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# Panium - Number Eight

Panium - Nomer Wolu

Third Line Overview

Gambaran Umum Garis Katelu

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.

Seleukus III Ceraunus mrentah sedhela minangka raja wiwit taun 226 nganti 223 SM sadurunge dipatèni utawa tilar donya ing kahanan kang misterius. Seleukus III iku dadi pendhahulu langsungé Antiokhus III. Kaloro sadulur iki nggambarake “putra-putra” ing ayat sepuluh, lan padha nggambarake Reagan lan Bush ing taun 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.

> Nanging para putrané bakal kaprucut, lan bakal nglumpukaké pasukan gedhé akèh cacahé; lan mesthi ana siji sing bakal teka, banjir nglimputi, lan nerusaké lumaku; banjur dhèwèké bakal bali, lan kaprucut manèh, nganti tekan bètèngé. 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.

Ayat kaping sepuluh iku minangka garis katelu lan makili “wektu wekasan” ing taun 1989. Ayat iku gegandhèngan karo ayat kaping patang puluh saka pasal sewelas lan Yesaya wolung ayat wolu. Panyambunging telung ayat iki netepake manawa ayat kaping sewelas makili perang Ukraina saiki, kanthi Putin lan Zelenskyy minangka para lawan sing digambarake ing Peperangan Raphia kang katetepake ana ing ayat kaping sewelas. Ayat kaping rolas nemtokake kahanan sawisé perang Ukraina lan nasibipun Putin. Ayat kaping telulas nganti limalas yaiku peperangan 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.

Tema ing ayat sepuluh yaiku “wektu wekasan,” lan cocog karo prinsip-prinsip sing gegandhèngan karo pambukakaning bebener ing “wektu wekasan,” ayat iku, sanadyan mung siji ayat, ngemu akèh garis-garis ramalan sing kawewakili. Ayat sepuluh mènèhi pratandha wiwitaning sajarah sing kasamun ing ayat patang puluh, kang nandhani wiwitaning gerakan malaékat katelu lan panyegelan tumrap wong satus patang puluh papat èwu.

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.

Ayat punika nyambungaken pitung wekdal wonten ing Imamat kalih dasa enem, kados ingkang dipunidentifikasi wonten ing sesanti ingkang kawiwitan wonten ing Yesaya bab pitu. Sambetan punika nandhani manunggaling kaallahan kaliyan kamanungsan, inggih punika panyampurnaning rahasia kasalehan nalika muniipun kalasangka kapitu, ingkang dados bilai kaping tiga saking 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.

Ayat punika nandhani taun 1989 dados wekdal pungkasan, lan lumantar sesambetanipun kaliyan pitu wekdal wonten ing Imamat 26, ayat punika nglebetaken bebener dhasaripun William Miller, sarta pambrontakan taun 1863. Ayat punika miwiti sajarah kapingidan saking ayat patang puluh. Mila, punika dados unsur ingkang wigati tumrap tambahing kawruh ingkang dumugi ing wekdal pungkasan ing taun 1989, lan miwiti ilustrasi kenabian bab prastawa-prastawa njawi ingkang nyusun sajarah kapingidan saking ayat patang puluh, lan lumantar sesambetanipun kaliyan pitu wekdal ugi nandhani prastawa-prastawa batin wonten ing sajarah antawisipun taun 1989 lan undhang-undhang Minggu.

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.

Angka sepuluh iku minangka lambanging pacoban, lan gegandhèngané ayat-ayat iku karo wahyu ing Yesaya pitu maringi panegasan marang pangerten bab kayektèn.

> 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.

> Awit sirahing Siria iku Damsyik, lan sirahing Damsyik iku Rezin; lan sajroning sawidak lima taun Éfraim bakal diremuk, nganti ora dadi bangsa manèh. Lan sirahing Éfraim iku Samaria, lan sirahing Samaria iku putrané Remalya. Manawa kowé ora precaya, satemené kowé ora bakal diteguhaké. Yesaya 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.

