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# Panium - Number Eight

Paniumi - Umubare Umunani

Third Line Overview

Incamake y'Umurongo wa Gatatu

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, yategetse igihe gito nk’umwami kuva mu mwaka wa 226 kugeza mu wa 223 mbere ya Kristo, mbere y’uko yicwa cyangwa agapfa mu buryo bw’amayobera. Seleucus III ni we wabaye uwo Antiochus III yasimbuye ako kanya. Abo bavandimwe bombi bagereranya “abana” bavugwa mu murongo wa cumi, kandi bagereranya Reagan na Bush mu mwaka wa 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.

> Ariko abahungu be bazakangurwa, kandi bazateranya ingabo nyinshi zikomeye; kandi umwe muri bo ntazabura kuza, akuzure hose, kandi ace hagati; hanyuma azagaruka, akangurwe, ageze no ku gihome cye. Daniyeli 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.

Umurongo wa cumi ni wo murongo wa gatatu kandi ugereranya “igihe cy’imperuka” mu mwaka wa 1989. Ufitanye isano n’umurongo wa mirongo ine wo mu gice cya cumi na kimwe hamwe na Yesaya 8:8. Isano iri hagati y’iyi mirongo itatu igaragaza ko umurongo wa cumi na rimwe ugereranya intambara iriho ubu muri Ukraine, aho Putin na Zelenskyy ari bo bahanganye bagereranyijwe mu Ntambara ya Raphia ivugwa mu murongo wa cumi na rimwe. Umurongo wa cumi na kabiri ugaragaza ibizakurikiraho nyuma y’intambara ya Ukraine n’iherezo rya Putin. Imirongo ya cumi na gatatu kugeza kuri cumi na gatanu ni intambara ya 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.

Insanganyamatsiko y’umurongo wa cumi ni “igihe cy’imperuka,” kandi ihuje n’amahame ajyanirana no guhindurwa kudafunze kw’ukuri mu “gihe cy’imperuka”; uwo murongo, nubwo ari umurongo umwe gusa, urimo imirongo myinshi y’ubuhanuzi ihagarariwe mo. Umurongo wa cumi werekana intangiriro y’amateka yahishwe avugwa mu murongo wa mirongo ine, kandi ayo ni yo atangira urugendo rw’umumarayika wa gatatu no gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane.

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.

Uyu murongo uhuza ibihe birindwi byo mu Balewi makumyabiri na gatandatu nk’uko byamenyekanye mu iyerekwa ritangirira muri Yesaya igice cya karindwi. Uwo mubano ugaragaza ihuzwa ry’ubumana n’ubumuntu, ari ryo kurangiza ubwiru bwo kubaha Imana mu gihe cyo kuvuza impanda ya karindwi, ari yo makuba ya gatatu ya Isilamu.

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.

Umurongo werekana ko 1989 ari cyo gihe cy’imperuka, kandi binyuze ku isano ifitanye n’ibihe birindwi byo muri Abalewi 26, ukubiyemo ukuri shingiro kwa William Miller n’ubwigomeke bwo mu 1863. Uwo murongo utangiza amateka yahishwe yo mu murongo wa mirongo ine. Ni cyo gituma uba ikigize ingenzi cy’ukwiyongera k’ubumenyi kugera mu gihe cy’imperuka mu 1989, kandi ugatangiza ishusho y’ubuhanuzi y’ibyabaye byo hanze bigize amateka yahishwe yo mu murongo wa mirongo ine; kandi, binyuze ku isano yawo n’ibihe birindwi, ukagaragaza kandi ibyabaye by’imbere mu mateka ari hagati ya 1989 n’itegeko ryo ku Cyumweru.

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.

Umubare icumi ni ikimenyetso cy’igeragezwa, kandi isano y’iyo mirongo n’iyerekwa ryo muri Yesaya karindwi ishyira imbaraga ku gusobanukirwa ukuri.

> 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.

> Kuko umutwe wa Siriya ari i Damasiko, n’umutwe wa Damasiko akaba ari Rezini; kandi mu myaka mirongo itandatu n’itanu Efurayimu izavunagurwa, ku buryo itazaba ikiri ubwoko. Kandi umutwe wa Efurayimu ni Samariya, n’umutwe wa Samariya akaba ari mwene Remaliya. Nimudashaka kwizera, ni ukuri ntimuzakomera. 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.

