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.

Ny Adin’i Raphia sy ny Adin’i Panium dia zava-nitranga ara-tantara roa samy hafa, izay niseho tamin’ny vanim-potoana sy toe-javatra samy hafa, kanefa samy manana ny lanjany eo amin’ny tantaran’i Jodia fahiny sy ny faritra manodidina azy izy roa. Ny Adin’i Raphia dia nitranga tamin’ny taona 217 talohan’i Kristy. Ny Adin’i Panium kosa dia nitranga tamin’ny taona 200 talohan’i Kristy teo amin’ny fanjakan’ny Seleokida (mpanjakan’ny avaratra) sy ny fanjakan’ny Ptolemaika (mpanjakan’ny atsimo). Ireo ady roa ireo dia aseho ao amin’ny andininy faha-iraika ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo ao amin’ny toko faha-iraika ambin’ny folo ao amin’ny Daniela. Ireo ady roa ireo dia nialoha ny Fikomian’ny Makabeo tamin’ny taona 167 talohan’i Kristy.

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.

နီးစပ်ရာ ပထဝီဝင်ဆိုင်ရာ အင်္ဂါရပ်တစ်ခုဖြစ်သော ပန်နီယံတောင်၌ ထိုပဋိပက္ခ ဖြစ်ပွားခဲ့သဖြင့် ပန်နီယံတိုက်ပွဲသည် ထိုတောင်၏အမည်ကို ယူဆောင်ခဲ့သည်။ “ပန်နီယံ” ဟူသောအမည်သည် ဂရိဘုရား ပန် ထံမှ ဆင်းသက်လာပြီး၊ ထိုနေရာတွင် သူ့အတွက် ရည်စူးအပ်နှံထားသော ဘုရားကျောင်းတစ်ခု ရှိခဲ့သည်။ ထိုနေရာသည် ပန်အား ကိုးကွယ်မှုနှင့် ဆက်နွှယ်နေသောကြောင့် “ပန်နီယံ” ဟု လူသိများခဲ့သည်။ ထိုဘုရားကျောင်းအစုအဝေးကို မကြာခဏ “ပန်၏ သန့်ရှင်းရာဌာန” ဟု ခေါ်ဆိုကြပြီး၊ ယင်းသည် ဂရိဘုရား ပန်အား ရည်စူးထားသော ဘာသာရေးဆိုင်ရာ ဆည်းကပ်ကိုးကွယ်မှုနှင့် ဝတ်ပြုခြင်း၏ နေရာတစ်ခုဖြစ်ကြောင်းကို အလေးပေးဖော်ပြသည်။ “Nymphaeum” ဟူသော ဝေါဟာရသည် ရှေးဂရိနှင့် ရောမဘာသာရေးတွင် ရေနတ်သမီးများအတွက် ရည်စူးထားသော အဆောက်အအုံ သို့မဟုတ် သန့်ရှင်းရာဌာနကို ရည်ညွှန်းသည်။ ပန်နီယံရှိ ဘုရားကျောင်းအစုအဝေးတွင် ကျောက်ဂူတစ်ခုနှင့် သဘာဝစမ်းရေတစ်စင်း ပါဝင်ခဲ့ပြီး၊ ယင်းတို့တွင် နတ်သမီးများ နေထိုင်ကြသည်ဟု ယုံကြည်ခဲ့ကြသဖြင့် တစ်ခါတစ်ရံ “ပန်နီယံ၏ Nymphaeum” ဟူ၍လည်း ခေါ်ဆိုခဲ့ကြသည်။

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.

Taorian’ny nanamboarana indray sy nanitaran’i Heroda Filipo, zanak’i Heroda Lehibe, ny tanàna, dia nantsoina hoe Kaisaria Filipy izany ho fanomezam-boninahitra an’i Kaisara Aogosto, Emperora Romanina, sy i Heroda Filipo tenany. Ny fitambaran’ny tempoly dia ivon-toeram-pivavahana lehibe tao anatin’io tanàna io.

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.”

