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# Panium - Number Eight

Panium - Ennamba Munaana

Third Line Overview

Okutunuulira kw’olunyiriri olw’okusatu

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 yafuga ng'kabaka mu bbanga ttono okuva mu 226 okutuuka mu 223 BC, oluvannyuma ne yattibwa oba n'afa mu mbeera ez'ekyama. Seleucus III ye yali eyamusooka ddala Antiochus III mu bwakabaka. Ab'oluganda bano babiri bakiikirira "batabani" b'ekitundu eky'ekkumi, era bakiikirira Reagan ne Bush mu mwaka gwa 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.

> Naye batabani be balizukizibwa, era balikuŋŋaanya ekibiina ekinene ky’amaggye amanene; omu alijja ddala, n’abuna n’ayitamu; awo aliddawo, era alizukizibwa, okutuusa ne ku kigo kye. Danyeri 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.

Olunyiriri olw’ekkumi lwe lunyiriri olw’okusatu era luyimira “ekiseera ky’enkomerero” mu 1989. Lukwatagana wamu n’olunyiriri amakumi ana olw’Essuula kkumi n’emu ne Isaaya munaana, olunyiriri munaana. Okukwatagana kw’ennyongeza zino ssatu kulaga nti olunyiriri kkumi n’emu luyimira olutalo lw’e Ukraine oluliwo kati, nga Putin ne Zelenskyy be bavuganya abaalagiddwa mu Lutalo lwa Raphia olusimbiddwa mu lunyiriri kkumi n’emu. Olunyiriri kkumi n’ebbiri lulaga ebyava mu lutalo lw’e Ukraine n’ebigenda okutuukako Putin. Olunyiriri kkumi na ssatu okutuuka ku kkumi na ttaano lwe Lutalo lwa 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.

Omulamwa gw’olunyiriri olw’ekkumi gwe “kiseera eky’enkomerero,” era mu kukwatagana n’emisingi egikwatagana n’okuggulwamu kw’amazima mu “kiseera eky’enkomerero,” olunyiriri luno, newankubadde nga lumu lyokka, luyimirira eminnyiriri mingi egy’obunnabbi. Olunyiriri olw’ekkumi lulaga okutandika kw’ebyafaayo ebikwekeddwa eby’olunyiriri olw’amakumi ana, ekiraga okutandika kw’entambula y’omulayika ow’esatu n’okuteekebwako akabonero kw’abo 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.

Olunyiriri luno luyunga emirundi musanvu egyogerwa mu Levitiko 26, ng’emirundi egyo bwe gyalambulibwa mu kwolesebwa okutandika mu Yesaya essuula ey’omusanvu. Okuyunga okwo kulaga okuggatta obwakatonda n’obuntu, kwe kumaliriza ekyama ky’obutukuvu mu kiseera ky’okuvuga ekkondeere ey’omusanvu, era ekkondeere eyo ye ennaku ey’okusatu ey’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.

Olunyiriri luno luteekawo 1989 ng'ekiseera ky'enkomerero, era olw'okukwatagana n'emirundi omusanvu egyogerwa mu Ekitabo Eky'Abaleevi essuula 26, lirimu amazima ag'ensibuko ga William Miller n'obujeemu obwa 1863. Olunyiriri luno lutandika ebyafaayo ebyakwekebwa eby'olunyiriri amakumi ana. Lw'ekyo, lubeera ekitundu eky'omugaso ennyo mu kweyongera kw'amagezi ogwatuuka ku kiseera ky'enkomerero mu 1989, era lutandika okulaga mu kifaananyi ky'obunnabbi ebintu eby'obweru ebifula ebyafaayo ebyakwekebwa eby'olunyiriri amakumi ana, era olw'okukwatagana kwalwo n'emirundi omusanvu, lulaga n'ebintu eby'omunda ebiri mu byafaayo wakati wa 1989 n'etteeka erya Sande.

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.

Ennamba kkumi ke kabonero k’ekigezo, era enkwatagana y’ebyawandiiko n’ekyolesebwa kya Isaaya essuula musanvu ekissaamu obuzito ku kutegeera amazima.

> 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.

> Kubanga omutwe gwa Siriya ye Ddamasiko, n’omutwe gwa Ddamasiko ye Rezini; era mu bbanga ly’emyaka nkaaga mu etaano Efulayimu anamenyebwamenyebwa, al eme okubeera eggwanga. Ate omutwe gwa Efulayimu ye Samaliya, n’omutwe gwa Samaliya ye mutabani wa Remaliya. Bwe mutakkiriza, temuliyimirira. Isaaya 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.

