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# The Book of Daniel - Number One-Hundred and Eighty-Eight

Kitab Daniel - Nomer Satus Wolung Puluh Wolu

From Raphia to Panium: Unveiling the Prophetic Significance of Ancient Battles

Saka Raphia tekan Panium: Mbabar Makna Profetis saka Peperangan Kuna

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Jeff Pippenger

Published

April 18, 2024

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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.

Peperangan Raphia lan Peperangan Panium iku rong prastawa sajarah sing béda, kang dumadi ing jaman lan konteks sing béda, nanging kalorone padha nduwèni wigati ing sajarah Yudea kuna lan wilayah-wilayah ing sakupenge. Peperangan Raphia dumadi ing taun 217 SM. Peperangan Panium dumadi ing taun 200 SM antarané karajan Seleukus (raja ing sisih lor) lan karajan Ptolemeus (raja ing sisih kidul). Kaloro peperangan iki diidentifikasi ing ayat sewelas nganti limalas saka Daniel pasal sewelas. Kaloro peperangan iki ndhisiki Pambrontakan Makabe ing 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 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.

Peperangan Panium njupuk jenengé saka ciri géografis ing sacedhaké, yaiku Gunung Panium, papan dumadiné pasulayan mau. Jeneng Panium asalé saka déwa Yunani Pan, kang kanggo dhèwèké ana candhi sing dikhususké ing kana. Papan iku katelah Panium amarga gegandhèngané karo pangibadah marang Pan. Komplèks candhi iku asring sinebut minangka Sanctuary of Pan, nekanaké kalungguhané minangka papan pangabdian religius lan pangibadah sing dipasrahaké marang déwa Pan. Tembung “Nymphaeum” nuduhaké sawijining monumèn utawa kuil cilik sing didedikasèkaké marang nimfa banyu ing agama Yunani lan Romawi kuna. Komplèks candhi ing Panium nyakup groto lan sumber banyu alami, kang diyakini dienggoni para nimfa, mula kadhangkala papan iku uga sinebut Nymphaeum of 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.

Sawisé kutha iku dibangun manèh lan diambakaké déning Hérodus Filipus, putrané Hérodus Agung, kutha iku banjur katelah Kaisaréa Filipi minangka pakurmatan marang Kaisar Romawi César Augustus lan marang Hérodus Filipus dhéwé. Komplèks Padaleman Suci iku dadi sawijining pusat agami sing wigati ana ing sajroning kutha iki.

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.”

Nalika pamaréntahan Kaisar Augustus, padaleman suci mau diprasetyakake manèh utawa diparingi asma anyar kanggo ngurmati Augustus, minangka cerminan kultus kaisar lan manunggalé laku agama Romawi menyang tatanan agama lokal. Dhaérah ing sacedhaké kutha kuna Kaisarea Filipi, papan padalemané Pan dumunung, kadhangkala sinebut “Gapura Naraka” utawa “Gapura Hades.”

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

Ing ayat nembelas nganti sangalas saka Daniel pasal sewelas, katuduhaké telung wewengkon géografis penaklukan sing kudu dikalahaké déning Roma pagan supaya bisa mapan minangka karajan kaping papat ing ramalan Kitab Suci lan minangka raja sisih lor ing pasal iku. Ing ayat nembelas, jenderal Roma Pompey katandhani minangka sing nelukaké Siria ing taun 65 SM, banjur Yerusalem ing taun 63 SM. Ayat pitulas nganti sangalas nandhani panaklukan Mesir déning Julius Caesar, yaiku alangan katelu saka telu alangan mau. Peperangan Actium ing taun 31 SM nandhani wiwitaning telung atus sawidak taun nalika Roma pagan bakal mrentah kanthi paling unggul minangka panggenapaning ayat patlikur saka Daniel pasal sewelas.

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.

