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.
Batay Rafya a ak Batay Panyòm se de evènman istorik diferan ki te rive nan epòk ak kontèks diferan, men toude gen enpòtans nan istwa ansyen Jide ak rejyon ki te antoure li yo. Batay Rafya a te fèt an 217 av. J.-K. Batay Panyòm nan te fèt an 200 av. J.-K. ant wayòm Seleusid la (wa nò a) ak wayòm Ptolemeyik la (wa sid la). De batay sa yo idantifye nan vèsè onz rive kenz nan chapit onz liv Danyèl la. De batay sa yo te vini anvan Revòlt Makabe yo an 167 av. J.-K.
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.
Batay Panium nan te pran non li nan karakteristik jewografik ki te toupre a, Mòn Panium, kote konfli a te fèt. Non Panium nan sòti nan bondye grèk Pan, pou li menm yo te dedye yon tanp la. Sit la te konnen kòm Panium akoz asosyasyon li ak adorasyon Pan. Konplèks tanp lan te souvan rele Tanp Sen Pan an, sa ki mete aksan sou wòl li kòm yon kote devouman relijye ak adorasyon ki te dedye a bondye Pan. Tèm “Nymphaeum” nan refere a yon moniman oswa yon tanpèt ki te dedye a nenf dlo yo nan ansyen relijyon grèk ak women. Konplèks tanp lan nan Panium te gen ladan l yon grot ak yon sous natirèl, kote yo te kwè nenf yo te rete, e konsa pafwa yo te rele l Nymphaeum Panium nan.
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.
Apre vil la te rebati epi elaji pa Ewòd Filip, pitit gason Ewòd Gran an, yo te rele l Sezare Filip nan onè Anperè women Seza Ogis ak Ewòd Filip li menm. Konplèks tanp lan te yon sant relijye enpòtan nan vil sa a.
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.”
Pandan rèy Anperè Ogis, yo te rededikase oswa yo te chanje non tanp lan an pou onore Ogis, sa ki te reflete kil anperyal la ansanm ak entegrasyon pratik relijye women yo nan peyizaj relijye lokal la. Zòn ki toupre ansyen vil Sezare Filip, kote tanp Pan an te chita, pafwa yo te rele l “Pòt Lanfè” oswa “Pòt Adès.”
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.
Nan vèsè sèz rive diznèf nan chapit onz liv Danyèl la, twa zòn jewografik konkèt yo ke lavil Wòm payèn te dwe soumèt pou l te tabli kòm katriyèm wayòm pwofesi biblik la ak wa nò a nan chapit la, yo reprezante. Nan vèsè sèz la, yo idantifye jeneral women Pompée kòm moun ki te konkeri Siri an 65 anvan Kris, epi apre sa Jerizalèm an 63 anvan Kris. Vèsè disèt rive diznèf yo idantifye konkèt peyi Lejip pa Jilyis Sèza kòm twazyèm nan twa obstak yo. Batay Aktiyòm nan, an 31 anvan Kris, make kòmansman twasan swasant ane pandan yo lavil Wòm payèn t ap gouvène avèk sipremasi, an akonplisman vèsè vennkat chapit onz liv Danyèl la.
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.
Nan vèsè ven an, yo make rèy Ogis Seza a, e se nan istwa sa a Jezi te fèt. Apre sa, nan vèsè vennsenk ak vennde a, yo idantifye rèy Tiberiyis Seza mechan an, konsa yo make krisifiksyon Kris la. Nan vèsè venntrwa a, yo make alyans Juif Makabe yo te antre ladan l ak Wòm payen an, e konsa koule listwa ki te kòmanse nan vèsè onz la vin sispann, epi narasyon istorik la retounen sou peryòd 161 av. J.-K. rive 158 av. J.-K.
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.
Vèsè venntwa a reprezante liy Makabe yo, e byenke li pa bay tout detay liy pwofetik yo, dosye listwa a bay yo. Nan ane 217 anvan Jezikri, batay Rafya a te fèt, e apre sa yon wa timoun te kite Ejip vilnerab. Pandan wa Selesid yo ak wa Grèk yo t ap fè plan pou yo regle kesyon wa timoun nan nan ane 200 anvan Jezikri, Wòm te antre nan listwa a e li te vin defansè wa timoun Ejipsyen an. Nan menm ane a batay Panyòm nan te fèt. Apre sa, nan ane 167 anvan Jezikri, lagè geriya Makabe yo te kòmanse.
