We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

سنه اكنون بر زمین مقدّس گام می‌نهیم، از حیثِ کتاب دانیال، زیرا به آیاتی رسیده‌ایم که فریادِ نیمه‌شب را برای آن یکصد و چهل و چهار هزار تن بازمی‌نمایانند. این آیات همچنین مُهر شدنِ عَلَم‌دارانِ برافراشته را مشخص می‌کنند. اینها همان آیاتی هستند که بخشی از کتاب دانیال را تشکیل می‌دهند که به ایّام آخر مربوط است و گشوده شده است، و بیانگرِ تعبیرِ دانیال از مکاشفهٔ عیسی مسیح‌اند که آنگاه که «وقت نزدیک است» گشوده می‌شود، درست پیش از آنکه در آیهٔ شانزده مهلتِ آزمون به پایان رسد.

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

ڕۆمە ئەوەیە کە بینینەکە دامەزراندووە، وەک لە ئایەتی چواردەی بەشی یازدەدا نیشان دراوە، بۆیە گرنگە بە وردی سەیری ڕۆمە بکەین کاتێک بە ناو ئایەتەکانی یازدەوە تا پانزدەدا دەڕۆین، چونکە لەوێی کە “بینین نییە، گەلەکە لەناودەچێت”، و ئەگەر باوەڕ بە ئیشعیا، بەشی حەوت، ئایەتەکانی هەشت و نۆ نەکەن، “بەڕاستی دامەزراو نابن.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

Uriah Smith ohechauka peteĩ léi profétika, sa’ive jepe irundy jey, hembiapokuérape, *Daniel and the Revelation*-pe. Upe léi he’ise peteĩ pu’aka profétika noñembojekuaaiha profesíape peve oiko peve “ojoaju” hag̃ua Tupã pueblo ndive. Peteĩha jey omombe’u jave ko mba’e, ojapo upéva Babilonia jeike rehegua testimónio profétikope.

“It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

«Es una regla manifiesta de interpretación que podemos esperar que las naciones sean mencionadas en la profecía cuando llegan a estar tan vinculadas con el pueblo de Dios que su mención se hace necesaria para que los registros de la historia sagrada sean completos». Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

कम्तिमा अन्य तीन पटक, स्मिथले यस नियमलाई सम्बोधन गर्छन्, र ती तीनवटै प्रसङ्गमा उनले यहूदीहरूको “league” तर्फ संकेत गर्छन्; तर एक सन्दर्भमा उनले उक्त league को परिपूर्ति ई.पू. १६२ मा भएको भनेर चिनाउँछन्, जबकि अन्य दुई सन्दर्भ आधुनिक इतिहासकारहरूसँग सहमत छन्, जसले यहूदीहरू र रोमबीचको “league” को परिपूर्ति ई.पू. १६१ मा भएको भनेर पहिचान गर्छन्।

“It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

«Зааҭхаахәҩым иҳәазарц, адгьылтә ҳәынҭқаррақәа аԥхыӡыртәрахь инаргаӡом, урҭ ҵыԥхла Ҳазшаз ижәлар рыбжьара усла рыҽрзыҟаиҵанӡа. Рим иудеиааи, усҟантәи аамҭазы Ҳазшаз ижәлар, рыгәҭа иаарԥшхеит еицырдыруа Аиудатәи Аиқәшаҳаҭрала, М. Ш. А. 161 шықәсазы. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. Аха ари ашьҭахь жәашықәса рышьҭахь, убри иаанаго М. Ш. А. 168 шықәсазы, Рим Македониа иаиааины, уи атәыла иимпериа ахәҭакны иҟанаҵеит. Убри аҟнытә Рим аԥхыӡыртәрахь иаанагеит убри еиԥш, ишьҭыхыз Македонатәи абаӷырӡи аԥсаатә-иазыҟарҵаз аҵышьаҿы, уи егьырҭ ахырхарҭақәа рахь ҿыц аиааирақәа рыдкыларахь ицо аамҭазы. Убри аҟнытә уи аԥхыӡҩы ибарҭан, мамзаргьы ари аԥхыӡыртәраҿы ииашаны иазҳәатәуп, уи ашәҩык ацәаҳәақәа руак аҟынтә иԥыҵны иаазшәа». Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

ئەمەش سمیث دەڵێت کە ساڵی ١٦٢ پێش زایین بوو.

“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

«همان قدرت نیز می‌بایست در سرزمین مقدس بایستد و آن را ببلعد. روم در سال 162 ق.م. از راه هم‌پیمانی با قوم خدا، یعنی یهودیان، مرتبط شد؛ از همین تاریخ است که در گاه‌شماری نبوی جایگاهی برجسته می‌یابد. با این حال، تا سال 63 ق.م. از طریق فتح واقعی، بر یهودیه حاکمیت به دست نیاورد؛ و سپس به طریق زیر.» اوریا اسمیت، دانیال و مکاشفه، 259.

And then the third time he references the event, he again says 161 BC.

Da ugwẹ ke atọ ọ kpọtụrụ ihe omume ahụ aka, ọ sịrịkwa ọzọ, 161 BC.

