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

Buku Daniel - Nombor Seratus Lapan Puluh Lapan

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

С Рафија до Паниум: Откривање на пророчкото значење на древните битки

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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.

The Battle of Raphia and the Battle of Panium are two distinct historical events which took place in different periods and contexts, yet both are significant in the history of ancient Judea and the regions surrounding it. The Battle of Raphia occurred in 217 BC. The Battle of Panium took place 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.

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 memperoleh namanya daripada ciri geografi berdekatan, iaitu Gunung Panium, tempat berlakunya konflik itu. Nama Panium berasal daripada dewa Yunani Pan, yang kepadanya sebuah kuil telah didedikasikan di situ. Tempat itu dikenali sebagai Panium kerana kaitannya dengan penyembahan Pan. Kompleks kuil itu sering disebut sebagai Sanctuari Pan, yang menekankan peranannya sebagai tempat kebaktian keagamaan dan penyembahan yang didedikasikan kepada dewa Pan. Istilah “Nymphaeum” merujuk kepada sebuah monumen atau tempat suci yang didedikasikan kepada nimfa air dalam agama Yunani dan Rom kuno. Kompleks kuil di Panium itu merangkumi sebuah gua dan mata air semula jadi, yang dipercayai didiami oleh para nimfa, dan oleh itu kadang-kadang disebut sebagai 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.

ហើយបន្ទាប់ពីទីក្រុងនោះត្រូវបានស្ដារឡើងវិញ និងពង្រីកដោយហេរ៉ូដ ភីលីព កូនប្រុសរបស់ហេរ៉ូដ ដ៏អស្ចារ្យ នោះវាត្រូវបានគេស្គាល់ថា កៃសារីយ៉ា ភីលីព ដើម្បីគោរពដល់អធិរាជរ៉ូម កៃសារ អូហ្គុសទូស និងហេរ៉ូដ ភីលីព ខ្លួនឯង។ បរិវេណព្រះវិហារនោះគឺជាមជ្ឈមណ្ឌលសាសនាដ៏សំខាន់មួយនៅក្នុងទីក្រុងនេះ។

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.”

Salila hɔmisuŋŋi wa Augustus, wɔsane de too asɔredan no din anaa wɔhyiraa so bio de hyɛɛ Augustus anuonyam, na eyi daa adehye som no ne sɛnea wɔde Romafo nyamesom amanne bɛhyɛɛ hɔɔhɔ nyamesom tebea no mu adi. Mpɔtam a ɛbɛn tete kurow Caesarea Philippi, baabi a na Pan asɔredan no wɔ no, na ɛtɔ da bi a wɔfrɛ no “Amanehunu Apon” anaa “Hades Apon.”

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.

Dalam ayat enam belas hingga sembilan belas dalam Daniel pasal sebelas, digambarkan tiga kawasan geografi penaklukan yang harus dikuasai oleh Rom kafir agar ditegakkan sebagai kerajaan keempat dalam nubuatan Alkitab dan sebagai raja utara dalam pasal itu. Dalam ayat enam belas, jeneral Rom Pompey dikenali sebagai penakluk Siria pada tahun 65 SM, dan kemudian Yerusalem pada tahun 63 SM. Ayat tujuh belas hingga sembilan belas mengenal pasti penaklukan Mesir oleh Julius Caesar, yang merupakan rintangan ketiga daripada tiga rintangan tersebut. Pertempuran Actium pada tahun 31 SM menandai permulaan tiga ratus enam puluh tahun ketika Rom kafir memerintah dengan kekuasaan tertinggi sebagai penggenapan ayat dua puluh empat dalam Daniel pasal sebelas.

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.