Kowé ora bakal diteguhaké manawa kowé ora precaya yèn sawijining “sirah” makili kutha krajan (Samaria lan Damsyik) lan sawijining ratu (Rezin lan Pekah, anaké Remalya). Manawa kowé ora mangertèni telung pralambang sing bisa silih gentèni kuwi, ana ing konteks Yesaya wolu, ayat wolu, (kang padha karo wahyu ing bab pitu) mula kowé ora bakal bisa ngenali Putin lan Rusia minangka ratu ing sisih kidul ana ing ayat sewelas nganti limalas.

> 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.

> Saiki mulane, lah, Pangéran ndhatengaké marang wong-wong mau banyuning kali, kang deras lan akèh, yaiku ratu Asyur lan sakèhé kaluhurané; lan dhèwèké bakal munggah ngungkuli kabèh ilining salurané, lan ngliwati kabèh pinggiré: Lan dhèwèké bakal nembus Yehuda; dhèwèké bakal mbludag lan ngluwihi, nganti tekan ing guluné; lan ambané swiwiningé bakal ngebaki saindhenging jembaring tanahmu, hé Imanuel. Yesaya 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.

Tema ayat sapuluh punika inggih menika sawijining prosès pangujian tiga tataran ingkang kawiwitan nalika wekdal pungkasan lan nuntun dhateng pungkasaning mangsa pencobaan nalika undhang-undhang Minggu.

> 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.

> Lan panjenengané ngandika, “Lungaa, Dhanièl; awit tembung-tembung iki wus katutup lan kasêgel nganti tekan mangsa wekasan. Akeh wong bakal kasucèkaké, lan diputihaké, lan diuji; nanging wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong duraka kang bakal mangertèni; nanging wong wicaksana bakal mangertèni.” 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.

Ing “wektu wekasan” kitab Daniel “kabukak segelé,” lan sawijining proses panggudangan telung tataran kaya kang dipratélakaké déning tembung “diresiki, lan diputihaké, lan dicobai” wiwit lumaku. Wong-wong “wicaksana” padha mangertèni, déné wong-wong “duraka” padha ora mangertèni. Kurangé pangertené, padha kaya kurangé lenga ing pasemon bab sepuluh prawan, njalari wong-wong iku katumpes.

> 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.

> Umat-Ku padha katumpes marga saka kuranging kawruh; awit sira wis nampik kawruh, Aku uga bakal nampik sira, supaya sira aja dadi imam tumrap Aku; marga sira wis lali marang angger-anggering Allahmu, Aku uga bakal nglalèkaké anak-anakmu. 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.

Tembung “Umat-Ku” tegesipun umat prajanjian, lan umat prajanjian punika badhé katampik lan katumpes amargi “kirang kawruh.” Hukum Minggu ing Amerika Serikat punika tenger dalan ing pundi prakara-prakara dipunlirwakaken utawi dipunélingi malih. Élinga ing dinten Sabat punika bebener saiki ing titik punika. Ing ngriku sundelipun Tirus dipunélingi malih. Ing ngriku Gusti Allah ngélingi dosa-dosanipun Babilon wonten ing Wahyu.

> 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.

> Lan aku krungu swara liyane saka swarga, ngandika, Metua saka ing dheweke, he umat-Ku, supaya kowe aja nganti melu bagean ing dosa-dosane, lan supaya kowe aja nampani pageblug-pagebluge. Amarga dosa-dosane wus tekan ing swarga, lan Gusti Allah wus ngèngeti sakehing pialane. Wangsulana dheweke kaya dheweke wus males marang kowe, lan tikelna marang dheweke kaping pindho miturut sakehing pakaryane: ana ing tuwung kang wus diisine, isenana marang dheweke kaping pindho. Wahyu 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.