Nandritra ny fanjakan’i Emperora Aogosto, dia natokana indray na nomena anarana vaovao ho fanomezam-boninahitra an’i Aogosto ny tempoly, ka naneho ny fanompoam-pivavahana tamin’ny emperora sy ny fampidirana ny fomba ara-pivavahana romana tao anatin’ny tontolo ara-pivavahana teo an-toerana. Ny faritra akaikin’ny tanàna fahiny Kaisaria Filipy, izay nisy ny tempolin’i Pana, dia nantsoina indraindray hoe “Vavahadin’ny Helo” na “Vavahadin’i Hadesy.”

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.

Ao amin’ny andininy enina ambin’ny folo ka hatramin’ny sivy ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo, dia aseho ireo faritra ara-jeografia telo tamin’ny fandresena izay tsy maintsy noresen’i Roma jentilisa mba hampiorenana azy ho fanjakana fahefatra amin’ny faminanian’ny Baiboly sy ho mpanjakan’ny avaratra ao amin’io toko io. Ao amin’ny andininy faha-enina ambin’ny folo, ny jeneraly romana Pompey dia aseho ho nandresy an’i Syria tamin’ny 65 talohan’i Kristy, ary avy eo Jerosalema tamin’ny 63 talohan’i Kristy. Ny andininy faha-fito ambin’ny folo ka hatramin’ny sivy ambin’ny folo dia manondro ny fandresen’i Julius Caesar an’i Egypta, izay fahatelo amin’ireo sakana telo. Ny Ady tao Actium tamin’ny 31 talohan’i Kristy no manamarika ny fiandohan’ireo enimpolo amby telonjato taona izay nanjakan’i Roma jentilisa tamim-pahefana fara tampony ho fahatanterahan’ny andininy faha-roa amby roapolo, ao amin’ny Daniela toko faha-iraika ambin’ny folo.

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.

Ao amin’ny andininy faha-roapolo dia marihina ny fanapahan’i Aogosto Kaisara, ary tao anatin’izany tantara izany no nahaterahan’i Jesosy. Ary ao amin’ny andininy faha-iray amby roapolo sy faha-roa amby roapolo dia faritana ny fanapahan’i Tiberio Kaisara, ilay ratsy fanahy, ka izany no manamarika ny fanomboana an’i Kristy tamin’ny hazo fijaliana. Ao amin’ny andininy faha-telo amby roapolo dia marihina ny fanekena izay nidiran’ny Jiosy Makabeana niaraka tamin’i Roma mpanompo sampy, ka noho izany dia atsahatra ny fizotry ny tantara izay nanomboka tao amin’ny andininy faha-iraika ambin’ny folo, ary ny fitantarana ara-tantara dia miverina any amin’ny vanim-potoana 161 talohan’i Kristy ka hatramin’ny 158 talohan’i Kristy.

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.

Ny andininy faha-telo amby roapolo dia maneho ny taranaky ny Makabeo, ary na dia tsy manome ny antsipiriany rehetra momba ny tsipika ara-paminaniany aza izy, dia ny firaketana ara-tantara no manao izany. Tamin’ny 217 tal. J.K. no nitrangan’ny Adin’i Raphia, ary taorian’izany dia nisy mpanjaka mbola zaza ka nahatonga an’i Egypta ho marefo. Raha nanao tetika hiatrehana ilay mpanjaka zaza tamin’ny taona 200 tal. J.K. ireo mpanjaka Seleokida sy Grika, dia niditra an-tsehatra tao anatin’ny tantara i Roma ka tonga mpiaro an’ilay mpanjaka zaza tao Egypta. Tamin’io taona io ihany koa no nitrangan’ny Adin’i Panium. Avy eo, tamin’ny 167 tal. J.K., dia nanomboka ny ady anaty akata nataon’ny Makabeo.

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.

Ny fikomiana Makabeana dia nanomboka tao Modeina tamin’ny 167 tal. J.K., ary ny votoatiny dia tsy ny niadian’ny Makabeo tamin’ny Fanjakana Seleokida ihany, fa ny niadiany koa tamin’ireo Jiosy izay noheveriny fa niray tsikombakomba tamin’ny Seleokida. Ara-pivavahana no nanosika ny fikomiana, ary notanterahina nanohitra fahavalo anatiny sy ivelany izany. Tamin’ny 164 tal. J.K. dia nanokana indray ny tempoly ny Makabeo, ary io zava-nitranga io no tsarovan’ny fankalazana jiosy ny Hanoka. Tamin’io taona io no nahafatesan’ilay Antiokosa Epifana malaza ratsy. Avy eo, nanomboka tamin’ny 161 tal. J.K. ka hatramin’ny 158 tal. J.K., dia nidirana tamin’i Roma ilay “fanekena” ao amin’ny andininy faha-telo amby roa-polo.

