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# Panium - Number Eight

Panium - Nọmba Asatọ

Third Line Overview

Nchịkọta Ahịrị Nke Atọ

Author

Jeff Pippenger

Published

March 17, 2025

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Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.

Seleucus III Ceraunus chịkọtara ọchịchị nwa oge dịka eze site n’afọ 226 ruo 223 T.K. tupu e gbuo ya ma ọ bụ ka ọ nwụọ n’okpuru ọnọdụ omimi. Seleucus III bụ onye bu Antiochus III ụzọ ozugbo. Ụmụnne abụọ a na-anọchite anya “ụmụ ndị ikom” nke amaokwu nke iri, ha na-anọchitekwa anya Reagan na Bush n’afọ 1989.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

> Ma ụmụ-ya ga-akpali onwe-ha, ha ga-achịkọta ìgwè ndị-agha ukwu bara ụba; otu ga-abịa n’ezie, o ga-ejupụta dịka idei mmiri, gafee kwa; mgbe ahụ ka ọ ga-alaghachi, a ga-akpalikwa ya, ruo ọbụna n’ebe e wusiri ike ya. Daniel 11:10.

Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.

Ahịrị nke iri bụ ahịrị nke atọ, ọ na-anọchikwa anya “oge ọgwụgwụ” n’afọ 1989. Ọ jikọtara ọnụ na amaokwu nke iri anọ nke isi nke iri na otu na Aịzaya asatọ amaokwu nke asatọ. Njikọ nke amaokwu atọ ndị a na-akọwapụta na amaokwu nke iri na otu na-anọchi anya agha Ukrainian dị ugbu a, ebe Putin na Zelenskyy bụ ndị mmegide ahụ na-anọchi anya n’Agha Raphia dị ka e depụtara ya n’amaokwu nke iri na otu. Amaokwu nke iri na abụọ na-akọwa ihe ga-eso agha Ukrainian ahụ na ọdịnihu Putin. Amaokwu nke iri na atọ ruo nke iri na ise bụ agha Panium.

The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.

Isiokwu nke amaokwu nke iri bụ “oge ọgwụgwụ,” ma n’ịkwado ụkpụrụ ndị metụtara imeghe eziokwu n’“oge ọgwụgwụ,” amaokwu ahụ, ọ bụ ezie na ọ bụ naanị otu amaokwu, nwere ọtụtụ ahịrị amụma e gosipụtara n’ime ya. Amaokwu nke iri na-akọwapụta mmalite nke akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, nke na-egosi mmalite nke ije nke mmụọ ozi nke atọ na ịkpọchi akara nke puku mmadụ narị otu na iri anọ na anọ.

The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.

Amaokwu a jikọtara ugboro asaa ndị dị na Levitikọs iri abụọ na isii dịka e si chọpụta ha n’ọhụụ nke malitere na Aịsaịa isi nke asaa. Njikọ ahụ na-egosi ijikọta ịdị nsọ Chukwu na mmadụ, nke bụ imecha ihe omimi nke nsọpụrụ Chineke n’oge a na-afụ opi nke asaa, nke bụ ahụhụ nke atọ nke Islam.

The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.

Amaokwu ahụ na-akara 1989 dịka oge ọgwụgwụ, ma site na njikọ ya na oge asaa nke Levitikọs iri abụọ na isii, ọ gụnyekwara eziokwu ntọala nke William Miller, na nnupụisi nke 1863. Amaokwu ahụ na-amalite akụkọ nzuzo nke amaokwu nke iri anọ. Ya mere, ọ bụ akụkụ dị mkpa nke mmụba nke ọmụma nke na-abịa n’oge ọgwụgwụ n’afọ 1989 ma bido ihe atụ amụma nke ihe omume ndị ahụ a na-ahụ anya nke mejupụtara akụkọ nzuzo nke amaokwu nke iri anọ, ma sitekwa na njikọ ya na oge asaa ahụ, ọ na-akọwapụtakwa ihe omume ndị dị n’ime akụkọ ihe mere eme dị n’etiti 1989 na iwu Sọnde.

The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.

