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 maqanakuywan Panium maqanakuywan iskay sapaq histórico ruwaykuna kanku, imaymana pacha hinallataq imaymana contexto ukhupi pasaq, ichaqa iskayninkupas ancha chaninniyuq kanku ñawpaq Judea llaqtapa historiapi hinallataq muyuriqnin suyuqkunapipas. Raphia maqanakuyqa 217 BC watapi karqa. Panium maqanakuyqa 200 BC watapi karqa Seleúcida qhapaq suyu (norte llaqtapa qhapaqnin) hinallataq Ptolemaico qhapaq suyu (sur llaqtapa qhapaqnin) chawpipi. Kay iskay maqanakuykunaqa Daniel qelqapa chunka hukniyuq kaq kapitulumanta chunka hukniyuqmanta pichqayuq kama versokunapi reqsichisqa kanku. Kay iskay maqanakuykunaqa ñawpaqta karqanku Macabeo hatarikuymanta, mayqinchus 167 BC watapi karqa.
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 maqanakuyqa sutinta qaran qayllapi kaq allpamanta, Panium Orqomanta, maypin chay tinkuy rurasqa karqan. Panium sutiqa griego dios Panmanta hamun, paypaqmi chaypi huk templo qusqa karqan. Chay kitiqa Pan yupaychaywan huñusqasqa kasqanrayku Panium nisqa reqsisqa karqan. Templo huñunakuymi sapa kuti “Panpa Santuario” nisqa sutichasqa karqan, chaywanmi rikuchisqa karqan Pan diosman qusqasqa iñiyllapaq, yupaychaypaq ima kasqanta. “Nymphaeum” nisqa simiqa ñawpaq griego, romano iñiypi yaku ninfakunapaq qusqasqa monumentota utaq wak’a wasita nin. Paniumpi templo huñunakuymantaqa huk mach’aywan huk phuyu pukyuwan kasqa, chaykunapin ninfakuna tiyanankuta yuyasqa karqan; chayraykutaq wakin kutiqa “Panium Nymphaeum” nisqaraq sutichasqa karqan.
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.
Llaqtapas Herodes Hatunpa churin Herodes Felipepa ruwasqanmantawan hatunyachasqanmantawan qhipaman, chayqa Cesar Augusto romano qhapaq apuqpa hinaspa kikillan Herodes Felipepa yupanankupaqmi Cesarea Filipos sutiyoq karqa. Templopa hatun huñuyninqa kay llaqtapi ancha hatun ñawpaq yuyayniyuq religionpa chawpinmi karqa.
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.”
Emperador Augustoq kamachikusqan pacha, templota yapamanta t’aqwirisqa karqa utaq Augusto sutinwan musuqmanta sutichasqa karqa, Augusto nisqa emperadorman yupaychay cultota, hinallata romanoq diniyu rurayninkunata llaqtapa diniyu pacha ukhupi huñunayta rikuchispa. Ñawpaq Caesarea Philippi llaqtapa qayllanpi, maypichus Panpa templon karqa, wakin kutiqa “Uku Pacha punkukuna” utaq “Hadespa punkukuna” nispa sutichasqa karqa.
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.
Danielpa chunka hukniyuq t’aqapi, chunka suqtaqniyuqmanta chunka isqunniyuq kama versículokunapi, kimsa hallp’a suyukuna atipasqa kasqankuta rikuchin, chaykunata pagan Roma atipanampaq, Bibliapa willakusqanpi tawaq qhapaq suyupi sayarinanpaq, hinallataq chay t’aqapi hanaq lado rey kananpaq. Chunka suqtaqniyuq versículopi, romano general Pompeyo reqsichisqa kachkan Siria suyuta 65 a.C. watapi atipaq hina, chaymanta Jerusalénta 63 a.C. watapi atipasqanwan. Chunka qanchisniyuqmanta chunka isqunniyuq kama versículokunaqa Julius Césarpa Egipto suyuta atipasqanta reqsichin, kimsa hark’aykunamanta kimsakaqta. Actium maqanakuy, 31 a.C. watapi, qallariyninta señalan kimsa pachak suqta chunka watakunapa, chay pacha pagan Roma ancha kamachikuq hina qhapaqta apachkanqa, Danielpa chunka hukniyuq t’aqapi, chunka tawaqniyuq versículopi hunt’akusqanman hina.