Ana ing kono para anak, utawa generasi pungkasan profètis saka Adventisme Laodikia, dipunpedhot. Ana ing kono wong-wong kang déning Daniel sinebut “wong ala” nduduhaké yèn wong-wong iku wis “lali” marang angger-anggering Allah, lan pérangan saka angger-anggering Allah kang padha lali iku yaiku pranatan-pranatan utawa angger-angger profètisé Allah. Cakupan tegesé cetha yèn wong-wong iku kurang “kawruh” kang saya ditambahi nalika kitab Daniel kabikak. Daniel mbandhingaké “wong wicaksana” karo “wong ala,” lan Gusti Yesus mbandhingaké “prawan-prawan wicaksana” karo “prawan-prawan bodho.” Amos nandhani golongan kang padha iku minangka “prawan-prawan endah,” yaiku wong-wong kang ora bisa nemokaké piwulang profètis kang dilambangaké déning sisih wétan, lor, lan segara-segara.

> 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.

> Lah, bakal tumeka dina-dina iku, pangandikané Pangéran Yehuwah, manawa Ingsun bakal ngutus paceklik ana ing nagara iki, dudu paceklik roti, lan dudu ngelak marang banyu, nanging ngelak krungu pangandikané Pangéran. Lan wong-wong bakal mblayang saka segara tekan segara, lan saka lor nganti mangétan; bakal mrana-mrene nggoleki pangandikané Pangéran, nanging ora bakal nemu. Ing dina iku para prawan ayu lan para nom-noman bakal lesu merga ngelak. Wong-wong sing sumpah demi dosané Samaria, sarta kandha: Demi uripé allahmu, hé Dan; lan: Demi uripé tata-carané Beersheba; iya wong-wong mau bakal rubuh, lan ora bakal tangi manèh nganti salawas-lawasé. Amos 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.

Pesen kang ora bisa padha temokake iku digambarake déning papan panggonan kang padha golèki nalika padha “nglambrang saka segara tekan segara, lan saka lor nganti tekan wetan.” Amos ngandika yèn “prawan-prawan ayu” iki ana ing sawijining “paceklik” anggoné krungu “Sabdané Pangéran,” lan yèn “ing dina iku wong-wong mau bakal mlayu mrana-mréné nggolèki pangandikané Pangéran, nanging ora bakal nemokake.” Pesen kang kabukak segelé saka kitab Daniel ing wekasaning jaman taun 1989 minangka panggeneping ayat patang puluh lan uga ayat sepuluh saka pasal sewelas iku diringkes ana ing rong ayat pungkasan saka pasal sewelas.

> 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.

> Nanging pawarta saka wetan lan saka lor bakal gawe gundah marang dheweke; mulane dheweke bakal maju kanthi bebendu gedhé kanggo numpes lan tumpes banget wong akèh. Lan dheweke bakal masang tarub-tarub kratoné ing antarané segara-segara ing gunung suci kang mulya; nanging dheweke bakal tekan pungkasané, lan ora ana wong kang bakal nulungi dheweke. 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.

Para prawan bodho, éndah lan ala kang ora nduwèni lenga, pesen saka wétan, lor lan segara kang nampik kawruh sarta prejanjian lan Angger-anggeré Allah, kaèling déning Allah nalika ana hukum Minggu. Ana telung paprangan kang dipratélakaké ana ing ayat sepuluh nganti limalas. Aku misahaké telung paprangan iki dadi telung sajarah, nanging nalika dipandeng bebarengan, iku uga dadi sawijining garis, awit ayat sepuluh mbukak “wektu pungkasan” lan mulané miwiti sawijining proses pangrêksan telung tataran.

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.

Ayat sepuluh magepokan kaliyan pitu wektunipun Imamat kalih dasa enem lan mila kaliyan dhasar-dhasar Adventisme saha pakaryanipun William Miller. Lampah kapindho saking tigang lampah punika inggih punika ujian visual ingkang kawiwitan nalika pepadhang ayat sewelas lan perang Ukraina kabikak. Ujian kapindho punika visual lan nglambangaken satunggaling ujian gegayutan kaliyan kabisan kita kanggé mangertos prastawa-prastawa jaman samenika ing salebeting pepadhanging Sabda Allah ingkang nabi-nabiaken. Ujian katiga punika Perang Panium saking ayat gangsal welas, ing pundi asmanipun Simon Barjonah kaowahi dados Petrus, lan kanthi mekaten nandhani panyegelanipun satus patang puluh sekawan ewu sadèrèngipun wekdal sih-rahmat katutup wonten ing angger-angger Minggu saking ayat nembelas.

