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.

Raphia Muharebesi ile Panium Muharebesi, farklı dönemlerde ve bağlamlarda meydana gelmiş, birbirinden ayrı iki tarihsel olaydır; ancak her ikisi de eski Yahudiye’nin ve onu çevreleyen bölgelerin tarihinde önem taşımaktadır. Raphia Muharebesi MÖ 217 yılında gerçekleşti. Panium Muharebesi ise MÖ 200 yılında, Seleukos Krallığı (kuzey kralı) ile Ptolemaios Krallığı (güney kralı) arasında meydana geldi. Bu iki muharebe, Daniel kitabının on birinci bölümünün on birinci ilâ on beşinci ayetlerinde tanımlanmaktadır. Bu iki muharebe, MÖ 167 yılındaki Makabi İsyanı’ndan önce gerçekleşmiştir.

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.

Panium-ko mukhungol adina khatna Mount Panium, akhongna rangkhangna geografi nungju ong-e, adina ming agisikna aningja. “Panium” ming Greek got Pan-na ningthouba, mapham asida mangba khat adu lakhiba, adugidamak pumnamakta phangjari. Pan-na khurumjabagi marakta maru oirabana mapham adu “Panium” haina khangjari. Mandir-ki punglon adu makhoina khudongchaba amadi khurumjabagi mapham oiba, Pan got-ta semgatpa mapham oiba adu khudamtana “Sanctuary of Pan” haina tarammi. “Nymphaeum” haibasi asei Greek amadi Roman lairik-singdagi ishinggi nymph-singda semgatpa monument nattraga shrine ama-bu hairi. Panium-gi mandir punglon aduda grotto ama amadi masamakki ishing pumnamak ama yaori; adusing aduda nymph-sing lei haiba yumpham oirabana, makhoina maram asiga mari leinana mapham adu khudamtana “Nymphaeum of Panium” haina koujari.

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.

Hanemva pa dorob la hekururïs taneyum vi teputïseyarïs tum Herod Philip, sol Herod the Great, xala vukïm Caesarea Philippi, ta honorum tum Roman Emperor Caesar Augustus vi Herod Philip yeval. Templum-complex la xanevum maret hïr religious center pem dene dorob.

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.”

Omulungu wa Kaisari Agasto akhanthogha, itembere lira lyikakyighulighwa kabili pamoza na kukemozighwa izina ilipya mu kushindikiza Agasto, kukilangika ukulombwa kwa mtemi wa kipalepale ni kwinjila kwa mitheto ya Kiroma ya kindini mu butandilo bwa kindini bwa kwenekwo. Ahantu hafupi ni mji wa kale wa Kaisaria Filipi, uko itembere lya Pani lyalipo, pamanyikagha limo nga “Milyango ya Gehena” pamoza na “Milyango ya Hadesi.”

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.

Danyeli sura ya kumi na moja, mistari ya kumi na sita hadi kumi na tisa, inawakilisha maeneo matatu ya kijiografia ya ushindi ambayo Roma ya kipagani ilipaswa kuyashinda ili isimamishwe kama ufalme wa nne wa unabii wa Biblia na mfalme wa kaskazini katika sura hiyo. Katika mstari wa kumi na sita, jenerali wa Kirumi Pompey anatambuliwa kuwa aliishinda Shamu mwaka 65 KK, na kisha Yerusalemu mwaka 63 KK. Mistari ya kumi na saba hadi kumi na tisa inamtambulisha Julius Kaisari kama aliyeishinda Misri, kizuizi cha tatu kati ya vile vitatu. Vita vya Actium mwaka 31 KK vinaashiria mwanzo wa miaka mia tatu na sitini ambayo Roma ya kipagani ingetawala kwa ukuu kamili katika utimizo wa mstari wa ishirini na nne wa Danyeli sura ya kumi na moja.

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.

