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.
Lweny ma i Raphia ki lweny ma i Panium, gin matime aryo me lok me cawa ma rwate, ma otime i kare mapat ki i kit mapat; ento gi tye ki tiyo madwong i lok me cawa pa Yudea ma con kacel ki piny ma ocung kede. Lweny ma i Raphia otime i mwaka 217, kare ma Yesu Kristo pe onywalo. Lweny ma i Panium otime i mwaka 200, ikin lobo pa Seleucid (rwot me tung cen) ki lobo pa Ptolemaic (rwot me tung turo). Lweny aryo man gi tye kacoyo i vesi 11-15 me Chapta 11 pa Daniel. Lweny aryo man otime anyim dwogo-cing pa Maccabeo ma otime i mwaka 167, kare ma Yesu Kristo pe onywalo.
The Battle of Panium took its name from the nearby geographical feature, Mount Panium, where the conflict occurred. The name Panium is derived from the Greek god Pan, to whom a temple was there dedicated. The site was known as Panium due to its association with worship of Pan. The temple complex was often referred to as the Sanctuary of Pan, emphasizing its role as a place of religious devotion and worship dedicated to the god Pan. The term “Nymphaeum” refers to a monument or shrine dedicated to water nymphs in ancient Greek and Roman religion. The temple complex at Panium included a grotto and natural spring, which were believed to be inhabited by nymphs, and thus it was sometimes referred to as the Nymphaeum of Panium.
Lweny pa Panium ocako nying ne ki gin me piny ma tye macokcok, Got Panium, kama lweny otime. Nying Panium ocweyo ki lajok pa Giriki ma nyinge Pan, ma bot en kany ot me woro kityeko weko. Kabedo onongo ki waco ni Panium pien rwate kwede woro pa Pan. Ot mapol me woro dok dok ki waco ni Ka Lworo pa Pan, me nyutu tic ne calo kabedo me lworo pa dini ki woro ma kityeko weko bot lajok Pan. Lok "Nymphaeum" nyutu monyumenti onyo abila ma kityeko weko bot nimfi me pii i dini pa Giriki ki Loma me con. Ot mapol me woro i Panium tye ki grotto ki wang pii me kit lobo, ma ki geno ni nimfi gibedo iye; ci pien, kare mukato ki waco ni Nymphaeum pa 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.
Bang'o ka Herod Philip, wu pa Herod Madit, oyubu odoco kabedo madit kede omedo ne madit, gicoyo ne “Caesarea Philippi” pi yaro pa Rwot madit pa Loma, Caesar Augustus, ki Herod Philip keken. Boma pa ot pa lamo obedo tyen me lamo ma rwate i kabedo madit man.
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.”
I cawa pa Emperor Augustus, ot lamo onongo ogoyo okweno odoco, onyo onongo oloko nying ne pi yaro pa Augustus; man onongo nyutu lamo pa rwot pa lobo kede keto tic me lamo pa Rooma i kit me lamo pa piny man. Kabedo i iye cing me con pa Caesarea Philippi, ma i kany obedo ot lamo pa Pan, onongo ikare mukare kigoyo nyinge 'Gates of Hell' onyo 'Gates of Hades'.
In verses sixteen through nineteen of Daniel chapter eleven, the three geographical areas of conquest are represented that pagan Rome was to overcome in order to be established as the fourth kingdom of Bible prophecy and the king of the north in the chapter, are represented. In verse sixteen, the Roman general Pompey is identified as conquering Syria in 65 BC, and then Jerusalem in 63 BC. Verses seventeen through nineteen identify Julius Caesar’s conquering of Egypt, the third of the three obstacles. The Battle of Actium in 31 BC, marks the beginning of the three hundred and sixty years that pagan Rome would rule supremely in fulfillment of verse twenty-four, of Daniel chapter eleven.
I coc 16–19 me dul 11 me Daniel, kityeko yaro kabedo adek me piny ma Rome ma pagan myero oloyo, pi me kete bedo lwak namba 4 i porofesi me Baibul; kede ni en obedo Rwot me Bor i dul man. I coc 16, lacoo me lweny me Rome, Pompey, kityeko nyutu ni oloyo Suriya i 65 BC, ci dong oloyo Yerusalem i 63 BC. Coc 17–19 kityeko nyutu loyo pa Julius Caesar i Misiri, ma obedo gin namba 3 i gin ogeng adek. Lweny pa Actium i 31 BC, omiyo cako higa 360 ma Rome ma pagan onongo bedo rwot ma loyo weng, me pong pa coc 24 i dul 11 me Daniel.
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.
