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.

Perang Raphia jeung Perang Panium téh dua kajadian sajarah anu béda, anu lumangsung dina mangsa jeung kontéks anu béda-béda, nanging duanana miboga harti anu penting dina sajarah Yudea kuna jeung wewengkon-wewengkon sabudeureunana. Perang Raphia lumangsung dina taun 217 SM. Perang Panium lumangsung dina taun 200 SM antara karajaan Seleukia (raja ti kalér) jeung karajaan Ptolemaik (raja ti kidul). Ieu dua perang téh diidéntifikasi dina ayat sabelas nepi ka lima belas tina Daniel pasal sabelas. Ieu dua perang miheulaan Pemberontakan Makabe dina taun 167 SM.

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.

Perang Panium nyokot ngaranna tina ciri géografis nu aya deukeut dinya, nyaéta Gunung Panium, tempat kajadianana éta paprangan. Ngaran Panium asalna tina déwa Yunani Pan, ka saha aya kuil nu didédikasikeun di dinya. Éta tempat dipikawanoh minangka Panium lantaran patalina jeung ibadah ka Pan. Kompléks kuil éta mindeng disebut Sanctuarium Pan, negeskeun kalungguhanana minangka tempat pangbakti agama jeung pangibadahan nu didédikasikeun ka déwa Pan. Istilah “Nymphaeum” nuduhkeun hiji monumén atawa pasanggrahan suci nu didédikasikeun ka nimfa cai dina agama Yunani jeung Romawi kuna. Kompléks kuil di Panium ngawengku hiji guha jeung cinyusu alamiah, nu dipercaya dicicingan ku para nimfa, ku sabab éta sok aya kalana disebut Nymphaeum 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.

Sanggeus kota éta diwangun deui sarta dimekarkeun ku Herodes Filipus, putra Herodes Agung, kota éta dipikawanoh minangka Kaesarea Filipi pikeun ngahormatan Kaisar Romawi Caesar Augustus jeung Herodes Filipus sorangan. Kompléks Bait Allah éta mangrupa puseur kaagamaan anu penting di jero kota ieu.

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.”

Dina mangsa pamaréntahan Kaisar Augustus, éta kuil dipasrahkeun deui atawa dibéré ngaran anyar pikeun ngahormatan Augustus, ngagambarkeun kultus kakaisaran sarta ngahijina prakték-prakték agama Romawi kana bentang kahirupan agama satempat. Wewengkon deukeut kota baheula Caesarea Philippi, tempat ayana kuil Pan, sok disebut minangka “Panto Naraka” atawa “Panto Hades.”

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.

Dina ayat genep welas nepi ka salapan welas tina Daniel pasal sabelas, digambarkeun tilu wewengkon géografis panaklukan anu kudu dikalahlakeun ku Roma kapir supaya manéhna tiasa ngadeg minangka karajaan kaopat dina nubuat Alkitab sarta salaku raja ti kalér dina éta pasal. Dina ayat genep welas, jenderal Romawi Pompey ditepikeun salaku anu nalukkeun Siria dina taun 65 SM, tuluy Yerusalem dina taun 63 SM. Ayat tujuh welas nepi ka salapan welas nétélakeun panaklukan Mesir ku Julius Caesar, nyaéta halangan katilu tina tilu halangan éta. Patempuran Actium dina taun 31 SM nandaan awal tina tilu ratus genep puluh taun nalika Roma kapir maréntah kalawan pangluhurna dina minuhan ayat dua puluh opat tina Daniel pasal sabelas.

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.

Dina ayat ka dua puluh, pamaréntahan Augustus Caesar ditandaan, sarta dina sajarah éta, Yesus lahir. Tuluy dina ayat ka dua puluh hiji jeung ka dua puluh dua, pamaréntahan Tiberius Caesar anu jahat diidentipikasi, sahingga nyirian panyaliban Kristus. Dina ayat ka dua puluh tilu, pakta anu diasupan ku urang Yahudi Makabea jeung Roma kapir ditandaan, ku kituna aliran sajarah anu dimimitian dina ayat ka sabelas eureun, sarta narasi sajarah mundur deui ka mangsa 161 SM nepi ka 158 SM.