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.
Iskay chunka versículopi Augusto Césarpa kamachikuynin señalasqa kachkan, chay historiapitaq Jesus paqarin. Chaymantataq versículo iskay chunka hukniyoqpi hinallataq iskay chunka iskayniyoqpi mana allin Tiberio Césarpa kamachikuynin reqsichisqa kachkan, chayhinaqa Cristopa chakatasqa wañusqanta señalaspa. Versículo iskay chunka kimsayoqpitaq Macabeo judíokuna pagano Romawan ruwaq lligata señalasqa kachkan, chayhinaqa versículo chunka hukniyoqpi qallarisqa historiapa puriynin sayachisqa kachkan, hinaspa historia willakuyqa kutimun 161 a.C. manta 158 a.C. pacha tiempoman.
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.
Chunka kimsa chunka kimsayuq versículopi Maccabeokunapa miraynin reqsichisqa kachkan, hinallataq mana llapa willakuykunata proféticopi paykunapa mirayninmanta qonchu chaypas, historiapa qillqasqanmi qowan. Cristo Manaraq Paqarinman 217 watapi, Raphia maqanakuy pasakurqan, chay qhepanmanta huk wawa qhapaq rey Egiptota mana allin amachasqa saqerqan. Seleúcidakunaq reykuna, griegokunaq reykunawan kuska, 200 Cristo Manaraq Paqarinman watapi chay wawa reywan imayna ruwanankupaq yuyaychakushaqtinku, Roma historiaman yaykurqan hinaspa Egiptomanta chay wawa reypa amachaqnin tukurqan. Chayllapi watapi Panium maqanakuypas pasakurqan. Chaymanta 167 Cristo Manaraq Paqarinman watapi Maccabeokunapa guerrilla maqanakuy qallarikurqan.
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.
Makaweokunaq hatarikuyninqa qallarikurqan Modein llaqtapi 167 a.C. watapi, hinaspataq kayqa karqan Makaweokuna mana sapallanchu Seleukida Qhapaq Suyu contra maqanakusqankuta, aswanpas judiokunawanpas maqanakusqankuta, paykunaqa yachasqankuman hina Seleukidakunawan huñusqa kasqankurayku. Chay hatarikuyninqa religiónmanta kallpachasqa karqan, hinaspataq rurakurqan ukhupi kaq awqapaqpas hawapi kaq awqapaqpas contra. 164 a.C. watapi Makaweokuna templota musuqmanta t’aqwirichirqanku, chay ruwaytaq yuyarichisqa kachkan judiokunapa Hanukkah rayminwan. Chay watallapitaq wañurqan sutichasqa mana allin Antiochus Epiphanes. Chaymantaqa 161 a.C. watamanta 158 a.C. watakama, iskay chunka kimsayuq versículopi nisqa “liga” Roma llaqtawan ruwaqchasqa karqan.
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.
Maccabeokunamanta, paykunapa hatarinankumanta, hinallataq Roma llaqtawan ruwasqa pactomantapas, sapaq chiqanmanta rimayqa versículo iskay chunka kimsayuqpi tarikullan; ichaqa dinastiyapa historianninqa, “Dinastía Hasmonea” nisqa, Modeinpi qallarikurqan 167 a.C. watapi, hinaspa cruzpa pacha kama katirqan. Dinastía Hasmonea nisqapa qhipa kamachiqnin-kunaqa Cristo pacha fariseokuna karqanku. Chayrayku, apostata judaísmo historianninqa, Maccabeokunawan rikuchisqa, profético siq’i kan; chayqa qallarin 167 a.C. watapi Modeinpa hatarinanpi, hinaspa tukukun versículokuna iskay chunka hukniyuqpiwan iskay chunka iskayniyuqpi, maypichus Jesús crucificasqa karqan.