Dalam ayat dua puluh ditandai pemerintahan Augustus Caesar, dan dalam sejarah itu Yesus dilahirkan. Kemudian dalam ayat dua puluh satu dan dua puluh dua pemerintahan Tiberius Caesar yang fasik dikenali, dengan demikian menandai penyaliban Kristus. Dalam ayat dua puluh tiga, persekutuan yang dimasuki oleh orang Yahudi Makabe dengan Roma kafir ditandai, dan dengan demikian aliran sejarah yang bermula dalam ayat sebelas dihentikan, lalu naratif sejarah itu mundur kembali kepada tempoh 161 SM hingga 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 kedua puluh tiga melambangkan garis keturunan Makabe, dan walaupun ayat itu tidak memberikan semua rincian tentang garis kenabian mereka, catatan sejarah memberikannya. Pada tahun 217 SM, Pertempuran Rafia terjadi, dan sesudahnya seorang raja kanak-kanak membuat Mesir berada dalam keadaan rentan. Ketika raja-raja Seleukia dan Yunani membuat rencana untuk menghadapi raja kanak-kanak itu pada tahun 200 SM, Roma menyisipkan dirinya ke dalam sejarah dan menjadi pembela raja kanak-kanak Mesir itu. Pada tahun yang sama, Pertempuran Panium terjadi. Kemudian pada tahun 167 SM, peperangan gerilya kaum Makabe dimulai.

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.

Phetohelo ea Mamaccabee e ile ea qala Modein ka 167 BC, ’me e ne e akarelletsa hore Mamaccabee ba se ke ba loantšana feela le ’Muso oa Seleucid, empa hape ba loantshe le Bajuda bao ba neng ba ba nkile e le ba ikopantseng le Baseleucid. Phetohelo eo e ne e susumetsoa ke bolumeli, ’me e ile ea etsetsoa khahlanong le sera sa ka hare le sa ka ntle. Ka 164 BC Mamaccabee ba ile ba nehela tempele bocha, ’me ketsahalo ena e hopoloa ka mokete oa Bajuda oa Hanukkah. Selemong seo Antiochus Epiphanes, ea tummeng hampe, o ile a shoa. Eaba ho tloha ka 161 BC ho isa ho 158 BC “selekane” sa temana ea mashome a mabeli a metso e meraro sa etsoa le 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.

Refrese nngin a Maccabees, chong∙motanina, aro Rome baksa chongsime dakgrikani, verse twenty-three o saniba man∙ja; indiba Hasmonean Dynasty ine mingsinggipa rajdingi itihas 167 BC bilsir o Modeinon a∙bachengaha, aro cross bilona skangna dongkuaha. Hasmonean Dynasty ni bon∙kamgipa dingtangmanchagipa pratinidhirangara Christni somoio donggipa Phariseerang ong∙achim. Uni gimin, Maccabees rangchi mesokgipa apostate Judaism ni itihasni mesokani gitcham line donga, jean 167 BC bilsir o Modein ni chong∙motanio a∙bachengaha, aro verses twenty-one aro twenty-two o bon∙a, jeon Jesus kruis o datkapako man∙aha.

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.

Sejarah mereka mencapai titik peralihan pada ayat keenam belas, ketika Rom, buat pertama kalinya, melalui Pompey, menakluk Yerusalem. Dorongan utamanya dalam mendatangkan kebinasaan atas Yerusalem pada waktu itu ialah pertikaian antara dua puak Dinasti Hasmonean. Sejak saat itu (63 SM), Yehuda berada di bawah pemerintahan Rom. Dinasti Hasmonean orang Makkabe bermula secara nubuat pada pertempuran di Modein pada tahun 167 SM, kemudian ditempatkan di bawah taklukan Rom pada tahun 63 SM. Tidak lama sesudah permulaan sejarah itu, orang Makkabe memulakan dan mengikat suatu persekutuan dengan Rom dari tahun 161 SM hingga 158 SM. Mereka berada di bawah taklukan Rom dari tahun 63 SM hingga salib dan kebinasaan terakhir Yerusalem pada tahun 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.

