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# Panium - Number Twelve

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Daniel 11:40 and the Three Unsealings of Prophecy

Dáníẹ́lì 11:40 àti Àwọn Ṣíṣi Mẹ́ta ti Àsọtẹ́lẹ̀ náà

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Jeff Pippenger

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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.

Ẹsẹ̀ ogójì nínú Dáníẹ́lì mọ́kànlá jẹ́ ọ̀kan lára àwọn ẹsẹ̀ tí ó jinlẹ̀ jùlọ nínú Bíbélì. Ó dúró fún ṣíṣílẹ̀ ìdìmọ́ ìwé Dáníẹ́lì ní ọdún 1798, 1989, àti 2023. Àwọn ìgbà mẹ́ta tí a ṣí ìwé náà sílẹ̀ samisi ìparí ìtúká “ìgbà méje.” Ọdún 1798 samisi ìparí ẹgbẹ̀rún méjì, ọ̀ọ́dún márùn-ún lé ogún ọdún ìtúká tí ó bẹ̀rẹ̀ ní 723 KÍ ṢÁÁJÚ KRISTI nígbà tí Ásíríà kó àwọn ẹ̀yà mẹ́wàá àríwá lọ sí ìgbèkùn. Ọdún 1989 samisi ìparí ọdún 126 láti ìṣọ̀tẹ̀ 1863, nígbà tí Ìjọ Adventist Ọjọ́ Keje fi “ìgbà méje” ti Léfítíkù méjìlélógún sí apá kan ní òfìsì. Ọdún 2023 samisi ìparí ọjọ́ mẹ́ta àti ààbọ̀ ti àwọn ẹlẹ́rìí méjì ti Ìfihàn mọ́kànlá wà ní òkú lójú pópó. Ní ìparí ọdún 2,520 náà, (àwọn ọdún 126 àti ọjọ́ 3½—gbogbo wọn jẹ́ àmi “ìgbà méje”) a ṣí ìwé Dáníẹ́lì sílẹ̀.

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:

Arábìnrin White jẹ́ kí a mọ̀ pé ní ọdún 1798 ó ṣe pàtàkì kí a fi àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ìparí àkókò oore-ọ̀fẹ́ hàn fún àwọn ènìyàn. Nígbà tí ó ń kọ ìṣẹ̀lẹ̀ yìí sílẹ̀, ó ń tọ́ka sí àwọn ìtàn àfíwéra, nítorí pé ó tún ṣe aṣojú iṣẹ́ ìránṣẹ́ ọjọ́ ìkẹyìn gẹ́gẹ́ bí àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ìparí àkókò oore-ọ̀fẹ́. Ní sísọ nípa ìtàn àwọn Millerite, ó kọ sílẹ̀ pé:

> “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.

> “Ó ṣe pàtàkì kí a jí ènìyàn sí ewu wọn; kí a sì ru wọn sókè láti pèsè ara wọn sílẹ̀ fún àwọn ìṣẹ̀lẹ̀ ọ̀wọ̀n tí ó ní í ṣe pẹ̀lú ìparí àkókò àánú.” The Great Controversy, 310.

Speaking of the last days she records:

Ní ti àwọn ọjọ́ ìkẹyìn, ó kọ àkọsílẹ̀ pé:

> “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.

