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# Panium - Number Twelve

Panium - Nambari Kumi na Mbili

Daniel 11:40 and the Three Unsealings of Prophecy

Danieli 11:40 na Kufunguliwa Mara 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.

Aya ya arobaini ya Danieli kumi na moja ni mojawapo ya aya zenye kina zaidi katika Biblia. Inawakilisha kufunuliwa kwa kitabu cha Danieli katika miaka ya 1798, 1989 na 2023. Nyakati hizo tatu ambazo kitabu kilifunguliwa zinatia alama hitimisho la kutawanywa kwa “nyakati saba.” Mwaka 1798 uliashiria hitimisho la miaka elfu mbili mia tano na ishirini ya kutawanywa iliyoanza mwaka 723 KK, wakati Ashuru ilipochukua yale makabila kumi ya kaskazini kwenda utumwani. Mwaka 1989 uliashiria hitimisho la miaka 126 tangu uasi wa 1863, wakati Kanisa la Waadventista Wasabato lilipoitenga rasmi “nyakati saba” za Mambo ya Walawi ishirini na sita. Mwaka 2023 uliashiria hitimisho la siku tatu na nusu za mashahidi wawili wa Ufunuo kumi na moja kuwa wafu katika njia kuu. Katika hitimisho la ile miaka 2,520, (ile miaka 126 na zile siku 3½—zote zikiwa ni ishara za “nyakati saba”), kitabu cha Danieli kilifunuliwa.

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 anatufahamisha kwamba mwaka 1798 ilikuwa muhimu kwamba watu waelezwe matukio yanayohusiana na kufungwa kwa mlango wa rehema. Anaporekodi jambo hili, anabainisha historia sambamba, kwa kuwa pia anaonyesha ujumbe wa siku za mwisho kama matukio yanayohusiana na kufungwa kwa mlango wa rehema. Akizungumzia historia ya Wamileraiti anaandika:

> “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.

> Ilipasa watu waamshwe kuhusu hatari yao; wachochewe kujiandaa kwa matukio ya adhimu yanayohusiana na mwisho wa wakati wa rehema. Pambano Kuu, 310.

Speaking of the last days she records:

Akizungumzia siku za mwisho, anaandika:

> “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.

> Kabla ya kusulubiwa Kwake, Mwokozi aliwaeleza wanafunzi Wake kwamba angeuawa na kufufuka tena kutoka kaburini, na malaika walikuwepo ili kuyatia maneno Yake akilini na moyoni. Lakini wanafunzi walikuwa wakitarajia ukombozi wa muda kutoka nira ya Warumi, nao hawakuweza kuvumilia wazo kwamba Yeye ambaye matumaini yao yote yaliegemea Kwake apitie kifo cha aibu. Maneno waliyopaswa kuyakumbuka yakafutika akilini mwao; na wakati wa majaribu ulipokuja, uliwakuta hawajajiandaa. Kifo cha Yesu kiliharibu kikamilifu matumaini yao kana kwamba hakuwa amewatangulia kuwaonya. Vivyo hivyo, katika unabii, wakati ujao umefunguliwa mbele yetu kwa uwazi uleule kama ulivyofunuliwa kwa wanafunzi kwa maneno ya Kristo. Matukio yanayohusiana na mwisho wa muda wa rehema na kazi ya maandalizi kwa wakati wa taabu yamewasilishwa kwa uwazi. Lakini makutano wengi hawana uelewa wa kweli hizi muhimu zaidi ya kana kwamba hazijawahi kufunuliwa. Shetani anakesha ili kunyakua kila athari ambayo ingewafanya wawe na hekima ya wokovu, na wakati wa taabu utawakuta hawako tayari. Pambano Kuu, 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 Wamileraiti ulifunuliwa mwaka 1798, nao uliwasilisha “matukio yanayohusiana na kufungwa kwa mlango wa rehema.” Anapozungumza juu ya siku za mwisho, anatumia historia ya wanafunzi kuonyesha kwamba “matukio yanayohusiana na kufungwa kwa mlango wa rehema” ndiyo yanayowafanya watu wawe na hekima kwa ajili ya wokovu, lakini hayafahamiwi. Ujumbe uliofunuliwa katika miaka ya 1798, 1989 na 2023 ulikuwa ujumbe uliobainisha “matukio yanayohusiana na kufungwa kwa mlango 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.

