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.
Yaƙin Raphia da Yaƙin Panium al’amura ne biyu na tarihi dabam-dabam da suka faru a lokuta da mahallai daban, amma dukansu suna da muhimmanci a tarihin Yahudiya ta dā da yankunan da suke kewaye da ita. Yaƙin Raphia ya faru a shekara ta 217 kafin haihuwar Almasihu. Yaƙin Panium ya faru a shekara ta 200 kafin haihuwar Almasihu tsakanin masarautar Seleucid (sarkin arewa) da masarautar Ptolemaic (sarkin kudu). An bayyana waɗannan yaƙe-yaƙe biyu a cikin ayoyi na goma sha ɗaya zuwa goma sha biyar na Daniyel sura ta goma sha ɗaya. Waɗannan yaƙe-yaƙe biyu sun rigaya Tawayen Maccabees a shekara ta 167 kafin haihuwar Almasihu.
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 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.
Yaƙin Panium ya sami sunansa ne daga sifar ƙasa da ke kusa, wato Dutsen Panium, inda wannan rikici ya auku. Sunan Panium ya samo asali ne daga allahn Girka Pan, wanda aka keɓe wa haikali a wurin. Wurin ya kasance sananne da suna Panium saboda dangantakarsa da bautar Pan. Sau da yawa ana kiran ginin haikalin da “Wurin Tsarkin Pan,” domin a jaddada matsayinsa a matsayin wurin ibada da sujada na addini da aka keɓe ga allahn Pan. Kalmar “Nymphaeum” tana nufin abin tunawa ko wurin tsarki da aka keɓe ga nymphs na ruwa a tsohuwar addinin Girka da Roma. Ginin haikalin da ke Panium ya haɗa da kogo da kuma maɓulɓular ruwa ta halitta, waɗanda aka yi imani cewa nymphs suna zaune a cikinsu; sabili da haka, a wasu lokuta ana kiransa da Nymphaeum na 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.
Bayan da Hirudus Filibus, ɗan Hirudus Babba, ya sāke gina birnin kuma ya faɗaɗa shi, aka san shi da Kaisariya Filibi domin girmama Sarkin Roma, Kaisar Augustus, da kuma Hirudus Filibus kansa. Harabar haikalin ta kasance muhimmiyar cibiyar addini a cikin wannan birni.
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.”
A zamanin mulkin Sarki Augustus, an sake keɓe haikalin ko kuma an sake masa suna domin girmama Augustus, abin da ya nuna bautar daular sarki da kuma haɗewar ayyukan addinin Romawa cikin yanayin addinin yankin. Yankin da yake kusa da tsohon birnin Kaisariya Filibbi, inda haikalin Pan yake, a wasu lokuta ana kiransa “Ƙofofin Jahannama” ko kuma “Ƙofofin Hades.”
In verses sixteen through nineteen of Daniel chapter eleven, the three geographical areas of conquest are represented 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.
A ayoyi na goma sha shida zuwa goma sha tara na Daniel sura ta goma sha ɗaya, an wakilta yankuna uku na ƙasa da za a ci da yaƙi waɗanda Roma ta arna za ta rinjaya domin a kafa ta a matsayin masarauta ta huɗu ta annabcin Littafi Mai Tsarki kuma a matsayin sarkin arewa a cikin surar. A aya ta goma sha shida, an nuna babban janar na Roma, Pompey, yana cin Siriya da yaƙi a shekara ta 65 K.H., sannan Urushalima a shekara ta 63 K.H. Ayoyi na goma sha bakwai zuwa goma sha tara suna nuna cin Masar da Julius Caesar ya yi, wadda ita ce ta uku cikin waɗannan cikas uku. Yaƙin Actium a shekara ta 31 K.H. ya nuna farkon shekaru ɗari uku da sittin da Roma ta arna za ta yi tana mulki mafi girma, cikin cikar aya ta ashirin da huɗu ta Daniel sura ta goma sha ɗaya.
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.
