The Battle of Raphia and the Battle of Panium are two distinct historical events that occurred in different periods and contexts, but they both have significance in the history of ancient Judea and its surrounding regions. The Battle of Raphia took place in 217 BC. The Battle of Panium occurred in 200 BC between the Seleucid kingdom (king of the north) and the Ptolemaic kingdom (king of the south). These two battles are identified in verses eleven through fifteen of Daniel chapter eleven. These two battles preceded the Maccabean Revolt in 167 BC.

ਰਾਫੀਆ ਦੀ ਲੜਾਈ ਅਤੇ ਪਾਨਿਯਮ ਦੀ ਲੜਾਈ ਦੋ ਵੱਖ-ਵੱਖ ਇਤਿਹਾਸਕ ਘਟਨਾਵਾਂ ਹਨ, ਜੋ ਵੱਖਰੇ ਸਮਿਆਂ ਅਤੇ ਸੰਦਰਭਾਂ ਵਿੱਚ ਘਟੀਆਂ, ਪਰ ਦੋਹਾਂ ਦਾ ਪ੍ਰਾਚੀਨ ਯਹੂਦੀਆ ਅਤੇ ਇਸਦੇ ਆਸ-ਪਾਸ ਦੇ ਖੇਤਰਾਂ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ ਮਹੱਤਵ ਹੈ। ਰਾਫੀਆ ਦੀ ਲੜਾਈ 217 ਈਸਾ ਪੂਰਵ ਵਿੱਚ ਹੋਈ ਸੀ। ਪਾਨਿਯਮ ਦੀ ਲੜਾਈ 200 ਈਸਾ ਪੂਰਵ ਵਿੱਚ ਸੇਲਿਊਸਿਡ ਰਾਜ (ਉੱਤਰ ਦਾ ਰਾਜਾ) ਅਤੇ ਟੋਲੇਮੀ ਰਾਜ (ਦੱਖਣ ਦਾ ਰਾਜਾ) ਦੇ ਵਿਚਕਾਰ ਹੋਈ ਸੀ। ਦਾਨੀਏਲ ਅਧਿਆਇ ਗਿਆਰਾਂ ਦੀਆਂ ਆਯਤਾਂ ਗਿਆਰਾਂ ਤੋਂ ਪੰਦਰਾਂ ਤੱਕ ਇਨ੍ਹਾਂ ਦੋਹਾਂ ਲੜਾਈਆਂ ਦੀ ਪਹਿਚਾਣ ਕੀਤੀ ਗਈ ਹੈ। ਇਹ ਦੋਹਾਂ ਲੜਾਈਆਂ 167 ਈਸਾ ਪੂਰਵ ਵਿੱਚ ਮੱਕਾਬੀ ਬਗਾਵਤ ਤੋਂ ਪਹਿਲਾਂ ਹੋਈਆਂ ਸਨ।

The Battle of Panium took its name from the nearby geographical feature, Mount Panium, where the conflict occurred. The name Panium is derived from the Greek god Pan, to whom a temple was there dedicated. The site was known as Panium due to its association with the worship of Pan. The temple complex was often referred to as the Sanctuary of Pan, emphasizing its role as a place of religious devotion and worship dedicated to the god Pan. The term “Nymphaeum” refers to a monument or shrine dedicated to water nymphs in ancient Greek and Roman religion. The temple complex at Panium included a grotto and natural spring, which were believed to be inhabited by nymphs, and thus it was sometimes referred to as the Nymphaeum of Panium.

Pertempuran Panium memperoleh namanya daripada ciri geografi berdekatan, iaitu Gunung Panium, tempat berlakunya konflik tersebut. Nama Panium berasal daripada dewa Yunani, Pan, yang kepadanya sebuah kuil telah didedikasikan di situ. Tempat itu dikenali sebagai Panium kerana kaitannya dengan penyembahan Pan. Kompleks kuil itu sering disebut sebagai Tempat Suci Pan, yang menegaskan peranannya sebagai tempat pengabdian keagamaan dan penyembahan yang dikhususkan kepada dewa Pan. Istilah “Nymphaeum” merujuk kepada monumen atau tempat suci yang didedikasikan kepada nimfa air dalam agama Yunani dan Rom purba. Kompleks kuil di Panium itu merangkumi sebuah gua dan mata air semula jadi, yang dipercayai didiami oleh para nimfa, dan oleh itu kadangkala disebut sebagai Nymphaeum Panium.

After the city was rebuilt and expanded by Herod Philip, son of Herod the Great, it was known as Caesarea Philippi in honor of the Roman Emperor Caesar Augustus and Herod Philip himself. The temple complex was an important religious center within this city.

