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# Panium - Number Twelve

Panium - Inani Leshumi Elinambini

Daniel 11:40 and the Three Unsealings of Prophecy

UDaniyeli 11:40 nokuVulwa okuThathu kweSiprofeto

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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.

Ivesi yamashumi amane kuDaniyeli ishumi elinanye yenye yezona vesi zinzulu eBhayibhileni. Imele ukutyhilwa kwencwadi kaDaniyeli ngowe-1798, ngo-1989 nango-2023. Ezo zihlandlo zintathu apho incwadi yatyhilwayo ziphawula isiphelo sokuchithachithwa “kwamaxesha asixhenxe.” Unyaka ka-1798 waphawula isiphelo seminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini yokuchithachithwa eyaqala ngo-723 BC xa iAsiriya yathimba yaza yathabatha izizwe ezilishumi zasemantla yazisa ekuthinjweni. Unyaka ka-1989 waphawula isiphelo seminyaka eli-126 ukususela kwimvukelo ka-1863, xa iBandla lamaSeventh-day Adventist ngokusemthethweni layibeka ecaleni into ethiwa “amaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu. Unyaka ka-2023 waphawula isiphelo seentsuku ezintathu ezinesiqingatha zamaNgqina amabini kaSityhilelo ishumi elinanye ukuba efile esitalatweni. Ekupheleni kweminyaka eyi-2,520, (iminyaka eli-126 neentsuku ezi-3½—zonke ziyimifuziselo “yamaxesha asixhenxe”) incwadi kaDaniyeli yatyhilwa.

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:

USisi White usazisa ukuba ngowe-1798 kwakuyimfuneko ukuba abantu bavezwe kwiziganeko ezinxulumene nokuvalwa kwexesha lobabalo. Xa ebhala le nyaniso, uchonga iimbali ezifanayo, kuba ukwamela kwakhe umyalezo wemihla yokugqibela kukwangokunjalo njengoko ziziganeko ezinxulumene nokuvalwa kwexesha lobabalo. Ethetha ngembali yamaMillerite, ubhala athi:

> “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.

> “Kwakuyimfuneko ukuba abantu bavuswe baqonde ingozi yabo; ukuze baphakanyiselwe ekulungiseleleni iziganeko ezinzulu ezinxulumene nokuvalwa kwexesha lovavanyo.” The Great Controversy, 310.

Speaking of the last days she records:

Ethetha ngemihla yokugqibela, 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.

> “Phambi kokubethelelwa kwaKhe emnqamlezweni uMsindisi wabachazela abafundi baKhe ukuba wayeza kubulawa aze avuke engcwabeni kwakhona, kwaye iingelosi zazikho ukuze zibhinqelele amazwi aKhe ezingqondweni nasezintliziyweni zabo. Kodwa abafundi babekhangele ukuhlangulwa kwexeshana edyokhweni yamaRoma, kwaye babengenako ukunyamezela ingcinga yokuba lowo kuwo onke amathemba abo ayegxile kuye wayeya kuva ukufa okulihlazo. Amazwi ababefuna ukuwakhumbula agxothwa ezingqondweni zabo; kwathi xa ixesha lokulingwa lafika, labafumana bengalungiselelwanga. Ukufa kukaYesu kwawatshabalalisa ngokupheleleyo amathemba abo ngokungathi wayengazange abalumkise kwangaphambili. Ngokunjalo naseziprofetweni ikamva livulwa phambi kwethu ngokucacileyo kanye njengoko lavulwa phambi kwabafundi ngamazwi kaKristu. Iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo nomsebenzi wokulungiselela ixesha lembandezelo, zibonakaliswe ngokucacileyo. Kodwa izihlwele ezininzi azinakuqonda ngakumbi ezi nyaniso zibalulekileyo kunokuba zazingazange zityhilwe. USathana ulindile ukuze axhwile lonke uluvo olunokubenza babe nobulumko obusingisa elusindisweni, kwaye ixesha lembandezelo liya kubafumana bengakulungelanga.” Imbambano Enkulu, 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.”

