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# Panium - Number Eight

Baaniyoom – Tirada Siddeed

Third Line Overview

Dulmar Guud ee Sadarka Saddexaad

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 wuxuu si kooban u xukumay isagoo boqor ah laga bilaabo 226 ilaa 223 BC ka hor intii aan la dilin ama uusan ku dhiman duruufo dahsoon. Seleucus III wuxuu ahaa kii si toos ah uga horreeyey Antiochus III. Labada walaal waxay matalaan “wiilasha” aayadda tobnaad, waxayna 1989 matalaan Reagan iyo Bush.

> 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.

> Laakiinse wiilashiisu way kici doonaan, oo waxay ururin doonaan ciidan fara badan oo xoog weyn leh; oo mid baa hubaal iman doona, wuuna fatahi doonaa oo sii gudbi doonaa; dabadeedna wuu soo noqon doonaa, oo mar kale kici doonaa, ilaa qalcaddiisa. Daanyeel 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.

Aayadda tobnaad waa xariiqda saddexaad, waxayna matalaysaa “wakhtiga dhammaadka” ee 1989. Waxay isku xidhan tahay aayadda afartanaad ee cutubka kow iyo tobnaad iyo Ishacyaah siddeed aayadda siddeedaad. Isku xidhka saddexdan aayadood wuxuu caddaynayaa in aayadda kow iyo tobnaad ay matalayso dagaalka hadda ka socda Yukrayn, iyadoo Putin iyo Zelenskyy ay yihiin kuwa iska soo horjeeda ee lagu metelay Dagaalkii Raphia ee lagu soo bandhigay aayadda kow iyo tobnaad. Aayadda laba iyo tobnaad waxay tilmaamaysaa wixii ka dambeeya dagaalka Yukrayn iyo masiirka Putin. Aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad waa dagaalkii 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.

Mawduuca aayadda tobnaad waa “wakhtiga dhammaadka,” oo iyadoo waafaqsan mabaadi’da la xidhiidha furfuridda runta ee “wakhtiga dhammaadka,” aayaddani, in kastoo ay tahay hal aayad oo keliya, haddana waxay xambaarsan tahay xariiqyo badan oo waxsii sheegis ah oo lagu metelay. Aayadda tobnaad waxay tilmaamaysaa bilowga taariikhda qarsoon ee aayadda afartanaad, taas oo calaamadisa bilowga dhaqdhaqaaqa malaa’igta saddexaad iyo shaabadaynta boqol iyo afar iyo afartan kun.

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.

Aayaddani waxay isku xidhaa toddobada wakhti ee Laawiyiintii 26 sida lagu aqoonsaday aragtida ka bilaabmaysa Ishacyaah cutubka 7. Isku xidhkaasu wuxuu calaamad u yahay isku darka ilaahnimada iyo aadaminnimada, kaas oo ah dhammaystirka qarsoodiga cibaado-suubbanaanta inta lagu jiro dhawaaqa buunka toddobaad, kaas oo ah hoogga saddexaad ee Islaamka.

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.

Aayaddu waxay calaamadaynaysaa 1989 inay tahay wakhtiga dhammaadka, waxaana, iyadoo lala xidhiidhinayo toddobada goor ee Laawiyiintii lix iyo labaatan, ku jira runta aasaasiga ah ee William Miller iyo fallaagadii 1863. Aayaddu waxay bilaabaysaa taariikhda qarsoon ee aayadda afartan. Sidaas darteed waa qayb lama huraan ah oo ka mid ah korodhka aqoonta ee yimaadda wakhtiga dhammaadka ee 1989, waxayna bilowdaa sawiridda nebinnimada ee dhacdooyinka dibadda ah ee ka kooban taariikhda qarsoon ee aayadda afartan, iyada oo, iyada oo loo marayo xidhiidhkeeda toddobada goor, sidoo kalena tilmaamaysa dhacdooyinka gudaha ah ee taariikhda u dhexaysa 1989 iyo sharciga Axadda.

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.

Tirada toban waa astaan imtixaan ah, waxaana xiriirka aayaduhu la leeyihiin riyadii Ishacyaah toddobaad uu xoogga saarayaa fahamka runta.