Vhesi ya makumi avali, utongi wa Agasto Sisa wa vekwa xifungu, kutani eka matimu wolawo, Yesu a velekiwa. Kutani eka vhesi ya makumi mambirhi na yin’we ni ya makumi mambirhi na timbirhi, ku voniwa utongi bya Tiberio Sisa wo homboloka, kutani hi ndlela yoleyo ku vekiwa xifungu xa ku vambiwa ka Kriste emhandzini. Eka vhesi ya makumi mambirhi na nharhu, ntwanano lowu Vayuda va Maccabee va ngheneke eka wona ni Rhoma wa vugandzeri bya swikwembu swa hava wa vekwa xifungu, kutani hi ndlela yoleyo ku khuluka ka matimu loku sunguleke eka vhesi ya khume na yin’we ku yimisiwa, naswona rungula ra matimu ri tlhelela endzhaku eka nkarhi wa 161 BC ku ya eka 158 BC.

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.

ވަނަ ތޭވީސް އާޔަތް މައްކަބީންގެ ސަފު މަންޒަރުކޮށް ދައްކައެވެ، އަދި އެ އާޔަތުގައި އެންމެހައި ތަފްޞީލު ނުދެއްކުނަސް، އެކަމުގެ ތާރީޚީ ރެކޯޑުން އެ ކަން ފާޅުކޮށް ދެއެވެ. 217 BC ގައި ރާފިޔާގެ ހަނގުރާމަ ހިނގިއެވެ، އަދި އެއަށް ފަހު ކުޑަ ރަސްގެ ވެރިކަން މިޞްރު ބަލިކަށިވާ ޙާލަތަކަށް ލެއްވިއެވެ. 200 BC ގެ އަހަރު، ސެލިޔުސިޑު އަދި ޔޫނާނީ ރަސްވެރިން އެ ކުޑަ ރަސްގެ މައްސަލައާ ބެހޭ މަސްތަކުރަން މަޝްވަރާކުރުމުގައި، ރޫމު އެ ތާރީޚަށް ވަދެ މިޞްރުގެ އެ ކުޑަ ރަސްގެ ދިފާޢީއަކަށް ވިއެވެ. އެއާ އެކު، އެހަމަ އަހަރުގައި ޕެނިއަމްގެ ހަނގުރާމަ ވެސް ހިނގިއެވެ. ދެން 167 BC ގައި މައްކަބީންގެ ގެރިލާ ހަނގުރާމަ ފެށިއެވެ.

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.

Kivumbuzi cha Wamakabayo kilianza huko Modein mwaka wa 167 KK, nacho kilihusisha Wamakabayo si tu kupigana na Milki ya Seleukia, bali pia kupigana na Wayahudi ambao walikuwa wameamua kwamba walikuwa katika muungano na Waseleukia. Kivumbuzi hicho kilisukumwa na sababu za kidini, nacho kilitekelezwa dhidi ya adui wa ndani na wa nje. Mwaka wa 164 KK Wamakabayo waliliweka wakfu tena hekalu, na tukio hili hukumbukwa katika maadhimisho ya Kiyahudi ya Hanukkah. Katika mwaka huo Antioko Epifane, yule mwenye sifa mbaya, alikufa. Kisha kuanzia mwaka wa 161 KK hadi 158 KK “muungano” wa aya ya ishirini na tatu uliingiwa pamoja na 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.

Vesi ya makumi abili na tatu ndiyo rejeo la moja kwa moja pekee kuhusu Wamakabayo, uasi wao, na muungano wao na Rumi; lakini historia ya nasaba hiyo, iitwayo Nasaba ya Hasmonea, ilianza huko Modein mwaka 167 KK, na ikaendelea hadi wakati wa msalaba. Wawakilishi wa mwisho wa Nasaba ya Hasmonea walikuwa Mafarisayo wa kipindi cha Kristo. Kwa hiyo, upo mstari wa kiunabii wa historia ya Uyahudi ulioasi, kama unavyowakilishwa na Wamakabayo, ambao ulianza mwaka 167 KK katika uasi wa Modein, na unaishia katika aya ya ishirini na moja na ya ishirini na mbili wakati Yesu aliposulubiwa.

