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# The Book of Daniel - Number One-Hundred and Seventy-Nine

Buku Daniel — Bilangan Seratus Tujuh Puluh Sembilan

The Midnight Cry and Rome’s Prophetic Role: Unveiling the Last Days in the Book of Daniel

Tangis Tengah Malam dan Peranan Nubuatan Rom: Menyingkap Hari-Hari Terakhir dalam Kitab Daniel

Author

Jeff Pippenger

Published

April 9, 2024

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We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

Okesino re akya ba boitshepo, ka ga buka ya Daniele, gonne re fitlhile kwa ditemaneng tse di emelang Kgoeletso ya Bosigogare ya ba ba dikete tsotlhe di le lekgolo le masome a mane le bonè. Ditemana gape di supa go bewa sekano ga batshwari ba folaga ba ba tsholeditsweng godimo. Tse ke ditemana tse e leng karolo ya buka ya Daniele e e amanang le malatsi a bofelo e e sa khurumololwang, mme di emela polelo ya ga Daniele ya Tshenolo ya ga Jesu Keresete e e sa khurumololwang fa “nako e setse e le gaufi,” fela pele ga nako ya tlhatlhobo e tswala mo temaneng ya lesome le borataro.

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

Rome ke yone e tlhomang pono, jaaka go emetswe mo temaneng ya lesome le bonê ya kgaolo ya lesome le nngwe, mme ka jalo go botlhokwa gore re tlhatlhobe Rome ka kelotlhoko fa re ntse re tsamaya mo ditemaneng tsa lesome le nngwe go ya go lesome le botlhano; gonne kwa go se nang “pono, batho ba a nyelela,” mme fa lo ka se dumele mo go Isaia kgaolo ya bosupa, ditemana tsa boferabobedi le boferabongwe, “ruri ga lo kitla lo tlhomama.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

Uriah Smith merujuk kepada suatu kaedah nubuatan sekurang-kurangnya empat kali dalam bukunya, Daniel and the Revelation. Kaedah itu mengenal pasti bahawa suatu kuasa nubuatan tidak dikenal pasti dalam nubuatan sehingga ia menjadi “berhubung” dengan umat Tuhan. Rujukan pertama yang dibincangkannya adalah berkaitan dengan pengenalan Babel ke dalam kesaksian nubuatan.

> “It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

> “Ин нь тайлбарын илэрхий дүрэм мөн: ард түмнүүд Бурханы ард түмэнтэй тийнхүү холбогдож, тэднийг дурдах нь ариун түүхийн тэмдэглэлүүдийг бүрэн болгоход зайлшгүй шаардлагатай болох үед л эш үзүүлэгт дурдагдана гэж бид үзэж болно.” Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

Sekurang-kurangnya tiga kali lagi, Smith menyinggung kaidah itu, dan dalam ketiganya ia menunjuk kepada “persekutuan” orang-orang Yahudi; namun dalam satu rujukan ia menyatakan bahwa persekutuan itu digenapi pada tahun 162 SM, sedangkan dua rujukan lainnya sependapat dengan para sejarawan modern, yang menetapkan penggenapan “persekutuan” orang-orang Yahudi dengan Roma pada tahun 161 SM.

> “It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

> “အမြေကြီးဆိုင်ရာ အစိုးရများသည် ဘုရားသခင်၏လူမျိုးနှင့် တစ်နည်းနည်းဖြင့် ဆက်နွယ်လာသည့်အချိန်မှသာ ပရောဖက်ပြုချက်ထဲသို့ ဝင်ရောက်လာကြသည်ဟု ဖတ်ရှုသူအား သတိပေးရန် မလိုအပ်ပေ။ ရောမနိုင်ငံသည် ထိုအချိန်က ဘုရားသခင်၏လူမျိုးဖြစ်သော ယုဒလူမျိုးနှင့် ကျော်ကြားသော ယုဒ-ရောမ မဟာမိတ်စာချုပ်အားဖြင့် BC 161 တွင် ဆက်နွယ်လာခဲ့သည်။ 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. သို့ရာတွင် ဤအချိန်မတိုင်မီ ခုနစ်နှစ်ကာလဖြစ်သော BC 168 တွင် ရောမသည် မက်ဆီဒိုးနီးယားကို အနိုင်ယူပြီး ထိုနိုင်ငံကို မိမိ၏ အင်ပါယာအတွင်း အစိတ်အပိုင်းတစ်ခုအဖြစ် ပြုလုပ်ခဲ့ပြီးဖြစ်သည်။ ထို့ကြောင့် ရောမနိုင်ငံသည် ပရောဖက်ပြုချက်ထဲသို့ မိတ်ဆက်ခံရခြင်းမှာ ဆိတ်၏ အနိုင်ယူခံထားရသော မက်ဆီဒိုးနီးယားချိုမှ အခြားဦးတည်ရာများသို့ အနိုင်သစ်များ ဆက်လက်ရှာဖွေရန် ထွက်ခွာသွားနေသောအချိန်နှင့် တိတိကျကျ ကိုက်ညီလျက်ရှိသည်။ ထို့ကြောင့် ဤပရောဖက်အား ထိုနိုင်ငံသည် ပရောဖက်၏မျက်မှောက်၌ ဖြစ်စေ၊ သို့မဟုတ် ဤပရောဖက်ပြုချက်အတွင်း၌ သင့်လျော်စွာ ဖော်ပြရာ၌ ဖြစ်စေ၊ ဆိတ်၏ချိုများထဲမှ တစ်ချိုမှ ထွက်ပေါ်လာသကဲ့သို့ ပေါ်ထွန်းလာသည်ဟု ဆိုနိုင်သည်။” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Алайда Смит оның б.з.б. 162 жыл болғанын да айтады.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

> “ꞌMandla lafanako nawo bekufanele futsi lime eMhlabatsini Longcwele, futsi uwucedze. IRoma yahlangana nebantfu baNkulunkulu, emaJuda, ngesivumelwano, nga-162 BC, kusukela kulolo lusuku yabe seyitsatsa indzawo lebalulekile ekhalendeni lesiphrofetho. Kodvwa ayizange, ngempela, itfole emandla ekubusa etikwaseJudiya ngekuncoba kwangempela kuze kube nga-63 BC; futsi-ke loko kwenteka ngalendlela lelandzelako.” Uriah Smith, Daniel and the Revelation, 259.