> 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.

> Waayo, madaxa Suuriya waa Dimishiq, oo madaxa Dimishiqna waa Resin; oo shan iyo lixdan sannadood gudahood ayaa Efrayim la jebin doonaa, si uusan dad u ahaan. Oo madaxa Efrayim waa Samaariya, oo madaxa Samaariyana waa wiilka Remalyaah. Haddaydaan rumaysan, hubaal ahaan ma sii taagnaan doontaan. Ishacyaah 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.

Idin lama adkayn doono haddaanad rumaysan in “madax” uu ka dhigan yahay magaalo madax (Samaariya iyo Dimishaq) iyo boqor (Resiin iyo Beqaax oo ah wiilkii Remaalyaah). Haddii aadan garanayn saddexdaas calaamadood ee is-weydaarsan kara, marka loo eego macnaha Ishacyaah siddeed, aayadda siddeed, (taas oo ah isla muujintii cutubka toddobaad) markaas ma awoodi doontid inaad aqoonsato Putin iyo Ruushka inay yihiin boqorka koonfureed ee aayadaha kow iyo tobnaad ilaa shan iyo tobnaad.

> 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.

> Haddaba bal eeg, Sayidku wuxuu korkooda ku soo daynayaa biyaha webiga, kuwa xoog badan oo badan, kaasoo ah boqorka Ashuur iyo ammaantiisa oo dhan; oo isagu wuxuu ka soo kici doonaa dhammaan marinkiisa, oo wuxuu ka tallaabi doonaa qararkiisa oo dhan. Oo wuxuu dhex mari doonaa Yahuudah; wuu fatahi doonaa oo gudbi doonaa, wuuna gaadhi doonaa ilaa qoorta; oo fiditaanka baalashiisuna wuxuu buuxin doonaa ballaca dalkaaga, Immaanuu’eel. Ishacyaah 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.

Mawduuca aayadda tobnaad waa geeddi-socod imtixaan oo saddex tallaabo leh, kaas oo ka bilaabma wakhtiga ugu dambaysta kuna horseeda xidhitaanka albaabka nimcada marka la gaadho sharciga Axadda.

> 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.

> Oo wuxuu yidhi, Tag jidkaaga, Daanyeelow; waayo, erayadu way xidhmeen oo way shaabadaysnaadeen ilaa wakhtiga dhammaadka. Qaar badan waa la daahirin doonaa, oo waa la caddayn doonaa, oo waa la tijaabin doonaa; laakiin kuwa sharka leh shar bay samayn doonaan; oo kuwa sharka leh midkoodna ma uu fahmi doono; laakiin kuwa xigmadda leh way fahmi doonaan. Daanyeel 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.

“Waqtiga dhammaadka” kitaabka Daanyeel waa la “furayaa,” waxaana bilaabmaya hannaan tijaabo oo saddex heer ah sida ay u metelaan “la nadiifiyey, oo la caddaysiiyey, oo la tijaabiyey.” “Kuwa caqliga leh” way fahmaan, “kuwa sharka leh”se ma fahmaan. Garasho la’aantooda, sida ay saliid la’aantoodu ugu tahay masaalkii tobanka gabdhood ee bikradaha ahaa, waxay sababtaa in la halaago.

> 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.

> Dadkaygu aqoonla’aan bay ku baabba’aan; maxaa yeelay adigu aqoontii waad diidday, anna waan ku diidi doonaa, si aadan wadaad iigu ahaan; maadaama aad illowday sharciga Ilaahaaga, anna waxaan illoobi doonaa carruurtaada. Hoosheeca 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.

Erayga “Dadkayga” waxa ay ka dhigan yihiin dad axdi leh, oo dadkan axdiga lehna waa in la diido oo la baabbi’iyo “aqoon la’aan” aawadeed. Sharciga Axadda ee Maraykanka ayaa ah calaamadda jidka ee meesha wax lagu illoobo ama lagu xusuusto. “Xusuuso maalinta Sabtida” waa runta haatan taagan xilligaas. Halkaas ayaa lagu xusuustaa naagtii sinooleyd ee Turos. Halkaas ayaa Ilaah ku xusuustaa dembiyadii Baabuloon ee ku qoran Muujintii.

