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# Panium - Number Eight

Panium - Namba abic adek

Third Line Overview

Ngec me weng pa rek ma adek

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 orwote pi kare macek ki cawa 226 dok i 223 BC, paka kigoyo otho onyo otho i kit ma pe ngene maber. Seleucus III en onongo obedo rwot ma obino anyim Antiochus III kacel pire tek. Wodi me ot aryo magi ginyutu 'wodi' me lok apar, kede ginyutu Reagan ki Bush i cawa 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.

> Ento otino pa en ma ceke bi pore, kede bi cok lwak madit mapol; acel i gin bi bino nining, bi potho, kede bi donyo woko; eka bi dwogo, kede bi pore, nyaka i ot me cing pa en. 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.

Rec 10 obedo rek mar adek, kede nyutu “kare me agiki” i 1989. En rwate ki rec 40 pa pot buk 11, ki Aisaia 8:8. Rwate mar rec adek magi yaro ni rec 11 nyutu lweny me Ukarain ma kombedi; ka Putin ki Zelenskyy obedo dul aryo ma gikwanyo kwed, ma kiyaro iye i Lweny me Rafia ma kiyaro i rec 11. Rec 12 yaro gin ma bino ducu pi lweny me Ukarain, ki kit ma bino obedo bot Putin. Rec 13, 14 ki 15 obedo Lweny me 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.

Kit ma lok me 10 obedo “kare pa agiki,” ki rwom kwede cik ma rwate ki yweyo muhuri pa adwogi i “kare pa agiki”; lok eni, kata obedo lok acel kende, tye ki rek me porofeti mapol ma ki yaro iye. Lok me 10 nyutu cako pa lok me bur ma i lok me 40, ma tero kite me cako pa tic pa Malaika me adek ki timo muhuri pa jo 144,000.

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.

Lok man oketo kacel kare abiro me Levitiko 26 calo ma kinyutu i neno me cwiny ma cako i Isaya dul 7. Keto kacel meno nyutu keto kacel pa obedo pa Lubanga ki pa dano, ma obedo giko me lim me bedo maleng ikare me coyo tarampet ma 7, ma en lacen me adek pa 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.

Vesi eni yaro ni 1989 obedo cawa me agiki, ki kube kwede seven times pa Levitiko 26, omako iye pwony pa William Miller ma obedo adwogi, kacel ki gonyo pa 1863. Vesi eni cako lok pa gin matime ma ocan pa vesi 40. Lawa, en gin ma rwate maber i medo pa ngec ma obino i cawa me agiki i 1989, kede cako nyutu me lok pa laneno pa gin matime i woko ma gicweyo lok pa gin matime ma ocan pa vesi 40, ci ki kube kwede seven times bene nyutu gin matime iyie i lok pa gin matime ma ikin 1989 ki cik me Sunday.

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.

Namba apar obedo cal me tem, ki kube pa rek kwede neno pa Isaya i pot abicel ma kelo dwong i ngec me adyeer.

> 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.

> Pien wi Siria en Damasko, kede wi Damasko en Rezin; i kare me mwaka 65, Efraim obibedo opoto, ma pe obedo piny. Wi Efraim en Samaria, kede wi Samaria en wod pa Remaliya. Ka pe ugene, to pe ubibedo atir. Isaiah 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.

Pe in ibedo tek ka pe igeno ni “wi” nyutu kom me piny (Samaria ki Damasko) ki rwot (Rezin ki Pekah, wod Remaliah). Ka pe ingeyo alama adek magi ma twero kicokere, i kit me Isaya 8:8 (ma obedo neno acel keken ki chapta 7), dong pe itwero nyutu ni Putin ki Rusia obedo rwot me South i ves 11-15.

> 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.

> Kany bene, nen, Laa Rwot obiketo malo i wi gi pi me aora ma tek ki mapol—eni ni Rwot me Asuriya, ki madwong pa en weng; obin malo loyo yo me aora weng, ki obiwoto loyo i twol me aora weng. Obiporo i Yuda; obipango ki obino loyo, obigamo paka i twic; ki gobo lapak pa en obipongo tyen me pinyi weng, I Immanuel. 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.

Waci me rek apar obedo yore adek me temo, ma cako i kare me agiki ki kelo i goyo woko kare me temo i kare me cik pa Sande.

> 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.

> En owaco ni, “Wot i yo mari, Daniel; pien lok kigengore kede kilorore nyaka cawa pa agiki. Jo mapol bipwodhore, bimedo bedo maleng, bitemore; ento jo marac gibitimo marac; pe obedo ngat marac mo ma bi ngeyo; ento jo ma tye ki rieko bi ngeyo.” 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.

