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.

Intambara ya Raphia n’Intambara ya Panium ni ibyabaye bibiri by’amateka bitandukanye byabereye mu bihe no mu mimerere bitandukanye, ariko byombi bifite akamaro mu mateka ya Yudaya ya kera n’uturere tuyikikije. Intambara ya Raphia yabaye mu mwaka wa 217 mbere ya Kristo. Intambara ya Panium yabaye mu mwaka wa 200 mbere ya Kristo hagati y’ubwami bw’Abaselewukiya (umwami wo mu majyaruguru) n’ubwami bw’Abatolemeyi (umwami wo mu majyepfo). Izi ntambara zombi zigaragazwa mu mirongo ya cumi n’umwe kugeza kuri cumi n’itanu yo muri Daniyeli igice cya cumi na rimwe. Izi ntambara zombi zabaye mbere y’Ubugome bw’Abamakabeyo bwo mu mwaka wa 167 mbere ya Kristo.

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.

Intambara ya Panium yitiriwe ahantu h’akarere kegereye aho, Umusozi wa Panium, ari na ho iyo mirwano yabereye. Izina Panium rikomoka ku mana y’Abagiriki yitwa Pan, iyo hakaba hari urusengero rwayeguriwe. Aho hantu hari hazwi nka Panium kubera isano hifitanye no gusenga Pan. Uwo murwa w’insengero wakundaga kwitwa Ubuturo Butagatifu bwa Pan, hagashimangirwa uruhare rwawo nk’ahantu ho kwitanga mu by’idini no gusengeramo hegerejwe mana Pan. Ijambo “Nymphaeum” risobanura urwibutso cyangwa ubuturo buto bwera byeguriwe abazimu b’amazi b’abagore mu idini rya kera ry’Abagiriki n’Abaroma. Uwo murwa w’insengero wa Panium warimo ubuvumo n’isoko karemano, byemerwaga ko bituwemo n’abo bazimu, bityo rimwe na rimwe ukitwa Nymphaeum ya 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.

Nyuma y’uko uwo mujyi wongeye kubakwa kandi ukagurwa na Herode Filipo, umuhungu wa Herode Mukuru, wahise witwa Kayisariya ya Filipo mu guha icyubahiro Umwami w’Abami w’Abaroma Kayisari Ogusito na Herode Filipo ubwe. Ikoraniro ry’insengero ryari ikigo gikomeye cy’iyobokamana muri uwo mujyi.

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.”

Mu gihe cy’ingoma y’Umwami w’abami Augustus, urusengero rwarongeye rwegurirwa cyangwa ruhabwa izina rishya mu cyubahiro cya Augustus, bigaragaza ugusengwa k’umwami w’abami n’ukwinjizwa kw’imigenzo y’idini y’Abaroma mu miterere y’idini yari isanzwe mu gihugu. Agace kari hafi y’umujyi wa kera wa Caesarea Philippi, aho urusengero rwa Pan rwari ruherereye, rimwe na rimwe hitwaga “Amarembo y’Ikuzimu” cyangwa “Amarembo ya Hadesi.”

In verses sixteen through nineteen of Daniel chapter eleven, the three geographical areas of conquest that pagan Rome was to overcome in order to be established as the fourth kingdom of Bible prophecy and the king of the north in the chapter, are represented. In verse sixteen, the Roman general Pompey is identified as conquering Syria in 65 BC, and then Jerusalem in 63 BC. Verses seventeen through nineteen identify Julius Caesar’s conquering of Egypt, the third of the three obstacles. The Battle of Actium in 31 BC, marks the beginning of the three hundred and sixty years that pagan Rome would rule supremely in fulfillment of verse twenty-four, of Daniel chapter eleven.