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.

Ayat ka dua puluh tilu ngalambangkeun garis Makkabi, sarta sanajan éta henteu nyayagikeun sakabéh rinci ngeunaan garis nubuat maranéhna, catetan sajarah nyayagikeunana. Dina taun 217 SM, lumangsung Patempuran Raphia, sarta dina mangsa satuluyna hiji raja budak ngajadikeun Mesir rentan. Nalika para raja Seleukia jeung Yunani nyusun rencana pikeun ngungkulan raja budak éta dina taun 200 SM, Roma nyelapkeun dirina kana sajarah sarta jadi pangreksa raja budak Mesir éta. Dina taun anu sarua lumangsung Patempuran Panium. Tuluy dina taun 167 SM, perang gerilya urang Makkabi mimiti lumangsung.

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.

Pemberontakan Makabea dimimitian di Modein dina taun 167 SM, sarta éta ngawengku kagiatan urang Makabea lain ngan ngalawan Kakaisaran Seleukia, tapi ogé ngalawan urang Yahudi anu ku maranéhna geus dipastikeun aya dina pakait jeung Seleukia. Pemberontakan éta didorong ku alesan agama, sarta dilaksanakeun ngalawan musuh internal jeung musuh éksternal. Dina taun 164 SM urang Makabea ngadédikasikeun deui Bait Allah, sarta kajadian ieu dipieling ku pangrayaan Hanukkah di kalangan urang Yahudi. Dina taun éta maotlah Antiokhus Epifanes anu kawentar goréng téa. Saterusna, ti taun 161 SM nepi ka 158 SM, “pakta” dina ayat ka dua puluh tilu diasupkeun jeung 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.

Hiji-hijina rujukan langsung ka urang Makkabi, pamberontakan maranéhna, jeung pasatujuan maranéhna jeung Rum, kapanggih dina ayat ka dua puluh tilu; nanging sajarah dinasti éta, anu disebut Dinasti Hasmonea, dimimitian di Modein dina taun 167 SM, sarta nerus nepi ka mangsa salib. Wakil-wakil ahir tina Dinasti Hasmonea nyaéta urang Parisi dina jaman Kristus. Ku kituna, aya hiji garis nubuat tina sajarah agama Yahudi nu murtad, sakumaha diwakilan ku urang Makkabi, anu dimimitian dina taun 167 SM dina pamberontakan Modein, anu réngsé dina ayat ka dua puluh hiji jeung ka dua puluh dua nalika Yesus disalib.

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.

Sajarah maranéhna ngahontal hiji titik balik dina ayat genep belas, nalika Roma, pikeun kahiji kalina, ngaliwatan Pompey, nalukkeun Yerusalem. Pangalusna maksud utama anjeunna dina mawa karuksakan ka Yerusalem dina mangsa éta nyaéta pasalia paham di antara dua golongan tina Dinasti Hasmonea. Ti saprak waktu éta (63 SM), Yuda aya dina pamaréntahan Roma. Dinasti Hasmonea ti Makkabi dimimitian sacara nubuat dina perang Modein dina taun 167 SM, tuluy ditempatkeun dina kaayaan takluk ka Roma dina taun 63 SM. Teu lila sanggeus mimiti éta sajarah, Makkabi ngamimitian sarta ngasupkeun hiji pakta jeung Roma ti taun 161 SM nepi ka 158 SM. Maranéhna aya dina kaayaan takluk ka Roma ti taun 63 SM nepi ka salib sarta karuksakan ahir Yerusalem dina taun 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.

Galur nubuat kaum Makabe nyaéta galur Yudaisme murtad, ku kituna éta ngalambangkeun galur Protestanisme murtad. Ti Mimbar Panium nepi ka hukum Minggu dina ayat genep belas, kajadian-kajadian nubuat taun 200 SM, 167 SM, 164 SM, jeung pakta ti 161 SM nepi ka 158 SM bakal diulang dina sajarah Protestanisme murtad. Tanda-tanda jalan ieu bakal lumangsung dina sajarah présidén kadalapan anu asalna tina tujuh saméméh hukum Minggu. Taun 200 SM ngalambangkeun garis éksternal tina tanduk Républikan dina patalina jeung taun 167 SM, anu ngalambangkeun garis internal tina tanduk Protestan murtad.

