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# Panium - Number Eight

පානියුම් - අංක අට

Third Line Overview

Mutsara Wechitatu: Pfupiso Yawo

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 akatonga kwenguva pfupi samambo kubva muna 226 kusvika muna 223 BC, asati aurayiwa kana kufa mumamiriro ezvinhu asinganzwisisiki. Seleucus III ndiye akabva angova mutungamiri pamberi paAntiochus III. Hama mbiri idzi dzinomiririra “vanakomana” vepandima yegumi, uye dzinomiririra Reagan naBush muna 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.

> Asi vanakomana vake vachamutsiridzwa, vakaunganidza uwandu hwamapoka makuru ehondo; uye mumwe achauya zvirokwazvo, agopfachukira, uye agopfuura; ipapo achadzoka, agomutsiridzwazve, kusvikira panhare yake. Danieri 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.

Ndima yegumi ndiyo mutsara wechitatu, uye inomirira “nguva yokuguma” muna 1989. Inobatana nendima yemakumi mana yechitsauko chegumi nerimwe pamwe chete naIsaya 8:8. Kubatana kwendima idzi nhatu kunoratidza kuti ndima yegumi nerimwe inomirira hondo iripo zvino yeUkraine, Putin naZelenskyy vari ivo vanopikisana vanomiririrwa muHondo yeRaphia yakaiswa pamberi mundima yegumi nerimwe. Ndima yegumi nembiri inoratidza zvakatevera mushure mehondo yeUkraine uye magumo aPutin. Ndima yegumi nenhatu kusvikira pagumi neshanu ndiyo hondo yePanium.

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.

Tinkhani ta ndime ya khumi ndi “nyengo ya mapeto,” ndipo mogwirizana ndi mfundo zogwirizana ndi kutsegulidwa kwa choonadi pa “nyengo ya mapeto,” ndimeyi, ngakhale ili ndime imodzi yokha, ili ndi mizere yambiri ya uneneri yoimiridwa mmenemo. Ndime ya khumi imasonyeza chiyambi cha mbiri yobisika ya ndime ya makumi anayi, imene imasonyeza chiyambi cha kayendedwe ka mngelo wachitatu ndi kusindikizidwa kwa zikwi zana limodzi mphambu makumi anayi mphambu 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.

Vhesi iri rinobatanidza nguva nomwe dzaRevhitiko 26 sezvadzakaratidzwa muchiratidzo chinotangira muna Isaya chitsauko 7. Kubatana ikoko kunoratidza kusanganiswa kwehuMwari nevanhu, iko kupedzwa kwechakavanzika chouMwari sezvakaratidzwa panguva yokurira kwehwamanda yechinomwe, inova ndiyo nhamo yechitatu yeIslam.

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.

Vhesi iri rinoratidza 1989 senguva yokuguma, uye, nokubatana kwaro nenguva nomwe dzaRevhitiko 26, rinobatanidza chokwadi chinokosha chaWilliam Miller, pamwe nokupanduka kwa1863. Vhesi iri rinotanga nhoroondo yakavanzika yevhesi makumi mana. Naizvozvo chinhu chinokosha mukuwedzera kwezivo kunosvika panguva yokuguma muna 1989 uye kunotanga mufananidzo wechiporofita wezviitiko zvokunze zvinoumba nhoroondo yakavanzika yevhesi makumi mana, uye kubudikidza nokubatana kwaro nenguva nomwe rinoratidzawo zviitiko zvomukati munhoroondo iri pakati pa1989 neSunday law.

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.

លេខដប់​ជា​និមិត្តសញ្ញា​នៃ​ការ​សាកល្បង ហើយ​ការ​ភ្ជាប់​របស់​ខ​ទាំង​នោះ​ជាមួយ​នឹង​និមិត្តក្នុង​អេសាយ ៧ បាន​សង្កត់ធ្ងន់​លើ​ការ​យល់​ដឹង​អំពី​សេចក្ដី​ពិត។

> 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.

