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# Panium - Number Eight

Паниум — Број Осум

Third Line Overview

Uhlolojikelele Lomugqa Wesithathu

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 memerintah seketika sebagai raja dari 226 hingga 223 SM sebelum dibunuh atau mati dalam keadaan yang misterius. Seleucus III ialah pendahulu langsung Antiochus III. Kedua-dua saudara itu melambangkan “anak-anak” dalam ayat sepuluh, dan mereka melambangkan Reagan dan Bush pada tahun 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.

> Fili yakhevâ tal pútû, thûva hluvlon raḷte takâwlo a; to ta dîvrâkî ṭi êng, a lûrha tal a thlai thâwlo, a sâyâk lâi a; hnuah chuan amah a kîr leh ang a, a bâng chuan a kulhpui thlengin a hrilhlu a. Daniel 11:10.

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

Ayat sepuluh ialah garis ketiga, dan ia melambangkan “masa kesudahan” pada tahun 1989. Ia berkait rapat dengan ayat empat puluh dalam pasal sebelas dan Yesaya 8:8. Hubungan antara ketiga-tiga ayat ini menunjukkan bahawa ayat sebelas melambangkan perang Ukraine semasa, dengan Putin dan Zelenskyy sebagai pihak-pihak yang bertentangan, sebagaimana digambarkan dalam Pertempuran Raphia yang dinyatakan dalam ayat sebelas. Ayat dua belas mengenal pasti kesan susulan perang Ukraine dan nasib Putin. Ayat tiga belas hingga lima belas ialah Pertempuran 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.

Timbiri ya ndime ya khumi ndi “nthawi ya mapeto,” ndipo mogwirizana ndi mfundo zogwirizana ndi kutsegulidwa kwa choonadi pa “nthawi ya mapeto,” ndimeyi, ngakhale ili ndime imodzi yokha, ili ndi mizere yambiri ya ulosi yoyimiridwa mmenemo. Ndime ya khumi ikusonyeza chiyambi cha mbiri yobisika ya ndime ya makumi anayi, yomwe imasonyeza chiyambi cha kayendedwe ka mngelo wachitatu ndi kusindikizidwa kwa anthu zikwi zana limodzi makumi anayi ndi zinayi.

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

Ayat itu menghubungkan tujuh masa dalam Imamat dua puluh enam sebagaimana dikenal pasti dalam penglihatan yang bermula dalam Yesaya fasal tujuh. Hubungan itu menandakan penyatuan keilahian dengan kemanusiaan, yakni penyempurnaan rahsia kesalehan semasa bunyi sangkakala ketujuh, iaitu celaka Islam yang ketiga.

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.

ខនេះកំណត់ឆ្នាំ 1989 ជាពេលវេលានៃទីបញ្ចប់ ហើយតាមរយៈការភ្ជាប់ជាមួយ «ប្រាំពីរដង» នៃ លេវីវិន័យ ជំពូក 26 វារួមបញ្ចូលសេចក្តីពិតមូលដ្ឋានរបស់ William Miller និងការបះបោរនៃឆ្នាំ 1863 ផងដែរ។ ខនេះចាប់ផ្តើមប្រវត្តិសាស្ត្រលាក់កំបាំងនៃខ 40។ ដូច្នេះ វាជាធាតុសំខាន់មួយនៃការកើនឡើងនៃចំណេះដឹងដែលមកដល់នៅពេលវេលានៃទីបញ្ចប់ក្នុងឆ្នាំ 1989 ហើយចាប់ផ្តើមការបង្ហាញជាព្យាករណ៍អំពីព្រឹត្តិការណ៍ខាងក្រៅដែលបង្កើតជាប្រវត្តិសាស្ត្រលាក់កំបាំងនៃខ 40 ហើយតាមរយៈការភ្ជាប់របស់វាជាមួយ «ប្រាំពីរដង» ក៏កំណត់អត្តសញ្ញាណព្រឹត្តិការណ៍ខាងក្នុងក្នុងប្រវត្តិសាស្ត្ររវាងឆ្នាំ 1989 និងច្បាប់ថ្ងៃអាទិត្យផងដែរ។

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.