Mu mirongo cumi n’itandatu kugeza ku cya cumi n’icyenda by’igice cya cumi na kimwe cya Daniyeli, hagaragazwa ibice bitatu by’uturere twagombaga kuneshwa na Roma ya gipagani kugira ngo ishingwe nk’ubwami bwa kane bw’ubuhanuzi bwa Bibiliya kandi ibe umwami w’amajyaruguru muri icyo gice. Mu murongo wa cumi na gatandatu, umugaba w’ingabo w’Umuroma witwaga Pompey agaragazwa nk’uwanesheje Siriya mu wa 65 mbere ya Kristo, hanyuma agatsinda Yerusalemu mu wa 63 mbere ya Kristo. Imirongo ya cumi n’irindwi kugeza ku cya cumi n’icyenda igaragaza ko Yuliyo Kayisari yanesheje Egiputa, ari yo nzitizi ya gatatu muri eshatu. Intambara ya Akisiyumu mu wa 31 mbere ya Kristo ni yo iranga itangira ry’imyaka magana atatu na mirongo itandatu Roma ya gipagani yari gutegekesha ubutware busesuye, mu gusohoza ibivugwa mu murongo wa makumyabiri na kane w’igice cya cumi na kimwe cya Daniyeli.

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.

Mu murongo wa makumyabiri hagaragazwa ingoma ya Awugusito Kayisari, kandi ni muri urwo rwego rw’amateka Yesu yavukiye. Hanyuma mu mirongo ya makumyabiri na rimwe n’uwa makumyabiri na kabiri hagaragazwa ingoma ya Tiberiyo Kayisari mubi, bityo bikaranga ukubambwa kwa Kristo. Mu murongo wa makumyabiri na gatatu hagaragazwa isezerano Abayuda b’Abamakabayo bagiranye n’Abaroma b’abapagani, bityo urukurikirane rw’amateka rwatangiye mu murongo wa cumi na rimwe rugahagarara, maze inkuru y’amateka igasubira ku gihe cyo mu mwaka wa 161 Mbere ya Kristo kugeza mu mwaka wa 158 Mbere ya Kristo.

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.

Umurongo wa makumyabiri na gatatu ugereranya umurongo w’Abamakabeyi, kandi nubwo udatanga ibisobanuro byose by’umurongo wabo w’ubuhanuzi, inyandiko y’amateka irabikora. Mu mwaka wa 217 mbere ya Kristo, habaye Intambara ya Raphia, kandi nyuma yayo umwami w’umwana yasize Egiputa ifite intege nke. Ubwo abami b’Abaselewukiya n’Abagiriki bateguraga uko bakemura ikibazo cy’uwo mwami w’umwana mu mwaka wa 200 mbere ya Kristo, Roma yivangiye muri ayo mateka maze iba umurinzi w’uwo mwami w’umwana wa Egiputa. Muri uwo mwaka nyine ni bwo habaye Intambara ya Panium. Hanyuma mu mwaka wa 167 mbere ya Kristo, intambara y’inyeshyamba y’Abamakabeyi yaratangiye.

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.

Ubugome bw’Abamakabayo bwatangiriye i Modein mu mwaka wa 167 mbere ya Kristo, kandi ntibwagarukiye ku kuba Abamakabayo bararwanyije Ingoma y’Abaseluside gusa, ahubwo bwanakubiyemo no kurwanya Abayahudi bari baramaze kwemeza ko bifatanyije n’Abaseluside. Ubugome bwari bushingiye ku mpamvu z’idini, kandi bwagabwe ku mwanzi wo imbere n’uwo hanze. Mu mwaka wa 164 mbere ya Kristo, Abamakabayo bongeye kweza urusengero, kandi iki gikorwa cyibukwa mu munsi mukuru w’Abayahudi wa Hanukkah. Muri uwo mwaka ni na bwo Antiyokusi Epifane w’ikirangirire kibi yapfuye. Hanyuma kuva mu mwaka wa 161 mbere ya Kristo kugeza mu wa 158 mbere ya Kristo, “isezerano” ryo ku murongo wa makumyabiri na gatatu ryagiranywe n’i 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.

Ingingo rukumbi itaziguye ku Bamakabeyo, ku bwigomeke bwabo no ku masezerano yabo na Roma, iboneka mu murongo wa makumyabiri na gatatu, ariko amateka y’ingoma yabo, yitwaga Ingoma y’Abahasimoni, yatangiriye i Modein mu mwaka wa 167 Mbere ya Kristo, kandi akomeza kugeza mu gihe cy’umusaraba. Abahagarariye bwa nyuma b’Ingoma y’Abahasimoni bari Abafarisayo bo mu gihe cya Kristo. Ni cyo gituma hariho umurongo w’ubuhanuzi w’amateka y’Abayuda baretse ukwizera nyakuri, nk’uko bahagarariwe n’Abamakabeyo, watangiriye mu mwaka wa 167 Mbere ya Kristo ku bwigomeke bw’i Modein, ugasozwa mu mirongo ya makumyabiri na rimwe na makumyabiri na kabiri igihe Yesu yabambwaga.