“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

“Үкһләригиз һәфтиясиниң ахириғичә болған империйәниң дунявий вақиәлирини бизгә көрситип чүшкەч, пәйғәмбәр 23-айәттә бизни римлиқлар йәһудийләр билән түзүлгән әһдә-намә арқилиқ Худаниң хәлқи билән биваситә бағланған заманға, миладтин бурун 161-жилға қайтуриду; шу нуқтидин башлап биз андин кейин вақиәләрниң түз бир сәпидә черковниң ахирқи ғәлибисигичә вә Худаниң әбәдий падишаһлиқиниң орнитилишиғичә елип берилимиз. Йәһудийләр сүрийә падишаһлириниң қаттиқ зулуми астида қалғачқа, римлиқларниң ярдимини сораш вә өзлирини улар билән «достлуқ вә иттипақдашлиқ әһди» гә қошуш үчүн Римға әлчихана әвәтти. 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. Римлиқлар йәһудийләрниң тәливини аңлап, уларға төвәндики сөзләр билән ипадиләнгән бир пәрман бәрди:—”

“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

«Սենատի հրովարտակը՝ հրեաների ազգի հետ փոխադարձ օգնության և բարեկամության դաշինքի վերաբերյալ։ Հռոմեացիներին հպատակ որևէ մեկին օրինավոր չի լինի պատերազմ մղել հրեաների ազգի դեմ, ոչ էլ աջակցել նրանց, ովքեր այդպես են անում՝ նրանց ցորեն, նավեր կամ դրամ ուղարկելով. և եթե որևէ հարձակում գործվի հրեաների վրա, հռոմեացիները պիտի օգնեն նրանց՝ որքան իրենց ուժերից վեր է. և դարձյալ, եթե որևէ հարձակում գործվի հռոմեացիների վրա, հրեաները պիտի օգնեն նրանց։ Եվ եթե հրեաները կամենան այս օգնության դաշինքին որևէ բան ավելացնել կամ նրանից որևէ բան հանել, դա պիտի կատարվի հռոմեացիների ընդհանուր համաձայնությամբ։ Եվ ինչ հավելում էլ այսպես արվի, այն պիտի ուժ ունենա»։ «Այս հրովարտակը,— ասում է Հովսեփոսը,— գրվել է Հովհաննեսի որդի Եվպողեմոսի և Եղիազարի որդի Հասոնի կողմից, այն ժամանակ, երբ Հուդան ազգի քահանայապետն էր, իսկ նրա եղբայր Շմավոնը՝ բանակի զորավարը։ Եվ սա առաջին դաշինքն էր, որ հռոմեացիները կնքեցին հրեաների հետ, և այն այս կերպ վարվեց»։ Ուրայա Սմիթ, Daniel and the Revelation, 271։

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

E’nä täfsǝwsi aykǝwännän yǝmitaqärräw Smith 162 BC nǝw yäbäläw lämägläṣ, käand gize yäne säwäsäbäw sǝḥǝf täsätä nǝw yämil mäṣäb bäqär. Nəqṭäye, yämiṭäqämmäw, “mängǝstat bätǝnbit endiyätäqäsu, kaḥzbä Egziabǝḥer gar eskäziya dǝras bämäṭaqqän yätägäññu sǝlämiḥonu, yäqǝddus tarik mazgäboč tämälläsaw yǝhonu zänd መጥቀሳččäw asfälagi sǝlämiḥon, yämmǝmär mǝlkt yehone yägleṣ sǝr’at” sil yäläw laqenbär yämmiyädrägu ət’ǝnna nǝw. Smith yäññawn sǝr’at si’äṯǝnna, Rome käḥzbä Egziabǝḥer gar bärs ḥulätt sǝläṭaqqänäw, yäayat hulet sälast qutǝr yä“league” wǝst, bä161 BC näbär yǝläw; nägär gǝn Smith Rome bätǝnbit tarik wǝst lämäjämmeriya gize bä200 BC endätäwäddädä yäleyaḳḳäl, yihm kä161 BC qǝdmäw sälastu asra zät’ǝñ amätat nǝw.

“A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

«Сега се въвежда една нова сила — „грабителите на твоя народ“; буквално, казва епископ Нютон, „разбивачите на твоя народ“. Далеч, по бреговете на Тибър, едно царство се бе подхранвало с честолюбиви замисли и мрачни кроежи. Отначало малко и слабо, то нарасна с чудна бързина по сила и мощ, като предпазливо протягаше тук и там ръка, за да изпита своето превъзходство и да провери крепостта на своята войнствена мишца, докато, съзнателно за силата си, дръзко издигна глава сред народите на земята и с непобедима ръка сграбчи кормилото на техните дела. Отсега нататък името Рим стои върху страниците на историята, предназначено през дълги векове да направлява делата на света и да упражнява могъщо влияние сред народите дори до края на времето.»

“Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.

«ڕۆما قسەی کرد؛ و سوریا و ماکیدۆنیا زوو گۆڕانێک هاتە سەر دیمەنی خەونەکەیان. ڕۆمییەکان لە پێناوی پاشای گەنجی میسر دەستیان وەرگرت، بڕیاریاندا کە پارێزراو بێت لە وێرانکارییەکەی کە ئەنتیۆخۆس و فیلیپ بۆی داڕشتبوو. ئەمە ساڵی 200 پ.ز بوو، و یەکێک بوو لە یەکەم دەستتێوەردانە گرنگەکانی ڕۆمییەکان لە کاروباری سوریا و میسر.» Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