A aya ta ashirin an nuna zamanin mulkin Augustus Kaisar, kuma a cikin wannan tarihin ne aka haifi Yesu. Sa’an nan kuma a ayoyi na ashirin da ɗaya da na ashirin da biyu an bayyana zamanin mulkin mugun Tiberius Kaisar, ta haka kuma ana nuna gicciyen Almasihu. A aya ta ashirin da uku, an nuna alkawarin da Yahudawan Makabiyawa suka ƙulla da arna Roma, saboda haka kuma tafiyar tarihin da ta fara a aya ta goma sha ɗaya ta tsaya, kuma labarin tarihin ya koma baya zuwa lokacin 161 K.H. zuwa 158 K.H.
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.
Aya ta ashirin da uku tana wakiltar layin Makabiyawa, kuma ko da yake ba ta bayar da dukan cikakkun bayanai na layinsu na annabci ba, tarihin rubuce ya bayar. A shekara ta 217 K.Z., aka yi Yaƙin Raphia, kuma a bayan wannan wani sarkin yaro ya bar Masar cikin rauni. Sa’ad da sarakunan Seleucid da na Girka suka yi shirye-shiryen yadda za su magance wannan sarkin yaro a shekara ta 200 K.Z., Roma ta shigar da kanta cikin tarihin kuma ta zama mai kāre sarkin yaron Masar. A wannan shekarar ce kuma aka yi Yaƙin Panium. Sa’an nan a shekara ta 167 K.Z. yaƙin ɓa-da-gani na Makabiyawa ya fara.
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.
Tawayen Makkabiyawa ya fara ne a Modein a shekara ta 167 kafin haihuwar Almasihu, kuma ya ƙunshi ba kawai Makkabiyawa suna yaƙi da Daular Seleucid ba, amma har ma suna yaƙi da Yahudawan da suka ƙaddara cewa suna cikin haɗin gwiwa da Seleucidawa. Tawayen ya samo asali ne daga dalilin addini, kuma an aiwatar da shi ne a kan maƙiyi na cikin gida da na waje. A shekara ta 164 kafin haihuwar Almasihu Makkabiyawa suka sake tsarkake Haikali, kuma ana tunawa da wannan al’amari ta wurin bikin Hanukkah na Yahudawa. A wannan shekarar ne mashahurin mugu Antiochus Epiphanes ya mutu. Sa’an nan daga shekara ta 161 kafin haihuwar Almasihu zuwa 158 kafin haihuwar Almasihu aka shiga cikin “ƙawancen” aya ta ashirin da uku tare da Roma.
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.
Nuni kai tsaye kaɗai game da Maccabees, tawaye nasu da kuma ƙawancinsu da Roma, ana samunsa ne a aya ta ashirin da uku; amma tarihin zuriyar mulkin, wadda ake kira Daular Hasmonean, ya fara a Modein a shekara ta 167 K.H., kuma ya ci gaba har zuwa lokacin gicciye. Wakilan ƙarshe na Daular Hasmonean su ne Farisiyawa na zamanin Kristi. Saboda haka, akwai layin annabci na tarihin addinin Yahudanci mai ridda kamar yadda Maccabees suka wakilta, wanda ya fara a shekara ta 167 K.H. a tawayen Modein, kuma ya ƙare a aya ta ashirin da ɗaya da ta ashirin da biyu lokacin da aka gicciye Yesu.
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.
Tarihinsu ya kai ga wani muhimmin juyi a aya ta goma sha shida, sa’ad da Roma, a karo na farko, ta hannun Pompey, ta ci Urushalima da yaƙi. Babban dalilinsa na kawo hallaka a kan Urushalima a wancan lokaci shi ne rigima tsakanin ɓangarori biyu na Daular Hasmonean. Daga wannan lokaci (63 BC), Yahuza ta kasance ƙarƙashin mulkin Roma. Daular Hasmonean ta Maccabees ta fara a annabce a yaƙin Modein a shekara ta 167 BC, sa’an nan aka sa ta ƙarƙashin mulkin Roma a shekara ta 63 BC. Ba da daɗewa ba bayan farkon wannan tarihi, Maccabees suka ƙaddamar kuma suka shiga cikin ƙawance da Roma daga 161 BC zuwa 158 BC. Sun kasance ƙarƙashin mulkin Roma daga 63 BC har zuwa gicciye da kuma cikakkiyar hallakar Urushalima a shekara ta 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.
