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.
Agha nke Raphia na Agha nke Panium bụ ihe omume akụkọ ihe mere eme abụọ dị iche iche nke mere n’oge na n’ọnọdụ dị iche iche, ma ha abụọ nwekwara mkpa n’akụkọ ihe mere eme nke Judia oge ochie na mpaghara ndị gbara ya gburugburu. Agha nke Raphia mere n’afọ 217 BC. Agha nke Panium mere n’afọ 200 BC n’etiti alaeze Seleucid (eze nke ugwu) na alaeze Ptolemaic (eze nke ndịda). A na-amata agha abụọ a n’amaokwu nke iri na otu ruo nke iri na ise nke Daniel isi nke iri na otu. Agha abụọ a bu ụzọ tupu Mgbaghara ndị Maccabee n’afọ 167 BC.
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.
Agha Panium nwetara aha ya n’akụkụ ala dị nso a na-akpọ Ugwu Panium, ebe ọgụ ahụ mere. Aha Panium sitere n’aha chi Grik a na-akpọ Pan, onye e raara ụlọ nsọ dị n’ebe ahụ nye. A maara ebe ahụ dị ka Panium n’ihi njikọ ya na ofufe Pan. A na-akpọkarị ngọngọ ụlọ nsọ ahụ Ebe Nsọ nke Pan, nke na-eme ka ọrụ ya pụta ìhè dịka ebe e ji onwe nye n’okpukpe na n’ofufe e raara nye chi Pan. Okwu a bụ “Nymphaeum” na-ezo aka n’ihe ncheta ma ọ bụ ụlọ arụsị e raara nye ụmụnwaanyị mmụọ mmiri n’okpukpe Grik na nke Rom oge ochie. Ngọngọ ụlọ nsọ dị na Panium gụnyere ọgba na isi iyi sitere n’okike, ndị e kwenyere na ụmụnwaanyị mmụọ mmiri bi n’ime ha, ya mere, a na-akpọkwa ya mgbe ụfọdụ Nymphaeum nke 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.
Mgbe e wughachiri obodo ahụ ma gbasaa ya site n’aka Herọd Filip, nwa Herọd Onye Ukwu, a mara ya dịka Sizaịa Filipi iji sọpụrụ Eze Ukwu Rom, Siza Ọgọstọs, na Herọd Filip n’onwe ya. Nnukwu ogige ụlọ nsọ ahụ bụ ebe dị mkpa nke ofufe okpukpe n’ime obodo 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.”
N’oge ọchịchị Emperor Augustus, e mere ka e were ụlọ nsọ ahụ n’ọzọ ma ọ bụ gbanwee aha ya iji sọpụrụ Augustus, nke na-egosipụta òtù ofufe eze ukwu na njikọta omenala ofufe ndị Rom n’ime usoro ofufe nke obodo ahụ. A na-akpọ ebe dị nso n’obodo ochie nke Caesarea Philippi, ebe ụlọ nsọ Pan dị, mgbe ụfọdụ “Ọnụ Ụzọ Ámá nke Hel” ma ọ bụ “Ọnụ Ụzọ Ámá nke Hades.”
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.
N’amaokwu nke iri na isii ruo nke iri na itoolu nke Daniel isi nke iri na otu, a na-anọchi anya mpaghara ala atọ nke mmeri nke Rom ndị ọgọ mmụọ ga-emeri iji guzobe ya dịka alaeze nke anọ n’amụma Akwụkwọ Nsọ na eze ugwu n’isi ahụ. N’amaokwu nke iri na isii, a kọwara onye isi agha Rom, Pompey, dịka onye meriri Siria n’afọ 65 BC, ma emesịa Jerusalem n’afọ 63 BC. Amaokwu nke iri na asaa ruo nke iri na itoolu na-akọwa mmeri Julius Caesar meriri Egypt, nke atọ n’ime ihe mgbochi atọ ahụ. Agha Actium na 31 BC na-akara mmalite nke afọ narị atọ na iri isii nke Rom ndị ọgọ mmụọ ga-achị n’ike kacha elu n’ime mmezu nke amaokwu nke iri abụọ na anọ, nke Daniel isi nke iri na otu.