Temulyimirirawo bwe mutakkiriza nti "omutwe" akiikirira ekibuga ekikulu (Samaliya ne Ddamasiko) era ne kabaka (Rezini ne Peka mutabani wa Remaliya). Bwe mutategeera obubonero busatu obwo obusobola okukyusanyizibwa, mu nteekateeka ya Isaaya essuula munaana, olunyiriri olwa munaana (ekyo kye kimu ne essuula musanvu), temusobola kulaga Putin ne Russia nga kabaka w’obukiikaddyo mu olunyiriri olwa kkumi n’emu okutuuka ku kkumi n’ettaano.

> 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.

> Kale kaakano, laba, Mukama agenda kubaleetera amazzi g’omugga, ag’amaanyi era amangi, ye kabaka w’Asuli n’ekitiibwa kye kyonna; alirengera emikutu gyagwo gyonna, n’asukkirira ku mabbali gaagwo gonna. Era ayitira mu Yuda; anaasaasaana n’ayitawo, anaatuuka ne ku bulago; era okugolola ebiwaawaatiro bye kunaajjuza obugazi bw’ettaka lyo, Ai Immanueli. Isaaya 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.

Omulamwa gw’olunyiriri olw’ekkumi gwe guno: enteekateeka y’okugezesa ey’emitendera esatu, etandika ku kiseera ky’enkomerero era etwala ku kuggala kw’obudde bw’ekisa ku tteeka lya Ssande.

> 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.

> N’agamba nti, Genda, Danyeri: kubanga ebigambo bino byaggaddwawo era byasibiddwa okutuusa ekiseera eky’enkomerero. Abangi banaakuzibwa, ne bafuulibwa balongoofu, ne bagezebwa; naye ababi banaakolanga obubi; tewali n’omu ku babi anategeera; naye ab’amagezi banaategeera. Danyeri 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 "biro by'enkomerero" ekitabo kya Danyeri "kisumululibwa" era enkola y'okukemebwa mu mitendera esatu nga kikiikiriddwa bigambo "batukuzibwa, ne baafuulibwa abeeru, ne bakemebwa" etandika. "Ab'amagezi" bategeera, "ababi" tebategeera. Obutategeera kwabwe, nga bwe obutaba na mafuta mu lugero lw’abawala ekkumi, bubaleetera okuzikirira.

> 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.

> Abantu bange bazikirira olw’obutamanya; kubanga ggwe ogaanye okumanya, nange njja kukugaana, oleme okuba kabona eri nze; kubanga werabidde ekiragiro kya Katonda wo, nange njja kweerabira abaana bo. 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.

Ebigambo ‘Abantu bange’ bitegeeza abantu b’endagaano, era bano abantu b’endagaano bajja okugaanibwa era bazikirizibwa olw’ ‘obutamanya.’ Eteeka ery’okuwummula ku Sande mu United States kye kabonero k’ekubo we ebintu byerabirwa oba bijjukirirwa. ‘Ojjukire olunaku lwa Ssabbiiti’ kiba amazima ag’ekiseera mu kiseera ekyo. Eyo we omukazi omumalaya ow’e Ttuulo ajjukirwa. Eyo we Katonda ajjukira ebibi bya Babulooni mu Kitabo ky’Okubikkulirwa.

> 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.

> Ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Muvemu, abantu bange, muleme okwetaba mu bibi bye, era muleme okufuna ku bikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebyonoono bye. Mumusasule nga bwe yabasasula, era mumuwe emirundi ebiri ng’emirimu gye bwe giri; mu kikopo kye yajjuza, mujjuze eri ye emirundi ebiri. Okubikkulirwa 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.

Eyo mwe baggibwawo abaana, oba ekika ekisembayo eky'obunnabbi mu Bwadiventisi bwa Laodikiya. Eyo mwe abo Danieri b'ayita "ababi" balaga nti baalabira ddala amateeka ga Katonda, era ekitundu ky'amateeka ga Katonda kye baalabira ddala kwe mateeka oba ebiragiro eby'obunnabbi bya Katonda. Mu ngeri gy'ekyogerwamu kirabikira bulungi nti babulwa "bumanyi" obweyongera nga ekitabo kya Danieri kiggyibwako akasiyiro. Danieri afuula enjawulo wakati w'"abagezi" n'"ababi," era Yesu naye afuula enjawulo wakati w'"abawala ab'amagezi" n'"abawala abasirusiru." Amosi ategeeza nti ekika ky'emu akyita "abawala abalungi," nga be abatayinza kuzuula obubaka obw'obunnabbi obuyimirizibwa ebuvanjuba, obukiikakkono n'amayanja.