Miinaanichaa fi babal’ifamee booda magaalaan kun Heeroodees Fiiliphoos, ilma Heeroodees Guddichaatiin, ulfina Mootii Roomaa Qeesaar Awugusxoosii fi Heeroodees Fiiliphoos ofii isaatiif Qeesaariyaa Fiiliphii jedhamuun beekamte. Waldaan mana qulqullummaa kunis magaalaa kana keessatti giddugala amantii barbaachisaa ture.

During the reign of Emperor Augustus, the temple was rededicated or renamed in honor of Augustus, reflecting the imperial cult and the integration of Roman religious practices into the local religious landscape. The area near the ancient city of Caesarea Philippi, where the temple of Pan was located, was sometimes referred to as the “Gates of Hell” or the “Gates of Hades.”

Sous le règne de l’empereur Auguste, le temple fut redédicacé ou rebaptisé en l’honneur d’Auguste, reflétant le culte impérial et l’intégration des pratiques religieuses romaines dans le paysage religieux local. La région proche de l’ancienne ville de Césarée de Philippe, où se trouvait le temple de Pan, était parfois désignée comme les « portes de l’Enfer » ou les « portes de l’Hadès ».

In verses sixteen through nineteen of Daniel chapter eleven, the three geographical areas of conquest that pagan Rome was to overcome in order to be established as the fourth kingdom of Bible prophecy and the king of the north in the chapter, are represented. In verse sixteen, the Roman general Pompey is identified as conquering Syria in 65 BC, and then Jerusalem in 63 BC. Verses seventeen through nineteen identify Julius Caesar’s conquering of Egypt, the third of the three obstacles. The Battle of Actium in 31 BC, marks the beginning of the three hundred and sixty years that pagan Rome would rule supremely in fulfillment of verse twenty-four, of Daniel chapter eleven.

در آیات شانزدهم تا نوزدهمِ باب یازدهمِ دانیال، آن سه ناحیهٔ جغرافیاییِ فتح که رومِ بت‌پرست می‌بایست بر آنها غلبه می‌کرد تا به‌عنوان چهارمین پادشاهیِ نبوتِ کتاب‌مقدس و پادشاه شمال در این باب استقرار یابد، به تصویر کشیده شده‌اند. در آیهٔ شانزدهم، سردار رومی پومپی به‌عنوان فاتحِ سوریه در سال ۶۵ پیش از میلاد، و سپس اورشلیم در سال ۶۳ پیش از میلاد، معرفی می‌شود. آیات هفدهم تا نوزدهم، فتح مصر به‌دست ژولیوس سزار، یعنی سومینِ آن سه مانع، را مشخص می‌سازند. نبرد آکتیوم در سال ۳۱ پیش از میلاد، آغازِ سیصد و شصت سالی را رقم می‌زند که طی آن رومِ بت‌پرست، در تحققِ آیهٔ بیست‌وچهارِ باب یازدهمِ دانیال، به‌طور برترینه فرمان خواهد راند.

In verse twenty the reign of Augustus Caesar is marked, and in that history, Jesus was born. Then in verses twenty-one and twenty-two the wicked Tiberius Caesar’s reign is identified, thus marking the crucifixion of Christ. In verse twenty-three, the league which the Maccabean Jews entered into with pagan Rome is marked, and thus the flow of history that began in verse eleven is halted, and the historical narrative drops back to the period of 161 BC to 158 BC.

අවිස්සාවිශි වන පදයේදී අවුගුස්තුස් සීසර්ගේ පාලන සමය සලකුණු කරනු ලබන අතර, එම ඉතිහාසය තුළ යේසුස් උපත ලැබීය. ඉන්පසු විසි එක හා විසි දෙක වන පදවල දුෂ්ට ටිබේරියස් සීසර්ගේ පාලන සමය හඳුනා දක්වනු ලබන අතර, එමගින් ක්‍රිස්තුස්වහන්සේගේ ශුලබේධනය සලකුණු කරනු ලැබේ. විසි තුන වන පදයේදී මක්කාබියානු යුදෙව්වන් අනාගාරික රෝමය සමඟ ඇතුළත් වූ සන්ධානය සලකුණු කරනු ලබන අතර, ඒ අනුව එකොළොස් වන පදයේ ආරම්භ වූ ඉතිහාස ප්‍රවාහය නවතනු ලබයි, සහ ඉතිහාස කථනය ක්‍රි.පූ. 161 සිට ක්‍රි.පූ. 158 දක්වා වූ කාලයට ආපසු වැටෙයි.

Verse twenty-three represents the line of the Maccabees, and though it does not provide all the details of their prophetic line, the record of history does. In 217 BC, the Battle of Raphia took place, and in the aftermath a child king left Egypt vulnerable. As the Seleucid and Greek kings made plans to deal with the child king in the year 200 BC, Rome inserted itself into the history and became the defender of the Egyptian child king. In the same year the Battle of Panium took place. Then in 167 BC the guerilla warfare of the Maccabees, began.