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.

Ny hany filazana mivantana momba ny Makabeo, ny fikomian’izy ireo ary ny fifanekena nataony tamin’i Roma, dia hita ao amin’ny andininy faha-telo amby roapolo ihany; kanefa ny tantaran’ilay tarana-mpanjaka, izay antsoina hoe Tarana-mpanjaka Hasmoneana, dia nanomboka tao Modein tamin’ny 167 talohan’i Kristy, ary nitohy hatramin’ny andron’ny hazo fijaliana. Ny solontena farany tamin’ny Tarana-mpanjaka Hasmoneana dia ny Fariseo tamin’ny andron’i Kristy. Koa noho izany, misy tsipika ara-paminaniana ao amin’ny tantaran’ny Jodaisma niodina niala tamin’Andriamanitra, izay asehon’ny Makabeo, ka nanomboka tamin’ny 167 talohan’i Kristy tamin’ny fikomiana tao Modein, ary mifarana ao amin’ny andininy faha-iray amby roapolo sy faha-roa amby roapolo, rehefa nohomboana tamin’ny hazo fijaliana Jesosy.

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.

Ny tantaran’izy ireo dia tonga teo amin’ny teboka nivadihan-javatra ao amin’ny andininy fahaenina ambin’ny folo, rehefa i Roma, tamin’ny alalan’i Pompée, no nandresy an’i Jerosalema voalohany. Ny antony lehibe nanosika azy hitondra izany fandravana izany tamin’i Jerosalema tamin’izany fotoana izany dia ny fifandirana nisy teo amin’ny antoko roa tao amin’ny Dinastia Hasmoneana. Hatramin’izay fotoana izay (63 tal. J.K.), dia teo ambanin’ny fanapahan’i Roma i Joda. Ny Dinastia Hasmoneana an’ny Makabeo dia manomboka ara-paminaniana amin’ny ady tao Modein tamin’ny 167 tal. J.K., ary avy eo dia napetraka teo ambany fahefan’i Roma tamin’ny 63 tal. J.K. Tsy ela taorian’ny niandohan’izany tantara izany dia nanomboka sy niditra tao amin’ny fanekena tamin’i Roma ny Makabeo nanomboka tamin’ny 161 tal. J.K. ka hatramin’ny 158 tal. J.K. Teo ambanin’ny fanapahan’i Roma izy ireo nanomboka tamin’ny 63 tal. J.K. ka hatramin’ny hazo fijaliana sy ny fandravana faratampony an’i Jerosalema tamin’ny taona 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.

Ny tsipika ara-paminanian’ny Makkabeo dia tsipiky ny Jodaisma nihemotra tamin’ny finoana, ka noho izany dia maneho mialoha ny tsipiky ny Protestantisma nihemotra tamin’ny finoana. Hatramin’ny Adin’i Panium ka mandra-pahatongan’ny lalàna alahady ao amin’ny andininy faha-enina ambin’ny folo, dia haverina eo amin’ny tantaran’ny Protestantisma nihemotra amin’ny finoana ny tranga ara-paminaniana tamin’ny 200 BC, 167 BC, 164 BC, ary ny fanekena natao nanomboka tamin’ny 161 BC ka hatramin’ny 158 BC. Ireo marika eny an-dalana ireo dia hiseho eo amin’ny tantaran’ilay filoha fahavalo izay avy amin’ny fito, mialoha ny lalàna alahady. Ny 200 BC dia maneho ny tsipika ivelany an’ny tandroka Repoblikana mifandraika amin’ny 167 BC, izay maneho ny tsipika anatiny an’ny tandroka Protestanta nihemotra tamin’ny finoana.

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.”

Ireo mari-pamantarana ireo dia miafina amin’ny ankapobeny ao anatin’ny tsipika ara-tantaran’ny Fanjakana Hasmoneana, nefa na izany aza dia mandrafitra ampahany amin’ny tantara miafina ao amin’ny andininy faha-efapolon’ny Daniela 11. Tsipika iray izay isan’ny “ampahany amin’ny faminanian’i Daniela mifandraika amin’ny andro farany” izany.