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.”

Tanda-tanda ieu saenyana nyumput dina garis sajarah Dinasti Hasmonea, tapi sanajan kitu tetep ngabentuk bagian tina sajarah nu disumputkeun dina ayat opat puluh tina Daniel sabelas. Ieu téh hiji garis nu jadi bagian tina “eta bagian tina nubuat Daniel nu patali jeung poé-poé panungtungan.”

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.

Kanyataan yén agama Yahudi ngarayakeun Hanukkah pikeun miéling pemberontakan urang Makabeus, henteu netepkeun yén urang Makabeus téh jalma-jalma bener. Ku sabab pemberontakan, shekinah henteu kungsi mulang deui ka Bait Allah anu diwangun deui sanggeus panawanan salila tujuh puluh taun. Amanat nubuat panungtungan sumping ngaliwatan Malakhi kira-kira dua abad saméméh urang Makabeus. Sajarah urang Makabeus némbongkeun yén maranéhna ngidinan para pamingpin pulitikna pikeun sakaligus ngalaksanakeun kalungguhan imam agung, nyaéta dosa anu kungsi diusahakeun ku Ptolemaios ti Mesir, sarta anu kungsi ogé diusahakeun ku Raja Uzia. Tradisi netelakeun yén Allah campur tangan pikeun nyegah Ptolemaios tina lampah sacrilegious éta, jeung Firman Allah netelakeun sacara langsung yén Allah mémang campur tangan nalika Raja Uzia ngusahakeun ngalaksanakeun pagawean imam jeung raja. Buah panungtungan tina dinasti maranéhna nyaéta urang Parisi. Henteu aya alesan pikeun nyindekkeun yén urang Makabeus téh lambang kabeneran, sanajan aya panghormatan sajarah anu bisa waé dicekel ku urang Yahudi dina agama Yahudi modéren ka maranéhna.

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.

Réformasi Protestan dimimitian dina jaman Luther, sarta éta mangrupa pamekaran anu progresif. Éta lain hiji tradisi anyar, sabab Yesus jeung murid-murid-Na téh Protestan. Éta mangrupa hiji hudang tina poékna sajarah, tempat Luther jeung para pembaru séjénna dihudangkeun. Puncak tina réformasi progresif éta nyaéta gerakan Millerite. Allah henteu ngan ukur peryogi ngahudangkeun para pembaru awal kana dosa-dosa Babul, tapi Mantenna ngamaksudkeun pikeun nganteurkeun maranéhna kana pamahaman anu lengkep ngeunaan hukum-Na, jeung karya-Na di Bait Suci sawarga. Dina 19 April 1844, kaum Protestan nolak cahaya réformasi anu beuki nambahan sarta jadi Protestantisme murtad.

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.

Kaum Millerit nu satia tuluy “dipasihan jubah,” sarta dipaparin pituduh asup ka Pangsuci Nu Maha Suci pikeun ngarengsekeun padamelan sangkan jadi urang Kristen Protestan anu parantos asak rohani. Dina taun 1863, jalma-jalma anu geus dipasihan jubah éta, ku lantaran teu taat, nyingsieunan jubah Protestanisme, tuluy nyandak jubah Laodikea. Dina mangsa panungtungan tina panandaan ka saratus opat puluh opat rébu, anu dimimitian dua puluh dua taun sanggeus 11 Séptémber 2001, nyaéta dina taun 2023, Singa ti kaom Yuda keur muka segel bebeneran-bebeneran anu ngeusian sajarah nu nyumput dina ayat ka opat puluh tina Daniel pasal sabelas, nyaéta sajarah ti ragragna Uni Soviét dina taun 1989 nepi ka hukum Minggu anu geura datang. Ku ngalakukeun ieu, Anjeunna geus muka segel sajarah Yudaisme murtad minangka lambang Protestanisme murtad.

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.