వచనము ఇరవైమూడు మక్కబీయుల వంశరేఖను సూచించుచున్నది; వారి ప్రవచనాత్మక వంశరేఖకు సంబంధించిన సమస్త వివరాలను అది అందించకపోయినను, చరిత్రలోని లిఖితవివరము వాటిని అందించుచున్నది. క్రీస్తుపూర్వం 217 సంవత్సరంలో రాఫియా యుద్ధము జరిగింది; దాని అనంతరమున ఒక బాలరాజు ఐగుప్తును బలహీనస్థితికి లోనుచేసెను. క్రీస్తుపూర్వం 200 సంవత్సరమున సెల్యూసిదు మరియు గ్రీకు రాజులు ఆ బాలరాజుతో వ్యవహరించుటకు యోచనలు చేయుచుండగా, రోము చరిత్రలో తన్ను ప్రవేశపెట్టి, ఐగుప్తీయ బాలరాజుకు రక్షకురాలై నిలిచెను. అదే సంవత్సరమున పనియం యుద్ధము జరిగింది. తరువాత క్రీస్తుపూర్వం 167 సంవత్సరంలో మక్కబీయుల గెరిల్లా యుద్ధము ఆరంభమైంది.

The Maccabean revolt began in Modein in 167 BC, and it consisted of the Maccabees not only engaging against the Seleucid Empire, but also engaging the Jews that they had determined were in alliance with the Seleucids. The revolt was religiously motivated, and it was carried out against an internal and external enemy. In 164 BC the Maccabees rededicated the temple, and this event is commemorated by the Jewish celebration of Hanukkah. In that year the infamous Antiochus Epiphanes died. Then from 161 BC to 158 BC the “league” of verse twenty-three was entered into with Rome.

Селевкілер империясына ғана қарсы күресіп қоймай, Селевкілермен одақтас деп таныған яһудилерге де қарсы күресуден тұрған Маккавей көтерілісі б.з.д. 167 жылы Модеинде басталды. Бұл көтеріліс діни себептерден туындады және ішкі де, сыртқы да жауға қарсы жүргізілді. Б.з.д. 164 жылы Маккавейлер ғибадатхананы қайта бағыштады, және бұл оқиға еврейлердің Ханука мейрамымен еске алынады. Сол жылы атышулы Антиох Эпифан қайтыс болды. Содан кейін б.з.д. 161 жылдан 158 жылға дейін жиырма үшінші аяттағы «одақ» Риммен жасалды.

The only direct reference to the Maccabees, their revolt and their league with Rome, is found in verse twenty-three, but the history of the dynasty, called the Hasmonean Dynasty began at Modein in 167 BC, and continued to the time of the cross. The final representatives of the Hasmonean Dynasty were the Pharisees of Christ’s time period. Therefore, there is a prophetic line of the history of apostate Judaism as represented by the Maccabees which began in 167 BC at the revolt of Modein, which ends in verses twenty-one and twenty-two when Jesus was crucified.

A única referência direta aos Macabeus, à sua revolta e à sua aliança com Roma encontra-se no versículo vinte e três; contudo, a história da dinastia, chamada Dinastia Hasmoneia, começou em Modein, em 167 a.C., e continuou até o tempo da cruz. Os representantes finais da Dinastia Hasmoneia foram os fariseus do período de Cristo. Portanto, há uma linha profética da história do judaísmo apóstata, representado pelos Macabeus, que começou em 167 a.C., na revolta de Modein, e termina nos versículos vinte e um e vinte e dois, quando Jesus foi crucificado.

Their history reached a turning point in verse sixteen, when Rome, for the first time, through Pompey, conquered Jerusalem. His primary motivation for bringing the destruction upon Jerusalem at that time was a dispute among two factions of the Hasmonean Dynasty. From that point in time (63 BC), Judah was under Roman rule. The Hasmonean Dynasty of the Maccabees begins prophetically at the battle of Modein in 167 BC, then is placed under subjection to Rome in 63 BC. Soon after the beginning of that history the Maccabees initiated and entered into a league with Rome from 161 BC to 158 BC. They were in subjection to Rome from 63 BC until the cross and the ultimate destruction of Jerusalem in the year 70.

