Article

# Panium - Number Eight

Panium - Nambari Nane

Third Line Overview

Muhtasari wa Mstari wa Tatu

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 alitawala kwa muda mfupi kama mfalme kuanzia 226 hadi 223 KK, kabla ya kuuawa au kufa katika mazingira ya kutatanisha. Seleucus III alikuwa mtangulizi wa moja kwa moja wa Antiochus III. Ndugu hao wawili wanawakilisha ‘wana’ wa aya ya kumi, na wanawakilisha Reagan na Bush mwaka 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.

> Lakini wanawe watachochewa, nao watakusanya vikosi vingi vyenye nguvu; na mmoja bila shaka atakuja, atafurika na kupita; kisha atarudi, naye atachochewa, hata kufikia ngome yake. Danieli 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.

Mstari wa kumi ndio mstari wa tatu, nao unawakilisha “wakati wa mwisho” mwaka 1989. Unahusishwa na mstari wa arobaini wa sura ya kumi na moja na Isaya sura ya nane mstari wa nane. Uunganisho wa mistari hii mitatu unaonyesha kwamba mstari wa kumi na moja unawakilisha vita vya sasa vya Ukraina, huku Putin na Zelenskyy wakiwa mahasimu wanaowakilishwa katika Vita vya Raphia vilivyoelezwa katika mstari wa kumi na moja. Mstari wa kumi na mbili unaeleza matokeo ya vita vya Ukraina na hatima ya Putin. Mistari ya kumi na tatu hadi kumi na tano ni Vita vya 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.

Mada ya aya ya kumi ni “wakati wa mwisho,” na kulingana na kanuni zinazohusishwa na kufunguliwa kwa ukweli katika “wakati wa mwisho,” aya hiyo—ingawa ni aya moja tu—inawakilisha mistari mingi ya kinabii. Aya ya kumi inaonyesha mwanzo wa historia iliyofichika ya aya ya arobaini, ambayo inaashiria mwanzo wa harakati ya malaika wa tatu na kutiwa muhuri kwa wale mia moja na arobaini na nne elfu.

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.

Aya hiyo inaunganisha nyakati saba za Mambo ya Walawi 26 kama zilivyotambuliwa katika maono yanayoanza katika Isaya sura ya saba. Muunganiko huo unaashiria kuunganishwa kwa Uungu na ubinadamu, ambao ndio ukamilishaji wa fumbo la utauwa wakati wa kupigwa kwa baragumu la saba, ambalo ndilo ole la tatu la Uislamu.

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.

Aya hiyo inaashiria mwaka 1989 kama wakati wa mwisho, na kupitia uhusiano wa mara saba za Walawi ishirini na sita, inajumuisha ukweli wa msingi wa William Miller, na uasi wa mwaka 1863. Aya hiyo inaanzisha historia iliyofichwa ya aya ya arobaini. Kwa hiyo, ni kipengele muhimu cha ongezeko la maarifa, ambalo linawasili wakati wa mwisho mnamo 1989 na huanza taswira ya kinabii ya matukio ya nje yanayounda historia iliyofichwa ya aya ya arobaini, na kupitia uhusiano wake na mara saba pia hutambua matukio ya ndani katika historia kati ya 1989 na sheria ya Jumapili.

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.

Nambari kumi ni ishara ya mtihani, na uhusiano wa mistari na maono ya Isaya sura ya saba ambayo yanatoa mkazo juu ya kuelewa ukweli.

> 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.

> Kwa maana kichwa cha Shamu ni Dameski, na kichwa cha Dameski ni Resini; na ndani ya miaka sitini na mitano Efraimu atavunjika, asiwe watu tena. Na kichwa cha Efraimu ni Samaria, na kichwa cha Samaria ni mwana wa Remalia. Msipoamini, kwa hakika hamtathibitika. 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.

Hutathibitika usipoamini kwamba "kichwa" kinawakilisha mji mkuu (Samaria na Damascus) na mfalme (Rezin na Pekah mwana wa Remaliah). Usipoelewa alama hizo tatu zinazobadilishana, katika muktadha wa Isaya sura ya nane, aya ya nane (ambayo ni maono yale yale kama sura ya saba), basi hutaweza kuwatambua Putin na Urusi kuwa mfalme wa kusini katika aya za kumi na moja hadi kumi na tano.

> 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.