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.

Amateka yabo yageze ahantu h’ihindukiro ku murongo wa cumi na gatandatu, ubwo Roma, ku ncuro ya mbere, ibinyujije kuri Pompey, yigaruriraga Yerusalemu. Impamvu nyamukuru yatumye muri icyo gihe azanira Yerusalemu kurimbuka yari amakimbirane hagati y’udutsiko tubiri tw’Ingoma y’Abahasimoneya. Uhereye kuri iyo ngingo y’igihe (63 BC), Yuda yari munsi y’ubutegetsi bw’Abaroma. Mu buhanuzi, Ingoma y’Abahasimoneya y’Abamakabeyi itangira ku rugamba rw’i Modein mu mwaka wa 167 BC, hanyuma igashyirwa munsi y’ubutware bwa Roma mu mwaka wa 63 BC. Bidatinze nyuma y’itangira ry’ayo mateka, Abamakabeyi batangije kandi binjira mu isezerano na Roma kuva mu mwaka wa 161 BC kugeza mu wa 158 BC. Bari munsi y’ubutware bwa Roma kuva mu mwaka wa 63 BC kugeza ku musaraba no ku irimbuka rya nyuma rya Yerusalemu mu mwaka wa 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.

Umurongo w’ubuhanuzi w’Abamakabeyi ni umurongo w’Abayahudi b’abahakanyi, bityo ukaba ugereranya umurongo w’Abaporotesitanti b’abahakanyi. Uhereye ku Ntambara ya Panium kugeza ku itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu, ibyabaye by’ubuhanuzi byo mu mwaka wa 200 Mbere ya Kristo, 167 Mbere ya Kristo, 164 Mbere ya Kristo, n’ishyirahamwe ryo kuva mu 161 Mbere ya Kristo kugeza mu 158 Mbere ya Kristo bizasubirwamo mu mateka y’Abaporotesitanti b’abahakanyi. Ibi bimenyetso by’inzira bizaboneka mu mateka ya perezida wa munani ukomoka kuri ba barindwi mbere y’itegeko ryo ku Cyumweru. Umwaka wa 200 Mbere ya Kristo ugereranya umurongo wo hanze w’ihembe rya Repubulikani ugereranyije na 167 Mbere ya Kristo, ugereranya umurongo wo imbere w’ihembe ry’Abaporotesitanti b’abahakanyi.

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.”

Ibi bimenyetso by’inzira ahanini bihishwe mu murongo w’amateka y’Ingoma y’Abahasimoni, nyamara kandi bikaba bigize kimwe mu bice by’amateka ahishwe yo ku murongo wa mirongo ine wa Daniyeli cumi n’umwe. Ni umurongo ugize igice cy’“icyo gice cy’ubuhanuzi bwa Daniyeli kijyanye n’iminsi y’imperuka.”

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.

Kuba Idini y’Abayahudi yizihiza Hanukkah mu kwibuka ukwivumbagatanya kw’Abamakabeyo, ntibihindura Abamakabeyo abakiranutsi. Kubera kwigomeka, shekinah ntiyongeye kugaruka mu rusengero rwongeye kubakwa nyuma y’ubunyage bw’imyaka mirongo irindwi. Ubutumwa bwa nyuma bw’ubuhanuzi bwazanywe na Malaki hafi y’ibinyejana bibiri mbere y’Abamakabeyo. Amateka y’Abamakabeyo agaragaza ko bemeye ko abayobozi babo ba politiki na bo bakora umurimo w’umutambyi mukuru, ari ryo cyaha nyine Ptolémée w’Umunyegiputa yagerageje gukora, kandi n’Umwami Uziya na we akagerageza. Imigenzo ivuga ko Imana yatabaye kugira ngo ibuze Ptolémée icyo gikorwa cyo gusuzuguza ibyera, kandi Ijambo ry’Imana rivuga mu buryo butaziguye ko Imana koko yatabaye igihe Umwami Uziya yageragezaga gukora umurimo w’umutambyi n’uwo kuba umwami. Imbuto ya nyuma y’ingoma yabo yabaye Abafarisayo. Nta mpamvu ihari yo kwanzura ko Abamakabeyo bari ikimenyetso cy’ubukiranutsi, n’ubwo Abayahudi bo mu Idini y’Abayahudi ya none bashobora kubafataho icyubahiro cy’amateka.