Leur histoire parvint à un tournant au verset seize, lorsque Rome, pour la première fois, par l’entremise de Pompée, conquit Jérusalem. Le motif principal qui l’amena alors à faire venir la destruction sur Jérusalem fut un différend entre deux factions de la dynastie hasmonéenne. À partir de ce moment-là (63 av. J.-C.), Juda fut sous la domination romaine. La dynastie hasmonéenne des Maccabées commence prophétiquement à la bataille de Modiin en 167 av. J.-C., puis elle est placée sous l’assujettissement de Rome en 63 av. J.-C. Peu après le commencement de cette histoire, les Maccabées prirent l’initiative d’une alliance avec Rome et y entrèrent, de 161 av. J.-C. à 158 av. J.-C. Ils furent assujettis à Rome à partir de 63 av. J.-C. jusqu’à la croix et jusqu’à la destruction finale de Jérusalem en l’an 70.

The prophetic line of the Maccabees is the line of apostate Judaism, and it therefore typifies the line of apostate Protestantism. From the Battle of Panium until the Sunday law of verse sixteen the prophetic events of 200 BC, 167 BC, 164 BC, and the league from 161 BC to 158 BC will be repeated in the history of apostate Protestantism. These waymarks will occur in the history of the eighth president who is of the seven in advance of the Sunday law. 200 BC represents the external line of the Republican horn in relation to 167 BC, representing the internal line of the apostate Protestant horn.

मक्काबियों की भविष्यद्वाणीय रेखा धर्मत्यागी यहूदीयत की रेखा है, और इस कारण वह धर्मत्यागी प्रोटेस्टेंटवाद की रेखा का प्रतिरूप प्रस्तुत करती है। पैनियम के युद्ध से लेकर पद सोलह के रविवार-विधि तक, 200 ईसा-पूर्व, 167 ईसा-पूर्व, 164 ईसा-पूर्व, तथा 161 ईसा-पूर्व से 158 ईसा-पूर्व तक की संधि से संबंधित भविष्यद्वाणीय घटनाएँ धर्मत्यागी प्रोटेस्टेंटवाद के इतिहास में पुनः दोहराई जाएँगी। ये मार्गचिह्न रविवार-विधि से पूर्व उन सात में से होने वाले आठवें राष्ट्रपति के इतिहास में प्रकट होंगे। 200 ईसा-पूर्व, 167 ईसा-पूर्व के संबंध में रिपब्लिकन सींग की बाह्य रेखा का प्रतिनिधित्व करता है, जबकि 167 ईसा-पूर्व धर्मत्यागी प्रोटेस्टेंट सींग की आंतरिक रेखा का प्रतिनिधित्व करता है।

These waymarks are essentially hidden within the historical line of the Hasmonean Dynasty, but none-the-less form part of the hidden history of verse forty of Daniel eleven. It is a line that is part of the “that portion of the prophecy of Daniel relating to the last days.”

Ce i marchi temporali sono essenzialmente nascosti all’interno della linea storica della Dinastia asmonea, ma nondimeno fanno parte della storia nascosta del versetto quaranta di Daniele undici. È una linea che fa parte di «quella porzione della profezia di Daniele che si riferisce agli ultimi giorni».

The fact that Judaism celebrates Hanukkah in memory of the revolt of the Maccabees, does not define the Maccabees as righteous. Due to rebellion the shekinah never returned to the temple that was rebuilt after the captivity of seventy years. The final prophetic message came through Malachi roughly two centuries before the Maccabees. The history of the Maccabees identifies that they allowed their political leaders to also function as high priest, the very sin that the Egyptian Ptolemy attempted, and that King Uzziah also attempted. Tradition identifies that God intervened to prevent Ptolemy from the sacrilegious action, and God’s Word identifies directly that God did intervene when king Uzziah attempted to perform the work of the priest and king. The final fruit of their dynasty was the Pharisees. There is no reason to conclude the Maccabees were a symbol of righteousness, in spite of the historical reverence modern Judaism’s Jews may hold to.

یهودیت کا حنوکاہ کو مکابیوں کی بغاوت کی یاد میں منانا، مکابیوں کو راستباز ثابت نہیں کرتا۔ بغاوت کے باعث شِکینہ اُس ہیکل میں کبھی واپس نہ آئی جو ستر برس کی اسیری کے بعد دوبارہ تعمیر کیا گیا تھا۔ آخری نبوی پیغام مکابیوں سے تقریباً دو صدی پہلے ملاکی کے وسیلہ سے آیا۔ مکابیوں کی تاریخ یہ ظاہر کرتی ہے کہ انہوں نے اپنے سیاسی رہنماؤں کو سردار کاہن کے طور پر بھی خدمت انجام دینے دی، اور یہی وہ گناہ تھا جس کی کوشش مصری بطلیموس نے بھی کی تھی، اور جس کی کوشش بادشاہ عزّیاہ نے بھی کی تھی۔ روایت یہ بتاتی ہے کہ خدا نے بطلیموس کو اس بے حرمتی کے فعل سے باز رکھنے کے لیے مداخلت کی، اور خدا کا کلام صراحت کے ساتھ یہ بیان کرتا ہے کہ جب بادشاہ عزّیاہ نے کاہن اور بادشاہ کا کام انجام دینے کی کوشش کی تو خدا نے واقعی مداخلت کی۔ ان کے خاندان کا آخری پھل فریسی تھے۔ اس بات پر نتیجہ اخذ کرنے کی کوئی وجہ نہیں کہ مکابی راستبازی کی علامت تھے، خواہ جدید یہودیت کے یہودی ان کے لیے کتنا ہی تاریخی تعظیم کا جذبہ رکھتے ہوں۔