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.

Ny zava-misy fa ny Jodaisma mankalaza ny Hanukkah ho fahatsiarovana ny fikomian’ny Makabeo dia tsy mamaritra ny Makabeo ho marina. Noho ny fikomiana dia tsy niverina intsony tao amin’ny tempoly izay naorina indray taorian’ny fahababoana fito-polo taona ny shekinah. Ny hafatra ara-paminaniana farany dia tonga tamin’ny alalan’i Malakia tokony ho roa zato taona talohan’ny Makabeo. Ny tantaran’ny Makabeo dia mampiseho fa navelan’izy ireo hiasa koa amin’ny maha-mpisoronabe ireo mpitondra ara-politika azy, dia ilay fahotana indrindra izay notandraman’i Ptolemea Ejipsianina hatao, ary izay notandraman’i Mpanjaka Ozia koa. Ny lovantsofina dia milaza fa niditra an-tsehatra Andriamanitra mba hisakana an’i Ptolemea amin’izany asa fanamasinana izany, ary ny Tenin’Andriamanitra kosa dia milaza mivantana fa niditra an-tsehatra Andriamanitra tamin’ny fotoana nanandraman’i Mpanjaka Ozia hanao ny asan’ny mpisorona sy ny mpanjaka. Ny voka-dratsy farany nateraky ny taranak’andrianany dia ny Fariseo. Tsy misy antony hanatsoahana hevitra fa ny Makabeo dia tandindon’ny fahamarinana, na dia eo aza ny fanajana ara-tantara izay mety ananan’ny Jiosin’ny Jodaisma maoderina azy ireo.

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.

Ny Fanavaozana protestanta dia nanomboka tamin’ny andron’i Luther, ary fivoarana nandroso tsikelikely izany. Tsy fomban-drazana vaovao izany, fa i Jesosy sy ny mpianany dia Protestanta. Fohazana hiala amin’ny haizin’ny tantara izany, izay nanaitra an’i Luther sy ireo mpanavao hafa. Ny tendrony faratampon’izany fanavaozana nandroso izany dia ny hetsika Millerita. Tsy ny hanaitra ireo mpanavao tany am-boalohany ho amin’ny fahotan’i Babylona ihany no nilain’Andriamanitra, fa nokasainy koa ny hitondra azy ireo ho amin’ny fahatakarana feno ny lalàny sy ny asany ao amin’ny fitoerana masina any an-danitra. Tamin’ny 19 Aprily 1844 dia nolavin’ny Protestanta ny fahazavana mitombo avy amin’ny fanavaozana ka tonga protestantisma nihemotra izy ireo.

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.

Ireo Millerita mahatoky tamin’izany fotoana izany dia “nomena ny kapaoty,” ary notarihina ho ao amin’ny Masina Indrindra mba hamita ny asa ka hahatonga azy ireo ho Kristiana Protestanta matotra. Tamin’ny 1863, ireo izay efa nomena ny kapaoty dia, noho ny tsy fankatoavana, nanilika ny kapaotin’ny Protestantisma, ka nandray ny kapaotin’i Laodikia. Ao amin’ny vanim-potoana farany amin’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, izay nanomboka roa amby roapolo taona taorian’ny 11 Septambra 2001, dia tamin’ny 2023, ny Liona avy amin’ny firenen’i Joda no manokatra ny fahamarinana izay mameno ny tantara miafina ao amin’ny andininy faha-efapolo amin’ny Daniela toko faha-iraika ambin’ny folo, izay tantara manomboka amin’ny firodanan’ny Firaisana Sovietika tamin’ny 1989 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela. Amin’ny fanaovany izany, dia novohany ny tantaran’ny Jodaisma nihemotra tamin’ny finoana ho tandindon’ny Protestantisma nihemotra tamin’ny finoana.

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.