మక్కబీయుల ప్రవచన రేఖ మతభ్రష్ట యూదమతపు రేఖ; అందువల్ల అది మతభ్రష్ట ప్రొటెస్టాంటిజం యొక్క రేఖకు ప్రతిరూపంగా నిలుస్తుంది. పనియం యుద్ధం నుండి పదహారవ వచనంలోని ఆదివారం చట్టం వరకు, క్రీస్తుపూర్వం 200, క్రీస్తుపూర్వం 167, క్రీస్తుపూర్వం 164 సంవత్సరాలకు చెందిన ప్రవచన సంఘటనలు, అలాగే క్రీస్తుపూర్వం 161 నుండి 158 వరకు ఉన్న కూటమి, మతభ్రష్ట ప్రొటెస్టాంటిజం చరిత్రలో మళ్లీ పునరావృతమగును. ఈ దారిసూచక చిహ్నాలు ఆదివారం చట్టానికి ముందుగా, ఏడుగురిలోనుండి వచ్చిన ఎనిమిదవ అధ్యక్షుని చరిత్రలో సంభవించును. క్రీస్తుపూర్వం 200 సంవత్సరం, క్రీస్తుపూర్వం 167 సంవత్సరంతో ఉన్న సంబంధంలో, మతభ్రష్ట ప్రొటెస్టాంటు కొమ్ము యొక్క అంతర్గత రేఖను సూచించు క్రీస్తుపూర్వం 167కు సంబంధించి, రిపబ్లికన్ కొమ్ము యొక్క బాహ్య రేఖను సూచించును.

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.”

Тези ориентири по същество са скрити в историческата линия на Хасмонейската династия, но въпреки това съставляват част от скритата история на четиридесети стих от Даниил единадесета глава. Това е линия, която е част от „онази част от пророчеството на Даниил, отнасяща се до последните дни.“

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.

क्योंकि यहूदी धर्म मक्काबियों के विद्रोह की स्मृति में हनुक्का मनाता है, इससे मक्काबी धर्मी सिद्ध नहीं होते। विद्रोह के कारण शेखीना उस मन्दिर में फिर कभी नहीं लौटी, जो सत्तर वर्ष की बन्धुआई के बाद पुनर्निर्मित किया गया था। अन्तिम भविष्यद्वाणी-संबंधी सन्देश मलाकी के द्वारा मक्काबियों से लगभग दो शताब्दी पहले आया। मक्काबियों का इतिहास यह दर्शाता है कि उन्होंने अपने राजनीतिक शासकों को महायाजक के रूप में भी कार्य करने दिया, वही पाप जिसका प्रयास मिस्री टॉलेमी ने किया था, और जिसका प्रयास राजा उज्जियाह ने भी किया था। परम्परा यह बताती है कि परमेश्वर ने टॉलेमी को उस धर्मद्रोही कृत्य से रोकने के लिए हस्तक्षेप किया, और परमेश्वर का वचन स्पष्ट रूप से बताता है कि जब राजा उज्जियाह ने याजक और राजा दोनों का कार्य करने का प्रयास किया, तब परमेश्वर ने सचमुच हस्तक्षेप किया। उनके वंश का अन्तिम फल फ़रीसी थे। आधुनिक यहूदी धर्म के यहूदी उन्हें ऐतिहासिक श्रद्धा की दृष्टि से चाहे जितना मान दें, फिर भी यह निष्कर्ष निकालने का कोई कारण नहीं है कि मक्काबी धार्मिकता के प्रतीक थे।

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.