Nomoro ya fumi i ntango ya ndongokolo, mpe maku aavesi ehumbatanwa na emoniseli ya Esaya sambo, yile yi yeka ndemela ku ufikatela kwakuya.

> 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.

> เพราะว่าศีรษะของซีเรียคือดามัสกัส และศีรษะของดามัสกัสคือเรซิน และภายในหกสิบห้าปี เอฟราอิมจะถูกหักพังจนมิได้เป็นชนชาติอีก และศีรษะของเอฟราอิมคือสะมาเรีย และศีรษะของสะมาเรียคือบุตรของเรมาลิยาห์ ถ้าท่านทั้งหลายจะไม่เชื่อ แน่นอนว่าท่านทั้งหลายจะมิได้รับการสถาปนา อิสยาห์ 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.

Kam ngei le kam pdiang ba ka “khlieh” ka mihkhmat ïa ka nongbah pdeng ka jylla (Samaria bad Damaskos) bad ïa u syiem (Rezin bad Pekah u khun u Remaliah), yn ym pynskhem ïa phi. Lada phim sngewthuh ïa kitei lai tylli ki dak jingïthoh kiba lah ban iasiew kyrteng mar kawei bad kawei, ha ka jinglong-jingman jong Isaiah phra, dkhot phra, (kaba long kajuh ka jingïohi kum ka jingïohi jong ka lynnong hynñiew) te phin ym lah ban ithuh ïa u Putin bad ïa ka Russia kum u syiem ka thaiñ shathie ha ki dkhot khatwei haduh khat-san.

> 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.

> Asi leina, kam ta ko, Pukningna uamangna rangko chom∙aatgen, bilakgipa aro bang∙bea, chongmotan Assyriarangni raja aro uni pilak rasong; aro ua an∙chingni pilak nalao sokbagen, aro uni pilak kinarango gakatgen: Aro ua Judahko chanchiatgen; ua cholatgen aro gakatgen, ua baksa kingking sokbagen; aro uni grongrangni tring∙ani nang∙ni a∙songni pilak tringko gapgen, O Immanuel. Isaiah 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.

Хорьдугаар эшлэлийн сэдэв нь төгсгөлийн цаг үед эхэлж, Ням гаргийн хуулийн үед авралын боломж хаагдахад хүргэдэг гурван үе шаттай шалгалтын үйл явц юм.

> 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.

> Malemba ye alobaki ete: Kende na yo, Daniel; mpo maloba maye makangami mpe batye yango elembo kino na ntango ya suka. Bato mingi bakopetolama, bakokómisama mpɛmbɛ, mpe bakomekama; kasi bato mabe bakosala mabe; mpe moko te na kati ya bato mabe akososola; kasi bato ya bwanya bakososola. 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.

Pada “masa akhir” kitab Daniel “dibuka meterainya” dan suatu proses ujian tiga langkah, sebagaimana digambarkan oleh “disucikan, dan dibuat putih, dan diuji”, pun dimulai. Orang-orang “bijaksana” memahami, sedangkan orang-orang “fasik” tidak memahami. Ketiadaan pengertian pada mereka, sama seperti ketiadaan minyak pada mereka dalam perumpamaan tentang sepuluh anak dara, menyebabkan mereka dibinasakan.

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

> Umat-Ku dibinasakan karena kurang pengetahuan; karena engkau telah menolak pengetahuan, Aku pun akan menolak engkau, sehingga engkau tidak lagi menjadi imam bagi-Ku; oleh sebab engkau telah melupakan hukum Allahmu, Aku pun akan melupakan anak-anakmu. Hosea 4:6.