And then the third time he references the event, he again says 161 BC.

Miwaküli n’ishom ndobokolo wa kati, atandeli lisusu likambo yango, alobi lisusu 161 liboso ya Klisto.

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Pihlakilele bi tlholo ya ditiragalo tsa lefatshe tsa mmuso go fitlha kwa bokhutlong jwa dibeke tse masome a supa, moporofeti, mo temaneng ya 23, o re busetsa morago kwa nakong e Baroma ba neng ba simolola go ama batho ba Modimo ka tlhamalalo ka kgolagano ya Bajuda, ka ngwaga wa BC 161; go tswa mo ntlheng eo re bo re isiwa pele ka mola o o tlhamaletseng wa ditiragalo go fitlha mo phenyong ya bofelo ya kereke, le go tlhomiwa ga bogosi jwa Modimo jo bo sa khutleng. Bajuda, ka ba ne ba gateletswe botlhoko thata ke dikgosi tsa Siria, ba romela baemedi kwa Roma go kopa thuso ya Baroma, le go ikopanya le bone mo ‘kgolaganong ya botsalano le ya tumalano mmogo le bone.’ 1 Maccabees 8; Prideaux, II, 234; Antiquities ya ga Josephus, buka 12, kgaolo 10, karolo 6. Baroma ba ne ba reetsa kopo ya Bajuda, mme ba ba naya taelo e e kwadilweng ka mafoko ano:—

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

> “‘စည်းလုံးကူညီမှုနှင့် မိတ်သဟာယဖွဲ့ခြင်းအကြောင်း ယုဒလူမျိုးနှင့် ပြုလုပ်သော အထက်လွှတ်တော်၏ အမိန့်ပြန်တမ်း။ ရောမတို့၏ အုပ်စိုးမှုအောက်၌ရှိသူ မည်သူမဆို ယုဒလူမျိုးကို ဆန့်ကျင်၍ စစ်ပြုရန် မပြုရ၊ ထိုသို့ ပြုသူတို့ကိုလည်း စပါး၊ သင်္ဘော၊ သို့မဟုတ် ငွေကြေး ပို့၍ ကူညီရန် မပြုရ။ ယုဒလူမျိုးအပေါ် တိုက်ခိုက်မှု တစ်စုံတစ်ရာ ပြုလုပ်လာလျှင် ရောမတို့သည် မိမိတို့ တတ်နိုင်သမျှဖြင့် သူတို့ကို ကူညီရမည်။ ထို့အပြင် ရောမတို့အပေါ် တိုက်ခိုက်မှု တစ်စုံတစ်ရာ ပြုလုပ်လာလျှင် ယုဒလူမျိုးတို့သည်လည်း သူတို့ကို ကူညီရမည်။ ထို့ပြင် ယုဒလူမျိုးတို့သည် ဤကူညီမှုဆိုင်ရာ စည်းလုံးမှုသဘောတူညီချက်၌ တစ်စုံတစ်ရာ ထပ်ဖြည့်လိုလျှင်ဖြစ်စေ၊ နုတ်ပယ်လိုလျှင်ဖြစ်စေ၊ ရောမတို့၏ အများသဘောတူညီချက်ဖြင့် ပြုလုပ်ရမည်။ ထိုသို့ ထပ်ဖြည့်ထားသော အရာမှန်သမျှသည်လည်း အာဏာတည်ရမည်။’ ‘ဤအမိန့်ပြန်တမ်းကို’ ဟု Josephus က ဆိုသည်မှာ၊ ‘John ၏သား Eupolemus နှင့် Eleazer ၏သား Jason တို့က ရေးသားခဲ့ကြသည်။ ထိုအချိန်၌ Judas သည် လူမျိုး၏ ယဇ်ပုရောဟိတ်မင်းဖြစ်၍ သူ၏ညီ Simon သည် စစ်တပ်၏ ဗိုလ်ချုပ်ဖြစ်ခဲ့သည်။ ဤသည်မှာ ရောမတို့က ယုဒလူမျိုးနှင့် ပထမဆုံး ပြုလုပ်ခဲ့သော မဟာမိတ်သဘောတူညီချက်ဖြစ်ပြီး၊ ဤနည်းဖြင့် စီမံဆောင်ရွက်ခဲ့သည်။’” Uriah Smith, Daniel and the Revelation, 271.