> “Ṣáájú kíkàn án mọ́ àgbélébùú, Olùgbàlà náà ṣàlàyé fún àwọn ọmọ-ẹ̀yìn Rẹ̀ pé a ó pa Òun, àti pé Òun yóò sì jí dìde kúrò nínú ibojì, àwọn áńgẹ́lì sì wà níbẹ̀ láti fi ọ̀rọ̀ Rẹ̀ tẹ̀ sí inú ọkàn àti èrò inú wọn. Ṣùgbọ́n àwọn ọmọ-ẹ̀yìn náà ń retí ìdásílẹ̀ ti ayé kúrò lábẹ́ àjàgà Romu, wọn kò sì lè fara da èrò náà pé Ẹni tí gbogbo ìrètí wọn dá lé lórí yóò jìyà ikú ìtìjú. Ọ̀rọ̀ tí wọ́n nílò láti rántí ni a lé kúrò nínú ọkàn wọn; nígbà tí àkókò ìdánwò sì dé, ó bá wọn láìsí ìmúrasílẹ̀. Ikú Jésù pa gbogbo ìrètí wọn run pátápátá bí ẹni pé kò tíì kìlọ̀ fún wọn ṣáájú. Bákan náà ni nínú àwọn àsọtẹ́lẹ̀, a ṣí ọjọ́ iwájú síwájú wa ní kedere gẹ́gẹ́ bí a ti ṣí i síwájú àwọn ọmọ-ẹ̀yìn náà nípasẹ̀ ọ̀rọ̀ Kristi. Àwọn ìṣẹ̀lẹ̀ tí ó ní í ṣe pẹ̀lú ìparí àkókò àánú àti iṣẹ́ ìmúrasílẹ̀ fún àkókò ìpọnjú ni a fi hàn ní kedere. Ṣùgbọ́n ọ̀pọ̀ ènìyàn kò ní òye sí àwọn òtítọ́ pàtàkì wọ̀nyí ju bí ẹni pé a kò tíì fi wọ́n hàn rárá lọ. Sátánì ń ṣọ́ láti gbà lọ gbogbo ìtẹ̀sí tí yóò mú wọn ní ọgbọ́n sí ìgbàlà, àkókò ìpọnjú náà yóò sì bá wọn láìsí ìmúrasílẹ̀.” 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.”

A ṣí ìránṣẹ́ Millerite sílẹ̀ ní 1798, ó sì fi “àwọn ìṣẹ̀lẹ̀ tí wọ́n ní ìbáṣepọ̀ pẹ̀lú ìparí àkókò àánú” hàn. Nígbà tí ó ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn, ó lo ìtàn àwọn ọmọ-ẹ̀yìn láti ṣàlàyé òtítọ́ náà pé “àwọn ìṣẹ̀lẹ̀ tí wọ́n ní ìbáṣepọ̀ pẹ̀lú ìparí àkókò àánú” ni wọ́n ń mú ènìyàn gbọ́n sí ìgbàlà, ṣùgbọ́n a kò ní ìmọ̀ wọn. Àwọn ìránṣẹ́ tí a ṣí sílẹ̀ ní 1798, 1989 àti 2023 jẹ́ àwọn ìránṣẹ́ tí wọ́n dá “àwọn ìṣẹ̀lẹ̀ tí wọ́n ní ìbáṣepọ̀ pẹ̀lú ìparí àkókò àánú” mọ̀.

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.

Ẹsẹ̀ ogójì dúró fún ìlà ìtàn kan nígbà tí a tú èdìdì ìwé Dáníẹ́lì ní ìgbà mẹ́ta. Ní ọdún 1798, a tú èdìdì ìran Dáníẹ́lì nípa Odò Ulai, tí ó ń ṣojú àwọn orí kẹje títí dé kẹsàn-án. Ní ọdún 1989, a tú èdìdì ìran Dáníẹ́lì nípa Odò Hiddekel, tí ó ń ṣojú orí kẹwàá títí dé kejìlá. Ní ọdún 2023, a tú èdìdì ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì nínú Dáníẹ́lì mọ́kànlá.

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.

Ìtàn ẹsẹ ogójì dúró fún ọdún 1798 títí dé òfin Ọjọ́ Àìkú ti ẹsẹ kọkànlélógójì, èyí tí í ṣe ìtàn Orílẹ̀-Èdè Amẹ́ríkà, tí ó sì tún jẹ́ ẹranko ayé ti Ìfihàn mẹ́tàlá, wòlíì èké ti Ìfihàn mẹ́rìndínlógún, àti ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Ìtàn kan náà tí a ṣàfihàn nínú ẹsẹ ogójì ti Dáníẹ́lì mọ́kànlá ni a tún ṣàfihàn nínú ẹsẹ kan nínú ìwé Ìfihàn.

> 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.

> Mo sì rí ẹranko mìíràn tí ń gòkè wá láti inú ilẹ̀; ó sì ní iwo méjì bí ti ọdọ-agutan, ó sì ń sọ̀rọ̀ bí ejò ńlá. Ìfihàn 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.