> Basi sasa, tazama, Bwana analeta juu yao maji ya mto, yenye nguvu na mengi, yaani mfalme wa Ashuru, pamoja na utukufu wake wote; naye atafurika juu ya matawi yake yote, na kuvuka kingo zake zote; Naye atapita katika Yuda; atafurika na kupita, atafikia hata shingoni; na kunyoosha kwa mabawa yake kutajaza upana wa nchi yako, Ee Imanueli. 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.

Mada ya aya ya kumi ni mchakato wa majaribio wa hatua tatu unaoanza wakati wa mwisho na kupelekea kufungwa kwa mlango wa rehema wakati wa sheria ya Jumapili.

> 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.

> Akasema, Enenda zako, Danieli; kwa maana maneno hayo yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, watafanywa weupe, na kujaribiwa; bali waovu watafanya maovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 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.

Katika "wakati wa mwisho" kitabu cha Danieli "kinaondolewa muhuri" na mchakato wa kujaribiwa wa hatua tatu unaowakilishwa na "kutakaswa, na kufanywa weupe, na kujaribiwa" unaanza. "Wenye hekima" wanaelewa, "waovu" hawaelewi. Ukosefu wao wa uelewa, kama vile ukosefu wao wa mafuta katika mfano wa wanawali kumi, huwasababisha waangamizwe.

> 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.

> Watu wangu wanaangamizwa kwa kukosa maarifa; kwa kuwa umeyakataa maarifa, mimi nami nitakukataa, hutakuwa kuhani wangu; kwa kuwa umesahau sheria ya Mungu wako, mimi nami nitawasahau watoto wako. 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.

Maneno "Watu wangu" yanamaanisha watu wa agano, na hawa watu wa agano watakataliwa na kuangamizwa kwa "ukosefu wa maarifa." Sheria ya Jumapili nchini Marekani ndiyo alama ya njia ambapo mambo husahauliwa au hukumbukwa. "Kumbuka siku ya Sabato" ni ukweli wa sasa katika wakati huo. Ni hapo kahaba wa Tiro anakumbukwa. Ni hapo Mungu anakumbuka dhambi za Babeli katika Ufunuo.

> 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.

> Nikasikia sauti nyingine kutoka mbinguni ikisema, Tokeni kwake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake. Mlipeni kama alivyowalipa ninyi, na mwongeze maradufu kwake kwa kadiri ya matendo yake; katika kikombe alichokijaza, mjazeni kwake maradufu. Ufunuo 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.

Hapo ndipo watoto, au kizazi cha mwisho cha kinabii cha Uadventista wa Laodikia, wanakatiliwa mbali. Hapo ndipo wale ambao Danieli anawaita "waovu" huonyesha kwamba walikuwa "wamesahau" sheria ya Mungu, na sehemu ya sheria ya Mungu waliyosahau ni kanuni au sheria za kinabii za Mungu. Muktadha unaonyesha wazi kwamba wanakosa "maarifa" yanayoongezeka wakati kitabu cha Danieli kinapoondolewa muhuri. Danieli anawaweka "wenye hekima" kinyume na "waovu," na Yesu anawaweka "wanawali wenye hekima" kinyume na "wanawali wapumbavu." Amosi anawatambua kundi hilo hilo kama "wanawali warembo" kuwa wale wasioweza 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.

> Tazama, siku zinakuja, asema Bwana Mungu, kwamba nitatuma njaa katika nchi, si njaa ya mkate, wala kiu ya maji, bali ya kusikia maneno ya Bwana. Nao watatanga kutoka bahari hadi bahari, na kutoka kaskazini hata mashariki; watakimbia huku na huku wakitafuta neno la Bwana, wala hawatalipata. Siku hiyo wanawali warembo na vijana watazimia kwa kiu. Wale waapao kwa dhambi ya Samaria, na kusema, Mungu wako, Ee Dani, yu hai; na, njia ya Beersheba i hai; hao nao wataanguka, wala hawatainuka tena. 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.

Ujumbe wanaoushindwa kuupata unawakilishwa na mahali wanapoutafuta, wanapotangatanga “kutoka bahari hadi bahari, na kutoka kaskazini hata mashariki.” Amosi anasema hawa “wanawali warembo” wako katika “njaa” ya kusikia “Neno la Bwana,” na kwamba “siku hiyo watakimbia huku na huko kutafuta neno la Bwana, wala hawatalipata.” Ujumbe uliofunuliwa kutoka katika kitabu cha Danieli wakati wa mwisho mnamo 1989, katika utimilifu wa aya ya arobaini, na pia aya ya kumi, za sura ya kumi na moja, umefupishwa katika aya mbili za mwisho za sura ya kumi na moja.