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.
Revòlt Makabe a te kòmanse nan Moden an 167 anvan Jezikri, e li te gen ladan l Makabe yo pa t sèlman pran zam kont Anpi Selesid la, men yo te atake tou Jwif yo ke yo te jije kòm alye ak Selesid yo. Revòlt la te motive pa rezon relijye, e li te mennen kont yon lènmi ni andedan ni deyò. An 164 anvan Jezikri, Makabe yo te rekonsakre tanp lan, e se evènman sa a selebrasyon jwif Hanouka a komemore. Nan menm ane sa a, Antiòkis Epifan, moun malfektè sa a, te mouri. Apre sa, soti 161 anvan Jezikri rive 158 anvan Jezikri, yo te antre nan “alyans” vèsè venntwa a avèk Wòm.
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.
Sèl referans dirèk sou Makabe yo, rebelyon yo ak alyans yo avèk Wòm, jwenn nan vèsè venntwa; men istwa dinasti a, yo rele Dinasti Asmone an, te kòmanse nan Modeyin an 167 anvan Jezikri, epi li te kontinye jouk nan tan kwa a. Dènye reprezantan Dinasti Asmone an se te Farizyen yo nan epòk Kris la. Se poutèt sa, gen yon liy pwofetik nan istwa Jidayis aposta a, jan Makabe yo te reprezante li, ki te kòmanse an 167 anvan Jezikri nan rebelyon Modeyin an, epi ki fini nan vèsè vennteyen ak vennnde lè Jezi te kloure sou kwa a.
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.
Istwa yo te rive nan yon pwen desizif nan vèsè sèz la, lè Wòm, pou premye fwa, atravè Pompey, te konkeri Jerizalèm. Prensipal motivasyon li pou fè destriksyon an tonbe sou Jerizalèm nan epòk sa a se te yon konfli ant de faksyon nan Dinasti Asmoneèn nan. Depi lè sa a (63 anvan Jezikri), Jida te anba dominasyon women. Nan nivo pwofetik, Dinasti Asmoneèn Makabe yo kòmanse nan batay Modeyin nan an 167 anvan Jezikri, epi ansuit yo mete l anba soumèt devan Wòm an 63 anvan Jezikri. Pa twò lontan apre kòmansman istwa sa a, Makabe yo te inisye epi yo te antre nan yon alyans ak Wòm soti 161 anvan Jezikri rive 158 anvan Jezikri. Yo te anba soumèt devan Wòm depi 63 anvan Jezikri jouk kwa a ak destriksyon final Jerizalèm nan nan ane 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.
Liy pwofetik Makabe yo se liy Jidayis aposta a, e se poutèt sa li sèvi kòm tip liy Pwotestantis aposta a. Depi Batay Panium lan rive jouk lwa dimanch vèsè sèz la, evènman pwofetik ane 200 av. J.-K., 167 av. J.-K., 164 av. J.-K., ansanm ak alyans ki soti 161 av. J.-K. rive 158 av. J.-K. yo, pral repete nan istwa Pwotestantis aposta a. Pwen repè sa yo pral rive nan istwa wityèm prezidan an ki soti nan sèt yo, anvan lwa dimanch lan. Ane 200 av. J.-K. reprezante liy ekstèn kòn Repibliken an anrapò ak ane 167 av. J.-K., ki reprezante liy entèn kòn Pwotestantis aposta a.
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.”
Siy sa yo, nan sans esansyèl yo, kache anndan liy istwa Dinasti Asmone a; men, malgre sa, yo fòme yon pati nan istwa kache vèsè karant nan Danyèl onz la. Se yon liy ki fè pati “pati sa a nan pwofesi Danyèl la ki gen rapò ak dènye jou yo.”
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.