The Protestant reformation began in the time of Luther, and it was a progressive development. It was not a new tradition, for Jesus and His disciples were Protestants. It was an awakening to the darkness of the history where Luther and other reformers were awakened. The climax of that progressive reformation was the Millerite movement. God did not only need to awaken the early reformers to the sins of Babylon, but He intended to bring them into the full understanding of His law, and His work in the heavenly sanctuary. On April 19, 1844 the Protestants rejected the increasing light of the reformation and became apostate Protestantism.

Reformasi Protestan dimulai pada zaman Luther, dan merupakan suatu perkembangan yang progresif. Itu bukanlah suatu tradisi baru, sebab Yesus dan murid-murid-Nya adalah kaum Protestan. Itu adalah suatu kebangunan dari kegelapan sejarah, ketika Luther dan para reformator lainnya dibangunkan. Puncak dari reformasi progresif itu adalah gerakan Millerit. Allah bukan hanya perlu membangunkan para reformator mula-mula kepada dosa-dosa Babel, melainkan Ia bermaksud membawa mereka ke dalam pengertian yang penuh tentang hukum-Nya, dan pekerjaan-Nya di bait suci surgawi. Pada 19 April 1844 orang-orang Protestan menolak terang reformasi yang kian bertambah dan menjadi Protestanisme yang murtad.

The faithful Millerites then were “given the mantle” and directed into the Most Holy Place to finish the work to become mature Protestant Christians. In 1863 those who had been given the mantle, through disobedience, set aside the mantle of Protestantism, and took the mantle of Laodicea. In the final period of the sealing of the one hundred and forty-four thousand, which began twenty-two years after September 11, 2001, in 2023, the Lion of the tribe of Judah is unsealing the truths that fill up the hidden history of verse forty of Daniel chapter eleven, which is the history from the collapse of the Soviet Union in 1989 unto the soon coming Sunday law. In doing this, He has unsealed the history of apostate Judaism as a symbol of apostate Protestantism.

Les millérites fidèles reçurent alors « le manteau » et furent dirigés dans le Très Saint afin d’achever l’œuvre pour devenir des chrétiens protestants mûrs. En 1863, ceux qui avaient reçu le manteau, par désobéissance, mirent de côté le manteau du protestantisme et prirent le manteau de Laodicée. Dans la période finale du scellement des cent quarante-quatre mille, qui commença vingt-deux ans après le 11 septembre 2001, en 2023, le Lion de la tribu de Juda est en train de desceller les vérités qui complètent l’histoire cachée du verset quarante de Daniel, chapitre onze, laquelle est l’histoire allant de l’effondrement de l’Union soviétique en 1989 jusqu’à la loi du dimanche bientôt à venir. En faisant cela, Il a descellé l’histoire du judaïsme apostat comme symbole du protestantisme apostat.

Both lines of God’s apostate people, whether those of literal Judah or spiritual Judah (both glorious lands), end at the conquering of Jerusalem, the former in 63 BC, and the latter at the soon coming Sunday law. Both lines represent warfare that is motivated by misguided religious convictions. Both lines represent a warfare against the religious philosophies of Greece, and both lines end up with the apostates being in subjection to Rome. I identify the three battles of verse forty representing the collapse of the Soviet Union in 1989, the Ukraine War, and Panium at the Sunday law for the purpose of identifying a distinction between those three battles and the three world wars.

