaanta badnaa ee sugan, taas oo astaan u ahayd farriintii Lincoln lagu bixiyey dhulkii ammaanta badnaa ee ruuxiga ahaa.

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.”

Toddoba sano ka dib markii farriimihii “toddobada jeer” ee Hiram Edson la daabacay 1856, Adventism-ku wuxuu soo saaray shaxdii 1863 oo meesha ka saartay waxbaristii Millerite-ka ee toddobada jeer, sidaas darteedna su’aal gelisay tuducyo fara badan oo Ellen White ku barayso in aynu ku celinno farriimihii Millerite-yada, iyo sidoo kale in aynu ka difaacno farriimahaas in la weeraro. Isla sannadkaas ayay noqdeen kaniisad si sharci ah loo diiwaangeliyey. Waxaa jira wax intaas ka badan oo laga qori karo 1863 iyo macnaheeda nebiyadeed, hase yeeshee waxa aan halkan ku tilmaamayaa waa in ay jiraan markhaatiyo dhowr ah, kuwo gudaha ah iyo kuwo dibadda ahba, oo aqoonsanaya kacdoonkii 1863, ha noqoto kacdoonkii dibadda ee la xidhiidhay gobollada koonfureed, ama kacdoonkii gudaha ee la xidhiidhay diidmada runta aasaasiga ah ee ugu horraysay. 1863 waa mid ka mid ah dhacdooyinka ku jira taariikhda aayadda afartanaad oo matala waymark ka mid ah “dhacdooyinka la xidhiidha xidhitaanka albaabka tijaabada.”

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 waxa ay la jaanqaadaysaa bilowgii afartan sannadood ee cidlada ay ku jireen Israa’iiltii qadiimiga ahayd ee dhabta ahi. Dhammaadkii afartankaas sannadood, Yashuuca ayaa Israa’iiltii qadiimiga ahayd geliyey Dhulkii Ballanqaadka, waxayna dumiyeen Yerixoo oo waxay ku dhawaaqeen habaar ku dhaca mid kasta oo dib u dhisa Yerixoo. Sannadkii 1863 hoggaaminta Adventism-ka La’odikiya waxay dib u dhistay Yerixoo. 1863 waxa lagu metelay bilowga iyo dhammaadka afartanka sannadood ee cidlada. 1863 waa calaamad-nebinnimo oo isku xidha taariikhda xariiqyada dibadda iyo gudaha ee taariikhda aayadda afartan. Waxaa jira kiniisadda toddobaad, “kiniisad la xukumay,” sida erayga “La’odikiya” uu ka dhigan yahay, oo gelaysa wakhti uu matalayo jiil dhan oo cidlada ku ba’aya. Isla bartaas, madaxweynihii ugu horreeyey ee Jamhuuriga ahi wuxuu bilaabayaa hawsha xoreynta addoommada, sidaasna wuxuu u noqdaa summad u taagan Madaxweynayaasha Jamhuuriga ee ugu dambeeya, kuwaas oo hirgelin doona xukun ciidan xilli qalalaase ah oo horseedaya waxa waxyigu ugu yeedho “halaag qaran.”

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.”

Calaamadaha jidka ee bilowga ayaa lagu matalay calaamadaha jidka ee dhammaadka, dhacdooyinkii la xidhiidhayna xidhitaanka xukunka waxaa horay loogu sii tusaaleeyay dhacdooyinkii la xidhiidhay furitaanka xukunka. Kacdoonkii Kaadeesh ee lagu diiday farriintii Yashuuca iyo Kaaleeb bilowgii afartankii sannadood wuxuu tusaale u ahaa kacdoonkii Muuse ee uu Dhagaxii ku dhuftay Kaadeesh dhammaadkii afartankii sannadood. 1863 waxay tilmaamaysaa sharciga Axadda halkaas oo La’odikiya afka Rabbiga laga tufto, iyo halkaas oo shan iyo labaatanka oday ee Yeruusaalem ay qorraxda u sujuudayaan ee ku qoran Yexesqeel cutubka siddeedaad, iyo halkaas oo Shiiloh lagu soo celiyo kuwa isku halleeya erayada beenta ah, “Annagu waxaannu nahay macbudka Rabbiga.”

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

Waxaan sii wadi doonnaa daraasaddan Panium maqaalka xiga.

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