Article

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

Buku Daniel - Namba Moa na Mianadika Valu

The Prophetic Intersection of Rome, the Maccabees, and Modern Times: A Study in Daniel’s Visions

Persilangan Nubuat antara Roma, Kaum Makabe, dan Zaman Modern: Suatu Kajian atas Penglihatan-penglihatan Daniel

Author

Jeff Pippenger

Published

April 10, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.

Uriah Smith menulis, “Roma menjadi terhubung dengan umat Allah, orang Yahudi, melalui persekutuan, 162 SM.” Kebanyakan sejarawan modern menetapkan tarikh itu sebagai 161 SM, dan Smith dua kali merujuk kepada 161 SM, dalam buku yang sama. Andaian saya ialah bahawa rujukan kepada 162 SM ini ialah suatu kesilapan tipografi.

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.

> “Ka ditem 23 bad 24 la wanrah ïa ngi sha kane ka liang jong ka jingïateh jutang hapdeng ki Jiw bad ki Roman, BC 161, sha kata ka por haba ka Rom ka la ïoh bynta ïa ka jingïsynshar paidbah halor ka pyrthei baroh kawei.” Uriah Smith, Daniel and the Revelation, 273.

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 the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.

Ayat sebelas dan dua belas mengenal pasti kemenangan dan kesan susulan Pertempuran Raphia, yang berlaku pada tahun 217 SM, antara Empayar Seleukia, yang dipimpin oleh Antiokhus III Agung, dan Kerajaan Ptolemaik Mesir, yang dipimpin oleh Raja Ptolemy IV Philopator.

The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.

Ntwa ya Panium, e e diregileng dingwaga di le lesome le bosupa moragonyana, ka 200 BC, e ne e boela gape e le magareng ga bogosi jwa Seleucid le bogosi jwa Ptolemaic.

The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.

Pemberontakan Makabea bermula pada tahun 167 SM dan merupakan pemberontakan orang Yahudi terhadap usaha Empayar Seleukia untuk menindas amalan keagamaan Yahudi serta memaksakan kebudayaan Yunani.

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. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.

Pengudusan semula Bait Suci Kedua di Yerusalem, yang menandai peristiwa sejarah yang diperingati semasa Hanukkah, berlaku pada tahun 164 SM, tiga tahun sebelum “perjanjian” dalam ayat dua puluh tiga. Peristiwa ini menyusuli kempen ketenteraan yang berjaya oleh orang Makkabi menentang angkatan Empayar Seleukia, yang dipimpin oleh Antiokhus IV Epifanes yang termasyhur jahat, yang telah menajiskan Bait Suci dan mengharamkan amalan-amalan keagamaan Yahudi. Antiokhus IV Epifanes meninggal dunia tidak lama selepas kemenangan yang diperingati oleh Hanukkah itu, dan hal ini menandai kemerosotan kuasa Syria sejak titik itu seterusnya dalam sejarah.

In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.

ក្នុង​ឆ្នាំ ២០០ មុន គ.ស. (ដែល​ក៏​ជា​ពេល​នៃ​សង្គ្រាម Panium ផង​ដែរ) រ៉ូម បាន​ចូល​មក​ជ្រៀតជ្រែក​ក្នុង​ប្រវត្តិ​ព្យាករណ៍​នៃ ដានីយ៉ែល ជំពូក ១១ ជា​លើក​ដំបូង។ នៅ​ទីនោះ មាន​និមិត្តសញ្ញា​មួយ ដែល​បង្កើត​ស្ថាបនា​និមិត្ត​នោះ។ ឥទ្ធិពល​ដោយ​ចេតនា​របស់​វា​ក្នុង​ប្រវត្តិ​នោះ បញ្ជាក់​អំពី​កិច្ចការ​របស់​យេសេបិល ដែល​ជា​និមិត្តសញ្ញា​នៃ​ពួកជំនុំ​មួយ ដែល​ទាញ​ខ្សែ​ពី​ក្រោយ​ឆាក។ យេសេបិល ស្នាក់​នៅ​សាម៉ារី ខណៈ​ពេល​ប្ដី​របស់​នាង គឺ​អាហាប់ មើល​ឃើញ​ពួក​ហោរា​របស់​នាង ត្រូវ​អេលីយ៉ា​សម្លាប់។ ហេរ៉ូឌាស មិន​បាន​នៅ​ក្នុង​ពិធី​ខួប​កំណើត​របស់​ហេរ៉ូឌ​ទេ ជា​ទីកន្លែង​ដែល​កូន​ស្រី​របស់​នាង សាឡូមេ បាន​ល្បួង​ហេរ៉ូឌ។ ក្នុង​ប្រវត្តិ​របស់​សហរដ្ឋ​អាមេរិក សាសនាប៉ាប ដែល​ត្រូវ​បាន​តំណាង​ដោយ​ស្រី​ពេស្យា​នៃ​ក្រុងទីរ៉ុស ត្រូវ​បាន​បំភ្លេច​ចោល រហូត​ដល់​ចុង​បញ្ចប់​នៃ​ចិតសិប​ឆ្នាំ​ជា​និមិត្តសញ្ញា។ បន្ទាប់​មក នាង​ចាប់​ផ្ដើម​ច្រៀង​បទ​ចម្រៀង​នៃ​ការ​បោក​បញ្ឆោត​របស់​នាង ទៅ​កាន់​ស្តេច​ទាំងឡាយ​នៃ​ផែនដី។ ឆ្នាំ ២០០ មុន គ.ស. ជា​គំរូ​ទុក​ជា​មុន​នៃ​ពេល​ដែល​នាង​ចាប់​ផ្ដើម​ច្រៀង​ដល់​ស្តេច​ទាំងឡាយ​ដោយ​បើក​ចំហ​នៅ​ថ្ងៃ​ចុង​ក្រោយ មុន​ពេល​ច្បាប់​ថ្ងៃ​អាទិត្យ​ដែល​នឹង​មក​ដល់​ក្នុង​ពេល​ឆាប់ៗ​នេះ ដូច​ដែល​ត្រូវ​បាន​តំណាង​នៅ​ក្នុង​ខ ១៦។

Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.