I aya 20, ki nyutu kare me tedo pa Augustus Caesar, ci i gin mukato me kare eno Yesu onywale. Ci i aya 21 ki 22, ki nyutu kare me tedo pa Tiberius Caesar ma rac; ci kamano en aye alama me kare ma kigoyo Kristo i Musalaba. I aya 23, ki nyutu alyansi ma Ayahudi me Makkabeo odonyo iye kwede Ruma ma pagani; ci kamano, tul me lok me mukato ma ocake i aya 11 ocung kany, ci lok me mukato odwogo cen i kare me 161 BC ki 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.
Lok 23 nyutu raca pa Maccabee, kadi bed ni pe tero jami weng pa raca me porofeti pa gi; ento lok me kit con tero jami weng. I higni 217 me con Kristo, lweny me Raphia otime, ci i bang oweko ne rwot lacer otyeko weko Misiri oyubu. Ka rwode Seleucid ki rwode Yunani giketo cike me wiromo rwot lacer i higni 200 me con Kristo, Rome okweke iye i kit con, omako tic me gwoko rwot lacer pa Misiri. I higni acel keken en meno, lweny me Panium otime. Ci i higni 167 me con Kristo, lweny me gurila pa Maccabee ocake.
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.
Lweny ma Makabee ocako ocake i Modein i mwaka 167 ki con pa Kristo, ci ne pe keken Makabee gi goyo lweny ikom Lo Selekid, ento bende gi goyo lweny ikom jo-Yahudi ma gi moko ni tye i kube ki Lo Selekid. Lweny man ne ocake pi kit pa dini, ci kityeko timo ikom luki ma i iye ki luki ma i woko. I mwaka 164 ki con pa Kristo Makabee negi dwogo keto Ot pa Lubanga i kit me rwako, ci teko man ki par-dwogo ki yubu pa Jo-Yahudi ma gi lwongo Hanukkah. I mwaka en Antiochus Epiphanes ma nyingne onongo oyutu maber i marac otho. Ci i 161 ki con pa Kristo dok i 158 ki con pa Kristo, “kube” me verse twenty-three kiketo ki 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.
Lok ma oromo pire keken pi Maccabees, kwanyo-gi woko, kacel ki kica-gi ki Rome, nonge i rek 23, ento lok me cawa pa Dinasti Hasmonean ocake i Modein i 167 BC, kede odongo i kare pa lub. Jo ma odwogo me agiki pa Dinasti Hasmonean obedo Jofarisi me kare pa Kirisito. Kumeno, tye rek me lanen pa lok me cawa pa Judaizim ma otyeko yiko woko, ma kinyutu kede Maccabees, ma ocake i 167 BC i kwanyo woko me Modein, ma otum i rek 21 ki 22 ka Yesu oketo i lub.
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.
Rekgi odonyo i kare me yubu i lok ma apar abicel, ka Roma, pi kare me acaki, ki kom Pompey, oloyo Jerusalem. Mito mamalo pa Pompey, ma omiyo okelo balo woko i Jerusalem i kare meno, obedo ruc ma tye ikin dul aryo pa Dinasti Hasmonean. Ki kare meno (63 BC), Yuda obedo i cing pa Roma. Dinasti Hasmonean pa Makkabee ocako ki kit porofetik i lweny pa Modein i 167 BC, ci i 63 BC kiketo i tung pa Roma. I kare ma pinywiny ki acaki pa rek meno, Makkabee gicako ci ginongo kontrak kwede Roma, i 161 BC nyaka 158 BC. Gibedo i tung pa Roma ki 63 BC nyaka Musalaba ki balo woko me agiki pa Jerusalem i mwaka 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.
Rek me lanabi pa Jo‑Makkabee obedo rek pa Judaismo ma otung woko, ci dong nyutu calo rek pa Protestantizimo ma otung woko. Cak ki Lweny pa Panium oko i Cik me Sande ma i lok apar abicel, gin matime me lanabi pa 200 BC, 167 BC, 164 BC, kacel ki rwom man ki 161 BC oko i 158 BC, bina time odoco i mukato pa Protestantizimo ma otung woko. Alama me yoo magi bina time i mukato pa Presidente ma aboro, ma obedo i but abiro, i anyim Cik me Sande. 200 BC nyutu rek ma i woko pa tung pa Ripablikan, i kom 167 BC ma nyutu rek ma iyie pa tung pa Protestantizimo ma otung woko.
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.”