Samy miafara amin’ny vahoakan’Andriamanitra mpiodina, na ireo amin’i Joda ara-bakiteny izany na i Joda ara-panahy (ireo tany be voninahitra samy izy), dia samy mifarana amin’ny fandresena an’i Jerosalema, ny voalohany tamin’ny 63 tal. J.K., ary ny faharoa amin’ny lalàn’ny Alahady izay ho avy tsy ho ela. Samy maneho ady atosiky ny firehan-kevitra ara-pivavahana diso tari-dalana ireo samy miafara ireo. Samy maneho ady manohitra ny filozofia ara-pivavahan’i Gresy izy roa tonta, ary samy mifarana amin’ny faneken’ny mpiodina ho eo ambany fahefan’i Roma. Fantatro ho ny ady telo ao amin’ny andininy faha-efapolo, izay maneho ny firodanan’ny Firaisana Sovietika tamin’ny 1989, ny Adin’i Okraina, ary Panium amin’ny lalàn’ny Alahady, mba hamaritana ny fahasamihafana misy eo amin’ireo ady telo ireo sy ireo ady lehibe telo maneran-tany.

“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.

“Ny tenin’Andriamanitra dia efa nanome fampitandremana momba ny loza mananontanona; raha tsy henoin-tsaina izany, dia ho fantatr’izao tontolo protestanta izao izay tena fikasan’i Roma, raha tsy efa tara loatra ka tsy afa-mandositra ny fandrika intsony. Mangina izy no mitombo amin-kery. Ny fotopampianarany dia miasa amin’ny efitrano fanaovan-dalàna, ao amin’ny fiangonana, ary ao am-pon’ny olona. Manangona ireo rafitra avo sy goavana izy, ka ao amin’ny miafina lalina ao aminy no hamerenana indray ireo fanenjehana nataony fahiny. An-tsokosoko sady tsy ahiahiana izy no manamafy ny heriny mba hampandroso ny tanjony manokana rehefa tonga ny fotoana hamelyany. Ny hany iriny dia toerana ahazoany tombony, ary efa omena azy izany ankehitriny. Tsy ho ela dia ho hitantsika ary ho tsapantsika izay tanjon’ny singa romana. Na iza na iza hino sy hankatò ny tenin’Andriamanitra dia hiaritra fanalam-baràka sy fanenjehana amin’izany.” 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.

Hatramin’ny andininy faha-folo, izay manondro ny firodanan’ny Firaisana Sôvietika tamin’ny 1989, ka hatramin’ny Adin’i Panium ao amin’ny andininy faha-dimy ambin’ny folo, ny papa dia “nanamafy ny heriny mba hampandrosoana ny tanjony manokana amin’ny fotoana izay hahatongavany hamely.” Ireo andininy ireo dia manondro ireo toe-javatra ara-paminaniana izay “fandrika” efa nomanin’ny papa, ka tsy ho azo “ialana.” Ao amin’ilay fifandonana farany, izay asehon’ny Adin’i Panium, dia haorina any Etazonia ny sarin’ilay bibidia. Ny fananganana izany sary izany no fizahan-toetra farany ho an’ny vahoakan’Andriamanitra amin’ny andro farany.

“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].

“Ny Tompo dia naneho tamiko mazava fa ny sarin’ilay bibidia dia hatsangana alohan’ny hifaranan’ny fotoam-pahasoavana; fa izany no ho fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahana ny anjarany mandrakizay. … Ao amin’ny Apokalypsy 13 dia aseho mazava io lohahevitra io; [Apokalypsy 13:11–17, notsongaina].

“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.

“Ity no fitsapana izay tsy maintsy hatrehan’ny olon’Andriamanitra alohan’ny hamehezana tombo-kase azy. Izay rehetra nanaporofo ny tsy fivadihany tamin’Andriamanitra tamin’ny fitandremana ny lalàny sy ny fandavana tsy handray sabata sandoka, dia hijoro eo ambanin’ny sainan’i Jehovah Tompo Andriamanitra, ary handray ny tombo-kasen’Andriamanitra velona. Fa izay manaiky ny handao ny fahamarinana avy any an-danitra ka mandray ny sabata Alahady, dia handray ny mariky ny bibidia.” 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.

Ny fanorenana ny sarin’ilay bibidia dia asehon’ilay vanim-potoana izay nidirana tao amin’ny firaisan’i Roma. Ny tandroka protestanta an’i Etazonia dia tonga zanakavavin’i Roma tamin’ny 1844, ary ny fiandohan’ny tantarany dia averina indray amin’ny faran’ny tantarany, rehefa tapa-kevitra indray izy ireo ny hanahaka ny reniny.

“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.