Sebelum “persekutuan” orang Yahudi pada 161 SM hingga 158 SM, kaum Makabe mentahbiskan kembali Bait Suci, sebagaimana diperingati oleh Hanukkah pada 164 SM. Kemudian, tiga tahun sesudahnya, ketika perjuangan melawan orang Siria masih terus berlangsung, orang-orang Yahudi Makabe mengulurkan tangan kepada Roma untuk memperoleh dukungan. “Persekutuan” dengan Roma yang kemudian terbentuk itu menjadi suatu ujian nubuat bagi para pelajar nubuat Allah pada akhir zaman.

History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.

ചരിത്രം “ഉടമ്പടി” നടന്ന സമയമായി കി.മു. 161-ാം വർഷത്തെ തിരിച്ചറിയുന്നു; എന്നാൽ മുൻഗാമികൾ ആ ചരിത്രത്തെ കി.മു. 158-ാം വർഷമായി തിരിച്ചറിയുന്നു. മില്ലർ ശരിയായിരുന്നോ, അല്ലെങ്കിൽ ആധുനിക ചരിത്രകാരന്മാരോ ശരി? മില്ലർ കി.മു. 158-ാം വർഷത്തോടു അറുനൂറ്റി അറുപത്താറ് വർഷങ്ങൾ (666) ചേർത്ത്, “ദൈനംദിനം” എടുത്തുകളയപ്പെട്ട കി.പി. 508-ാം വർഷത്തിലെത്തി. നിങ്ങൾ എത്ര അന്വേഷിച്ചാലും, യെഹൂദ്യരും റോമക്കാരും തമ്മിലുള്ള ഉടമ്പടിയായി കി.മു. 158-ാം വർഷത്തെ പിന്തുണയ്ക്കുന്ന ഒരു ചരിത്രസാക്ഷ്യം കണ്ടെത്തുക അത്യന്തം ദുഷ്കരമായിരിക്കും; അസാധ്യവുമാകാം.

Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.

Verse sixteen ialah undang-undang Ahad, tetapi sebelum sejarah itu Roma memasuki sejarah untuk menegakkan penglihatan itu pada tahun 200 SM. Pemberontakan Makabe bermula di Modein pada tahun 167 SM, dan akhirnya mereka mendedikasikan semula bait suci pada tahun 164 SM. Kemudian dari tahun 161 SM hingga 158 SM, orang Yahudi masuk ke dalam suatu perjanjian dengan kuasa Roma. Tahun 161 SM hingga 158 SM mewakili suatu jangka waktu yang diperlukan untuk menegakkan “persekutuan” itu. Pemahaman ini mengenal pasti “persekutuan” itu selaras dengan kesaksian para sejarawan, dan juga dengan carta yang diarahkan oleh tangan Tuhan dan tidak seharusnya diubah.

The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.

Masahulung ba manalaysay ti pakabigbiganda kadatayo a ti aramid ti panakikadua ken panagkarrubba iti pannakikadua a pagilian kadagiti nagkauna a nasion a kas iti Juda ken Roma idi maikadua a siglo sakbay ni Cristo, ket nagdumaduma a maipapan iti naisangsangayan a kasasaad, kadagiti alagaden ti diplomasia, ken dagiti pannakabalin a mairaman. Kadawyan, mangrugi daytoy a proseso babaen iti panangipakita ti maysa a partido iti kayatna a mangipasdek iti maysa a tulag wenno alleansa kadua ti sabali. Iti kaso ti Juda ken Roma, ti Juda ti nangrugi iti pannakikontak ken Roma tapno iyusonna ti maysa a pormal a alleansa.

Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.

Saluran diplomatik pasti telah digunakan untuk menyampaikan usulan tersebut dan memulai perundingan. Hal ini pasti melibatkan pengutusan para duta atau utusan ke Roma untuk bertemu dengan para pemimpin atau wakilnya. Setelah perundingan dimulai, kedua belah pihak akan membahas syarat-syarat perjanjian yang diusulkan itu. Hal ini dapat mencakup serangkaian pertemuan, pertukaran pesan-pesan diplomatik, dan mungkin keterlibatan pihak-pihak perantara atau mediator untuk mempermudah pembahasan. Selama perundingan, masing-masing pihak akan mempertimbangkan syarat-syarat yang diajukan oleh pihak lainnya dan dapat menawarkan usulan balasan atau meminta perubahan atas syarat-syarat tertentu. Proses ini dapat melibatkan pertimbangan yang saksama, konsultasi dengan para penasihat, serta penilaian terhadap kemungkinan manfaat dan kerugian dari perjanjian yang diusulkan itu.

If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.