Nọmba iri bụ ihe nnọchianya nke ule, ma njikọ amaokwu ndị a nwere na ọhụụ nke Aịzaya asaa na-etinye nrụgide pụrụ iche n’ịghọta eziokwu ahụ.

> 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 7:8, 9.

> N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; ma n’ime afọ iri isii na ise ka a ga-agbaji Ifrem, ka ọ ghara ịbụkwa ndị mmadụ. Isi Ifrem bụkwa Sameria, isi Sameria bụkwa nwa Remalaịa. Ọ bụrụ na unu ekweghị, n’ezie, a gaghị eme ka unu guzosie ike. Aịzaya 7:8, 9.

You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.

A gaghị eme ka unu guzosie ike ma ọ bụrụ na unu ekweghị na “isi” na-anọchi anya isi obodo (Sameria na Damaskọs) na eze (Rezịn na Peka, nwa Remalaịa). Ọ bụrụ na unu aghọtaghị akara atọ ndị ahụ a pụrụ iji dochie ibe ha, n’ihe gbara gburugburu Aịsaịa isi nke asatọ, amaokwu nke asatọ, (nke bụ otu ọhụụ ahụ dị ka isi nke asaa) mgbe ahụ unu agaghị enwe ike ịmata Putin na Russia dịka eze nke ndịda n’amaokwu nke iri na otu ruo nke iri na ise.

> Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:7, 8.

> Ugbu a, ya mere, lezienụ anya, Onyenweanyị na-eme ka mmiri nke osimiri ahụ, nke siri ike ma dị ukwuu, bịakwasị ha, ọbụna eze Asiria, na ebube ya nile: ọ ga-arịgokwa n’elu ọwa ya nile, ma gafee n’elu ndagwurugwu mmiri ya nile: Ọ ga-agafekwa Juda; ọ ga-ejupụta ma gafee ókè, ọ ga-erukwa ọbụna n’olu; mgbasawanye nke nku ya ga-ejupụtakwa obosara ala gị, O Immanuel. Aịsaịa 8:7, 8.

The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.

Isiokwu nke amaokwu nke iri bụ usoro ọnwụnwa nke nzọụkwụ atọ, nke na-amalite n’oge ọgwụgwụ ma na-eduga ná mmechi nke oge ebere n’iwu Sọnde.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> O wee sị, Laa ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a, meekwa ka ha bụrụ ihe e ji akara kaa ruo oge ọgwụgwụ. Ọtụtụ ka a ga-eme ka ha dị ọcha, meekwa ka ha bụrụ ndị ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ihe ọjọọ: ọ dịghịkwa onye ọbụla n’etiti ndị ajọ omume ga-aghọta; ma ndị maara ihe ga-aghọta. Daniel 12:9, 10.

At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.

N’oge “njedebe” a “na-emepe” akwụkwọ Daniel, ma usoro nnwale nke nzọụkwụ atọ, dịka e si gosipụta ya n’okwu ndị a, “a ga-asachapụ ha, mee ha ka ha dị ọcha, ma nwapụta ha,” amalite. Ndị “amamihe” na-aghọta, ndị “ajọ omume” anaghị aghọta. Enweghị nghọta ha, dị nnọọ ka enweghị mmanụ ha n’ilu banyere ụmụ agbọghọ iri ahụ na-amaghị nwoke, na-akpatara ka e bibie ha.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> A na-ebibi ndị m n’ihi enweghị ọmụma: n’ihi na i jụla ọmụma, m ga-ajụkwa gị, ka ị ghara ịbụ onye nchụ-àjà nye m: ebe i chefuru iwu nke Chineke gị, m ga-echezọkwa ụmụ gị. Hosea 4:6.

The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.