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.
N’amaokwu nke iri abụọ, e gosiri ọchịchị nke Ọgọstọs Siza, ma n’akụkọ ihe mere eme ahụ ka a mụrụ Jizọs. Mgbe ahụ n’amaokwu nke iri abụọ na otu na nke iri abụọ na abụọ, a kpọrọ ọchịchị Taịbirios Siza onye ajọ omume, si otú a na-akara obe e kpọgidere Kraịst. N’amaokwu nke iri abụọ na atọ, a kpọrọ njikọ aka ndị Juu Makkabi tinyere na Rome ndị na-ekpere arụsị, si otú a kwụsị usoro akụkọ ihe mere eme nke malitere n’amaokwu nke iri na otu, ma akụkọ ihe mere eme ahụ alaghachi azụ n’oge afọ 161 T.K. ruo 158 T.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.
Amaokwu nke iri abụọ na atọ na-anọchi anya ahịrị nke ndị Makkabi, ma ọ bụ ezie na ọ naghị enye nkọwa niile gbasara ahịrị amụma ha, ndekọ nke akụkọ ihe mere eme na-eme otú ahụ. N’afọ 217 BC, Agha Raphia mere, ma n’oge sochirinụ eze nwaaka hapụrụ Ijipt n’ọnọdụ adịghị ike. Ka ndị eze Seleucid na ndị eze Gris na-eme atụmatụ otú ha ga-esi mesoo eze nwaaka ahụ n’afọ 200 BC, Rom tinyere onwe ya n’akụkọ ihe mere eme ahụ ma bụrụ onye nchebe nke eze nwaaka Ijipt ahụ. N’otu afọ ahụ ka Agha Panium mere. Mgbe ahụ, n’afọ 167 BC, agha mkpokoro nke ndị Makkabi malitere.
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.
Mgba nnupụisi ndị Makkabi malitere na Modein n’afọ 167 T.K., o meziri ka ndị Makkabi ọ bụghị nanị ịlụso Alaeze Seleucid ọgụ, kama kwa ịlụso ndị Juu ndị ha kpebiri na ha na ndị Seleucid jikọrọ aka ọgụ. E kpaliri nnupụisi ahụ site n’ihe okpukpe, e mekwara ya megide onye iro dị n’ime na onye iro dị n’èzí. N’afọ 164 T.K. ndị Makkabi weghachiri nsọ nye ụlọ nsọ ahụ, a na-echeta ihe omume a site n’emume Juu nke Hanukkah. N’afọ ahụ ka Antiochus Epiphanes a ma ama n’ọjọọ nwụrụ. Mgbe ahụ, site n’afọ 161 T.K. ruo 158 T.K., e banyere n’“ọgbụgba ndụ” nke amaokwu nke iri abụọ na atọ na Rome.
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.
Naanị ntụaka kpọmkwem banyere ndị Maccabee, nnupụisi ha na njikọ ha na Rom, ka a hụrụ n’amaokwu nke iri abụọ na atọ; ma akụkọ ihe mere eme nke eze-na-ụlọ ahụ, nke a kpọrọ Ọchịchị Hasmonean, malitere na Modein n’afọ 167 T.K., wee gaa n’ihu ruo n’oge obe. Ndị nnọchi anya ikpeazụ nke Ọchịchị Hasmonean bụ ndị Farisii nke oge Kraịst. Ya mere, e nwere ahịrị amụma nke akụkọ ihe mere eme nke okpukpe ndị Juu dapụrụ n’ezi ofufe, dịka e si nọchite anya ya site n’aka ndị Maccabee, nke malitere n’afọ 167 T.K. na nnupụisi Modein, nke na-ejedebe n’amaokwu nke iri abụọ na otu na nke iri abụọ na abụọ mgbe a kpọgidere Jisọs n’obe.
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.