Layin annabcin Makkabiyawa shi ne layin addinin Yahudanci mai ridda, sabili da haka yana wakiltar layin Furotesta mai ridda. Daga Yaƙin Panium har zuwa dokar Lahadi ta aya ta goma sha shida, al’amuran annabci na 200 K.H., 167 K.H., 164 K.H., da kuma ƙawancen daga 161 K.H. zuwa 158 K.H. za a maimaita su cikin tarihin Furotesta mai ridda. Waɗannan alamomin hanya za su faru cikin tarihin shugaban ƙasa na takwas wanda yake daga cikin bakwai kafin dokar Lahadi. 200 K.H. yana wakiltar layin waje na ƙahon Jamhuriyya dangane da 167 K.H., wanda yake wakiltar layin ciki na ƙahon Furotesta mai ridda.
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.”
Waɗannan alamomin hanya a zahiri suna ɓoye ne a cikin jerin tarihin Daular Hasmonean, amma duk da haka suna zama wani ɓangare na ɓoyayyen tarihin aya ta arba’in ta Daniyel goma sha ɗaya. Wata jeri ce da take cikin “wancan ɓangaren annabcin Daniyel da ya shafi kwanaki na ƙarshe.”
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.
Gaskiyar cewa addinin Yahudanci yana bikin Hanukkah domin tunawa da tawayen Maccabiyawa, ba ya ayyana Maccabiyawa a matsayin masu adalci. Saboda tawaye, shekinah ba ta taɓa komawa haikalin da aka sāke gina bayan bautar talala ta shekaru saba’in ba. Saƙon annabci na ƙarshe ya zo ta bakin Malachi kimanin ƙarni biyu kafin Maccabiyawa. Tarihin Maccabiyawa ya nuna cewa sun bar shugabanninsu na siyasa su kuma yi aiki a matsayin babban firist, wannan kuwa shi ne ainihin zunubin da Bafillatani na Masar, wato Ptolemy, ya yi yunƙurin aikatawa, kuma da Sarki Uzziah ma ya yi yunƙurin aikatawa. Al’ada ta nuna cewa Allah ya sa baki domin ya hana Ptolemy wannan aiki na saɓo, kuma maganar Allah ta bayyana kai tsaye cewa Allah ya sa baki lokacin da sarki Uzziah ya yi yunƙurin aiwatar da aikin firist da na sarki. ’Ya’yan ƙarshe na daularsu su ne Farisiyawa. Babu wani dalili na kammala cewa Maccabiyawa alama ce ta adalci, duk da irin girmamawar tarihi da Yahudawan addinin Yahudanci na zamani za su iya yi musu.
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.
Gyaran Addinin Furotesta ya fara ne a zamanin Luther, kuma ya kasance ci gaba ne mai tafiya a hankali. Bai kasance sabon al’ada ba, gama Yesu da almajiransa Furotesta ne; farkawa ce daga duhun tarihi inda aka farkar da Luther da sauran masu gyaran addini. Kololuwar wannan gyaran da yake ci gaba ita ce ƙungiyar Millerite. Allah bai buƙaci ya farkar da masu gyaran addini na farko ga zunuban Babila kaɗai ba, amma Ya yi nufin ya kai su ga cikakkiyar fahimtar dokarsa, da aikinsa a cikin Wuri Mai Tsarki na sama. A ranar 19 ga Afrilu, 1844 Furotesta suka ƙi ƙarin hasken gyaran addini suka kuma zama Furotestantism mai ridda.
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.
Milleriyawa masu aminci a wancan lokaci an “ba su alkyabba” kuma aka shigar da su cikin Wuri Mafi Tsarki domin su kammala aikin har su zama cikakku Kiristocin Furotesta. A cikin 1863, waɗanda aka ba su alkyabba, ta wurin rashin biyayya, suka ajiye alkyabbar Furotestantanci, suka ɗauki alkyabbar Laodikiya. A cikin zamani na ƙarshe na hatimcewar mutum dubu ɗari da arba’in da huɗu, wanda ya fara shekaru ashirin da biyu bayan 11 ga Satumba, 2001, wato a 2023, Zakin kabilar Yahuza yana warware hatiman gaskiyoyin da suke cike gibin ɓoyayyen tarihin aya ta arba’in na Daniel sura ta goma sha ɗaya, wato tarihin daga rushewar Tarayyar Soviet a 1989 har zuwa dokar Lahadi mai gabatowa nan ba da daɗewa ba. A cikin yin haka, Ya warware hatiman tarihin addinin Yahudanci mai ridda a matsayin alamar Furotestantanci mai ridda.