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

Ia bukanlah beban saya untuk menjelaskan mengapa Smith mengutip 162 SM, selain daripada anggapan saya bahawa itu merupakan suatu kesilapan taip. Maksud saya ialah dalam merujuk kepada penekanan yang beliau letakkan pada apa yang beliau kenal pasti sebagai “suatu kaedah penafsiran yang nyata bahawa kita boleh menjangkakan bangsa-bangsa disebut dalam nubuatan apabila mereka menjadi begitu berkaitan dengan umat Allah sehingga penyebutan tentang mereka menjadi perlu untuk menjadikan catatan sejarah suci lengkap.” Apabila Smith menekankan kaedah itu, beliau mengenal pasti bahawa Rom menjadi berkaitan dengan umat Allah pada “perikatan” dalam ayat dua puluh tiga pada tahun 161 SM, tetapi Smith mengenal pasti bahawa Rom mula-mula diperkenalkan ke dalam naratif nubuatan pada tahun 200 SM, tiga puluh sembilan tahun sebelum 161 SM.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> “Kuŵa kuliŵamo nkhongono yiphya sono,—‘ŵakubba ŵa ŵanthu ŵako;’ mwakuyana na mazgu gha Bishop Newton, ‘ŵakuphwasura ŵa ŵanthu ŵako.’ Kutali chomene mumphepete mwa Mlonga wa Tiber, ufumu unyake ukaŵa ukulera maŵanaŵanu gha kujikuzga na ndondomeko zafipa. Pachiyambi ukaŵa uchoko na waufoka, kweni ukakura na luŵiro lakuziziswa mu nkhongono na mu nthazi, uku ukusosera mwakuchenjera uku na uku kuti uyese mazaza ghake, na kuyezga nthazi ya woko lake la nkhondo, mpaka, pakumanya nkhongono yake, ukawuska mutu wake mwachikanga pakati pa mitundu ya pa charu chapasi, ndipo ukakora na woko lambura kutondeka chiwongolero cha milimo yawo. Kufuma apo, zina la Roma likuwoneka pa peji la mdauko, lakusankhika kuti kwa vyaka vinandi lilamulirenge vinthu vya charu, na kuchita nkhongono yikuru pakati pa mitundu nanga ni kufika ku umaliro wa nyengo.

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.

> “Roma telah berbicara; dan Siria serta Makedonia segera mendapati suatu perubahan datang atas rupa impian mereka. Orang-orang Romawi campur tangan demi kepentingan raja muda Mesir, dengan ketetapan bahwa ia harus dilindungi dari kebinasaan yang dirancangkan oleh Antiokhus dan Filipus. Ini terjadi pada tahun 200 SM, dan merupakan salah satu campur tangan penting pertama dari bangsa Romawi dalam urusan Siria dan Mesir.” Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

Roma e muamua ona faaulufaleina mai i totonu o le tala faaperofeta i le tausaga e 200 T.L.M., ma o lenā faaulufalega i le fuaiupu e sefulufa, o le ta‘ua e sili ona tāua o Roma i le tusi atoa o Tanielu, auā o le lava fuaiupu lea e faamatalaina ai Roma o le faailoga lea e faatumauina ai le faaaliga. O le māfuaaga na mafai ai e Smith ona faamamafa se tulafono faaperofeta faapea, ona ta‘ua lea o le 161 T.L.M., ae i le taimi e tasi na ia faailoa mai ai fo‘i le tausaga e 200 T.L.M. o le taimi lea na “faailoa mai ai” le mana o Roma, e lē o se mataupu ou te manaʻo e fo‘ia. Afai e iai sa‘u fesili e tatau ona fo‘ia, o le fesili lea pe aogā pe leai le tulafono e pei ona faamatalaina e Smith. Afai e aogā, ona ou finau lea e tatau ona iai se sootaga o le fuaiupu e sefulufa ma tagata Iutaia, na tupu a o le‘i faia le feagaiga o le 161 T.L.M.

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

Ndzi twisisa leswaku matimu ya tindzimana ta khume na nharhu ku fika eka khume na ntlhanu ma kombisa matimu ya emasikwini ya makumu loko Rhoma wa vapapa a nghenelela ematimwini ya vuprofeta, naswona u endla sweswo hi ku fambisana na United States, lava nga vanhu va Xikwembu ematimwini wolawo. Hikuva Yesu minkarhi hinkwayo u kombisa makumu hi masungulo, lembe ra 200 BC, loko Rhoma wa vahedeni a nghene ematimwini, ri fanele ku va ni vuxaka ni vanhu va Xikwembu ematimwini wolawo. Hikokwalaho, ndza pfumelelana ni nawu wa Smith, hambiloko a nga kumanga vuxaka lebyi kongomeke exikarhi ka Rhoma ni Vayuda hi lembe ra 200 BC.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

Ayat sebelas dan dua belas mengenal pasti kemenangan dan kesan selepas Pertempuran Raphia, yang berlaku pada tahun 217 SM, antara Empayar Seleukia yang dipimpin oleh Antiochus III Magnus, atau “Yang Agung”, dan Kerajaan Ptolemaik Mesir yang dipimpin oleh Raja Ptolemy IV Philopator. Pertempuran ini berlaku semasa perebutan penguasaan ke atas Coele-Syria (selatan Syria) dan selatan Palestin, wilayah-wilayah yang dipertikaikan antara kerajaan Ptolemaik dan Seleukia. Kemenangan Ptolemy IV Philopator di Raphia membolehkannya mengekalkan penguasaan ke atas Coele-Syria dan selatan Palestin untuk suatu tempoh waktu.

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

Ntwa ya Panium, e e neng ya direga dingwaga di le lesome le bosupa morago ga moo ka 200 BC, gape e e itsiweng e le Ntwa ya Thaba ya Panium kgotsa Ntwa ya Paneas, e ne e le fa gare ga Mmusomogolo wa Seleucid, o o neng o eteletswe pele ke Kgosi Antiochus III, le Bogosi jwa Ptolemaic jwa Egepeto, jo bo neng bo eteletswe pele ke Kgosi Ptolemy V.