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.
Paykunapa sarnaqayninqa chay chunka suqtayuq versículopi huk muyuylla tukurqan, maypachachus Roma, ñawpaq kutita, Pompeyo nisqawan, Jerusalén llaqtata atipaykurqan. Chay pacha Jerusalénman waqlliyta apamunanpaq aswan hatun munayninqa iskay rakiykunamanta, Hasmoneo panakakunapa dinastían ukhupi, ch’aqway karqan. Chay pacha-manta pacha (63 a.C.), Judáqa Romaq kamachikuynin uranpi karqan. Macabeokunapa Hasmoneo dinastíanqa profecía hina qallarin 167 a.C. watapi Modeín maqanakuypi, hinaspataq 63 a.C. watapi Romaq uranman churakapun. Chay sarnaqay qallariyninmanta mana unayta, Macabeokunaqa 161 a.C. watamanta 158 a.C. watakama Romawan huk pactota qallariykuqkuna karqanku, hinaspataq chayman yaykurqanku. Paykunaqa 63 a.C. watamanta chakata kama, hinaspataq 70 watapi Jerusalénpa tukukuq waqllisqan kama, Romaq kamachikuynin uranpi karqanku.
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.
Maccabeokunapa línea profética nisqaqa apostata judaísmo-pa líneanmi, chayraykutaq apostata protestantismo-pa líneatam tipifican. Panium Maqanakuymanta qallarispan, chunka suqtayuq versículo-pi domingo kamachikuy kama, 200 a.C., 167 a.C., 164 a.C. profético ruwanakuna, hinallataq 161 a.C.manta 158 a.C. kama alianza nisqapas, apostata protestantismo-pa historiapin kutimunqaku. Kay waymark-kunaqa qanchismantam kashaq pusayuq presidenteq historiapin rikhurinqaku, domingo kamachikuy manaraq chayamushaqtin. 200 a.C. nisqaqa línea externa del cuerno republicano-ta representan, 167 a.C.-wan tupachisqa, chaymi línea interna del cuerno apostata protestante-ta representan.
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.”
Kay tinkuy willakuykunaqa, ancha aswanqa, Hasmoneo Dinastíapa historiantaq ukhunpi pakasqa kachkan; ichaqa chay hina kaptinpas, Daniel chunka hukniyuqpa tawa chunka versículopi pakasqa historiapa huk rakinmi kanku. Chayqa huk siq’im, “Danielpa profecíamanta puchuq p’unchaykunaman tupaq rakinmanta” nisqapa hukninmi.
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.
Judaismo Hanukkah raymita Maccabeokuna hatarimusqankuta yuyarispa raymichiyta rurachkaptinpas, chayqa mana Maccabeokunata chanin runakuna kasqankuta sut’inchanchu. Hatariy rayku, qanchis chunka watakuna prisionmanta kutimusqankumanta qhipa allinchamusqa temploman shekinah mana hayk’aqpas kutimunichu. Qhipa profetakuq willakuyqa Malakiasmanta hamurqa, Maccabeokunamanta yáqa ishkay pachak wata ñawpaqpi. Maccabeokunapa historianninqa reqsichinmi, paykuna saqerqanku políticapi umalliqninkuna hatun sacerdotepas kaspa llamk’anankupaq; chaymi karqa chay huchaqa Egiptomanta Ptolomeo ruranayta munasqan hina, hinallataq Rey Uziaspas ruranayta munasqan hina. Yachay simi nisqanman hinaqa, Diosmi haykurqa Ptolomeota chay sacrílego ruwaymanta hark’anampaq; Diospa Siminmi sut’ita niwanchis, Rey Uzias sacerdotepa llamk’ayninta hinallataq reypa llamk’ayninta ruranayta munaptin, Dios cheqaqtapuni haykusqanta. Paykunapa dinastíankupa qhipa rurunqa fariseokunami karqa. Kunan pacha judaismopi judíokuna historiapi hatun yupaychayta paykunaman qusqankuta qhawaspapas, mana ima raykupas kanchu Maccabeokuna chanin kaypa unanchan kasqankuta tukuy sonqowan yuyaykuyta.