> 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.

> Laba, ennaku zijja, bw’ayogera Mukama Katonda, lwe ndireeta enjala mu nsi, so si njala ya mmere, newakubadde ennyonta ey’amazzi, wabula ey’okuwulira ebigambo bya Mukama: Era balitambulatambula okuva ku nnyanja okutuuka ku nnyanja, era okuva mu bukiikakkono okutuuka ebuvanjuba, baliddukadduka eno n’eri okunoonya ekigambo kya Mukama, naye tebalikifuna. Ku lunaku olwo abawala abalungi n’abavubuka balizirika olw’ennyonta. Abo abalayira olw’ekibi kya Samaliya, ne bagamba nti, Katonda wo, ai Ddaani, mulamu; era nti, Empisa ya Beeruseba eri mulamu; era nabo baligwa, so tebaligolokoka nate emirembe gyonna. 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.

Obubaka bwe tebasobola kubusanga bulagirwa mu bifo mwe baloonoonyereza, nga “bazunguluka okuva ku nnyanja okutuuka ku nnyanja, era okuva mu bukiikakkono okutuuka n’ebuvanjuba.” Amosi agamba nti bano “abawala abayonjo” bali mu “njala” ey’okuwulira “Ekigambo kya Mukama,” era nti “ku lunaku olwo banaaddukana wano ne wali okunoonya Ekigambo kya Mukama, naye tebakikizuula.” Obubaka obwabikkulibwa mu kitabo kya Danyeri mu biro eby’enkomerero mu 1989, nga butuukiriza olunyiriri amakumi ana era n’olunyiriri ekkumi olw’essuula kkumi n’emu, bwateekebwa mu bufunze mu nnyiriri bbiri ez’enkomerero z’essuula kkumi n’emu.

> 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.

> Naye amawulire agava ebuvanjuba n’agava obukiikakkono gajja okumutaaganya; olw’ekyo anavaayo n’obusungu obungi nnyo okuzikiriza, era okumalawo ddala bangi. Era alisimbyawo eweema z’olubiri lwe wakati w’ennyanja zombi mu lusozi olutukuvu olw’ekitiibwa; naye alituuka ku nkomerero ye, era tewali amuyamba. Danyeri 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.

Abawala abasirusiru, abatuukirivu n’ababi abatalina amafuta, n’abo abaagaana obumanyi n’endagaano ya Katonda n’etteeka lye mu bubaka obuva ebuvanjuba, ebukiikakkono ne mu nnyanja, bajjukirwa Katonda ku tteeka lya Ssande. Entalo ssatu ziragibwa mu nnyiriri kkumi okutuuka ku kkumi n’ettano. Ndawula entalo zino ssatu mu byafaayo bisatu, naye era ziba olunyiriri lumu bwe zitunuulirwa wamu; kubanga olunyiriri kkumi luggulawo “ekiseera eky’enkomerero,” era n’olwekyo lutandika enteekateeka y’okugezesa ey’emitendera esatu.

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.

Olunyiriri kkumi lukwatagana n’emirundi musanvu egyo mu Eby’Abaleevi essuula amakumi abiri mu mukaaga, era bwe kityo ne lwegatta ku misingi gy’Adiventisimu n’omulimu gwa William Miller. Omutendera ogw’okubiri ku mitendera esatu gwe kigezo ekirabika n’amaaso, ekyatandika bwe gwabikkulwa omusana gw’olunyiriri kkumi n’emu n’entalo eya Yukureini. Ekigezo eky’okubiri kirabika n’amaaso era kikola nga kigezo ekikwata ku busobozi bwaffe okutegeera eby’ennaku zino mu musana gw’Ekigambo kya Katonda eky’obunnabbi. Ekigezo eky’okusatu kye Olutalo lwa Panium olw’olunyiriri kkumi n’ettaano, we erinnya lya Simooni Barjona lyakyusibwa ne liyitibwa Peetero, era bwe kityo ne kimaka okuteekebwako akabonero kw’abantu emitwalo kkumi n’enna mu nkumi nnya nga tekinnaggwaawo ekiseera ky’okugezesa ku tteeka lya Ssande ery’olunyiriri kkumi n’omukaaga.