Aya ya arobaini inawakilisha mstari wa kihistoria wakati kitabu cha Danieli kinapofunguliwa mihuri mara tatu. Mwaka 1798 maono ya Danieli ya Mto Ulai, yanayowakilisha sura za saba hadi tisa, yalifunguliwa mihuri. Mwaka 1989 maono ya Danieli ya Mto Hidekeli, yanayowakilisha sura za kumi hadi kumi na mbili, yalifunguliwa mihuri. Mwaka 2023 historia iliyofichwa ya aya ya arobaini ya Danieli sura ya kumi na moja ilifunguliwa mihuri.

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.

Historia ya aya ya arobaini inawakilisha kipindi cha kuanzia 1798 hadi sheria ya Jumapili ya aya ya arobaini na moja, ambacho ni historia ya Marekani, ambayo pia ni mnyama wa nchi wa Ufunuo kumi na tatu, nabii wa uongo wa Ufunuo kumi na sita, na ufalme wa sita katika unabii wa Biblia. Historia hiyo hiyo inayowakilishwa katika aya ya arobaini ya Danieli kumi na moja pia inawakilishwa katika aya moja katika kitabu cha Ufunuo.

> 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.

> Nami nikaona mnyama mwingine akipanda kutoka katika nchi; naye alikuwa na pembe mbili kama za mwanakondoo, 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.

Aya hii, kama ilivyo katika aya ya arobaini, ni historia inayaanza na Sheria za Wageni na Uchochezi za 1798 na kuishia katika sheria ya Jumapili wakati taifa linaposema kama joka, historia inayaanza wakati Roma ya kipapa inaondolewa kwenye kiti cha enzi na kuishia wakati Roma ya kipapa inarejeshwa kwenye kiti cha enzi. Historia inayowakilishwa na Ufunuo 13:11 pamoja na Danieli 11:40 inaanza kwa kuondolewa kwa ufalme wa tano wa unabii wa Biblia na kuishia kwa kuondolewa kwa ufalme wa sita wa unabii wa Biblia.

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 kuanzia 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.

> Tena itakuwa katika siku hiyo, kwamba Tiro atasahaulika miaka sabini, sawasawa na siku za mfalme mmoja; baada ya mwisho wa miaka sabini Tiro ataimba kama kahaba. Twaa kinubi, uzunguke mjini, wewe kahaba uliyekuwa umesahauliwa; piga kwa utamu, imba nyimbo nyingi, ili upate kukumbukwa. Tena itakuwa baada ya mwisho wa miaka sabini, kwamba Bwana atamwangalia Tiro, naye atarudia ujira wake, naye atafanya uasherati na falme zote za ulimwengu juu ya uso wa nchi. 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.

Historia ya 1798 hadi sheria ya Jumapili pia ni historia ya wakati ambapo kahaba wa Tiro anasahauliwa, kama ilivyorekodiwa katika Isaya sura ya ishirini na tatu, ambayo inaeleza kipindi hicho kama "miaka sabini" na kama "siku za mfalme mmoja." Kuanzia Nebukadneza hadi Belshaza, ufalme wa kwanza katika unabii wa Biblia ulitawala, hivyo ukiwa kielelezo cha ufalme wa sita katika unabii wa Biblia, ambao ulianza kama mwanakondoo lakini ukaishia kunena kama joka. Nebukadneza anawakilisha mfuasi wa mwanakondoo na Belshaza mfuasi wa joka.

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 kuanzia 1798 hadi sheria ya Jumapili pia ni historia ya malaika watatu wa Ufunuo sura ya kumi na nne, inayoanza na matengenezo ya wafuasi wa Miller na kuishia na matengenezo ya wale mia moja arobaini na nne elfu. Ujumbe wa malaika watatu ni ujumbe wa saa ya hukumu. Wafuasi wa Miller walitangaza matukio yaliyohusiana na kufunguliwa kwa hukumu, na wale mia moja arobaini na nne elfu hutangaza matukio yanayohusiana na kufungwa kwa mlango 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.

Matukio yanayohusishwa na mwisho wa muda wa rehema yameonyeshwa katika mistari ya ndani na ya nje ya unabii, na matukio hayo hutokea kimsingi katika historia inayowakilishwa na aya ya arobaini ya Danieli kumi na moja. Matukio ya aya ya arobaini hufikia kikomo kwenye sheria ya Jumapili nchini Marekani, kwa hiyo matukio ya kukusanywa kwa mwisho kwa watoto wengine wa Mungu ambao bado wamo Babeli hayaonyeshwi katika aya ya arobaini; hata hivyo, krisi ambayo wakati huo inaukabili ulimwengu imetamatika tu nchini Marekani. Matukio hayo yanawakilisha hukumu juu ya Marekani na utakaso wa kanisa la Mungu kabla ya kanisa kuinuliwa kama bendera.