रोमलाई भविष्यवाणीको वृत्तान्तमा पहिलो पटक ईसा पूर्व २०० वर्षमा परिचित गराइन्छ, र पद चौधमा भएको त्यो परिचय, दानिएलभरिमा रोमसम्बन्धी सबैभन्दा महत्त्वपूर्ण सन्दर्भ हो, किनकि त्यही पदले दर्शनलाई स्थापित गर्ने प्रतीकको रूपमा रोमलाई परिभाषित गर्दछ। स्मिथले भविष्यवाणीको यस्तो नियमलाई जोड दिएर, त्यसपछि ईसा पूर्व १६१ वर्षलाई उद्धृत गर्दै, साथै ईसा पूर्व २०० वर्षलाई रोमको शक्तिलाई “परिचित गराइएको” बिन्दुका रूपमा चिनाएका कारण के हो, त्यो मैले समाधान गर्न चाहेको समस्या होइन। यदि मैले समाधान गर्नुपर्ने कुनै प्रश्न छ भने, त्यो स्मिथले परिभाषित गरेअनुसारको नियम मान्य छ कि छैन भन्ने नै हो। यदि त्यो मान्य छ भने, म यो तर्क गर्नेछु कि पद चौधको यहूदीहरूसँग कुनै सम्बन्ध अवश्य हुनुपर्छ, जुन ईसा पूर्व १६१ वर्षको सन्धिभन्दा अघि घटेको थियो।

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

Aytapyryar ko, versículos trece guive quince peve rembiasakue ohechaukaha peteĩ tembiasakue ára pahápe, upérõ Roma papal oike maranduhára rembiasakuépe, ha upéva ojapo Tetã peteĩ rekoha Joaju ndive, ha’éva Tupã tavayguakuéra upe tembiasakuepe. Jesucristo akóinte ohechaukágui paha iñepyrũme, ary 200 a.C., upérõ Roma pagana oike va’ekue tembiasakuépe, tekotevẽ oguereko joaju Tupã tavayguakuéra ndive upe tembiasakuepe. Upévare, che amoneĩ Smith rembiapoukapy, jepe ha’e ndojuhúi kuri peteĩ joaju directo Roma ha judío kuéra apytépe ary 200 a.C.-pe.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

Ատելքի տասնմեկերորդ և տասներկուերորդ համարները ցույց են տալիս Ռաֆիայի ճակատամարտի հաղթանակն ու դրա հետևանքները, որը տեղի ունեցավ մ.թ.ա. 217 թվականին՝ Սելևկյան կայսրության, Անտիոքոս Գ Մագնոսի, կամ «Մեծի», առաջնորդությամբ, և Եգիպտոսի Պտղոմեոսյան թագավորության, Պտղոմեոս Դ Ֆիլոպատոր թագավորի առաջնորդությամբ։ Այս ճակատամարտը տեղի ունեցավ Կոյլե-Սիրիայի (հարավային Սիրիայի) և հարավային Պաղեստինի նկատմամբ վերահսկողության համար մղվող պայքարի ընթացքում՝ այն տարածքների, որոնք վիճարկվում էին Պտղոմեոսյան և Սելևկյան թագավորությունների միջև։ Պտղոմեոս Դ Ֆիլոպատորի հաղթանակը Ռաֆիայում նրան հնարավորություն տվեց որոշ ժամանակ պահպանելու վերահսկողությունը Կոյլե-Սիրիայի և հարավային Պաղեստինի վրա։

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

ताम्या १७ वर्षां पाछा, २०० ई.पू. मं घटी पानियम के लड़ई, जेला माउंट पानियम के लड़ई या पनियास के लड़ई घलो कहे जाथे, सेल्यूसिड साम्राज्य, जेनकर अगुवाई राजा ऐन्टिओकस तृतीय करत रहिस, अऊ मिस्र के टॉलेमिक राज, जेनकर अगुवाई राजा टॉलेमी पंचम करत रहिस, के बीच होय रहिस।

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

ثَلاثينَ وَسَنَةً وَاحِدَةً بَعدَ ذٰلِكَ، في عامِ 167 ق.م، اندلَعَت ثَورَةُ المَكّابِيّين، وهي تمرُّدٌ يَهوديٌّ على مُحاوَلاتِ الإمبراطوريّةِ السَّلوقيّةِ قَمعَ الشَّعائرِ الدينيّةِ اليَهوديّةِ وفَرضَ الثَّقافةِ الهيلينيّة، في بَلدةِ موديعين، وهي بَلدةٌ صغيرةٌ تَقَعُ في إقليمِ اليهوديّة، في ما يُعرَفُ اليومَ بإسرائيلَ الحديثة.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Ара ибар, ахъазгIанаб, грекалъул Селевкидалъул хан Антиох IV Эпифанасда ккараб букIана, гьес жугьутIазул халкъалда цIакъ хъатIараб эллинистиял амалал тIадчIезарун рукIана; гьелда гъорлъан рукIана жугьутIазул диналъул ибадатал ва шаргIиял гIадатал тIаса риччаял ва Иерусалималда бугеб Храм хъахIаб гIамалалдалъун пасалъизаби. Жиндир амроял тIубазе къасдалда, Антиохас жалго вакилзаби рахьун рукIана батIи-батIиял шагьаразе ва росабазе, жугьутIазул яшавчагIазе жиндир амроялда мувафакъ хъвайзе жедер къуват тIаде босун.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

मोडेइन में, सेल्यूकिद अधिकारियों में से एक राजा की आज्ञा को लागू करने के लिए आया, और उसने यहूदियों को मूर्तिपूजक अनुष्ठानों में भाग लेने तथा यूनानी देवताओं के लिए भेंट चढ़ाने का आदेश दिया। मत्थाथियास नामक एक वृद्ध यहूदी याजक ने उस आदेश का पालन करने से इनकार कर दिया और उस यहूदी को, जो बलि चढ़ाने के लिए आगे बढ़ा था, तथा उस सेल्यूकिद अधिकारी—दोनों को मार डाला। मत्थाथियास और उसके परिवार का यह प्रतिरोधी कार्य सेल्यूकिद शासन के विरुद्ध मक्काबी विद्रोह का आरम्भ सिद्ध हुआ।