ការកែទម្រង់ប្រូតេស្តង់បានចាប់ផ្តើមនៅសម័យលោកលូថើរ ហើយវាជាការអភិវឌ្ឍន៍រីកចម្រើនជាបន្តបន្ទាប់។ វាមិនមែនជាប្រពៃណីថ្មីមួយទេ ដ្បិតព្រះយេស៊ូវ និងសិស្សរបស់ទ្រង់ជាប្រូតេស្តង់។ វាជាការភ្ញាក់ដឹងខ្លួនចេញពីសេចក្តីងងឹតនៃប្រវត្តិសាស្ត្រ ដែលលោកលូថើរ និងអ្នកកែទម្រង់ដទៃទៀតត្រូវបានដាស់ឲ្យភ្ញាក់ឡើង។ ចំណុចកំពូលនៃការកែទម្រង់រីកចម្រើននោះគឺចលនាមីឡ្លេរ៉ាយ។ ព្រះជាម្ចាស់មិនត្រឹមតែត្រូវការដាស់អ្នកកែទម្រង់ដំបូងៗឲ្យឃើញអំពើបាបរបស់បាប៊ីឡូនប៉ុណ្ណោះទេ ប៉ុន្តែទ្រង់មានព្រះបំណងនាំពួកគេចូលទៅក្នុងការយល់ដឹងពេញលេញអំពីក្រឹត្យវិន័យរបស់ទ្រង់ និងអំពីកិច្ចការរបស់ទ្រង់នៅក្នុងទីសក្ការៈស្ថានស្ថិតនៅស្ថានសួគ៌។ នៅថ្ងៃទី 19 ខែមេសា ឆ្នាំ 1844 ពួកប្រូតេស្តង់បានបដិសេធពន្លឺកាន់តែកើនឡើងនៃការកែទម្រង់ ហើយបានក្លាយជាប្រូតេស្តង់ក្បត់ជំនឿ។

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.

Aá ni mii pue na Millerite la nuu ni iin “manto” te kuechi ni ndiaa ichi ñuu Lugar Santísimo nuu ka nchukuiñi xa’a ña ka kuu cristianos protestantes ni’i ndatu. Nuu 1863, na kachí ni manto, siki nuu ka ndasa’a, ka kuxi ni manto protestantismo, te ka chava ni manto Laodicea. Nuu tiempo sándi nuu sello nuu ciento cuarenta y cuatro mil, ni xíni kuia oko uu kuia sáa septiembre 11, 2001, nuu 2023, León nuu tribu Judá táa ni ka ndusii verdad ka chitu historia yixí nuu versículo cuarenta nuu Daniel capítulo once, ña kuu historia desde nuu caída Unión Soviética nuu 1989 hasta nuu ley dominical yaxi ndéé. Nuu ndee ña, ni ka ndusii historia nuu judaísmo apóstata kasa símbolo nuu protestantismo apóstata.

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.