Ing ayat ka-20 pamaréntahané Augustus Caesar ditandhani, lan ing sajarah iku, Yesus miyos. Banjur ing ayat ka-21 lan ka-22 pamaréntahané Tiberius Caesar kang duraka diidentifikasi, mangkono nandhani panyalibané Kristus. Ing ayat ka-23, pakaryan prajanjèn kang ditindakaké wong-wong Yahudi Makkabi karo Roma kapir ditandhani, lan kanthi mangkono alur sajarah kang wiwit ing ayat ka-11 kaendheg, lan carita sajarah mau mundur manèh menyang mangsa 161 SM nganti 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 kaping telulikur nglambangaké garis keturunan wong Makabe, lan sanadyan ayat iku ora maringi sakehé rincian bab garis nubuatané, cathetan sajarah maringi iku. Ing taun 217 SM, kadadéan Peperangan Raphia, lan sawisé iku ana ratu bocah kang ndadèkaké Mesir dadi ringkih. Nalika para ratu Seleukus lan Yunani padha nyusun rancangan kanggo ngadhepi ratu bocah iku ing taun 200 SM, Roma melu mlebu ing sajarah lan dadi pambéla ratu bocah Mesir iku. Ing taun kang padha kadadéan Peperangan Panium. Banjur ing taun 167 SM perang gerilya wong Makabe diwiwiti.

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.

Pambrontakan Makabe diwiwiti ing Modein ing taun 167 SM, lan pambrontakan iku kalebu tumindake wong-wong Makabe ora mung nglawan Kakaisaran Seleukia, nanging uga nglawan wong-wong Yahudi sing miturut panetepane padha sekuthu karo wong-wong Seleukia. Pambrontakan iku kagugah déning motif agama, lan ditindakaké tumrap mungsuh internal lan eksternal. Ing taun 164 SM wong-wong Makabe ngresmakaké manèh Padalemané Allah, lan lelakon iki dipèngeti lumantar pahargyan Hanukkah déning wong-wong Yahudi. Ing taun iku uga, Antiochus Epiphanes kang kondhang ala iku mati. Banjur wiwit taun 161 SM nganti 158 SM, “aliansi” ing ayat kaping rong puluh telu digawé karo Rum.

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.

Siji-sijiné rujukan langsung marang wong Makkabi, pambrontakané, lan persekutuané karo Roma, kapanggih ana ing ayat kaping telulikur, nanging sajarah dinasti iku, sing sinebut Dinasti Hasmonea, diwiwiti ing Modein ing taun 167 SM, lan lumaku terus nganti tekan jaman salib. Wakil-wakil pungkasan saka Dinasti Hasmonea iku yaiku wong Farisi ing jamané Sang Kristus. Mulané, ana sawijining garis kenabian saka sajarah Yudaisme murtad kaya sing diwakili déning wong Makkabi, sing diwiwiti ing taun 167 SM ing pambrontakan Modein, lan pungkasané ana ing ayat kaping selikur lan rolikur nalika Gusti Yesus kasalib.

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.

Sajarahé tekan ing sawijining titik balik ing ayat nembelas, nalika Roma, kanggo kaping pisanan, lumantar Pompey, ngrebut Yerusalem. Panyurung utamané kanggo ndatangkaké karusakan marang Yerusalem ing wektu iku yaiku pasulayan antarané rong golongan saka Dinasti Hasmonean. Wiwit wektu iku (63 SM), Yéhuda ana ing sangisoré pamaréntahan Roma. Dinasti Hasmonean saka kaum Makabe kanthi profètis diwiwiti ing peperangan ing Modein ing taun 167 SM, banjur dilebokaké ing sangisoré kakuwasan Roma ing taun 63 SM. Ora suwé sawisé wiwitan sajarah iku, kaum Makabe miwiti lan mlebu ing sawijining persekutuan karo Roma saka taun 161 SM nganti 158 SM. Wong-wong mau ana ing sangisoré kakuwasan Roma wiwit taun 63 SM nganti salib lan karusakan pungkasan saka Yerusalem ing 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.

Garis kenabian para Makabe iku garis Yudaisme murtad, mula iku dadi pralambang tumrap garis Protestanisme murtad. Wiwit saka Perang Panium nganti hukum Minggu ing ayat nembelas, prastawa-prastawa kenabian taun 200 SM, 167 SM, 164 SM, lan pakempalan wiwit 161 SM nganti 158 SM bakal kaulang maneh ana ing sajarah Protestanisme murtad. Waymark-waymark iki bakal dumadi ana ing sajarah présidhèn kaping wolu kang asalé saka pitu sadurungé hukum Minggu. Taun 200 SM nglambangaké garis njaba saka sungu Republik gegayutan karo taun 167 SM, kang nglambangaké garis njero saka sungu 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.”