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.
Dukkanin layukan mutanen Allah masu ridda, ko na Yahuda ta zahiri ne ko kuwa Yahuda ta ruhaniya (dukansu ƙasashe masu ɗaukaka), suna ƙarewa ne a cin Urushalima, na farkon a shekara ta 63 K.H., na biyun kuma a dokar Lahadi mai zuwa nan ba da daɗewa ba. Dukkanin layukan biyun suna wakiltar yaƙi wanda ƙwazon addini marar daidaito ne yake motsawa. Dukkanin layukan biyun suna wakiltar yaƙi gāba da falsafancin addini na Girka, kuma a ƙarshe dukkansu suna ƙarewa da masu ridda suna zama a ƙarƙashin mulkin Roma. Ina tantance yaƙe-yaƙe uku na aya ta arba’in a matsayin masu wakiltar rugujewar Tarayyar Soviet a 1989, Yaƙin Ukraine, da Panium a lokacin dokar Lahadi, domin nuna bambanci tsakanin waɗannan yaƙe-yaƙe uku da yaƙe-yaƙen duniya uku.
“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.
“Maganar Allah ta yi gargaɗi game da hatsarin da yake gabatowa; idan aka yi biris da wannan, to duniyar Furotesta za ta fahimci ainihin manufofin Roma ne kawai sa’ad da zai riga ya yi latti a kuɓuta daga tarkon. Ita tana ta ƙara ƙarfi a ɓoye ba tare da hayaniya ba. Koyarwarta tana aiwatar da tasirinta a cikin zaurukan majalisa, a cikin ikkilisiyoyi, da kuma a cikin zukatan mutane. Tana tara manya-manyan gine-ginenta masu ɗaukaka da ƙarfi, a cikin ɓoyayyun maɓoyarsu ne za a maimaita tsanantawarta ta dā. A ɓoye kuma ba tare da an gane ba tana ƙarfafa rundunoninta domin ta ciyar da nata manufofi gaba idan lokacin bugunta ya yi. Dukan abin da take so shi ne ta sami wurin da zai ba ta rinjaye, kuma ana riga ana ba ta wannan. Ba da daɗewa ba za mu gani kuma za mu ji abin da manufar ɓangaren Roman take. Duk wanda zai gaskata kuma ya yi biyayya ga maganar Allah, ta haka zai jawo wa kansa zargi da tsanantawa.” 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.
Daga aya ta goma, wadda take nuna rushewar Tarayyar Soviet a shekara ta 1989, har zuwa Yaƙin Panium a aya ta goma sha biyar, tsarin papanci yana ta “ƙarfafa rundunoninta domin ya ciyar da nasa manufofi gaba sa’ad da lokacin bugun nasa zai zo.” Waɗannan ayoyi suna fayyace yanayi na annabci waɗanda su ne “tarko” da papanci ya shirya, wanda ba zai yiwu a “tsere” masa ba. A artabun ƙarshe, wanda Yaƙin Panium yake wakilta, za a kafa siffar dabbar a cikin Amurka. Kafuwar wannan siffa ita ce gwaji na ƙarshe ga mutanen Allah na kwanakin ƙarshe.
“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].
“Ubangiji ya nuna mini sarai cewa za a kafa siffar dabbar kafin ƙofar rahama ta rufe; gama ita ce za ta zama babban gwaji ga mutanen Allah, wanda ta wurinsa za a yanke hukunci game da makomarsu ta har abada. … A cikin Ru’ya ta Yohanna 13 an gabatar da wannan batu a fili; [Ru’ya ta Yohanna 13:11–17, an nakalto].
“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.