Okwu ndị a, “Ndị m,” pụtara ndị nke ọgbụgba ndụ, a ga-ajụkwa ndị a nke ọgbụgba ndụ ma bibie ha n’ihi “enweghị ihe ọmụma.” Iwu Sọnde dị na United States bụ akara ụzọ ebe a na-echefu ma ọ bụ na-echeta ihe. “Cheta ụbọchị izu ike” bụ eziokwu nke oge a n’oge ahụ. Ọ bụ n’ebe ahụ ka a na-echeta akwụna Taịa. Ọ bụkwa n’ebe ahụ ka Chineke na-echeta mmehie Babilọn n’Akwụkwọ Mkpughe.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Anụkwara m olu ọzọ si n’eluigwe, sị, Sitenụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị sonyere n’ime mmehie ya, ka unu ghara ịnatakwa n’ime ihe otiti ya. N’ihi na mmehie ya eruwo ruo n’eluigwe, Chineke echetakwala ajọ omume ya nile. Kwenụ ya ụgwọ dịka o kwụrụ unu, meekwa ka e nyere ya okpukpu abụọ dị ka ọrụ ya si dị: n’ime iko ahụ o mejuru, mejupụtakwara ya okpukpu abụọ. Mkpughe 18:4–6.

It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.

Ọ bụ n’ebe ahụ ka a na-ebipụ ụmụ ahụ, ma ọ bụ ọgbọ ikpeazụ amụma nke Adventizim Laodisia. Ọ bụ n’ebe ahụ ka ndị ahụ Daniel kpọrọ “ndị ajọ omume” na-egosi na ha “chefuru” iwu Chineke, akụkụ nke iwu Chineke ha chefuru bụkwa ụkpụrụ ma ọ bụ iwu amụma nke Chineke. Ihe gbara ya gburugburu na-egosi nke ọma na ha enweghị “ihe ọmụma” ahụ a na-eme ka ọ bawanye mgbe a kpọghechara akwụkwọ Daniel. Daniel na-eme ka ọdịiche dị n’etiti “ndị amamihe” na “ndị ajọ omume,” Jisọs kwa n’etiti “amaghị nwoke ndị amamihe” na “amaghị nwoke ndị nzuzu.” Amos na-akọwa otu klas ahụ dịka “amaghị nwoke ndị mara mma” dịka ndị na-enweghị ike ịchọta ozi amụma nke anyanwụ ọwụwa anyanwụ, ugwu, na osimiri na-anọchi anya.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Lee, ụbọchị ndị ahụ na-abịa, ka Onyenwe anyị Chineke kwuru, na M ga-ezipu ụnwụ n’ala ahụ, ọ bụghị ụnwụ achịcha, ọ bụghịkwa akpịrị ịkpọ nkụ maka mmiri, kama ọ bụ nke ịnụ okwu nile nke Onyenwe anyị: Ha ga-awagharịkwa site n’otu oké osimiri ruo n’oké osimiri ọzọ, sitekwa n’ugwu ọbụna ruo n’ọwụwa anyanwụ, ha ga-agba ọsọ gaa ebe a na ebe ahụ ịchọ okwu nke Onyenwe anyị, ma ha agaghị ahụ ya. N’ụbọchị ahụ ụmụ agbọghọ mara mma na ụmụ okorobịa ga-ada mba n’ihi akpịrị ịkpọ nkụ. Ndị na-aṅụ iyi site ná mmehie Sameria, na-asị, Chi gị, O Dan, dị ndụ; na, Ụzọ Biashiba dị ndụ; ọbụna ha onwe ha ga-ada, ha agaghị ebilikwa ọzọ ruo mgbe ebighị ebi. Emọs 8:11–14.

The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.

A na-anọchi anya ozi ahụ ha na-enweghị ike ịchọta site n’ebe ha na-achọ ya ka ha “na-awagharị site n’oké osimiri ruo n’oké osimiri, na site n’ugwu ọbụna ruo n’ọwụwa anyanwụ.” Emọs na-ekwu na ndị a “ụmụ agbọghọ mara mma” nọ n’ime “ụnwụ” nke ịnụ “Okwu nke Onyenwe anyị,” nakwa na “n’ụbọchị ahụ ha ga-agba ọsọ ebe a na ebe ahụ ịchọ okwu nke Onyenwe anyị, ma ha agaghị ahụ ya.” Ozi ahụ e meghere akara ya site n’akwụkwọ Daniel n’oge ọgwụgwụ n’afọ 1989, n’imezu amaokwu nke iri anọ nakwa nke amaokwu nke iri nke isi nke iri na otu, ka a chịkọtara n’amaokwu abụọ ikpeazụ nke isi nke iri na otu.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.