> Nokuti mukuru weSiria ndiDhamasiko, uye mukuru weDhamasiko ndiRezini; uye mukati memakore makumi matanhatu namashanu Efraimi achaputswa, zvokuti haangazovizve rudzi. Uye mukuru waEfraimi ndiSamaria, uye mukuru weSamaria mwanakomana waRemaria. Kana musingatendi, zvirokwazvo hamungasimbiswi. Isaya 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.

A nga dzudzanyiwi loko mi nga pfumeli leswaku “nhloko” yi yimela muti-nkulu (Samariya na Damaska) ni hosi (Rezini na Peka n’wana wa Remaliya). Loko mi nga swi twisisi swikombiso sweswo swinharhu leswi cincanaka, eka mongo wa Esaya 8:8, (leyi nga xivono xexo xin’we xa ndzima ya 7) kutani mi nge koti ku lemuka Putin na Rhaxiya tanihi hosi ya dzonga eka tindzimana ta 11 ku ya eka 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.

> Zvino naizvozvo, tarirai, Ishe anouyisa pamusoro pavo mvura dzerwizi, dzine simba uye zhinji, iyo mambo weAsiria, nokubwinya kwake kwose; uye uchakwira pamusoro penzira dzaro dzose, nokufashukira pamusoro pemahombekombe aro ose; Uye uchapfuura nomuJudha; uchafashukira nokupfuura, uchasvika kunyange kumutsipa; uye kutatamuka kwamapapiro ake kuchazadza upamhi hwenyika yako, iwe Imanueri. Isaya 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.

Mhosva yendima yegumi yinkambiso yokuvivinywa enezigaba ezintathu eqala ngesikhathi sokuphela, iholele ekuvalweni kwesikhathi somusa emthethweni weSonto.

> 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.

> Akati kwaari, Enda hako, Danieri; nokuti mashoko awa akavharwa nokunamirwa chisimbiso kusvikira panguva yokuguma. Vazhinji vachacheneswa, vachaitwa vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 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.

Pa “Nthaŵi ya mapeto” buku la Danieli “limatsegulidwa,” ndipo njira ya mayeso ya magawo atatu, monga ikuimiridwa ndi mawu akuti “oyeretsedwa, ndi kuyesedwa oyera, ndi kuyesedwa,” imayamba. “Anzeru” amvetsa, koma “oipa” samvetsa. Kusamvetsa kwawo, monga momwe kusowa kwawo kwa mafuta m’fanizo la anamwali khumi, kumawachititsa kuwonongedwa.

> 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.

> Vanhu vangu vari kuparadzwa nokushayiwa zivo; nokuti wakaramba zivo, neniwo ndichakuramba, kuti urege kuva mupristi kwandiri; zvaunoona kuti wakanganwa murayiro waMwari wako, neniwo ndichakanganwa vana vako. 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.

Aya mazwi anoti “Vanhu vangu” anoreva vanhu vesungano, uye vanhu vesungano ava vanofanira kurambwa nokuparadzwa nemhaka ye“kushayiwa ruzivo.” Mutemo weSvondo muUnited States ndiwo mucherechedzo wenzira apo zvinhu zvinokanganwikwa kana kurangarirwa. “Rangarira zuva reSabata” ndicho chokwadi chiripo panguva iyoyo. Ipapo ndipo panorangarirwa hure reTire. Ipapo ndipo paanorangarira Mwari zvivi zveBhabhironi muna Zvakazarurwa.

> 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.

> Ndikati ndinamva liwu lina lochokera kumwamba, likuti, Tulukani mwa iye, anthu anga, kuti musakhale ogawana nawo machimo ake, ndi kuti musalandire miliri yake. Pakuti machimo ake afika kumwamba, ndipo Mulungu wakumbukira mphulupulu zake. Mubwezere monga iye anabwezera, ndipo muwonjezere kawiri mogwirizana ndi ntchito zake: m’chikho chimene iye anadzazamo, mudzazemo kawiri. Chivumbulutso 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.