Ẹsẹ yìí, gẹ́gẹ́ bí ó ti rí nínú ẹsẹ̀ ogójì, jẹ́ ìtàn tí ó bẹ̀rẹ̀ pẹ̀lú Alien and Sedition Acts ti ọdún 1798, tí ó sì parí pẹ̀lú òfin Ọjọ́ Àìkú nígbà tí orílẹ̀-èdè náà bá sọ̀rọ̀ bí ejò ńlá; ìtàn kan tí ó bẹ̀rẹ̀ nígbà tí a yọ Romu póòpù kúrò lórí ìtẹ́, tí ó sì parí nígbà tí a tún dá Romu póòpù padà sórí ìtẹ́. Ìtàn tí a ṣàpẹẹrẹ rẹ̀ nínú mejeeji Ìfihàn 13:11 àti Dáníẹ́lì 11:40 bẹ̀rẹ̀ pẹ̀lú ìyíyọ ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì, ó sì parí pẹ̀lú ìyíyọ ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì.

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.

“Àádọ́rin” ọdún tí Bábílónì jọba gẹ́gẹ́ bí ìjọba àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì títí dé ìjọba kejì nínú àsọtẹ́lẹ̀ Bíbélì, ń ṣàpẹẹrẹ ìtàn ẹsẹ̀ ogójì láti ọdún 1798 títí dé òfin Ọjọ́ Àìkú.

> 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.

> Yóò sì ṣẹlẹ̀ ní ọjọ́ náà pé a ó gbàgbé Tairi fún ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n, gẹ́gẹ́ bí ọjọ́ ọba kan; lẹ́yìn ìparí ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n ni Tairi yóò kọrin bí aṣéwó. Gbé dùùrù, yí ìlú ká, ìwọ aṣéwó tí a ti gbàgbé; mú orin rẹ dun, kọ orin púpọ̀, kí a lè rántí rẹ. Yóò sì ṣẹlẹ̀ lẹ́yìn ìparí ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n, pé Olúwa yóò bẹ Tairi wò, yóò sì padà sí ẹ̀san rẹ̀, yóò sì bá gbogbo àwọn ìjọba ayé lórí ojú ilẹ̀ ṣe panṣágà. Isaiah 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.

Ìtàn láti ọdún 1798 títí dé òfin Ọjọ́-Àìkú náà pẹ̀lú ni ìtàn àkókò tí a gbàgbé àgbèrè Tírè, gẹ́gẹ́ bí a ti kọ ọ́ sílẹ̀ nínú Isaiah ogún-mẹ́ta, èyí tí ó ṣàfihàn àkókò náà gẹ́gẹ́ bí “àádọ́rin ọdún” àti gẹ́gẹ́ bí “ọjọ́ ọba kan.” Láti ọwọ́ Nebukadnessari títí dé Bẹliṣásári, ìjọba àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì jọba, nípa bẹ́ẹ̀ sì di àpẹẹrẹ ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ẹni tí ó bẹ̀rẹ̀ bí ọdọ-agutan ṣùgbọ́n tí ó parí ní sísọ bí dragoni. Nebukadnessari dúró gẹ́gẹ́ bí aṣojú ọmọlẹ́yìn ọdọ-agutan, Bẹliṣásári sì dúró gẹ́gẹ́ bí aṣojú ọmọlẹ́yìn dragoni.

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.

Ìtàn láti ọdún 1798 títí dé òfin Ọjọ́ Àìkú náà pẹ̀lú ni ìtàn àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá, tí ó bẹ̀rẹ̀ pẹ̀lú àtúnṣe àwọn Millerites, tí ó sì parí pẹ̀lú àtúnṣe àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìnlélógójì. Ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta ni ìránṣẹ́ wákàtí ìdájọ́ náà. Àwọn Millerites kéde àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ṣíṣí ìdájọ́ náà, àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìnlélógójì sì ń kéde àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú píparí àkókò oore-ọ̀fẹ́.

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.