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

ମତ୍ତାଥିୟାସ ଓ ତାଙ୍କର ପାଞ୍ଚ ପୁତ୍ର, ଯାହାଙ୍କ ମଧ୍ୟରେ ଯୁଦାସ ମାକ୍କାବୀ ମଧ୍ୟ ଥିଲେ, ପର୍ବତମାଳାକୁ ପଳାଇ ଯାଇ ସେଲ୍ୟୁସିଦ ସେନାବଳଙ୍କ ବିରୁଦ୍ଧରେ ଗୁରିଲ୍ଲା ଯୁଦ୍ଧ ଆରମ୍ଭ କଲେ। ଏହି ବିଦ୍ରୋହ କ୍ରମେ ଶକ୍ତି ଓ ସମର୍ଥନରେ ବୃଦ୍ଧି ପାଇଲା, ଫଳସ୍ୱରୂପ ସେଲ୍ୟୁସିଦମାନଙ୍କ ବିରୁଦ୍ଧରେ କିଛି ସାମରିକ ବିଜୟର ଶୃଙ୍ଖଳା ଘଟିଲା।

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

މީލާދުގެ ކުރިން 167 ވަނަ އަހަރު މޯޑީންގައި ހިނގި ހާދިސާތައް، ޔަހޫދީ ތާރީޚުގައި ނިސްބަތްތެރި މުހިންމު ވަގުތެއް ކަމަށް ވެ، މަކަބީ ބާޣީވުން ފެށި ފެށުމާއި، ބޭރު ކަނބަލުންގެ ހުކުމަށް ދެކޮޅަށް ދީނީ އާޒާދީއާއި އިސްތިގުލާލިއްޔަތަށް ކުރެވުނު ތަގުޅުގެ ފެށުމަށް އެއީ ޢަލާމާތްކުރި ހިސާބެކެވެ. ހަނުއްކާ ދުވަހު ހަނދާންކުރެވޭ ތާރީޚީ ހާދިސާ ކަމުގައި ޖެރޫސަލަމުގައި ހުންނަ ދެވަނަ ބައިތުލްމަޤުދިސް އަލުން ވަކިކުރުން ހިނގީ މީލާދުގެ ކުރިން 164 ވަނަ އަހަރުގައެވެ؛ އެއީ “ލީގު” އޭ ބުނާ ވީސްތިން ތިން ވަނަ އާޔަތުގެ ކުރިން ތިން އަހަރެވެ.

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

यरूशलेम और मन्दिर को पुनः प्राप्त करने के बाद, मक्काबियों ने मन्दिर को अन्यजातीय अपवित्रताओं से शुद्ध किया और उसे उसके उचित धार्मिक उपयोग के लिए पुनर्स्थापित किया। परम्परा के अनुसार, उन्हें अभिषिक्त तेल का केवल एक ही कलश मिला, जो केवल एक दिन तक मेनोरा जलाने के लिए पर्याप्त था। वास्तव में, उस घटना का कोई समकालीन ऐतिहासिक साक्ष्य विद्यमान नहीं है, और छठी शताब्दी तक यहूदी कल्पित कथा साहित्य में नहीं मिलती। सिस्टर व्हाइट धर्मत्यागी यहूदी कलीसिया की तुलना कैथोलिक कलीसिया से करती हैं, और विशेष रूप से इस बात पर बल देती हैं कि दोनों कलीसियाएँ धर्म को मानवीय रीति-रिवाजों और परम्पराओं पर आधारित करती हैं। जैसे पापीय कलीसिया के इतिहास में अनेक प्रकार के गढ़े हुए चमत्कार पाए जाते हैं, वैसे ही एक दिन के तेल का आठ दिन तक बने रहने की यह कल्पित कथा भी किसी ऐतिहासिक साक्ष्य से रहित है।

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

آیەتی دەیەمی دانیال بەشی یانزە، یەکەمین جەنگ لەو سێ جەنگەی ئایەتی چل دەناسێنێت، کە من پێشتر وەک سێ جەنگی جەنگی سارد ناساندووم، هەروەها وەک سێ جەنگی وەکالەتی. خوشکێک پرسیاری لەوە کرد کە من جەنگی ئۆکراین، کە دووەمین لەم سێ جەنگەیە، وەک جەنگی سارد پێناسە دەکەم، چونکە وەک ئەو بە دروستی ئاماژەی پێدا، مردن و وێرانکردنی زۆر هەبووە. ئەوەی من لە وتارەکانی پێشوودا وەک سێ جەنگی «جەنگی سارد» پێناسەم کردووە، بەو شێوەیە پێناسە کراوە بۆ ئەوەی جیاوازییەک بکات لەنێوان ئەم سێ جەنگە و ئەو سێ جەنگە جیهانیانەی کە لە مێژووی ئاژەڵی زەوی لە ئاشکراکردنەوەی سیزدەدا ڕوودەدەن. ئەم سێ جەنگە، جەنگی وەکالەتین و بەو شێوەیەش پێناسە کراون.