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.
Protestante reformaciónqa Lutherpa tiemponpi qallarikurqan, hinaspataq wiñaq lliwpaq ñawpaqman puriq wiñay rimay karqan. Mana musuq yachachiychu karqan, imaraykuchus Jesúswan paypa discipulonkunaqa Protestantekuna karqanku. Chayqa huk rikch’ariy karqan historiapa tutayayman, maypichus Lutherwan huk reformadorkunapas rikch’arichisqa karqanku. Chay wiñaq reformaciónpa tukukuynin alto pampaqa Movimiento Millerita karqan. Diosqa manam ñawpaq reformadorkunallatachu Babiloniapa huchankunaman rikch’arichiyta munarqan, aswanpas paykunataqa kamachikuyninpa hunt’asqa unanchayninman, hinaspataq hanaq santuariopi ruwasqan llamk’ayninman apayta munarqan. 1844 watapi abril killapa 19 p’unchawninpi Protestantekunaqa reformaciónpa aswan wiñaq k’anchayninta qichuspa, apostata Protestantismoman tukurqanku.
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.
Chayqa cheqaq Milleritakunaqa “lliqlla qusqasqa” karqanku, chaymantaq Aswan Santísimo Cheqaman pusasqa karqanku llamk’ayta tukuchanankupaq, chay hina puqusqaña Protestante cristianokuna kananankupaq. 1863 watapi, lliqlla qusqasqa kasqankurayku, mana kasukuspa, Protestantismopa lliqllanta saqerqanku, hinaspataq Laodiceapa lliqllanta hap’irqanku. Pachak tawa chunka tawa waranqa t’aqasqakunapa sellos churaypa qhipa pacha-kutikuyñinpi, 2001 watapa septiembre 11 p’unchawmanta iskay chunka iskayniyuq wata qhipaman qallarisqa, 2023 watapi, Judá ayllumanta Leónqa kicharisqa hina kachkan chay cheqaqkunata, chaykuna hunt’achin Daniel qhelqapa chunka hukniyuq kapítulonpi tawa chunka versiculopa pakasqa historianta; chay historiataq 1989 watapi Unión Soviéticapa urmayninmanta qallarispa, manaraq karullachu hamuq domingo kamachikuykama chayan. Chayta ruwaspanmi, payqa kicharin apostata judaísmopa historianta, apostata Protestantismopa unanchaqnin hina.
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.
Diospa apostatakuna iskaynin mirayninkuna, literal Judá llaqtamanta kaqkuna icha espiritual Judámanta kaqkuna (iskayninpas hatun sumaq allpakuna), Jerusalén llaqta atipanakuywanmi tukunku: ñawpaq kaqqa 63 a.C. watapi, qhipa kaqtaq utqaylla hamuq domingo p’unchaw kamachiypi. Iskaynin liniakuna pantasqa religioso yuyaykuna rayku kallpachakusqa maqanakuytam rikuchin. Iskaynin liniakunaqa Greciapa religioso filosofíankunapa contranpi maqanakuytam rikuchin, hinaspataq apostatakunaqa Romaq uranman churakusqa tukunku. Ñuqaqa tawa chunka versículopi kimsa maqanakuykunata reqsichini 1989 watapi Unión Soviética urmayta, Ucrania Maqanakuyninta, hinaspa domingo p’unchaw kamachiypi Paniumta, chaywan reqsichinaypaq chay kimsa maqanakuykuna hinaspa kimsa mundial maqanakuykuna ukhupi hukniray kaqta.
“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.