Umyalezo wamaMillerite watyhilwa ngowama-1798, yaye wanikela “iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo.” Xa ethetha ngemihla yokugqibela, usebenzisa imbali yabafundi ukubonisa inyaniso yokuba “iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo” zezona zenza abantu babe nobulumko obukhokelela elusindisweni, kodwa aziqondwa. Imiyalezo eyatyhilwayo ngowama-1798, 1989, nango-2023 yayiyimiyalezo eyachonga “iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo.”

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.

Ivesi yamashumi amane imele umgca wembali apho incwadi kaDaniyeli ivulwa kathathu. Ngo-1798 umbono kaDaniyeli womlambo iUlai, omele izahluko zesixhenxe ukuya kwesethoba, wavulwa. Ngo-1989 umbono kaDaniyeli womlambo iHiddekel, omele izahluko zeshumi ukuya kweleshumi elinesibini, wavulwa. Ngo-2023 imbali efihlakeleyo yevesi yamashumi amane kaDaniyeli ishumi elinanye yavulwa.

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.

Imbali yendinyana yamashumi amane imele ixesha elisusela ku-1798 kuse kufike umthetho weCawa wendinyana yamashumi amane ananye, eliyimbali yase-United States, ekwangulo nesilo somhlaba seSityhilelo ishumi elinesithathu, umprofeti wobuxoki weSityhilelo ishumi elinesithandathu, nobukumkani besithandathu besiprofeto seBhayibhile. Le mbali inye imelwe kwindinyana yamashumi amane kaDaniyeli ishumi elinanye ikwamelwe nakwindinyana enye encwadini yeSityhilelo.

> 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.

> Ndabona elinye irhamncwa linyuka liphuma emhlabeni; lalinazo iimpondo ezimbini ezifana nezeMvana, lathetha njengonamba. ISityhilelo 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.

Le ndima, njengakwindima yamashumi amane, yimbali eqala ngeMithetho yaBaphambukeli neyoVukelo ka-1798 ize iphele ngomthetho weCawa xa uhlanga luthetha njengengonyama enamaphiko, iyimbali eqala xa iRoma yobupapa isuswa etroneni ize iphele xa iRoma yobupapa ibuyiselwa etroneni. Imbali emelwe kokubini yiSityhilelo 13:11 noDaniyeli 11:40 iqala ngokususwa kobukumkani besihlanu besiprofeto seBhayibhile ize iphele ngokususwa kobukumkani besithandathu besiprofeto seBhayibhile.

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.

Iminyaka “engamashumi asixhenxe” uBhabhiloni awayelawula ngayo njengobukumkani bokuqala besiprofeto seBhayibhile kuse kwesesibini ubukumkani besiprofeto seBhayibhile imela imbali yevesi yamashumi amane ukusuka ku-1798 kuse kumthetho weCawa.

> 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.

> Kuya kuthi ngaloo mini iTire ilityalwe iminyaka engamashumi asixhenxe, ngokwemihla yokumkani omnye; emveni kokuphela kweminyaka engamashumi asixhenxe iTire iya kuvuma njengonongogo. Thabatha uhadi, ujikeleze umzi, wena nongogo ubulityalwe; dlala kamnandi, vuma iingoma ezininzi, ukuze ukhunjulwe. Kuya kuthi emveni kokuphela kweminyaka engamashumi asixhenxe, uYehova ayivelele iTire, ibuyele emvuzweni wayo, yenze umbulo nezikumkani zonke zehlabathi phezu kobuso bomhlaba. 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.