Duanana garis umat Allah anu murtad, boh anu ti Yuda sacara harfiah boh Yuda rohani (duanana nagri anu mulya), mungkas dina penaklukan Yerusalem, anu kahiji dina taun 63 SM, jeung anu kadua dina hukum Minggu anu baris geura sumping. Duanana garis ngagambarkeun peperangan anu didorong ku kayakinan agama anu sesat. Duanana garis ngagambarkeun hiji peperangan ngalawan filsafat-filsafat agama Yunani, jeung duanana garis tungtungna nyababkeun para murtad aya dina kakawasaan Roma. Kuring nangtukeun tilu peperangan dina ayat opat puluh minangka ngalambangkeun ragragna Uni Soviét dina taun 1989, Perang Ukraina, jeung Panium dina waktu hukum Minggu, pikeun tujuan nandaan ayana bédana antara tilu peperangan éta jeung tilu perang dunya.

“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.

“Firman Allah geus maparin pangéling ngeunaan bahaya anu keur ngadeukeutan; upama ieu teu dipaliré, dunya Protestan bakal nyaho naon saéstuna maksud Roma téh, ngan ukur nalika geus kasép teuing pikeun luput tina jebakan. Manéhna keur tumuwuh jadi kuat kalawan cicingeun. Doktrin-doktrina keur ngajalankeun pangaruhna di balé législatif, di gereja-gereja, jeung dina haté manusa. Manéhna keur numpuk wangunan-wangunanana anu luhur tur rongkah, dina tempat-tempat rusiah anu di jerona panganiayaanana baheula bakal diulang deui. Kalawan nyamuni sarta teu kasangka-sangka manéhna keur nguatkeun kakuatanana pikeun ngamajukeun tujuanana sorangan nalika waktuna datang pikeun manéhna nyerang. Sakur anu dipikahayangna téh ngan tempat anu nguntungkeun, jeung ieu ogé geus keur dipasrahkeun ka manéhna. Moal lila deui urang bakal ningali jeung bakal ngarasakeun naon tujuan unsur Romawi téh. Saha waé anu bakal percaya jeung nurut kana firman Allah ku kituna bakal nanggung cacad jeung panganiayaan.” 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.

Ti ayat sapuluh, nu nandakeun ragragna Uni Soviét dina taun 1989, nepi ka Perang Panium dina ayat lima welas, kapapaan geus “nguatkeun pasukan-pasukanna pikeun ngalajengkeun tujuanana sorangan nalika waktuna geus datang pikeun anjeunna nyerang.” Ayat-ayat ieu nangtukeun kaayaan-kaayaan nubuat anu jadi “jebakan” nu geus disiapkeun ku kapapaan, anu moal mungkin “kabur” ti dinya. Dina papanggihan ahir, anu dilambangkeun ku Perang Panium, gambar sato galak éta bakal diwujudkeun di Amérika Sarikat. Kawujudna gambar éta mangrupa ujian panungtungan pikeun umat Allah dina poé-poé panungtungan.

“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].

“Pangeran geus nembongkeun ka abdi kalawan écés yén gambar sato galak bakal dibentuk saméméh panto rahmat nutup; sabab ieu bakal jadi ujian anu gedé pikeun umat Allah, ku éta nasib langgeng maranéhna bakal dipastikeun. … Dina Wahyu 13 perkara ieu ditepikeun kalawan écés; [Wahyu 13:11–17, dicutat].

“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.

“Ieu teh ujian anu kudu karandapan ku umat Allah saméméh maranéhna diségel. Sakumna anu ngabuktikeun kasatiaanna ka Allah ku ngajalankeun hukum-Na, sarta nolak narima sabat palsu, bakal ngagolong dina panji Gusti Allah Yéhuwa, sarta bakal narima segel ti Allah anu hirup. Ari jalma-jalma anu nyerahkeun bebeneran anu asalna ti sawarga sarta narima sabat Minggu, bakal narima tanda sato galak éta.” Manuscript Releases, jilid 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.

Kabentukna gambar sato galak dilambangkeun ku mangsa nalika pakumpulan Roma diasupan. Tanduk Protestan Amérika Sarikat jadi putri-putri Roma dina taun 1844, sarta awal sajarah maranéhna diulangan deui dina ahir sajarah maranéhna nalika maranéhna sakali deui mutuskeun pikeun niron indungna.