Tenger-tenger dalan iki sajatiné kasimpen ing sajroning garis sajarah Dinasti Hasmonean, nanging senadyan mangkono tetep dadi pérangan saka sajarah kang kasamuné ayat patang puluh saka Daniel sewelas. Iki minangka sawijining garis kang dadi pérangan saka “bagean panuwunané Daniel kang magepokan karo dina-dina wekasan.”

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.

Kasunyatan manawa agama Yahudi ngrayakake Hanukkah kanggo mengeti pambrontakané para Makkabi, ora netepaké para Makkabi minangka wong-wong mursid. Amarga pambrontakan, shekinah ora tau bali menyang Bait Allah sing dibangun manèh sawisé pambuwangan pitung puluh taun. Pawarta kenabian sing pungkasan teka lumantar Malakhi kira-kira rong abad sadurungé para Makkabi. Sajarah para Makkabi nuduhaké yèn padha nglilani para pamimpin pulitiké uga nindakaké kalungguhan minangka imam agung, yaiku dosa sing tau dicoba déning Ptolemaios saka Mesir, lan uga tau dicoba déning Raja Uzia. Tradhisi nyatakake yèn Gusti Allah campur tangan kanggo nyegah Ptolemaios saka tumindak sacrilegious mau, lan pangandikané Gusti Allah kanthi langsung nyatakake yèn Gusti Allah pancèn campur tangan nalika Raja Uzia nyoba nindakaké pakaryané imam lan raja. Woh pungkasan saka dinastiné yaiku para Farisi. Ora ana alesan kanggo nyimpulaké yèn para Makkabi minangka pralambang kabeneran, senadyan ana pakurmatan sajarah sing bisa uga dicekel déning wong-wong Yahudi ing agama Yahudi modhèrn tumrap wong-wong mau.

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.

Reformasi Protestan wiwit ing jaman Luther, lan iku minangka sawijining perkembangan sing lumaku saya maju. Iku dudu tradhisi anyar, amarga Gusti Yesus lan para sakabate iku Protestan, iku minangka sawijining pepadhang tumrap pepetenging sajarah, nalika Luther lan para reformator liyane padha kawungokaké. Puncak saka reformasi sing maju saya iki yaiku gerakan Millerit. Gusti Allah ora mung prelu nggugah para reformator wiwitan marang dosa-dosaning Babil, nanging Panjenengané karsa nuntun wong-wong mau mlebu ing pangerten kang kebak bab angger-anggeré, lan pakaryané ana ing pasamuwan suci swarga. Ing tanggal 19 April 1844 para Protestan nolak pepadhang reformasi sing saya nambahi lan dadi Protestanisme 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.

Wong-wong Millerit sing setya nalika semana banjur “kaparingan jubah” lan katuntun mlebu ing Papan Mahasuci kanggo ngrampungaké pakaryan supaya dadi wong-wong Kristen Protestan sing diwasa. Ing taun 1863, wong-wong sing wis kaparingan jubah mau, lumantar pambangkangan, nyingkiraké jubah Protestanisme, lan njupuk jubah Laodikia. Ing mangsa pungkasan panyegelan wong satus patang puluh papat èwu, kang diwiwiti rong puluh loro taun sawisé 11 September 2001, yaiku ing taun 2023, Singa saka taler Yehuda lagi mbukak meterai kayektèn-kayektèn sing nggenepi sajarah kang kasimpen ing ayat patang puluh saka Daniel pasal sewelas, yaiku sajarah wiwit ambruké Uni Soviet ing taun 1989 nganti tekan angger-angger Minggu sing bakal enggal rawuh. Kanthi nindakaké iki, Panjenengané wis mbukak meterai sajarah Yudaisme murtad minangka pralambang 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.