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Nayaxa nayrar sartañataki aka qillqatanakanxa uka kimsa nuwasïwinaka “pusi tunkïri jisk’a t’aqana kimsa nuwasïwinakapa” sasa jan ukax proxy wars sasa sutichäyäta, mä junt’u nuwasïwi mä thaya nuwasïwimp uñt’ayañanxa utjki uka jan walt’äwi apaqañataki. Nayan qhanañchäwixarjamaxa, pusi tunkïri jisk’a t’aqana kimsa nuwasïwinakapaxa janiw 1798 maran nuwasïwi impkt’kiti, ukax pusi tunkïri jisk’a t’aqankiwa; jan ukasti, tukuy pachat 1989 marat qalltasina pusi tunkïri mayani jisk’a t’aqankir domingo leykamakiw uka kimsa nuwasïwinakaxa. Uka kimsa nuwasïwinakaxa juk’amp chiqaparuxa proxy wars sasaw uñt’ayatäspa, ukhamarusa, uka nuwasïwinakaxa alaya tuqinkir reyinampi aynacha tuqinkir reyinampi ch’axwäwin manqhanwa phuqhasi; ukaxa, pusi tunkïri jisk’a t’aqana sarnaqäwipanxa, catolicismo (alaya tuqinkir rey) ukhamarak comunismo (aynacha tuqinkir rey) taypinkir nuwasïwiwa uñacht’ayi.

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

Oñorairõ umi mbohapy ñorairõgui peteĩha ohechauka catolicismo ñehundipa comunismo ári ary 1989-pe, umi papado oñembojoajúvo i-ejérsito proxy ndive, ojehechaukáva Estados Unidos rupive, oity hag̃ua Unión Soviética-pe ary 1989-pe, jepémo Rusia, iñakã ( térã “mbarete renda” ), opyta gueteri oñembo’yva. Pe ñorairõ ko’ág̃agua Ucrania-pe peteĩ jey jevy niko peteĩ ñorairõ catolicismo ha comunismo apytépe, umi papado oiporúvo gobierno ucraniano i-proxy ramo Rusia rehe, omoirũ hag̃uáicha pe pytyvõ oguerekóva papado proxy mbarete ymaguare, Estados Unidos, umíva ndive avei opavave mundo occidental globalista rembyre. Upe ñorairõ ojehechauka umi versíkulo once ha doce-pe, ha ohechauka komunismo (Rusia) ipu’akataha catolicismo ári.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

ನಂತರ ಹೇಳಲ್ಪಟ್ಟ ಆ ಮೂರು ಪ್ರತಿನಿಧಿ ಯುದ್ಧಗಳಲ್ಲಿ ಮೂರನೆಯದು, ಹದಿನೈದನೇ ವಚನದಲ್ಲಿ, ಪಾನಿಯಂ ಯುದ್ಧವಾಗಿ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟಿದೆ. ಆ ಯುದ್ಧವು ಪ್ಟೋಲೆಮಾಯಿಕ ರಾಜ್ಯ (ದಕ್ಷಿಣದ ರಾಜ) ಮತ್ತು ಸೆಲ್ಯೂಸಿಡ್ ರಾಜ್ಯ (ಉತ್ತರದ ರಾಜ) ಇವರ ಮಧ್ಯೆ ನಡೆಯಿತು. ಆ ಯುದ್ಧದಲ್ಲಿ ಕ್ಯಾಥೋಲಿಕ ಧರ್ಮದ ಪ್ರತಿನಿಧಿ ಸೇನೆಯಾಗಿ ಮತ್ತೆ ಒಂದಾನೊಂದು ಬಾರಿ ಸಂಯುಕ್ತ ಸಂಸ್ಥಾನವೇ ಇರುವುದಾಗಿದೆ.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

1989 نىچى يىلدىكى بىرىنچى جەڭدە، ئامېرىكا قوشما ئىشتاتلىرىدىكى جۇمھۇرىيەتچى مۈڭگۈزنىڭ ۋاكالەتچى قوشۇنى پاچىلىق تەرىپىدىن ئىشلىتىلىپ، سوۋېت ئىتتىپاقىنىڭ سىياسىي قۇرۇلمىسىنى يىقىتىش ئۈچۈن قوللىنىلدى، ھالبۇكى ئۇنىڭ بېشى (روسىيە) ساق قالدۇرۇلدى. ئىككىنچى جەڭدە، يەنى ئۇكرائىنا ئۇرۇشىدا، ناتسىيلارنىڭ ۋاكالەتچى قوشۇنى روسىيە تەرىپىدىن مەغلۇپ قىلىنىدۇ. ئۈچىنچى جەڭدە ئامېرىكا قوشما ئىشتاتلىرى، يەنە پاچىلىقنىڭ ۋاكالەتچى قوشۇنى سۈپىتىدە، جەنۇب پادىشاھىنى مەغلۇپ قىلىدۇ.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

An sabñon tres gyera ta karga e firma di “Berdat”, ku den e promé i e último bataya, e Ejército proxy viktorioso di Estados Unidos ta e instrumento ku ta ehekutá nan. Den e promé bataya, e kabes di e rei di su ta keda intakto, i den e di tres bataya, e Ejército proxy di Estados Unidos ta bira e kabes di e rei di su. E di dos Ejército proxy tambe tabata e Ejército proxy di e papado durante e Sigundo Guera Mundial. Den tur dos kaso, e Ejército proxy di Nazismo tabata i lo ser derotá. E papado ta subyugá kompletamente tur su enemigonan promé ku versíkulo diesseis, ora e uníon tripel ta wordu kumplí.

“Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

«Պտղոմեոսը [Պուտինը] զուրկ էր այն խոհեմությունից, որով պետք էր իր հաղթանակը բարի կերպով գործածել։ Եթե նա շարունակեր իր հաջողությունը, հավանաբար կդառնար Անտիոքոսի ամբողջ թագավորության տերը. բայց, բավարարվելով միայն մի քանի սպառնալիքներով ու մի քանի ահաբեկիչ խոսքերով, նա հաշտություն կնքեց, որպեսզի կարողանար անձնատուր լինել իր գազանային կրքերի անխափան և անսանձ հաճույքներին։ Այսպես, հաղթելով իր թշնամիներին՝ նա ինքն իր արատներից պարտվեց, և, մոռանալով այն մեծ անունը, որ կարող էր հաստատել, իր ժամանակը անցկացրեց խնջույքների և անառակության մեջ։»

“His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

«Хү зүрх сэтгэл амжилтаараа ихэд өргөмжлөгдсөн боловч, тэр нь түүнийг огт бэхжүүлсэнгүй; учир нь тэр амжилтаа нэр төргүйгээр ашигласнаас өөрийнх нь харьяат ардууд түүний эсрэг бослого гаргав.» Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

دويمه شاهد چي، د پوتين بريا د هغه د پای نښه ده، د يهوداه د سويلني سلطنت له پاچا عُزيا سره تړاو لري، چې د هغه زړه هم د خپلو پوځي برياوو له امله اوچت شو، او له هغې وروسته، لکه د بطليموس په شان، يې وغوښتل چې په مقدس ځای کې د کاهنانو کار ترسره کړي، نو په جذام ووهل شو او سمدستي له واکه ليرې کړل شو. د اوکراين په جګړه کې د پوتين بريا د هغه د پای پيل نښه کوي، د سويل د پاچا په توګه (د الحاد د پاچا په توګه). د هغه پای د نبوي څلوېښتم آيت د سويل د پاچا (فرانسې) له پيل سره تمثيل شوی و، چې هغه يو انقلاب په ګوته کاوه چې مشري يې راوپرځوله، لکه څنګه چې د بطليموس سره وشول. د پوتين پای د شوروي اتحاد له پای سره هم انځور شوی و، چېرته چې مشر (ګورباچف) شوروي اتحاد منحل کړ، او سمدستي يې د ملګرو ملتونو سره دنده واخيسته، چې د وروستيو ورځو د نړيوال‌پالنې د الحاد وروستنۍ نښه، د سويل پاچا، ده. په اوکراين کې د پوتين له بريا وروسته، هغه هم په واټرلو کې د ناپليون له لارې، او ورپسې تبعيد له لارې تمثيل شوی دی؛ او همدارنګه د پاچا عُزيا له لارې، له خپل جذام او ورپسې تبعيد سره، او هم د بطليموس د مستۍ له پای او په ۱۹۸۹ کال کې د شوروي اتحاد له پای سره.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Panium Kadanaaxaa 200 BC keessatti taʼe; waggaa sanuma keessattis Roomaan ifatti seenaan seente. Seensa isaanii keessatti seenaa raajii keessatti, Yerusaalem mo’amuu isa lakkoofsa kudha jaha keessatti bakka buufamee fi 63 BC keessatti raawwatame dura dhaabbata; yeroo sanattis isheen mootummaa ijoollee mootummaa Gibxii keessatti eeguudhaaf dhaabbattee akka taate labsitte. Lola sadaffaa lakkoofsa afurtamaa keessatti, kan mootota kaabaa fi kibbaa hirmaachisu keessatti, paapasummaan ammas seenaa keessatti of galchitee, akka eegdota Raashiyaa taatetti of fakkeessiti. Yeroo sana sanatti Seleucus, fakkeenya keessatti, lolicha Panium keessatti Ptolemy mo’ate; kanaanis Ameerikaan, waraana bakka bu’aa paapasummaa lola jalqabaa fi isa dhumaa lakkoofsa afurtamaa keessatti taate, “Gibxii” (mooticha kibbaa) mo’achuu adda baasa.

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

၂၀၀ ဘီစီ ခုနှစ်တွင်၊ တိုင်ရာ၏ ပြည့်တန်ဆာမသည် အခန်းငယ် ဆယ့်ခြောက်တွင် ဖော်ပြထားသော တနင်္ဂနွေနေ့ ဥပဒေ၌ ဖြစ်ပေါ်မည့် သုံးမျိုးပေါင်းစည်းခြင်းမတိုင်မီ၊ မိမိ၏ မတရားမေထုန်သီချင်းများကို စတင်သီဆိုလာသောကြောင့်၊ ပုပ်ရဟန်းမင်းကြီးအာဏာစနစ်ကို သင်္ကေတအနေဖြင့် ကျွန်ုပ်တို့ တွေ့ရှိရသည်။ တစ်ချိန်တည်းတွင်ပင် အမေရိကန်ပြည်ထောင်စုသည် ကုလသမဂ္ဂအပေါ် အောင်မြင်လွှမ်းမိုးသဖြင့်၊ မင်းဆယ်ပါးတို့အနက် အဓိကမင်းအဖြစ် မိမိ၏ ရပ်တည်ချက်ကို ခိုင်မာစေသည်။ တနင်္ဂနွေနေ့ ဥပဒေ၌ ပြီးမြောက်မည့် သုံးမျိုးပေါင်းစည်းခြင်း၏ လှုပ်ရှားမှုအင်အားများ အားလုံးသည် အခန်းငယ် ဆယ့်ခြောက်မတိုင်မီတွင် အတည်ပြုသတ်မှတ်ပြီးသား ဖြစ်ကြသည်။