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.

Bwe tutunuulira okulabikako kwa Antiochus Magnus mu buli ku ntalo essatu eziragiddwa mu lunnyiriri olw’ekkumi, olw’ekkumi n’emu, n’olw’ekkumi n’ettaano, era tulaba mu nnyiriri okuva ku mwenda okutuuka ku kkumi na mukaaga ebyafaayo ebyogerako ku kuyimuka n’okugwa kw’anabbi w’obulimba eyogerwako mu bunnabbi bwa Bayibuli.

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.

Ebitundu 1 okutuuka ku 4 biraga okunyuka n'okugwa kw'obuyinza bw'omusota. Ekitundu 9 kiraga 1798, ate ekitundu 10 kiraga 1989; era mu ngeri eyo, ebitundu 9 okutuuka ku 16 biraga okunyuka n'okugwa kw'ennabbi w'amalimba. Ebitundu 40 okutuuka ku 45 biraga okunyuka n'okugwa kw'ekisolo. Ebitundu 9 ne 10 era bikwatagana n'ebiseera eby'enkomerero bibiri ebya kitundu 40, eby'omu 1798 n'eby'omu 1989.

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

Mukyala White atutegeeza bulungi nti okutegeera bubi 'ekiseera eky'enkomerero' kuleeta akavuyo mu kumanya we tusaanira okukozesa obunnabbi.

> “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.

> "Bangi bakola ekintu kye kimu leero, mu 1897, kubanga tebafunye bumanyirivu mu bubaka obugezesa obuli mu bubaka bw’omulayika ow’olubereberye, ow’okubiri, n’ow’okusatu. Waliwo abo abanoonya mu Byawandiikibwa obukakafu nti obubaka buno bukyali mu biseera eby’omu maaso. Bakung’aanya amazima g’obubaka buno, naye tebabuteeka mu kifo kyabwo ekituufu mu byafaayo eby’obunnabbi. Noolwekyo abo bali mu kabi ak’okukyamya abantu ku kuteeka obubaka buno mu kiseera kyabwo. Tebalaba so tebategera kiseera ky’enkomerero, wadde ddi obubaka buno busaanira okuteekebwa. Olunaku lwa Katonda lujja nga lutambulira mu bukukutta, naye abo abalowoozebwa ng’abagezi n’abakulu boogera boogera ku ‘buyigirize obw’awaggulu’ bwe balowooza nti buva mu bantu abali n’ekkomo. Tebamanyi obubonero bw’okudda kwa Kristo, newakubadde obubonero bw’enkomerero y’ensi." 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.

Omulamwa gw’olunyiriri olw’ekkumi kwe “ekiseera eky’enkomerero,” era waliwo “ebiseera eby’enkomerero” bingi ebyalambikiddwa mu ssuula ey’ekkumin’omu. Bw’oba “tolaba wadde okutegeera” “ebiseera eby’enkomerero” mu ssuula ey’ekkumin’omu, tojja kumanya ddi “okuteeka obubaka mu kifo ekituufu.” Agamba nti, “waliwo abanoonyereza mu Ebyawandiikibwa Ebitukuvu,” era nga bwe kiri ku bannabbi bonna ebigambo bye bikwata ku nnaku ez’oluvannyuma, n’olwekyo mu nnaku ez’oluvannyuma abo b’alaga be kibinja ekitategeera ekiseera eky’enkomerero, era nabo be Amos “abawala abalungi abayonjo” abatagwa ne batayimuka nate.