Àwọn ìṣẹ̀lẹ̀ tí wọ́n ní ìbáṣepọ̀ pẹ̀lú ìpẹ̀yà àkókò àánú ni a fi hàn lórí àwọn ìlà inú àti ìta ti àsọtẹ́lẹ̀, àwọn ìṣẹ̀lẹ̀ náà sì ń ṣẹlẹ̀ ní pàtàkì nínú ìtàn tí ẹsẹ̀ ogójì Danieli mọ́kànlá ṣojú fún. Àwọn ìṣẹ̀lẹ̀ ẹsẹ̀ ogójì dopin ní òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà, nítorí náà àwọn ìṣẹ̀lẹ̀ ìkórè ìkẹyìn ti àwọn ọmọ míràn ti Ọlọ́run tí wọ́n ṣì wà ní Bábílónì kò ṣojú nínú ẹsẹ̀ ogójì; síbẹ̀, ìpọnjú tí ó bá ayé nígbà náà dojú kọ ti ṣẹ̀ṣẹ̀ parí ní Orílẹ̀-èdè Amẹ́ríkà. Àwọn ìṣẹ̀lẹ̀ wọ̀nyí ṣojú fún ìdájọ́ lórí Orílẹ̀-èdè Amẹ́ríkà àti ìwẹ̀nùmọ́ ìjọ Ọlọ́run ṣáájú kí a gbé ìjọ náà sókè gẹ́gẹ́ bí àsíá.

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.

Àwọn ìṣẹ̀lẹ̀ inú tí wọ́n ní ìbáṣepọ̀ pẹ̀lú ìpẹ̀yà àkókò ìdánwò náà ń fi iṣẹ́ Kristi hàn gẹ́gẹ́ bí Àlùfáà Àgbà nínú píparí àṣírí Ọlọ́run láàrín àwọn ènìyàn Rẹ̀ ní ọjọ́ ìkẹyìn. Àwọn ìṣẹ̀lẹ̀ òde sì ń fi ipa ti Orílẹ̀-Èdè Amẹ́ríkà hàn nínú mímú agbára padà bọ̀ sí ọ̀dọ̀ pàápà. Gbogbo ìtàn Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, gbogbo ìtàn Laodicea, ń ṣẹlẹ̀ ní àkókò ìtàn tí ẹsẹ̀ ogójì ṣàpẹẹrẹ.

The internal and external lines within verse forty are represented by the two horns of the earth beast. The horn of Republicanism is the external line and the horn of Protestantism is the internal line. Both lines exist within the history of the sixth kingdom, and at the conclusion of the history of the sixth kingdom God’s judgment is brought upon both the Protestant and Republican horns. The message that identifies the events connected with the close of probation is the message that identifies the events that are brought upon the United States as it fills up its cup of probationary time. The message that identifies the events connected with the close of probation is also the message that identifies the events that are brought upon Seventh-day Adventism as it fills up its cup of probationary time.

Àwọn ìlà inú àti òde tí ó wà nínú ẹsẹ̀ ogójì ni a ṣàpẹẹrẹ wọn nípasẹ̀ ìwo méjì ẹranko ayé náà. Ìwo ti Ìfẹ́ Orílẹ̀-èdè Olómìnira jẹ́ ìlà òde, àti ìwo ti Pùròtẹ́sítáǹtì jẹ́ ìlà inú. Àwọn ìlà méjèèjì wà nínú ìtàn ìjọba kẹfà, àti ní ìparí ìtàn ìjọba kẹfà ìdájọ́ Ọlọ́run ni a mú wá sórí ìwo Pùròtẹ́sítáǹtì àti ti Olómìnira pẹ̀lú. Ìránṣẹ́ tí ń fi ìṣẹ̀lẹ̀ tí ó ní í ṣe pẹ̀lú ìpipade àkókò ìdánwò hàn ni ìránṣẹ́ náà náà ń fi àwọn ìṣẹ̀lẹ̀ tí a mú wá sórí Orílẹ̀-èdè Amẹ́ríkà hàn bí ó ti ń kun ago àkókò ìdánwò rẹ̀. Ìránṣẹ́ tí ń fi ìṣẹ̀lẹ̀ tí ó ní í ṣe pẹ̀lú ìpipade àkókò ìdánwò hàn tún jẹ́ ìránṣẹ́ tí ń fi àwọn ìṣẹ̀lẹ̀ tí a mú wá sórí Adventism Ọjọ́ Keje hàn bí ó ti ń kun ago àkókò ìdánwò rẹ̀.