Gin ma nyutu yoo man, tutwal, pe kineno i iye rek me mukato pa ot pa rwodi Hasmonean; ento bene gibedo but me mukato ma pe kineno me Daniyeli 11:40. En aye rek ma obedo but me “dul eno pa poroci pa Daniyeli ma rwate ki cawa me agiki.”
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.
Adwogi ni dini pa Yahudi cwalo Hanuka i par lweny pa jo Makkabi, pe tero jo Makkabi labongo jo mar kica. Pien kwanyo ma otime, Shekina pe odwogo matwal i Hekalu ma kiyiko dok kinyuma ki cogo me mwaka sabini. Lok ma agiki pa lanen obino ki i bot Malaki, ka macalo mwaka mia aryo anyim jo Makkabi. Kit mukwongo me jo Makkabi nyutu ni gikwalo ladit me lo piny bene timo tic pa Ladit me Jadolo—richo acel keken ma Ptolemy pa Misri ne temo, ki ma Rwot Uziya bene ne temo. Kit ma kicwalo iye nyutu ni Jwok ocing woko me gengo Ptolemy ki tic ma oruc i gin maleng, ki Lok pa Jwok nyutu maber ni Jwok ocing woko ka Rwot Uziya ne temo timo tic pa jadolo ki pa rwot. Yweyo ma agiki me laline me rwotgi en jo Farisi. Peke tye adwogi me poko ni jo Makkabi obedo cal me kica, kata kadi jo Yahudi me kombedi bedo kwede yeyo ducu me mukwongo botgi.
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.
Yubo pa Protestanti ne ocako i cawa pa Luther, kede en ne obedo yubo ma mede anyim. Pe ne obedo tradison manyen, pien Yesu kede disipul pa En ne obedo Protestanti; en ne obedo miyo cing i adum me histori, ma i iye Luther kede jo me yubo mukene gumiye cing. Agiki ma rwom malo pa yubo man ma mede anyim ne obedo Muvimenti pa Millerite. Lubanga pe ne mito keken me miyo jo me yubo i acaki cing i bal pa Babilon; ento ne otamo me kelo gi i rieko ma opong pi cik pa En, kede tic pa En i kabedo maleng i Pol. I dwe me Eprel 19, 1844, Protestanti ne gi yweyo woko ler me yubo ma mede anyim, kede ne gi obedo Protestanti ma odwogo cen.
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.
Jo Millerite ma atir gi omiyo gi “mantle” kede gikwedo gi i Kabedo Maleng Maloyo Weng me tyeko tic me bedo Kristiani Protestant ma orumo. I 1863, gin ma gi omiyo gi “mantle”, kun pe winjo, gi weko woko “mantle” pa Protestantism, kede giketo “mantle” pa Laodicea. I kare me agiki me keto lacim pa 144,000, ma ocake lacen pi 22 mwaka ki September 11, 2001, i 2023, Leona pa dul me Yuda tye ka yabo lacim ikom gin atir ma opongo historia ma okano me rere 40 me Daniel lawi 11, ma en historia ki pobo woko pa Soviet Union i 1989 oko bot cik me Sunday ma tye cok ki bino. I timo man, En oyabo lacim ikom historia me Judaism ma ogwen woko, pi cal me Protestantism ma ogwen woko.
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.
Rek aryo pa jo Lubanga ma gityeko dwogo bor ki iye—ka obedo pa Juda me adier onyo pa Juda me liling (piny aryo ma loyo maleng)—gicok kwede tedo Kyerusalem; me acel i 63 BC, me aryo i cik me Sande ma bino cokcok. Rek aryo eni tito lweny ma kigonyo gi ki yie me lamo ma pe atir. Rek aryo bene tito lweny ma ogamo ki ter pa paro me lamo pa Giriisi, kede gicok kwede jo ma gityeko dwogo bor gubedo i loc pa Rooma. An atye ka nyutu lweny adek me lok me coc namba 40, ma tito poto woko pa Bung me Soviet i 1989, Lweny me Ukraine, ki Panium i kare me cik me Sande, pi tic me nyutu patpat ma tye i tung ki lweny adek eni ki lweny adek me piny weng.
“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.
Lok pa Lubanga omiyo ciko pi bal ma obedo ka bino; ka pe giconyo man, piny pa jo Protestant bi ngeyo atir ngo ma dwaro pa Rome en aye, keken ka kare dong odii pi welo i akwer. En tye ka medo i twero ki dwon piny. Puro pa en tye ka cweyo teko gi i ot me cik, i kanisa, ki i cwinya pa jo. En tye ka keto ot pa en ma iye malo ki madongo, i kabedo me imaro ma i iye lube pa con pa en gubiro dwogo tim. Ki bur ma ngwec, ki pe gineno, en tye ka medo teko pa lweny pa en me kelo dwaro pa en anyim, ka kare obino me kuro. Gin weng ma en tye ka dwaro en aye kabedo me twero, ki man dong kityeko omiyo ne. Wabi oyot neno ki wabi winyo ngo ma dwaro pa yore me Rome en aye. Ngat mo keken ma bi geno ki bi winyo lok pa Lubanga, kwer ki lube gubiro donyo iye.