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

Tahun tiga puluh satu kemudian, pada 167 SM, Pemberontakan Makabe, suatu pemberontakan Yahudi terhadap usaha Kekaisaran Seleukus untuk menindas praktik-praktik keagamaan Yahudi dan memaksakan kebudayaan Helenistik, bermula di kota Modein, sebuah kota kecil yang terletak di wilayah Yudea, di tempat yang sekarang termasuk Israel modern.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Peristiwa yang dimaksudkan itu melibatkan pemerintah Yunani Seleukia yang terkenal keji, Antiochus IV Epiphanes, yang telah memaksakan amalan-amalan Helenistik yang ketat ke atas penduduk Yahudi, termasuk larangan terhadap pemeliharaan ibadat-ibadat keagamaan Yahudi serta penajisan Bait Suci di Yerusalem. Dalam usaha untuk menguatkuasakan titah-titahnya, Antiochus telah mengutus wakil-wakil ke pelbagai kota dan desa untuk memaksa penduduk Yahudi supaya mematuhi perintah-perintahnya.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

디인에서는 셀레우코스 왕조의 한 관리가 왕의 칙령을 집행하기 위해 도착하여, 유대인 주민들에게 이교 의식에 참여하고 그리스 신들에게 제물을 바치도록 명하였다. 맛다디아라는 이름의 한 노년의 유대인 제사장은 그 명령에 따르기를 거부하고, 제사를 드리기 위해 앞으로 나선 한 유대인과 그 셀레우코스 관리를 모두 죽였다. 맛다디아와 그의 가족이 보인 이 반항의 행위는 셀레우코스 통치에 맞선 마카베오 혁명의 시작을 알렸다.

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

Matathias dan kelima orang puteranya, termasuk Yudas Makabeus, melarikan diri ke perbukitan dan memulai perang gerilya melawan pasukan Seleukia. Pemberontakan itu pada akhirnya bertambah kuat dan memperoleh dukungan yang semakin besar, sehingga membawa kepada serangkaian kemenangan militer atas kaum Seleukia.

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

Peristiwa di Modein pada tahun 167 SM merupakan saat yang sangat menentukan dalam sejarah Yahudi, menandai permulaan Pemberontakan Makabe dan perjuangan untuk kebebasan beragama serta kemerdekaan melawan pemerintahan asing. Pentahbisan kembali Bait Suci kedua di Yerusalem, yang menandai peristiwa bersejarah yang diperingati pada masa Hanukkah, terjadi pada tahun 164 SM, tiga tahun sebelum “persekutuan” pada ayat dua puluh tiga.

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

Selepas merebut kembali Yerusalem dan Bait Suci, orang-orang Makabe mentahirkan Bait Suci daripada pencemaran kafir dan memulihkannya kepada penggunaan keagamaan yang sewajarnya. Menurut tradisi, mereka mendapati hanya satu buyung kecil minyak yang telah dikuduskan, cukup untuk menyalakan menorah selama satu hari sahaja. Sebenarnya, tidak ada saksi sejarah sezaman tentang peristiwa itu, dan hanya pada abad keenam barulah dongeng Yahudi itu ditemukan dalam kesusasteraan. Sister White membandingkan gereja Yahudi yang murtad dengan gereja Katolik, khususnya dengan menekankan bahawa kedua-dua gereja mendasarkan agama itu atas adat istiadat dan tradisi manusia. Seperti banyak mukjizat rekaan yang terdapat dalam sejarah gereja kepausan, dongeng tentang minyak satu hari yang bertahan selama lapan hari itu tidak mempunyai saksi sejarah.

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

Ayat sepuluh dari Daniel pasal sebelas mengidentifikasi peperangan pertama dari tiga peperangan pada ayat empat puluh, yang sebelumnya telah saya identifikasikan sebagai tiga peperangan dari suatu perang dingin, sekaligus tiga perang proksi. Seorang saudari mempertanyakan penetapan saya bahwa Perang Ukraina, yang merupakan peperangan kedua dari ketiga peperangan ini, sebagai perang dingin, karena sebagaimana ia dengan tepat tunjukkan, telah terjadi kelimpahan kematian dan kehancuran. Apa yang dalam tulisan-tulisan sebelumnya saya definisikan sebagai tiga peperangan dari “perang dingin”, didefinisikan dengan istilah demikian untuk menarik pembedaan antara ketiga peperangan ini dan tiga Perang Dunia yang terjadi selama sejarah binatang bumi dari Wahyu tiga belas. Ketiga peperangan ini adalah perang-perang proksi dan juga telah didefinisikan demikian.

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Ndzi bohe ku kombisa tinyimpi leto tharu tanihi “tinyimpi teto tharu ta ndzimana ya makume mune” kumbe tinyimpi ta vuyimeri, ku sukela sweswi ku ya emahlweni eka swihloko leswi, leswaku ku susiwa ku hambana loku nga kona eka ku vula nyimpi yo hisa tanihi nyimpi yo titimela. Hi ku ya hi nhlamuselo ya mina, tinyimpi teto tharu ta ndzimana ya makume mune a ti katsi nyimpi ya 1798, leyi nga xiphemu xa ndzimana ya makume mune, kambe ntsena tinyimpi letottharu ku sukela enkarhini wa makumu hi 1989 ku fika eka nawu wa Sonto wa ndzimana ya makume mune-n’we. Tinyimpi teto tharu, hi ndlela leyi lulameke swinene, ti fanele ku tiviwa tanihi tinyimpi ta vuyimeri, leti hetisisiwaka endzeni ka mongo wa nyimpi exikarhi ka hosi ya n’walungu na hosi ya dzonga, leti eka matimu ya ndzimana ya makume mune ti yimelaka nyimpi exikarhi ka Vukatoliki (hosi ya n’walungu) na Vukhomunizimi (hosi ya dzonga).