> 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.

> Oo waxaan samada ka maqlay cod kale oo leh, Ka soo baxa iyada, dadkaygow, si aydaan uga qaybgelin dembiyadeeda, oo aydaan belaayooyinkeeda uga qaadan. Waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna xusuustay xumaatooyinkeedii. U abaalmariya sida ay idinkaba idiinku abaalmarisay, oo laba-laab ugu celiya sida shuqulladeeda waafaqsan; koobkii ay buuxisay, iyadana ugu buuxiya laba-laab. Muujintii 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.

Halkaas ayaa carruurta, ama jiilka ugu dambeeya ee nebiyannimada ah ee Adventism-ka La’odikiya, lagu gooyaa. Halkaas ayay kuwa Daanyeel ugu yeedhay “kuwa sharka leh” ku muujiyaan inay “illoobeen” sharciga Ilaah, qaybta sharciga Ilaah ee ay illoobeenna waa xeerarka ama sharciyada nebiyannimada ee Ilaah. Macnaha guud si cad ayuu u muujinayaa inay ka maqan tahay “aqoontii” sii kordhaysa markii kitaabka Daanyeel shaabbadda laga furo. Daanyeel wuxuu isbarbardhigaa “kuwa xigmadda leh” iyo “kuwa sharka leh,” Ciisena “bikradaha xigmadda leh” iyo “bikradaha nacasyada ah.” Caamoosna wuxuu isla kooxdan ku tilmaamaa “bikrado qurux badan” inay yihiin kuwa aan awoodin inay helaan farriinta nebiyannimada ee ay bari, woqooyi iyo baduhu matalaan.

> 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.

> Bal eega, maalmo ayaa imanaya, ayaa Sayidka Rabbiga ahu leeyahay, oo aan dalka ku soo diri doono abaar, mana ahaan doonto abaar kibis, ama harraad biyo, laakiinse waxay ahaan doontaa maqalka erayada Rabbiga. Oo bad ilaa bad bay ka warwareegi doonaan, oo woqooyi ilaa bari ayay hore iyo dib ugu ordi doonaan inay erayga Rabbiga doondoonaan, mana heli doonaan. Maalintaas gabdhaha quruxda badan iyo dhallinyaraduba harraad bay u suuxi doonaan. Kuwa ku dhaarta dembiga Samaariya, oo yidhaahda, Ilaahaaga, Daaneeyow, waa nool yahay; iyo, Jidkii Bi'ir Shebac waa nool yahay; iyaguna way dhici doonaan, oo mar dambena ma kici doonaan. Caamoos 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.

Farriinta ayan heli karin waxaa lagu metelayaa meesha ay ka raadinayaan iyagoo “badda ka warwareegaya ilaa bad, oo woqooyigana ilaa bari.” Caamoos wuxuu leeyahay “bikradahan quruxda badan” waxay ku jiraan “abaar” ah maqalka “Erayga Rabbiga,” iyo in “maalintaas ay halkaa iyo halkan u ordan doonaan si ay u doondoonaan erayga Rabbiga, mana ay heli doonaan.” Farriinta laga furfuray kitaabka Daanyeel waqtigii ugu dambeeyey sannadkii 1989, iyadoo la fulinayo aayadda afartanaad iyo weliba aayadda tobnaad ee cutubka kow iyo tobnaad, waxaa lagu soo koobay labada aayadood ee ugu dambeeya ee cutubka kow iyo tobnaad.

> 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.

> Laakiin warar ka imanaya bari iyo woqooyi ayaa isaga ka welwelin doona; sidaas daraaddeed wuxuu bixi doonaa isagoo xanaaq weyn qaba si uu wax u baabbi'iyo, oo uu gebi ahaamba u tirtiro kuwo badan. Oo wuxuu teendhooyinka qasrigiisa ka taagi doonaa inta u dhaxaysa badaha, buurta quduuska ah ee ammaanta badan; hase ahaatee wuxuu iman doonaa dhammaadkiisa, mana jiri doono mid caawiya isaga. Daanyeel 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.