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.

Mu historia gyaafikire aha kicweka ky’okuhindukiramu omu runyiriri rwa ikumi na mukaaga, obu Rooma, omurundi gw’okubanza, kurabira omu Pompey, yasingura Yerusalemu. Ekigyendererwa kye ekikuru eky’okureetera Yerusalemu okubonezebwa omu biro ebyo kyari empaka hagati y’ebibiina bibiri eby’Obugabe bwa Hasmonean. Okuviira ddala aha biro ebyo (63 BC), Buyudaaya bwali munsi y’obufuzi bwa Rooma. Obugabe bwa Hasmonean obwa Maccabees butandika mu buryo obw’obunnabbi aha rugamba rwa Modein omu 167 BC, hanyuma bushyirwa munsi y’okugondera Rooma omu 63 BC. Tera emabega y’itandikwa ry’ebyafaayo ebyo, aba Maccabees baatandikaho kandi baingira omu ndagaano na Rooma okuva omu 161 BC okutuuka omu 158 BC. Baali omu kugondera Rooma okuva omu 63 BC okutuuka aha musaalaba n’okuzikirizibwa kwa Yerusalemu okw’enkomerero omu mwaka gwa 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.

Xeta pêxemberî ya Makkabîyan xeta Cihûtiya murted e, û ji ber vê yekê xeta Protestanîzma murted tîp dike. Ji Şerê Paniumê heta yasa Yekşemê ya ayeta şanzdehan, bûyerên pêxemberî yên sala 200 B.Z., 167 B.Z., 164 B.Z., û peymana ji 161 B.Z. heta 158 B.Z. dê di dîroka Protestanîzma murted de dubare bibin. Ev nîşaneyên rêyê dê di dîroka serokê heştan de, yê ku ji heftan e, berî yasa Yekşemê, pêk bên. 200 B.Z. xeta derveyî ya qirika Komarparêz temsîl dike li gorî 167 B.Z., ku xeta hundirîn ya qirika Protestan a murted temsîl dike.

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.”

Abeni ba mwepo bano bafisama mu mpito ya milandu ya Bukalamba bwa ba Hasmonean, lelo nangu byaba ifyo, bali cibe cimo ca mpito yakufisama ya vesi yakwe makumi yane iya Daniele ikumi na cimo. E mulongo uuli cibe cimo ca “cikomo cilya ica busololi bwa Daniele icakumfwilisha ku nshiku sha kulekelesha.”

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.

ꞌYahudiyaan Hanukkah u dabaaldegaan xuska kacdoonkii Makkabiinta daraaddiis, taasu Makkabiinta quduusyo ma qeexdo. Caasinimo aawadeed, Shekinahdu marna kuma soo noqon macbudkii dib loo dhisay maxaabiistii toddobaatanka sannadood ka dambaysay. Farriintii nebinnimo ee ugu dambaysayna waxay ku timid Malaakii qiyaastii laba qarni ka hor Makkabiinta. Taariikhda Makkabiintu waxay muujinaysaa inay oggolaadeen in hoggaamiyayaashooda siyaasadeed ay sidoo kale u adeegaan sidii wadaadkii sare, taas oo ah isla dembigii Batoolamayoskii Masar isku dayay, iyo kii Boqor Cusiyaahna isku dayay. Dhaqanku wuxuu tilmaamaa in Ilaah soo dhexgalay si uu Batoolamayos uga horjoogsado falkaas quduus-darrada ah, Erayga Ilaahna si toos ah ayuu u caddeeyaa in Ilaah runtii soo dhexgalay markii Boqor Cusiyaah isku dayay inuu qabto hawsha wadaadka iyo boqorka. Midhihii ugu dambeeyey ee boqortooyadoodii waxay noqdeen Farrisiinta. Ma jirto sabab lagu soo gabagabeeyo in Makkabiintu ahaayeen astaan xaqnimo, inkastoo Yuhuudda Yuhuudiyadda casriga ahi ay u hayn karaan xurmayn taariikheed.