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

Ntoa mbụ n’ime agha atọ ahụ na-egosi mmeri nke Katọlik n’elu Kọmunizim n’afọ 1989, dịka papasi sonyere na ndị agha nnọchi anya ya, nke United States nọchiri anya ya, n’ichụpụ Soviet Union n’afọ 1989, ọ bụ ezie na Russia, isi ya (ma ọ bụ “ebe e wusiri ike”), ka hapụrụ ka ọ guzo. Agha Ukraine nke ugbu a bụkwa ọzọ agha dị n’etiti Katọlik na Kọmunizim, ebe papasi na-eji ọchịchị Ukraine dị ka onye nnọchi anya ya megide Russia, tinyere nkwado nke ike nnọchi anya gara aga nke papasi, bụ United States, gụnyere ndị ọzọ niile nke ụwa ọdịda anyanwụ nke ndọrọ ndọrọ ọchịchị ụwa ọnụ. Agha ahụ ka e sere n’amaokwu nke iri na otu na nke iri na abụọ, ma na-egosi na Kọmunizim (Russia) ga-emeri Katọlik.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

Yang ketiga daripada tiga peperangan proksi itu digambarkan dalam ayat lima belas, iaitu Peperangan Panium. Peperangan itu berlaku antara kerajaan Ptolemaik (raja selatan) dan kerajaan Seleukia (raja utara). Dalam peperangan itu, tentera proksi bagi Katolik sekali lagi ialah Amerika Syarikat.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

Pada pertempuran pertama pada tahun 1989, tentera proksi bagi tanduk Republikan Amerika Syarikat telah digunakan oleh kepausan untuk menjatuhkan struktur politik Kesatuan Soviet, sementara kepalanya (Rusia) dibiarkan tetap utuh. Dalam pertempuran kedua, iaitu perang Ukraine, tentera proksi Nazi ditewaskan oleh Rusia. Dalam pertempuran ketiga, Amerika Syarikat, tentera proksi kepausan, sekali lagi mengalahkan raja selatan.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

Dintwa di le tharo di rwala letshwao la “Boammaaruri”, mme dintwa tsa ntlha le tsa bofelo di diragatswa ke sesole sa motlhatlheledi se se fenyang sa United States. Mo ntweng ya ntlha tlhogo ya kgosi ya borwa e ne ya tlogelwa e sa senngwa, mme mo ntweng ya boraro sesole sa motlhatlheledi sa United States se nna tlhogo ya kgosi ya borwa. Sesole sa bobedi sa motlhatlheledi gape e ne e le sesole sa motlhatlheledi sa bopapa mo Ntweng ya Lefatshe ya Bobedi. Mo ditiragalong tsotlhe tse pedi, sesole sa motlhatlheledi sa Bonasi se ne sa fenngwa e bile se tla fenngwa. Bopapa bo fenya le go fenya gotlhelele baba botlhe ba jone pele ga temana ya bolesome le borataro, fa kopano ya gararo e weditswe.

> “Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

> “Ptolemy [Putin] ha helɛ la nyansa no a ɔde ne nkonimdi no bedi dwuma yiye. Sɛ ɔtoaa ne nkonimdie no so a, ɛbɛyɛ sɛ anka wabɛyɛ Antiokus ahenni no nyinaa wura; nanso esiane sɛ na ɔde ne ho ama ahunahuna kakraa bi ne ateetee kakraa bi nko ara nti, ɔne no yɛɛ asomdwoe sɛnea ɛbɛyɛ a obetumi de ne ho ama n’akɔnnɔ bɔne a ɛyɛ aboa-tebea no mu anigye a wontwa mu na wontumi nhyɛ so. Enti, bere a wadi n’atamfo so nkonim no, ne subammɔne dii ne so nkonim, na esiane sɛ na wafi din kɛse a anka obetumi de asi hɔ no werɛ nti, ɔde n’akokoduru hyɛɛ aponto ne adifudepɛ mu.”

> “His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

> “Hatinya menjadi sombong karena keberhasilannya, tetapi ia sama sekali tidak dikuatkan olehnya; sebab penggunaan yang hina yang dibuatnya darinya menyebabkan rakyatnya sendiri memberontak terhadapnya.” Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