Imbali ka-1798 kude kuse emthethweni weCawa ikwayimbali yexesha apho ihenyukazi laseTire lilityalwa, njengoko kubhaliwe kuIsaya amashumi amabini anesithathu, elichaza elo xesha ngokuthi “iminyaka engamashumi asixhenxe” nangokuthi “iimini zokumkani omnye.” Ukususela kuNebhukadenetsare kuse kuBheleshatsare ubukumkani bokuqala besiprofeto seBhayibhile balawula, ngaloo ndlela bumelela kwangaphambili ubukumkani besithandathu besiprofeto seBhayibhile, obaqala njengemvana kodwa buphele buthetha njengenamba. UNebhukadenetsare umele umlandeli wemvana, kwaye uBheleshatsare umele umlandeli wenamba.

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.

Imbali ukususela ngowe-1798 kuse kuthi ga emthethweni weCawa ikwayimbali yeengelosi ezintathu zeSityhilelo seshumi elinesine, iqala ngoguquko lwamaMillerite ize iphele ngoguquko lwamakhulu alikhulu anamashumi amane anesine amawaka. Isigidimi seengelosi ezintathu sisigidimi seyure yomgwebo. AmaMillerite avakalisa iziganeko ezinxulumene nokuvulwa komgwebo, yaye amakhulu alikhulu anamashumi amane anesine amawaka avakalisa iziganeko ezinxulumene nokuvalwa kwexesha lenceba.

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.

Iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo zibonakaliswa kwimigca yangaphakathi neyangaphandle yesiprofeto, yaye ezo ziganeko zenzeka ngokuyintloko kwimbali emelwe yivesi yamashumi amane kaDaniyeli ishumi elinanye. Iziganeko zevesi yamashumi amane ziphela kumthetho weCawa ngeCawe eUnited States, ngoko ke iziganeko zokuqokelelwa kokugqibela kwabanye abantwana bakaThixo abaseseBhabhiloni azimelwanga kwivesi yamashumi amane; sekunjalo, intlekele ethi ngoko ijongane nehlabathi isandul’ ukugqitywa eUnited States. Ezo ziganeko zimele umgwebo phezu kweUnited States nokuhlanjululwa kwebandla likaThixo ngaphambi kokuba ibandla liphakanyiswe njengomqondiso.

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.

Iziganeko zangaphakathi ezinxulumene nokuvalwa kwexesha lovavanyo zibonakalisa umsebenzi kaKristu njengoMbingeleli oMkhulu ekugqibezeleni imfihlelo kaThixo phakathi kwabantu baKhe bemihla yokugqibela. Iziganeko zangaphandle zibonakalisa indima ye-United States ekubuyiseleni amandla kupopu. Yonke imbali ye-United States njengobukumkani besithandathu besiprofeto seBhayibhile, yonke imbali yaseLawodike, yenzeka ngexesha lembali emelwe yindinyana yamashumi amane.

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.

Imigca yangaphakathi neyangaphandle engaphakathi kwivesi yamashumi amane imelwe ziimpondo ezimbini zerhamncwa lomhlaba. Uphondo lweRiphabhlikhanizim ngumgca wangaphandle, yaye uphondo lobuProtestanti ngumgca wangaphakathi. Yomibini le migca ikhona ngaphakathi kwimbali yobukumkani besithandathu, yaye ekupheleni kwembali yobukumkani besithandathu umgwebo kaThixo uziswa phezu kweempondo zombini, ezobuProtestanti nezeRiphabhlikhanizim. Umyalezo ochaza iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo ngulo myalezo uchaza iziganeko eziziswa phezu kwe-United States njengoko izalisa indebe yexesha layo lovavanyo. Umyalezo ochaza iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo ukwangulo myalezo ochaza iziganeko eziziswa phezu kobu-Adventism boSuku lweSixhenxe njengoko buzalisa indebe yexesha labo lovavanyo.

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.