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.

Nínú ìtàn ẹsẹ̀ ogójì, ìgbà mẹ́ta ni a ti ṣí ìwé Dáníẹ́lì sílẹ̀, àti ní ọkọọkan àwọn ìgbà mẹ́tẹ̀ẹ̀ta náà ni ó ń mú ìlà inú àti ìlà òde wá tí ó ń fi àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ìpiparí àkókò ìdánwò hàn. Kí ọkọọkan àwọn àmì ọ̀nà mẹ́tẹ̀ẹ̀ta náà tó dé, ìtúká ìgbà méje máa ń ṣáájú rẹ̀. Nítorí náà, ẹsẹ̀ ogójì dúró fún ìtàn láti ọdún 1798 títí dé òfin Ọjọ́-Ìsinmi, àti àwọn àmì ọ̀nà àsọtẹ́lẹ̀ inú ìtàn náà ni “àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ìpiparí àkókò ìdánwò.” Nínú ìtàn ẹsẹ̀ ogójì, ìlà inú náà ń ṣojú ìyípadà láti Filadẹ́lfíà sí Laodíkíà ní ìbẹ̀rẹ̀, àti ìyípadà láti Laodíkíà sí Filadẹ́lfíà ní ìparí. Ìbẹ̀rẹ̀ náà ṣojú ìṣípò àtúnṣe kan gẹ́gẹ́ bí a ti fi hàn nínú àpèjúwe àwọn wúńdíá mẹ́wàá, èyí tí ó jẹ́ àpẹẹrẹ ìṣípò àtúnṣe kan ní ìparí pẹ̀lú, tí ó sì tún mú àpèjúwe náà ṣẹ ní pátápátá gẹ́gẹ́ bí ọ̀rọ̀ rẹ̀ gan-an.

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.

Ìṣípá-ọ̀nà àwọn Míléráítì ti Filadẹlfíà bẹ̀rẹ̀ pẹ̀lú ìmúṣẹ “àkókò méje” ti Léfítíkù mẹ́rìndínlọ́gbọ̀n ní ọdún 1798, lẹ́yìn náà sì ni ìmúṣẹ mìíràn ti “àkókò méje” ní October 22, 1844. Kò pẹ́ ju ọdún 1856 lọ tí James White àti Sister White ti mọ ìṣípá-ọ̀nà náà gẹ́gẹ́ bí ẹni tí ó wà nínú ipò Laodíkéà. Ní ọdún kan náà, a gbé ìmọ̀lẹ̀ tuntun kalẹ̀ lórí “àkókò méje” nínú ìtẹ̀jáde ìjọ àṣẹ̀yìnwá tí a kò parí láé. “Àkókò méje” ni a mú ṣẹ ní 1798, lẹ́yìn náà ni William Miller ṣàwárí “ìbẹ̀rẹ̀ ẹ̀wọ̀n òtítọ́” gẹ́gẹ́ bí Sister White ṣe pè é, àti ìbẹ̀rẹ̀ ẹ̀wọ̀n òtítọ́ náà ni “àkókò méje.” 1798 jẹ́ ìmúṣẹ “àkókò méje,” lẹ́yìn náà ni Miller ṣe ìṣàwárí ìpìlẹ̀ rẹ̀ nípa “àkókò méje” bí a ti ṣí ìwé Dáníẹ́lì sílẹ̀. Lẹ́yìn èyí, October 22, 1844 tún samisi ìmúṣẹ mìíràn ti “àkókò méje,” èyí tí ó sì tẹ̀ lé e pẹ̀lú ìyípadà kan nínú ìṣípá-ọ̀nà náà láti Filadẹlfíà sí Laodíkéà ní ọdún kan náà tí a fi ìmọ̀lẹ̀ tuntun lórí “àkókò méje” sílẹ̀ láì parí. Ní 1863, ohun tí ó ti jẹ́ ìṣípá-ọ̀nà Míléráítì ti Filadẹlfíà títí di 1856, nígbà tí ó yí padà sí ìṣípá-ọ̀nà Míléráítì ti Laodíkéà, di ìjọ tí a forúkọsílẹ̀ ní òfin, púpọ̀ jùlọ lábẹ́ àwọn ìpìlẹ̀ àti ìkìmọ́lẹ̀ Ogun Abẹ́lé àti ìdáàbò bo àwọn ọdọ ìjọ náà. Ìṣípá-ọ̀nà náà parí ní 1863 nígbà tí ó di ìjọ. Ọdún méje ṣáájú èyí, ní 1856, Laodíkéà fi ọ̀rọ̀ ìránṣẹ́ ìmọ̀lẹ̀ tuntun sí apá kan lórí kókó-ọ̀rọ̀ gan-an náà tí ó jẹ́ àkọ́kọ́ ìṣàwárí àsọtẹ́lẹ̀ 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.”