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

Kata-kata “Umat-Ku” berarti suatu umat perjanjian, dan umat perjanjian ini akan ditolak dan dibinasakan karena “kurangnya pengetahuan.” Undang-undang hari Minggu di Amerika Serikat adalah penanda jalan tempat segala sesuatu dilupakan atau diingat. “Ingatlah dan kuduskanlah hari Sabat” adalah kebenaran masa kini pada titik itu. Di sanalah perempuan sundal dari Tirus diingat. Di sanalah Allah mengingat dosa-dosa Babel dalam Kitab Wahyu.

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

> Na kukiingaka mongongo mosusu uta na likoló, koloba ete: Bóbima kati na ye, bato na ngai, mpo bókóma basangani te na masumu na ye, mpe mpo bóyamba te bitumbu na ye. Mpo masumu na ye ekómi kino na likoló, mpe Nzambe akanisi masumu mabe na ye. Bófuta ye lokola ye mpe afutaki bino, mpe bóbakisela ye mbala mibale kolanda misala na ye; na kɔpɔ oyo atondisaki, bótondisela ye mbala mibale. Emoniseli 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.

Di situlah anak-anak, atau generasi terakhir nubuat dari Adventisme Laodikia, diputuskan. Di situlah mereka yang oleh Daniel disebut “orang-orang fasik” menyatakan bahwa mereka telah “melupakan” hukum Allah, dan bagian dari hukum Allah yang mereka lupakan ialah kaidah-kaidah atau hukum-hukum nubuat Allah. Konteksnya dengan jelas menunjukkan bahwa mereka kekurangan “pengetahuan” yang bertambah ketika kitab Daniel dimeteraikan kembali dibuka. Daniel membandingkan “orang-orang bijaksana” dengan “orang-orang fasik,” dan Yesus membandingkan “gadis-gadis bijaksana” dengan “gadis-gadis bodoh.” Amos mengenali golongan yang sama sebagai “gadis-gadis perawan yang elok,” yakni mereka yang tidak sanggup menemukan pekabaran nubuat yang dilambangkan oleh timur, utara, dan laut-laut.

> 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.

> “Lihatlah, hari-hari akan datang, demikianlah firman Tuhan ALLAH, bahwa Aku akan mendatangkan kelaparan ke atas negeri ini, bukan kelaparan akan roti, dan bukan kehausan akan air, melainkan akan mendengar firman Tuhan. Mereka akan mengembara dari laut ke laut, dan dari utara sampai ke timur; mereka akan lari ke sana kemari untuk mencari firman Tuhan, tetapi tidak akan menemukannya. Pada hari itu anak-anak dara yang elok dan para teruna akan menjadi lemah karena dahaga. Mereka yang bersumpah demi dosa Samaria dan berkata: Demi allahmu yang hidup, hai Dan! dan: Demi ibadah di Bersyeba yang hidup! mereka itu akan rebah dan tidak akan bangkit lagi untuk selama-lamanya.” Amos 8:11–14.

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

Che message ci tazhae ko buej, dhej dhae bono dhae hi zong ah a “vawng ahna panga dhae, hmalei a panga hmanh hnimthung ah” tiin an kawng zongna hmangin a entir. Amos cun hihi “nungak thianghlim mawi” hna cu “Bawipa Bia” thei dingin “rilrawknak” an nei tiah a ti i, “cumi ni ah an zong dingin hmun kip ah an kal kawl ding, Bawipa Bia an zong ding i, asinan an hmuh lai lo” tiah a ti. Cumi cakuat cu Daniel cabu chungin nikhua dongnak tikcu caan ah, cangka 40 le bung 11 cangka 10 thlenhnak a tling dingin, 1989 ah kharh lo in a phuanmi thucah cu bung 11 netabik cangka pahnih chungah a tlangpiin a um.

> 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.

> Tetapi khabar dari timur dan dari utara akan menggemparkannya; sebab itu ia akan keluar dengan amarah yang besar untuk membinasakan dan melenyapkan sama sekali banyak orang. Dan ia akan mendirikan kemah-kemah istananya di antara lautan-lautan pada gunung kudus yang mulia; namun ia akan sampai kepada kesudahannya, dan tidak seorang pun akan menolongnya. 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.