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.
Cako ki aya apar, ma tito opud piny pa Soviet Union i 1989, nyo i Lweny pa Panium i aya apar abic, Paapasi obedo dong “ka medo ki lwak me lweny pa iye me cobo anyim tic pa iye pire kene, ka kare bino pi oko pa iye.” Aya magi nyuto kit me porokec ma en “otit” ma Paapasi otyeko keto, ma pe binyalo “wot woko” ki iye. I lweny me agiki, ma kiketo ne calo Lweny pa Panium, cal pa lati bin yubo i United States. Yubo pa cal en obedo tem me agiki pi jo pa Lubanga i nino me agiki.
“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].
Rwot onyuto an maber atir ni kicweyo cal pa nyama mapwod pe ojuko cawa me temo; pien en obedo temo madit pi jo pa Lubanga, kede kwede biki juko yore me bedo mamegi ma pe otum. ... I Kwac pa Yohana 13 lok man kiweyo atir piny piny; [Kwac pa Yohana 13:11-17, kicoyo iye].
“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.
Man en tem ma jo pa Lubanga myero gitye kwede mapat ki kigi miyo gi muhuri. Jo weng ma gityeko nyutu bedo adwonggi bot Lubanga, ki gwoko cikke ne, kacel ki pe gamo Sabato mape atir, gubedo i kom cal pa Rwot Lubanga Yehova, kacel ki gubino gamo muhuri pa Lubanga ma tye kwo. Joma gubalo adieri ma ocake ki polo, kacel ki gamo Sabato pa Sande, gubino gamo alama pa nyama me cogo. 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.
Cako me timo kit ma calo ngwec kinyutu kwede kare ma giketo rwom kwede Loma. Rye me Protestanti pa United States obedo nyiri pa Loma i mwaka 1844, kede kamano cako me tariik pa gi o dwogo aa i agiki me tariik pa gi, ka gi dwogo pito cing me luwo cal pa min gi.
“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.
Aneno ni lewic ma tye ki luny aryo tye ki dho pa drakon, ki twero ne tye i wii ne, ki cik obi aa ki dho ne. Eka aneno Min pa randi; ni min pe obedo nyithine, ento keken, ma pe rwate ki gi. Otyeko ceng ne, ki dong okato, ki nyithine—but me Protestant—gi obedo gi ma bino anyim me donyo i tung me tic, gubedo timo paro acel calo ma min onongo obedo kwede ka otwere jo ma maleng. Aneno ni ka min tye ka poko piny i twero, nyithine bene tye ka medo, ki i kare macok coki gubitiyo ki twero ma min onongo otito con.
“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.
Anen ni kanisa ma ki nying kende kede jo Adventista ma ki nying kende, calo Judas, bicedo wa bot jo Katolika pi nongo twero gi me bino yaro adwogi. Jo lalar i kare eno bino bedo jo ma pe ngene tutwal, ma jo Katolika pe ngene gi tutwal; ento kanisa kede jo Adventista ma ki nying kende ma ngene geno wa ki tice wa (pien gi neno wa marac pi Sabiti, pien pe gi twero me goyo piny ne) bicedo jo lalar, kede bicobo gi bot jo Katolika ni gin jo ma gikweyo cikke pa lwak; man en ni, gi gwoko Sabiti, kede gi pe gwoko Sande.
“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.
Eka Jo Katoliki gimiyo Jo Protestanti cik me medo anyim me nywako cik me waco ni, dano weng ma pe bi gwoko ceng acel me wik i kabedo pa ceng abiro me wik, biketo gi i tho. Jo Katoliki, ma gin mapol, gibicungi Jo Protestanti. Jo Katoliki gibimiyo teko gi bot cal me kisolo. Kadong Jo Protestanti gibitimo kit ma min gi otimo con me ketho jo maleng. Ento, pud pe cikgi okelo adwogi, jo maleng binywak woko ki Dwol pa Lubanga. Spalding ki 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.