Nimutizera niba mutizera ko “umutwe” ugereranya umurwa mukuru (Samariya na Damasiko) n’umwami (Rezini na Peka mwene Remaliya). Nimutasobanukirwa ibyo bimenyetso bitatu bisimburana, mu rwego rw’ibivugwa muri Yesaya 8:8, (ari ko iyerekwa rimwe n’iryo mu gice cya karindwi) ubwo ntimuzashobora kumenya Putin n’u Burusiya ko ari bo mwami w’epfo mu murongo wa cumi n’umwe kugeza ku wa cumi n’itanu.

> 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.

> Nuko rero, dore Uwiteka azabazamuriraho amazi y’uruzi, akomeye kandi menshi, ni ukuvuga umwami wa Ashuri n’ikuzo cye cyose; kandi azuzura mu migende yazo yose, arengere inkombe zazo zose: kandi azanyura i Buyuda; azarenza urugero, asesekare, agere ndetse no ku ijosi; kandi kurambura kw’amababa ye kuzuzura ubugari bw’igihugu cyawe, yewe Imanweli. 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.

Insanganyamatsiko yo mu murongo wa cumi ni inzira y’igeragezwa y’ibyiciro bitatu itangira mu gihe cy’imperuka kandi ikageza ku kurangira kw’igihe cy’imbabazi ku cyumweru gitegetswe n’itegeko.

> 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.

> Nuko arambwira ati: “Igendere, Daniyeli; kuko ayo magambo afunzwe kandi ashyizweho ikimenyetso kugeza igihe cy’imperuka. Benshi bazezwa, bazezweho umweru, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibyaha: kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bo bazasobanukirwa.” Danieli 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.

Mu “gihe cy’imperuka” igitabo cya Daniyeli “gikurwaho ikimenyetso,” maze hagatangira uburyo bw’igeragezwa bw’intambwe eshatu, nk’uko bugereranywa na “bezwaga, bakezwa, kandi bageragezwa.” “Abanyabwenge” barasobanukirwa, ariko “abanyabyaha” ntibasobanukirwa. Kubura kwabo gusobanukirwa, nk’uko no kubura amavuta kwabo mu mugani w’abakobwa cumi b’isugi, bituma barimbuka.

> 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.

> Ubwoko bwanjye burimburwa no kubura kumenya: kuko wanze kumenya, nanjye nzakwanga, kugira ngo utazaba umutambyi wanjye: kuko wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe. Hoseya 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.

Amagambo ngo “Ubwoko bwanjye” asobanura ubwoko bw’isezerano, kandi aba bantu b’isezerano bagomba kwangwa no kurimburwa bazira “kubura ubwenge.” Itegeko ryo ku cyumweru muri Leta Zunze Ubumwe za Amerika ni ikimenyetso cy’inzira aho ibintu byibagirana cyangwa byibukwa. Wibuke umunsi w’Isabato ni ukuri kw’iki gihe kuri iyo ngingo. Ni aho maraya w’i Tiro yibukwa. Ni naho Imana yibuka ibyaha bya Babuloni mu Ibyahishuwe.

> 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.

> Nuko numva irindi jwi rivuye mu ijuru, rivuga riti: Nimuvemo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutagerwaho n’ibyorezo bye. Kuko ibyaha bye byageze mu ijuru, kandi Imana yibutse gukiranirwa kwe. Mumuhore nk’uko yabahoye, kandi mumwiture incuro ebyiri z’ibyo yakoze: mu gikombe yujuje, namwe mukimwuzurizemo incuro ebyiri. Ibyahishuwe 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.

Aho ni ho abana, ari bo cyangwa se igisekuru cya nyuma cy’ubuhanuzi cy’Abadiventisiti b’i Lawodikiya, bakurwaho. Aho ni ho abo Daniyeli yita “abanyabyaha” bagaragaza ko bari “baribagiwe” amategeko y’Imana, kandi igice cy’amategeko y’Imana bibagiwe ni amategeko cyangwa amabwiriza y’ubuhanuzi y’Imana. Imvugiro y’aya magambo iragaragaza neza ko babuze “ubumenyi” bwongerwa igihe igitabo cya Daniyeli gifunguwe. Daniyeli agereranya “abanyabwenge” n’“abanyabyaha,” na Yesu agereranya “inkumi z’abanyabwenge” n’“inkumi z’ibipfapfa.” Amosi agaragaza itsinda rimwe nk’“inkumi nziza” nk’abadashobora kubona ubutumwa bw’ubuhanuzi bugaragazwa n’iburasirazuba, amajyaruguru n’inyanja.