Akụkọ ihe mere eme ha rutere n’oge ntụgharị na amaokwu nke iri na isii, mgbe Rom, n’oge mbụ, site n’aka Pompey, meriri Jerusalem. Isi ihe kpaliri ya iweta mbibi ahụ n’elu Jerusalem n’oge ahụ bụ esemokwu dị n’etiti òtù abụọ nke Ọchịchị Hasmonean. Site n’oge ahụ gawa (63 BC), Juda nọ n’okpuru ọchịchị Rom. Ọchịchị Hasmonean nke ndị Maccabee na-amalite n’amụma n’agha Modein n’afọ 167 BC, e wee tinye ya n’okpuru nrubeisi nye Rom n’afọ 63 BC. N’oge na-adịghị anya mgbe akụkọ ihe mere eme ahụ malitere, ndị Maccabee butere ma banye n’ọgbụgba ndụ ha na Rom site n’afọ 161 BC ruo n’afọ 158 BC. Ha nọ n’okpuru nrubeisi nye Rom site n’afọ 63 BC ruo n’obe na mbibi ikpeazụ nke Jerusalem n’afọ 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.
Ahịrị amụma nke ndị Makkabi bụ ahịrị nke ndị Juu dapụrụ n’okwukwe, ya mere ọ na-anọchi anya ahịrị nke ndị Protestant dapụrụ n’okwukwe. Site n’Agha Panium ruo n’iwu ụbọchị Sọnde nke amaokwu nke iri na isii, a ga-emegharị ihe omume amụma nke 200 BC, 167 BC, 164 BC, na njikọ ahụ sitere na 161 BC ruo 158 BC n’akụkọ ihe mere eme nke ndị Protestant dapụrụ n’okwukwe. Ihe ịrịba ama ụzọ ndị a ga-apụta n’akụkọ ihe mere eme nke onye isi ala nke asatọ, onye sitere n’etiti asaa ahụ, tupu iwu ụbọchị Sọnde. 200 BC na-anọchi anya ahịrị mpụga nke mpi Republican n’ihe metụtara 167 BC, nke na-anọchi anya ahịrị ime nke mpi Protestant dapụrụ n’okwukwe.
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.”
Ihe ịrịba ama ndị a zoro ezo n’isi n’ime ahịrị akụkọ ihe mere eme nke Ọchịchị Hasmonia, ma, n’agbanyeghị nke ahụ, ha bụ akụkụ nke akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ nke Daniel iri na otu. Ọ bụ ahịrị nke bụ akụkụ nke “akụkụ ahụ nke amụma Daniel metụtara ụbọchị ikpeazụ.”
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.
Eziokwu bụ na ebe okpukpe ndị Juu na-eme emume Hanukkah na ncheta nnupụisi ndị Maccabee, nke a adịghị akọwa ndị Maccabee dịka ndị ezi omume. N’ihi nnupụisi, shekinah alaghachighị n’ụlọ nsọ ahụ e wughachiri mgbe e mesịrị n’ọgwụgwụ ndọkpụ n’agha nke afọ iri asaa. Ozi amụma ikpeazụ bịara site n’aka Malakai ihe dị ka narị afọ abụọ tupu ndị Maccabee. Akụkọ ihe mere eme nke ndị Maccabee na-egosi na ha kwere ka ndị ndú ndọrọ ndọrọ ọchịchị ha rụkwaa ọrụ dịka nnukwu onye nchụàjà, bụ́ kpọmkwem mmehie ahụ Ptolemy onye Ijipt nwara ime, nke Eze Uzziah kwa nwara ime. Omenala na-egosi na Chineke tinyere aka igbochi Ptolemy n’omume nsọ-emerụ ahụ ahụ, Okwu Chineke kwa na-egosi kpọmkwem na Chineke tinyere aka mgbe eze Uzziah nwara ịrụ ọrụ nke onye nchụàjà na nke eze. Mkpụrụ ikpeazụ nke usoro ọchịchị ha bụ ndị Farisii. Enweghị ihe kpatara a ga-eji kwubie na ndị Maccabee bụ ihe nnọchianya nke ezi omume, n’agbanyeghị nsọpụrụ akụkọ ihe mere eme ndị Juu nke okpukpe ndị Juu nke oge a pụrụ inwe n’ebe ha nọ.
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.