I “kare me agiki”, buk me Daniel “kityeko yweyo”, ki cako yore adek me temo, ma kiloco kwede “giywero, ki gimiyo opac, ki gitemo”. “Jo lalingo” gineyo, “jo marac” pe gineyo. Ngeyo peke pa gi, macalo pe tye gi kwede mafuta i lok me cal pa nyiri apar, omiyo gi gilor.

> 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.

> Jo na gi poto pi ngec peke: pien i weyo ngec, an bene abi weyo in, pe ibedo lawi pa an: pien i wil cik pa Lubanga pa in, an bene abi wil lutino pa in. 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.

Lok “Jo pa an” nyutu ni jo ma ki keto kwene ki Lubanga, kede jo me kwene man gibicweyo ki gibal pi “pe tye ki ngec.” Cik me Ceng Abicel i United States me Amerika obedo alama me yoo ma i kany gin wil woko onyo gi paro. “Par cawa pa Sabiti” obedo adwogi me kare meno. I kany, dako me cane pa Tiro giparo ne. I kany Lubanga oparo richo pa Babulon i Buk me Gineno.

> 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.

> An onongo awinyo dwon mukene ki polo, ma owaco ni, Wot woko ki iye, jo ami, wek pe ubede kacel ki richo ne, ka wek pe uyudo ki bal ne. Pien richo ne oromo i polo, ka Lubanga oparo tim marac ne. Dwogi ne calo en odwogo botu, ka med iye ariyo calo kit tic ne: i tyupa ma en opongo, opongi iye ariyo. Revelation 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.

Kany en aye ma ki ngolo woko nyithini, onyo yore me agiki ma me porofeti pa Adventism pa Laodicea. Kany en aye ma jo ma Daniel okwaco gi calo “jo marac” nyutu ni gi “owil” cik pa Lubanga; ci but pa cik pa Lubanga ma gi owil en aye cikke onyo cik me porofeti pa Lubanga. Kit me lok eni tye cing ni gi pe tye ki “ngec” ma omedo ka buk pa Daniel kiyabo woko. Daniel pimo “jo me rieko” ki “jo marac”, ci Yesu pimo “nyeke me rieko” ki “nyeke ma abwongo.” Amos nyutu kit acel keken, oyaro gi calo “nyeke ma ler”, calo jo ma pe romo nongo lok me porofeti ma kinyutu ki tung akinyi, tung cen, ki yubu.

> 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.

> He aquí vienen días, dice el Señor Dios, en que enviaré hambre a la tierra; no hambre de pan, ni sed de agua, sino de oír las palabras de Jehová. E irán errantes de mar a mar; y desde el norte hasta el oriente discurrirán buscando palabra de Jehová, y no la hallarán. En aquel día las vírgenes hermosas y los jóvenes desmayarán de sed. Los que juran por el pecado de Samaria, y dicen: Vive tu dios, oh Dan; y: Vive el camino de Beerseba; caerán, y nunca más se levantarán. Amós 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.

Lok ma pe gi twero nongo tye ki cal ki kabedo ma gi tye ka yenyo, kun gi “wot ki yamo dok i yamo, ki malo dok anyim.” Amos owaco ni “nyako ma ber ma pe gi neno dic” tye i “kec” pa winyo “Lok pa Rwot,” kede ni “i cawa nono gubiwot ka wot me yeny Lok pa Rwot, ento pe gibinongo ne.” Lok ma kigolo cing i Buk pa Daniel i cawa me agiki i 1989, i tyeko lok me ves 40 kede bende ves 10 me chapta 11, kimokone i cing aryo ma agiki me chapta 11.

> 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.

> Ento ngec ma bino ki tung ceng ki ki tung bor bikenyo ne; ka kamano obiceto woko ki cwiny marac madwong me balo, ki rib jo mapol woko. Ci obiyubu kac pa ot pa rwot i mede pa pi madwong, i got maleng ma rwom madwong; ento obino i agiki ne, ki pe obedo ngat mo me bi konyo ne. 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.

Nyako mapore ma pe ki ngec, ma maber, ki ma marac, ma pe gitye ki mafuta; kwena me anyim, malo ki pi madit, ma gikwero ngec ki kica pa Lubanga ki Cik pa Lubanga, Lubanga oparo gi ikare me Cik pa Sande. Lweny adek kitye ka nyutu i lok apar dok abicel. An agolo gi i lok me kare adek; ento bende gi obedo rek ka gicobo weng, pien lok apar oyabo “cawa pa agiki”, omiyo ocako kit me tem mar adek.

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.