> 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.

> Dore, iminsi iraza, ni ko Uwiteka Imana avuga, ubwo nzateza inzara mu gihugu, itari inzara y’umutsima, kandi itari inyota y’amazi, ahubwo ari iyo kumva amagambo y’Uwiteka; kandi bazazerera bava ku nyanja bajya ku yindi nyanja, no kuva mu majyaruguru bageze iburasirazuba, baziruka hirya no hino bashaka ijambo ry’Uwiteka, ariko ntibazaribona. Uwo munsi inkumi nziza n’abasore bazagwa isari bazize inyota. Abarahira icyaha cy’i Samariya, bakavuga bati: Mana yawe, yewe Dani, ni nzima; kandi bati: Imigenzereze y’i Bērisheba ni mizima; abo na bo bazagwa, kandi ntibazongera guhaguruka ukundi. Amosi 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.

Ubutumwa badashobora kubona bugaragazwa n’aho barimo babushakira ubwo “bayoba bava ku nyanja bajya ku yindi, kandi bava mu majyaruguru bagasanga iburasirazuba.” Amosi avuga ko aba “bakobwa b’isugi beza” bari mu “nzara” yo kumva “Ijambo ry’Uwiteka,” kandi ko “uwo munsi baziruka hirya no hino bashaka ijambo ry’Uwiteka, ariko ntibazaribona.” Ubutumwa bwafunguwe buvanwa mu gitabo cya Daniyeli mu gihe cy’imperuka mu mwaka wa 1989, mu gusohoora umurongo wa mirongo ine ndetse n’umurongo wa cumi wo mu gice cya cumi na kimwe, busobanurwa mu ncamake mu mirongo ibiri ya nyuma y’icyo gice cya cumi na kimwe.

> 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.

> Ariko inkuru zizava iburasirazuba no mu majyaruguru zizamutera ubwoba; ni cyo kizamutera gusohoka afite uburakari bwinshi bwo kurimbura no gutsemba rwose benshi. Kandi azashinga amahema y’ingoro ye hagati y’inyanja ku musozi wera w’icyubahiro; nyamara azarimbuka, kandi nta wo kumutabara uzabaho. Daniyeli 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.

Abakobwa b’abapfu, beza kandi babi badafite amavuta, ubutumwa bw’iburasirazuba, amajyaruguru n’inyanja, bwanze ubumenyi n’isezerano ry’Imana n’Amategeko yayo, bibukwa n’Imana ku gihe cy’itegeko ryo ku Cyumweru. Intambara eshatu zigereranywa mu mirongo ya cumi kugeza kuri cumi n’itanu. Nzitandukanya izi ntambara eshatu mu mateka atatu, ariko kandi ni umurongo umwe iyo zirebwe hamwe, kuko umurongo wa cumi ufungura “igihe cy’imperuka” bityo ugatangiza igikorwa cy’igeragezwa cy’intambwe eshatu.

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.

Umurongo wa cumi ufitanye isano n’ibihe birindwi byo mu Balewi makumyabiri na gatandatu, bityo ugahuzwa n’imfatiro z’Abadiventisiti n’umurimo wa William Miller. Intambwe ya kabiri muri za ntambwe eshatu ni ikigeragezo kigaragara cyatangiye igihe umucyo wo mu murongo wa cumi n’umwe n’intambara yo muri Ukraine byatangiraga kugaragara. Ikigeragezo cya kabiri ni icy’amaso kandi kigereranya ikigeragezo cyerekeye ubushobozi bwacu bwo kumenya ibyabaye biriho mu mucyo w’Ijambo ry’ubuhanuzi ry’Imana. Ikigeragezo cya gatatu ni Intambara ya Panium yo mu murongo wa cumi na gatanu, aho izina rya Simoni Barijona ryahinduwe Petero, bityo bikaba byararangaga gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine mbere gato y’uko igihe cy’igeragezwa gifungwa n’itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu.

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.

Iyo turebye uko Antiyokusi Maginusi yigaragaje muri buri ntambara eshatu zigereranywa n’umurongo wa cumi, uwa cumi n’umwe, n’uwa cumi na gatanu, tubona kandi amateka yo mu mirongo ya cyenda kugeza ku wa cumi na gatandatu, ni ukuvuka no kugwa k’umuhanuzi w’ibinyoma wo mu buhanuzi bwa Bibiliya.

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.