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.

Matukio ya ndani yanayohusiana na mwisho wa kipindi cha rehema yanabainisha kazi ya Kristo kama Kuhani Mkuu katika kukamilisha siri ya Mungu miongoni mwa watu Wake wa siku za mwisho. Matukio ya nje yanabainisha jukumu la Marekani katika kurejeshea Upapa mamlaka. Historia yote ya Marekani kama ufalme wa sita katika unabii wa Biblia, na historia yote ya Laodikia, hutokea wakati wa historia inayowakilishwa na aya ya arobaini.

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.

Mistari ya ndani na ya nje katika aya ya arobaini yanawakilishwa na pembe mbili za mnyama atokaye katika nchi. Pembe ya Mfumo wa Jamhuri ni mstari wa nje na pembe ya Uprotestanti ni mstari wa ndani. Mistari yote miwili yapo katika historia ya ufalme wa sita, na mwishoni mwa historia ya ufalme wa sita hukumu ya Mungu inaleta juu ya pembe zote mbili, pembe ya Uprotestanti na pembe ya Mfumo wa Jamhuri. Ujumbe unaotambua matukio yanayohusiana na mwisho wa wakati wa rehema ndio ujumbe unaotambua matukio yanayoletwa juu ya Marekani inapojaza kikombe chake cha wakati wa rehema. Ujumbe unaotambua matukio yanayohusiana na mwisho wa wakati wa rehema pia ndio ujumbe unaotambua matukio yanayoletwa juu ya Uadventista wa Sabato inapojaza kikombe chake cha wakati wa rehema.

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.

Ndani ya historia ya aya ya arobaini kuna nyakati tatu ambazo kitabu cha Danieli kinafunuliwa, na kila moja ya mara hizo tatu huzalisha mstari wa ndani na wa nje unaowasilisha matukio yanayohusiana na kufungwa kwa mlango wa rehema. Kila moja ya alama tatu za njia hutanguliwa na kutawanyika kwa nyakati saba. Kwa hiyo aya ya arobaini inawakilisha historia kuanzia 1798 hadi sheria ya Jumapili, na alama za kinabii ndani ya historia hiyo ni “matukio yanayohusiana na kufungwa kwa mlango wa rehema.” Ndani ya historia ya aya ya arobaini, mstari wa ndani unawakilisha mabadiliko kutoka Filadelfia hadi Laodikia mwanzoni, na mabadiliko kutoka Laodikia hadi Filadelfia mwishoni. Mwanzo uliwakilisha harakati ya urekebisho kama ilivyoonyeshwa na mfano wa mabikira kumi, ambao uliashiria harakati ya urekebisho mwishoni iliyotimiza pia mfano huo kwa maana halisi kabisa.

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.

Harakati ya Millerite ya Filadelfia ilianza kwa utimilifu wa "nyakati saba" za Mambo ya Walawi ishirini na sita mwaka 1798, na kisha utimilifu mwingine wa "nyakati saba" tarehe 22 Oktoba, 1844. Kufikia angalau mwaka 1856, James White na Dada White wote walitambua harakati hiyo kuwa katika hali ya Laodikia. Katika mwaka huohuo nuru mpya juu ya "nyakati saba" iliwasilishwa katika chapisho rasmi la kanisa ambalo halikuwahi kukamilishwa. "Nyakati saba" zilitimizwa mwaka 1798, na baadaye William Miller aligundua "mwanzo wa mnyororo wa ukweli" kama alivyokiita Dada White, na mwanzo wa mnyororo wa ukweli ulikuwa "nyakati saba." Mwaka 1798 ulikuwa utimilifu wa "nyakati saba"; baada ya hapo Miller akafanya ugunduzi wake wa msingi wa "nyakati saba" wakati kitabu cha Danieli kikifunguliwa. Baada ya hapo, tarehe 22 Oktoba, 1844 inaashiria utimilifu mwingine wa "nyakati saba", ambao kisha ulifuatwa na mpito wa harakati hiyo kutoka Filadelfia hadi Laodikia katika mwaka huohuo ambapo nuru mpya juu ya "nyakati saba" iliachwa bila kukamilishwa. Mwaka 1863, kile kilichokuwa harakati ya Millerite ya Filadelfia hadi 1856 ilipojigeuza kuwa harakati ya Millerite ya Laodikia, kiligeuka kuwa kanisa lililosajiliwa kisheria, kwa kiasi kikubwa kutokana na hoja na shinikizo za Vita vya wenyewe kwa wenyewe na kwa kulinda vijana wa kanisa. Harakati hiyo ilimalizika mwaka 1863 ilipokuwa kanisa. Miaka saba kabla, mwaka 1856, Laodikia iliweka kando ujumbe wa nuru mpya juu ya mada ileile ambayo ndiyo ilikuwa ugunduzi wa kwanza wa kinabii wa 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.”