ᱤᱥᱚᱨ ᱨᱮᱱᱟᱜ ᱫᱩᱞᱟᱹᱲ ᱦᱚᱲᱠᱚ ᱨᱮᱱᱟᱜ ᱵᱟᱨ ᱜᱚᱛᱨᱟ, ᱪᱮᱫ ᱫᱚ ᱥᱟᱨᱤ ᱡᱩᱫᱟ ᱟᱨ ᱟᱫᱽᱭᱟᱛᱢᱤᱠ ᱡᱩᱫᱟ (ᱵᱟᱨᱦᱚᱸ ᱢᱟᱦᱤᱢᱟᱢᱟᱭ ᱫᱤᱥᱚᱢ), ᱡᱮᱨᱩᱥᱟᱞᱮᱢ ᱨᱮᱱᱟᱜ ᱡᱚᱭ ᱨᱮ ᱪᱟᱵᱟ ᱟᱠᱟᱱᱟ; ᱥᱤᱫᱟ ᱫᱚ 63 BC ᱨᱮ, ᱟᱨ ᱛᱮᱥᱟᱨ ᱫᱚ ᱱᱤᱛ ᱦᱤᱡᱩᱜ ᱨᱚᱵᱤᱵᱟᱨ ᱟᱹᱡᱱᱟ ᱨᱮ। ᱵᱟᱨᱦᱚᱸ ᱜᱚᱛᱨᱟ ᱱᱚᱶᱟ ᱞᱟᱹᱲᱦᱟᱹᱭ ᱠᱚ ᱩᱫᱩᱜᱼᱟ, ᱡᱟᱦᱟᱸ ᱫᱷᱟᱨᱢᱤᱠ ᱵᱤᱥᱣᱟᱥ ᱨᱮᱱᱟᱜ ᱵᱷᱩᱞ ᱫᱤᱥᱟ ᱛᱮ ᱪᱟᱹᱞᱟᱣᱼᱟ। ᱵᱟᱨᱦᱚᱸ ᱜᱚᱛᱨᱟ ᱜᱽᱨᱤᱥ ᱨᱮᱱᱟᱜ ᱫᱷᱟᱨᱢᱤᱠ ᱛᱟᱛᱛᱷᱚᱠᱚ ᱵᱤᱨᱩᱫᱷ ᱨᱮ ᱞᱟᱹᱲᱦᱟᱹᱭ ᱠᱚ ᱩᱫᱩᱜᱼᱟ, ᱟᱨ ᱪᱟᱵᱟ ᱨᱮ ᱫᱩᱞᱟᱹᱲ ᱦᱚᱲᱠᱚ ᱨᱳᱢ ᱨᱮᱱᱟᱜ ᱟᱫᱷᱤᱱ ᱨᱮ ᱛᱟᱦᱮᱱᱼᱟ। ᱟᱹᱧ ᱪᱟᱞᱤᱥ ᱵᱷᱚᱨᱥ ᱨᱮᱱᱟᱜ ᱛᱤᱱ ᱞᱟᱹᱲᱦᱟᱹᱭ ᱠᱚ 1989 ᱨᱮ ᱥᱚᱵᱷᱤᱭᱮᱛ ᱭᱩᱱᱤᱭᱚᱱ ᱨᱮᱱᱟᱜ ᱵᱤᱞᱤᱱ, ᱭᱩᱠᱨᱮᱱ ᱞᱟᱹᱲᱦᱟᱹᱭ, ᱟᱨ ᱨᱚᱵᱤᱵᱟᱨ ᱟᱹᱡᱱᱟ ᱨᱮ ᱯᱮᱱᱤᱭᱟᱢ ᱥᱟᱶ ᱥᱟᱶᱛᱟ ᱡᱚᱲᱟᱣᱼᱟ, ᱡᱮᱛᱮ ᱱᱚᱣᱟ ᱛᱤᱱ ᱞᱟᱹᱲᱦᱟᱹᱭ ᱠᱚ ᱟᱨ ᱛᱤᱱ ᱡᱟᱜᱼᱵᱮᱨᱮᱫ ᱞᱟᱹᱲᱦᱟᱹᱭ ᱠᱚ ᱛᱟᱞᱟ ᱨᱮ ᱢᱤᱫ ᱯᱷᱟᱨᱟᱜ ᱩᱫᱩᱜ ᱞᱟᱹᱜᱤᱫ।

> “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.

> “Lefoko la Modimo le fane ka tlhagiso kaga kotsi e e atamelang; fa seno se ka tlhokomololwa, lefatshe la Boprotestanta le tla itse gore tota maikaelelo a Roma ke afe, fela e tla bo e le morago ga nako ya go falola seru. Ka tidimalo o ntse a gola mo maatleng. Dithuto tsa gagwe di dira tlhotlheletso ya tsona mo diphaposiborutelong tsa molao, mo dikerekeng, le mo dipelong tsa batho. O kgobokanya dikago tsa gagwe tse di kwa godimo le tse dikgolo, mo mafelong a a fitlhegileng a tsone mo dipogisong tsa gagwe tsa pele di tla boelediwang teng. Ka bofitlha le ka go sa lemogiwe o nonotsha mephato ya gagwe gore a tsweletse maikaelelo a gagwe fa nako ya gore a iteye e sena go goroga. Sotlhe se a se eletsang ke maemo a a mo nayang sebaka se se siameng, mme seno se setse se mo newa. Go ise go ye kae re tla bona e bile re tla utlwa gore maikaelelo a setho sa Roma ke afe. Le fa e le mang yo o tla dumelang le go ikobela lefoko la Modimo, ka jalo o tla ipakela kgobo le pogiso.” 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.