Bikradaha nacaska ah, quruxda badan, oo sharka leh ee aan saliidda lahayn, kuwaas oo ah farriinta bari, woqooyi iyo badaha, kuwaas oo diiday aqoonta iyo axdiga Ilaah iyo Sharcigiisa, ayaa Ilaah xusuustaa marka la gaadho sharciga Axadda. Saddex dagaal ayaa lagu metelay aayadaha tobnaad ilaa shan iyo tobnaad. Anigu saddexdan dagaal waxaan u kala saaraa saddex taariikhood, hase yeeshee marka wadajir loo eego waxay sidoo kale yihiin hal sadar, waayo aayadda tobnaad waxay furaysaa “wakhtiga dhammaadka,” sidaas darteedna waxay billowdaa hab tijaabo oo saddex-tallaabo ah.

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.

Aayadda tobnaad waxay ku xidhan tahay toddobada goor ee Laawiyiintii lix iyo labaatan, sidaas darteedna waxay la xidhiidhaa aasaaska Adventism-ka iyo hawshii William Miller. Tallaabada labaad ee saddexda tallaabo waa imtixaan muuqaal ah oo bilaabmay markii iftiinkii aayadda kow iyo tobnaad iyo dagaalkii Yukrayn furmeen. Imtixaanka labaad waa muuqaal, wuxuuna ka dhigan yahay imtixaan ku saabsan kartideenna ah inaan garanno dhacdooyinka hadda jira annagoo ku eegayna iftiinka Erayga nebiyadeed ee Ilaah. Imtixaanka saddexaadna waa Dagaalkii Panium ee aayadda shan iyo tobnaad, halkaas oo Simoon Barjoona magiciisii loogu beddelay Butros, sidaasna lagu calaamadeeyey shaabadaynta boqol iyo afar iyo afartan kun wax yar ka hor inta nimcadu xidhmin sharciga Axadda ee aayadda lix iyo tobnaad.

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.

Markaan ka fiirsanno muuqashadii Antiochus Magnus ee mid kasta oo ka mid ah saddexda dagaal ee lagu metelay aayadaha tobnaad, kow iyo tobnaad, iyo shan iyo tobnaad, waxa kale oo aynu ku aragnaa taariikhda aayadaha sagaalaad ilaa lix iyo tobnaad kicitaanka iyo dhicitaanka nebiga beenta ah ee waxsii sheegista Kitaabka Quduuska ah.

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.

Aayadaha kow ilaa afar waxay tilmaamayaan soo bixitaankii iyo dhicitaankii awoodda masduulaagga. Aayadaha sagaal iyo toban waxay tilmaamayaan siday u kala horreeyaan 1798 iyo 1989, sidaas darteedna aayadaha sagaal ilaa lix iyo toban waxay tilmaamayaan soo bixitaankii iyo dhicitaankii nebiga beenta ah. Aayadaha afartan ilaa afartan iyo shan waxay matalaan soo bixitaankii iyo dhicitaankii bahalka. Aayadaha sagaal iyo toban sidoo kale waxay la jaanqaadaan labada “wakhtiga dhammaadka” ee ku jira aayadda afartan, kuwaas oo ah 1798 iyo 1989.

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

Walaashii Waayit si cad bay noogu sheegaysaa in si khaldan loo fahmo “wakhtiga dhammaadka” ay keento jahawareer ku saabsan halka waxsii sheegyada lagu dabaqi karo.

> “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.