Lefètke Jidayis selebre Hanouka an memwa revòlt Makabe yo pa fè Makabe yo tounen moun ki jis. Akoz rebelyon, Shekina a pa t janm retounen nan tanp ki te rebati apre kaptivite swasanndizan an. Dènye mesaj pwofetik la te vini pa mwayen Malachi apeprè de syèk anvan Makabe yo. Istwa Makabe yo montre yo te pèmèt chèf politik yo sèvi tou kòm gran prèt, menm peche Ptolemi, moun Lejip la, te eseye fè a, e menm sa Wa Ozyas te eseye fè a tou. Tradisyon an fè konnen Bondye te entèvni pou anpeche Ptolemi fè zak sakrilèj sa a, epi Pawòl Bondye a montre klèman ke Bondye te entèvni lè wa Ozyas te eseye fè travay prèt la ansanm ak travay wa a. Dènye fwi dinasti yo a se te Farizyen yo. Pa gen okenn rezon pou konkli Makabe yo te yon senbòl jistis, malgre respè istorik Jwif Jidayis modèn yo ka genyen pou yo.
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.
Refòm Pwotestan an te kòmanse nan tan Luther, e li te yon devlopman pwogresif. Li pa t yon nouvo tradisyon, paske Jezi ak disip Li yo te Pwotestan. Se te yon leve konsyans soti nan fènwa listwa a, kote Luther ak lòt refòmatè yo te leve. Pik refòm pwogresif sa a se te mouvman Millerite la. Bondye pa t sèlman bezwen reveye premye refòmatè yo sou peche Babilòn yo, men Li te gen entansyon mennen yo nan konpreyansyon plen sou lalwa Li a, ak travay Li nan tanp selès la. Nan dat 19 avril 1844, Pwotestan yo te rejte limyè k ap ogmante refòm nan epi yo te vin tounen Pwotestantis apostazi.
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.
Fidèl Millerit yo, lè sa a, te “resevwa manto a” epi yo te dirije antre nan Trè Sen an pou fini travay la, pou yo vin kretyen pwotestan ki gen matirite. An 1863, sila yo ki te resevwa manto a, pa mwayen dezobeyisans, te mete manto Pwotestantis la sou kote, epi yo te pran manto Lawodise a. Nan peryòd final sele san karannkat mil yo, ki te kòmanse vennnde zan apre 11 septanm 2001, an 2023, Lyon tribi Jida a ap retire sele sou verite ki ranpli istwa kache vèsè karant nan chapit onz Danyèl la, ki se istwa depi efondreman Inyon Sovyetik la an 1989 rive jouk lwa dimanch ki pral vini talè a. Lè L ap fè sa, Li retire sele sou istwa Jidayis aposta a kòm yon senbòl Pwotestantis aposta a.
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.
Tou de liy nan pèp Bondye ki vin apostazi a, kit se sa yo ki soti nan Jida literal la oswa nan Jida espirityèl la (toude se peyi gloriye), rive nan fen yo lè Jerizalèm konkeri, premye a an 63 av. J.-K., epi dezyèm nan nan lwa dimanch ki pral vini byento an. Toude liy yo reprezante lagè ki motive pa konviksyon relijye ki egare. Toude liy yo reprezante yon lagè kont filozofi relijye Lagrès yo, epi toude fini ak apostazi yo vin anba dominasyon Wòm. Mwen idantifye twa batay vèsè karant lan kòm sa ki reprezante efondreman Inyon Sovyetik la an 1989, Lagè Ikrèn nan, ak Panyòm nan nan moman lwa dimanch lan, nan bi pou m idantifye yon distenksyon ant twa batay sa yo ak twa lagè mondyal yo.
“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.
«Pawòl Bondye a te bay avètisman konsènan danje k ap pwoche a; si yo neglije sa, mond pwotestan an ap vin konnen ki sa objektif Wòm yo ye vrèman, sèlman lè li twò ta pou chape anba pyèj la. Li ap grandi an silans pou l antre nan pouvwa. Doktrin li yo ap egzèse enfliyans yo nan sal lejislatif yo, nan legliz yo, ak nan kè lèzòm. Li ap anpile estrikti li yo, ki wo e masif, nan retrè sekrè kote ansyen pèsekisyon li yo pral repete. An kachèt e san moun pa sispèk sa, li ap ranfòse fòs li yo pou l fè pwòp enterè pa li vanse lè lè a va rive pou li frape. Tout sa li anvi se yon pozisyon avantaj, e sa deja ap ba li. Talè konsa nou pral wè e nou pral santi ki sa objektif eleman women an ye. Nenpòt moun ki va kwè epi ki va obeyi pawòl Bondye a ap, poutèt sa menm, sibi repwòch ak pèsekisyon.» 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.