Ndipo hapo watoto, yaani kizazi cha mwisho cha kinabii cha Uadventista wa Laodikia, wanakatiliwa mbali. Ndipo hapo wale ambao Danieli anawaita “waovu” wanadhihirisha kwamba walikuwa “wameisahau” sheria ya Mungu, na sehemu ya sheria ya Mungu waliyoisahau ni kanuni au sheria za kinabii za Mungu. Muktadha unaonyesha wazi kwamba wanakosa “maarifa” yale yanayoongezwa wakati kitabu cha Danieli kinapofunuliwa. Danieli anawalinganisha “wenye hekima” na “waovu,” naye Yesu “wanawali wenye hekima” na “wanawali wapumbavu.” Amosi analitambulisha kundi lilo hilo kama “wanawali wazuri” ambao hawawezi kuupata ujumbe wa kinabii unaowakilishwa na mashariki, kaskazini, na bahari.

> 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.

> Tarirai, mazuva anouya, ndizvo zvinotaura Ishe Jehovha, andichatuma nzara panyika, isati iri nzara yechingwa kana nyota yemvura, asi yokunzwa mashoko aJehovha; uye vachadzungaira kubva kugungwa kusvikira kune rimwe gungwa, uye kubva kuchamhembe kusvikira kumabvazuva, vachamhanya kuno nokoko vachitsvaka shoko raJehovha, asi havangarioni. Nezuva iro mhandara dzakanaka navarume vechidiki vachapera simba nenyota. Avo vanopika nechivi cheSamaria, vachiti, Mwari wako, iwe Dheni, mupenyu; uye, Tsika yeBheerishebha inorarama; ivo vachawa, uye havazombomukizve. 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.

Shoko ravasingakuwani chinomirirwa nenzvimbo dzavari kutsvakira apo “vanodzungaira vachibva kugungwa vachienda kune rimwe gungwa, uye kubva kuchamhembe kusvikira kumabvazuva.” Amosi anoti ava “mhandara dzakanaka” vari mu“nzara” yokunzwa “Shoko raJehovha,” uye kuti “nezuva iro vachamhanya uku nokoko vachitsvaka shoko raJehovha, asi havangarizowani.” Shoko rakazarurwa kubva mubhuku raDanieri panguva yokupedzisira muna 1989 mukuzadzika kwendima makumi mana uyewo kwendima gumi yechitsauko chegumi nechimwe rinopfupikiswa mundima mbiri dzokupedzisira dzechitsauko chegumi nechimwe.

> 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.

> Asi mashoko anobva kumabvazuva uye anobva kuchamhembe achamuvhundutsa; naizvozvo achabuda nehasha huru kuti aparadze, uye kuti atsakatise vazhinji chose. Uye achadzika matende omuzinda wake pakati pamakungwa pagomo dzvene rinobwinya; kunyange zvakadaro achasvika kumugumo wake, uye hapana achamubatsira. Danieri 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.

Vanasikana mapenzi, vakanaka uye vakaipa vasina mafuta, shoko rokumabvazuva, kuchamhembe, nemakungwa, avo vakaramba zivo nesungano yaMwari noMutemo wake, vanorangarirwa naMwari panguva yomutemo weSvondo. Hondo nhatu dzinomiririrwa mundima yegumi kusvikira pagumi neshanu. Ndinopatsanura hondo nhatu idzi kuva nhoroondo nhatu, asiwo kana dzichitarisirwa pamwe chete dzinoumba mutsetse, nokuti ndima yegumi inovhura “nguva yokuguma” uye naizvozvo inotanga nzira yokuedzwa ine nhanho nhatu.

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.

Verse yegumi rinobatana nenguva nomwe dzaRevhitiko makumi maviri nenhanhatu, uye nokudaro nenheyo dzeAdventism nebasa raWilliam Miller. Danho rechipiri rematanho matatu muyedzo unoonekwa wakatanga apo chiedza chevhesi yegumi neimwe nehondo yeUkraine zvakazaruka. Muyedzo wechipiri unoonekwa nemaziso uye unomiririra muyedzo une chekuita nekugona kwedu kuziva zviitiko zvazvino muchiedza cheShoko raMwari rechiporofita. Muyedzo wechitatu iHondo yePanium yevhesi yegumi neshanu, apo zita raSimoni Bharijona rakashandurwa rikava Petro, uye nokudaro yakaratidza kuiswa chisimbiso kwezana nezviuru makumi mana nezvina justo nguva yokuedzwa isati yavharwa pamutemo weSvondo wevhesi yegumi nenhanhatu.