“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.

“Kuring nempo yén sato nu dua tanduk éta boga sungut naga, sarta yén kakawasaanana aya dina sirahna, jeung yén parentah éta baris medal tina sungutna. Tuluy kuring nempo Indung para Sundal; yén indung éta lain putri-putrina, tapi misah jeung béda ti maranéhna. Manéhna geus boga mangsana, sarta éta geus kaliwat, jeung putri-putrina, nyaéta golongan-golongan Protestan, jadi nu salajengna maju ka panggung sarta ngalakonkeun pikiran nu sarua jeung nu dipiboga ku indungna nalika manéhna nganiaya umat-umat suci. Kuring nempo yén sakumaha indungna geus nyirorot dina kakawasaan, putri-putrina geus tumuwuh, jeung geura maranéhna baris ngajalankeun kakawasaan anu kungsi dijalankeun ku indungna.”

“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.

“Kuring ningali yén garéja nominal jeung kaum Adventis nominal, saperti Yudas, bakal ngahianat ka kami ka pihak Katolik pikeun meunang pangaruh maranéhna sangkan maranéhna ngalawan ka bebeneran. Dina mangsa éta, para suci bakal jadi hiji golongan anu teu kacida kasohorna, saeutik dipikawanoh ku pihak Katolik; ari garéja-garéja jeung kaum Adventis nominal anu nyaho kana iman jeung kabiasaan urang (sabab maranéhna ngahatekeun ka urang ku lantaran Sabat, sabab maranéhna teu sanggup ngabantah éta) bakal ngahianat para suci jeung ngalaporkeun maranéhna ka pihak Katolik minangka jalma-jalma anu teu maliré kana lembaga-lembaga rahayat; nyaéta, yén maranéhna ngajaga Sabat jeung teu maliré kana Minggu.

“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.

“Geus urang Katolik maréntahkeun ka urang Protestan supaya maju, sarta ngaluarkeun hiji dekrit yén sakur anu henteu daék ngalakonan poé kahiji dina saminggu, gaganti poé katujuh, kudu dipaéhan. Jeung urang Katolik, anu jumlahna loba, baris nangtung ngabéla urang Protestan. Urang Katolik bakal maparin kakawasaan maranéhna ka gambar sato galak éta. Jeung urang Protestan bakal ngalampahkeun sakumaha indung maranéhna baheula ngalampahkeun di hareupeun maranéhna pikeun ngancurkeun para wali. Tapi saméméh dekrit maranéhna ngahasilkeun atawa mawa buah, para wali bakal disalametkeun ku Sora Allah.” 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.

Dina petikan éta aya dua golongan “nominal,” anu hartina “ngan ukur dina ngaran,” anu ngahianat jalma-jalma satia ka Allah ka pihak Katolik. Pamahaman Ellen White ngeunaan gereja-gereja nominal jeung Adventis nominal béda ti naon anu sabenerna dilambangkeun ku éta dina poé-poé panungtungan; sabab dina pamahaman dirina, “Adventis nominal” bakal ngawakilan saurang Kristen anu ngaku percaya kana datangna Kristus deui. Tapi para nabi nyarita leuwih pikeun poé-poé panungtungan tibatan pikeun jaman nalika maranéhna hirup, jeung “Adventis nominal,” dina poé-poé panungtungan, ngawakilan gereja Advent Hari Katujuh Laodikea, sedengkeun gereja-gereja nominal téh turunan jalma-jalma anu dina taun 1844 jadi putri-putri Roma.

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.

Gereja Masehi Advent Hari Ketujuh bakal ngéwa ka “jalma-jalma nu teu kasohor,” anu mangrupakeun wakil Allah nu sajati, sabab maranéhna “teu bisa ngabantah bebeneran Sabat,” anu ngawakilan Sabat istirahatna tanah. Garéja Masehi Advent Hari Ketujuh ngaku ngajunjung poé katujuh minangka poé ibadah, tapi dina poé-poé panungtungan, Sabat anu teu bisa ku maranéhna dibantah téh nyaéta “tujuh kali,” dina Imamat dua puluh genep, anu mangrupa bebeneran dasar anu pangheulana ku maranéhna ditolak dina taun 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.