Ngaphakathi kwimbali yendima yamashumi amane kukho amaxesha amathathu apho incwadi kaDaniyeli ityhilwa khona, yaye ngalinye kula maxesha mathathu livelisa umgca wangaphakathi nowangaphandle obonisa iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo. Ngaphambi kwelinye nelinye kula manqaku mathathu esiprofeto kubakho ukusasazwa kwamaxesha asixhenxe. Ngoko ke, indima yamashumi amane imele imbali esusela ku-1798 ukuya kutsho kumthetho weCawa, yaye amanqaku esiprofeto angaphakathi kuloo mbali “ziiziganeko ezinxulumene nokuvalwa kwexesha lovavanyo.” Ngaphakathi kwimbali yendima yamashumi amane umgca wangaphakathi umele utshintsho olusuka eFiladelfiya luye eLawodike ekuqaleni, kwanotshintsho olusuka eLawodike luye eFiladelfiya ekupheleni. Ukuqala kwakumela intshukumo yohlaziyo njengoko kuboniswa ngumzekeliso weentombi ezilishumi, nowawufanekisa intshukumo yohlaziyo ekupheleni eyazalisekisa kananjalo loo mzekeliso ngokungqinelana nawo kanye ngoonobumba bawo.

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.

Intshukumo yamaMillerite yaseFiladelfiya yaqala ngokuzalisekiswa kwe-“zihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu ngowe-1798, yaza yalandelwa kukunye ukuzalisekiswa kwe-“zihlandlo ezisixhenxe” ngo-Oktobha 22, 1844. Ubuncinane ngowe-1856 bobabini uJames White noDade White bayichaza intshukumo njengese meko yaseLawodike. Kwangaloo nyaka kwavezwa ukukhanya okutsha ngazo “izihlandlo ezisixhenxe” kwimpapasho esemthethweni yebandla engazange igqitywe. “Izihlandlo ezisixhenxe” zazaliseka ngowe-1798, yaye emva koko uWilliam Miller wafumanisa “ukuqalisa komxokelelwane wenyaniso,” njengoko uDade White wakubiza, yaye ukuqala komxokelelwane wenyaniso yayikukuthi “zihlandlo ezisixhenxe.” U-1798 wayeluzaliseko lwe-“zihlandlo ezisixhenxe”; emva koko uMiller wenza ukufumanisa kwakhe okusisiseko kwe-“zihlandlo ezisixhenxe” njengoko incwadi kaDaniyeli ityhilwa. Emva koko u-Oktobha 22, 1844 uphawula olunye ukuzalisekiswa kwe-“zihlandlo ezisixhenxe,” nto leyo ethi yona ilandelwe kukutshintsha ngaphakathi kwentshukumo ukusuka eFiladelfiya ukuya eLawodike kwangaloo nyaka apho ukukhanya okutsha nge-“zihlandlo ezisixhenxe” kwashiywa kungagqitywanga. Ngowe-1863 into eyayiyintshukumo yamaMillerite yaseFiladelfiya de kwangowe-1856, xa yatshintshela ekubeni yintshukumo yamaMillerite yaseLawodike, yaba libandla elibhaliswe ngokusemthethweni, ubukhulu becala phantsi kweemeko neengcinezelo zeMfazwe yamakhaya kwanangenxa yokukhusela ulutsha lwebandla. Intshukumo yaphela ngowe-1863 xa yaba libandla. Iminyaka esixhenxe ngaphambi koko, ngowe-1856, iLawodike yabekela bucala umyalezo wokukhanya okutsha kanye ngalo mbandela owawulufumaniso lokuqala lwesiprofeto lukaWilliam 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.”

Intshukumo yamaMillerite nokukhanya okubizwa ngokuba “kukuqalwa komxokelelwane wenyaniso,” ukukhanya “kwamaxesha asixhenxe,” kwatyhilwa kubunkokeli bentshukumo yaseLawodike, abathi ngokuthe ngcembe babeka bucala umnqweno wokuxhasa “amaxesha asixhenxe,” yaye ekupheleni kweminyaka esixhenxe (“amaxesha asixhenxe”) ngowe-1863, kwaveliswa itshathi entsha nesigidimi esitsha sesiprofeto ngaphandle kwalo naluphi na uthelekiso “namaxesha asixhenxe.”