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.

Nalika kita nimbang katoné Antiochus Magnus ing saben telung peperangan kang kaajabaké déning ayat sepuluh, sewelas, lan limalas, kita uga weruh ing sajarah ayat sanga tekan nembelas bab munggah lan rubuhé nabi palsu sajroning wangsit Kitab Suci.

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.

Ayat siji nganti papat nandhani munggah lan ambruke kakuwatan naga. Ayat sanga lan sepuluh nandhani 1798 lan 1989, sarta kanthi mangkono, ayat sanga nganti nembelas nandhani munggah lan ambruke nabi palsu. Ayat patang puluh nganti patang puluh lima nggambarake munggah lan ambruke kéwan galak. Ayat sanga lan sepuluh uga selaras karo rong “wektu pungkasan” ing ayat patang puluh, yaiku ing 1798 lan 1989.

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

Srimangsa White maringi katrangan kanthi cetha bilih salah paham ngenani “wektu wekasan” njalari kabingungan tumrap ing ngendi ramalan-ramalan punika kudu ditrapake.

> “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.

> “Akeh wong saiki, ing taun 1897, padha nindakaké prekara sing padha, amarga padha durung duwé pengalaman ing sajroning pekabaran pangwujian kang kinandhut ing pekabaran malaékat kapisan, kapindho, lan katelu. Ana wong-wong kang nggolèki Kitab Suci kanggo bukti yèn pekabaran-pekabaran iki isih ana ing tembé. Padha nglumpukaké bebeneré pekabaran-pekabaran mau, nanging padha gagal maringi panggonan kang samesthiné tumrap pekabaran mau ing sajarah kenabian. Mulané wong-wong sing kaya mangkono kuwi ana ing bebaya nuntun wong akèh marang kasasaran bab netepaké panggonan pekabaran-pekabaran mau. Padha ora weruh lan ora mangerti wektu wekasan, utawa kapan pekabaran-pekabaran mau kudu dipanggonaké. Dinané Gusti Allah wus cedhak kanthi lampah kang tanpa swara, nanging wong-wong kang dianggep wicaksana lan agung padha ngoceh bab ‘pendhidhikan sing luwih dhuwur’ kang disangkani asalé saka manungsa kang winates. Padha ora mangerti pratandha-pratandhané rawuhipun Kristus, utawa wekasaning jagad.” Sermons and Talks, jilid 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.

Tema ing ayat sepuluh iku yaiku “wektu pungkasan,” lan ana sawetara “wektu-wektu pungkasan” sing kaidentifikasi ing pasal sewelas. Yen panjenengan “ora weruh lan ora mangerti” “wektu-wektu pungkasan” ing pasal sewelas, panjenengan ora bakal mangerti kapan “pesen-pesen iku kudu ditempataké.” Panjenengané ngandika, “ana wong-wong sing lagi nylidiki Kitab Suci,” lan kaya déné para nabi kabèh, tembung-tembungé ngarah marang dina-dina wekasan, mulané ing dina-dina wekasan, wong-wong sing dipunidentifikasi déning panjenengané iku minangka sawijining golongan sing ora mangerti wektu pungkasan, mula wong-wong mau uga minangka “para prawan ayu” ing Amos sing tiba lan ora tau tangi manèh.

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.