I coc man tye dul aryo me “nominal,” ma nyutu ni “i nying kende,” ma giywayo jo Lubanga ma gi rwate bot Jo Katolika. Ngec pa Ellen White pi kanisa ma i nying kende kacel ki Adventist ma i nying kende orumu ki gin ma ginyutu ikare me agiki; pien, i ngec ne, “Adventist ma i nying kende” obedo nyutu Kristiani ma okwaco ni gene dwogo pa Kristo. Ento lanabi waco mapol pi ikare me agiki loyo kare ma gitye kwede, kacel ka, “Adventist ma i nying kende” ikare me agiki nyutu kanisa me Seventh-day Adventist ma i Laodicea, kede kanisa ma i nying kende gin nyithindo pa jo ma gubedo nyiri pa Loma i 1844.
Seventh-day Adventists will hate the “obscure people,” who are God’s true representatives for they “cannot refute the Sabbath truth,” which represents the Sabbath of the land resting. The Seventh-day Adventist church professes to uphold the seventh-day as the day of worship, but in the last days the Sabbath they can not refute is the “seven times,” of Leviticus twenty-six, which was the first foundation truth they rejected in 1863.
Seventh-day Adventists gibiro cayo jo “ma pe ngene,” ma gin lamal pa Lubanga ma adwogi, pien “pe gi twero kwanyo woko adwogi me Sabat,” ma nyutu Sabat me piny me bedo ikuc. Kanisa me Seventh-day Adventist pwodero ni gi kwako nino me 7 calo nino me pak, ento i nino me agiki Sabat ma pe gi twero kwanyo woko en aye “seven times” me Levitiko 26, ma en obedo adwogi me cungu ma acel ma gikwanyo woko i 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.
Lok ma wan kombedi tye ka tamo tye ka nyutu kit me poro ma rwate kwede gin ma cako ki i cik me Sande ma bino cok; ento temo ma agiki ma lubo cik me Sande, ki acaki otimo ii United States. Ka cik me Sande obino, United States bi goyo piny weng rwom me keto cal me leero; ento mapwod pe gitimo tic en, gin bi dong oketo cal me leero ii 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.
"Ka Amerika, piny me twero pa yecu, obi rwate ki Paapasi i juko cwiny kacel ki miyo dano me yaro Sabat ma pe atir, jo piny weng i dunya gibiro kelo gi i lubo yore mamego." Testimonies, volumu 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.
“Piny mapat bi lubo kit pa United States. Kadi bene en tye ka medo anyim, ento bal acel keken bi bino bot jo wa i but weng me piny.” 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.
Tem madit me jo Lubanga otime mapwod pe i kare me cik me Sande; pien i kare me cik me Sande, kare me kica pi Jo Seventh-day Adventist ogiko. Tem en kityeko yaro calo cako cal pa le me cawa, ci cal pa le me cawa en rwom pa Kanisa ki Gamente, kun Kanisa obedo ma tye ka cwalo lim pa rwom man. Macalo ni i 1844 Protestants obedo nyako pa Rooma, ento nyako en cal pa min; kamano Protestants ma oduki ki atir gibino tyeko tic ma rwate kwede i nino me agiki, pien Yesu kare keken cwalo cal me agiki pa gin ki cako pa gin.
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.
Kit ma kityero kwede “rwate” i wic 23 me lacun 11 pa Daniel oyaro dano ma gimiyo nyinggi ni gin ludi, ento gi yweyo adwogigi, i piny ma ber loyo, ma gitye ka temo yubu rwate ki Ruma. Kare 161 BC nyaka 158 BC nyutu yubu pa cal me lepa ma tyeko i Cik me Ceng Abicel.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“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.
Ento ‘cal pi le’ obedo ngo? Kendo en myero kitim nining? Cal otime ki le ma tye ki ruc aryo, kendo obedo cal pi le. Bende kiwaco ni en cal me le. Dong me ngene ngo ma cal en calo kede kit ma en myero kitim nining, myero wa kwan kit ma le tye kwede pire kene—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.
Ka kanisa me acaki opobo woko kun oweko yot pa Enjili ki aketo cing ki kit pa joma pe yaro Lubanga, en oweyo Lamo ki twero pa Lubanga; ci, me loyo cwinye pa jo, en otemo nongo kony pa twero pa lobo. Gamo ne obedo Papasi, kanisa ma otyeko loyo twero pa lwak, ki katico kwede me medo kom bedo pa en pire keken, pire tek pi pinyruo pa ‘heresy’. Pi Amerika ma kigwoko kacel me yubo cal pa lewic, myero twero pa dini obedo ka loyo gamente me lobo i kit ma kanisa bene bi tic kwede twero pa lwak me timo jami ma en mito, pire keken. The Great Controversy, 443.