भित्र तेल नहुने मूर्ख, रूपवती र दुष्ट कुँवारीहरू—जसले ज्ञान तथा परमेश्वरको करार र व्यवस्थालाई अस्वीकार गरे, अर्थात् पूर्व, उत्तर र समुद्रहरूको सन्देशलाई अस्वीकार गर्नेहरू—आइतबारको व्यवस्थाको समयमा परमेश्वरद्वारा सम्झना गरिन्छन्। पद दशदेखि पन्ध्रसम्म तीनवटा युद्धहरू प्रतिनिधित्व गरिएका छन्। म यी तीन युद्धहरूलाई तीन इतिहासहरूमा विभाजन गर्दछु, तर तिनीहरूलाई सँगै विचार गर्दा ती एउटै रेखा पनि हुन्, किनकि पद दशले “अन्त्यको समय” खोलिदिन्छ, र यसरी तीन-चरणीय जाँच-प्रक्रियाको आरम्भ गर्दछ।

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.

Temana ya vhuvhili i ṱanganya na zwifhinga zwa sumbe zwa Leviticus 26, ngauralo na mitheo ya Adventism na mushumo wa William Miller. Tshiteṅwa tsha vhuvhili tsha zwiteṅwa zwiraru ndi mulingo wa u vhona we wa thoma musi tshedza tsha temana ya fumitihi na nndwa ya Ukraine zwi tshi vulea. Mulingo wa vhuvhili ndi wa u vhona, nahone u imela mulingo une wa kwama vhukoni hashu ha u lemula zwiitea zwa zwino nga tshedza tsha Ipfi ḽa vhuporofita ḽa Mudzimu. Mulingo wa vhuraru ndi Nndwa ya Panium ya temana ya fumimalanu, he dzina ḽa Simon Barjonah ḽa shandukiswa ḽa pfi Petro, ngauralo zwa swaya u pfuṋiwa ha vha zwigidi ḓana na maḓana maṋa na maṋa a fumi-mbili nga phanḓa ha musi tshifhinga tsha ndiliso tshi tshi valwa kha mulayo wa Swondaha wa temana ya fumirathi.

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.

Na rra anyị chebara mputa Antiochus Magnus n’agha atọ ọ bụla e gosiri na amaokwu nke iri, nke iri na otu, na nke iri na ise echiche, anyị na-ahụkwa n’akụkọ ihe mere eme nke amaokwu nke itoolu ruo nke iri na isii mbilite na ọdịda nke amụma ụgha nke amụma Akwụkwọ Nsọ.

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.

Temana temalunga li ta višaho kupfuka ni kuwela ka matimba ya dragoni. Temana ta nkaye ni ta khume ti kombisa hi ku landzelana malembe ya 1798 ni 1989; naswona hi ku endla tano, temana ta nkaye ku ya eka ta khume na tsevu ti kombisa kupfuka ni kuwela ka muprofeta wa mavunwa. Temana ta makume mune ku ya eka ta makume mune na ntlhanu ti yimela kupfuka ni kuwela ka xivandzana. Temana ta nkaye ni ta khume nakambe ti fambelana na temana ya makume mune mayelana ni “minkarhi” ya yona mimbirhi ya “makumu ya nkarhi” hi 1798 ni 1989.

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

Mma White u re tsebiša ka go lebanya gore go se kwešiše gabotse “nako ya bofelo” go tšweletša tlhakahlakano mabapi le gore diporofeto di swanetše go dirišwa kae.

> “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.