> Ma ozi sitere n’ọwụwa anyanwụ na site n’ugwu ga-enye ya nsogbu: ya mere, ọ ga-apụ n’ọkụ iwe dị ukwuu ibibi, ma kpochapụ ọtụtụ mmadụ kpamkpam. Ọ ga-akụkwa ụlọikwuu nke obí eze ya n’etiti oke osimiri ndị ahụ n’ugwu nsọ ahụ dị ebube; ma ọ ga-eru ọgwụgwụ ya, ọ dịghịkwa onye ga-enyere ya aka. Daniel 11:44, 45.

The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.

A na-echeta ndị na-amaghị ihe, ndị mara mma, na ndị ajọ amaghị nwoke ndị na-enweghị mmanụ ahụ, ozi nke ọwụwa anyanwụ, ugwu, na oké osimiri, ndị jụrụ ihe ọmụma na ọgbụgba ndụ na Iwu Chineke, n’oge iwu ụbọchị Sọnde. A na-anọchi anya ọgụ atọ n’amaokwu nke iri ruo nke iri na ise. Ana m ekewa ọgụ atọ ndị a n’akụkọ ihe mere eme atọ, ma ha bụkwa otu ahịrị mgbe a tụlere ha ọnụ, n’ihi na amaokwu nke iri na-emeghe “oge ọgwụgwụ,” ya mere ọ na-ebido usoro ọnwụnwa nke nzọụkwụ atọ.

Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.

Amaokwu nke iri jikọtara na ugboro asaa nke Levitikọs iri abụọ na isii, ya mere o jikọtara na ntọala nke Adventism na ọrụ William Miller. Nzọụkwụ nke abụọ n’ime nzọụkwụ atọ ahụ bụ ule a na-ahụ anya nke malitere mgbe ìhè nke amaokwu nke iri na otu na agha Ukraine meghere. Ule nke abụọ ahụ bụ nke a na-ahụ anya ma ọ na-anọchi anya ule gbasara ikike anyị ịmata ihe omume ugbu a n’ìhè nke Okwu amụma Chineke. Ule nke atọ bụ Agha Panium nke amaokwu nke iri na ise, ebe a gbanwere aha Saịmọn Baryona ka ọ bụrụ Pita, ma si otú a kaa akara mmechi nke ndị narị puku otu na iri anọ na anọ kpọmkwem tupu oge amara emechie n’iwu ụbọchị Sọnde nke amaokwu nke iri na isii.

When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.

Mgbe anyị tụlere ịpụta Antiochus Magnus n’agha atọ nke amaokwu nke iri, nke iri na otu, na nke iri na ise nọchiri anya, anyị na-ahụkwa n’akụkọ ihe mere eme nke amaokwu nke itoolu ruo nke iri na isii mbilite na ọdịda nke amụma ụgha nke amụma Baịbụl.

Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.

Amaokwu nke mbụ ruo nke anọ na-akọwa mbilite na ọdịda nke ike dragọn ahụ. Amaokwu nke itoolu na nke iri na-akọwa afọ 1798 na 1989 n’otu n’otu, ma site n’ime nke a, amaokwu nke itoolu ruo nke iri na isii na-akọwa mbilite na ọdịda nke onye amụma ụgha ahụ. Amaokwu nke iri anọ ruo nke iri anọ na ise na-anọchi anya mbilite na ọdịda nke anụ ọhịa ahụ. Amaokwu nke itoolu na nke iri na-adakọtakwa na “oge ọgwụgwụ” abụọ nke amaokwu nke iri anọ na 1798 na 1989.

Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.

Nwannaanyị White na-eme ka anyị mata ya nke ọma na ịghọtahie “oge ọgwụgwụ” na-ebute mgbagwoju anya banyere ebe a ga-etinye amụma ndị ahụ n’ọrụ.

> “Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.