Nyig-lok 10 tyeko rwate ki cawa 7 me Levitiko 26, kacel ki kidi me Adventizim ki tic pa William Miller. Tuk ma aryo i tung tuk adek en tem me wang ma ocake ka ler me nyig-lok 11 kacel ki lweny pa Ukraine oyabo. Tem ma aryo en tem me wang, ma nyutu tem ma tye i kom twero wa me ngeyo gin ma tye katime kombedi i ler me Lok pa Lubanga ma porofetik. Tem ma adek en Lweny pa Panium me nyig-lok 15, ka nyinge pa Simon Barjonah oloko ne Pita, eka ogolo cal me keto yik pi 144,000, pud pe kare me tem ojuk i cik me Sunday me nyig-lok 16.

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.

Ka wa paro kabedo pa Antiochus Magnus i lweny adek keken ma coc 10, 11 ki 15 nyutu gi, wa bene nen mukato ma i coc 9 dok i 16—cako malo ki pero piny pa lanabi marac ma i aporo me Bibul.

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.

Lok 1 tung ki 4 nyutu nyolo ki poto me twero pa dragoni. Lok 9 ki 10 nyutu 1798 ki 1989; ci ka timo kamano, lok 9 tung ki 16 nyutu nyolo ki poto me nabi me bwola. Lok 40 tung ki 45 nyutu nyolo ki poto me lem. Lok 9 ki 10 bene rwate ki “cawa me agiki” aryo me lok 40, i 1798 ki 1989.

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

Sister White omiyo wa ngec maber ki cing ni, poyo marac "cawa me agiki" kelo nyubo wic ikom kany ma myero waketo lok me lunyo.

> “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.

> Jo mapol tye ka timo gin acel kacel kombedi, i 1897, pien pe gibedo ki tem i ngec me tem ma kiketo iye i ngec pa malaika me acel, me aryo, ki me adek. Tye jo ma tye ka yenyo i Kitap Maleng me nyutu ni ngec magi dong tye anyim. Gicobo kacel gin ma atir pa ngec, ento pe gi miyo gi kare ma atir i gin matime me porofeti. Omiyo, gin calo mano tye i peko me golo jo i kom keto kare pa ngec magi. Pe gineno, pe gi kube kare pa agiki, onyo kare me keto ngec magi. Nino pa Lubanga tye ka bino mot mot, ento jo ma gicwako ni gin jo ma ngeyo ki jo madit tye ka waco-waco ikom “kwon me malo” ma gicwako ni ocako ki dano ma piny. Pe gi ngeno lacar me bino pa Kirisito, onyo me agiki pa piny. Sermons and Talks, volumu 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 pa ves apar obedo “kare me agiki,” ci i pot buk apar acel kityeko nyutu “kare me agiki” mapol. Ka pe ineno ci pe igamo ngec ikom “kare me agiki” i pot buk apar acel, ibik pe ngeyo kare me “nongo kabedo pa lok.” En owaco ni, “tye jo ma tye ka yeny i Makom Buk,” ci calo kit pa janabi weng, lok mamegi pako ceng me agiki; omiyo, i ceng me agiki, jo ma en tye ka nyuto gin kit jo ma pe gi ngeyo “kare me agiki”; omiyo gin bende “nyako maleng” pa Amos ma gi kato piny ci pe gi dong ocung doki.

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.

I chapta apar gachiel vese achiel, Darius ki Cyrus ochung kacel me nyutu kare me ogik i 1989. Ka Ptolemy o woto i Babilon ki omako rwot me tung maloyo, kelo ne i keng i Misiri i 246 BC, ma dok nyutu calo tipe pa 1798 kaka kiloro i vese abiriyo nyaka ochiko, man obedo "kare me ogik." Vese apar obedo "kare me ogik" i 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 obedo agiki pa higa 2,520 me kwanyo woko lobo ma i Bore pa Israel ma ocako i 723 BC. I 538, twero pa Papa otye i twero pi higa 1,260 nyaka i 1798. 1798 obedo "cawa me agiki", pien en agiki pa cawa abiro, kede higa 1,260, kacel ki higa 1,290 pa Kitap Daniel gonyo 12. 1798 obedo "cawa me agiki", eka 538 bende obedo "cawa me agiki." 538 obedo agiki pa higa 1,260 ma twero pa jo-pagani ocuny piny hekalu pa Lubanga ki lweny pa En; ma con twero pa Papa bene otimo tic acel pi kare acel.

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 tye ka nyutu miyo teko bot Paapasi, kede mano, nyutu dok miyo teko bot Paapasi i cik me Sande. Cik me Sande nyutu “cawa me agiki.” Pien mano, vese 16, kacel ki vese 1, 7–9, ki vese 10 weng ginyutu “cawa me agiki.” Adwog pa atir man myero gipoyo jo ma ngeyo kare me keto lok. Pompey otyeko vese 16 ka omako Jerusalem. Con gicenopire Julius Caesar, Augustus Caesar ki Tiberias Caesar. Nywalo pa Yesu obedo “cawa me agiki,” ki otime i cawa pa 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.