> 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.

> Lakini habari kutoka mashariki na kutoka kaskazini zitamtia fadhaa; kwa hiyo atatoka kwa ghadhabu kuu ili kuharibu, na kuwaangamiza kabisa wengi. Naye atasimamisha hema za jumba lake la kifalme kati ya bahari katika mlima mtakatifu wa utukufu; lakini atafikia mwisho wake, wala hakuna atakayemsaidia. Danieli 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.

Mungu anakumbuka wanawali wapumbavu, waadilifu na waovu waliokosa mafuta, pamoja na ujumbe wa mashariki, kaskazini na bahari uliokataa maarifa na agano la Mungu na Sheria yake, wakati wa sheria ya Jumapili. Vita vitatu vimewakilishwa katika aya za kumi hadi kumi na tano. Ninatenganisha vita hivi vitatu katika historia tatu, lakini pia huunda mstari mmoja vinapotazamwa pamoja, kwa kuwa aya ya kumi inafungua “wakati wa mwisho” na hivyo inaanzisha mchakato wa mitihani wa hatua tatu.

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.

Aya ya kumi inahusishwa na “mara saba” za Walawi 26, na hivyo pia na misingi ya Uadventista na kazi ya William Miller. Hatua ya pili kati ya zile tatu ni jaribio la kuona ambalo lilianza wakati nuru ya aya ya kumi na moja ilipofunguka na vita vya Ukraine vilipoibuka. Jaribio la pili ni la kuona na linawakilisha jaribio kuhusu uwezo wetu wa kutambua matukio ya sasa katika mwanga wa Neno la kinabii la Mungu. Jaribio la tatu ni Vita vya Panium vya aya ya kumi na tano, ambapo jina la Simoni Bar-Yona lilibadilishwa kuwa Petro, na hivyo likaashiria kutiwa muhuri kwa elfu mia moja arobaini na nne, kabla tu ya mlango wa rehema kufungwa katika sheria ya Jumapili ya aya ya kumi na sita.

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.

Tunapozingatia kujitokeza kwa Antioko Mkuu katika kila moja ya vita vitatu vinavyowakilishwa na aya za kumi, kumi na moja, na kumi na tano, pia tunaona, katika aya za tisa hadi kumi na sita, historia ya kuinuka na kuanguka kwa nabii wa uongo wa unabii wa Kibiblia.

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.

Aya ya kwanza hadi ya nne zinatambua kuinuka na kuanguka kwa nguvu ya joka. Aya ya tisa na ya kumi zinatambua 1798 na 1989, mtawalia, na kwa kufanya hivyo, aya ya tisa hadi ya kumi na sita zinatambua kuinuka na kuanguka kwa nabii wa uongo. Aya ya arobaini hadi ya arobaini na tano zinawakilisha kuinuka na kuanguka kwa mnyama. Aya ya tisa na ya kumi pia zinaendana na "nyakati mbili za mwisho" za aya ya arobaini mnamo 1798 na 1989.

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

Dada White anatufahamisha waziwazi kwamba kuelewa vibaya “wakati wa mwisho” husababisha mkanganyiko kuhusu ni wapi unabii unapaswa kutumika.

> “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.

> "Wengi wanafanya jambo lilelile leo, mwaka 1897, kwa sababu hawajapata uzoefu katika ujumbe wa kupima uliojumuishwa katika ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Wapo wanaotafuta katika Maandiko ushahidi kwamba ujumbe huo bado uko katika wakati ujao. Wanakiri ukweli wa ujumbe huo, lakini wanashindwa kuwapa mahali pao panapostahili katika historia ya kinabii. Hivyo, watu wa namna hiyo wako hatarini kuwapotosha watu kuhusu mahali pa ujumbe huo. Hawaoni wala kuelewa wakati wa mwisho, wala hawajui wakati wa kuweka ujumbe wa malaika wa kwanza, wa pili, na wa tatu mahali pao. Siku ya Mungu inakuja kwa hatua za siri, lakini wale wanaodhaniwa kuwa wenye hekima na wakuu wanapiga porojo kuhusu 'elimu ya juu' ambayo wanadhani chanzo chake ni wanadamu wenye mipaka. Hawajui ishara za kuja kwa Kristo, wala za mwisho wa dunia." Mahubiri na Hotuba, juzuu ya 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.