> “Ọtụtụ mmadụ na-eme otu ihe ahụ taa, n’afọ 1897, n’ihi na ha enwebeghị ahụmahụ n’ozi nnwale ahụ nke e kpebisiri ike n’ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ. E nwere ndị na-enyocha Akwụkwọ Nsọ ka ha chọta ihe àmà na ozi ndị a ka nọkwa n’ọdịnihu. Ha na-achịkọta ihe na-egosi eziokwu nke ozi ndị ahụ, ma ha adịghị enye ha ọnọdụ ha kwesịrị ekwesị n’akụkọ amụma. Ya mere, ndị dị otu a nọ n’ihe ize ndụ nke iduhie ndị mmadụ n’ihe gbasara itinye ozi ndị ahụ n’ebe ha kwesịrị ịdị. Ha ahụghị ma ọ bụ ghọta oge ọgwụgwụ, ma ọ bụ mgbe a ga-etinye ozi ndị ahụ n’ọnọdụ ha. Ụbọchị Chineke na-abịa n’ije nzuzo, ma ndị a na-ewere dị ka ndị amamihe na ndị ukwu na-ekwu okwu efu banyere ‘agụmakwụkwọ dị elu’ nke ha na-eche na o si n’aka ụmụ mmadụ nwere njedebe bịa. Ha amaghị ihe ịrịba ama nke ọbịbịa Kraịst, ma ọ bụ nke ọgwụgwụ ụwa.” Sermons and Talks, volume 1, 290.

Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.

Isiokwu nke amaokwu nke iri bụ “oge ọgwụgwụ,” ma e nwere ọtụtụ “oge nke ọgwụgwụ” e kọwara n’isi nke iri na otu. Ọ bụrụ na ị “hụghị ma ghọta” “oge nke ọgwụgwụ” n’isi nke iri na otu, ị gaghị ama mgbe “ịtọpụta ozi ndị ahụ.” Ọ na-ekwu, “e nwere ndị na-enyocha Akwụkwọ Nsọ,” ma dị ka ọ dị n’ebe ndị amụma niile nọ, okwu ya na-agwa ụbọchị ikpeazụ, ya mere n’ụbọchị ikpeazụ ndị ọ na-akọwa bụ otu òtù ndị na-adịghị aghọta oge ọgwụgwụ; n’ihi ya, ha bụkwa “ụmụ agbọghọ mara mma” nke Emọs, ndị na-ada ma ha anaghị ebili ọzọ.

In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.

N’isi nke iri na otu amaokwu nke mbụ, Dairọs na Saịrọs na-eguzo ọnụ iji kpọọ akara oge ọgwụgwụ n’afọ 1989. Mgbe Ptolemy gara Bábílọn ma dọta eze ugwu ahụ n’agha n’ala Ijipt n’afọ 246 T.K., nke n’aka nke ọzọ bụ ihe nnọchianya nke afọ 1798 dịka e gosiri ya n’amaokwu nke asaa ruo nke itoolu, ọ bụ “oge ọgwụgwụ.” Amaokwu nke iri bụ “oge ọgwụgwụ” n’afọ 1989.

1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.

1798 bụ njedebe nke afọ puku abụọ na narị ise na iri abụọ nke ịkpọsa n’otu ebe megide alaeze ugwu nke Izrel, nke malitere na 723 BC. Otu puku afọ abụọ na narị atọ na iri isii ka e mesịrị, na 538, ọchịchị papa chịrị ruo otu puku afọ abụọ na narị atọ na iri isii, ruo 1798. 1798 bụ “oge ọgwụgwụ,” n’ihi na ọ bụ njedebe nke oge asaa ahụ, nakwa otu puku afọ abụọ na narị atọ na iri isii ahụ, tinyerekwa otu puku afọ abụọ na narị itoolu ahụ nke Daniel isi nke iri na abụọ. 1798 bụ “oge ọgwụgwụ,” ya mere 538 bụkwa “oge ọgwụgwụ.” 538 bụ njedebe nke otu puku afọ abụọ na narị atọ na iri isii nke ikpere arụsị zọpịara ebe nsọ nke Chineke na usuu Ya, nke butere tupu ọchịchị papa emee otu ọrụ ahụ n’otu ogologo oge ahụ.

538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.