꞉꞉탕치웅 쌍땀 게 송롱와레써 ꞉꞉잉깐나 디 탕치운 까쩨꞉꞉깐 따흐 디 송롱와레 안냐 욤겡 나띠써. 송롱와레 디, 락 ꞉꞉탄 디 씨다와 뗀기라나, 암반 인그 써라나 디 딸라완 깐나 마낭 렌겡 나꞉꞉띠써. 로마하 디, 난디 탄나 훌루스하 써나다 인그 디 렌겡 나꞉꞉띠끄웨. 유다하 디 은, 송롱와레 디, ꞉꞉탄 디 씨다와뗀기라나 인그 써라나 딸라완 깐나 마낭 렌겡 나꞉꞉띠끄웨. 송롱와레 디 락 ꞉꞉탄나렝, 씨다와뗀기라나 뗀 레보 인그 딸라완 깐나 마낭 렌겡 나꞉꞉띠써. 송롱와레 디 락 게렝나렝, 씨다와뗀기라나, 탄디 딸라완 깐나 마낭 뗀기닝띠써. 탄디 따흐, 탕롱와레바 탄앉끄웨, 쌍땀 렛꞉꞉띠끄웨, 딸라완 깐나 마낭 덴나와레바 인그, 송롱와레하 디 락 똘디렝나렝 딸라완 깐나 마낭 게 렉꞉꞉렉띠써.

In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.

Katika karne ya pili K.K., kusafiri kutoka Uyahudi (ulioko katika eneo la mashariki la Bahari ya Mediterania) kwenda Roma (ulioko katikati ya Italia) kungekuwa jambo gumu na la kuchukua muda mrefu, hasa ukizingatia mipaka ya mbinu za usafiri za kale. Umbali kati ya Uyahudi na Roma ni takriban kilomita 1,500 hadi 2,000 (maili 930 hadi 1,240), kutegemea njia mahususi iliyochukuliwa. Usafiri wa baharini mara nyingi ulikuwa wa haraka zaidi na wenye ufanisi kuliko usafiri wa nchi kavu katika nyakati za kale, lakini usafiri wa baharini ulitegemea pepo zilizovuma. Kusafiri kwa meli kutoka bandari ya Uyahudi kwenda bandari ya Italia (kama vile Ostia, bandari ya Roma) kungaliweza kuchukua majuma kadhaa, kutegemea mambo kama hali ya upepo, mikondo ya bahari, na aina ya chombo kilichotumiwa.

Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.

Perjalanan darat dari Yudea ke Roma pastilah lebih lambat dan lebih berat. Para musafir harus menempuh berbagai medan, termasuk pegunungan, lembah, dan sungai, serta menghadapi rintangan seperti penyamun dan wilayah-wilayah yang bermusuhan. Diperkirakan bahwa perjalanan dengan berjalan kaki atau dengan kereta yang ditarik kuda dapat memakan waktu beberapa bulan. Lamanya perjalanan juga dipengaruhi oleh faktor-faktor seperti keadaan jalan, tersedianya tempat penginapan dan perhentian untuk beristirahat, serta kebutuhan untuk beristirahat dan mengisi kembali perbekalan sepanjang perjalanan itu.

When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.

Apabila orang-orang Yahudi Makabe mengusahakan suatu persekutuan dengan Roma, mereka tentu perlu mengutus duta-duta ke Roma. Setelah para duta itu diterima oleh pihak berwenang Romawi, akan ada suatu masa perundingan. Dalam teori sejarah, sebab tidak tersedia catatan yang pasti, setelah suatu perjanjian diresmikan, perjanjian itu harus dibawa kembali ke Yudea untuk pengesahan, dan kemudian kemungkinan besar harus dikembalikan lagi ke Roma untuk meneguhkan penerimaan dari pihak orang-orang Yahudi. Hampir mustahil untuk mempercayai bahwa proses pembentukan suatu persekutuan pada masa itu dapat diselesaikan dalam satu tahun, sehingga pemahaman bahwa “persekutuan” itu melambangkan suatu proses dari tahun 161 SM sampai 158 SM selaras dengan garis-garis nubuatan lainnya yang mengidentifikasi sejarah yang menuntun kepada undang-undang hari Minggu dalam ayat enam belas.

A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.

“সন্ধি” এক, যাহা সকল ইতিহাসবিদের সম্মতিমতে মক্কাবীয় ইহুদীদের উদ্যোগে সূচিত হইয়াছিল, খ্রিস্টপূর্ব ১৬১ সালে যিহূদিয়ায় আরম্ভ হইয়াছিল। এর উদ্দেশ্য ছিল, ইহুদীরা সিরীয়দের বিরুদ্ধে সমর্থন লাভ করিতে চাহিয়াছিল, যাহাদের সহিত তাহারা খ্রিস্টপূর্ব ১৬৭ সালে তাহাদের বিদ্রোহ আরম্ভ হওয়ার পর হইতে সংগ্রাম করিয়া আসিতেছিল। এই বিদ্রোহের সূত্রপাত ঘটিয়াছিল এক ইহুদি যাজক মত্তথিয়াস এবং তাহার পাঁচ পুত্র—বিশেষত যিহূদা মক্কাবী—যখন তাহারা সেলিউসীয় শাসক অ্যান্টিওকাস চতুর্থ এপিফেনিস আরোপিত হেলেনীয়করণ নীতির বিরুদ্ধে প্রতিরোধ গড়িয়া তোলে। এই নীতিসমূহের অন্তর্ভুক্ত ছিল ইহুদী ধর্মীয় আচরণ দমন করার প্রচেষ্টা এবং গ্রীক রীতি-নীতি ও বিশ্বাস গ্রহণ করিতে বাধ্য করা।

The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.