“Nahita ko nga ang mapintas nga mananap nga may duha ka sungay may baba nga dragon, ug nga anaa sa iyang ulo ang iyang gahum, ug nga ang sugo mogula gikan sa iyang baba. Unya nakita ko ang Inahan sa mga Bigaon; nga ang inahan dili mao ang mga anak nga babaye, kondili lahi ug bulag kanila. Nagkaroon na siya sa iyang panahon, ug kini miagi na, ug ang iyang mga anak nga babaye, ang mga sektang Protestante, mao ang misunod sa pag-abot sa entablado ug sa pagpakita sa mao ra nga hunahuna nga diha sa inahan sa dihang gilutos niya ang mga balaan. Nakita ko nga samtang ang inahan nagakaluya sa gahum, ang mga anak nga babaye nagtubo, ug sa dili madugay ilang pagagamiton ang gahum nga kaniadto gigamit sa inahan.”

“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.

“Hitako fa ny fiangonana anarana sy ny Advantista anarana, tahaka an’i Jodasy, dia hamadika anay amin’ny Katolika mba hahazoany ny herin’ny fitaoman’izy ireo hiady amin’ny fahamarinana. Amin’izany andro izany, ny olomasina dia ho vahoaka tsy miseho loatra, sady tsy dia fantatry ny Katolika; fa ny fiangonana sy ny Advantista anarana izay mahalala ny finoantsika sy ny fanao amam-panaontsika (fa nankahala anay izy ireo noho ny amin’ny Sabata, satria tsy nahavaly bontana izany izy), no hamadika ny olomasina sy hitatitra azy amin’ny Katolika ho toy ireo izay manamavo ny didy aman-drafitry ny vahoaka; izany hoe, mitandrina ny Sabata izy ary manamavo ny Alahady.”

“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.

“Amin’izay ny Katolika dia haniraka ny Protestanta handroso, ka hamoaka didy fa izay rehetra tsy hitandrina ny andro voalohany amin’ny herinandro, fa tsy ny andro fahafito, dia hovonoina. Ary ny Katolika, izay maro isa, dia hiandany amin’ny Protestanta. Ny Katolika no hanome ny heriny ho an’ny sarin’ilay bibidia. Ary ny Protestanta dia hiasa tahaka ny niasan’ny reniny talohany mba handringana ny olo-masina. Kanefa alohan’ny hitondran’ny didiny na hamoahany vokatra, dia hovonjen’ny Feon’Andriamanitra ny olo-masina.” 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.

Ao amin’io andalan-teny io dia misy antokon’olona roa atao hoe “nominal,” izany hoe “amin’ny anarana ihany,” izay mamadika ny mahatoky amin’Andriamanitra ho eo an-tanan’ny Katolika. Ny fahatakaran’i Ellen White momba ny fiangonana nominal sy ny Adventista nominal dia hafa noho izay tena asehon’ireo amin’ny andro farany; satria, araka ny fahazoany ny hoe “Adventista nominal,” dia Kristiana iray izay milaza fa mino ny fiverenan’i Kristy no tiany holazaina. Kanefa ny mpaminany dia miteny bebe kokoa ho an’ny andro farany noho ny andro izay niainany, ary ny hoe “Adventista nominal,” amin’ny andro farany, dia maneho ny fiangonana Advantista Mitandrina ny Andro Fahafito ao Laodikia, ary ny fiangonana nominal kosa dia taranak’ireo izay tonga zanakavavin’i Roma tamin’ny taona 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.

Ny Advantista Mitandrina ny Andro Fahafito dia hankahala ilay “vahoaka tsy fantatra,” izay tena solontenan’Andriamanitra marina, satria izy “tsy mahavaly ny fahamarinan’ny Sabata,” izay maneho ny Sabatan’ny fitsaharan’ny tany. Ny fiangonana Advantista Mitandrina ny Andro Fahafito dia milaza fa manohana ny andro fahafito ho andro ivavahana, kanefa amin’ny andro farany ny Sabata izay tsy hainy toherina dia ny “impito,” ao amin’ny Levitikosy enina amby roapolo, izay no fahamarinana fototra voalohany nolaviny tamin’ny taona 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.