Ndozigharị ndị Protestant malitere n’oge Luther, ma ọ bụ mmepe na-aga n’ihu. Ọ bụghị omenala ọhụrụ, n’ihi na Jisọs na ndị na-eso ụzọ Ya bụ ndị Protestant. Ọ bụ ịkpọte n’etiti ọchịchịrị nke akụkọ ihe mere eme ka e kpọtere Luther na ndị ndozigharị ndị ọzọ. Njedebe kacha elu nke ndozigharị ahụ na-aga n’ihu bụ mmegharị Millerite. Ọ bụghị naanị na Chineke chọrọ ịkpọte ndị ndozigharị mbụ ka ha hụ mmehie nke Babilọn, kama O bu n’obi iduba ha n’ime nghọta zuru ezu nke iwu Ya, na ọrụ Ya n’ebe nsọ nke eluigwe. N’April 19, 1844, ndị Protestant jụrụ ìhè na-abawanye nke ndozigharị ahụ ma bụrụ Protestantism dapụrụ n’okwukwe.
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.
Ndị Millerite ndị ahụ kwekọrọ n’okwukwe ka e nyere “uwe mwụda” ahụ, ma duga ha n’Ebe Kachasị Nsọ ka ha rụchaa ọrụ ahụ iji bụrụ Ndị Kraịst Protestant tozuru okè. N’afọ 1863, ndị ahụ e nyere uwe mwụda ahụ, site n’enupụ isi, wepụrụ uwe mwụda nke Protestantism, ma were uwe mwụda nke Laodisia. N’oge ikpeazụ nke akara nke puku mmadụ narị otu na iri anọ na anọ ahụ, nke malitere afọ iri abụọ na abụọ mgbe Septemba 11, 2001 gasịrị, n’afọ 2023, Ọdụm nke ebo Juda na-emeghe akara eziokwu ndị ahụ nke na-emeju akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ nke Daniel isi nke iri na otu, nke bụ akụkọ ihe mere eme site n’ịdaba nke Soviet Union n’afọ 1989 ruo n’iwu Sọnde na-abịa n’oge na-adịghị anya. N’ime ime nke a, O mepewo akara akụkọ ihe mere eme nke okpukpe ndị Juu dapụrụ n’ezi okwukwe dịka ihe nnọchianya nke Protestantism dapụrụ n’ezi okwukwe.
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.
Ahịrị abụọ nke ndị Chineke dapụrụ n’ezi okwukwe, ma ndị Juda nkịtị ma ndị Juda ime mmụọ (ha abụọ bụ ala ndị mara mma), na-ejedebe n’imeri Jerusalem, nke mbụ n’afọ 63 BC, nke nke ọzọ kwa n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Ahịrị abụọ ahụ na-anọchi anya agha nke mkpali ya sitere n’okwukwe okpukpe a na-eduhiere. Ahịrị abụọ ahụ na-anọchi anya agha megide nkà ihe ọmụma okpukpe nke Gris, ma n’ikpeazụ ha abụọ na-ejedebe na ndị dapụrụ n’ezi okwukwe ịnọ n’okpuru ọchịchị Rom. Ana m akọwa agha atọ nke amaokwu nke iri anọ na-anọchi anya ọdịda Soviet Union n’afọ 1989, Agha Ukraine, na Panium n’oge iwu Sọnde, n’ihi ebumnuche nke ịkọwapụta ọdịiche dị n’etiti agha atọ ndị ahụ na agha ụwa atọ ahụ.
“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.
“Okwu Chineke enyela ịdọ aka ná ntị banyere ihe ize ndụ na-abịanụ; ka a ghara ileghara nke a anya, ma ụwa Protestant ga-amata ihe ebumnuche Rom bụ n’ezie, naanị mgbe ọ ga-abụla oge agafewo maka ịgbanahụ ọnyà ahụ. Ọ na-etolite nwayọ nwayọ n’ike. Ozizi ya na-etinye mmetụta ha n’ụlọ nzukọ ndị omeiwu, n’ime ụka dị iche iche, na n’obi mmadụ. Ọ na-akwakọba nnukwu ụlọ ya ndị dị elu ma sie ike, n’ime ebe nzuzo nke ha ka a ga-emegharị mkpagbu ya ndị gara aga. Nwayọ nwayọ, n’enweghị ka a mata ya ma ọ bụ chee ya enyo, ọ na-eme ka ike ya sie ike iji kwalite ebumnuche nke ya mgbe oge ga-abịa ka o tie ihe. Ihe niile ọ chọrọ bụ ebe kwụsie ike ga-enye ya uru, ma a na-enye ya nke a ugbua. N’oge na-adịghị anya anyị ga-ahụ ma anyị ga-enwekwa mmetụta nke ihe ebumnuche nke akụkụ Rom bụ. Onye ọbụla ga-ekwere ma rubekwa isi n’okwu Chineke, n’ihi nke a, ọ ga-adaba n’ịta ụta na mkpagbu.” 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.