Kaloro garis umaté Allah kang murtad, manawa sing saka Yehuda harfiah utawa Yehuda rohani (kalorone tanah kamulyan), padha pungkasané tumeka ing penaklukan Yerusalem, sing kapisan ing taun 63 SM, lan sing pungkasan nalika hukum Minggu kang bakal enggal rawuh. Kaloro garis iku nggambarake peperangan kang katuntun déning kayektèn agama kang kesasar. Kaloro garis iku nggambarake peperangan nglawan filsafat-filsafat agama Yunani, lan pungkasané wong-wong murtad mau dadi ing sangisoré kakuwasan Roma. Aku ngenali telung perang ing ayat patang puluh minangka pralambang ambruké Uni Soviet ing taun 1989, Perang Ukraina, lan Panium nalika hukum Minggu, kanthi ancas mbedakake telung perang iku saka telung perang donya.

> “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.

> “Pangandikanipun Allah sampun maringi pepènget bab bebaya ingkang sampun caket; menawi prekawis punika dipunlirwakaken, jagad Protestan badhé mangertosi menapa satemenipun ancasipun Roma, namung nalika sampun kasep sanget kanggé uwal saking jebakanipun. Piyambakipun kanthi meneng-meneng saweg tuwuh dados kuwasa. Piwulang-piwulangipun saweg nindakaken pangaribawa ing balé-balé legislatif, ing gréja-gréja, lan ing manahipun manungsa. Piyambakipun saweg ngedegaken bangunan-bangunanipun ingkang inggil lan ageng, ing papan-papan kasimpen ingkang rahasia, ing ngriku panganiaya-panganiayaipun ing jaman rumiyin badhé kaulang malih. Kanthi alus lan tanpa dipunsadari, piyambakipun saweg ngiyataken kakiyatan-kakiyatanipun kanggé nglajengaken ancasipun piyambak nalika wekdalipun rawuh kanggé nindak. Sedaya ingkang dipunkersakaken namung papan kang nguntungaken, lan punika sampun dipunparingaken dhateng piyambakipun. Kita badhé enggal ningali lan badhé ngrasakaken menapa ancasipun unsur Roma punika. Sinten kemawon ingkang pitados lan manut dhateng pangandikanipun Allah, awit saking punika badhé nandhang cela lan panganiaya.” 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.

Wiwit ayat sepuluh, kang ngenali ambruké Uni Soviet ing taun 1989, nganti tekan Perang Panium ing ayat limalas, kapausan wis “nguwataké pasukan-pasukane kanggo nggayuh ancasé dhéwé nalika tekan wektuné kanggo nyerang.” Ayat-ayat iki ngenali kahanan-kahanan nabi kang dadi “jerat” sing wis disawisaké déning kapausan, kang ora bakal bisa “diuculi.” Ing peperangan pungkasan, kang diwakili déning Perang Panium, gambar kéwan mau bakal kawangun ing Amérika Sarékat. Kawangunané gambar mau iku ujian pungkasan tumrap umaté Allah ing dina-dina wekasan.

> “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].

> “Gusti wis nedahaké marang aku kanthi cetha yèn reca kéwan galak iku bakal kawangun sadurungé mangsa sih-rahmat katutup; awit prakara iku bakal dadi ujian gedhé tumrap umaté Allah, kang lumantar iku nasib langgengé bakal diputusaké. … Ing Wahyu 13 prakara iki katuduhaké kanthi cetha; [Wahyu 13:11–17, dipunpetik].

> “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 minangka ujian kang kudu dialami dening umate Gusti Allah sadurunge padha kasegel. Kabeh wong kang mbuktekake kasetyane marang Gusti Allah lumantar netepi angger-anggering Toret Panjenengane, lan nolak nampani sabat palsu, bakal kalebet ana ing sangisoring panji-panji Pangeran Yehuwah, Gusti Allah, lan bakal nampa segel saka Gusti Allah kang gesang. Wong-wong kang nyerahake bebener kang asalé saka swarga lan nampani sabat Minggu, bakal nampa tandha saka kéwan galak iku.” 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.

Pambentukan gambar kéwan galak iku dipralambangaké déning mangsa nalika pasrawungan karo Roma dipasuki. Tanduk Protestan saka Amérika Sarékat dadi para putri Roma ing taun 1844, lan wiwitaning sajarahé kaulang manèh ing pungkasaning sajarahé nalika sapisan manèh padha netepaké kanggo niru ibuné.