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.

Urekebisho wa Kiprotestanti ulianza katika wakati wa Luther, nao ulikuwa maendeleo ya hatua kwa hatua. Haukuwa mapokeo mapya, kwa maana Yesu na wanafunzi Wake walikuwa Waprotestanti. Ulikuwa ni mwamko kutoka katika giza la historia ambamo Luther na wanamatengenezo wengine waliamshwa. Kilele cha urekebisho huo wa hatua kwa hatua kilikuwa ni vuguvugu la Millerite. Mungu hakuhitaji tu kuwaamsha wanamatengenezo wa kwanza juu ya dhambi za Babeli, bali alikusudia kuwaleta katika uelewa kamili wa sheria Yake, na wa kazi Yake katika patakatifu pa mbinguni. Tarehe 19 Aprili, 1844 Waprotestanti waliikataa nuru inayozidi ya urekebisho huo na wakawa Uprotestanti ulioasi.

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.

Abakiriza ba Millerite b’indaali baahabwe “omunagiro,” era baalagirirwa okuyingira mu Kifo Ekisinga Obutukuvu okumaliriza omulimu basobole okufuuka Abakristaayo Abapolotesitante abakulu mu kukula. Mu 1863 abo abaali baaweebwa omunagiro, olw’obutagondera, baateeka ku bbali omunagiro gw’Obupolotesitante, ne batwala omunagiro gwa Lawodikiya. Mu kiseera ekisembayo eky’okuteeka akabonero ku emitwalo kikumi mu obukumi buna mu enkumi nnya mu bina, ekyatandika emyaka amakumi abiri mu ebiri oluvannyuma lwa Ssebutemba 11, 2001, mu 2023, Empologoma ey’ekika kya Yuda eriko esumulula amazima agajjuliza ddala ebyafaayo ebyakwekebwa ebya olunyiriri amakumi ana olwa Danyeri essuula kkumi n’emu, nga bye byafaayo okuva ku kugwa kw’Obwetwaze bwa Soviet mu 1989 okutuuka ku mateeka ga Ssande agajja amangu. Mu kukola kino, asumuludde ebyafaayo by’Abayudaaya abeesimbu ku bitali bya Katonda ng’akabonero k’Obupolotesitante obwava ku kkubo.

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.

Kyaceelwe kya bantungwa ba Katonda abakyamu bombi, oba abo aba Yuda ey’omubiri oba aba Yuda ey’omwoyo (ensi zombi ez’ekitiibwa), bikoma ku kuwangulwa kwa Yerusaalemi, ekisooka mu 63 BC, n’eky’oluvannyuma ku tteeka lya Ssande erigenda okujja mangu. Ennyiriri zombi zikiikirira olutalo olusunsumizibwa okukkiriza kw’eddiini okwabuze. Ennyiriri zombi zikiikirira olutalo okulwanyisa enjigiriza z’eddiini ez’e Buyonaani, era byombi bikomekkereza nga abakyamu bali wansi w’obufuzi bwa Rooma. Nnazaaza entalo essatu ez’omu lunyiriri olw’amakumi ana nga zikiikirira okugwa kw’Obwetwaze bwa Soviet mu 1989, Olutalo lwa Ukraine, ne Panium ku tteeka lya Ssande, olw’ekigendererwa eky’okulaga enjawulo wakati w’entalo ezo essatu n’entalo z’ensi yonna essatu.

“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.