Site n’amaokwu nke iri, nke na-akọwa ida nke Soviet Union n’afọ 1989, ruo Agha Panium n’amaokwu nke iri na ise, ọkwa pope ahụ anọwo “na-eme ka ndị agha ya sie ike iji mee ka ebumnobi nke ya gaa n’ihu mgbe oge ga-abịa ka ọ kụọ.” Amaokwu ndị a na-akọwa ọnọdụ amụma ndị bụ “ọnyà” nke ọkwa pope ahụ akwadebeworo, nke ọ gaghị ekwe omume “ịgbanahụ.” N’ọgụ ikpeazụ ahụ, nke Agha Panium na-anọchi anya ya, a ga-akpụ onyinyo nke anụ ọhịa ahụ na United States. Ikpụ onyinyo ahụ bụ ule ikpeazụ maka ndị nke Chineke n’ụbọchị ikpeazụ.
“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].
“Onyenwe anyị egosila m n’ụzọ doro anya na a ga-akpụ oyiyi nke anụ-ọhịa tupu oge amara emechie; n’ihi na ọ ga-abụ nnukwu ule nye ndị nke Chineke, bụ nke a ga-ekpebi akara aka ebighị ebi ha site na ya. … N’Akwụkwọ Mkpughe 13 a kọwara isiokwu a n’ụzọ doro anya; [Mkpughe 13:11–17, e hotara].
“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.
“Nke a bụ ule nke ndị nke Chineke ga-enwerịrị tupu e kaa ha akara. Ndị niile gosipụtara ntụkwasị obi ha nye Chineke site n’idebe iwu Ya, na site n’ịjụ ịnara sabbath ụgha, ga-eguzo n’okpuru ọkọlọtọ nke Onyenweanyị Chineke Jehova, ma ha ga-anata akara nke Chineke dị ndụ. Ndị na-ahapụ eziokwu nke sitere n’eluigwe ma nabata sabbath nke Sọnde, ga-anata akara nke anụ ọhịa.” 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.
Nhazi nke oyiyi nke anụ ọhịa ahụ na-anọchi anya oge e tinyere aka n’ọgbụgba-ndụ nke Rom. Mpi Protestant nke United States ghọrọ ụmụnwaanyị Rom n’afọ 1844, ma mmalite nke akụkọ ihe mere eme ha na-emegharịrị onwe ya n’ọgwụgwụ nke akụkọ ihe mere eme ha mgbe ha kpebiri ọzọ iṅomi nne ha.
“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.
“Ahụrụ m na anụ ọhịa ahụ nwere mpi abụọ nwere ọnụ dragọn, na ike ya dị n’isi ya, nakwa na iwu ahụ ga-esi n’ọnụ ya pụta. Mgbe ahụ, ahụrụ m Nne Ndị Nwanyị Na-akwa iko; na nne ahụ abụghị ụmụ ndị nwanyị ahụ, kama ọ dị iche ma bụrụkwa nke pụrụ iche n’ebe ha nọ. Ọ enweela ụbọchị ya, ma ọ gafewo, ụmụ ya ndị nwanyị, ya bụ òtù Protestant dị iche iche, bụ ndị sochirinụ ibịa n’elu ogbo ma gosipụta otu uche ahụ nne ahụ nwere mgbe ọ na-akpagbu ndị nsọ. Ahụrụ m na dịka nne ahụ na-ada n’ike, ụmụ ndị nwanyị ahụ anọwo na-etowanye, n’oge na-adịghịkwa anya ha ga-eji ike ahụ nne ahụ jiri n’oge gara aga eme ihe.”