Imirongo ya mbere kugeza ku ya kane igaragaza ukuzamuka no kugwa kw’ububasha bw’igisato. Imirongo ya cyenda n’iya cumi igaragaza 1798 na 1989, kandi bityo, imirongo ya cyenda kugeza ku ya cumi n’itandatu igaragaza ukuzamuka no kugwa kw’umuhanuzi w’ibinyoma. Imirongo ya mirongo ine kugeza kuri mirongo ine n’itanu igereranya ukuzamuka no kugwa kw’inyamaswa. Imirongo ya cyenda n’iya cumi kandi ihura n’ibihe bibiri by’“iherezo ry’igihe” byo mu murongo wa mirongo ine, ari byo 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.

Mushiki wacu White atumenyesha mu buryo bweruye ko kudasobanukirwa neza “igihe cy’imperuka” bitera urujijo ku birebana n’aho ubuhanuzi bugomba gushyirwa mu bikorwa.

> “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.

> “Benshi muri iki gihe, mu mwaka wa 1897, bari gukora icyo kintu nyine, kuko batigeze bagira ubunararibonye mu butumwa bwo kugerageza bukubiye mu butumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu. Hariho abashakashaka mu Byanditswe kugira ngo babone igihamya cy’uko ubwo butumwa bukiri ubw’igihe kizaza. Bakusanya ibihamya by’ukuri kw’ubwo butumwa, ariko bakabunanirwa kubuha umwanya wabwo ukwiye mu mateka y’ubuhanuzi. Ni cyo gituma bene abo bari mu kaga ko kuyobya abantu ku byerekeye aho ubwo butumwa bugomba gushyirwa. Ntibabona kandi ntibasobanukirwa igihe cy’imperuka, cyangwa igihe ubwo butumwa bugomba gushyirwamo. Umunsi w’Imana uraza ugenda bucece, ariko abagabo bitwa abanyabwenge n’abakomeye bariho bavuga amagambo y’ubusa ku byerekeye ‘uburezi bwo hejuru’ bakeka ko bukomoka ku bantu bafite ubushobozi bugarukira. Ntibazi ibimenyetso byo kuza kwa Kristo, cyangwa iby’imperuka y’isi.” 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.

Insanganyamatsiko yo mu murongo wa cumi ni “igihe cy’imperuka,” kandi mu gice cya cumi na rimwe hagaragajwamo “ibihe by’imperuka” byinshi. Nimutabona kandi ngo musobanukirwe “ibihe by’imperuka” mu gice cya cumi na rimwe, ntimuzamenya igihe “cyo gushyira ubutumwa mu mwanya wabwo.” Aravuga ati, “hari abashakashaka mu Byanditswe,” kandi nk’uko bimeze ku bahanuzi bose, amagambo ye yerekeza ku minsi y’imperuka; bityo rero, mu minsi y’imperuka abo arimo agaragaza ni itsinda ritumva igihe cy’imperuka, bityo kandi ni bo na bo “inkumi nziza” za Amosi zigwa ntizongere guhaguruka ukundi.

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.

Mu gice cya cumi na kimwe umurongo wa mbere, Dariyo na Kuro bahagaze hamwe kugira ngo bagaragaze igihe cy’imperuka mu mwaka wa 1989. Igihe Ptolomeyo yajyaga i Babuloni agafata umwami w’amajyaruguru akamujyana ari imbohe mu Egiputa mu mwaka wa 246 Mbere ya Kristo, ari byo na byo byari ikimenyetso cy’ishusho ya 1798 nk’uko bigaragazwa mu mirongo ya karindwi kugeza ku wa cyenda, cyari “igihe cy’imperuka.” Umurongo wa cumi ni wo “gihe cy’imperuka” mu mwaka wa 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 ni iherezo ry’imyaka ibihumbi bibiri na magana atanu na makumyabiri yo gutatanya yakorewe ubwami bwo mu majyaruguru bwa Isirayeli, yatangiye mu mwaka wa 723 Mbere ya Kristo. Nyuma y’imyaka igihumbi na magana abiri na mirongo itandatu, mu 538, ubupapa bwategetse imyaka igihumbi na magana abiri na mirongo itandatu kugeza mu 1798. Umwaka wa 1798 ni “igihe cy’iherezo,” kuko ari iherezo ry’ibihe birindwi, kandi n’iry’imyaka igihumbi na magana abiri na mirongo itandatu, ndetse n’iry’imyaka igihumbi na magana abiri na mirongo cyenda yo muri Daniyeli igice cya cumi na kabiri. Umwaka wa 1798 ni “igihe cy’iherezo,” bityo rero 538 na wo ni “igihe cy’iherezo.” Umwaka wa 538 ni iherezo ry’imyaka igihumbi na magana abiri na mirongo itandatu ubupagani bwamaze bukandagira ahera h’Imana n’ingabo zayo, ibyo bikaba byarabanje ubupapa gukora uwo murimo nyine mu gihe kingana gutyo.