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.

Ngowe-1863 isiphelo sesiprofeto sikaIsaya seminyaka engamashumi amathandathu anesihlanu safikelela kanye apho saqala khona, ngemfazwe yamakhaya phakathi komntla nomzantsi. Umba wobukhoboka ngowe-1863 wawufaniswe ngokuthinjwa nokususwa kobukumkani basemntla nobasemzantsi bobabini ekuzalisekisweni kwee-“seven times,” yaye ubukhoboka awasiwa kubo uSirayeli babumelwa ngokufanelekileyo yimiba yobukhoboka ekupheleni. U-1863 umele isiphelo solwakhiwo lwesiprofeto esisekelwe kwisiprofeto sikaIsaya seminyaka engamashumi amathandathu anesihlanu.

> 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.

> Utsho uYehova uThixo ukuthi, Akuyi kuma, akuyi kwenzeka. Kuba intloko yeSiriya yiDamasko, nentloko yeDamasko nguRezini; yaye kungaphelanga minyaka imashumi mathandathu anesihlanu uEfrayim uya kwaphulwa, angabi santu. Nentloko kaEfrayim yiSamariya, nentloko yeSamariya ngunyana kaRemaliya. Ukuba aniyi kukholwa, inene aniyi kuzinza. 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.

Xa iqondwa ngokuchanekileyo le siprofeto, siqala ngowe-742 BC, sichaza imiqondiso emithathu ngaphakathi kwisithuba seminyaka engamashumi amathandathu anesihlanu. Emibini yale miqondiso ichaza iindawo zokuqala zeminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini yokuthinjwa nobukhoboka kuzo zombini izikumkani ezisemantla nezisezantsi zakwaSirayeli. Ngowe-742 BC izikumkani ezisemantla nezisezantsi zazibandakanyeke kwimfazwe yamakhaya, yaye izizwe ezilishumi ezisemantla zazenze umnqophiso neSiriya ukuze zihlasele ubukumkani obusemazantsi bakwaYuda. Kwiminyaka elishumi elinesithoba kamva, ngowe-723 BC, izizwe ezilishumi ezisemantla zathatyathwa zasiwa ebukhobokeni ngama-Asiriya. Kwiminyaka engamashumi amane anesithandathu kamva, ngowe-677 BC, ama-Asiriya ambamba uManase aza amsa eBhabhiloni. Iminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini emva kowe-723 BC ifika ku-1798, ixesha lesiphelo nesiqalo sevesi yamashumi amane. Kwiminyaka engamashumi amane anesithandathu kamva, “amaxesha asixhenxe” achasene nobukumkani obusemazantsi awaqala ngowe-677 BC afikelela esiphelweni ngowe-1844. Kwiminyaka elishumi elinesithoba kamva, ngowe-1863, iimpawu zesiprofeto zowe-742 BC zimelwe ngokungathi ngoonobumba bazo kanye. Imfazwe yamakhaya phakathi kwezikumkani ezisemantla nezisezantsi iyaqhubeka ngowe-742 BC nangowe-1863. Ngowe-742 BC uqikelelo olwanikwa nguIsaya kuKumkani okhohlakeleyo uAhazi lwalungokuthinjwa okwakusondela kuzo zombini izikumkani ezisemantla nezisezantsi, yaye ngowe-1863, kanye embindini weMfazwe Yamakhaya, uMongameli Lincoln wabhengeza i-Emancipation Proclamation, eqalisa inkqubo yokuphelisa ubukhoboka. Isilumkiso esanikelwa kuKumkani okhohlakeleyo uAhazi ngowe-742 BC sanikelwa kwilizwe lozuko elingokoqobo, elifanekisela umyalezo owanikelwa nguLincoln kwilizwe lozuko lasemoyeni.