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 ssuula kkumi n’emu, olunyiriri olusooka, Darius ne Cyrus bayimirira wamu okulaga ekiseera eky’enkomerero mu 1989. Bwe Ptolemy yagenda e Babulooni n’atwala kabaka w’amambuka mu busibe e Misiri mu 246 BC, nga kifaananyiriza 1798 nga bwe kiragiddwa mu nnyiriri omusanvu okutuuka ku mwenda, kyali "ekiseera eky’enkomerero." Olunyiriri olw’ekkumi kye "ekiseera eky’enkomerero" mu 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 ye nkomerero y’emyaka 2520 egy’okusaasaanyizibwa eri obwakabaka obw’omu Bukiikakkono bwa Isirayiri egy’atandika mu 723 BC. Emyaka 1260 oluvannyuma, mu 538, obwa Paapa bwafuga okumala emyaka 1260 okutuuka mu 1798. 1798 kye "ekiseera eky’enkomerero," kubanga kye enkomerero y’emirundi musanvu, era n’egy’emyaka 1260, ate era n’egy’emyaka 1290 eya Danieri essuula kkumi na bbiri. 1798 kye "ekiseera eky’enkomerero" era n’olwekyo 538 naye kye "ekiseera eky’enkomerero." 538 ye enkomerero y’emyaka 1260 mwe obupagani bwalinnirira Ewatukuvu lya Katonda n’eggye lye, nga kino kyasooka obwa Paapa okukola ekintu kye kimu okumala ebbanga erimu.

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 kiyimirira okuwa amaanyi obwakabona bwa Papa, era mu kwo kiyimirira nate okuwa amaanyi obwakabona bwa Papa ku tteeka lya Ssande. Etteeka lya Ssande litegeeza "ekiseera eky’enkomerero." Noolwekyo, olunyiriri olw’ekkumi n’omukaaga, awamu n’olw’emu, olw’omusanvu okutuuka ku lw’omwenda, n’olw’ekkumi, byonna biraga "ekiseera eky’enkomerero." Obutuufu buno bulina okutegeerwa abo abamanyi ddi okuteeka obubaka mu biseera byabwo. Pompey yatuukiriza olunyiriri olw’ekkumi n’omukaaga bwe yatwala Yerusaalemi. Yaddiriddwa Julius Caesar, Augustus Caesar ne Tiberias Caesar. Okuzaalibwa kwa Yesu kwali "ekiseera eky’enkomerero" era kwabaawo mu biseera bya 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.

> Awo mu kifo kye aliyimirira omuyimusa w’emisolo mu kitiibwa ky’obwakabaka; naye mu nnaku ntono alizikirizibwa, si lwa busungu, so si mu lutalo. Danyeri 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.

Olunyiriri olw’amakumi abiri luyongerako ku lukalala lw’“ekiseera eky’enkomerero” mu ssuula kkumi n’emu, era ne Tiberias Caesar, eyafuga mu kiseera Kristo lwe yabambibwa ku musaalaba, naye ayongerako.

> 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.

> Era mu kifo kye waakuyimirira omuntu ataliimu kitiibwa, gwe tebalimuwa kitiibwa ky’obwakabaka; naye alijja n’emirembe, era alifuna obwakabaka mu nkwe. Era n’amaanyi g’amataba balisenyebwa okuva mu maaso ge, ne bamenyeka; weewaawo, n’omulangira w’endagaano. Danyeri 11:21, 22.

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

Omusalaba ayimiridde mu kati w’ewiiki ey’obunnabbi gye Kristo yajja okugikakasa n’abangi.

> 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.

> Anaanyweza endagaano n’abangi okumala sabiiti emu: era mu wakati wa sabiiti alikomya ssaddaaka n’ekiweebwayo; era olw’okusaasaana kw’emizizo alikifuula ekyazikira, okutuusa ku nkomerero; era ekiteekeddwawo kinafukibwa ku kyazikiriddwa. Danyeri 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 makkati ga sabiiti, tulina ntandikwa n’nkomerero; ennaku 1,260 ez’asooka zaakoma ddala we nnaku 1,260 eziddako zaatandikira. Sabiiti eno etuukana n’emirundi musanvu egy’okusasaanyizibwa egyali ku bwakabaka obw’obukiikakkono, obwali kulaga wamu obupagani n’obwapapa nga binyirira wansi ekifo ekitukuvu n’eggye.

> 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.

> Awo ne mpulira omu ku batukuvu ng’ayogera; omutukuvu omulala n’agamba oyo omutukuvu eyayogera nti, Ekirabirirwa ekikwata ku biweebwayo eby’abulijjo n’omusobyo oguzza obuzikiriza, okutuusa okuweebwa ekifo ekitukuvu n’eggye byombi okulinnyiririrwa wansi w’ebigere, kinaabeerera okumala bbanga ki? Danyeri 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 kye "kiseera eky’enkomerero" era kikwatagana n’omusaalaba, ogwo era gwe nkomerero y’ebbanga ery’obunnabbi. 538 n’omusaalaba bituwa obujulizi obubiri obulaga nti entandikwa n’enkomerero y’obunnabbi byombi bimakibwa mu bunnabbi ng’ "ekiseera eky’enkomerero."