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 igereranya no guhabwa ububasha kwa papa, kandi muri ubwo buryo ikongera ikagereranya no guhabwa ububasha kwa papa ku itegeko ryo ku Cyumweru. Itegeko ryo ku Cyumweru riranga “igihe cy’imperuka.” Ni cyo gituma umurongo wa cumi na gatandatu, kimwe n’uwa mbere, uwa karindwi kugeza ku wa cyenda, n’uwa cumi, yose iranga “igihe cy’imperuka.” Uku kuri kugomba gusobanurwa n’abazi igihe ubutumwa bugomba gushyirirwamo. Pompee yasohoye ibivugwa mu murongo wa cumi na gatandatu igihe yafataga Yerusalemu. Yakurikiwe na Yuliyo Sezari, Awugusito Sezari na Tiberiyo Sezari. Ivuka rya Yesu ryari “igihe cy’imperuka,” kandi ryabereye mu gihe cya Awugusito Sezari.

> 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.

> Nuko mu mwanya we hazahaguruka usoresha mu cyubahiro cy’ubwami; ariko mu minsi mike azarimburwa, bitari mu burakari, kandi bitari no ku rugamba. 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.

Umurongo wa makumyabiri wongera ku rutonde rw’“igihe cy’iherezo” ruvugwa mu gice cya cumi na kimwe, kandi ni na ko bimeze kuri Tiberiyo Kayisari wari ku ngoma mu gihe cyo kubambwa kwa Kristo.

> 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.

> Nuko mu cyimbo cye hazahaguruka umuntu w’umunyagasuzuguro, batazaha icyubahiro cy’ubwami; ahubwo azaza mu buryo bw’amahoro, maze yigarurire ubwami akoresheje uburyarya bwo gushyeshya. Kandi ingabo zizaza nk’umwuzure zizarengerwa imbere ye, kandi zimenagurwe; ndetse n’umutware w’isezerano. Daniyeli 11:21, 22.

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

Umusaraba uhagaze hagati mu cyumweru cy’ubuhanuzi Kristo yaje gukomezanya na benshi.

> 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.

> Kandi azakomeza isezerano na benshi mu gihe cy’icyumweru kimwe; kandi hagati muri icyo cyumweru azahagarika igitambo n’ituro, kandi kubera ikwirakwira ry’ibizira bizatuma habaho ubuhame, kugeza ku iherezo; kandi ibyagenwe bizasukwa ku hagizwe umusaka. Daniyeli 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.

Mu isi y’icyumweru, dufite intangiriro n’iherezo, kuko iminsi igihumbi na magana abiri na mirongo itandatu ya mbere yarangiriye aho nyine indi minsi igihumbi na magana abiri na mirongo itandatu yakurikiyeho yatangiriye. Icyumweru gihura n’ibihe birindwi byo gutatanya byagiriye ubwami bwo mu majyaruguru, byagereranyaga ubupagani n’ubupapa byombi, bikandagira ahera n’ingabo.

> 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.

> Nuko numva umwe w’abera avuga; undi mwera abwira wa mwera runaka wavugaga ati: Mbese iyerekwa ryerekeye igitambo gihoraho n’igicumuro cy’umurimbu, rizoza kugeza ryari, kugira ngo ubuturo bwera n’ingabo byombi bihindurwe ibinyagiro byo gukandagirwa? Danieli 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 ni “igihe cy’imperuka,” kandi gihura n’umusaraba, na wo ukaba ari iherezo ry’igihe cy’ubuhanuzi. 538 n’umusaraba bitanga abahamya babiri bemeza ko byombi, intangiriro n’iherezo by’ubuhanuzi, bishyirwaho ikimenyetso cy’ubuhanuzi nk’“igihe cy’imperuka.”

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.