“Diospa siminqa ñawpaqmantapacha hamuq peligrota willakuspa yuyachin; kayta mana uyarisqa hina saqesqa kaptinqa, protestante pacha yachanqumanmi Romaq cheqaq munayninkuna imakunas kasqanta, ichaqa toqllamanta qispikunapaqña pisi unayña pasasqa kaptinraq. Payqa upallallamanta atiyniyuqmanmi wiñashan. Yachachikuyninkunaqa leykuna rurana wasikunapim, iglesiakunapim, runakunap sonqonkupim kallpachakushanku. Hatun, sinchi sayaq ruwasqankunatan huñuchkushan, pakasqa ukhu cheqenkupi ñawpaq qatiykachayninkuna yapamanta rurakunanpaq. Pakallamanta mana reparasqa hina kallpankunatan kallpachakushan, pacha chayamunqanpi maqanakunampaq kikillanpa munayninkunata hunt’achinanpaq. Tukuy munasqanqa allin sayanakuyllam, chayqa ñam payman qusqa kashan. Manam unayñachu rikusunman, hinaspa mallikunman ima kasqanta romano elemento munasqanmanta. Pipas Diospa siminta creenqa hinaspa kasukunqa, chayraykun piñayninta hinaspa qatiykachayta apamunqa.” 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.
Chunka versiculomanta, 1989 watapi Unión Soviética urmapakusqanta reqsichin, chaymanta versículo quincepi Panium maqanakuykama, papadoqa “kallpanakunata sinchiyachisqa, paypa kikin munasqan tukuykunata ñawpaqman apananpaq, maqanan pacha chayamuptin” kasqa. Kay versículokuna reqsichinku ima profético circunstanciakunachus “toqlla” hina papadowan wakichisqa kasqanta, maymantachus “lluqsinqa” mana atikunqachu. Qhipa tinkuypi, Panium maqanakuywan rikch’achisqapi, bestiapa lantin United States nisqapi ruwasqa kanqa. Chay lantipa ruwakuyninmi qhipa p’unchaykunapi Diospa llaqtanpaq qhipa prueban kanqa.
“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].
“Señorqa sut’ita rikuchiwashan uywaq rikch’ayninqa kamasqa kanqa manaraq gracia tiempo tukukuptin; chaymi Diospa llaqtanpaq hatun pruebakunanqa kanqa, maymantan wiñay kawsayninpa destino-ninkuqa nisqata churakunan. … Apocalipsis 13 pin kay yachachikuyqa sut’ita qawarichisqa kashan; [Apocalipsis 13:11–17, nisqata qillqasqa].”
“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.
“Kaymi pruebanam Diospa llaqtanpaq kanan tiyan manaraq sellasqa kachkaptinku. Llapa runakuna Diosman cheqan kasqankuta rikuchiqkuna, Paypa kamachinkunata waqaychaspa, hinaspa llulla sábadota ama chaskispa, Señor Dios Jehovápa unanchan uraman churakunku, hinaspa kawsachkaq Diospa sellonta chaskinqaku. Hanaq pachamanta hamuq cheqaqta saqespataq domingo sábadota chaskiqkunaqa, uywapa unanchanta chaskinqaku.” 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.
Uywa rikch’ariynin animalpa lantin-ninpa sut’inta rikuchisqa kashan Roma llaqtawan huñunakuyman yaykusqa pacha. Estados Unidos-pa protestante waqraqa 1844 watapi Roma-pa ususin-kuna tukurqan, chaymanta paykunapa historiankupaq qallariyninqa kikinmanta yapamanta qhipa tukukuyninpi kutimun, huk kutiwanraq mamankuta qatipakuyta munasqankurayku.
“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.
“Rikurqani iskay waqrayuq animalqa dragónpa simiyuq kasqanta, hinaspa paypa atiniyninqa umanpi kasqanta, chaymantataq kamachikuyqa siminmanta lluqsimunanpaq kasqanta. Chaymanta rikurqanitaq Waynuchikuqkunapa Maman-ta; mamanqa manam ususinkunachu karqan, aswanqa paykunamanta sapa, sut’itaq karqan. Payqa p’unchawnintaña qarqan, chaypas qhipapiña kachkan, hinaspa ususinkuna, Protestante sectakuna, qatiqninpi escena-man hamurqanku, hinaspataq mamanpa yuyayninta hina rurayta qallarirqanku, maypachachus payqa qullqasqa runakunata qatiykacharqan. Rikurqanitaq imaynachus mamanqa atiniyninpi uraykachasqa kasharqan, chay hinallataq ususinkuna wiñasharqanku, hinaspa manaña unaychu mamanpa rurasqan atiniyta paykunapas ruranqaku.”