Bermula dari ayat sepuluh, yang mengenal pasti keruntuhan Kesatuan Soviet pada tahun 1989, hingga kepada Pertempuran Panium dalam ayat lima belas, kepausan telah “menguatkan bala tenteranya untuk melanjutkan tujuannya sendiri apabila tiba masanya baginya untuk menyerang.” Ayat-ayat ini mengenal pasti keadaan-keadaan nubuatan yang merupakan “jerat” yang telah dipersiapkan oleh kepausan, yang mustahil untuk “dilepaskan.” Dalam pertarungan terakhir, yang dilambangkan oleh Pertempuran Panium, patung binatang itu akan dibentuk di Amerika Syarikat. Pembentukan patung itu merupakan ujian terakhir bagi umat Tuhan pada hari-hari terakhir.

> “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].

> “Tuhan telah menunjukkan kepadaku dengan jelas bahwa patung binatang itu akan dibentuk sebelum masa percobaan berakhir; karena itulah yang akan menjadi ujian besar bagi umat Allah, yang olehnya nasib kekal mereka akan diputuskan. … Dalam Wahyu 13 pokok ini disajikan dengan jelas; [Wahyu 13:11–17, dikutip].”

> “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.

> “Ini adalah ujian yang harus dihadapi oleh umat Allah sebelum mereka dimeteraikan. Semua orang yang membuktikan kesetiaan mereka kepada Allah dengan menaati hukum-Nya, dan menolak menerima sabat palsu, akan berdiri di bawah panji Tuhan Allah Yehovah, dan akan menerima meterai Allah yang hidup. Mereka yang melepaskan kebenaran yang berasal dari surga dan menerima sabat hari Minggu, akan menerima tanda binatang itu.” 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.

Pembentukan patung binatang itu digambarkan oleh periode ketika persekutuan dengan Roma diadakan. Tanduk Protestan Amerika Serikat menjadi anak-anak perempuan Roma pada tahun 1844, dan permulaan sejarah mereka diulangi pada akhir sejarah mereka ketika sekali lagi mereka memutuskan untuk meniru ibu mereka.

> “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.

> “Ndzi vone leswaku xivandzana lexi nga ni timhondzo timbirhi a xi ri ni nomu wa dragona, naswona matimba ya xona a ma ri enhlokweni ya xona, ni leswaku xileriso a xi ta huma enon’wini wa xona. Kutani ndzi vona Mana wa Tinghwavava; leswaku mana a hi tintombhi, kambe a a hambanile naswona a a ri wa xivumbeko lexi hlawulekeke eka tona. U ve ni siku ra yena, naswona ri hundzile, naswona tintombhi ta yena, mintlawa ya Vuprotestente, hi tona leti landzeleke ku ta exitejini kutani ti kombisa miehleketo leyi fanaka leyi mana a a ri na yona loko a xanisa vakwetsimi. Ndzi vone leswaku, hilaha mana a a ri karhi a hunguteka ematimbeni, hakona tintombhi a ti ri karhi ti kula, naswona ku nga ri khale ti ta tirhisa matimba lawa mana a ma tshama a ma tirhisa.”

> “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.

> “A me mii Nominal Church ne Nominal Adventistfo no, sɛ Yuda, wɔbɛyi yɛn ama Katolekfo no de anya wɔn nkɛntɛnso na wɔaba atia nokware no. Saa bere no, ahotefo no bɛyɛ nnipa a wɔn da hɔ yiye, na Katolekfo no rennim wɔn kɛse; nanso asafo ahorow no ne Nominal Adventistfo a wonim yɛn gyidi ne yɛn amanne (efisɛ wɔtan yɛn esiane Homeda no nti, efisɛ wɔantumi annye no ammfom) no bɛyi ahotefo no ama na wɔakyerɛ wɔn ama Katolekfo no sɛ wɔn ne wɔn a wobu nnipa no mmara ne wɔn nhyehyɛe so; kyerɛ sɛ, wɔdi Homeda no so na wobu Kwasida no so.”