Catalyst bagi pemberontakan itu ialah suatu insiden di desa Modein, tempat Mattathias menolak mematuhi suatu dekret untuk mempersembahkan korban kepada dewa Yunani. “Modein” berasal daripada perkataan Ibrani “modi’a,” yang bererti “mengisytiharkan” atau “membantah.” Dalam bantahannya, Mattathias membunuh seorang murtad Yahudi yang sedang hendak mempersembahkan korban itu, lalu dia bersama anak-anak lelakinya melarikan diri ke kawasan perbukitan, sekali gus memulakan suatu kempen peperangan gerila menentang angkatan Seleucid. Pemberontakan Makabea berlanjutan selama beberapa tahun, sepanjang tempoh itu orang Makabea terlibat dalam banyak pertempuran menentang orang Seleucid dan sekutu-sekutu mereka. Walaupun jauh lebih sedikit bilangannya dan jauh lebih kurang kelengkapannya, orang Makabea mencapai beberapa kemenangan besar.

The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.

Mmuso wa Seleucid o be o nyaka go gapeletša Bajuda ka bodumedi bja Gerika, gomme Bagerika ba emela ba-globalist ba mehla ya bofelo. Bodumedi bja bona bo bonagatšwa ka woke-ism yeo ga bjale e gapeletšwago godimo ga United States le lefase, ke maatla a ba-globalist a tshepedišo ya dipanka, ba ditaba ba tlwaelo, mafelo a thuto, le go phušolwa ga diphapano tša setšhaba ka bofaladi bjo bo gapeleditšwego bja bafaladi ba go se molaong. Ge Antiochus Epiphanes a be a gapeletša Bajuda ka bodumedi bja Gerika, go be go na le Bajuda bao ba bego ba šomišana le maitapišo a gagwe. BamaKabe ba emela sehlopha se sengwe sa Bajuda ba bahlanogi, bao ba bego ba ganetša bodumedi bja Gerika, eupša go be go na le gape sehlopha se sengwe sa Bajuda ba bahlanogi seo se bego se thekga modiro wa go gapeletša bodumedi bja Gerika.

Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.

Ayat keenam belas ialah undang-undang Ahad yang akan segera datang, dan kesatuan tiga serangkai antara naga, binatang itu, dan nabi palsu. Sejarah itu didahului oleh ayat ketiga belas hingga kelima belas, di mana tiga peperangan dalam ayat empat puluh berlaku daripada ayat kesepuluh (1989), ayat kesebelas dan kedua belas (perang Ukraine), dan Pertempuran Panium. Pertempuran Panium melambangkan suatu peperangan di mana binatang bumi bertanduk dua itu menang atas falsafah-falsafah keagamaan dan politik golongan globalis.

In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.

उओ लान्थावा थाङा थुंफ्राय अमेरिकार जोंनि जोबथा प्रेजिडेन्टआ पदिननि जयलबायनाय आरो बेनिफ्राय नोंथांखि फोसावनायखौ, जों पदम एगारो आरो बारोआव गोनां बुङो, बेनि उनाव जोंखा समनाय खालामनांगौ। रूसियार फोसावनायनि उनाव जोंखा जाथावनायखौ सुस्रांनायनि थाखाय बेयो NATO, बा United Nations-नि लोगोसे मोनसे जुट खालामनांगौ, आरो बे जुटनि इतिहासनिआव बेयो United Nations-खौ Panium-नि रानाव सोगोनांनांगौ। पदम खारसिनि बिनि सोमोन्दै नोंथाम रानाखौ, पदम खारसिनि गिबि रानानि बादि जोंखा जानांगौ। सोवियत यूनियनआ अमेरिकानि आर्थिक आरो मिलिटारि बोलनि गाहायाव फोसाबायनाय बादि, United Nations-नि ग्लोबलिस्टफोरखौ “perestroika” फिन माबोरायनांगौ—गर्बाचोवनि सोवियत यूनियनखौ सुस्रांथिनायनि थाखाय खामानिनि गुबै दानाय अंग—जायो बेनि जोबाव बेफोरा सोवियत बिस्थाखौ थांखि-दांख्रायनाय आरो फोसावनायनि दिसे जोंखा बिथां दानाय दिहुननायखौ दानबाय।

The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.

Ntoa ya boraro e bontšoa ka ntoa ya pele, mme ka moruo le kgatello ya sesole Trump, jwalokaha a emetsoe ke Reagan, o tla qobella Ditjhaba tse Kopaneng ho kena ho “perestroika,” e bolelang ho hlophiswa botjha kapa ntjhafatso. Ho hlophiswa hoo botjha ho tla beha United States hodima hlooho ya tsamaiso ya marena a leshome, e leng Ditjhaba tse Kopaneng. Ntoeng eo, bopapa bo tla kena historing ka nako eo, bo ipolela e le mosireletsi wa tsamaiso eo Trump a ntseng a e hlola ka nako eo.

In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.