> “Qaar badan ayaa maanta, sannadka 1897, samaynaya isla waxaas, maxaa yeelay waayo-aragnimo uma ay lahayn farriinta imtixaanka ee ku jirta farriimaha malaa’igta koowaad, labaad, iyo saddexaad. Waxaa jira kuwo Qorniinka baadhaya si ay u helaan caddayn ah in farriimahani weli mustaqbalka yaalliin. Waxay soo ururiyaan runnimada farriimaha, hase yeeshee waxay ku fashilmaan inay siiyaan meeshooda saxda ah ee taariikhda waxsii sheegidda. Sidaa darteed kuwaas oo kale waxay khatar ugu jiraan inay dadka ku marin habaabiyaan xagga meelaynta farriimaha. Ma arkaan mana fahmaan wakhtiga dhammaadka, ama goorta farriimaha la meeleynayo. Maalinta Ilaah waxay ku imanaysaa tallaabo qarsoon, laakiin ragga loo haysto inay caqli iyo weynaan leeyihiin waxay ku hadal badinayaan ‘waxbarasho sare’ oo ay u malaynayaan inay ka timaaddo dad xaddidan. Ma yaqaaniin calaamooyinka imaatinka Masiixa, ama dhammaadka dunida.” 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.

Mawduuca aayadda tobnaad waa “wakhtiga dhammaadka,” waxaana cutubka kow iyo tobnaad lagu aqoonsaday dhowr “wakhti oo dhammaadyo ah.” Haddii aadan “arag oo garan” “wakhtiyada dhammaadyada” ee ku xusan cutubka kow iyo tobnaad, ma ogaan doontid goorta “farriimaha la meeleeyo.” Iyadu waxay leedahay, “waxaa jira kuwo Qorniinka baadhaya,” oo sida nebiyada oo dhanba, ereyadeedu waxay ku wajahan yihiin maalmaha ugu dambeeya; sidaas darteed, maalmaha ugu dambeeya, kuwa ay tilmaamayso waa koox aan fahmin wakhtiga dhammaadka, sidaas awgeedna iyaguna waa “bikradihii quruxda badnaa” ee Caamoos, kuwaas oo dhacaya oo aan mar dambe kicin.

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.

Cutubka kow iyo tobnaad, aayadda koowaad, Daariyus iyo Kuros waxay si wadajir ah u taagan yihiin si ay u calaamadeeyaan wakhtiga dhammaadka ee 1989. Markii Tolomey uu tegey Baabuloon oo uu boqorkii woqooyi maxbuus ahaan ugu kaxeeyey Masar sannadkii 246 BC, taas oo markeeda u taagnayd 1798 sida lagu muujiyey aayadaha toddobaad ilaa sagaalaad, waxay ahayd “wakhti dhammaad.” Aayadda tobnaad waa “wakhtiga dhammaadka” ee 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 waa dhammaadka laba kun iyo shan boqol iyo labaatan sannadood oo kala-firdhin ah oo ka gees ahaa boqortooyada woqooyi ee Israa’iil, kuwaas oo bilaabmay 723 BC. Kun iyo laba boqol iyo lixdan sannadood dabadeed, sannadkii 538, baabannimadu waxay xukuntay kun iyo laba boqol iyo lixdan sannadood ilaa 1798. 1798 waa “waqti dhammaad,” waayo waa dhammaadka toddobada wakhti, iyo weliba kun iyo laba boqol iyo lixdanka sannadood, sidaas oo kale na kun iyo laba boqol iyo sagaashanka sannadood ee Daanyeel cutubka laba iyo tobnaad. 1798 waa “waqti dhammaad,” sidaas daraaddeed 538-na sidoo kale waa “waqti dhammaad.” 538 waa dhammaadka kun iyo laba boqol iyo lixdanka sannadood ee jaahilnimadu ku tumanaysay meesha quduuska ah ee Ilaah iyo ciidankiisa, taas oo ka horraysay in baabannimadu isla hawshaas samayso isla muddadaas oo kale.

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 waxay ka dhigan tahay awood-siinta baabbanimada, sidaas darteedna waxay haddana ka dhigan tahay awood-siinta baabbanimada mar kale marka la joogo sharciga Axadda. Sharciga Axaddu wuxuu tilmaamayaa “wakhtiga ugu dambaysta.” Sidaa darteed, aayadda lix iyo tobnaad, iyo sidoo kale aayadda koowaad, toddoba ilaa sagaal, iyo aayadda tobnaadba, dhammaantood waxay calaamadinayaan “wakhtiga ugu dambaysta.” Runtaas waxaa fahmaya kuwa garanaya goorta farriimaha la meeleeyo. Bombooy wuxuu oofiyey aayadda lix iyo tobnaad markii uu Yeruusaalem qabsaday. Waxaa ku xigay Yuuliyos Kaysar, Ogoostoos Kaysar, iyo Tibeeriyos Kaysar. Dhalashadii Ciise waxay ahayd “wakhti ugu dambays,” waxayna dhacday wakhtigii Ogoostoos Kaysar.