> “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.

> “Mmanya Katoliki meka Protestanfo no sɛ wɔnkɔ so, na wɔde mmara to gua sɛ wɔn a wɔrenni da a edi kan wɔ nnawɔtwe no mu so, ananmu sɛ da a ɛto so ason no, wonkum wɔn. Na Katoliki no, a wɔn dɔm so, begyina Protestanfo no akyi. Katoliki no de wɔn tumi bɛma aboa no honi no. Na Protestanfo no bɛyɛ adwuma sɛnea wɔn na yɛe wɔ wɔn anim kan no, de asɛe ahotefo no. Nanso ansa na wɔn mmara no de aba anaasɛ sow aba no, wobegye ahotefo no afi mu denam Onyankopɔn Nne so.” 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.

Dalam petikan itu terdapat dua golongan “nominal,” yang bererti “pada nama sahaja,” yang mengkhianati umat Tuhan yang setia kepada orang-orang Katolik. Pemahaman Ellen White tentang gereja-gereja nominal dan Adventis nominal berbeza daripada apa yang sebenarnya diwakili oleh kedua-duanya pada zaman akhir; kerana menurut pemahamannya, seorang “Adventis nominal” akan merujuk kepada seorang Kristian yang mengaku percaya kepada kedatangan Kristus. Namun para nabi berbicara lebih untuk zaman akhir daripada untuk zaman ketika mereka hidup, dan seorang “Adventis nominal,” pada zaman akhir, mewakili gereja Seventh-day Adventist Laodikia, dan gereja-gereja nominal ialah keturunan mereka yang menjadi anak-anak perempuan Roma pada tahun 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.

Adventist Hari Ketujuh akan membenci “umat yang hina,” yang merupakan wakil-wakil Allah yang sejati, karena mereka “tidak dapat membantah kebenaran Sabat,” yang melambangkan Sabat perhentian negeri itu. Gereja Advent Hari Ketujuh mengaku menjunjung hari ketujuh sebagai hari ibadah, tetapi pada akhir zaman Sabat yang tidak dapat mereka bantah ialah “tujuh masa” dalam Imamat dua puluh enam, yang merupakan kebenaran dasar pertama yang mereka tolak pada tahun 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.

Tlas’a na t’aantech ma’alo’ob ku tsikbal u yáanal máako’ob proféticoil ku taal tu yóok’ol kaab le ba’ax ku k’uchul ichil le k’iin ku yaantal le Sunday law táan u taal xan, waaye’ le historiail u ts’o’okil prueba ku chúumuk ichil teechil le Sunday law, tu’ux ka beetik ichil Estados Unidos. Ichil le Sunday law, Estados Unidos je’el u forzartiko’ob tuláakal le yóok’ol kaab u wa’aktiko’ob junp’éel imagen ti’ le bestia; ba’ale’ táan u ts’o’okol u beetiko’ob le meyajila’, je’el u wa’aktajiko’ob junp’éel imagen ti’ le bestia ichil Estados Unidos.

> “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.

> “Ka Amerika, naga bawhna hmun, in Papacy nên thurin leh thinlung chungah hnehna a thawk a, mihringte chu sabbath dik lo zah tûrin a phût angin, khawvêl pumpui ram tinrêng mite chu a entawn tûrin hruai an ni ang.” 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.

> “Ditšhaba tša dinaga di tla latela mohlala wa United States. Le ge e etelela pele, eupša bothata bjona bjoo bo tla tlela batho ba rena mafelong ka moka a lefase.” 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.