خدای مرتد دونوں قوموں کی لکیریں، خواہ وہ حرفی یہوداہ کی ہوں یا روحانی یہوداہ کی (دونوں جلالی سرزمینیں)، یروشلیم کی فتح پر آ کر ختم ہوتی ہیں؛ پہلی 63 قبلِ مسیح میں، اور دوسری عنقریب آنے والے اتوار کے قانون پر۔ دونوں لکیریں ایسی جنگ کی نمائندگی کرتی ہیں جو گمراہ کن مذہبی عقائد سے محرک ہوتی ہے۔ دونوں لکیریں یونان کے مذہبی فلسفوں کے خلاف ایک جنگ کی نمائندگی کرتی ہیں، اور دونوں کا انجام یہ ہوتا ہے کہ مرتد لوگ روم کے تابع ہو جاتے ہیں۔ میں آیت چالیس کی تین لڑائیوں کی تعیین یوں کرتا ہوں کہ وہ 1989 میں سوویت یونین کے انہدام، یوکرین کی جنگ، اور اتوار کے قانون پر پانیئم کی لڑائی کی نمائندگی کرتی ہیں، تاکہ ان تین لڑائیوں اور تین عالمی جنگوں کے درمیان ایک امتیاز کی نشاندہی کی جا سکے۔

“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

“Kalām-e Khudā ne āne wāle ḵẖatre se āgāh kar diyā hai; agar is tanbīh ko nazar-andāz kiyā gayā, to Protestan duniā ko yih mālūm hogā ki Rūm ke maqāṣid dar-haqīqat kyā hain, magar us waqt jab phande se bach nikalnā bahut der ho chukā hogā. Vuh ḵẖāmoshī se quwwat hāṣil kartī jā rahī hai. Us ke aqāʾid qānūn-sāzī ke aiwānoṅ meṅ, kalīsiyāoṅ meṅ, aur insānoṅ ke diloṅ meṅ apnā asar dikhā rahe hain. Vuh apnī buland aur mazbūt imāratoṅ ko is tarah khaṛā kar rahī hai ki un ke poshīdah goshoṅ meṅ us kī pahlī sitam-rasāniyāṅ phir dohrāī jāʾeṅgī. Chupke chupke aur be-khabarī meṅ vuh apnī tāqatoṅ ko mazbūt kar rahī hai tāki jab us ke waar karne kā waqt āe to apne maqāṣid ko pūrā kare. Use sirf mauqif-e bartari darkār hai, aur yih use pahle hī diyā jā rahā hai. Ham jald dekheṅge aur mahsūs kareṅge ki Rūmī ansar kā maqsad kyā hai. Jo koʾī Kalām-e Khudā par īmān lāʾegā aur us kī itāʿat karegā, vuh is sabab se malāmat aur āzār kā nishānah bane gā.” The Great Controversy, 581.

From verse ten, which identifies the collapse of the Soviet Union in 1989, unto the Battle of Panium in verse fifteen, the papacy has been “strengthening her forces to further her own ends when the time shall come for her to strike.” These verses identify the prophetic circumstances that are the “snare” that has been prepared by the papacy, which will be impossible to “escape.” In the final engagement, represented by the Battle of Panium, the image of the beast will be formed in the United States. The formation of that image is the final test for God’s people of the last days.

E kuhege rimwegu wa ikûmi, rĩrĩa rĩrathondeka gũthirika kwa Soviet Union mũ mwaka wa 1989, nginya Hita ya Panium mũ kuhege kwa ikûmi na ithano, upapa nĩ “wĩhũthĩĩtie hinya ciake nĩguo athiĩ mbere kũgũrũkia ciugo ciake we mwene rĩrĩa ihinda rĩgakinya rĩa gũtua.” Ikuhege ici nĩicio cĩrĩa cĩrathondeka mĩhianano ya kĩũrĩri ya ũhoro wa ũrathi irĩa nĩ “mũtego” ũrĩa wateirwo nĩ upapa, ũrĩa gũtigakaagĩra “gũũtiga.” Mũ ngũrario ya mũthia, irĩa yamenyithĩrĩirwo nĩ Hita ya Panium, mũhianano wa nyamũ ya gĩthũri nĩũkũumbwo mũ United States. Gũũmbwa kwa mũhianano ũcio nĩguo kũgerio gwa mũthia kũrĩ andũ a Ngai a mĩthenya ya mũthia.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. … In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

“Seigneur m’a clairement montré que l’image de la bête sera formée avant la fin du temps de grâce; car elle doit être la grande épreuve pour le peuple de Dieu, par laquelle sa destinée éternelle sera décidée. … Dans Apocalypse 13, ce sujet est présenté clairement; [Apocalypse 13:11–17, cité].”

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

« Ceci est l’épreuve que le peuple de Dieu doit subir avant d’être scellé. Tous ceux qui ont prouvé leur loyauté envers Dieu en observant sa loi et en refusant d’accepter un faux sabbat se rangeront sous la bannière du Seigneur Dieu Jéhovah, et recevront le sceau du Dieu vivant. Ceux qui abandonnent la vérité d’origine céleste et acceptent le sabbat du dimanche recevront la marque de la bête. » Manuscript Releases, volume 15, 15.

The formation of the image of the beast is represented by the period when the league of Rome was entered into. The Protestant horn of the United States became the daughters of Rome in 1844, and the beginning of their history is repeated at the end of their history when they once again determine to imitate their mother.