ᱚᱱᱟ ᱢᱤᱫ ᱜᱟᱢᱟᱭ ᱨᱮ ᱴᱨᱟᱢᱯ ᱫᱚ ᱢᱤᱫ ᱟᱱᱛᱚᱨᱤᱠ ᱥᱤᱵᱤᱞ ᱚᱟᱨ ᱥᱟᱢᱱᱟᱝ ᱠᱚᱜ ᱦᱩᱭᱩᱜ-ᱟ, ᱚᱠᱟ ᱚᱛᱮ ᱩᱱᱤ ᱫᱚ ᱵᱟᱫᱷᱚ ᱦᱚᱪᱚᱭᱚᱜᱼᱟ, ᱡᱮᱢᱚᱱ ᱟᱵᱨᱟᱦᱟᱢ ᱞᱤᱱᱠᱚᱱ ᱦᱚᱸ ᱵᱟᱫᱷᱚ ᱦᱚᱪᱚᱭᱚᱜ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ। ᱚᱱᱟ ᱥᱤᱵᱤᱞ ᱚᱟᱨ ᱫᱚ ᱭᱩᱱᱟᱭᱴᱮᱰ ᱥᱴᱮᱴᱥ ᱵᱷᱤᱛᱨᱤ ᱨᱮ ᱚᱥᱛᱮ ᱥᱮᱫ ᱟᱹᱲᱤ ᱵᱤᱨᱚᱫᱷᱤ ᱫᱩᱭ ᱟᱯᱚᱥᱴᱮᱴ ᱫᱚᱞ ᱛᱟᱞᱟᱨᱮ ᱦᱩᱭᱩᱜ-ᱟ। ᱢᱤᱫ ᱫᱚᱞ, ᱚᱠᱟ ᱠᱚ ᱚᱠᱚᱭ ᱥᱮᱫ ᱠᱚ ᱛᱮ ᱨᱮᱯᱨᱤᱡᱮᱱᱴ ᱠᱚᱣᱟ, ᱩᱱᱤ ᱠᱚ ᱫᱚ ᱳᱠ ᱨᱤᱞᱤᱡᱚᱱ ᱟᱨ ᱯᱷᱤᱞᱚᱥᱚᱯᱷᱤ ᱠᱚ ᱟᱸᱜᱠᱟᱣ ᱟᱠᱟᱫᱟ ᱚᱠ-ᱤᱡᱚᱢ ᱨᱮ, ᱚᱠᱚᱭ ᱠᱚ ᱫᱚ ᱫᱩᱭ ᱯᱚᱞᱤᱴᱤᱠᱟᱞ ᱯᱟᱨᱴᱤ ᱨᱮ ᱯᱨᱚᱜᱨᱮᱥᱤᱵ ᱜᱽᱞᱚᱵᱟᱞᱤᱥᱴ ᱠᱚ। ᱮᱴᱟᱜ ᱫᱚᱞ (MAGA-ism) ᱫᱚ ᱥᱟᱹᱨᱤᱠᱟᱱ ᱯᱨᱚᱴᱮᱥᱴᱟᱱᱴ ᱠᱚ ᱢᱮᱱᱛᱮ ᱫᱟᱣᱟ ᱠᱚᱣᱟ, ᱢᱮᱱᱠᱷᱟᱱ 1844 ᱨᱮ ᱩᱱᱤ ᱠᱚ ᱚᱱᱟ ᱯᱚᱫᱚᱵᱤ ᱟᱫᱮᱨ ᱟᱠᱟᱫᱟ।

The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.

ផ្នែកនៃប្រធានាធិបតីត្រូវបានតំណាងដោយ MAGA-ism ហើយមានមូលដ្ឋានលើការអះអាងដ៏ខុសឆ្គងថា ខ្លួនកំពុងការពារព្រហ្មចារីយប្រូតេស្តង់ពិត និងរដ្ឋធម្មនុញ្ញ។ ការអះអាងរបស់ Woke-ism គឺជាសាសនានៃម្ដាយផែនដី យុគសម័យថ្មី និងជំនឿថា រដ្ឋធម្មនុញ្ញត្រូវអនុវត្តទៅតាមកាលៈទេសៈបច្ចុប្បន្ននៃបទដ្ឋានសង្គម មិនមែនតាមគំនិតបុរាណរបស់បិតាស្ថាបនិកនោះទេ។

Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.

Matafeya (Trump) an yi hole try blo olketa Democrat globalist-progresiv insaed long United States, wea olketa representim long olketa rebellion wea hem stat long Modein long 167 BC. Biaen, Trump bae repeatim history blong 164 BC, taem olketa Maccabee olketa rededicateim temple, olsem olketa commemorate long observance blong Hanukkah. Then long period wea representim 161 BC go kasem 158 BC, Trump bae statim final push blong erectim image blong papacy, wea hem wanfala image wea identifyim wanfala illicit relationship between religious power and political power. Long 158 BC, league bae implement, taem soon coming Sunday law blong verse sixteen hem enforce.

Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.

Daniel fasal agyaarah sab se pahle yih bataata hai ki Rome siyaasī taur par kis tarah qabza hasil karta hai, aur phir Daniel usī tārīkh ko dohrāta aur wasee‘ karta hai ek aisī satar ke sāth jo yih pahchānati hai ki usī tārīkh mein Rome Khudā ke logon ke sāth kis tarah pesh āta hai. Āyat solah se le kar āyat unnis tak dunyā par qabza karne mein butparast Rome ke sāmne jo tīn rukāwateṅ thīṅ, un kī tasvīr pesh kī ga’ī hai. Āyat solah mein, Syria ko 65 qabl az Masīh mein butparast Rome ne fatah kiyā, aur phir Yahūdiyah ko 63 qabl az Masīh mein Pompey ne fatah kiyā. Āyat solah is bāt kī nishāndihī kartī hai ki Rome kab shāndār sarzamīn mein khaṛā hone wālā thā, aur yūṅ karte hue yih usī fasal kī āyat iktālīs ke Sunday law kī namūnagī kartī hai.