Mada ya aya ya kumi ni “wakati wa mwisho,” na kuna “nyakati za mwisho” kadhaa zilizotambuliwa katika sura ya kumi na moja. Ikiwa “huoni wala huelewi” zile “nyakati za mwisho” katika sura ya kumi na moja, hutajua lini “kuutambua ujumbe.” Anasema, “wapo wanaochunguza Maandiko,” na kama ilivyo kwa manabii wote, maneno yake yanahusu siku za mwisho; hivyo katika siku za mwisho wale anaowatambua ni kundi lisiloelewa wakati wa mwisho, kwa hiyo wao pia ni “wanawali warembo” wa Amosi wanaoanguka wala hawatainuka tena.

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.

Katika sura ya kumi na moja aya ya kwanza, Dario na Koreshi wanasimama pamoja kuashiria wakati wa mwisho mwaka 1989. Wakati Ptolemy alipoenda Babeli na kumchukua mfalme wa kaskazini mateka kwenda Misri mwaka 246 K.K., jambo hilo kwa upande wake liliashiria mwaka 1798 kama inavyowakilishwa katika aya za saba hadi tisa; lilikuwa "wakati wa mwisho." Aya ya kumi ni "wakati wa mwisho" mwaka 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 ni mwisho wa miaka 2520 ya kutawanywa kwa Ufalme wa Israeli wa Kaskazini iliyoanza mwaka 723 K.K. Miaka 1260 baadaye, mwaka 538, Upapa ulitawala kwa miaka 1260 hadi 1798. 1798 ni "wakati wa mwisho," kwa kuwa ni mwisho wa nyakati saba, na pia wa miaka 1260, pamoja na miaka 1290 ya Danieli sura ya kumi na mbili. 1798 ni "wakati wa mwisho" na kwa hiyo 538 pia ni "wakati wa mwisho." 538 ni mwisho wa miaka 1260 ambayo upagani ulikanyaga patakatifu pa Mungu na jeshi Lake, ambayo ilitangulia Upapa kufanya kazi ileile kwa muda uleule.

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 inawakilisha kupewa mamlaka kwa upapa, na kwa kufanya hivyo inawakilisha kupewa tena mamlaka kwa upapa wakati wa sheria ya Jumapili. Sheria ya Jumapili inatambulisha “wakati wa mwisho.” Kwa hiyo, aya ya kumi na sita, pamoja na aya ya kwanza, saba hadi tisa, na aya ya kumi zote zinaashiria “wakati wa mwisho.” Kweli hii inapaswa kueleweka na wale wanaojua wakati wa kuweka ujumbe mahali pake. Pompeo alitimiza aya ya kumi na sita alipoiteka Yerusalemu. Alifuatwa na Yulio Kaisari, Augosto Kaisari na Tiberio Kaisari. Kuzaliwa kwa Yesu kulikuwa “wakati wa mwisho” na kulifanyika wakati wa utawala wa Augosto Kaisari.

> 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.

> Ndipo badala yake atasimama mtu atakayetoza kodi katika utukufu wa ufalme; lakini katika siku chache ataangamizwa, wala si kwa ghadhabu, wala si kwa vita. 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.

Aya ya ishirini inaongeza kwenye orodha ya "wakati wa miisho" katika sura ya kumi na moja, na vivyo hivyo Kaisari Tiberias ambaye alitawala wakati wa kusulubiwa kwa Kristo.

> 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.

> Na mahali pake atasimama mtu mwenye kudharauliwa, ambaye hawatampa heshima ya ufalme; lakini atakuja kwa amani, na kuupata ufalme kwa kujipendekeza. Na kwa nguvu kama za gharika watasombwa kutoka mbele yake, na kuvunjika; naam, hata mkuu wa agano. Danieli 11:21, 22.

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

Msalaba unasimama katikati ya juma la kinabii ambalo Kristo alikuja kulithibitisha pamoja na wengi.

> 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.

> Naye atathibitisha agano na wengi kwa muda wa juma moja; na katikati ya juma atasitisha dhabihu na sadaka, na kwa sababu ya kuenea kwa machukizo ataifanya kuwa ukiwa, hata mpaka utimilifu, na yaliyoamuliwa yatamiminwa 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, kuna mwanzo na mwisho: siku 1,260 za kwanza ziliishia pale pale ambako siku 1,260 zilizofuata zilianza. Juma hilo linapatana na mara saba za kutawanywa dhidi ya ufalme wa kaskazini, ambao uliwakilisha upagani na upapa kwa kukanyaga chini mahali 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.