“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.
“Rikarqani sutipi iglesiata, hinaspa sutipi Adventistakunatapas, Judaspis hina, católicokunaman ñoqaykuta traicionanankupaq, paykunapa atiyninta qhawaykuspa cheqaq kaypa contranpi hamunankupaq. Chaypacha santokuna mana reqsisqa, pakasqa llaqtam kanqaku, católicokunapaq pisillam reqsisqa; ichaqa iglesiakuna hinaspa sutipi Adventistakuna, ñoqaykuq iñiyniykumanta hinaspa costumbreniykumanta yachaqkuna (imaraykuchus sábado rayku ñoqaykuta cheqniqkuna karqaku, mana atispa chayta kutichiyta), santokunata traicionanqaku hinaspa católicokunaman willanqaku runakuna institucionninkunata mana kasukuq hina; chayqa ninmi, sábadota waqaychanku hinaspa domingo-ta mana yupaychanku.”
“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.
“Hinaqa Católicokunaqa Protestantekunata ñawpaqman riychis nispa kamachinqaku, hinaspataq huk kamachiyta lluqsichinqaku: pisi p’unchawta—qanchis kaq p’unchawpa rantinpi—mana waqaychaqkunaqa wañuchisqa kanankupaq. Hinaspa Católicokunaqa, achka kasqankurayku, Protestantekunapa ladonpi sayarinqaku. Católicokunaqa atiniyninkuta uywaqa ricchayninman qonqaku. Hinaspa Protestantekunaqa, mamankupa ñawpaqpi rurasqanta hina, santokunata chinkachinankupaq llamk’ankaku. Ichaqa manaraq chay kamachiyninku rurayninman chayanman, manaraq rurayninta apamunmanpas, santokunaqa Diospa Siminwan qespichisqa kanqaku.” 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.
Chay pasajepi iskay “nominal” huñukunakami kanku; chayqa nin “sutinllapi,” hinaspataq Diospa cheqaq kasuqninkunata católicokunaman entreganku. Ellen Whitepa yuyaynin, nominal iglesiakunamanta hinaspa nominal adventistakunamanta, manam kikinchu qhepa p’unchaykunapi imamanta sut’inchanku chaywan; paypa yuyayninpi “nominal Adventist” nisqaqa rikuchinman karqan huk cristianota, Cristo kutimunanta creeninmanta rimariqta. Ichaqa profetakuna aswanmi qhepa p’unchaykunamanta rimanku, manam paykuna kawsasqanku p’unchaykunallamantachu; chayrayku “nominal Adventist” nisqa, qhepa p’unchaykunapi, rikuchin Laodiceapi Qanchis Kaq P’unchay Adventista iglesiata, hinaspa nominal iglesiakunaqa chay 1844 watapi Romapa ususinkuna tukusqankumanta miraykuna kanku.
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.
Adventistakuna qanchis punchawpi kaqkuna cheqniqkuchkanku “mana reqsisqa runakunata”, Diospa cheqaq representantekuna kasqankurayku; imaraykuchus paykunaqa “mana atinkuchu kutichiyta Sábadopa cheqaq yachachisqanta”, chaymi rikuchin allpapa samana Sábadonta. Iglesia Adventista del Séptimo Día nisqaqa sut’inchan qanchis kaq punchawta yupaychana punchaw kasqanta waqaychasqanta; ichaqa qhipa p’unchaykunapi Sábado mana atisqanku kutichiytaqa “qanchis kuti” nisqanmi, Levítico iskay chunka suqta-niyuqpi, chaymi karqan ñawpaq, tiyanapaq saphi cheqaq yachachisqa, paykunaq 1863 watapi chinkachisqan.
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.