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

ដំណាក់កាលនយោបាយរបស់អំណាចនាគ ដូចដែលត្រូវបានតំណាងដោយអង្គការសហប្រជាជាតិ នៅក្នុងខទីដប់ប្រាំមួយ យល់ព្រមប្រគល់រចនាសម្ព័ន្ធនយោបាយរបស់ខ្លួនទៅឲ្យសត្វសាហាវ ប៉ុន្តែមុនពេលធ្វើដូច្នោះ ស្ថាប័នប៉ាបត្រូវយកឈ្នះលើសាសនារបស់នាគសិន។ សាសនាពហុទេវនិយមត្រូវតែត្រូវបានដកចេញម្តងទៀត។ សាសនាប្រូតេស្តង់ត្រូវបានដកចេញនៅក្នុងឆ្នាំរដ្ឋបាល Reagan ក្នុងសង្គ្រាមលើកទីមួយនៃខទីសែសិប ហើយនៅក្នុងសម័យនៃប្រធានាធិបតីសាធារណរដ្ឋចុងក្រោយ សាសនារបស់នាគក៏នឹងត្រូវបានដាក់ឲ្យស្ថិតនៅក្រោមការចុះចូលចំពោះសាសនាកាតូលិកផងដែរ ដូចដែលបានកើតឡើងនៅក្នុងឆ្នាំ 508។ ដំណើរការនៃការដកចេញនូវការតស៊ូខាងសាសនាទាំងអស់ប្រឆាំងនឹងការដាក់ស្ថាប័នប៉ាបឡើងលើបល្ល័ង្ក បានចាប់ផ្តើមនៅក្នុងឆ្នាំរដ្ឋបាល Reagan ហើយវាបញ្ចប់នៅក្នុងឆ្នាំរដ្ឋបាល Trump។ ការតស៊ូរបស់ប្រូតេស្តង់ដែលបានបោះបង់សេចក្តីជំនឿ ប្រឆាំងនឹងសាសនាកាតូលិក ត្រូវបានដកចេញនៅក្នុងសង្គ្រាមលើកទីមួយនៃខទីសែសិប ហើយការតស៊ូរបស់ស្ពីរីជួលនិយម នឹងត្រូវបានដកចេញនៅក្នុងសង្គ្រាមលើកចុងក្រោយនៃខទីសែសិប។

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

ኣብቲ ተመሳሳሊ ዝተሓላለኸ ምትእስሳር ሰብኣዊ ፍጻመታት፡ ክሕደታዊ ፕሮቴስታንቲዝም ርእሱ ኣብ ልዕሊ እቶም ዓሰርተ ነገሥታት ናይ ራእይ ምዕራፍ ዓሰርተ ሸውዓተ ከም ሃይማኖታዊን ፖለቲካዊን ስልጣን ከቕውም ኣለዎ። ስለዚ፡ ውግእ ፓኒዩም እቲ ሕቡራት መንግስታት ኣሜሪካ ኣብ ልዕሊ ሕቡራት ሃገራት ዝስዕርሉ ጊዜ ይለልይ፣ እዚ ድማ ቅድሚ እቲ ሕጊ ሰንበት ናይ ፍቕዲ ዓሰርተ ሽዱሽተ እዩ።

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

ਅੱਗਾਹੀ ਦਾ ਇਹ ਇਕ ਸਥਾਪਿਤ ਨਿਯਮ ਹੈ ਕਿ ਅਜਗਰ, ਜਾਨਵਰ ਅਤੇ ਝੂਠਾ ਨਬੀ—ਹਰੇਕ ਦੇ ਆਪਣੇ ਵਿਲੱਖਣ ਅੱਗਾਹੀ-ਸੰਬੰਧੀ ਲੱਛਣ ਹੁੰਦੇ ਹਨ। ਉਹਨਾਂ ਅੱਗਾਹੀ-ਸੰਬੰਧੀ ਲੱਛਣਾਂ ਵਿੱਚੋਂ ਇੱਕ ਇਹ ਹੈ ਕਿ ਜਾਨਵਰ (ਕੈਥੋਲਿਕ ਧਰਮ) ਅੱਗਾਹੀਕ ਤੌਰ ‘ਤੇ ਸਦਾ ਰੋਮ ਸ਼ਹਿਰ ਵਿੱਚ ਹੀ ਸਥਿਤ ਹੁੰਦਾ ਹੈ। ਝੂਠਾ ਨਬੀ ਅੱਗਾਹੀਕ ਤੌਰ ‘ਤੇ ਹਮੇਸ਼ਾਂ ਸੰਯੁਕਤ ਰਾਜ ਅਮਰੀਕਾ ਵਿੱਚ ਸਥਿਤ ਹੁੰਦਾ ਹੈ। ਪਰ ਅਜਗਰ ਦੇ ਸੰਬੰਧ ਵਿੱਚ, ਇਹ ਲੱਛਣ ਕਿ ਅਜਗਰ ਅੱਗਾਹੀਕ ਤੌਰ ‘ਤੇ ਕਿੱਥੇ ਸਥਿਤ ਹੈ, ਇਹ ਹੈ ਕਿ ਉਹ ਹਮੇਸ਼ਾਂ ਸਥਾਨ ਬਦਲਦਾ ਰਹਿੰਦਾ ਹੈ। ਅਜਗਰ ਦੀ ਸ਼ੁਰੂਆਤ ਅਕਾਸ਼ ਵਿੱਚ ਹੋਈ, ਫਿਰ ਉਹ ਅਦਨ ਦੇ ਬਾਗ਼ ਵਿੱਚ ਆਇਆ, ਅਤੇ ਅੰਤ ਵਿੱਚ ਅਜਗਰ ਮਿਸਰ ਵਿੱਚ ਸਥਿਤ ਹੁੰਦਾ ਹੈ।

Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.