It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”

Ke habohlokoa ho hlokomela hore histori ea tlholo ena e etsahetse ka 63 BC [e bapile le 1863], har’a Ntoa ea Lehae e neng e tsoela pele ka hare ho Jerusalema. Uriah Smith o itse, “Ha Pompey a khutla leetong la hae la ntoa khahlanong le Mithridates, morena oa Pontus, bahlolisani ba babeli, Hyrcanus le Aristobulus, ba ne ba loanela moqhaka oa Judea.”

The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.

Мс орчуулга: “Hyrcanus” ба “Aristobulus” хэмээх нэрс хоёулаа Грек гаралтай бөгөөд, ялангуяа Эллинист үе болон Хасмоны угсааны үеийн Еврейн түүхийн хүрээнд түүхэн ач холбогдолтой. “Hyrcanus” нь Грекийн “Hurkanos” гэдэг үгнээс үүссэн бөгөөд, энэ нь магадгүй Перс хэлний “hurkan” буюу “чоно” гэсэн үгнээс гаралтай. Hyrcanus гэдэг нь Хасмоны удмын хэд хэдэн захирагчийн хэрэглэж байсан нэр байв. “Aristobulus” нь “хамгийн сайн зөвлөх” эсвэл “хамгийн сайн зөвлөгч” гэсэн утгатай. Aristobulus мөн Хасмоны удмын хэд хэдэн захирагчийн хэрэглэж байсан өөр нэгэн нэр байв. “Hyrcanus” ба “Aristobulus” хоёулаа Хасмоны үеийн Еврейн түүхэн дэх чухал хүмүүсийн нэрстэй холбоотой. Тэд Иудей дэх Хасмоны хаант улсын засаглал болон тэлэлтэд чухал үүрэг гүйцэтгэсэн захирагчид байв. Христийн үе дэх Хасмоны хаант улсын эш үзүүллэгийн үр удам бөгөөд төлөөлөгчид нь Фарисайчууд байв.

When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.

Apabila Pompey menakluki Yerusalem, terdapat dua golongan politik yang kedua-duanya menelusuri asal-usul mereka kembali kepada zaman pemberontakan yang dilambangkan oleh Modein pada tahun 167 SM. Setelah Pompey terlibat dalam pemberontakan itu, dia bertekad untuk menawan Yerusalem, dan golongan politik Aristobulus bertekad untuk menentangnya, tetapi golongan Hyrcanus bertekad untuk membuka pintu-pintu gerbang kepada Pompey. Lalu Pompey melancarkan serangannya terhadap Yerusalem, dan tiga bulan kemudian Yerusalem untuk selama-lamanya berada di bawah bidang kuasa Rom.

By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.

Menjelang ayat sembilan belas, Mesir, halangan yang ketiga dan terakhir, telah ditaklukkan oleh Roma. Kemudian dalam ayat dua puluh kelahiran Kristus dikenali ketika Daniel mula menjelaskan bagaimana Roma akan berurusan dengan umat Tuhan dalam sejarah itu. Dalam ayat dua puluh satu dan dua puluh dua, Kristus disalibkan. Dalam ayat dua puluh tiga, persekutuan yang bermula pada tahun 161 SM hingga 158 SM dikenal pasti sejurus selepas ayat-ayat yang menggambarkan salib, ketika orang-orang Yahudi yang murtad mengisytiharkan bahawa mereka “tidak mempunyai raja selain Kaisar.” Garis keturunan orang-orang Yahudi yang murtad, yang diwakili oleh kaum Makabeus, yang telah menentang kemaraan falsafah agama Yunani, dan dengan berbuat demikian membentuk suatu hubungan yang najis dengan Roma, menyusuli ayat yang mengenal pasti sejarah salib, ketika buah hubungan mereka yang najis itu dinyatakan sepenuhnya.

The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.

Shekinah ahụ alaghachighị n’ụlọ nsọ e wuru mgbe afọ iri asaa nke ndọta n’agha gachara. E nyere akaebe amụma ikpeazụ ahụ, nke Malakaị kwusara, n’ihe dị ka etiti narị afọ nke ise Tupu Kraịst. Enwebeghị ọnụnọ Chineke a na-ahụ anya, ma ọ bụkwa akaebe amụma ọ bụla, ruo ọtụtụ narị afọ tupu ndị Maccabee bilie imegide mmetọ Grik nke ndị ọchịchị ụwa niile na-akwalite. Ná mmalite nnupụisi ha, ha mezuru nnupụisi ahụ kpọmkwem nke Ptolemy na Eze Uzaịa abụọ ahụ nwara ime, mgbe ndị eze abụọ ahụ chọrọ ịrụ ọrụ nke onye nchụàjà ma chụọ àjà n’ụlọ nsọ.

Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.