“Jê gotina xwe bi hişyariyê ji metirsîya nêzîk bûyî daye; bila ev hişyarî bê guh nedan, û cîhana Protestanê dê tenê wê demê fêm bike ku mebestên Romayê bi rastî çi ne, gava ku ji xefikê rizgar bûn pir dereng bibe. Ew bi bêdengî ber bi hêzê ve mezin dibe. Doktrînên wê di salonên yasadaniyê de, di dêrkan de, û di dilên mirovan de bandora xwe dikin. Ew avahiyên xwe yên bilind û mezin li wan cihên veşartî kom dike ku li wir ê zordestiyên wê yên berê dîsa bên dubarekirin. Bi dizî û bê ku were guman kirin, ew hêzên xwe xurt dike da ku, gava dema lêdanê ya wê were, armancên xwe pêk bîne. Hemû tiştê ku ew dixwaze erdê avantajê ye, û ev jixwe jê re tê dayîn. Em ê zû bibînin û hest bikin ku mebesta unsurê Romanî çi ye. Her kesê ku dê gotina Jê bawer bike û pê ve hereket bike, bi vî awayî ê rûreşî û zordestiyê bikişîne.” 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.

Evesi ya ikumi, leyi yi kombisaka ku wa ka Nhlangano wa Soviet hi 1989, ku ya fika eka Nyimpi ya Panium eka vhesi ya khume na ntlhanu, vuapapa byi ve byi “tiyisa matimba ya byona leswaku byi ya emahlweni ni makungu ya byona loko nkarhi wu ta wa leswaku byi hlasela.” Tindzimana leti ti kombisa swiyimo swa vuprofeta leswi nga “ntlhamu” lowu lunghiseleriweke hi vuapapa, lowu swi nga ta ka swi nga koteki ku “baleka” eka wona. Eka ku hlangana ko hetelela, loku yimeleriweke hi Nyimpi ya Panium, xifaniso xa xivandzana xi ta vumbiwa eUnited States. Ku vumbiwa ka xifaniso xexo i ndzingo wo hetelela eka vanhu va Xikwembu va masiku yo hetelela.

“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].

“Omwene angulombile palubula kutya ekifwanyikiso ky’ekisolo kikafumbwa mbere y’okuhinga kw’obufelelo; pantu eci cikasangwa ukuba ekigeso ekikulu ku bantu ba Leza, eci ekisibo cabo ekyamuyayaya cikalamulilwamo. … Mu Kusokolola 13, ici cintu calangilwa apabula; [Kusokolola 13:11–17, calandwa].

“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.

“Lino lii lyo likau lya kuetesya lya bantu ba Leza lye bakafwainwa kuba nalyo lintu kabatali kusindikwa. Bonse abo abalangishe bululami bwabo kuli Leza pakukonka mfulo yakwe, no kukana ukutambula isabata ya bufi, bakemana panshi ya bendera ya Mfumu Leza Yehova, kabili bakatambula chisindikilo ca kwa Leza uwa mweo. Nomba abo abalekelela icine icafuma ku muulu no kutambula isabata ya pa Mulungu, bakatambula cimanyikwilo ca ciswango.” 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.

சிறுத்தையின் விக்கிரகத்தின் உருவாக்கம், ரோமாவின் சங்கத்தில் அவர்கள் சேர்ந்த காலக்கட்டத்தினால் பிரதிநிதித்துவப்படுத்தப்படுகிறது. அமெரிக்க ஐக்கிய நாடுகளின் புராட்டஸ்தாந்து கொம்பு 1844 ஆம் ஆண்டில் ரோமாவின் குமாரத்திகளாயிற்று; மேலும், தங்கள் தாயை மறுபடியும் பின்பற்றத் தீர்மானிக்கும் போது, அவர்களின் வரலாற்றின் ஆரம்பம் அவர்களின் வரலாற்றின் முடிவில் மீண்டும் திரும்ப நிகழ்கிறது.

“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.

“Nakabona nti ekisolo ekirina amayembe abiri kyali kirina akamwa k’ogusota, era nti amaanyi gaakyo gaali mu mutwe gwakyo, era nti ekiragiro kirifuluma mu kamwa kaakyo. Awo ne ndaba Nnyina w’Abamalaaya; nti nnyina si be bawala, wabula wa njawulo era yayawulwako okuva ku bo. Abadde n’ekiseera kye, era kyayita dda, era bawala be, obusenze bw’Abapolotesitante, be baaddirira okuyingira ku mulyango gw’ebyafaayo ne bakozesa omwoyo gwe gumu nnyina gwe yalina bwe yayigganya abatukuvu. Nakabona nti nga nnyina bwe abadde akendeera mu buyinza, bawala be baali bakula, era mangu ddala balikozesa obuyinza obwali bukozesebwa edda nnyina.”