Depi nan vèsè dis, ki idantifye efondreman Inyon Sovyetik la an 1989, rive jouk nan Batay Panyòm nan vèsè kenz la, papote a te “ranfòse fòs li yo pou l avanse pwòp objektif pa li lè tan an va rive pou l frape.” Vèsè sa yo idantifye sikonstans pwofetik ki se “pèlen” papote a te prepare, e li pral enposib pou “chape” anba li. Nan angajman final la, ki reprezante pa Batay Panyòm nan, imaj bèt la pral fòme Ozetazini. Fòmasyon imaj sa a se dènye tès la pou pèp Bondye a nan dènye jou yo.
“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].
“Seyè a te montre m byen klè ke imaj bèt la pral fòme anvan tan favè a fini; paske se li ki pral gwo eprèv pou pèp Bondye a, pa mwayen li sò etènèl yo pral deside. … Nan Revelasyon 13 sijè sa a prezante klèman; [Revelasyon 13:11–17, site].
“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.
«Sa a se tès pèp Bondye a dwe pase anvan yo sele. Tout moun ki te pwouve fidelite yo anvè Bondye lè yo te obeyi lwa Li, epi yo te refize aksepte yon fo saba, yo pral ranje anba banyè Senyè a, Bondye Jewova, epi yo pral resevwa sele Bondye vivan an. Men, moun ki lage verite ki soti nan syèl la epi ki aksepte saba dimanch lan, yo pral resevwa mak bèt la.» Manuscript Releases, volim 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.
Fòmasyon imaj bèt la reprezante peryòd kote alyans ak Wòm nan te antre an vigè. Kòn pwotestan Etazini an te vin tounen pitit fi Wòm yo an 1844, epi kòmansman istwa yo repete nan fen istwa yo lè yo deside ankò pou imite manman yo.
“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.
“Mwen te wè ke bèt ki te gen de kòn nan te gen yon bouch dragon, e ke pouvwa li te nan tèt li, e ke dekrè a t ap soti nan bouch li. Lè sa a, mwen te wè Manman Jènès yo; ke manman an pa t pitit fi yo, men li te separe e diferan de yo. Li te gen tan pa li, e tan sa a pase; epi pitit fi li yo, sekt pwotestan yo, te vini apre sou sèn nan pou yo jwe menm lespri manman an te genyen lè li t ap pèsekite sen yo. Mwen te wè ke, menm jan manman an t ap diminye nan pouvwa, pitit fi yo t ap grandi, e talè konsa yo pral egzèse pouvwa manman an te egzèse yon fwa.”
“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.
“Mwen te wè legliz nominal la ak Advantis nominal yo, tankou Jida, t ap livre nou bay Katolik yo pou yo jwenn enfliyans yo pou vini kont verite a. Lè sa a, sen yo pral yon pèp ki pa parèt, Katolik yo ap konnen yo trè piti; men legliz yo ak Advantis nominal yo, ki konnen lafwa nou ak koutim nou yo (paske yo te rayi nou poutèt Saba a, paske yo pa t kapab demanti li), pral trayi sen yo epi denonse yo bay Katolik yo kòm moun ki meprize enstitisyon pèp la; sa vle di, yo obsève Saba a epi yo meprize dimanch.”
“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.
“Lè sa a, Katolik yo va mande Pwotestan yo pou yo kontinye, epi yo va pibliye yon dekrè ki di tout moun ki pa vle obsève premye jou semèn nan, olye setyèm jou a, dwe mouri. Epi Katolik yo, ki gen anpil moun nan pami yo, va kanpe bò kote Pwotestan yo. Katolik yo va bay pouvwa pa yo a bay imaj bèt la. Epi Pwotestan yo va travay menm jan manman yo te travay anvan yo pou detwi sen yo. Men, anvan dekrè yo a pote oswa bay fwi, sen yo va delivre pa Vwa Bondye.” 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.