Ang pagbuo ng larawan ng halimaw ay kinakatawan ng panahong pinasok ang pakikipag-alyansa sa Roma. Ang Protestante na sungay ng Estados Unidos ay naging mga anak na babae ng Roma noong 1844, at ang pasimula ng kanilang kasaysayan ay inuulit sa wakas ng kanilang kasaysayan kapag muli nilang ipinasyang tularan ang kanilang ina.

“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.

“Miona fa ilay bibidia manana tandroka roa dia nanana vavan-drakona, ary tao amin’ny lohany no nisy ny fahefany, ary hivoaka avy amin’ny vavany ny didy. Ary avy eo dia hitako ilay Renin’ny Mpijangajanga; fa ny reny dia tsy ireo zanakavavy, fa misaraka sy miavaka amin’izy ireo. Efa nanana ny androny izy, ary efa lasa izany, ary ny zanany vavy, dia ireo sekta Protestanta, no tonga manaraka eo amin’ny sehatra ka hampiseho ilay toe-tsaina ihany izay nananan’ny reny, fony izy nanenjika ny olona masina. Hitako fa raha nihena ny herin’ny reny, dia nitombo kosa ny zanany vavy, ary tsy ho ela dia hampihatra ny fahefana izay nampiharin’ny reny fahiny izy ireo.”

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

“Mi ekvidis, ke la nomina eklezio kaj la nomaj adventistoj, kiel Judaso, perfidus nin al la katolikoj por akiri ilian influon, por veni kontraŭ la vero. Tiam la sanktuloj estos malklara popolo, malmulte konata de la katolikoj; sed la eklezioj kaj la nomaj adventistoj, kiuj konas nian kredon kaj niajn kutimojn (ĉar ili malamis nin pro la Sabato, ĉar ili ne povis ĝin refuti), perfidos la sanktulojn kaj denuncos ilin al la katolikoj kiel tiujn, kiuj malatentas la instituciojn de la popolo; tio estas, ke ili observas la Sabaton kaj malatentas la dimanĉon.”

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

« Puis les catholiques enjoignent aux protestants d’aller de l’avant et publient un décret selon lequel tous ceux qui n’observeront pas le premier jour de la semaine, au lieu du septième jour, seront mis à mort. Et les catholiques, dont le nombre est grand, se rangeront aux côtés des protestants. Les catholiques donneront leur puissance à l’image de la bête. Et les protestants agiront comme leur mère a agi avant eux pour détruire les saints. Mais avant que leur décret ne produise ou ne porte son fruit, les saints seront délivrés par la Voix de Dieu. » Spalding and Magan, 1, 2.

In the passage there are two groups of “nominal,” which means “in name only,” that betray God’s faithful ones to the Catholics. Ellen White’s understanding of nominal churches and nominal Adventists is different than what they actually represent in the last days, for her understanding of a “nominal Adventist,” would have represented a Christian who professed to believe in the return of Christ. But the prophets speak more for the last days, than the days in which they lived, and a “nominal Adventist,” in the last days represents the Laodicean Seventh-day Adventist church, and the nominal churches are the descendants of those who became the daughters of Rome in 1844.

Dans ce passage, il y a deux groupes de « nominaux », c’est-à-dire « de nom seulement », qui livrent les fidèles de Dieu aux catholiques. La compréhension qu’avait Ellen White des églises nominales et des adventistes nominaux diffère de ce qu’ils représentent réellement dans les derniers jours ; car, selon sa compréhension, un « adventiste nominal » aurait désigné un chrétien qui professait croire au retour de Christ. Mais les prophètes parlent davantage pour les derniers jours que pour les jours où ils ont vécu, et un « adventiste nominal », dans les derniers jours, représente l’Église adventiste du septième jour laodicéenne, et les églises nominales sont les descendants de ceux qui devinrent les filles de Rome en 1844.

Seventh-day Adventists will hate the “obscure people,” who are God’s true representatives for they “cannot refute the Sabbath truth,” which represents the Sabbath of the land resting. The Seventh-day Adventist church professes to uphold the seventh-day as the day of worship, but in the last days the Sabbath they can not refute is the “seven times,” of Leviticus twenty-six, which was the first foundational truth they rejected in 1863.

Les adventistes du septième jour haïront le « peuple obscur », qui est les véritables représentants de Dieu, car ils « ne peuvent réfuter la vérité du sabbat », laquelle représente le sabbat du repos de la terre. L’Église adventiste du septième jour professe soutenir le septième jour comme jour de culte, mais dans les derniers jours le sabbat qu’ils ne peuvent réfuter est les « sept temps » de Lévitique vingt-six, première vérité fondamentale qu’ils rejetèrent en 1863.