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.

Patinocherekedza kuoneka kwaAntiochus Magnus muhondo imwe neimwe pamatatu anomiririrwa nendima 10, 11, na15, tinoonawo munhoroondo yendima 9 kusvika 16 kusimuka nekudonha kwemuporofita wenhema wechiporofita cheBhaibheri.

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.

Ndima yekutanga kusvika yechina inoratidza kusimuka nokuwa kwesimba reshato. Ndima yepfumbamwe neyechigumi inoratidza 1798 na1989, zvichitevedzana, uye nokuita saizvozvo, ndima yepfumbamwe kusvika yegumi nenhanhatu inoratidza kusimuka nokuwa kwemuporofita wenhema. Ndima yemakumi mana kusvika makumi mana neshanu inomirira kusimuka nokuwa kwechikara. Ndima yepfumbamwe neyechigumiwo zvinoenderana nenguva mbiri dze “kuguma” dziri mundima yemakumi mana, muna 1798 na1989.

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

Hanzvadzi White vanotizivisa zvakajeka kuti kusanzwisisa “nguva yokuguma” kunounza kuvhiringidzika pamusoro pokuti uporofita hunofanira kushandiswa kupi.

> “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.

> “Vazhinji vari kuita chinhu chimwe chete nanhasi, muna 1897, nokuti havana kuva noruzivo mumharidzo yokuedza inobatwa mumashoko engirozi yokutanga, yechipiri, neyechitatu. Kune avo vari kutsvaka muMagwaro uchapupu hwokuti mashoko aya achiri mberi mune ramangwana. Vanounganidza pamwe chete chokwadi chemashoko acho, asi vanokundikana kuapa nzvimbo yawo yakakodzera munhoroondo yechiporofita. Naizvozvo vakadaro vari mungozi yokutsausa vanhu maererano nokuisa mashoko acho panzvimbo yawo. Havasi kuona kana kunzwisisa nguva yokuguma, kana kuti nguva yokuti mashoko acho aiswe papi. Zuva raMwari riri kuuya nokufamba kwakanyarara kusingaonekwi, asi vanonzi vakachenjera navakuru vari kungotaura zvisina maturo pamusoro pe‘dzidzo yepamusoro,’ yavanofunga kuti inobva kuvanhu vane mugumo. Havazivi zviratidzo zvokuuya kwaKristu, kana zvokuguma kwenyika.” Sermons and Talks, bhuku 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.

Musoro wegumi unotaura nezve “nguva yokuguma,” uye muchitsauko chegumi nerimwe mune “nguva dzokuguma” dzinoverengeka dzinoratidzwa. Kana “musingaoni nokunzwisisa” “nguva dzokuguma” dziri muchitsauko chegumi nerimwe, hamungazivi nguva “yokumisa mashoko panzvimbo payo.” Anoti, “varipo avo vari kutsvakurudza Magwaro,” uye sezvazvakaita navaporofita vose mashoko ake anonangana namazuva okupedzisira; naizvozvo mumazuva okupedzisira avo vaanenge achiratidza iboka risinganzwisisi nguva yokuguma, saka ndivozve “mhandara dzakanaka” dzaAmosi, dzinowa dzikasazomukazve.

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.

Muchitsauko chegumi nechimwe ndima yokutanga, Dhariyasi naSirasi vanomira pamwechete kuratidza nguva yokuguma muna 1989. Ptolemy paakaenda kuBhabhironi akatora mambo wokumusoro akaenda naye muutapwa muIjipiti muna 246 BC, izvo zvichizomiririrawo 1798 sezvakaratidzwa mundima dzechinomwe kusvikira dzechipfumbamwe, yakanga iri “nguva yokuguma.” Ndima yegumi ndiyo “nguva yokuguma” muna 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 ndiwo magumo emakore zviuru zviviri nemazana mashanu nemakumi maviri okuparadzirwa kwakaitirwa ushe hwokumusoro hwaIsraeri, kwakatanga muna 723 BC. Makore ane chiuru chimwe namazana maviri namakumi matanhatu gare gare, muna 538, upapa hwakatonga kwamakore ane chiuru chimwe namazana maviri namakumi matanhatu kusvikira muna 1798. 1798 i“nguva yokuguma,” nokuti ndiwo magumo enguva nomwe, uyewo emakore ane chiuru chimwe namazana maviri namakumi matanhatu, pamwe chete namakore ane chiuru chimwe namazana maviri namakumi mapfumbamwe aDhanieri chitsauko 12. 1798 i“nguva yokuguma,” naizvozvo 538wo i“nguva yokuguma.” 538 ndiwo magumo emakore ane chiuru chimwe namazana maviri namakumi matanhatu ayo chihedheni chakatsikira pasi nzvimbo tsvene yaMwari neuto Rake, izvo zvakatevera kupfuura upapa huchiitawo basa rimwe chetero nenguva yakaenzana.