“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.

“Nikona eklezia ya jina tu na Waadventista wa jina tu, kama Yuda, watawasaliti kwa Wakatoliki ili wapate mvuto wao waje kinyume cha kweli. Ndipo watakatifu watakuwa watu wasiojulikana sana, wasiojulikana kwa kiasi kidogo tu kwa Wakatoliki; bali makanisa na Waadventista wa jina tu wanaoijua imani yetu na desturi zetu (kwa maana walituchukia kwa ajili ya Sabato, kwa kuwa hawakuweza kuipinga) watawasaliti watakatifu na kuwatoa habari kwa Wakatoliki kuwa ni wale wanaopuuza taasisi za watu; yaani, kwamba wanaishika Sabato na kuipuuzia Jumapili.”

“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.

“Piştre Katolîkan ji Protestantan re dibêjin ku pêşde biçin, û fermanek derdixin ku hemû yên ku roja yekem a hefteyê, li şûna roja heftemîn, nehêlin, bên kuştin. Û Katolîk, yên ku hejmarê wan gelek e, dê li gel Protestantan rawestin. Katolîkan hêza xwe bidin wêneyê heywan. Û Protestantan dê wek dayika xwe, ku berî wan kir, kar bikin da ku pîrozan tune bikin. Lê berî ku fermana wan encam bîne an meyve bide, pîrozan bi Dengê Xwedê dê werin rizgar kirin.” 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.

Mu gice cy’uyu murongo harimo amatsinda abiri y’“ab’izina gusa,” bivuga “abariho mu izina gusa,” bagambanira abizerwa b’Imana bakabashyikiriza Abagatolika. Uko Ellen White yasobanukiwe amatorero y’ab’izina gusa n’Abadiventisiti b’ab’izina gusa bitandukanye n’icyo mu by’ukuri bahagarariye mu minsi y’imperuka; kuko uko yasobanukiwe “Umudiventisiti w’izina gusa” byari guhagararira Umukristo uvuga ko yemera kugaruka kwa Kristo. Ariko abahanuzi bavuga ibirebana n’iminsi y’imperuka kuruta iminsi babayemo; bityo “Umudiventisiti w’izina gusa,” mu minsi y’imperuka, ahagarariye itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya, naho amatorero y’ab’izina gusa ni urubyaro rw’ababaye abakobwa ba Roma mu 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.

Abadventista ba Olusooka Olwomusanvu banaakyawa “abantu abatamanyiddwa,” abo be bakiise ba Katonda ab’amazima, kubanga “tebayinza kuwakanisa mazima ag’Olusooka,” agakiikirira Ssabbiiti ey’ensi okuwummula. Ekkanisa y’Abadventista b’Olusooka Olwomusanvu yeeyatula okukuuma olunaku olw’omusanvu ng’olunaku olw’okusinza, naye mu nnaku ez’enkomerero Ssabbiiti gye batayinza kuwakanisa ye “emirundi musanvu,” egyo mu Eby’Abaleevi abiri mu mukaaga, nga bwe gwali amazima agasooka ag’omusingi ge baagaana mu 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.

A nivîsa ku em niha pê re dixebitin, dînamîkên pêxemberî yên girêdayî bi wê dîrokê ve tê nasandin ku bi zagona Yekşemê ya zû tê dest pê dike; lê dîroka ceribandina dawîn ku piştî zagona Yekşemê tê, pêşî di nav Dewletên Yekbûyî de tê temam kirin. Di dema zagona Yekşemê de, Dewletên Yekbûyî dê tevahiya cîhanê bi zorê bidin ku wêneyek ji bo heywan ava bikin; lê berî ku ew wê karê bi cih bînin, ew ê berê di nav Dewletên Yekbûyî de wêneyek ji bo heywan ava kiribe.