Saksi kedua bahawa kemenangan Putin menandakan kesudahannya terdapat pada raja Uzia dari kerajaan selatan Yehuda, yang hatinya juga terangkat oleh kemenangan-kemenangan ketenteraannya, dan sesudah itu, seperti Ptolemy, berusaha melaksanakan pekerjaan para imam di tempat kudus, lalu ditimpa kusta dan serta-merta disingkirkan daripada kuasa. Kemenangan Putin dalam perang Ukraine menandakan permulaan kesudahannya sebagai raja selatan (raja ateisme). Kesudahannya telah dilambangkan melalui permulaan raja selatan nubuat ayat empat puluh (Perancis), yang mengenal pasti suatu revolusi yang menggulingkan kepimpinan, sebagaimana yang terjadi dengan Ptolemy. Kesudahan Putin juga diwakili melalui berakhirnya Kesatuan Soviet, apabila pemimpinnya (Gorbachev) membubarkan Kesatuan Soviet, dan serta-merta mengambil pekerjaan dengan Pertubuhan Bangsa-Bangsa Bersatu, lambang globalis ateisme akhir zaman, raja selatan. Setelah kemenangan Putin di Ukraine, dia juga dilambangkan oleh Napoleon di Waterloo, dan pembuangan yang menyusul; dan juga oleh raja Uzia, dengan kustanya, dan pembuangan yang menyusul, sebagaimana juga kesudahan Ptolemy dalam kemabukan dan berakhirnya Kesatuan Soviet pada tahun 1989.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Utawii wa Panium ulitokea mwaka wa 200 KK, na katika mwaka huo huo Roma iliingilia kati historia kwa wazi. Kuingizwa kwake katika masimulizi ya unabii kunatangulia ushindi wa Yerusalemu unaowakilishwa katika aya ya kumi na sita, na kutimizwa mwaka wa 63 KK, wakati ilipotangaza kwamba ilikuwa mtetezi wa mfalme mtoto katika Misri. Katika utawii wa tatu wa aya ya arobaini, unaowahusisha wafalme wa kaskazini na kusini, upapa utajiingiza katika historia tena, ukijifanya kuwa mlinzi wa Urusi. Wakati uo huo Seleuko, katika mfano, alimshinda Ptolemy katika utawii wa Panium, hivyo kubainisha kwamba Marekani, jeshi wakala la upapa katika utawii wa kwanza na wa mwisho wa aya ya arobaini, huishinda “Misri” (mfalme wa kusini).

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

Ndzi amukelaka leswaku hi lembe ra 200 BC, hi kuma hi ndlela ya xifaniso vupapa, tanihi nghwavava ya Tiri, loko byi sungula ku yimbelela tinsimu ta byona ta vugangu emahlweni ka nhlanganiso wa harharhu lowu nga eka nawu wa Sonto wa ndzimana ya khume na tsevu. Hi nkarhi wolowo wun’we, United States yi hlula United Nations, kutani yi tiyisekisa xiyimo xa yona tanihi hosi leyikulu exikarhi ka tihosi ta khume. Matirhelo hinkwawo ya nhlanganiso wa harharhu lama hetisekaka eka nawu wa Sonto, ma lulamisiwa emahlweni ka ndzimana ya khume na tsevu.

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

Sebopego sa dipolotiki sa maatla a drakone, bjalo ka ge se emetšwe ke Ditšhaba tše Kopanego, se dumelelana, temaneng ya lesometshela, go nea sebata sebopego sa sona sa dipolotiki; eupša pele se dira bjalo, bopapa bo fenya bodumedi bja drakone. Bohetene bo swanetše go tlošwa gape. Boprotestanta bo ile bja tlošwa mehleng ya Reagan, ntweng ya mathomo ya temana ya masomenne, gomme mehleng ya mopresidente wa mafelelo wa Rephabliki bodumedi bja drakone le bjona bo tla bewa ka tlase ga bodumedi bja Bokatholika, bjalo ka ge go bile ngwageng wa 508. Tshepedišo ya go tloša kganetšo efe goba efe ya bodumedi kgahlanong le gore bopapa bo bewe sedulong sa bogoši e thomile mehleng ya Reagan, gomme e fela mehleng ya Trump. Kganetšo ya Boprotestanta bjo bo arogetšego tumelo kgahlanong le Bokatholika e ile ya tlošwa ntweng ya mathomo ya temana ya masomenne, gomme kganetšo ya bomoya e tla tlošwa ntweng ya mafelelo ya temana ya masomenne.

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

Dalam jalinan peristiwa manusia yang rumit yang sama, Protestantisme murtad harus menegakkan dirinya sebagai otoritas keagamaan dan politik atas kesepuluh raja dalam Wahyu pasal tujuh belas. Dengan demikian, Pertempuran Panium sedang mengidentifikasi saat Amerika Serikat menang atas Perserikatan Bangsa-Bangsa, tepat sebelum undang-undang hari Minggu pada ayat enam belas.

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

Ndzi nawu lowu se wu tiyeke wa vuprofeta leswaku dragona, xivandzana ni muprofeta wa mavunwa, xin’wana ni xin’wana xa swona xi ni swihlawulekisi swa xona swo hlawuleka swa vuprofeta. Xin’wana xa swihlawulekisi sweswo swa vuprofeta hi leswaku xivandzana (Vukhatoliki), minkarhi hinkwayo hi vuprofeta xi kumeka emutini wa Rhoma. Muprofeta wa Mavunwa minkarhi hinkwayo hi vuprofeta u kumeka eUnited States. Kambe eka dragona, xihlawulekisi xa laha dragona yi kumekaka kona hi vuprofeta hi leswaku minkarhi hinkwayo ya famba. Dragona yi sungule etilweni, kutani yi ta eNtangeni wa Edeni, naswona eku heteleleni dragona yi kumeka eEgipta.

> Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.

> Bercakaplah, dan katakanlah, Beginilah firman Tuhan ALLAH: Sesungguhnya, Aku menentang engkau, Firaun, raja Mesir, naga besar yang berbaring di tengah-tengah sungai-sungainya, yang berkata, Sungai itu kepunyaanku sendiri, dan akulah yang menjadikannya bagi diriku sendiri. Yehezkiel 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Tempat nubuatan bagi naga itu berpindah. Pada zaman Yohanes, takhta naga itu, yang melambangkan singgasananya, dikenal pasti berada di Pergamos.