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.”

Kwiminyaka esixhenxe emva kokuba imiyalezo “yamaxesha asixhenxe” kaHiram Edson ipapashiwe ngowe-1856, ubu-Adventism bavelisa itshathi yowe-1863 eyasusa imfundiso yamaMillerite yamaxesha asixhenxe, ngaloo ndlela kubekwa emngciphekweni imibuzo izihlwele zeendinyana apho uEllen White afundisa khona ukuba sifanele ukuphinda imiyalezo yamaMillerite, kwanokuba sifanele ukukhusela xa loo miyalezo ihlaselwa. Kwangalo nyaka baba yibandla elibhaliswe ngokusemthethweni. Kukho okungakumbi okunokubhalwa ngowe-1863 neentsingiselo zayo zesiprofeto, kodwa into endiyiphawulayo apha kukuba kukho amangqina aliqela, angaphakathi nangaphandle, achonga imvukelo yowe-1863, nokuba yile mvukelo yangaphandle yamazwe asemazantsi, okanye yimvukelo yangaphakathi yokwaliwa kwenyaniso yokuqala esisiseko. U-1863 sesinye seziganeko ezingaphakathi kwimbali yevesi yamashumi amane esimele uphawu lwendlela olwakha “iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo.”

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.”

U-1863 uhambelana nokuqala kweminyaka engamashumi amane entlango kwaSirayeli wamandulo, ongokoqobo. Ekupheleni kwaloo minyaka ingamashumi amane uYoshuwa wakhokela uSirayeli wamandulo wangena eLizweni leSithembiso, baza bayiwisa iYeriko baza babhengeza isiqalekiso phezu kwakhe nabani na oya kuyakha kwakhona iYeriko. Ngo-1863 ubunkokeli bobu-Adventist baseLawodikea bayakha kwakhona iYeriko. U-1863 umelwe kokubini ekuqaleni nasekupheleni kweminyaka engamashumi amane entlango. U-1863 uluphawu lwendlela lwesiprofeto oludibanisa kunye imbali yemigca yangaphandle neyangaphakathi yembali yevesi yamashumi amane. Kukho ibandla lesixhenxe, “ibandla eligwetyiweyo,” njengoko igama elithi “Lawodikea” lithetha njalo, lingena kwixesha elimelwe sisizukulwana siphela esifela entlango. Kwangelo xesha linye, umongameli wokuqala weRiphabhlikhi uqalisa umsebenzi wokukhulula amakhoboka, ngaloo ndlela efuzisela ooMongameli bokugqibela beRiphabhlikhi abaya kuphumeza umthetho wemfazwe ngexesha lentlekele elikhokelela koko okuphefumlelweyo kukubiza ngokuba “yintshabalalo yesizwe.”

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.”

Kwiimpawu zendlela zesiqalo, iimpawu zendlela zesiphelo zimelwe, yaye iziganeko ezinxulumene nokuvalwa komgwebo zafuziselwa kwiziganeko ezinxulumene nokuvulwa komgwebo. Uvukelo lwaseKadesh ekwaleni umyalezo kaYoshuwa noKalebhe ekuqaleni kweminyaka engamashumi amane lwafuzisela uvukelo lukaMoses ekubetheni iLitye eKadesh ekupheleni kweminyaka engamashumi amane. U-1863 uchaza umthetho weCawa apho iLaodike iya kugabha iphume emlonyeni weNkosi, nalapho amadoda amadala angamashumi amabini anesihlanu aseYerusalem equbuda elangeni kuHezekile isahluko sesibhozo, nalapho iShilo iphinda yehlelwa phezu kwabo bathembela kumazwi obuxoki athi, “itempile yeNkosi singayo thina.”

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

Siya kuqhuba esi sifundo sePanium kwinqaku elilandelayo.

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