Nan pasaj la gen de gwoup “nominal,” ki vle di “nan non sèlman,” ki trayi moun fidèl Bondye yo bay Katolik yo. Konpreyansyon Ellen White sou legliz nominal yo ak Advantis nominal yo diferan de sa yo vrèman reprezante nan dènye jou yo; paske, nan konpreyansyon pa li, yon “Advantis nominal” ta reprezante yon kretyen ki deklare li kwè nan retou Kris la. Men pwofèt yo pale plis pou dènye jou yo pase pou jou kote yo menm yo te viv la, e yon “Advantis nominal,” nan dènye jou yo, reprezante legliz Advantis Setyèm Jou Laodise a, epi legliz nominal yo se desandan sila yo ki te vin tounen pitit fi Wòm yo an 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.
Advantis Setyèm Jou yo pral rayi “moun ki pa parèt enpòtan yo,” ki se vrè reprezantan Bondye yo, paske yo “pa kapab demanti verite sou Saba a,” ki reprezante Saba repo tè a. Legliz Advantis Setyèm Jou a deklare li soutni setyèm jou a kòm jou adorasyon an, men nan dènye jou yo, Saba yo pa kapab demanti a se “sèt fwa” yo, nan Levitik vennsis, ki te premye verite fondamantal yo te rejte an 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.
Pasaĵ la nou ap konsidere la idantifye dinamik pwofetik ki asosye ak listwa ki kòmanse ak lwa dimanch k ap vini byento a; men listwa final eprèv la ki swiv lwa dimanch lan, se anndan Etazini li akonpli an premye. Nan lwa dimanch lan, Etazini pral fòse tout lemonn drese yon imaj pou bèt la; men anvan yo akonpli travay sa a, yo pral deja drese yon imaj pou bèt la anndan Etazini.
“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.
“Lè Amerik, peyi libète relijye a, va ini ak Papote a pou fòse konsyans epi kontrenn lèzòm pou yo onore fo saba a, pèp tout peyi sou latè a va mennen pou yo suiv egzanp li.” Testimonies, volim 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.
«Les nations étrangères suivront l’exemple des États-Unis. Bien qu’elle ouvre la voie, la même crise viendra pourtant sur notre peuple dans toutes les parties du monde.» Témoignages, 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.
Gwo tès pou pèp Bondye a rive anvan lwa dimanch lan, paske nan moman lwa dimanch lan pwobasyon an fèmen pou Advantis Setyèm Jou yo. Tès sa a reprezante kòm fòmasyon imaj bèt la, epi imaj bèt la se konbinezon legliz ak leta, kote legliz la gen kontwòl sou relasyon an. Menm jan Pwotestan yo te vin yon pitit fi Wòm an 1844, epi yon pitit fi se imaj manman li, se konsa Pwotestan aposta yo pral akonpli yon travay paralèl nan dènye jou yo, paske Jezi toujou sèvi ak kòmansman yon bagay pou ilistre fen bagay sa a.
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.
Istwa ki reprezante pa “alyans” la nan vèsè venntrwa nan chapit onz liv Danyèl la, te reprezante yon pèp aposta ki fè pwofesyon lafwa, ki soti nan peyi bèl pouvwa a, k ap lonje men pou fòme yon inyon ak Wòm. 161 anvan Jezikri rive 158 anvan Jezikri reprezante fòmasyon imaj bèt la, ki rive nan pwen final li nan lwa dimanch la.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan atik ki vin apre a.
“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.
“Men, ki sa ‘imaj bèt la’ ye? Epi kijan li dwe fòme? Se bèt ki gen de kòn lan ki fè imaj la, e li se yon imaj pou bèt la. Yo rele l tou yon imaj bèt la. Donk, pou nou konprann kijan imaj la ye ak kijan li dwe fòme, nou dwe etidye karakteristik bèt la li menm nan—papote a.
“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.
«Lè legliz premye tan an te vin kòwonpi paske li te vire do bay senplisite levanjil la epi li te aksepte rit ak koutim payen yo, li te pèdi Lespri ak pouvwa Bondye; epi, pou l te kontwole konsyans pèp la, li te chèche sipò pouvwa sivil la. Rezilta a se te papote a, yon legliz ki te kontwole pouvwa leta a epi ki te sèvi avè l pou fè pwòp objektif pa li yo avanse, sitou pou pini “erezi.” Pou Etazini fòme yon imaj bèt la, fòk pouvwa relijye a kontwole gouvènman sivil la nan yon mezi konsa, otorite leta a va sèvi tou pa legliz la pou akonpli pwòp objektif pa li yo.» The Great Controversy, 443.