538 na-anọchi anya inye papasị ike, ma n’ime ime otú a ọ na-anọchikwa anya inye papasị ike ọzọ n’oge iwu Ụbọchị Sọnde. Iwu Ụbọchị Sọnde na-akọwapụta “oge ọgwụgwụ.” Ya mere, amaokwu nke iri na isii, nakwa amaokwu nke mbụ, nke asaa ruo nke itoolu, na amaokwu nke iri, ha niile na-akara “oge ọgwụgwụ.” Ndị maara mgbe e kwesịrị itinye ozi ndị ahụ n’ọnọdụ ha kwesịrị ịghọta eziokwu a. Pompey mezuru amaokwu nke iri na isii mgbe o were Jerusalem. Julius Caesar, Augustus Caesar, na Tiberias Caesar sochiri ya. Ọmụmụ Jizọs bụ “oge ọgwụgwụ,” ọ bụkwa n’oge Augustus Caesar ka o mere.

> Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.

> Mgbe ahụ ka onye na-anakọta ụtụ isi ga-ebili n’ọnọdụ ya n’ebube nke alaeze ahụ: ma n’ime ụbọchị ole na ole a ga-ebibi ya, ọ bụghị n’iwe, ma ọ bụ n’agha. Daniel 11:20.

Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.

Amaokwu nke iri abụọ na-agbakwụnye n’ndepụta nke “oge nke ọgwụgwụ” dị n’isi nke iri na otu, otu ahụkwa ka Taịbiriọs Siza, onye chịrị n’oge e kpọgidere Kraịst n’obe.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.

> N’ọnọdụ ya ka onye nlelị ga-ebili, onye ha na-agaghị enye nsọpụrụ nke alaeze ahụ; ma ọ ga-abịa n’udo, were okwu ire ụtọ nata alaeze ahụ. Ma site n’aka ndị agha dị ka iju mmiri, a ga-ekpochapụ ha n’ihu ya, a ga-agbajikwa ha; ee, ọbụna onye-isi nke ọgbụgba ndụ ahụ. Daniel 11:21, 22.

The cross stands at the center of the prophetic week which Christ came to confirm with many.

Obe dị n’etiti izu amụma ahụ nke Kraịst bịara ime ka o guzosie ike n’ebe ọtụtụ nọ.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Ọ ga-emekwa ka ọgbụgba ndụ ahụ sie ike n’etiti ọtụtụ mmadụ ruo otu izu: ma n’etiti izu ahụ ka ọ ga-eme ka àjà na onyinye kwụsị, ma n’ihi ịba ụba nke ihe arụ, ọ ga-eme ka ọ bụrụ ebe tọgbọrọ n’efu, ọbụna ruo n’ọgwụgwụ ikpeazụ, a ga-awụkwasịkwa ihe ahụ e kpebiri n’elu onye ahụ a tọgbọrọ n’efu. Daniel 9:27.

In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.

N’etiti izu ahụ, anyị nwere mmalite na njedebe, n’ihi na ụbọchị puku otu na narị abụọ na iri isii mbụ kwụsịrị kpọmkwem ebe ụbọchị puku otu na narị abụọ na iri isii sochirinụ bidoro. Izu ahụ kwekọrọ na oge asaa nke ịgbasasị megide alaeze ugwu ahụ, nke nọchiri anya ma ikpere arụsị ma ọchịchị popu, ka ha na-azọda ebe nsọ na usuu ndị agha ahụ.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Mgbe ahụ anụm otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Ruo ole mgbe ka ọhụụ ahụ ga-adị gbasara aja nsure ọkụ a na-achụ kwa ụbọchị, na njehie ahụ nke mbibi, nke na-enyefe ma ebe nsọ ma usuu ndị mmadụ ka a zọda ha n’okpuru ụkwụ? Daniel 8:13.

538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”

538 bụ “oge ọgwụgwụ,” ọ na-adabakọkwa na obe, nke bụkwa njedebe nke otu oge amụma. 538 na obe na-enye ndịàmà abụọ na ma mmalite ma njedebe nke amụma ka e ji n’ụzọ amụma kaa akara dịka “oge ọgwụgwụ.”

Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.