Ing pasal sewelas ayat siji, Darius lan Kores padha ngadeg bebarengan kanggo nandhani wektu wekasan ing taun 1989. Nalika Ptolemeus lunga menyang Babil lan nggawa ratu lor dadi tawanan ing Mesir ing taun 246 SM, sing salajengipun dados pralambang tumrap taun 1798 kados dipunwastani ing ayat pitu ngantos sanga, punika minangka “wektu wekasan.” Ayat sepuluh punika “wektu wekasan” ing taun 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 punika pungkasaning kalih ewu gangsal atus kalih dasa taun panyebaran tumrap karajan Israel sisih lor, ingkang kawiwitan ing taun 723 SM. Sewu kalih atus enem dasa taun salajengipun, ing taun 538, kapausan mrentah salebeting sewu kalih atus enem dasa taun ngantos dumugi taun 1798. Taun 1798 punika satunggaling “wektu pungkasan,” awit punika pungkasaning pitung mangsa, lan ugi pungkasaning sewu kalih atus enem dasa taun, saha sewu kalih atus sangang dasa taun miturut Daniel pasal rolas. Taun 1798 punika satunggaling “wektu pungkasan,” mila taun 538 ugi satunggaling “wektu pungkasan.” Taun 538 punika pungkasaning sewu kalih atus enem dasa taun nalika paganisme ngidak-idak pasucenipun Allah lan wadya-Nipun, ingkang ndhisiki kapausan anggenipun nindakaken pakaryan ingkang sami salebeting cacah wekdal ingkang sami.

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 nglambangaké pangwasa sing diparengaké marang kapausan, lan kanthi mangkono iku uga nglambangaké pangwasa sing diparengaké maneh marang kapausan nalika hukum Minggu. Hukum Minggu iku nandhani sawijining “wektu pungkasan.” Mulané, ayat nembelas, uga ayat siji, pitu nganti sanga, lan ayat sepuluh, kabèh padha nandhani “wektu pungkasan.” Kabeneran iki kudu dimangertèni déning wong-wong sing sumurup kapan pesen-pesen iku kudu dipasangaké. Pompey netepi ayat nembelas nalika dhèwèké ngrebut Yérusalèm. Dhèwèké banjur diterusaké déning Julius Caesar, Augustus Caesar, lan Tiberias Caesar. Kelahirané Gusti Yésus minangka sawijining “wektu pungkasan,” lan iku dumadi ing jamané Augustus Caesar.

> 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.

> Banjur bakal ngadeg nggentèni dheweke ana ing kalungguhane wong kang ngedol pajeg ana ing kamulyaning karajan; nanging sajroning sawetara dina dhèwèké bakal katumpes, ora awit saka nepsu, lan dudu ing peprangan. 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.

Ayat kaping rong puluh nambah dhaptar “wektu pungkasan-pungkasan” ing pasal sewelas, lan mangkono uga Tiberius Kaisar kang mrentah nalika panyalibanipun Kristus.

> 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.

> Lan ana ing kalungguhane iku bakal ngadeg sawijining wong asor, kang marang dheweke pakurmataning karajan ora bakal diparingake; nanging dheweke bakal teka kanthi tentrem, lan oleh karajan mau lumantar tembung-tembung panyanjung. Lan kanthi bala kaya banjir gedhé, wong-wong mau bakal kesirnakake saka ing ngarepane, lan bakal diremuk; iya, uga pangeraning prajanjian. Daniel 11:21, 22.

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

Salib iku jumeneng ana ing tengahing minggu kenabian kang Kristus rawuh kanggo netepake marang wong akeh.

> 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.

> Lan dhèwèké bakal netepaké prejanjèn karo akèh wong sajrone saweek: lan ing satengahing minggu iku dhèwèké bakal ndadèkaké kurban lan pisungsung mandheg, lan marga saka panyebaraning pangawulan nistha dhèwèké bakal ndadèkaké iku dadi suwung, nganti tekan wekasané, lan apa kang wis katetepaké bakal kawutahaké marang kang disuwungaké. 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.

Ing tengahing minggu, kita nduwèni sawijining wiwitan lan sawijining pungkasan kanggo rolas atus sewidak dina kang kapisan, kang rampung pas ana ing panggonan rolas atus sewidak dina sabanjuré diwiwiti. Minggu iku salaras karo pitung mangsa panyebaran marang karajan lor, kang makili kapirangan lan uga kapausan, sing ngidak-idak pasucèn lan bala wadya.

> 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.