Umurongo wa makumyabiri na rimwe n’uwa makumyabiri na kabiri, umurongo wa makumyabiri, umurongo wa cumi na gatandatu, umurongo wa cumi, imirongo ya karindwi kugeza ku wa cyenda, n’umurongo wa mbere, byose biranga “igihe cy’imperuka.” Umurongo wa makumyabiri na gatatu ugaragaza isezerano Abayahudi b’Abamakabayo bagiranye n’i Roma ya gipagani hagati ya 161 na 158 mbere ya Kristo. Amateka y’Ingoma y’Abahasmoneya, uhereye ku ntambara yabo ya mbere kugeza ku iherezo ryayo mu irimbuka rya Yerusalemu mu mwaka wa 70 nyuma ya Kristo, ahagarariye Ubuporotesitanti bwahakanye ukwizera muri Leta Zunze Ubumwe z’Amerika, butangira mu 1844, ku iherezo ry’ubuhanuzi bw’igihe, bityo akaba ari “igihe cy’imperuka,” kandi bukazarangira ku itegeko ryo ku Cyumweru nk’uko bigaragazwa n’umwaka wa 70 nyuma ya Kristo.

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.”

Umurongo wa makumyabiri na gatatu ugaragaza “igihe cy’imperuka” mu mwaka wa 167 Mbere ya Kristo ku rugamba rw’i Modein, kandi no mu mwaka wa 70 Nyuma ya Kristo, byombi bikaba bishushanya 1844 n’itegeko ryo ku Cyumweru uko bikurikirana. Umurongo wa makumyabiri na gatatu, imirongo ya makumyabiri na rimwe n’iya makumyabiri na kabiri, umurongo wa makumyabiri, umurongo wa cumi na gatandatu, umurongo wa cumi, imirongo ya karindwi kugeza ku wa cyenda, n’umurongo wa mbere byose biranga “igihe cy’imperuka.”

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.”

Umurongo wa makumyabiri na kane ugaragaza ubutegetsi bw’ikirenga bw’i Roma ya gipagani bwamaze imyaka magana atatu na mirongo itandatu, bityo ukerekana ko byombi, intangiriro mu wa 31 mbere ya Kristo n’iherezo mu wa 330, ari “igihe cy’imperuka.” Umurongo wa makumyabiri na karindwi n’uwa makumyabiri n’icyenda byombi byerekana intangiriro n’iherezo by’icyo gihe; bityo umurongo wa makumyabiri na kane, umurongo wa makumyabiri na karindwi, umurongo wa makumyabiri n’icyenda, umurongo wa makumyabiri na gatatu, imirongo ya makumyabiri na rimwe n’uwa makumyabiri na kabiri, umurongo wa makumyabiri, umurongo wa cumi na gatandatu, umurongo wa cumi, imirongo ya karindwi kugeza ku wa cyenda, n’umurongo wa mbere, byose biranga “igihe cy’imperuka.”

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.”

Umurongo wa mirongo itatu n’umwe werekana umwaka wa 538, igihe ikizira giteza kurimbuka cyashyirwagaho; kandi imirongo ya mirongo itatu n’itandatu n’iya mirongo ine yerekana 1798 nk’“igihe cy’imperuka.” 538 mu murongo wa mirongo itatu n’umwe na 1798 mu mirongo ya mirongo itatu n’itandatu n’iya mirongo ine, imirongo ya makumyabiri n’irindwi n’iya makumyabiri n’icyenda, umurongo wa makumyabiri n’ine, umurongo wa makumyabiri n’itatu, imirongo ya makumyabiri n’umwe n’iya makumyabiri n’ibiri, umurongo wa makumyabiri, umurongo wa cumi n’itandatu, umurongo wa cumi, imirongo ya karindwi kugeza ku ya cyenda, n’umurongo wa mbere, byose biranga “igihe cy’imperuka.”

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.

“igihe cy’imperuka” kivugwa inshuro cumi n’eshatu mbere y’umurongo wa mirongo ine n’umwe, ari wo tegeko ryo ku Cyumweru n’indi “gihe cy’imperuka,” nk’uko bimeze no ku murongo wa mirongo ine n’itanu, ubwo papa azagera ku iherezo rye nta n’umwe wo kumutabara. Inshuro cumi n’eshanu “igihe cy’imperuka” kigaragazwa mu gice cya cumi na kimwe. Insanganyamatsiko y’umurongo wa cumi ni “igihe cy’imperuka.” Igereranya ukuri guhindurwa kutagifunze mu gihe cyo gushyirwaho ikimenyetso cy’abana ibihumbi ijana na mirongo ine na bine.

We will continue in the next article.

Tuzakomeza mu ngingo ikurikira.

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