> “Ramai orang sedang melakukan perkara yang sama pada masa kini, pada tahun 1897, kerana mereka belum mempunyai pengalaman dalam pekabaran ujian yang terkandung dalam pekabaran malaikat pertama, kedua, dan ketiga. Ada orang-orang yang sedang menyelidiki Kitab Suci untuk mencari bukti bahawa pekabaran-pekabaran ini masih pada masa hadapan. Mereka mengumpulkan bukti tentang kebenaran pekabaran-pekabaran itu, tetapi mereka gagal memberikan kepadanya tempat yang sewajarnya dalam sejarah nubuatan. Oleh itu, orang-orang demikian berada dalam bahaya menyesatkan umat berkenaan dengan penentuan letak pekabaran-pekabaran itu. Mereka tidak melihat dan memahami zaman akhir, atau bilakah pekabaran-pekabaran itu harus ditempatkan. Hari Tuhan sedang datang dengan langkah yang senyap, tetapi orang-orang yang kononnya bijaksana dan besar sedang bercakap kosong tentang ‘pendidikan tinggi’ yang mereka sangka berasal daripada manusia yang terbatas. Mereka tidak mengetahui tanda-tanda kedatangan Kristus, atau kesudahan dunia.” Sermons and Talks, jilid 1, 290.

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

Tema bagi ayat yang kesepuluh ialah “masa kesudahan,” dan terdapat beberapa “masa-masa kesudahan” yang dikenal pasti dalam pasal sebelas. Jika engkau “tidak melihat dan memahami” “masa-masa kesudahan” dalam pasal sebelas, engkau tidak akan mengetahui bila “hendak menempatkan pekabaran-pekanaran itu.” Ia berkata, “ada orang-orang yang menyelidiki Kitab Suci,” dan seperti semua nabi, perkataannya ditujukan kepada akhir zaman; maka pada akhir zaman, mereka yang sedang dikenal pastinya itu ialah suatu golongan yang tidak memahami masa kesudahan, maka mereka itu juga ialah “gadis-gadis perawan” Amos yang rebah dan tidak bangkit lagi selama-lamanya.

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.

Dalam pasal sebelas ayat satu, Darius dan Koresy berdiri bersama untuk menandai waktu akhir pada tahun 1989. Ketika Ptolemeus pergi ke Babel dan membawa raja utara ke dalam pembuangan di Mesir pada tahun 246 SM, yang pada gilirannya melambangkan tahun 1798 sebagaimana digambarkan dalam ayat tujuh sampai sembilan, hal itu merupakan suatu “waktu akhir.” Ayat sepuluh adalah “waktu akhir” pada tahun 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 ialah pengakhiran dua ribu lima ratus dua puluh tahun penyerakan terhadap kerajaan utara Israel yang bermula pada 723 SM. Seribu dua ratus enam puluh tahun kemudian, pada tahun 538, kepausan memerintah selama seribu dua ratus enam puluh tahun sehingga tahun 1798. Tahun 1798 ialah “masa kesudahan,” kerana itulah pengakhiran tujuh masa, dan juga seribu dua ratus enam puluh tahun, serta seribu dua ratus sembilan puluh tahun dalam Daniel fasal dua belas. Tahun 1798 ialah “masa kesudahan” dan oleh itu tahun 538 juga ialah “masa kesudahan.” Tahun 538 ialah pengakhiran seribu dua ratus enam puluh tahun ketika kekafiran menginjak-injak tempat kudus Allah dan bala tentera-Nya, yang mendahului kepausan dalam melakukan pekerjaan yang sama untuk jangka waktu yang sama.

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 e emela go fiwa maatla ga bopapa, mme ka go dira jalo e emela gape go fiwa maatla ga bopapa ka nako ya molao wa Tshipi. Molao wa Tshipi o supa “nako ya bofelo.” Ka jalo, temana ya lesome le borataro, mmogo le temana ya ntlha, ya bosupa go ya go ya borobongwe, le temana ya lesome, tsotlhe di tshwaya “nako ya bofelo.” Boammaaruri jo bo tshwanetse go tlhaloganngwa ke bao ba itseng gore melaetsa e tshwanetswe go bewa leng. Pompei o ne a diragatsa temana ya lesome le borataro fa a ne a tsaya Jerusalema. O ne a latelwa ke Julius Caesar, Augustus Caesar le Tiberias Caesar. Tsalo ya ga Jesu e ne e le “nako ya bofelo,” mme e diragetse mo nakong ya ga 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.