Uji besar bagi umat Tuhan berlaku sebelum hukum hari Ahad, kerana pada hukum hari Ahad tempoh percubaan bagi Seventh-day Adventists berakhir. Ujian itu dilambangkan sebagai pembentukan patung binatang itu, dan patung binatang itu ialah gabungan gereja dan negara, dengan gereja menguasai hubungan tersebut. Sebagaimana pihak Protestan menjadi anak perempuan kepada Roma pada tahun 1844, dan seorang anak perempuan ialah gambaran ibunya, demikian juga pihak Protestan yang murtad akan melaksanakan suatu pekerjaan yang selari pada hari-hari terakhir, kerana Yesus sentiasa menggambarkan kesudahan sesuatu perkara dengan permulaannya.

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.

Hisitori i wakilim “lig” blong ves twenti-tri long Daniel japta ileven, i wakilim wan pipol blong naesfala kantri we oli profesem be oli apostat, we oli stretem han blong olgeta blong mekem wan yunian wetem Rom. 161 BC kasem 158 BC i representem fomesen blong imij blong bist we i kasem kulmenesen blong hem long loa blong Sande.

We will continue this study in the next article.

Re tla tswelela ka thuto eno mo setlhogong se se latelang.

> “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.

> “Apakah ‘gambaran kepada binatang’ itu? dan bagaimanakah ia akan dibentuk? Gambaran itu dibuat oleh binatang bertanduk dua, dan merupakan gambaran kepada binatang itu. Ia juga disebut gambaran binatang itu. Maka, untuk mengetahui seperti apakah gambaran itu dan bagaimanakah ia akan dibentuk, kita mesti mengkaji ciri-ciri binatang itu sendiri—kepausan.

> “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.

> “နာဦးခရစ်ယာန်အသင်းတော်သည် ဧဝံဂေလိတရား၏ ရိုးရှင်းသန့်ရှင်းမှုမှ လွဲချော်၍ အယူမှားနိုင်ငံခြားဘုရားကိုးကွယ်မှုဆိုင်ရာ အခမ်းအနားများနှင့် ဓလေ့ထုံးစံများကို လက်ခံယူသည့်အခါ၊ သူမသည် ဘုရားသခင်၏ ဝိညာဉ်တော်နှင့် တန်ခိုးကို ဆုံးရှုံးသွားခဲ့သည်။ ထို့နောက် လူထု၏ ကိုယ်ကျင့်သိက္ခာအပေါ် ထိန်းချုပ်အုပ်စိုးရန်အတွက်၊ သူမသည် လောကအာဏာ၏ အထောက်အပံ့ကို ရှာဖွေတောင်းဆိုခဲ့သည်။ ထိုအရာ၏ ရလဒ်မှာ ပုပ်ရဟန်းမင်းအာဏာစနစ် ဖြစ်လာခြင်းဖြစ်ပြီး၊ ထိုသည်မှာ နိုင်ငံတော်၏ အာဏာကို ထိန်းချုပ်ကာ မိမိ၏ ရည်ရွယ်ချက်များကို တိုးတက်စေရန်၊ အထူးသဖြင့် ‘အယူမှားခြင်း’ ကို အပြစ်ပေးရန်အတွက်၊ ထိုအာဏာကို အသုံးချသော အသင်းတော်တစ်ရပ် ဖြစ်သည်။ အမေရိကန်ပြည်ထောင်စုသည် သားရဲ၏ ပုံရိပ်ကို ဖွဲ့စည်းရန်အတွက်၊ ဘာသာရေးအာဏာသည် နိုင်ငံရေးအစိုးရကို ထိုသို့ ထိန်းချုပ်ရမည်ဖြစ်ပြီး၊ ထိုကြောင့် နိုင်ငံတော်၏ အာဏာကိုလည်း အသင်းတော်က မိမိ၏ ရည်ရွယ်ချက်များကို အကောင်အထည်ဖော်ရန် အသုံးချနိုင်ရမည်ဖြစ်သည်။” The Great Controversy, 443.

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