Ny andalan-teny izay hodinihintsika ankehitriny dia manondro ireo firindrana ara-paminaniana mifandray amin’ilay tantara izay manomboka amin’ilay lalàn’ny Alahady ho avy tsy ho ela, nefa ny tantaran’ny fizahan-toetra farany izay manaraka ny lalàn’ny Alahady dia tanterahina aloha ao anatin’i Etazonia. Amin’ny fotoanan’ny lalàn’ny Alahady dia hanery izao tontolo izao manontolo i Etazonia hanangana sary ho an’ilay bibidia, saingy alohan’ny hahatanterahany izany asa izany dia efa hanangana sary ho an’ilay bibidia ao Etazonia izy ireo.

“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.

“Rehefa i Amerika, ilay tany misy ny fahafahana ara-pivavahana, no hiara-dia amin’ny Fanjakana Papaly amin’ny fanerena ny fieritreretan’ny olona sy ny fanerena ny olona hanome voninahitra ny sabata sandoka, dia hotarihina hanaraka ny ohatra asehony ny vahoakan’ny firenena rehetra ambonin’ny tany.” Testimonies, boky faha-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.

“Ho hanaraka ny ohatry ny Etazonia ny firenena vahiny. Na dia izy aza no mitarika ny lalana, dia mbola ho tonga amin’ny olontsika any amin’ny faritra rehetra amin’izao tontolo izao ihany io krizy io.” Testimonies, boky faha-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.

Ny fitsapana lehibe ho an’ny vahoakan’Andriamanitra dia miseho alohan’ny lalàn’ny Alahady, satria amin’ny lalàn’ny Alahady no hifaranan’ny fotoam-pahasoavana ho an’ny Advantista Mitandrina ny Andro Fahafito. Io fitsapana io dia aseho ho toy ny fananganana ny sarin’ilay bibidia, ary ny sarin’ilay bibidia dia ny fitambaran’ny fiangonana sy ny fanjakana, ka ny fiangonana no mifehy izany fifandraisana izany. Tahaka ny nahatonga ny Protestanta ho zanakavavin’i Roma tamin’ny 1844, ary ny zanakavavy dia sarin-dreniny, dia hanao asa mifanandrify amin’izany koa ireo Protestanta nihemotra amin’ny andro farany, satria i Jesosy dia mandrakariva maneho ny faran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray.

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.

Ny tantara asehon’ny “fanekena” ao amin’ny andininy faha‑roa amby roapolo sy telo ao amin’ny Daniela toko faha‑iraika ambin’ny folo dia naneho vahoaka mpivadi-pinoana milaza ny tenany ho an’ny tany be voninahitra, izay naninjitra ny tànany mba hanao firaisana amin’i Roma. Ny 161 tal. J.K. ka hatramin’ny 158 tal. J.K. dia maneho ny fiforonan’ny sarin’ilay bibidia izay miafara amin’ny lalàn’ny Alahady.

We will continue this study in the next article.

Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.

“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.

“Fa inona moa ilay ‘sarin’ny bibidia’? ary ahoana no hanaovana azy? Ilay bibidia roa tandroka no manao ny sary, ary sary ho an’ilay bibidia izany. Antsoina koa hoe saryn’ilay bibidia izy. Koa mba hahalalana izay endrik’ilay sary sy ny fomba hanaovana azy, dia tsy maintsy dinihintsika ny toetran’ilay bibidia mihitsy—dia ny fahefam-papa.”

“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.

“Rehefa tonga simba ny fiangonana voalohany noho ny nialany tamin’ny fahatsoran’ny filazantsara ka nanaiky fombafomba sy fomba amam-panao jentilisa, dia very taminy ny Fanahy sy ny herin’Andriamanitra; ary mba hifehezana ny feon’ny fieritreretan’ny vahoaka, dia nitady ny fanohanan’ny fahefana ara-panjakana izy. Ny vokatr’izany dia ny maha-papa, dia fiangonana iray izay nifehy ny fahefan’ny fanjakana sy nampiasa izany hampandrosoana ny tanjony manokana, indrindra ho amin’ny famaizana ny ‘fivadiham-pinoana.’ Mba hahafahan’i Etazonia mamorona sarin’ilay bibidia, dia tsy maintsy hifehy ny fitondrana sivily amin’ny fomba toy izany ny fahefana ara-pivavahana, ka ny fahefan’ny fanjakana dia hampiasain’ny fiangonana koa mba hanatanterahany ny tanjony manokana.” The Great Controversy, 443.