> Banjur aku krungu ana satunggaling wong suci matur, lan ana wong suci liyané ngandika marang wong suci tartamtu kang lagi matur mau, “Nganti pira suwéné wahyu iku bab kurban padinan, lan bab panerak kang ndadèkaké karusakan, sing nyerahaké Padaleman Suci lan para wadya supaya katindhes ing sangisoré tapak sikil?” 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 iku sawijining “wektu wekasan” lan iku selaras karo salib, kang uga minangka pungkasaning sawijining période profetik. 538 lan salib maringi loro seksi yèn wiwitan lan pungkasaning sawijining ramalan, sacara profetik, ditandhani minangka “wektu wekasan.”

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.

Ayat selikur lan rolikur, ayat rong puluh, ayat nembelas, ayat sepuluh, ayat pitu tekan sanga lan ayat siji, kabèh nandhani “wektu wekasan.” Ayat telulikur ngenali persekutuan sing digawe wong Yahudi Makabe karo Roma kapir ing taun 161 nganti 158 SM. Sajarah Dinasti Hasmonea wiwit saka peperangané kang wiwitan nganti pungkasané ing karusakané Yerusalem ing taun 70 M, nggambarake Protestantisme murtad ing Amérika Sarékat wiwit taun 1844, yaiku pungkasaning sawijining ramalan wektu, lan mulané minangka “wektu wekasan,” sarta dipungkasi ing hukum Minggu kaya sing dilambangaké déning taun 70 M.

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.”

Ayat kaping selikur telu ngenali sawijining “wektu wekasan” ing taun 167 SM nalika perang ing Modein lan uga ing taun 70 M, loro-loroné padha dadi pralambang tumrap taun 1844 lan angger-angger dina Minggu. Ayat kaping selikur telu, ayat-ayat kaping selikur siji lan selikur loro, ayat kaping rong puluh, ayat kaping nembelas, ayat kaping sepuluh, ayat-ayat kaping pitu nganti sanga, lan ayat kaping siji, kabèh padha nandhani “wektu wekasan.”

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.”

Ayat kaping patlikur ngenali kadhaulatan utama Roma kapir sajrone telung atus sawidak taun, mangkono nandhani wiwitané ing 31 SM lan pungkasané ing taun 330 minangka “wektu pungkasan-pungkasan.” Ayat kaping pitulikur lan kaping sangang likur ngenali loro-loroné, yaiku wiwitan lan pungkasané mangsa iku, mula ayat kaping patlikur, ayat kaping pitulikur, ayat kaping sangang likur, ayat kaping telulikur, ayat kaping selikur lan kaping rolikur, ayat kaping rong puluh, ayat kaping nembelas, ayat kaping sepuluh, ayat-ayat kaping pitu nganti kaping sanga, sarta ayat kapisan kabèh padha nandhani “wektu pungkasan.”

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.”

Ayat kaping telung puluh siji nandhani taun 538 nalika piala nistha kang njalari karusakan iku dipasang, lan ayat kaping telung puluh enem lan patang puluh nandhani taun 1798 minangka “wektu wekasan.” Taun 538 ing ayat kaping telung puluh siji lan taun 1798 ing ayat kaping telung puluh enem lan patang puluh, ayat kaping rong puluh pitu lan rong puluh sanga, ayat kaping rong puluh papat, ayat kaping rong puluh telu, ayat kaping rong puluh siji lan rong puluh loro, ayat kaping rong puluh, ayat kaping nembelas, ayat kaping sepuluh, ayat kaping pitu nganti sanga, lan ayat kaping siji, kabèh padha nandhani “wektu wekasan.”

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.

“Titime pungkasan” katandhani ping telulas sadurunge ayat patang puluh siji, yaiku angger-angger Minggu lan sawijining “titime pungkasan” maneh, kaya uga ayat patang puluh lima nalika paus tekan pungkasané tanpa ana siji waé kang nulungi. Ping limalas “titime pungkasan” dipanggonaké ana ing bab sewelas. Tema ayat sepuluh yaiku “titime pungkasan.” Iku nggambaraké kayektèn-kayektèn kang dibukak segelé ing mangsa panyegelané satus patang puluh papat èwu.

We will continue in the next article.

Kita badhé nerusaken ing artikel salajengipun.

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