> Dong bi tyer malo i kabedo pa iye ngat ma omiyo musolo i lamal pa cing; ento i kare manok kikwanyo ne woko, pe ki kec, pe i lweny. 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.

Lok 20 omedo i lisit me ‘kare me agiki’ i chapta 11, ki Tiberias Caesar bene omedo, ma obedo rwot i kare ma ki kome Yesu Kristo i ladi.

> 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.

> I kabedo pa iye obedo dano ma pe tye ki rwom, ma pe gin miye rwom pa lobo me rwot; ento obino ki kuc, omako lobo me rwot ki lok me yweyo cwiny. Ki teko ma calo opuk me pi gicweyo gi woko i anyim pa iye, gipoto woko; aa, bende ladit me kwer opoto. Daniel 11:21, 22.

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

Musalaba tye i tung pa wiki me porofeti ma Kristo obino me keto atir ki jo mapol.

> 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.

> En obi moko kica kwede jo mapol pi cabita acel; i tung cabita, obi juko lamo me lacer kede mino me lamo; kede pi yub weng me kwer, obi weko ne opoto, nyo i giko; kede gino ma kiketo ki cik bi ywayo i wi piny ma opoto. 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.

I tung wik, wa tye ki acaki kacel ki agiki: ceng 1,260 me acel otyeko pile i kabedo keken ma ceng 1,260 me malubo ocako. Wik man rwate kwede kare abiro me yabo ikom lobo me rwot ma i North, ma nyutu kacel calo paganism ki papalism me nyayo piny kabedo maleng ki lwak.

> 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.

> Eka an owinyo ngat acel ma maleng tye ka waco, ci ngat mukene ma maleng owaco bot ngat en ma onongo tye ka waco ni, “Kare nining obedo oneno me lamo me cawa ki cawa, ki bal ma kelo ogoro, me miyo ot maleng ki lwak me goyo gi piny ki cing?” 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 obedo “kare me agiki,” kede rwate ki Musalaba, ma bene obedo agiki pa kare me poroc. 538 ki Musalaba gi miyo lami aryo me nyutu ni caki ki agiki pa poroc giketo kwede kite me poroc macalo “kare me agiki.”

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.

Reke 21 ki 22, rek 20, rek 16, rek 10, reke 7 nyaka 9, ki rek 1, weng ginyutu “Cawa me Agiki.” Rek 23 nyutu kwec ma Yahuudi me Maccabean giketo kwede Roma ma pagani i higa 161 nyaka 158 BC. Lok pa con pa Lwak Hasmonean, kobedo ki cako gi lweny me acaki nyaka gityeko agiki ka gikwalo piny Yerusalem i 70 AD, nyutu calo Protestantis ma oremo woko ki adwogi i United States me Amerika, ma ocake i 1844—agiki pa lok pa lanen me cawa—omiyo obedo “Cawa me Agiki”; ci otyeko i “Cik me Ceng Acel” ma ginyutu kwede 70 AD.

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.”

Cik 23 nyutu ‘kare me agiki’ i mwaka 167 BC i lweny pa Modein, kede bene i mwaka 70 AD; magi aryo gitye ka timo cal me 1844 ki ‘cik me Sunday’ mapat pat. Cik 23, cik 21 ki 22, cik 20, cik 16, cik 10, cik 7, 8 ki 9, ki cik 1, weng giketo alama me ‘kare me agiki’.

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.”

Verse 24 nyutu atir ludito me twero pa Ruma ma pe yero Lubanga pi higa 360, ci kiciko acaki ma i 31 BC ki agiki ma i 330 calo ‘kare me agiki’. Verse 27 ki 29 nyutu kacel acaki ki agiki pa kare en; eka verse 24, verse 27, verse 29, verse 23, verse 21 ki verse 22, verse 20, verse 16, verse 10, verse 7 dok i 9, ki verse 1, gin weng ciko ‘kare me agiki’.

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.”

Verse 31 nyutu 538 ka abomination that maketh desolate okete, ki verse 36 ki 40 nyutu 1798 macalo "kare me agiki." 538 i verse 31, ki 1798 i verse 36 ki 40, verse 27 ki 29, verse 24, verse 23, verse 21 ki 22, verse 20, verse 16, verse 10, verse 7, verse 8, ki verse 9, ki verse 1 weng ginyutu "kare me agiki."

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.

“Kare pa agiki” kityeko dwogo ikom ne nining apar adek mapwod lok 41, ma en cik me Sande ki “kare pa agiki” mukene; macalo ii lok 45, ka Papa obino i agiki, pe tye ngat mo me konyo ne. “Kare pa agiki” nonge nining apar abic i kit 11. Wii me lok pa lok 10 en “kare pa agiki.” En baya ada ma kityeko yabu woko i kare me keto cing pa 144,000.

We will continue in the next article.

Wa bi medo i coc ma anyim.

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