Говори и кажи: Така казва Господ Бог: Ето, Аз съм против тебе, фараоне, царю Египетски, великий змие, който лежиш сред реките си, който казваш: Моя е реката ми, и аз я направих за себе си. Езекиил 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Үлмини пәйғәмбәрлик җәһәттики орни өзгириду. Юһанна дәвридә, әҗдиһаниң орни — униң тәхтинини билдүридиған бу орун — Пәргамоста дәп тонулған еди.

And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

Пергам дахь чуулганы тэнгэрэлчид ийнхүү бич: Хоёр иртэй хурц илдтэй Нэгэн ийн айлдаж байна: Би чиний үйлсийг болон хаана оршдгийг чинь мэднэ, тэр нь бүр Сатаны сэнтий байгаа газар мөн. Чи Миний нэрийг бат барьж, Миний итгэлийг үгүйсгээгүй; та нарын дунд, Сатаны оршдог тэр газарт, Миний итгэмжит гэрч Антипас алагдсан тэр өдрүүдэд ч мөн тийнхүү байсан. Илчлэлт 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

کەمڕەوی ڕۆمای پەگەنی ئەوە بوو کە هەموو ئەو خوداوە پەگەنییانەی کە پەیوەندییان پێوە دەبوو، بگەڕێننەوە بۆ شارەکەی ڕۆم، و لە پەرستگای پانتھیۆن نیشانیان بدەن. لەبەر ئەمەیە کە دانیال تۆماری کردووە کە «شوێنی پیرۆزگاکەی ئەو خوارخرایەوە.» شوێنی پیرۆزگای ڕۆمای پەگەنی شارەکەی ڕۆم بوو، کە لە ساڵی 330 زایینی لەلایەن قۆنسطانتینەوە خوارخرایەوە، بەڵام ئەو پیرۆزگایەی کە «لە» ڕۆمدا بوو پەرستگای پانتھیۆن بوو، Pan-Theon واتە «پەرستگای هەموو خوداوەکان». ڕۆمانییەکان شوێنی کورسیی شەیتان لە پەرگامۆسەوە گواستنەوە بۆ پەرستگای پانتھیۆن. خوشک وایت ئاگادارمان دەکاتەوە کە ڕۆمای پەگەنی ئەژدیهاکەیە.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

«Иудай, аятан чIогIолъиялда, аждаhа Сатана цIикIкIараблъун вуго, амма кIиабилеб магIнаалда гьеб бутIрулъан Рималъул паганизмалъул символги буго». The Great Controversy, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

بت‌پرست رومی سلطنت ده قومه‌گه بۆلۈندى، فرانسه‌سه فرانسوز انقلابى داۋرىدا مىسېرنىڭ خۇداسىزلىقىنى كىرگۈزگەندە جەنۇب پادىشاھىغا ئايلاندى. 1917-يىلغا كەلگەندە، ئەجدىھا فرانسه‌دىن روسىيەگە كۆچكەن ئىدى. ئونىنچى ئايەت 1989-يىلنى ئىپادىلەيدۇ، يىگىرمە بىرىنچى ۋە ئون ئىككىنچى ئايەتلەر بولسا «چېگرا» جەڭلىرىنى (رافىيە ۋە ئۇكرائىنا) ئىپادىلەيدۇ، پانىيۇم جەڭى بولسا ئالتۇنچى ئايەتتە پاپالىق ئۈچ تەرەپلىك ئىتتىپاقنى مۇستەھكەملىگەندە ئەمەلگە ئاشۇرىدىغان ئۈچىنچى قەدەمنى ئىپادىلەيدۇ. بۇ، قىرىقىنچى ئايەتنىڭ يوشۇرۇن تارىخىنى ئىپادىلەيدۇ.

We will continue this study in the next article.

Ukutadisha lokhu sizokuqhubekisela phambili esihlokweni esilandelayo.

When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

Alaa Yesu duok iye i kur lobo Caesarea Philippi [Panium], nopenjo jopuonjre magi ka owacho ni, “Ji to wacho ni An, Wuod Dhano, an ng’a?” Giwacho ni, “Jo moko wacho ni in Johan Mbatiso; jo moko ni Elias; kendo jo moko ni Jeremias, kata achiel kuom jonabi.” Nopenjogi ni, “To un wacho ni an ng’a?” Simon Petro odwoko owacho ni, “In e Kristo, Wuod Nyasaye mangima.” Yesu odwoko owachone ni, “Ibiro, Simon Barjona; nimar ok ringruok gi remo moseyuto mano ne in, to Baba mara manie polo. Kendo an bende awachoni ni, in Petro, kendo e lwandeni abiro chweyo kanisa mara; kendo dhoge mag polo mar tho ok nobed gi teko mar loyo. Kendo abiro miyi rieko mag pinyruoth mar polo; kendo gimoro amora mabiro tweyi e piny nobed motweyo e polo; kendo gimoro amora mabiro yodi e piny nobed moyudo yore e polo.” Eka nokoro jopuonjrege mondo gichik ne ng’ato amora ni en Yesu Kristo. Chakre kinde mano Yesu noloso jopuonjrege ni onego odhi Yerusalemu, kendo oyud sand mang’eny kuom jodong tije, gi jodolo mag kitawo, gi jopuonj puonj, kendo ni gibiro nege, to e odira mar adek gibiro chiere kendo. Mathayo 16:13–21.