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.

Ivugurura ry’Abaporotesitanti ryatangiye mu gihe cya Luteri, kandi ryari iterambere rigenda ryaguka buhoro buhoro. Ntabwo ryari umuco mushya, kuko Yesu n’abigishwa Be bari Abaporotesitanti. Ryari ukwakanguka bava mu mwijima w’amateka, aho Luteri n’abandi bavugurura bakangukiye. Impamvu nyamukuru y’iryo vugurura ryagendaga ritera imbere yabaye urugendo rw’Abamilerite. Imana ntiyari ikeneye gusa gukangurira abavugurura ba mbere ibyaha bya Babuloni, ahubwo yari igamije kubageza ku gusobanukirwa kuzuye n’amategeko Yayo, n’umurimo Wayo ukorerwa mu buturo bwo mu ijuru. Ku wa 19 Mata 1844, Abaporotesitanti banze umucyo wari ugenda wiyongera w’ivugurura maze bahinduka Ubuporotesitanti bw’ubuhakanyi.

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.

Abamileriti b’indahemuka rero “bahabwaga umwitero,” maze bayoborwa kwinjira Ahera Cyane kugira ngo barangize umurimo wo kuba Abakristo b’Abaporotesitanti bakuze. Mu mwaka wa 1863, abari barahawe uwo mwitero, binyuze mu kutumvira, bashyize ku ruhande umwitero w’Ubuporotesitanti, maze bafata umwitero wa Lawodikiya. Mu gihe cya nyuma cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane, cyatangiye nyuma y’imyaka makumyabiri n’ibiri uhereye ku wa 11 Nzeri 2001, ni ukuvuga mu 2023, Intare yo mu muryango wa Yuda iri gukuraho ibimenyetso ku kuri kuzuza amateka yahishwe y’umurongo wa mirongo ine wo muri Daniyeli igice cya cumi na rimwe, ari yo mateka atangirira ku isenyuka ry’Ubumwe bw’Abasoviyeti mu 1989 akageza ku itegeko ryo ku Cyumweru rigiye kuza vuba. Mu gukora ibi, yakuyemo ibimenyetso ku mateka y’Abayuda bayobye nk’ikimenyetso cy’Abaporotesitanti bayobye.

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.

Imirongo yombi y’ubwoko bw’Imana bwahindutse ibigometse, yaba iy’Abayuda b’ukuri cyangwa iy’Abayuda b’umwuka (byombi ari ibihugu by’icyubahiro), irangirira ku gutsindwa kwa Yerusalemu, iya mbere mu wa 63 Mbere ya Kristo, naho iya kabiri ku itegeko ryo ku Cyumweru rigiye kuza vuba. Imirongo yombi igereranya intambara zishishikajwe n’imyizerere y’idini iyobye. Imirongo yombi igereranya intambara yo kurwanya amahame ya kidini y’Abagiriki, kandi imirongo yombi irangirana n’uko ibigometse bishyirwa munsi y’ubutegetsi bw’Abaroma. Mvuga ko intambara eshatu zo mu murongo wa mirongo ine zigereranya ugusenyuka kw’Ubumwe bw’Abasoviyeti mu wa 1989, Intambara ya Ukraine, na Panium ku gihe cy’itegeko ryo ku Cyumweru, kugira ngo ngaragaze itandukaniro riri hagati y’izo ntambara eshatu n’intambara eshatu z’isi yose.

“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.