The passage that we are now addressing is identifying the prophetic dynamics associated with the history that begins at the soon coming Sunday law, but the final testing history that follows the Sunday law is first accomplished within the United States. At the Sunday law the United States will force the entire world to erect an image to the beast, but before they accomplish that work, they will have erected an image to the beast in the United States.

Gura ubu turimo gusuzuma burimo kumenya neza imigendekere y’ubuhanuzi ifitanye isano n’amateka atangirira ku itegeko ryo ku Cyumweru rigiye kuza vuba, ariko amateka ya nyuma y’igeragezwa akurikira iryo tegeko ryo ku Cyumweru abanza gusohorerwa muri Leta Zunze Ubumwe z’Amerika. Ku itegeko ryo ku Cyumweru, Leta Zunze Ubumwe z’Amerika zizahatira isi yose gushinga ishusho y’inyamaswa, ariko mbere y’uko zisohoza uwo murimo, zizaba zabanje gushinga ishusho y’inyamaswa muri Leta Zunze Ubumwe z’Amerika.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

«Когда Америка, земля религиозной свободы, соединится с папством, принуждая совесть и заставляя людей чтить ложную субботу, народы всех стран земного шара будут побуждены последовать её примеру». Свидетельства, том 6, с. 18.

“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

« Les nations étrangères suivront l’exemple des États-Unis. Bien qu’ils prennent l’initiative, la même crise atteindra pourtant notre peuple dans toutes les parties du monde. » Testimonies, volume 6, p. 395.

The great test for the people of God, occurs before the Sunday law, for at the Sunday law probation closes for Seventh-day Adventists. The test is represented as the formation of the image of the beast, and the image of the beast is the combination of church and state, with the church in control of the relationship. Just as the Protestants became a daughter of Rome in 1844, and a daughter is the image of her mother, the apostate Protestants will accomplish a parallel work in the last days, for Jesus always illustrates the end of a thing with the beginning of a thing.

ټول ستر ازموينۀ د خدای د خلکو لپاره د يکشنبې د قانون څخه مخکې واقع کېږي، ځکه چې د يکشنبې په قانون کې د اوومې ورځې د اېډوېنټستانو لپاره د آزموينې موده تړل کېږي. دا ازموينه د ځناور د انځور د جوړېدو په توګه تمثيل شوې ده، او د ځناور انځور د کليسا او دولت هغه يووالی دی چې پکې کليسا پر دې اړيکه واکمنه وي. لکه څنګه چې پروتستانتان په 1844 کې د روم لور وګرځېدل، او لور د خپلې مور انځور وي، همدارنګه مرتد پروتستانتان به په وروستيو ورځو کې يو موازي کار تر سره کړي، ځکه چې عيسی تل د يو شي پای د هغه شي له پيل سره تمثيلوي.

The history represented by the “league” of verse twenty-three of Daniel chapter eleven, represented a professed apostate people of the glorious land reaching out to form a union with Rome. 161 BC to 158 BC represents the formation of the image of the beast that culminates at the Sunday law.

Nkhani yomwe yaimiridwa ndi “mgwirizano” wa vesi twente-thrii la Danieli chaputala leveni, inaimira anthu odzinenera a m’dziko lokongolalo amene anapatuka, akufikira kuti apange umodzi ndi Roma. 161 BC kufika 158 BC ikuimira kupangidwa kwa chifanizo cha chilombo, komwe kumafika pachimake pa lamulo la Lamlungu.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

«Բայց ի՞նչ է «գազանին պատկերը», և ինչպե՞ս պիտի կազմավորվի այն։ Պատկերը ստեղծվում է երկեղջյուր գազանի կողմից և գազանին պատկեր է։ Այն նաև կոչվում է գազանի պատկեր։ Ուստի, իմանալու համար, թե պատկերը ինչպիսին է և ինչպես պիտի կազմավորվի, մենք պետք է ուսումնասիրենք հենց գազանի՝ պապականության հատկանիշները։»

“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

« Lorsque l’Église primitive se corrompit en s’éloignant de la simplicité de l’Évangile et en acceptant des rites et des coutumes païens, elle perdit l’Esprit et la puissance de Dieu ; et, afin de dominer les consciences du peuple, elle rechercha l’appui du pouvoir séculier. Il en résulta la papauté, une Église qui contrôlait la puissance de l’État et l’employait pour servir ses propres desseins, particulièrement pour le châtiment de l’“hérésie”. Pour que les États-Unis forment une image de la bête, il faut que le pouvoir religieux exerce un tel contrôle sur le gouvernement civil que l’autorité de l’État soit, elle aussi, employée par l’Église pour accomplir ses propres desseins. » The Great Controversy, 443.