ଜୋନାଥନ ଆପ୍ଫୁସ୍‌ (ଯିନ୍ହାଙ୍କୁ ଜୋନାଥନ ମକ୍କାବିୟସ୍‌ ବୋଲି ମଧ୍ୟ ଜଣାଯାଏ) ମତ୍ତଥିୟାସଙ୍କ ପୁଅମାନଙ୍କ ମଧ୍ୟରୁ ଜଣେ ଥିଲେ; ମତ୍ତଥିୟାସ ହିଁ ମକ୍କାବୀୟ ବିଦ୍ରୋହର ଆରମ୍ଭ କରିଥିଲେ, ଏବଂ ସେ ସେଲ୍ୟୁସିଦ୍ ସାମ୍ରାଜ୍ୟବିରୋଧୀ ଯିହୂଦୀ ବିଦ୍ରୋହକୁ ନେତୃତ୍ୱ ଦେବାରେ ଏକ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ଭୂମିକା ପାଳନ କରିଥିଲେ। ଯୁଦ୍ଧରେ ତାଙ୍କ ଭାଇ ଯୁଦାସ୍ ମକ୍କାବୀଙ୍କ ମୃତ୍ୟୁ ପରେ, ଜୋନାଥନ ମକ୍କାବୀୟ ସେନାବଳର ନେତୃତ୍ୱ ଗ୍ରହଣ କଲେ। ସାମରିକ ଓ ରାଜନୈତିକ ନେତୃତ୍ୱ ସହିତ ସହ, ଜୋନାଥନ ମହାଯାଜକଙ୍କ ଭୂମିକା ମଧ୍ୟ ଗ୍ରହଣ କଲେ, ଯାହା ଦ୍ୱାରା ସେ ଯିହୂଦୀ ଜନଗୋଷ୍ଠୀଙ୍କ ଆଧ୍ୟାତ୍ମିକ ନେତା ଭାବରେ ସେବା କଲେ। ନେତା ଏବଂ ମହାଯାଜକ—ଏହି ଉଭୟ ଭୂମିକାରେ ଜୋନାଥନଙ୍କ ସେବା ଯିହୂଦୀ ଇତିହାସରେ ଏକ ଲକ୍ଷଣୀୟ ପରିବର୍ତ୍ତନର ସୂଚନା କଲା, କାରଣ ଏହା ଦ୍ୱାରା ହାସ୍ମୋନିୟ ବଂଶର ହସ୍ତରେ ରାଜନୈତିକ ଓ ଧାର୍ମିକ—ଉଭୟ ପ୍ରକାରର କ୍ଷମତା ସଂକେନ୍ଦ୍ରିତ ହେଲା। ତାଙ୍କ ନେତୃତ୍ୱ ଯିହୂଦୀ ସ୍ୱାୟତ୍ତତାକୁ ସୁଦୃଢ଼ କରିବାରେ ଏବଂ ଯିହୂଦାରେ ହାସ୍ମୋନିୟ ଶାସନ ସ୍ଥାପନ କରିବାରେ ସହାୟକ ହେଲା।

The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.

Dosa yang sangat cuba dilakukan oleh Ptolemy selepas kemenangan di Raphia itu telah dilaksanakan pada permulaan pemberontakan Makabe. Itulah dosa yang sama yang telah ditentang oleh para imam pada zaman raja Uzziah, namun pembelaan yang diakui oleh orang Makabe terhadap pelayanan bait suci Tuhan merupakan suatu pernyataan yang sesat dan memberontak tentang gabungan gereja dan negara, dan dengan demikian melambangkan pemberontakan Protestanisme murtad yang kini sedang berhimpun untuk menyokong Trump menentang kemaraan woke-isme globalis Biden.

The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.

Bibele yi funzisa leswaku u ta va tiva hi mihandzu ya vona, naswona Vafarisi hi nkarhi wa Kriste a ku ri masalela yo hetelela ya vuhosi bya Hasmonean lebyi sunguleke hi Mattathias. Mattathias, ni ku pfukela loku a ku sunguleke, swi velekile mihandzu ya Vufarisi, hilaha swi endlaka hakona hi Maprotestente lava fularheleke ripfumelo lava seketelaka mianakanyo ya “Make America Great Again”. Amerika a yi ri leyikulu loko Vumbiwa bya tiko a byi twisisiwa tanihi lebyi hlayisaka kereke ni mfumo swi hambanile un’wana ni un’wana, kambe hi singita xa vuxisi lexi yimeleriwaka hi ku hlula loku tsundzuxiwaka hi nkhuvo wa Hanukkah, nhlangano wa milawu ya Sonto wu ta huma erivaleni.

We will continue this study in the next article.

Re tla tswelela thuto eno mo setlhogong se se latelang.

> “Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.

> “सागाङनि तृतिय फरिस्थानि सन्देसनि सिथाइखौ होनायफोरखौ गोदानि समायाव गाहायावसिनि खौदांखोरनिफोर मोनना गोनांथि जादोंमोन। बेफोरनि आगमबिलाइ—माने, दिनैवाव फोसावबाइनि नांगौथिनि मावनाय अमेरिकानि थाखाय गिदिर होनाय जागोन, आरो गिर्जा आरो राज्यखौ मोनसे जोंफानायाव लांबाय फोसावनानै, सासे इसोरनि हुकुमफोरखौ मानोफोरखौ जेंनाय दानायजागोन—बेखौ बिथांहोनो नोंथांनाय आरो हांसारनाय बुङोना फोसावदोंमोन। रैखान्थियै बुङोना फोसावदोंमोन जे, बे देशखौ गासैबो माबोरै जायोब्ला, बियो नोंथांनि सोमोन्दै थाखाय जाबाय थानायनि बायदि आनजादिआव जानो हागौ—माने, फोसावबाइनि आजादिनि रैज्ला। नाथाय रविबारनि माननायखौ बोरायजों मावनायनि सोंदांखौ फोसावबायनाय गुवारजों सालायनाय समायाव, दिरघो समाय जिरायनो नोंथांनाय आरो बिस्वास माखाखै थानाय जाथायखौ दंङै गोदान आवगासिनो फाइदोंमोन, आरो तृतिय सन्देसनि बेनि दांथायखौ जायखौ आगोलाव बियो मावनो हाया, बेखौ दानो फोसावगोन।”

> “In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.