“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.

“Amɛrika, tsiɖa si dzi subɔsubɔ ƒe ablɔɖe le, ne eɖo ƒu kple Papadome le ameƒewo ƒe dzitsinya dzi wɔwɔ me eye wòkpɔtɔ amewo be woade bubu na sabat aɖe si menye otitọ la o la, anyigba blibo la ƒe dukɔ vovovowo katã ƒe amewo atrɔ ɖe eya ŋuti be yewoahɔ eƒe kpɔɖeŋu.” 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.

“Bifa bya mahanga bizakurikira urugero rw’Amerika. Nubwo ari yo ibanza kuyobora, nyamara icyo kibazo gikomeye kizagera no ku bwoko bwacu mu mpande zose z’isi.” 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.

Vagera reño ika ovasu ñandejára tavayguakuérape guarã oiko pe léi domingo mboyve, pórke pe léi domingope oñemboty pe tiempo de gracia umi Adventista del Séptimo Díaguápe guarã. Pe prueba oñerrepresenta pe mymba ñarõ ra’anga ñemoheñóiramo, ha pe mymba ñarõ ra’anga ha’e tupao ha estado ñembojoaju, upépe pe tupao oguereko hag̃ua pu'aka pe joaju rehe. Oikoháicha umi protestántekuéra oiko va’ekue Roma rajy ramo ary 1844-pe, ha pe rajy ha’e isy ra’anga, péicha avei umi protestánte apóstata omohu’ãta peteĩ tembiapo ojoajúva upévare ipahápe, pórke Jesús tapiaite ohechauka peteĩ mba’e paha peteĩ mba’e ñepyrũ rupive.

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.

A historia yéyí sí “àdéhùn” inú ẹsẹ̀ kẹtàlélógún nínú Danieli orí kọkànlá, ń ṣàfihàn àwọn ènìyàn tí wọ́n jẹ́ alásọtẹ́lẹ̀ ní ìjẹ́wọ́ nínú ilẹ̀ ológo tí ń na ọwọ́ jáde láti dá ìṣọ̀kan pọ̀ mọ́ Róòmù. 161 ṣáájú Kristi sí 158 ṣáájú Kristi ń ṣàfihàn ìdásílẹ̀ àwòrán ẹranko náà tí ó parí ní òfin Ọjọ́-Àìkú.

We will continue this study in the next article.

Nûçeyê din de em ê vê lêkolînê bidomînin.

“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.

“Lelo ‘fanelo kwa noka ya phoofolo’ ke eng? Mme e tshwanetse go bopiwa jang? Fanelo eo e dirwa ke phoofolo e e nang le dinaka tse pedi, mme ke faneleo kwa phoofolong. Gape e bidiwa faneleo ya phoofolo. Jalo he, gore re itse gore faneleo eo e ntse jang le gore e tshwanetse go bopiwa jang, re tshwanetse go sekaseka dinonofo tsa phoofolo ka boyona—bopapa.

“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.

“Nambere ya Kanisa rya mbere yangiritse kubera kuva ku bworoherane bw’ubutumwa bwiza no kwemera imihango n’imigenzo by’abapagani, ryatakaje Mwuka n’imbaraga by’Imana; kandi kugira ngo rigenzure imitimanama y’abantu, rishaka inkunga y’ubutegetsi bw’isi. Ibyavuyemo ni ubupapa, ari bwo kanisa ryagenzuraga ububasha bwa leta kandi rikabukoresha kugira ngo rishyire imbere imigambi yaryo bwite, cyane cyane mu guhana ‘ubuyobe.’ Kugira ngo Leta Zunze Ubumwe z’Amerika zikore igishushanyo cy’inyamaswa, ububasha bw’idini bugomba kugenzura guverinoma ya gisivili ku buryo ubutegetsi bwa leta na bwo buzakoreshejwe na kanisa kugira ngo gusohoze imigambi yaryo bwite.” The Great Controversy, 443.