Harakati ya Millerite na nuru iitwayo “mwanzo wa mnyororo wa ukweli,” nuru ya “nyakati saba,” ilifunuliwa kwa uongozi wa harakati ya Laodikia ambao hatua kwa hatua waliweka kando hamu ya kudumisha “nyakati saba,” na mwishoni mwa miaka saba (“nyakati saba”) mwaka 1863, kulitolewa chati mpya na ujumbe wa kinabii bila marejeo yoyote kwa “nyakati saba.”

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.

Mnamo 1863, hitimisho la unabii wa miaka sitini na tano wa Isaya lilifikia kikomo pale pale lilipoanzia, yaani kwa vita vya wenyewe kwa wenyewe kati ya kaskazini na kusini. Suala la utumwa mnamo 1863 lilikuwa limefananishwa na utekwa wa falme zote mbili, ya kaskazini na ya kusini, katika utimilifu wa “nyakati saba”, na utumwa ambao Waisraeli walichukuliwa ndani yake uliwakilisha vyema masuala ya utumwa mwishoni. Mwaka 1863 unawakilisha mwisho wa muundo wa kinabii uliotegemea unabii wa miaka sitini na tano wa Isaya.

> 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.

> Hivi ndivyo asemavyo Bwana Mungu, haitasimama, wala haitatukia. Maana kichwa cha Shamu ni Dameski, na kichwa cha Dameski ni Resini; na baada ya miaka sitini na mitano Efraimu atavunjika, asiwe taifa. Na kichwa cha Efraimu ni Samaria, na kichwa cha Samaria ni mwana wa Remalia. Kama hamtaamini, hakika hamtathibitika. Isaya 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.

Ikiwa imeeleweka ipasavyo, unabii huu unaoanza mwaka 742 KK unatambua alama tatu za njia ndani ya kipindi cha miaka sitini na tano. Mbili kati ya alama hizo za njia zinabainisha sehemu za kuanzia za miaka elfu mbili mia tano na ishirini ya utekwa na utumwa kwa falme zote mbili za Israeli, ya kaskazini na ya kusini. Mwaka 742 KK falme za kaskazini na kusini zilihusika katika vita vya wenyewe kwa wenyewe, na makabila kumi ya kaskazini yalikuwa yameunda muungano na Siria ili kuvamia ufalme wa kusini wa Yuda. Miaka kumi na tisa baadaye, mwaka 723 KK, makabila kumi ya kaskazini yalichukuliwa utumwani na Waashuru. Miaka arobaini na sita baadaye, mwaka 677 KK, Waashuru walimteka Manase na kumpeleka Babeli. Miaka elfu mbili mia tano na ishirini baada ya 723 KK inafikia mwaka 1798, wakati wa mwisho na mwanzo wa aya ya arobaini. Miaka arobaini na sita baadaye, “mara saba” dhidi ya ufalme wa kusini uliokuwa umeanza mwaka 677 KK ulimalizika mwaka 1844. Miaka kumi na tisa baadaye, mwaka 1863, sifa za kinabii za 742 KK zinatimia kwa kila herufi. Vita vya wenyewe kwa wenyewe kati ya falme za kaskazini na kusini vinaendelea mwaka 742 KK na mwaka 1863. Mwaka 742 KK unabii uliotolewa na Isaya kwa mfalme mwovu Ahazi ulihusu utumwa uliokuwa ukikaribia kuwakumba falme zote mbili, ya kaskazini na ya kusini, na mwaka 1863, katikati kabisa ya Vita vya wenyewe kwa wenyewe, Rais Lincoln alitangaza Tamko la Ukombozi na kuanzisha mchakato wa kumaliza utumwa. Onyo alilopewa mfalme mwovu Ahazi mwaka 742 KK lilipewa katika nchi tukufu halisi likiwa kielelezo cha ujumbe uliotolewa na Lincoln katika nchi tukufu ya kiroho.