> “Molokong o mongwe le o mongwe Modimo o romile batlhanka ba Gagwe go kgalemela boleo, mo lefatsheng le mo kerekeng. Mme batho ba eletsa gore go buiwe dilo tse di monate mo go bone, mme boammaaruri jo bo itshekileng, jo bo sa kgabiswang, ga bo amogelesege. Bontsi jwa batokafatsi, fa ba simolola tiro ya bone, ba ne ba ikaeletse go dirisa kelotlhoko e kgolo mo go tlhaseleng maleo a kereke le a setšhaba. Ba ne ba solofela gore, ka sekao sa botshelo jo bo itshekileng jwa Bokeresete, ba ka busetsa batho kwa dithutong tsa Baebele. Mme Moya wa Modimo wa tla mo go bone jaaka o ne wa tla mo go Elia, wa mo tlhotlheletsa go kgalemela maleo a kgosi e e boikepo le a batho ba ba fapogetseng tumelo; ba ne ba se ka ba kgona go ithiba go rera dipolelo tse di tlhamaletseng tsa Baebele— dithuto tse ba neng ba ntse ba okaoka go di tlhagisa. Ba ne ba patelediwa go bolela boammaaruri ka tlhagafalo le kotsi e e neng e sokela meya. Mafoko a Morena a neng a ba naya ba ne ba a bua, ba sa boife ditlamorago, mme batho ba ne ba patelesega go utlwa tlhagiso.”

> “Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.

> “Na, ka ha chubim pathum ni ki lai puba unau ah. A hun a lo thlenin he thuchah hi thiltihtheihna ropui berin pêk a nih dawn chuan, Lalpa chuan a rawngbawlna atâna anmahni inchhâl tlatte rilru hruaiin, hmanraw inngaitlâwm takte hmangin a thawk ang. Rawngbâwltute chu ziak leh lehkha zirna inah an zir chhuah avâng zawkin, a Thlarau hriak thihnain a tling tâwk zâwk ang. Rinna leh ṭawngṭaina mi zawng zawngte chu Pathianin thu a pêkte puang chhuakin, thlarau thianghlim leh hlimna nasa takin chhuak tûrin an tih luih ang. Babylon sualte chu puan chhuah an ni ang. Kohhran thiltihte sawrkar thuneihna hmanga tih tûr an tihna avânga rah hlauhawm takte, thlarau biakna lo luh chhohna te, pope thuneihna rawn lian zêlna, ruaihmang tak mahse chak taka lo kal zêlna te—heng zawng zawng hi puan bo an ni ang. Hêng vaukhânna ropui takte hmang hian mipuite chu an harh chhuak ang. Sang tam tak leh sang tam takin, heti ang thu hi an la hre ngai loh avângin, an ngaihthlâk ang. Mak takin, Babylon chu kohhran a ni a, a dik lohna leh a sualte avâng leh vân atanga a hnêna thutak rawn thlen chu a hnâwl avângin a tlu tawh tih thu an hria ang. Mipuite chuan ngaisak tak leh hlauhawm takin, Hêng thil hi a dik em? tiin an zirtîrtute hmasa zâwkte hnênah an kal a; nimahsela rawngbâwltute chuan an hlauhna tihnêm leh rilru harh chhuak tawh tih muanna tûrin, thu dâwtte an sawi a, thil mîte ngaihthlâk nuam zâwk tûrte an hril ang. Mahse mi tam tak chuan mi thuneihna chauh-ah lungawi lovin, chiang takin ‘Lalpan heti hian a sawi’ tih an dil avângin, rawngbâwlna lar tak, hmanlai Pharisai te ang khân, an thuneihna zawhna an nih avângin thinrim takin, he thuchah hi Setana atanga lo kal angin an puh ang a, sual hmangaih mipuite chu a puang chhuaktute sawisel leh tihduhdah tûrin an fuih ang.”

> “As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.

> “Geçimsizlik yeni alanlara yayıldıkça ve halkın zihinleri Allah’ın çiğnenmiş yasasına çağrıldıkça, Şeytan harekete geçer. Mesaja eşlik eden güç, ona karşı duranları ancak daha da çılgına çevirecektir. Ruhban sınıfı, ışığın sürüleri üzerine parlamasını engellemek için neredeyse insanüstü çabalar ortaya koyacaktır. Ellerindeki her vasıtayla bu hayatî meselelerin tartışılmasını bastırmaya çalışacaklardır. Kilise, sivil iktidarın güçlü koluna başvurur ve bu işte Papacılarla Protestanlar birleşir. Pazar gününün zorla uygulanması yönündeki hareket daha cesur ve daha kararlı hâle geldikçe, emirleri tutanlara karşı yasa devreye sokulacaktır. Onlar para cezaları ve hapisle tehdit edilecek, bazılarına nüfuz sahibi mevkiler, ayrıca imanlarından vazgeçmeleri için teşvik olarak başka ödüller ve avantajlar teklif edilecektir. Fakat onların sarsılmaz cevabı şudur: ‘Bize hatamızı Allah’ın Sözü’nden gösterin’—Luther’in benzer şartlar altında ileri sürdüğü aynı talep. Mahkemeler önüne çıkarılanlar gerçeği kuvvetle savunurlar ve onları işitenlerden bazıları, Allah’ın bütün emirlerini tutmak üzere tavır almaya yöneltilir. Böylece, başka türlü bu gerçekler hakkında hiçbir şey bilmeyecek olan binlerce kişinin önüne ışık getirilmiş olacaktır.” Büyük Mücadele, 605, 606.

Back to Articles