“Wannan ne gwajin da dole mutanen Allah su fuskanta kafin a hatimce su. Dukan waɗanda suka tabbatar da amincinsu ga Allah ta wurin kiyaye dokarsa, kuma suka ƙi karɓar Asabar ta ƙarya, za su shiga ƙarƙashin tutar Ubangiji Allah Jehobah, kuma za su karɓi hatimin Allah mai rai. Waɗanda kuwa suka yi watsi da gaskiyar da ta fito daga sama suka kuma karɓi Asabar ta Lahadi, za su karɓi alamar dabbar.” Manuscript Releases, juzu’i na 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.
Ƙirƙirar surar dabbar ana wakilta ta da lokacin da aka shiga ƙawancen Roma. Ƙahon Furotesta na Ƙasar Amurka ya zama ’ya’yan mata na Roma a shekara ta 1844, kuma farkon tarihinsu ana maimaita shi a ƙarshen tarihinsu sa’ad da suka sake ƙudura su kwaikwayi uwarsu.
“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.
“Na ga cewa dabbar mai ƙaho biyu tana da bakin maciji, kuma ikonsa yana cikin kansa, kuma umurnin zai fito daga bakinsa. Sa’an nan na ga Uwar Karuwai; cewa uwar ba ’ya’yan ba ce, amma dabam take kuma ta bambanta da su. Lokacinta ya kasance, ya kuma shuɗe, kuma ’ya’yanta, ƙungiyoyin Furotesta, su ne na gaba da suka zo fagen wasa suka aiwatar da irin tunanin da uwar take da shi sa’ad da ta tsananta wa tsarkaka. Na ga cewa kamar yadda uwar take ta ragu cikin iko, haka ’ya’yan kuma suke ta ƙaruwa, kuma ba da daɗewa ba za su yi amfani da ikon da uwar ta taɓa amfani da shi.”
“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.
“Na ga cocin mai suna kawai da kuma Adventistocin mai suna kawai, kamar Yahuda, za su ci amanar mu ga Katolika domin su sami tasirinsu su zo su yi gāba da gaskiya. A sa’an nan tsarkaka za su kasance mutane marasa shahara, waɗanda Katolika ba su cika sani ba; amma ikklisiyoyi da Adventistocin mai suna kawai waɗanda suka san bangaskiyarmu da al’adunmu (gama sun ƙi mu saboda Asabar, domin ba su iya karyata ta ba) za su ci amanar tsarkaka su kai rahotonsu ga Katolika a matsayin waɗanda suke ƙin bin ƙa’idojin jama’a; wato, cewa suna kiyaye Asabar kuma suna ƙin kiyaye Lahadi.”
“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.
“Sa’an nan Katolika za su umarci Furotesta su ci gaba, su kuma fitar da doka cewa dukan waɗanda ba za su kiyaye ranar farko ta mako ba, maimakon rana ta bakwai, a kashe su. Katolika kuwa, waɗanda adadinsu ya yi yawa, za su goyi bayan Furotesta. Katolika za su ba surar dabbar ikon su. Furotesta kuma za su yi aiki kamar yadda uwarsu ta yi a gabansu domin hallaka tsarkaka. Amma kafin dokarsu ta kawo ko ta haifi ’ya’ya, za a kuɓutar da tsarkaka ta wurin Muryar Allah.” 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.
A cikin wannan nassi akwai ƙungiyoyi biyu na “na suna kawai,” wato, “a suna kaɗai,” waɗanda suke bashe amintattun Allah ga Katolika. Fahimtar Ellen White game da majami’u na suna kawai da Adventists na suna kawai ta bambanta da abin da a zahiri suke wakilta a kwanaki na ƙarshe; domin a fahimtarta, “Adventist na suna kawai” zai wakilci Kirista ne wanda yake ikirarin yin bangaskiya ga dawowar Almasihu. Amma annabawa sun fi yin magana ne game da kwanaki na ƙarshe fiye da kwanakin da suka rayu a cikinsu, kuma “Adventist na suna kawai,” a kwanaki na ƙarshe, yana wakiltar cocin Adventist ta Bakwai ta Laodicea, kuma majami’u na suna kawai su ne zuriyar waɗanda suka zama ’ya’yan mata na Roma a shekara ta 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 foundation truth they rejected in 1863.