> And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

> அப்பொழுது பெர்கமுவிலுள்ள சபையின் தூதனுக்குச் எழுது: இரு வாய்களுள்ள கூர்மையான பட்டயத்தை உடையவர் இவ்வாறு சொல்லுகிறார்: உன் கிரியைகளையும், நீ வசிக்கிற இடத்தையும் நான் அறிவேன்; அங்கு சாத்தானின் சிங்காசனம் இருக்கிறது. இருந்தபோதிலும், நீ என் நாமத்தை உறுதியாகப் பற்றிக்கொண்டிருக்கிறாய்; மேலும், சாத்தான் வாசமாயிருக்கிற உங்கள் இடத்திலே, என் விசுவாசமுள்ள சாட்சியான அந்திப்பா உங்களுக்குள்ளே கொல்லப்பட்ட அந்த நாட்களிலும் கூட, என் விசுவாசத்தை நீ மறுக்கவில்லை. வெளிப்படுத்தின விசேஷம் 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

Amalan Rom kafir ialah membawa semua dewa-dewa kafir yang mereka kaitkan dengan diri mereka kembali ke kota Rom, lalu mewakilkannya di Bait Suci Pantheon. Inilah sebabnya Daniel mencatat bahawa “tempat tempat kudusnya telah dirobohkan.” Tempat tempat kudus Rom kafir ialah kota Rom, yang telah dirobohkan oleh Constantine pada tahun 330, tetapi tempat kudus yang berada “di” dalam Rom ialah Bait Suci Pantheon, Pan-Theon bererti, “bait suci segala dewa”. Orang Rom memindahkan lokasi takhta Iblis ke Bait Suci Pantheon dari Pergamos. Sister White memberitahu kita bahawa Rom kafir ialah naga.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Ingako-ke ngoxa inamba, ngokuyintloko, imele uSathana, ikwangumfuziselo weRoma yobuhedeni ngengqiqo yesibini.” Imbambano Enkulu, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

ரோமப் பக்தியின்மை ஆட்சியாளர் பேரரசு பத்து ஜாதிகளாகப் பிரிந்தது; பிரெஞ்சுப் புரட்சியின்போது எகிப்தின் நாத்திகத்துவத்தை அறிமுகப்படுத்தியபோது, பிரான்ஸ் தெற்கின் ராஜாவாயிற்று. 1917-ஆம் ஆண்டிற்குள், அந்தப் பாம்பு பிரான்ஸிலிருந்து ரஷ்யாவுக்குச் சென்றிருந்தது. பத்தாம் வசனம் 1989-ஐச் சுட்டிக்காட்டுகிறது; பதினொன்றாம் மற்றும் பன்னிரண்டாம் வசனங்கள் “எல்லைப்பகுதியின்” போர்களை (ராபியா மற்றும் உக்ரைன்)ச் சுட்டிக்காட்டுகின்றன; மேலும், பதினாறாம் வசனத்தில் திரித்துவ ஐக்கியத்தை உறுதிப்படுத்தும்போது, பாப்பாட்சி நிறைவேற்றும் மூன்றாம் படியை பானியம் யுத்தம் பிரதிநிதித்துவப்படுத்துகிறது. அது நாற்பதாம் வசனத்தின் மறைந்த வரலாற்றைச் சுட்டிக்காட்டுகிறது.

We will continue this study in the next article.

Kita akan melanjutkan kajian ini dalam artikel berikutnya.