Ìṣísẹ̀lẹ̀ àwọn ọmọlẹ́yìn Miller àti ìmọ́lẹ̀ tí a ń pè ní “ìbẹ̀rẹ̀ ẹ̀wọ̀n òtítọ́,” ìmọ́lẹ̀ “àkókò méje,” ni a ṣí sílẹ̀ fún àwọn aṣáájú ìṣísẹ̀lẹ̀ Laodicea, àwọn tí wọ́n díẹ̀díẹ̀ fi ìfẹ́ láti gbéga “àkókò méje” sílẹ̀; ní òpin ọdún méje (“àkókò méje”) ní 1863, a sì mú àtẹ ìsọtẹ́lẹ̀ tuntun kan àti ìhìn ìsọtẹ́lẹ̀ tuntun jáde láìsí ìtọ́kasí kankan sí “àkókò méje.”

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.

Ní ọdún 1863 ìparí àsọtẹ́lẹ̀ Isaiah ọdún márùn-ún-dín-lọ́gọ́rin rẹ̀ dé sí ìpẹ̀yà níbi gan-an tí ó ti bẹ̀rẹ̀, pẹ̀lú ogun abẹ́lé láàárín àríwá àti gúúsù. Kókó ẹrú ní ọdún 1863 ni a ti ṣàpẹẹrẹ rẹ̀ ṣáájú nípa ìkó àwọn ìjọba àríwá àti gúúsù méjèèjì lọ sí ìgbèkùn gẹ́gẹ́ bí ìmúṣẹ “àkókò méje,” àti ẹrú tí a kó Israẹli sí inú rẹ̀ dúró ní ìbámu pípé gẹ́gẹ́ bí àpẹẹrẹ àwọn ọ̀ràn ẹrú ní ìparí. Ọdún 1863 ṣojú fún òpin ìṣètò àsọtẹ́lẹ̀ tí a gbé kalẹ̀ lórí àsọtẹ́lẹ̀ Isaiah ọdún márùn-ún-dín-lọ́gọ́rin rẹ̀.

> 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.

> Báyìí ni Oluwa Ọlọ́run wí, Kò ní dúró, bẹ́ẹ̀ ni kò ní ṣẹ. Nítorí orí Siria ni Damasku, orí Damasku sì ni Resin; àti ní ọdún márùndínlọ́gọ́ta, a ó fọ́ Efraimu túútúú, kí ó má bàa jẹ́ ènìyàn mọ́. Orí Efraimu sì ni Samaria, orí Samaria sì ni ọmọ Remalia. Bí ẹ̀yin kò bá gbàgbọ́, ní dájú ẹ̀yin kì yóò dúró gbọn-in. Isaiah 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.