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 inomirira kupihwa simba kweupapa, uye nokudaro inomiririrawo kupihwazve simba kweupapa panguva yomutemo weSvondo. Mutemo weSvondo unoratidza “nguva yokuguma.” Naizvozvo, ndima yegumi nenhanhatu, pamwe chete nendima yokutanga, yechinomwe kusvikira kune yechipfumbamwe, uye ndima yegumi, zvose zvinoratidzawo “nguva yokuguma.” Chokwadi ichi chinofanira kunzwisiswa navaya vanoziva nguva yokumisikidza mashoko acho. Pompey akazadzisa ndima yegumi nenhanhatu paakatora Jerusarema. Akateverwa naJulius Caesar, Augustus Caesar, naTiberias Caesar. Kuberekwa kwaJesu kwaiva “nguva yokuguma,” uye kwakaitika munguva yaAugustus 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.

> Hina, atalichosimama katika mahali pake mwenye kutoza kodi katika utukufu wa ufalme; lakini ndani ya siku chache ataangamizwa, wala si kwa hasira, wala si vitani. Danieli 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.

Ndime 20 inowedzera parondedzero ye“nguva dzekuguma” iri muchitsauko chegumi nerimwe, uye ndizvo zvinoitawo Tibheriasi Kesari akatonga panguva yokurovererwa kwaKristu pamuchinjikwa.

> 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.

> Panzvimbo yake pachasimuka munhu anozvidzwa, wavasingazomupi rukudzo rwoushe; asi achapinda norugare, ndokuwana ushe nokunyengera. Uye mauto achafanana nemafashamo achakurirwa pamberi pake, uye achaputswa; hongu, kunyangewo muchinda wesungano. Danieri 11:21, 22.

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

Umnqamlezo umi maphakathi neviki lesiprofetho uKristu eza ukuliqinisekisa kwabaningi.

> 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.

> Atasimbisa agano pamoja na wengi kwa muda wa juma moja; na katikati ya juma hilo atasababisha dhabihu na sadaka kukoma; na kwa kuenea kwa machukizo atalifanya kuwa ukiwa, hata mpaka ukamilisho, na lile lililoamriwa litamiminwa juu ya aliye ukiwa. Danieli 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.

Katikati ya juma, tuna mwanzo na mwisho, kwa maana siku elfu moja mia mbili sitini za kwanza ziliishia pale hasa ambapo siku elfu moja mia mbili sitini zilizofuata zilianzia. Juma hilo linalingana na nyakati saba za kutawanywa dhidi ya ufalme wa kaskazini, uliowakilisha upagani na pia upapa, vikilikanyaga patakatifu na jeshi.

> 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.

> Ipapo ndakamwa mumwe mutsvene achitaura; zvino mumwe mutsvene akati kuna uyo mutsvene wakati achitaura, Chiratidzo pamusoro pechipiriso chezuva nezuva, nokudarika kunoparadza, chichapa kusvikira rinhi zvose zviri zviviri nzvimbo tsvene neuto kuti zvitsikwe pasi petsoka? Danieri 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 inguva “yekupedzisira,” uye inoenderana nemuchinjikwa, uyo zvakare uri kuguma kwenguva youprofita. 538 nemuchinjikwa zvinopa zvapupu zviviri zvinoratidza kuti kutanga nokuguma kwechiporofita zvose zviri zviviri zvinoonekwa nenzira youprofita se“nguva yekupedzisira.”