> When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> ᱡᱤᱥᱩ ᱠᱮᱥᱟᱨᱤᱭᱟ ᱯᱷᱤᱞᱤᱯᱯᱤ [Panium] ᱨᱮ ᱦᱟᱛᱤᱥ ᱛᱮ ᱦᱮᱡ ᱠᱮᱫ ᱠᱷᱚᱱ, ᱩᱱᱤ ᱟᱯᱱᱟᱜ ᱪᱮᱞᱟᱠᱚ ᱠᱩᱞᱤᱠᱚᱣᱟ, ᱢᱤᱫ ᱠᱟᱛᱮ, ᱢᱟᱱᱣᱟ ᱠᱚ ᱤᱧ ᱢᱟᱱᱣᱟ ᱦᱚᱲ ᱠᱚᱣᱟ ᱫᱚ ᱚᱠᱚᱭ ᱢᱮᱱᱟᱜᱼᱟ? ᱟᱨ ᱩᱱᱠᱩ ᱠᱚ ᱢᱮᱱᱠᱮᱫᱟ, ᱠᱮᱪᱮᱫ ᱠᱚ ᱢᱮᱱᱟᱜᱼᱟ ᱟᱢ ᱡᱚᱦᱚᱱ ᱵᱟᱯᱛᱤᱥᱴ; ᱠᱮᱪᱮᱫ ᱠᱚ, ᱮᱞᱤᱭᱟᱥ; ᱟᱨ ᱮᱴᱟᱜ ᱠᱚ, ᱡᱮᱨᱮᱢᱤᱭᱟᱥ, ᱟᱨ ᱵᱟᱝᱠᱷᱟᱱ ᱢᱤᱫ ᱱᱟᱵᱤ। ᱩᱱᱤ ᱩᱱᱠᱩ ᱠᱚ ᱢᱮᱱᱠᱚᱣᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱟᱯᱮ ᱠᱚ ᱤᱧ ᱚᱠᱚᱭ ᱢᱮᱱᱟᱜᱼᱟ ᱢᱮᱱᱠᱚᱣᱟ? ᱟᱨ ᱥᱟᱭᱢᱚᱱ ᱯᱤᱛᱚᱨ ᱩᱛᱟᱹᱨ ᱮᱢ ᱠᱮᱫ ᱠᱟᱛᱮ ᱢᱮᱱᱠᱮᱫᱟ, ᱟᱢ ᱠᱷᱨᱤᱥᱴ, ᱡᱤᱣᱤᱛ ᱤᱥᱣᱚᱨ ᱨᱮᱱ ᱦᱚᱱ। ᱟᱨ ᱡᱤᱥᱩ ᱩᱱᱤ ᱠᱚ ᱩᱛᱟᱹᱨ ᱮᱢ ᱠᱮᱫ ᱠᱟᱛᱮ ᱢᱮᱱᱠᱮᱫᱟ, ᱥᱤᱢᱚᱱ ᱵᱟᱨᱡᱚᱱᱟ, ᱟᱢ ᱵᱷᱟᱜᱭᱟᱣᱟᱱ; ᱠᱟᱛᱮᱡ ᱦᱟᱹᱫᱤ ᱟᱨ ᱢᱟᱭᱟᱝ ᱫᱚ ᱟᱢ ᱛᱷᱮᱱ ᱱᱚᱶᱟ ᱵᱟᱝ ᱩᱫᱩᱜ ᱟᱠᱟᱫᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱤᱧ ᱟᱵᱟ, ᱡᱮ ᱥᱣᱚᱨᱜ ᱨᱮ ᱢᱮᱱᱟᱜᱼᱟ। ᱟᱨ ᱤᱧ ᱦᱚᱸ ᱟᱢ ᱠᱚ ᱢᱮᱱᱟᱹᱜᱼᱟ, ᱟᱢ ᱯᱤᱛᱚᱨ, ᱟᱨ ᱱᱚᱶᱟ ᱪᱟᱴᱟᱱ ᱪᱮᱛᱟᱱ ᱨᱮ ᱤᱧ ᱟᱯᱱᱟᱜ ᱢᱟᱹᱡᱷᱤ ᱜᱤᱨᱡᱟ ᱵᱮᱱᱟᱣᱟ; ᱟᱨ ᱯᱟᱛᱟᱞ ᱨᱮᱱ ᱫᱟᱨᱣᱟᱡᱟ ᱱᱚᱶᱟ ᱠᱚ ᱡᱤᱛ ᱵᱟᱝ ᱫᱟᱲᱮᱭᱟ। ᱟᱨ ᱤᱧ ᱟᱢ ᱠᱚ ᱥᱣᱚᱨᱜ ᱨᱟᱡ ᱨᱮᱱ ᱪᱟᱵᱤ ᱠᱚ ᱮᱢᱟᱹᱭᱟ; ᱟᱨ ᱚᱠᱟ ᱠᱚ ᱟᱢ ᱯᱨᱤᱛᱷᱤᱵᱤ ᱨᱮ ᱵᱟᱸᱫᱤᱭᱟ, ᱚᱱᱟ ᱥᱣᱚᱨᱜ ᱨᱮᱦᱚᱸ ᱵᱟᱸᱫᱷᱟ ᱛᱟᱦᱮᱱᱟ; ᱟᱨ ᱚᱠᱟ ᱠᱚ ᱟᱢ ᱯᱨᱤᱛᱷᱤᱵᱤ ᱨᱮ ᱨᱟᱹᱭᱟᱹᱲᱟ, ᱚᱱᱟ ᱥᱣᱚᱨᱜ ᱨᱮᱦᱚᱸ ᱨᱟᱹᱭᱟᱹᱲᱟ ᱛᱟᱦᱮᱱᱟ। ᱛᱚᱵᱮ ᱩᱱᱤ ᱟᱯᱱᱟᱜ ᱪᱮᱞᱟᱠᱚ ᱫᱲᱮ ᱠᱟᱛᱮ ᱟᱫᱮᱥ ᱠᱚᱣᱟ, ᱡᱮ ᱩᱱᱤ ᱡᱤᱥᱩ ᱠᱷᱨᱤᱥᱴ ᱛᱟᱱᱤᱡ ᱮᱱᱟ ᱱᱚᱶᱟ ᱠᱚ ᱡᱮᱛᱟ ᱦᱚᱲ ᱠᱚ ᱟᱞᱚᱢ ᱠᱚ ᱢᱮᱱᱠᱚᱣᱟ। ᱚᱱᱟ ᱥᱚᱢᱚᱭ ᱠᱷᱚᱱᱟᱜ ᱡᱤᱥᱩ ᱟᱯᱱᱟᱜ ᱪᱮᱞᱟᱠᱚ ᱩᱫᱩᱜ ᱠᱚ ᱮᱛᱮᱫᱟ, ᱡᱮ ᱩᱱᱤ ᱡᱮᱨᱩᱥᱟᱞᱮᱢ ᱛᱮ ᱥᱮᱱᱚᱜ ᱞᱟᱹᱜᱤᱫ, ᱢᱟᱨᱟᱝ ᱠᱚ, ᱢᱩᱬᱷ ᱭᱟᱡᱚᱠ ᱠᱚ ᱟᱨ ᱥᱟᱥᱛᱨᱤ ᱠᱚ ᱴᱷᱮᱱ ᱠᱷᱚᱵ ᱡᱷᱟᱹᱡᱤ ᱥᱟᱦᱟᱣ ᱞᱟᱹᱜᱤᱫ, ᱟᱨ ᱜᱚᱡᱽ ᱞᱟᱹᱜᱤᱫ, ᱟᱨ ᱛᱮᱥᱟᱨ ᱦᱤᱞᱚᱜ ᱨᱮ ᱡᱤᱣᱤᱛ ᱵᱤᱨᱤᱫ ᱨᱩᱣᱟᱹᱲ ᱞᱟᱹᱜᱤᱫ। Matthew 16:13–21.

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