“Ijambo ry’Imana ryatanze umuburo ku by’akaga kegereje; nibyirengagizwa, isi y’Abaporotesitanti izamenya icyo imigambi y’i Roma ari cyo koko ari bwo bizaba bitinze cyane kugira ngo ihunge umutego. Iragenda ikura mu mbaraga bucece. Inyigisho zayo zirimo gushyira imbaraga zazo mu ngoro z’amategeko, mu matorero, no mu mitima y’abantu. Irimo kwegeranya inyubako zayo ndende kandi zikomeye, mu bwihisho bw’imbere bwazo hakazongera gukorerwa itotezwa ryayo rya kera. Mu ibanga kandi itakekwa, irimo gukomeza imbaraga zayo kugira ngo ishyire imbere imigambi yayo bwite igihe kizaba kigeze cyo gutera. Icyo yifuza cyose ni umwanya wo kwigarurira ahantu, kandi uwo mwanya irawuhabwa ubungubu. Vuba tuzabona kandi tuzumva icyo umugambi w’ingengabitekerezo ya Roma ari cyo. Umuntu wese uzizera kandi akumvira ijambo ry’Imana azahura n’igisebo n’itotezwa.” 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.

Uhereye ku murongo wa cumi, ugaragaza ugusenyuka kw’Ubumwe bw’Abasoviyeti mu 1989, kugeza ku Ntambara ya Panium mu murongo wa cumi na gatanu, ubupapa bwagiye “bukomeza ingabo zabwo kugira ngo burusheho guteza imbere imigambi yabwo igihe kizaba kigeze ngo bukubite.” Iyi mirongo igaragaza ibihe by’ubuhanuzi ari byo “umutego” ubupapa bwateguye, kandi bidashoboka ko “uwucika.” Mu ntambara ya nyuma, ishushanywa n’Intambara ya Panium, ishusho y’inyamaswa izashyirwaho muri Leta Zunze Ubumwe z’Amerika. Gushyirwaho kw’iyo shusho ni ko kugeragezwa kwa nyuma kw’abantu b’Imana bo mu minsi y’imperuka.

“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].

“Uwiteka yanyeretse neza ko ishusho y’inyamaswa izaremwa mbere y’uko igihe cy’igeragezwa gisozwa; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, ari na cyo amaherezo yabo y’iteka azagenerwaho. … Mu Byahishuwe 13 iyi ngingo igaragazwa mu buryo bweruye; [Byahishuwe 13:11–17, hasubiwemo].

“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.

“Iki ni cyo kigeragezo ubwoko bw’Imana bugomba kunyuramo mbere y’uko bushyirwaho ikimenyetso. Abose bagaragaje ko ari indahemuka ku Mana bubahiriza amategeko yayo, kandi bakanga kwemera isabato y’impimbano, bazashyirwa munsi y’ibendera ry’Umwami Imana Yehova, kandi bazahabwa ikimenyetso cy’Imana ihoraho. Abemera kureka ukuri gukomoka mu ijuru kandi bakemera isabato yo ku Cyumweru, bazahabwa ikimenyetso cy’inyamaswa.” 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.

Ishyirwaho ry’ishusho y’inyamaswa rihagarariwe n’igihe ihuriro rya Roma ryinjiyemo. Ihembe ry’Abaporotesitanti ry’Amerika ryabaye abakobwa ba Roma mu 1844, kandi intangiriro y’amateka yabo irasubirwamo ku iherezo ry’amateka yabo igihe bongeye gufata icyemezo cyo kwigana nyina.

“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.

“Nabonye ko ya nyamaswa y’amahembe abiri yari ifite akanwa k’ikiyoka, kandi ko imbaraga zayo zari mu mutwe wayo, kandi ko itegeko rizasohoka mu kanwa kayo. Hanyuma mbona Nyina w’Indaya; ko uwo mubyeyi atari ba bakobwa, ahubwo ko yari atandukanye na bo kandi yihariye. Yagize igihe cye, none cyararangiye, kandi abakobwa be, ari bo matsinda y’Abaporotesitanti, ni bo bakurikiyeho kuza ku rubyiniro no kugaragaza umutima umwe n’uwo nyina yari afite igihe yatotezaga abera. Nabonye ko, nk’uko nyina yagendaga acika intege mu butegetsi, abakobwa bo bagendaga bakura, kandi bidatinze bazakoresha ububasha nyina yigeze gukoresha.”