> 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.

> Markaas meeshiisii waxaa ka soo kici doona mid cashuur ururiya oo dhex jooga ammaanta boqortooyada; laakiinse maalmo yar gudahood waa la baabbi'in doonaa, mana ahaan doonto cadho, mana dagaal. Daanyeel 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.

Aayadda labaatanaad waxay ku darsanaysaa liiska “wakhtiga dhammaadka” ee cutubka kow iyo tobnaad, sidaas oo kalena waxaa ku jira Tibeeriyos Kaysar oo xukumayay xilligii Masiixa la iskutallaabta ku qodbay.

> 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.

> Oo meeshiisiisana waxaa istaagi doona nin quudhsan, oo aan la siin doonin sharafka boqortooyada; laakiinse si nabad ah ayuu ku iman doonaa, oo boqortooyadana khiyaano-macaan ayuu ku hantiyi doonaa. Oo cududihii daadadku hortiisa waa la qaadi doonaa, waana la jebin doonaa; haa, xataa amiirka axdiga. Daanyeel 11:21, 22.

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

Iskutallaabtu waxay taagan tahay bartamaha toddobaadka nebiyadeed ee Masiixu u yimid inuu kuwo badan ku adkeeyo.

> 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.

> Oo axdiga wuu kuwa badan la adkayn doonaa toddobaad keliya; bartamaha toddobaadkana wuxuu joojin doonaa allabariga iyo qurbaanka, oo faafidda karaahiyooyinka aawadeed wuxuu ka dhigi doonaa meel cidla ah, tan iyo dhammaadka; oo wixii la goostayna waxaa lagu dul shubi doonaa kan cidlada ah. Daanyeel 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.

Dhexda toddobaadka, waxaynu leenahay bilow iyo dhammaad; waayo, kun iyo laba boqol iyo lixdanka maalmood ee hore waxay ku dhammaadeen isla meeshii ay ka bilaabmeen kunka iyo labada boqol iyo lixdanka maalmood ee xigay. Toddobaadku wuxuu la jaanqaadaa toddobadii wakhti ee kala firdhinta ku lidka ahayd boqortooyadii woqooyi, taas oo matalaysay jaahilnimada iyo baabanimadaba iyagoo ku tumanaya meesha quduuska ah iyo ciidanka.

> 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.

> Markaasaan maqlay quduus keliya oo hadlaya, oo quduus kale ayaa ku yidhi quduuskaas hadlaya, Ilaa goormay ahaan doontaa riyadu tan ku saabsan qurbaanka maalin kasta ah, iyo xadgudubka baabbi’inta, in quduuska iyo ciidankaba loo dhiibo in cagaha lagu tunto? 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 waa “wakhtiga dhammaadka,” wuxuuna la jaanqaadaa iskutallaabta, taas oo iyaduna ah dhammaadka xilli nebiyadeed. 538 iyo iskutallaabtu waxay bixiyaan laba markhaati oo muujinaya in bilowga iyo dhammaadka wax sii sheegidba si nebiyaysan loogu calaamadeeyey “wakhtiga dhammaadka.”

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.