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.

Mavesi makumi maviri nerimwe nemakumi maviri nemaviri, vhesi rechimakumi maviri, vhesi regumi nenhanhatu, vhesi regumi, mavesi manomwe kusvika mapfumbamwe, pamwe chete nevhesi rokutanga, zvose zvinoratidza “nguva yokuguma.” Vhesi remakumi maviri neritatu rinoratidza sungano yakaitwa nevaJudha veMaccabean neRoma yechihedheni muna 161 kusvika 158 BC. Nhoroondo yoUmambo hweHasmonean kubvira pahondo yavo yokutanga kusvikira pakuguma kwavo mukuparadzwa kweJerusarema muna 70 AD inomirira chiPurotesitendi chakatsauka muUnited States chichitanga muna 1844, kuguma kwechiporofita chenguva, naizvozvo “nguva yokuguma,” uye ichiguma pamutemo weSvondo sezvinomiririrwa na70 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.”

Vhesi makumi maviri nenhatu inozivisa “nguva yokupedzisira” muna 167 BC pahondo yeModein uye zvakare muna 70 AD, izvo zvose zvichimiririra 1844 nomutemo weSvondo zvichitevedzana. Vhesi makumi maviri nenhatu, mavhesi makumi maviri nerimwe namakumi maviri nemaviri, vhesi makumi maviri, vhesi gumi nenhanhatu, vhesi gumi, mavhesi manomwe kusvikira mapfumbamwe, uye vhesi rimwe, zvose zvinoratidza “nguva yokupedzisira.”

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.”

Ndima makumi maviri nezvina rinoratidza kutonga kweRoma yechihedheni kwemakore mazana matatu nemakumi matanhatu, richidaro richimaka zvose kutanga muna 31 BC nokuguma muna 330 se“nguva dzokuguma.” Ndima makumi maviri nenomwe nendima makumi maviri nepfumbamwe zvinoratidza zvose kutanga nokuguma kwenguva iyoyo, saka ndima makumi maviri nezvina, ndima makumi maviri nenomwe, ndima makumi maviri nepfumbamwe, ndima makumi maviri nenhatu, ndima makumi maviri nerimwe nemakumi maviri nembiri, ndima makumi maviri, ndima gumi nenhanhatu, ndima gumi, ndima nomwe kusvikira pandima yepfumbamwe, nendima imwe, zvose zvinomaka “nguva yokuguma.”

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.”

Vhesi ya makhumi mararu na rin’we yi kombisa lembe ra 538 loko swilo leswi nyenyetsaka leswi onhaka swi vekiwe, naswona vhesi ya makhumi mararu na tsevu ni ya makhumi mune swi kombisa 1798 tanihi “nkarhi wa makumu.” 538 eka vhesi ya makhumi mararu na rin’we na 1798 eka vhesi ya makhumi mararu na tsevu ni ya makhumi mune, vhesi ya makhumi mambirhi na nkombo ni ya makhumi mambirhi na kaye, vhesi ya makhumi mambirhi na mune, vhesi ya makhumi mambirhi na nharu, vhesi ya makhumi mambirhi na rin’we ni ya makhumi mambirhi na mbirhi, vhesi ya makhumi mambirhi, vhesi ya khume na tsevu, vhesi ya khume, vhesi ta nkombo ku ya eka kaye ni vhesi ya rin’we, hinkwaswo swi kombisa “nkarhi wa makumu.”

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.

“Nguva yokupedzisira” inocherechedzwa kagumi nenhatu pamberi pendima makumi mana neimwe inova mutemo weSvondo uye imwezve “nguva yokupedzisira,” sezvakangoitawo ndima makumi mana neshanu apo papa anosvika kumugumo wake pasina anomubatsira. Kagumi neshanu “nguva yokupedzisira” inowanikwa muchitsauko chegumi nerimwe. Musoro wendima yegumi i“nguva yokupedzisira.” Inomiririra zvokwadi dzinoburitswa chisimbiso munguva yokuiswa chisimbiso yevane zviuru zana namakumi mana nezvina.

We will continue in the next article.

Tichaenderera mberi muchinyorwa chinotevera.

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