“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.
“Ahụrụ m na ụka nke aha nanị na ndị Adventist nke aha nanị, dịka Judas, ga-arara anyị nye n’aka ndị Katọlik iji nweta mmetụta ha ka ha bịa imegide eziokwu. N’oge ahụ, ndị nsọ ga-abụ ndị a na-amaghị ama, ndị Katọlik na-amachaghị; ma ụka dị iche iche na ndị Adventist nke aha nanị, ndị maara okwukwe anyị na omenala anyị (n’ihi na ha kpọrọ anyị asị n’ihi ụbọchị izu ike ahụ, n’ihi na ha enweghị ike ịgọnarị ya), ga-arara ndị nsọ nye ma kọọrọ ndị Katọlik banyere ha dị ka ndị na-eleghara iwu ndị mmadụ anya; ya bụ, na ha na-edebe ụbọchị izu ike ahụ ma na-eleghara ụbọchị Sọnde anya.
“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.
“Mgbe ahụ ndị Katọlik ga-agwa ndị Protestant ka ha gaa n’ihu, ma ha ewepụta iwu na onye ọbụla na-agaghị edebe ụbọchị mbụ nke izu kama ụbọchị nke asaa, a ga-egbu ya. Ndị Katọlik, ebe ọnụ ọgụgụ ha dị ukwuu, ga-akwado ndị Protestant. Ndị Katọlik ga-enye onyinyo nke anụ ọhịa ike ha. Ndị Protestant ga-arụkwa ọrụ dịka nne ha siri rụọ ọrụ n’ihu ha, ibibi ndị nsọ. Ma tupu iwu ha amịpụta ma ọ bụ mụta mkpụrụ, a ga-anapụta ndị nsọ site n’Ụda Olu nke Chineke.” 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.
N’akụkụ Akwụkwọ Nsọ a, e nwere ìgwè mmadụ abụọ a na-akpọ “ndị aha naanị,” nke pụtara “ndị dị naanị n’aha,” bụ ndị na-arara ndị ikwesị ntụkwasị obi nke Chineke nye n’aka ndị Katọlik. Nghọta Ellen White banyere ụka ndị aha naanị na ndị Adventist ndị aha naanị dị iche na ihe ha na-anọchite n’eziokwu n’ụbọchị ikpeazụ, n’ihi na, n’ịghọta ya, “onye Adventist aha naanị” ga-abụrịrị Onye Kraịst nke na-ekwupụta na ọ kwenyere na nlọghachi nke Kraịst. Ma ndị amụma na-ekwu banyere ụbọchị ikpeazụ karịa ụbọchị ndị ha biri n’ime ha, ya mere “onye Adventist aha naanị,” n’ụbọchị ikpeazụ, na-anọchi anya ụka Adventist nke Ụbọchị Asaa nke Laodisia, ma ụka ndị aha naanị bụ ụmụnwaanyị sitere n’aka ndị ghọrọ ụmụnwaanyị Rome na 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.
Ndị Adventist nke Ụbọchị nke Asaa ga-akpọ ndị “a na-amaghị ama” asị, bụ ndị bụ ezi ndị nnọchiteanya nke Chineke, n’ihi na ha “apụghị ịgbagha eziokwu banyere Sabbath,” nke na-anọchi anya Sabbath nke ala izu ike. Ụka Adventist nke Ụbọchị nke Asaa na-ekwupụta na ha na-akwado ụbọchị nke asaa dị ka ụbọchị ofufe, ma n’ụbọchị ikpeazụ Sabbath ha na-apụghị ịgbagha bụ “ugboro asaa,” nke Leviticus iri abụọ na isii, nke bụ eziokwu mbụ nke ntọala ha jụrụ n’afọ 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.
Akụkụ nke anyị na-atụle ugbu a na-akọwapụta ngagharị amụma ndị metụtara akụkọ ihe mere eme nke na-amalite n’iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya, ma akụkọ ihe mere eme nke ule ikpeazụ nke na-esote iwu ụbọchị Sọnde ahụ na-emezu mbụ n’ime United States. N’oge iwu ụbọchị Sọnde ahụ, United States ga-amanye ụwa dum iwulite onyinyo nye anụ ọhịa ahụ, ma tupu ha arụzuo ọrụ ahụ, ha ga-abụworị na ha ewulitela onyinyo nye anụ ọhịa ahụ n’ime United States.