’Yan Adventist na Rana ta Bakwai za su ƙi “mutane marasa suna,” waɗanda su ne wakilan Allah na gaskiya, domin “ba za su iya ƙaryata gaskiyar Asabar ba,” wadda take wakiltar Asabarar ƙasar na hutawa. Ikilisiyar Adventist ta Rana ta Bakwai tana da’awar tana riƙe da rana ta bakwai a matsayin ranar ibada, amma a kwanaki na ƙarshe Asabarar da ba za su iya ƙaryatawa ba ita ce “sau bakwai,” na Littafin Lawiyawa ashirin da shida, wadda ita ce gaskiyar tushe ta farko da suka ƙi a shekara ta 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.
Sashen da muke dubawa yanzu yana fayyace motsin annabci da ke da alaƙa da tarihin da yake farawa da dokar Lahadi mai zuwa ba da daɗewa ba, amma tarihin gwaji na ƙarshe da yake biye da dokar Lahadi ana fara cika shi ne a cikin Ƙasar Amurka. A lokacin dokar Lahadi, Ƙasar Amurka za ta tilasta wa dukan duniya ta kafa siffa ga dabbar, amma kafin su kammala wannan aiki, za su riga sun kafa siffa ga dabbar a cikin Ƙasar Amurka.
“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.
“Sa’ad da Amurka, ƙasar ’yancin addini, za ta haɗa kai da Paparoma wajen tilasta wa lamiri da kuma sa mutane su girmama Asabarin ƙarya, mutanen kowace ƙasa a duk faɗin duniya za a jagorance su su bi misalinta.” Testimonies, juzu’i na 6, 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.
“Al’ummai na ƙasashen waje za su bi misalin Amurka. Ko da yake ita ce take jagoranci wajen fara hakan, duk da haka irin wannan rikici zai fāɗo a kan mutanenmu a dukkan sassan duniya.” Testimonies, volume 6, 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.
Babban gwaji ga mutanen Allah yana faruwa ne kafin dokar Lahadi, domin a lokacin dokar Lahadi ne lokacin jarrabawa ya rufe ga Seventh-day Adventists. An wakilta wannan gwaji a matsayin kafuwar surar dabbar, kuma surar dabbar ita ce haɗuwar Ikilisiya da Jiha, tare da Ikilisiya ce ke sarrafa wannan dangantaka. Kamar yadda Furotesta suka zama ’yar Roma a 1844, kuma ’ya ita ce surar uwarta, haka kuma Furotestan da suka yi ridda za su cika aiki makamancin wannan a kwanaki na ƙarshe, domin Yesu kullum yana misalta ƙarshen wani abu da farkon wani abu.
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.
Tarihin da “ƙungiyar” da aka ambata a aya ta ashirin da uku na Daniyel sura ta goma sha ɗaya ke wakilta, yana wakiltar wata al’umma mai iƙirarin bangaskiya amma mai ridda ta ƙasa mai ɗaukaka tana miƙa hannu domin kulla haɗin kai da Roma. 161 BC zuwa 158 BC yana wakiltar samuwar siffar dabbar da ta kai kololuwa a dokar Lahadi.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a cikin talifi na gaba.
“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.
“Amma mene ne ‘siffar dabbar’? kuma ta yaya za a ƙirƙire ta? Dabbar mai ƙaho biyu ce take yin siffar, kuma ita siffa ce ta dabbar. Ana kuma kiranta siffar dabbar. Saboda haka, domin mu fahimci yadda siffar take da kuma yadda za a ƙirƙire ta, dole ne mu yi nazarin siffofin dabbar da kanta—wato papacy.”
“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.
“Sa’ad da cocin farko ta lalace ta wurin juyewa daga sauƙin bishara da kuma karɓar al’adu da ibadun arna, ta rasa Ruhu da ikon Allah; kuma domin ta mallaki lamuran zukatan mutane, sai ta nemi goyon bayan ikon mulkin duniya. Sakamakon haka kuwa shi ne papanci, coci wadda ta mallaki ikon ƙasa kuma ta yi amfani da shi don ciyar da nata manufofi gaba, musamman domin hukunta ‘bidi’a.’ Domin Amurka ta ƙulla surar dabbar, dole ne ikon addini ya mallaki gwamnatin farar hula har ikon ƙasa ma cocin za ta yi amfani da shi don cim ma nata manufofi.” The Great Controversy, 443.