> Ku cwaꞌan teꞌ naꞌatikeꞌ, ayto jeꞌel jun tuul máak yaan u yéetel u meyaj u ts’áaj impuestos tiꞌ u jats’utsilil le ajawilaloꞌ; baꞌaleꞌ ichil pocos k’iinoꞌob yaan u xíimbal, mix tu yóok’ol k’aak’náab k’aas, mix tu yóok’ol p’áatbal. Daniel 11:20.

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

Ayat kedua puluh menambah kepada senarai “masa kesudahan” dalam fasal sebelas, dan demikian juga Tiberias Caesar yang memerintah semasa penyaliban Kristus.

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

> Gutekan omon ean eima, mandungoingpa ong∙gija mande chakgipa chakatgen; uko songnokni rasongko on∙jawa; indiba ua tom∙toman re∙bae, salgio ka∙saanichi songnokko man∙gen. Aro chi giljagipa jakrang gita, uamang uko mikkangoniko rongtalbee so∙otako man∙gen aro break ong∙gen; ae, niamni songgipa pamongba. Daniel 11:21, 22.

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

Isiphambano simi maphakathi neviki lesiprofetho uKristu afika ukuliqinisa nabaningi.

> 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.

> Maka ia akan meneguhkan perjanjian dengan banyak orang selama satu minggu; dan pada pertengahan minggu itu ia akan menghentikan korban sembelihan dan persembahan sajian, dan karena puncak kekejian ia akan menjadikannya sunyi sepi, bahkan sampai pada kesudahan; dan apa yang telah ditetapkan akan dicurahkan ke atas yang sunyi sepi. 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.

Di tengah-tengah minggu itu, kita mendapati suatu permulaan dan suatu pengakhiran bagi seribu dua ratus enam puluh hari yang pertama, yang berakhir tepat di tempat seribu dua ratus enam puluh hari berikutnya dimulai. Minggu itu selaras dengan ketujuh masa penyerakan terhadap kerajaan utara, yang melambangkan baik paganisme maupun kepausan yang menginjak-injak tempat kudus dan bala tentara.

> 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.

> Kemudian aku mendengar seorang kudus berbicara, dan seorang kudus yang lain berkata kepada kudus tertentu yang sedang berbicara itu, “Berapa lama penglihatan tentang korban sehari-hari, dan pelanggaran yang menimbulkan kebinasaan itu, sehingga baik tempat kudus maupun bala tentara diserahkan untuk diinjak-injak?” 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 ialah suatu “masa kesudahan” dan ia selaras dengan salib, yang juga merupakan pengakhiran suatu tempoh nubuatan. 538 dan salib memberikan dua saksi bahawa baik permulaan mahupun pengakhiran sesuatu nubuatan ditandai secara nubuatan sebagai suatu “masa kesudahan.”

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

Ayat dua puluh satu dan dua puluh dua, ayat dua puluh, ayat enam belas, ayat sepuluh, ayat tujuh sampai sembilan, dan ayat satu, semuanya menandai “masa akhir.” Ayat dua puluh tiga mengenal pasti persekutuan yang dibuat oleh orang Yahudi Makabe dengan Rom kafir pada tahun 161 hingga 158 SM. Sejarah Dinasti Hasmonean dari pertempuran awal mereka hingga pengakhiran mereka dalam kebinasaan Yerusalem pada tahun 70 M melambangkan Protestantisme murtad di Amerika Syarikat bermula pada tahun 1844, iaitu penghujung suatu nubuatan masa, dan dengan itu suatu “masa akhir,” serta berakhir pada undang-undang Ahad sebagaimana dilambangkan oleh tahun 70 M.

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

Ayat dua puluh tiga mengenal pasti suatu “masa akhir” pada tahun 167 SM dalam pertempuran di Modein dan juga pada tahun 70 M, yang kedua-duanya melambangkan masing-masing tahun 1844 dan undang-undang Ahad. Ayat dua puluh tiga, ayat dua puluh satu dan dua puluh dua, ayat dua puluh, ayat enam belas, ayat sepuluh, ayat tujuh hingga sembilan, dan ayat satu semuanya menandai “masa akhir.”