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.

Olunyiriri olw’abiri mu emu n’olw’abiri mu bbiri, olunyiriri olw’abiri, olunyiriri olw’ekkumi mukaaga, olunyiriri olw’ekkumi, olunyiriri okuva ku lw’omusanvu okutuuka ku lw’omwenda, n’olunyiriri olw’emu byonna biraga “ekiseera eky’enkomerero.” Olunyiriri olw’abiri mu ssatu lutegeeza omukago Abayudaaya ba Makabeeyi gwe baakola n’Obu-Rooma obw’abapagani mu 161 okutuuka ku 158 BC. Ebyafaayo by’olulyo olufuga olwa Hasmonean okuva mu lutalo lwabwe olwasooka okutuuka ku kuggwawo kwabwe mu kuzikirira kwa Yerusaalemi mu 70 AD bimeerereza ObuProtestanti obw’avudde mu mazima mu Amerika, nga bitandikira mu 1844, enkomerero y’obunnabbi bw’ebbanga, era n’olwekyo “ekiseera eky’enkomerero,” era ne bikomekkereza ku tteeka lya Sande nga bwe kikiikiriddwa 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.”

Olunyiriri 23 lutegeeza "ekiseera eky’enkomerero" mu 167 BC ku lutalo lwa Modein era ne mu 70 AD, nga byombi bifaananyiriza 1844 n’etteeka lya Ssande, buli kimu nga kifaananyiriza ekyakyo. Olunyiriri 23, olunyiriri 21 n’22, olunyiriri 20, olunyiriri 16, olunyiriri 10, olunyiriri 7 okutuuka ku 9, n’olunyiriri 1 byonna biraga "ekiseera eky’enkomerero."

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.”

Olunyiriri 24 lulambulula obufuzi obw’emyaka 360 bwa Roma ey’obupagani, n’olwekyo ne lw’ateekawo akabonero ku ntandikwa mu 31 BC n’okuweddeko mu 330 ng’ekiyitibwa "ekiseera eky’enkomerero." Olunyiriri 27 n’olunyiriri 29 biraga byombi entandikwa n’enkomerero y’ekiseera ekyo; kale olunyiriri 24, olunyiriri 27, olunyiriri 29, olunyiriri 23, olunyiriri 21 n’olunyiriri 22, olunyiriri 20, olunyiriri 16, olunyiriri 10, olunyiriri 7 okutuuka ku 9, n’olunyiriri 1 byonna bikuba akabonero ku "ekiseera eky’enkomerero."

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.”

Olunyiriri 31 lutegeeza omwaka gwa 538 ng’omwaka mwe ekivume ekireeta okusaanawo kyateekebwawo, ate n’olunyiriri 36 n’olunyiriri 40 zitegeeza omwaka gwa 1798 nga "ekiseera eky’enkomerero." Omwaka gwa 538 mu lunyiriri 31 ne 1798 mu lunyiriri 36 n’olunyiriri 40, awamu n’olunyiriri 27 n’olunyiriri 29, olunyiriri 24, olunyiriri 23, olunyiriri 21 n’olunyiriri 22, olunyiriri 20, olunyiriri 16, olunyiriri 10, olunyiriri 7 okutuuka ku 9, n’olunyiriri 1 byonna biraga "ekiseera eky’enkomerero."

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.

“Ekiseera eky’enkomerero” kyogerwako emirundi kkumi n’esatu nga tetunnatuuka ku olunyiriri amakumi ana mu emu, olunyiriri olwo lwe tteeka lya Sande era olulala ku “ekiseera eky’enkomerero”; era ne ku olunyiriri amakumi ana mu ttaano, Papa bw’atuuka ku nkomerero ye nga tewali amuyamba. “Ekiseera eky’enkomerero” kisangibwa emirundi kkumi n’etaano mu mutwe ogw’ekkumi n’emu. Omulamwa gw’olunyiriri olw’ekkumi gwe “ekiseera eky’enkomerero.” Gwo guyimiririra amazima agabikkulibwa mu kiseera eky’okuteekebwako akabonero kw’abantu emitwalo kkumi n’ena n’enkumi nnya.

We will continue in the next article.

Tujja okugenda mu maaso mu kiwandiiko ekiddako.

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