> “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.

> “Aku weruh manawa kéwan sing sungu loro iku nduwèni cangkem naga, lan manawa kakuwasané ana ing endhasé, lan manawa katetepan iku bakal metu saka cangkemé. Banjur aku weruh Sang Ibu para Sundel; manawa ibu iku dudu para anak wadoné, nanging kapisah lan béda cetha saka wong-wong mau. Dhèwèké wis naté ngalami mangsané dhéwé, lan iku wis kapungkur, lan anak-anak wadoné, yaiku sekte-sekte Protestan, dadi golongan sabanjuré kang maju ing panggung lan nindakaké pikiran sing padha kaya sing diduwèni ibuné nalika dhèwèké nganiaya para suci. Aku weruh manawa kaya déné ibuné wis saya susut ing kakuwasan, anak-anak wadoné wis saya tuwuh, lan rauh bakal nindakaké kakuwasan sing biyèn tau ditindakaké déning ibuné.”

> “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.

> “Aku weruh manawa pasamuwan nominal lan para Adventis nominal, kaya Yudas, bakal ngiyanati kita marang wong-wong Katulik supaya oleh pangaribawané wong-wong mau kanggo nglawan kayektèn. Ing wektu iku para suci bakal dadi umat kang samar, ora pati kawentar ing antarané wong-wong Katulik; nanging pasamuwan-pasamuwan lan para Adventis nominal kang ngerti pracaya lan adat pakulinan kita (amarga padha sengit marang kita marga saka Sabat, awit padha ora bisa mbantah iku) bakal ngiyanati para suci lan nglapuraké wong-wong mau marang wong-wong Katulik minangka wong-wong kang nglirwakaké pranatan-pranataning rakyat; yaiku, manawa padha netepi Sabat lan nglirwakaké 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.

> “Banjur wong-wong Katolik bakal dhawuh marang wong-wong Protestan supaya maju, lan ngetokake sawijining pranatan manawa sakèhé wong sing ora gelem ngreksa dina kapisan ing minggu, minangka ganti dina kapitu, bakal dipatèni. Lan wong-wong Katolik, sing cacahe akèh, bakal ndhukung wong-wong Protestan. Wong-wong Katolik bakal masrahake kuwasa marang patunging kéwan galak mau. Lan wong-wong Protestan bakal tumindak kaya ibuné biyèn tumindak sadurungé wong-wong mau, yaiku kanggo numpes para suci. Nanging sadurungé pranatané mau ngasilaké utawa ngundhuh woh, para suci bakal kapitulungan déning Swaraning Allah.” Spalding lan 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.

Ing wacana punika wonten kalih golongan “nominal,” ingkang tegesipun “namung wonten ing nama,” ingkang ngiyanati tiyang-tiyang setya kagunganipun Allah dhateng umat Katolik. Pangertosan Ellen White ngenani gréja-gréja nominal lan Adventis nominal béda saking punapa ingkang saéstunipun dipunlambangaken déning golongan-golongan punika ing akhir jaman, awit miturut pangertosanipun, “Adventis nominal” badhé makili satunggaling tiyang Kristen ingkang ngakeni pracaya dhateng rawuhipun malih Kristus. Nanging para nabi ngandika langkung tumrap akhir jaman tinimbang tumrap jaman nalika piyambakipun gesang, lan satunggaling “Adventis nominal” ing akhir jaman makili gréja Advent Hari Ketujuh Laodikia, lan gréja-gréja nominal punika inggih para turunan saking tiyang-tiyang ingkang dados para putri Roma ing taun 1844.

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

Para Adventis Dina-Kaping Pitu bakal sengit marang “wong-wong kang ora misuwur,” yaiku para wakilé Gusti Allah sing sejati, amarga wong-wong mau “ora bisa mbantah kayektèn bab dina Sabat,” kang makili Sabaté tanah nalika ngaso. Greja Adventis Dina-Kaping Pitu ngakoni yèn njunjung dina kapitu minangka dina pangibadah, nanging ing dina-dina pungkasan Sabat kang ora bisa dibantah déning wong-wong mau iku yaiku “pitung kaping,” saka Imamat rong puluh enem, kang dadi kayektèn dhasar kang kapisan sing padha tolak ing 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.