Ní ìtúmọ̀ rẹ̀ tó tọ́, àsọtẹ́lẹ̀ yìí tí ó bẹ̀rẹ̀ ní 742 BC ń fi àmì ọ̀nà mẹ́ta hàn láàárín àkókò ọdún mẹ́rìndínlọ́gọ́ta. Méjì nínú àwọn àmì ọ̀nà wọ̀nyí ń tọ́ka sí àwọn ibi ìbẹ̀rẹ̀ ọdún ẹgbẹ̀rún méjì àtààdọ́rin [2,520] ti ìgbèkùn àti ìrù fún ìjọba àríwá àti ìjọba gúúsù Ísírẹ́lì pẹ̀lú. Ní 742 BC àwọn ìjọba àríwá àti gúúsù wà nínú ogun abẹ́lé, àwọn ẹ̀yà mẹ́wàá ti àríwá sì ti dá àdéhùn pọ̀ mọ́ Síríà láti kọlù ìjọba gúúsù Júdà. Ní ọdún mọ́kàndínlógún lẹ́yìn náà, ní 723 BC, wọ́n kó àwọn ẹ̀yà mẹ́wàá ti àríwá lọ sí ìrù lábẹ́ àwọn ará Asíríà. Ní ọdún mẹ́rìndínlọ́gọ́rin [46] lẹ́yìn náà, ní 677 BC, àwọn ará Asíríà mú Manásè, wọ́n sì kó ọ lọ sí Bábílónì. Ọdún ẹgbẹ̀rún méjì àtààdọ́rin [2,520] lẹ́yìn 723 BC dé sí 1798, àkókò ìparí àti ìbẹ̀rẹ̀ ẹsẹ̀ ogójì. Ọdún mẹ́rìndínlọ́gọ́rin lẹ́yìn náà “ìgbà méje” sí ìjọba gúúsù tí ó bẹ̀rẹ̀ ní 677 BC parí ní 1844. Ní ọdún mọ́kàndínlógún lẹ́yìn náà, ní 1863, a ṣàfihàn àwọn àbùdá àsọtẹ́lẹ̀ ti 742 BC déédéé gẹ́gẹ́ bí ọ̀rọ̀ rẹ̀. Ogun abẹ́lé láàárín ìjọba àríwá àti ìjọba gúúsù ń lọ lọ́wọ́ ní 742 BC àti ní 1863. Ní 742 BC, àsọtẹ́lẹ̀ tí Aísáyà fi fún ọba búburú Áhásì jẹ́ nípa ìrù tó ń bọ̀ wá sórí ìjọba àríwá àti ìjọba gúúsù pẹ̀lú; ní 1863 sì, ní àárín gbùngbùn gan-an ti Ogun Abẹ́lé, Ààrẹ Lincoln kéde Emancipation Proclamation, ó sì bẹ̀rẹ̀ ìlànà fífi òpin sí ẹrú. Ìkìlọ̀ tí a fi fún ọba búburú Áhásì ní 742 BC ni a fi ní ilẹ̀ ògo gidi, tí ń ṣàpẹẹrẹ ìrántí tí Lincoln fi ránṣẹ́ ní ilẹ̀ ògo ti ẹ̀mí.

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.”

Ọdún méje lẹ́yìn tí a ti tẹ àwọn ìránṣẹ́ “àkókò méje” tí Hiram Edson jáde ní 1856, ẹ̀sìn Adventism ṣe àwòrán 1863 náà, èyí tí ó yọ ẹ̀kọ́ Millerite nípa àkókò méje kúrò; báyìí ni ó fi mú kí ọ̀pọ̀lọpọ̀ àwọn ẹsẹ̀ wá sí ìbéèrè, níbi tí Ellen White ti kọ́ wa pé a gbọ́dọ̀ tún àwọn ìránṣẹ́ àwọn Millerite ṣe, àti pé a tún gbọ́dọ̀ dáàbò bo wọn lòdì sí pé kí a má bàa kọlu àwọn ìránṣẹ́ wọ̀nyẹn. Ní ọdún kan náà ni wọ́n di ìjọ tí a forúkọsílẹ̀ ní ọ̀nà òfin. Ó pọ̀ sí i tí a lè kọ nípa 1863 àti àwọn ìtumọ̀ àsọtẹ́lẹ̀ rẹ̀, ṣùgbọ́n ohun tí mo ń ṣàkíyèsí níhìn-ín ni pé ọ̀pọ̀ ẹlẹ́rìí wà, láti inú àti láti òde, tí wọ́n ń fi ìṣọ̀tẹ̀ 1863 hàn, bóyá ìṣọ̀tẹ̀ ti òde pẹ̀lú àwọn ìpínlẹ̀ gúúsù, tàbí ìṣọ̀tẹ̀ ti inú pẹ̀lú ìkọ̀sílẹ̀ òtítọ́ ìpìlẹ̀ àkọ́kọ́. 1863 jẹ́ ọ̀kan nínú àwọn ìṣẹ̀lẹ̀ inú ìtàn ẹsẹ̀ ogójì tí ó dúró gẹ́gẹ́ bí àmì ọ̀nà kan tí ó para pọ̀ jẹ́ “àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ìpipade àkókò ìdánwò.”