Aayadaha kow iyo labaatan, aayadda labaatanaad, aayadda lix iyo tobnaad, aayadda tobnaad, aayadaha toddoba ilaa sagaal, iyo aayadda koowaad dhammaantood waxay calaamadinayaan “wakhtiga dhammaadka.” Aayadda saddex iyo labaatanaad waxay tilmaamaysaa axdigii Yuhuuddii Maccabee ay la galeen Roomaankii jaahilka ahaa intii u dhexaysay 161 ilaa 158 BC. Taariikhda Boqortooyadii Hasmonean laga bilaabo dagaalkoodii ugu horreeyey ilaa dhammaadkoodii ee ku ekaaday burburkii Yeruusaalem sannadkii 70 AD waxay u taagan tahay Protestantism-ka riddada noqday ee Maraykanka ka bilaabmaya 1844, oo ah dhammaadka wax sii sheegid waqtiyeed, sidaas darteedna ah “wakhtiga dhammaadka,” kuna dhammaanaya sharciga Axadda sida uu u matalo 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.”

Aayadda saddex iyo labaatanaad waxay tilmaamaysaa “wakhtiga dhammaadka” ee 167 BC dagaalkii Modein, iyo sidoo kale 70 AD, kuwaas oo labaduba u taagan 1844 iyo sharciga Axadda siday u kala horreeyaan. Aayadda saddex iyo labaatanaad, aayadaha kow iyo labaatanaad iyo laba iyo labaatanaad, aayadda labaatanaad, aayadda lix iyo tobnaad, aayadda tobnaad, aayadaha toddobaad ilaa sagaalaad, iyo aayadda koowaad dhammaantood waxay calaamadinayaan “wakhtiga dhammaadka.”

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.”

Aayadda afar iyo labaatanaad waxay tilmaamaysaa sarrayntii saddex-boqol-iyo-lixdan-sano ahayd ee Roomaankii jaahiliga ahaa, sidaas darteedna waxay calaamadaynaysaa bilowgii 31 BC iyo dhammaadkii 330 inay yihiin “wakhtiga dhammaadka.” Aayadda toddoba iyo labaatanaad iyo aayadda sagaal iyo labaatanaad labaduba waxay tilmaamayaan bilowga iyo dhammaadka muddadaas, sidaas awgeed aayadda afar iyo labaatanaad, aayadda toddoba iyo labaatanaad, aayadda sagaal iyo labaatanaad, aayadda saddex iyo labaatanaad, aayadaha kow iyo labaatanaad iyo laba iyo labaatanaad, aayadda labaatanaad, aayadda lix iyo tobnaad, aayadda tobnaad, aayadaha toddobaad ilaa sagaalaad, iyo aayadda kowaad dhammaantood waxay calaamadaynayaan “wakhtiga dhammaadka.”

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.”

Aayadda kow iyo soddonaad waxay tilmaamaysaa 538, markii karaahiyadii baabbi’inta keentay la taagay; aayadaha lix iyo soddonaad iyo afartanaadna waxay tilmaamayaan 1798 inay tahay “wakhtiga ugu dambaysta ah.” 538 ee aayadda kow iyo soddonaad iyo 1798 ee aayadaha lix iyo soddonaad iyo afartanaad, aayadaha toddoba iyo labaatanaad iyo sagaal iyo labaatanaad, aayadda afar iyo labaatanaad, aayadda saddex iyo labaatanaad, aayadaha kow iyo labaatanaad iyo laba iyo labaatanaad, aayadda labaatanaad, aayadda lix iyo tobnaad, aayadda tobnaad, aayadaha toddobaad ilaa sagaalaad, iyo aayadda koowaad—dhammaantood waxay calaamadinayaan “wakhtiga ugu dambaysta ah.”

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.

“Waqtiga dhammaadka” waxaa lagu calaamadeeyey saddex iyo toban jeer ka hor aayadda afartan iyo kow, taas oo ah sharciga Axadda, iyo “waqti dhammaad” kale, sida ay tahay aayadda afartan iyo shan marka baadarigu yimaado dhammaadkiisa iyadoo aanay jirin cid caawisa. Shan iyo toban jeer ayaa “waqtiga dhammaadka” lagu meeleeyey cutubka kow iyo tobnaad. Mawduuca aayadda tobnaad waa “waqtiga dhammaadka.” Waxay ka dhigan tahay runaha la furay ee shaabbadda laga qaaday wakhtiga shaabadaynta ee boqolka iyo afartan iyo afarta kun.

We will continue in the next article.

Waxaannu ku sii wadi doonnaa maqaalka xiga.

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