Petikan anu ayeuna keur urang bahas téh nétélakeun dinamika kenabian anu patali jeung sajarah nu dimimitian ku hukum Minggu anu enggal datang, tapi sajarah pangujian panungtungan anu nuturkeun hukum Minggu téh mimiti diwujudkeun di jero Amérika Sarikat. Dina mangsa hukum Minggu, Amérika Sarikat bakal maksa sakuliah dunya pikeun ngadegkeun hiji gambar pikeun sato galak éta, tapi saméméh maranéhna ngaréngsékeun pagawean éta, maranéhna bakal geus ngadegkeun hiji gambar pikeun sato galak éta di Amérika Sarikat.

“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.

“Waktu Amérika, nagara kabébasan agama, bakal ngahiji jeung Kapapaan dina maksa nurani jeung ngadorong jalma-jalma pikeun ngahormat sabat palsu, umat di unggal nagara di sakuliah dunya bakal dipingpin pikeun nuturkeun conto dirina.” Testimonies, jilid 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.

“Bangsa-bangsa deungeun bakal nuturkeun conto Amérika Sarikat. Sanajan manéhna mingpin heula, tapi krisis anu sarua bakal tumiba ka umat urang di sakuliah penjuru dunya.” Testimonies, jilid 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.

Cobaan anu gedé pikeun umat Allah lumangsung saméméh hukum Minggu, sabab dina waktu hukum Minggu mangsa kasempetan ditutup pikeun Advent Poé Katujuh. Cobaan éta digambarkeun minangka kabentukna gambar sato galak, jeung gambar sato galak téh nyaéta ngahijina garéja jeung nagara, kalayan garéja nu ngawasaan éta hubungan. Sakumaha kaum Protestan jadi anak awéwé Roma dina taun 1844, sarta anak awéwé téh mangrupakeun gambar indungna, kaum Protestan nu murtad bakal ngalaksanakeun padamelan anu sajajar dina poé-poé pamungkas, sabab Isa salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara.

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.

Sajarah anu digambarkeun ku “paguyuban” dina ayat ka dua puluh tilu tina Daniel bab sabelas, ngagambarkeun hiji umat murtad ku pangakuan ti tanah kamulyaan anu ngalegaan leungeunna pikeun ngawangun hiji pasatuan jeung Roma. Taun 161 SM nepi ka 158 SM ngagambarkeun kabentukna gambar sato galak anu puncakna lumangsung dina hukum Minggu.

We will continue this study in the next article.

Urang baris neraskeun ieu pangajaran dina artikel salajengna.

“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.

“Tapi naon ari ‘gambar pikeun sato galak’ téh? jeung kumaha éta kudu dibentuk? Gambar éta dijieun ku sato galak nu dua tanduk, sarta éta téh gambar pikeun sato galak. Éta ogé disebut gambar tina sato galak. Ku sabab kitu, sangkan ngarti kumaha rupa gambar éta jeung kumaha éta kudu dibentuk, urang kudu nalungtik ciri-ciri sato galak éta sorangan—kapapaanan.”

“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.

“Waktu garéja mula-mula jadi ruksak ku jalan ninggalkeun kasaderhanaan Injil sarta narima upacara jeung kabiasaan kapir, manéhna leungit Roh jeung kakawasaan Allah; sarta pikeun ngawasa ati nurani rahayat, manéhna néangan pangrojong ti kakawasaan sipil. Hasilna nya éta kapausan, hiji garéja anu ngadalikeun kakawasaan nagara sarta ngagunakeun éta pikeun ngamajukeun tujuanana sorangan, hususna pikeun ngahukum ‘bid’ah.’ Supaya Amérika Sarikat bisa ngabentuk hiji gambar sato galak, kakawasaan agama kudu nepi ka ngadalikeun pamaréntahan sipil sahingga kawenangan nagara ogé bakal dipaké ku garéja pikeun ngahontal tujuanana sorangan.” The Great Controversy, 443.