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 bá ìbẹ̀rẹ̀ ogójì ọdún ní aginjù fún Ísírẹ́lì àtijọ́ gẹ́gẹ́ bí orílẹ̀-èdè gidi. Ní òpin ogójì ọdún náà, Jóṣúà darí Ísírẹ́lì àtijọ́ wọ Ilẹ̀ Ìlérí, wọ́n sì wó Jéríkò lulẹ̀, wọ́n sì kéde ègún sórí ẹnikẹ́ni tí yóò tún Jéríkò kọ́. Ní ọdún 1863, ìṣàkóso Adventism ti Laodicea tún Jéríkò kọ́. A ṣe aṣojú ọdún 1863 ní ìbẹ̀rẹ̀ àti ní òpin ogójì ọdún ní aginjù. Ọdún 1863 jẹ́ àmì-ọ̀nà àsọtẹ́lẹ̀ tí ó so ìtàn àwọn ìlà ìta àti inú ti ìtàn ẹsẹ̀ ogójì pọ̀. Ìjọ keje wà, “ìjọ tí a ti dá lẹ́jọ́,” gẹ́gẹ́ bí ọ̀rọ̀ náà “Laodicea” ṣe túmọ̀ sí, tí ń wọ inú àkókò kan tí a fi ikú gbogbo ìran kan ní aginjù ṣe aṣojú. Ní àkókò kan náà, Ààrẹ Republican àkọ́kọ́ ń bẹ̀rẹ̀ iṣẹ́ ìdásílẹ̀ àwọn ẹrú, bẹ́ẹ̀ ni ó sì ń ṣe àpẹẹrẹ àwọn Ààrẹ Republican ìkẹyìn tí yóò fi òfin ológun múlẹ̀ ní àkókò ìdààmú kan tí yóò ṣamọ̀nà sí ohun tí ìmísí pè ní “ìparun orílẹ̀-èdè.”

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.”

Nínú àwọn àmì ọ̀nà ìbẹ̀rẹ̀ ni a ti ṣàfihàn àwọn àmì ọ̀nà ìkẹyìn, àti pé àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ìparí ìdájọ́ ni a ti fi ojú hàn nínú àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ìṣíṣi ìdájọ́. Ìṣọ̀tẹ̀ ní Kadeshi nípa kọ̀ ọ̀rọ̀ Joshua àti Calebu ní ìbẹ̀rẹ̀ ọdún mẹ́rìnláàádọ́rin náà jẹ́ àpẹẹrẹ ìṣọ̀tẹ̀ Mose nípa lilu Àpáta náà ní Kadeshi ní ìparí ọdún mẹ́rìnláàádọ́rin náà. 1863 ń tọ́ka sí òfin Ọjọ́-Àìkú níbi tí a ti tutọ Laodicea jáde kúrò ní ẹnu Olúwa, àti níbi tí àwọn àgbà ọkùnrin méjìdínlógún-dín-lọ́gbọ̀n ní Jerusalẹmu ti ń foríbalẹ̀ fún oòrùn nínú Ezekielu orí kẹjọ, àti níbi tí Shilo ti tún ṣẹlẹ̀ sí àwọn tí ó gbẹ́kẹ̀lé ọ̀rọ̀ èké pé, “tẹ́ńpìlì Olúwa ni àwa.”

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

A ó máa bá ìkẹ́kọ̀ọ́ yìí nípa Panium lọ nínú àpilẹ̀kọ tó kàn.

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