> Ndipo nikamsikia mtakatifu mmoja akinena, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yataendelea maono kuhusu sadaka ya kila siku, na maasi ya uharibifu, hata mahali patakatifu na jeshi vitiwe chini ya nyayo? Danieli 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 ni "wakati wa mwisho" na inalingana na msalaba, ambao pia ni mwisho wa kipindi cha unabii. 538 na msalaba hutoa mashahidi wawili kwamba mwanzo na mwisho wa unabii huwekwa alama kinabii kama "wakati wa mwisho."

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.

Aya za ishirini na moja na ishirini na mbili, aya ya ishirini, aya ya kumi na sita, aya ya kumi, aya za saba hadi tisa, na aya ya kwanza zote zinaashiria “wakati wa mwisho.” Aya ya ishirini na tatu inabainisha muungano ambao Wayahudi wa Wamakabayo walioufanya na Roma ya kipagani kati ya 161 hadi 158 KK. Historia ya Nasaba ya Hasmonea, kuanzia vita vyao vya kwanza hadi mwisho wao katika uharibifu wa Yerusalemu mwaka 70 BK, inawakilisha Uprotestanti uliopotoka nchini Marekani ukianzia mwaka 1844, ambao ni mwisho wa unabii wa wakati, na hivyo “wakati wa mwisho,” na kuishia katika sheria ya Jumapili kama inavyowakilishwa na mwaka 70 BK.

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.”

Aya ya ishirini na tatu inatambua “wakati wa mwisho” mnamo mwaka 167 K.K. katika vita vya Modein, na pia mnamo mwaka 70 B.K., vyote viwili vikiwa mifano ya 1844 na sheria ya Jumapili, mtawalia. Aya ya ishirini na tatu, aya ya ishirini na moja na ya ishirini na mbili, aya ya ishirini, aya ya kumi na sita, aya ya kumi, aya ya saba hadi ya tisa, na aya ya kwanza zote zinaashiria “wakati wa mwisho.”

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.”

Mstari wa ishirini na nne unatambua utawala wa miaka mia tatu na sitini wa Roma ya kipagani, hivyo kuashiria mwanzo mnamo 31 KK na mwisho mnamo 330 kama "wakati wa miisho." Mstari wa ishirini na saba na wa ishirini na tisa inatambua mwanzo na mwisho wa kipindi hicho, hivyo mstari wa ishirini na nne, mstari wa ishirini na saba, mstari wa ishirini na tisa, mstari wa ishirini na tatu, mistari ya ishirini na moja na ishirini na mbili, mstari wa ishirini, mstari wa kumi na sita, mstari wa kumi, mistari ya saba hadi tisa na mstari wa kwanza, vyote vinaashiria "wakati wa mwisho."

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.”

Aya ya thelathini na moja inatambua mwaka 538, wakati chukizo la uharibifu liletalo ukiwa lilipowekwa, na aya za thelathini na sita na arobaini zinatambua 1798 kama "wakati wa mwisho". Mwaka 538 katika aya ya thelathini na moja na 1798 katika aya za thelathini na sita na arobaini, aya za ishirini na saba na ishirini na tisa, aya ya ishirini na nne, aya ya ishirini na tatu, aya za ishirini na moja na ishirini na mbili, aya ya ishirini, aya ya kumi na sita, aya ya kumi, aya za saba hadi tisa na aya ya kwanza zote zinaashiria "wakati wa mwisho".

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.

“Wakati wa mwisho” umetajwa mara kumi na tatu kabla ya aya ya arobaini na moja, ambayo ni sheria ya Jumapili na “wakati wa mwisho” mwingine, kama ilivyo aya ya arobaini na tano, wakati papa anafikia mwisho wake bila yeyote wa kumsaidia. Mara kumi na tano “wakati wa mwisho” unapatikana katika sura ya kumi na moja. Mada ya aya ya kumi ni “wakati wa mwisho.” Inawakilisha kweli zinazofunguliwa katika wakati wa kutiwa muhuri wa wale mia arobaini na nne elfu.

We will continue in the next article.

Tutaendelea katika makala ijayo.

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