Amaokwu nke iri abụọ na otu na nke iri abụọ na abụọ, amaokwu nke iri abụọ, amaokwu nke iri na isii, amaokwu nke iri, amaokwu nke asaa ruo nke itoolu na amaokwu nke mbụ niile na-akara “oge ọgwụgwụ.” Amaokwu nke iri abụọ na atọ na-akọwapụta ọgbụgba ndụ ndị Juu Maccabean na Rom na-ekpere arụsị gbara n’afọ 161 ruo 158 BC. Akụkọ ihe mere eme nke Ọchịchị Hasmonean site n’agha mbụ ha ruo n’ọgwụgwụ ha n’mbibi Jerusalem n’afọ 70 AD na-anọchi anya Protestantism nke dapụrụ n’ezi okwukwe na United States malite n’afọ 1844, njedebe nke amụma oge, ya mere ọ bụ “oge ọgwụgwụ,” ma na-ejedebe n’iwu ụbọchị Sọnde dịka afọ 70 AD si anọchi anya ya.

Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Amaokwu nke iri abụọ na atọ na-akọwa “oge ọgwụgwụ” na 167 BC n’agha Modein nakwa na 70 AD, ha abụọ na-anọchite anya 1844 na iwu Sọnde n’otu n’otu. Amaokwu nke iri abụọ na atọ, amaokwu nke iri abụọ na otu na nke iri abụọ na abụọ, amaokwu nke iri abụọ, amaokwu nke iri na isii, amaokwu nke iri, amaokwu nke asaa ruo nke itoolu na amaokwu nke mbụ, ha niile na-akara “oge ọgwụgwụ” ahụ.

Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Amaokwu nke iri abụọ na anọ na-akọwa ọchịchị kacha elu nke Rome ndị na-ekpere arụsị nke dịrị afọ narị atọ na iri isii, si otu a kpọọ ma mmalite ya n’afọ 31 BC ma njedebe ya n’afọ 330 dịka “oge nke ọgwụgwụ.” Amaokwu nke iri abụọ na asaa na nke iri abụọ na itoolu na-akọwa ma mmalite ma njedebe nke oge ahụ, ya mere amaokwu nke iri abụọ na anọ, amaokwu nke iri abụọ na asaa, amaokwu nke iri abụọ na itoolu, amaokwu nke iri abụọ na atọ, amaokwu nke iri abụọ na otu na nke iri abụọ na abụọ, amaokwu nke iri abụọ, amaokwu nke iri na isii, amaokwu nke iri, amaokwu nke asaa ruo nke itoolu, na amaokwu nke mbụ, ha niile na-akara “oge nke ọgwụgwụ.”

Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Amaokwu nke iri atọ na otu na-akọwa afọ 538 mgbe e debere ihe arụ nke na-eme ka ọ bụrụ ebe tọgbọrọ n’efu, ma amaokwu nke iri atọ na isii na nke iri anọ na-akọwa 1798 dịka “oge ọgwụgwụ.” 538 n’amaokwu nke iri atọ na otu na 1798 n’amaokwu nke iri atọ na isii na nke iri anọ, amaokwu nke iri abụọ na asaa na nke iri abụọ na itoolu, amaokwu nke iri abụọ na anọ, amaokwu nke iri abụọ na atọ, amaokwu nke iri abụọ na otu na nke iri abụọ na abụọ, amaokwu nke iri abụọ, amaokwu nke iri na isii, amaokwu nke iri, amaokwu nke asaa ruo nke itoolu na amaokwu nke mbụ niile na-akara “oge ọgwụgwụ” ahụ.

The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.

A kpọrọ “oge ọgwụgwụ” ugboro iri na atọ tupu amaokwu nke iri anọ na otu, nke bụ iwu ụbọchị Sọnde na ọzọ “oge ọgwụgwụ,” dịka ọ dịkwa n’amaokwu nke iri anọ na ise mgbe popu rutere n’ọgwụgwụ ya, na-enweghị onye ọ bụla ga-enyere ya aka. Ugboro iri na ise ka e debere “oge ọgwụgwụ” n’isi nke iri na otu. Isiokwu nke amaokwu nke iri bụ “oge ọgwụgwụ.” Ọ na-anọchi anya eziokwu ndị ahụ e meghere emeghe n’oge akara nke puku narị na iri anọ na anọ ahụ.

We will continue in the next article.

Anyị ga-aga n’ihu n’isiokwu na-esonụ.

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