“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.

“Mbona itorero ry’izina gusa n’Abadiventisiti b’izina gusa, nka Yuda, bazatugambanira bakatugeza ku Bakatolika kugira ngo babone ububasha bwabo bwo kuza kurwanya ukuri. Icyo gihe abera bazaba ari ubwoko butazwi cyane, butamenyekanye cyane mu Bakatolika; ariko amatorero n’Abadiventisiti b’izina gusa bazi iby’ukwizera kwacu n’imigenzo yacu (kuko baduhaga urwango kubera Isabato, kuko batashoboraga kuyivuguruza) bazagambanira abera kandi babamenyeshe ku Bakatolika nk’abirengagiza amategeko y’abaturage; ni ukuvuga ko bakomeza Isabato kandi bakirengagiza ku Cyumweru.”

“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.

“Hanyuma Abagatolika bazabwira Abaporotesitanti gukomeza imbere, kandi basohore itegeko rivuga ko abantu bose batubahiriza umunsi wa mbere w’icyumweru mu mwanya w’umunsi wa karindwi bazicwa. Kandi Abagatolika, bafite umubare munini, bazashyigikira Abaporotesitanti. Abagatolika bazaha igishushanyo cy’inyamaswa ububasha bwabo. Kandi Abaporotesitanti bazakora nk’uko nyina wabo yabigenje mbere yabo kugira ngo barimbure abera. Ariko mbere y’uko itegeko ryabo rizana cyangwa ryera imbuto, abera bazarokorwa n’Ijwi ry’Imana.” 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.

Muri uwo murongo havugwamo amatsinda abiri y’“ab’izina gusa,” bisobanura “abariho mu izina gusa,” ari bo bagambanira abizerwa b’indahemuka b’Imana bakabagabiza Abagatolika. Uko Ellen White yasobanukiwe amatorero y’izina gusa n’Abadiventisiti b’izina gusa bitandukanye n’icyo mu by’ukuri bagereranya mu minsi y’imperuka; kuko uko yasobanukirwaga “Umudiventisiti w’izina gusa,” byari guhagararira Umukristo uvuga ko yemera kugaruka kwa Kristo. Ariko abahanuzi bavuga cyane ibyerekeye iminsi y’imperuka kuruta iminsi babayemo; kandi “Umudiventisiti w’izina gusa,” mu minsi y’imperuka agereranya itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya, naho amatorero y’izina gusa akaba ari urubyaro rw’ababaye abakobwa ba Roma mu 1844.

Seventh-day Adventists will hate the “obscure people,” who are God’s true representatives for they “cannot refute the Sabbath truth,” which represents the Sabbath of the land resting. The Seventh-day Adventist church professes to uphold the seventh-day as the day of worship, but in the last days the Sabbath they can not refute is the “seven times,” of Leviticus twenty-six, which was the first foundational truth they rejected in 1863.

Abadiventisti b’Umunsi wa Karindwi bazanga “abantu boroheje,” ari bo bahagarariye Imana by’ukuri, kuko “badashobora kunyomoza ukuri kw’Isabato,” kugereranya Isabato yo kuruhuka kw’ihugu. Itorero ry’Abadiventisti b’Umunsi wa Karindwi ryiyemerera ko rishyigikiye umunsi wa karindwi nk’umunsi wo kuramya, ariko mu minsi y’imperuka Isabato badashobora kunyomoza ni “ibihe birindwi,” byo muri Abalewi makumyabiri na gatandatu, ari na yo kuri kwa mbere kw’ukuri shingiro banze mu mwaka wa 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.

Igice turiho dusuzuma ubu kigaragaza imbaraga z’ubuhanuzi zijyanirana n’amateka atangirana n’itegeko rya ku Cyumweru rigiye kuza vuba, ariko amateka ya nyuma yo kugeragezwa akurikira iryo tegeko rya ku Cyumweru abanza gusohorerwa muri Leta Zunze Ubumwe z’Amerika. Ku gihe cy’itegeko rya ku Cyumweru, Leta Zunze Ubumwe z’Amerika zizahatira isi yose kubaka ishusho y’inyamaswa, ariko mbere y’uko zisohoza uwo murimo, zizaba zamaze kubaka ishusho y’inyamaswa muri Leta Zunze Ubumwe z’Amerika.