Pethikan sing saiki kita rembug iki lagi nemtokake dinamika nubuatan sing gegandhengan karo sajarah sing diwiwiti nalika hukum Minggu sing bakal enggal teka, nanging sajarah panggodhéan pungkasan sing ndhereki hukum Minggu iku kawitan kalaksanani ana ing Amerika Serikat. Nalika hukum Minggu, Amerika Serikat bakal meksa saindenging jagad supaya ngadegaké sawijining reca tumrap kéwan galak iku, nanging sadurunge padha ngrampungaké pagawean mau, padha bakal wis ngadegaké sawijining reca tumrap kéwan galak iku ana ing Amerika Serikat.

> “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.

> “Nalika Amerika, tanah kabébasan agami, bakal manunggal kaliyan Kepausan ing meksa swaraning ati lan nyurung manungsa supaya ngurmati sabat palsu, bangsa-bangsa ing saben nagara ing salumahing bumi bakal katuntun ngetutaké tuladha dheweke.” 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 manca bakal ngetutaké tuladha Amerika Sarékat. Sanadyan dhèwèké dadi sing mimpin, nanging krisis sing padha bakal nekani umat kita ing kabèh péranganing donya.” 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.

Pacoban ageng tumrap umat Allah dumadi sadurunge hukum Minggu, awit ing wektu hukum Minggu, wektu sih-rahmat tumrap Advent Hari Ketujuh katutup. Pacoban iku kawejang minangka pambentukan gambaring kéwan galak, lan gambar kéwan galak iku yaiku gabungan antarané Gréja lan Nagara, kanthi Gréja nguwasani sesambungan mau. Kaya dene wong-wong Protestan dadi putri Roma ing taun 1844, lan putri iku minangka gambar saka ibuné, mangkono uga wong-wong Protestan sing murtad bakal nindakake pakaryan kang sejajar ing dina-dina pungkasan, awit Gusti Yésus tansah nggambarake pungkasaning sawijining perkara kanthi wiwitaning sawijining 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 kang dipratelakaké déning “prajanjian” ing ayat kaping selikur telu saka Daniel pasal sewelas nggambaraké sawijining umat murtad kang ngakoni pracaya, saka nagara kang mulya, sing nggayuh kanggo mbentuk pasamuwan karo Roma. Taun 161 SM tekan 158 SM nggambaraké pambentukaning gambar kéwan galak, kang tumeka ing pucaké ana ing hukum Minggu.

We will continue this study in the next article.

Kita badhé nglajengaken panaliten punika wonten ing artikel salajengipun.

> “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.

> “Nanging punapa ta ‘gambar tumrap kewan galak’ punika? lan kados pundi gambar punika badhé kawangun? Gambar punika dipundamel déning kewan galak mawa sungu kalih, lan punika dados gambar tumrap kewan galak punika. Gambar punika ugi kasebat gambaripun kewan galak. Mila, supados mangertos kados pundi sipating gambar punika lan kados pundi badhé kawangunipun, kita kedah nyinau ciri-cirinipun kewan galak punika piyambak—yaiku kapausan.”

> “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.

> “Nalika pasamuwan wiwitan dadi rusak amarga nyimpang saka kasederhanaan Injil lan nampani ritus lan adat istiadat kapir, pasamuwan mau kelangan Roh lan kakuwasaning Allah; lan supaya bisa ngendhaleni ati nurani rakyat, pasamuwan mau ngupaya panyengkuyung saka kakuwasan sekuler. Asilé yaiku kapausan, sawijining pasamuwan kang nguwasani kakuwasan nagara lan nggunakaké kakuwasan iku kanggo nglajengaké tujuwané dhéwé, mligi kanggo ngukum ‘bid’ah.’ Supaya Amerika Sarékat bisa mbentuk gambar kewan galak iku, kakuwasan agama kudu nguwasani pamaréntahan sipil nganti wewenanging nagara uga bakal digunakaké déning pasamuwan kanggo nggayuh tujuwané dhéwé.” The Great Controversy, 443.

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