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

Ayat dua puluh empat mengenal pasti kekuasaan tertinggi Rom pagan selama tiga ratus enam puluh tahun, dengan demikian menandai kedua-dua permulaan pada 31 SM dan pengakhiran pada 330 sebagai “masa kesudahan.” Ayat dua puluh tujuh dan dua puluh sembilan mengenal pasti kedua-dua permulaan dan pengakhiran tempoh itu, maka ayat dua puluh empat, ayat dua puluh tujuh, ayat dua puluh sembilan, ayat dua puluh tiga, ayat dua puluh satu dan dua puluh dua, ayat dua puluh, ayat enam belas, ayat sepuluh, ayat tujuh hingga sembilan dan ayat satu semuanya menandai “masa kesudahan.”

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

Ayat tiga puluh satu mengenal pasti tahun 538 apabila kebencian yang menyebabkan kebinasaan itu ditegakkan, dan ayat tiga puluh enam serta empat puluh mengenal pasti tahun 1798 sebagai “masa kesudahan.” Tahun 538 dalam ayat tiga puluh satu dan 1798 dalam ayat tiga puluh enam serta empat puluh, ayat dua puluh tujuh dan dua puluh sembilan, ayat dua puluh empat, ayat dua puluh tiga, ayat dua puluh satu dan dua puluh dua, ayat dua puluh, ayat enam belas, ayat sepuluh, ayat tujuh hingga sembilan, dan ayat satu, semuanya menandai “masa kesudahan.”

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.

“ਪਾਤਰਾਂ ਦਾ ਅੰਤਕਾਲ” ਆਯਤ ਇਕਤਾਲੀਹ ਤੋਂ ਪਹਿਲਾਂ ਤੇਰਾਂ ਵਾਰ ਚਿੰਨ੍ਹਿਤ ਕੀਤਾ ਗਿਆ ਹੈ, ਅਤੇ ਆਯਤ ਇਕਤਾਲੀਹ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਅਤੇ ਇੱਕ ਹੋਰ “ਅੰਤਕਾਲ” ਨੂੰ ਦਰਸਾਉਂਦੀ ਹੈ; ਇਸੇ ਤਰ੍ਹਾਂ ਆਯਤ ਪੈਂਤਾਲੀਹ ਵੀ, ਜਦੋਂ ਪੋਪ ਆਪਣੇ ਅੰਤ ਤੇ ਪਹੁੰਚਦਾ ਹੈ ਅਤੇ ਉਸ ਦੀ ਸਹਾਇਤਾ ਕਰਨ ਵਾਲਾ ਕੋਈ ਨਹੀਂ ਹੁੰਦਾ। ਅਧਿਆਇ ਗਿਆਰਾਂ ਵਿੱਚ “ਅੰਤਕਾਲ” ਪੰਦਰਾਂ ਵਾਰ ਸਥਾਪਿਤ ਕੀਤਾ ਗਿਆ ਹੈ। ਆਯਤ ਦਸ ਦਾ ਵਿਸ਼ਾ “ਅੰਤਕਾਲ” ਹੈ। ਇਹ ਉਹਨਾਂ ਸੱਚਾਈਆਂ ਦੀ ਪ੍ਰਤੀਨਿਧਤਾ ਕਰਦਾ ਹੈ ਜੋ ਇੱਕ ਲੱਖ ਚੁਮਾਲੀ ਹਜ਼ਾਰਾਂ ਦੀ ਮੁਹਰਬੰਦੀ ਦੇ ਸਮੇਂ ਵਿੱਚ ਉন্মੋਚਿਤ ਕੀਤੀਆਂ ਜਾਂਦੀਆਂ ਹਨ।

We will continue in the next article.

Ri ta siangto leh thupui dangah kan chhunzawm ang.

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