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.”

Miaka saba baada ya kuchapishwa kwa ujumbe wa “mara saba” wa Hiram Edson mwaka 1856, Uadventista ulitoa chati ya 1863 iliyoondoa mafundisho ya Wamileraiti ya mara saba, hivyo ikiweka mashakani vifungu vingi ambavyo Ellen White anafundisha kwamba tunapaswa kurudia ujumbe wa Wamileraiti, na pia kwamba tunapaswa kuutetea ujumbe huo dhidi ya mashambulizi. Mwaka huohuo wakawa kanisa lililosajiliwa kisheria. Kuna mengi zaidi yanayoweza kuandikwa kuhusu 1863 na athari zake za kinabii, lakini ninachobainisha hapa ni kwamba kuna mashahidi kadhaa, wa ndani na wa nje, wanaotambua uasi wa 1863, iwe ni uasi wa nje uliohusisha majimbo ya kusini, au uasi wa ndani wa kukataa ukweli wa msingi wa kwanza. 1863 ni mojawapo ya matukio ndani ya historia ya aya ya arobaini yanayowakilisha alama ya njia inayounda “matukio yanayohusiana na kufungwa kwa muda wa rehema.”

1863 aligns with the beginning of forty years in the wilderness for ancient literal Israel. At the end of the forty years Joshua led ancient Israel into the Promised Land and they brought down Jericho and pronounced a curse upon any who would rebuild Jericho. In 1863 the leadership of Laodicean Adventism rebuilt Jericho. 1863 is represented in the beginning and ending of the forty years in the wilderness. 1863 is a prophetic waymark that ties together history of the external and internal lines of verse forty’s history. There is the seventh church, “a church judged” as the word “Laodicea” means, entering into a period represented by an entire generation dying in the wilderness. At the same point, the first Republican president is being the work of freeing the slaves, thus typifying the last Republican Presidents who will implement martial law in a period of crisis leading to what inspiration calls “national ruin.”

Mwaka 1863 unalingana na mwanzo wa miaka arobaini jangwani kwa Waisraeli wa kale wa kimwili. Mwisho wa miaka hiyo arobaini, Yoshua aliwaongoza Waisraeli wa kale kuingia Nchi ya Ahadi, wakaangusha Yeriko na wakatamka laana kwa yeyote atakayeijenga upya Yeriko. Mwaka 1863 uongozi wa Uadventista wa Laodikia uliijenga upya Yeriko. Mwaka 1863 unawakilishwa katika mwanzo na mwisho wa miaka arobaini jangwani. Mwaka 1863 ni alama ya njia ya kinabii inayounganisha pamoja historia ya mistari ya nje na ya ndani ya aya ya arobaini. Kuna kanisa la saba, "kanisa lililohukumiwa" kama neno "Laodikia" linavyomaanisha, linaloingia katika kipindi kinachowakilishwa na kizazi kizima kinachokufa jangwani. Wakati huohuo, rais wa kwanza wa Chama cha Republican anatekeleza kazi ya kuwaweka huru watumwa, hivyo akitoa kielelezo cha Marais wa mwisho wa Chama cha Republican ambao wataweka sheria ya kijeshi katika kipindi cha mgogoro kinachopelekea kile ambacho uvuvio unakiita "uharibifu wa taifa."

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.”

Katika alama za njia za mwanzo, alama za njia za mwisho zimewakilishwa, na matukio yanayohusiana na mwisho wa hukumu yalionyeshwa kwa mfano katika matukio yanayohusiana na mwanzo wa hukumu. Uasi uliotokea Kadeshi kwa kukataa ujumbe wa Yoshua na Kalebu mwanzoni mwa miaka arobaini ulikuwa kielelezo cha uasi wa Musa alipougonga Mwamba huko Kadeshi mwishoni mwa miaka arobaini. Mwaka 1863 unatambulisha sheria ya Jumapili ambako Laodikia inatapikwa kutoka katika kinywa cha Bwana, na ambako wazee ishirini na watano huko Yerusalemu wanasujudia jua katika Ezekieli sura ya nane, na ambako Shilo inarudiwa juu ya wale wanaotumainia maneno ya uongo, "sisi ni hekalu la Bwana."

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

Tutaendelea na utafiti huu wa Panium katika makala inayofuata.

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