“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.
“Mgbe America, ala nke nnwere onwe okpukpe, ga-ejikọta onwe ya na Papacy n’ịmanye akọ na uche na n’ịchịkọta mmadụ ka ha sọpụrụ sabbath ụgha, a ga-eduba ndị mmadụ nke mba niile n’ụwa dum ka ha soro ihe atụ ya.” Testimonies, volume 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.
“Mba ọzọ ga-agbaso ihe nlereanya nke United States. Ọ bụ ezie na ọ na-ebute ụzọ, otu nsogbu ahụ ga-abịakwasịkwa ndị anyị nọ n’akụkụ nile nke ụwa.” 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.
Nnukwu ule ahụ nke e nyere ndị nke Chineke, na-eme tupu iwu Ụka Sọnde abịa, n’ihi na mgbe iwu Ụka Sọnde bịara, oge amara na-emechi emechi maka ndị Seventh-day Adventists. A na-anọchi ule ahụ anya dịka ịkpụpụta oyiyi nke anụ ọhịa ahụ, ma oyiyi nke anụ ọhịa ahụ bụ njikọta nke ụka na ọchịchị, ebe ụka na-achịkwa mmekọrịta ahụ. Dị nnọọ ka ndị Protestant ghọrọ ada Rome n’afọ 1844, ma ada bụ oyiyi nne ya, otu a ka ndị Protestant dapụ n’ezi okwukwe ga-arụkwa ọrụ yiri nke a n’ụbọchị ikpeazụ, n’ihi na Jisọs na-eji mmalite ihe atụcha njedebe ihe mgbe niile.
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.
Akụkọ ihe mere eme nke “njikọ” ahụ e kwuru banyere ya n’amaokwu nke iri abụọ na atọ nke Daniel isi nke iri na otu, nọchiri anya otu ndị na-ekwupụta okwukwe ma bụrụ ndị dapụrụ n’ezi okwukwe sitere n’ala ahụ dị ebube, ndị gbatịrị aka ịchọ ime njikọ na Rome. Afọ 161 BC ruo 158 BC nọchiri anya mmepe nke onyinyo nke anụ ọhịa ahụ nke na-eru n’ókè ya n’iwu ụbọchị Sọnde.
We will continue this study in the next article.
Anyị ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esonụ.
“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.
“Ma gịnị bụ ‘oyiyi nke anụ-ọhịa’ ahụ? Òlee kwa otú a ga-esi kpụọ ya? Anụ-ọhịa ahụ nwere mpi abụọ na-eme oyiyi ahụ, ọ bụkwa oyiyi nye anụ-ọhịa ahụ. A na-akpọkwa ya oyiyi nke anụ-ọhịa ahụ. Ya mere, iji mata ụdị oyiyi ahụ dị na otú a ga-esi kpụọ ya, anyị ga-amụrịrị àgwà ndị bụ nke anụ-ọhịa ahụ n’onwe ya—papasi.”
“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.
“Mgbe nzukọ mbụ ahụ ghọrọ nke a rụrụ arụ site n’ịpụ n’ịdị mfe nke oziọma ma nabata emume na omenala ndị ọgọ mmụọ, ọ tufuru Mmụọ na ike nke Chineke; ma iji chịkwaa akọ na uche nke ndị mmadụ, ọ chọọrọ nkwado nke ọchịchị ụwa. Nsonaazụ ya bụ ọchịchị papa, bụ nzukọ nke chịkwara ike nke ọchịchị ala ma jiri ya mee ka ebumnuche nke onwe ya gaa n’ihu, ọkachasị maka ntaramahụhụ nke ‘ndụjụ okwukwe.’ Ka United States wee mepụta oyiyi nke anụ ọhịa ahụ, ike okpukpe aghaghị ijide ọchịchị obodo n’ụzọ dị otu a nke na ikike nke steeti ga-abụkwa nke nzukọ jiri meezuo ebumnuche nke onwe ya.” The Great Controversy, 443.