“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.

“Iyo Amerika, igihugu cy’umudendezo w’idini, nimara kwihuza n’Ubuyapapa mu guhatira umutimanama no guhatira abantu kubahiriza isabato y’ikinyoma, abantu bo mu bihugu byose byo ku isi bazayoborwa gukurikiza urugero rwayo.” 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.

“Amahanga y’amahanga azakurikiza urugero rwa Leta Zunze Ubumwe za Amerika. Nubwo ari yo izaba iya mbere kubigiramo uruhare, nyamara icyo kibazo gikomeye kizagera ku bwoko bwacu mu bice byose by’isi.” Testimonies, volume 6, 395.

The great test for the people of God, occurs before the Sunday law, for at the Sunday law probation closes for Seventh-day Adventists. The test is represented as the formation of the image of the beast, and the image of the beast is the combination of church and state, with the church in control of the relationship. Just as the Protestants became a daughter of Rome in 1844, and a daughter is the image of her mother, the apostate Protestants will accomplish a parallel work in the last days, for Jesus always illustrates the end of a thing with the beginning of a thing.

Ikigeragezo gikomeye ku bwoko bw’Imana kiba mbere y’itegeko ryo ku Cyumweru, kuko ku itegeko ryo ku Cyumweru igihe cy’igeragezwa gisozwa ku B’adiventisiti b’Umunsi wa Karindwi. Icyo kigeragezo kigereranywa no kuremwa kw’ishusho y’inyamaswa, kandi ishusho y’inyamaswa ni uguhuriza hamwe kw’itorero na leta, itorero rikaba ari ryo rigenzura uwo mubano. Nk’uko Abaporotesitanti babaye umukobwa wa Roma mu 1844, kandi umukobwa akaba ari ishusho ya nyina, ni ko n’Abaporotesitanti b’abahakanyi bazasohoza umurimo uhwanye na wo mu minsi y’imperuka, kuko Yesu buri gihe agaragaza iherezo ry’ikintu akoresheje intangiriro yacyo.

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.

Amateka agaragazwa n’“isezerano” ryo mu murongo wa makumyabiri na gatatu wo muri Daniyeli igice cya cumi na rimwe, yagaragazaga ubwoko bwigize nk’ubw’Imana ariko bwahakanye ukwizera, bwo mu gihugu cyiza, burambura ukuboko kugira ngo bwifatanye n’i Roma. 161 Mbere ya Kristo kugeza kuri 158 Mbere ya Kristo bigaragaza ishingwa ry’igishushanyo cy’inyamaswa rizarangirira ku itegeko ryo ku Cyumweru.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

“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.

“Ariko se ‘ishusho y’inyamaswa’ ni iki? kandi se izaremwa ite? Iyo shusho ikorwa n’inyamaswa ifite amahembe abiri, kandi ni ishusho y’iyo nyamaswa. Nanone yitwa ishusho y’inyamaswa. Bityo rero, kugira ngo tumenye uko iyo shusho imeze n’uburyo igomba kuremwa, tugomba kwiga imiterere bwite y’iyo nyamaswa ubwayo—ubupapa.”

“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.

“Igihe itorero rya mbere ryangizwaga no kuva ku bworoherane bw’ubutumwa bwiza no kwemera imihango n’imigenzo by’abapagani, ryatakaje Umwuka n’imbaraga by’Imana; kandi kugira ngo rigenzure imitimanama y’abantu, rishaka gushyigikirwa n’ubutegetsi bw’isi. Ingaruka zabaye ubupapa, ari bwo torero ryagenzuraga ububasha bwa leta kandi rikabukoresha mu guteza imbere imigambi yaryo bwite, cyane cyane mu guhana ‘ubuyobe.’ Kugira ngo Leta Zunze Ubumwe za Amerika zireme ishusho y’inyamaswa, ububasha bw’idini bugomba kugenzura bene ako kagenzura ubutegetsi bwa gisivili ku buryo ububasha bwa leta na bwo buzakoreshejwa n’itorero kugira ngo risohoze imigambi yaryo bwite.” The Great Controversy, 443.