Kay p’unchaypi rimananchik pasajeqa riqsichinmi proféticodinámicakunaq chay historiata, kayqa qallarinña utqay hamuq domingo kamachiywan, ichaqa domingo kamachiyta qatiq qhipa pruebakuy historiataqa ñawpaqtaqa hunt’akun Estados Unidos ukhullapim. Domingo kamachiypiqa Estados Unidos llapan kay pachata kallpachinqa uywaman ricch’akuqta sayarichinankupaq, ichaqa chay ruranata manaraq hunt’achkaptinkuqa, ñaña Estados Unidos ukhupim uywaman ricch’akuqta sayarichisqanku kanqa.
“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.
“Hinallataq Amerika, religioso libertadpa allpan, Papacuwan huñunakuspa yuyayman sonqota kallpachispa runakunata llulla samana p’unchayta yupaychanankupaq apurachinqa chayqa, kay pachapi llapan suyukunapi tiyakuq runakunaqa paypa rurasqan ejemplonta qatipachisqa kanqaku.” 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.
“Naciónkunamantaqmi huk law suyu runakunaqa Estados Unidospa ejemplonta qatinqaku. Payqa ñawpaqman pusaspapas, chay hina kaq crisisqa hamunqapuni llaqtanchikman kay pachapi tukuy cheqenkunapi.” 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.
Hatun pruebam Diospa llaqtanpaqmi domingo kamachiy manaraq chayamushaqtin pasakun; domingo kamachiypiqa Séptimo Día Adventistakunapaq probación tukukun. Chay pruebanqa uywakunaq rikch’ayninpa rurakuynin hina rikuchisqa kachkan, chay uywakunaq rikch’ayninqa iglesiawan estadowan huñusqa kasqanmi, iglesiaqa chay tinkuypi kamachiq kashan. Imaynan 1844 watapi protestantekuna Romaq ususinman tukurqanku, ususiqa mamanpa rikch’aynin kasqanrayku, chay hinallataqmi qhipaman wichq’asqa protestantekuna qhipa p’unchaykunapi kaq parallel llamk’ayta ruwanqaku; Jesusqa sapa kuti ima kaqpa tukukuyninta qallariyninwanmi yachachin.
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.
Daniel qhelqa chunka hukniyuq kinsa versiculopi “alianza” nisqawan rikuchisqa historiataqa, sumaq allp’api kawsak sutinpi Diosmanta karunchakusqa llaqtaq runakunan Romawan hukllayta ruwananpaq mast’arisqanta rikuchirqan. 161 a.C.manta 158 a.C.kamaqa, domingo kamachiywan tukukuq bestiaq imagenpa rurakuyninta rikuchin.
We will continue this study in the next article.
Kay yachayta qatiqkuspa hamuq qillqapi rikcharisunchik.
“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.
“¿Pero qué es la ‘imagen de la bestia’? ¿y cómo ha de ser formada? La imagen es hecha por la bestia de dos cuernos, y es una imagen de la bestia. También es llamada imagen de la bestia. Entonces, para saber cómo es la imagen y cómo ha de ser formada, debemos estudiar las características de la bestia misma: el papado.
“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.
“Ñawpaq iglesyaqa evangelioypa llamp’u, mana sasachasqa kayninmanta karunchakuspa, hinaspa mana iñiqkunaq ritosninkuta, costumbreninkutawan chaskispa, Diospa Espiritunta atiynintawan chinkachirqan; chayrayku runakunapa yuyayninkunata kamachinampaqa, kay pachapi kamachiq atipaq yanapakuyninta maskharqan. Chaymanta papado lloqsimurqan, huk iglesya mayqinchus estadopa atiyninta kamachirqan hinaspa chayta llamk’achirqan kikinpa munayninkunata ñawpaqman apanampaq, aswanraq ‘herejía’ nisqapa castigananpaq. Estados Unidosqa uywapa rikch’ayninta rurayta atinampaq, religionpa atiyninmi civil gobiernota hina kamachinan, chayhinaqa estadopa autoridadninpas iglesyapaq llamk’achisqa kanqa kikinpa munayninkunata hunt’achinampaq.” The Great Controversy, 443.