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

Kitaabka Daanyeel – Boqol iyo Siddeetan iyo Siddeed

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

Laga soo bilaabo Raphia ilaa Panium: Daaha ka Qaadidda Muhiimadda Nebiyadeed ee Dagaalladii Qadiimiga ahaa

Author

Jeff Pippenger

Published

April 18, 2024

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The Battle of Raphia and the Battle of Panium are two distinct historical events that occurred in different periods and contexts, but they both have significance in the history of ancient Judea and its surrounding regions. The Battle of Raphia took place in 217 BC. The Battle of Panium occurred in 200 BC between the Seleucid kingdom (king of the north) and the Ptolemaic kingdom (king of the south). These two battles are identified in verses eleven through fifteen of Daniel chapter eleven. These two battles preceded the Maccabean Revolt in 167 BC.

Dagaalkii Raphia iyo Dagaalkii Panium waa laba dhacdo oo taariikheed oo kala duwan oo ka dhacay xilliyo iyo duruufo kala geddisan, hase yeeshee labaduba waxay muhiimad ku leeyihiin taariikhda Yahuudiya qadiimiga ah iyo gobollada ku hareeraysan. Dagaalkii Raphia wuxuu dhacay sannadkii 217 BC. Dagaalkii Panium wuxuu dhacay sannadkii 200 BC, wuxuuna dhex maray boqortooyadii Seleucid (boqorka woqooyi) iyo boqortooyadii Ptolemaic (boqorka koonfureed). Labadan dagaal waxaa lagu aqoonsaday aayadaha kow iyo tobnaad ilaa shan iyo tobnaad ee Daanyeel cutubkiisa kow iyo tobnaad. Labadan dagaal waxay ka horreeyeen Kacdoonkii Maccabean sannadkii 167 BC.

The Battle of Panium took its name from the nearby geographical feature, Mount Panium, where the conflict occurred. The name Panium is derived from the Greek god Pan, to whom a temple was there dedicated. The site was known as Panium due to its association with the worship of Pan. The temple complex was often referred to as the Sanctuary of Pan, emphasizing its role as a place of religious devotion and worship dedicated to the god Pan. The term “Nymphaeum” refers to a monument or shrine dedicated to water nymphs in ancient Greek and Roman religion. The temple complex at Panium included a grotto and natural spring, which were believed to be inhabited by nymphs, and thus it was sometimes referred to as the Nymphaeum of Panium.

Dagaalkii Panium waxa uu magaciisa ka qaatay muuqaalka juqraafiyeed ee u dhow, Buurta Panium, halkaas oo iska horimaadku ka dhacay. Magaca Panium waxa uu ka soo jeedaa ilaaha Giriigga ee Pan, kaas oo macbud halkaas ku yiil loo hibeeyey. Goobta waxa loo yiqiin Panium sababta oo ah xidhiidhkeeda la lahaa cibaadada Pan. Dhismaha macbudka waxa badanaa loogu yeedhi jiray Meesha Quduuska ah ee Pan, taas oo adkaynaysa doorkeeda ah goob u go’an cibaado diineed iyo caabudid loo hibeeyey ilaaha Pan. Erayga “Nymphaeum” waxa uu tilmaamayaa taallo ama meel barakaysan oo loo hibeeyey nimfiyada biyaha ee diimaha Giriiggii iyo Roomaankii hore. Dhismaha macbudka ee Panium waxa uu ka koobnaa god iyo ilo dabiici ah, kuwaas oo la rumaysnaa inay deggan yihiin nimfiyo, sidaas darteedna mararka qaarkood waxa loogu yeedhi jiray Nymphaeum-ka Panium.

After the city was rebuilt and expanded by Herod Philip, son of Herod the Great, it was known as Caesarea Philippi in honor of the Roman Emperor Caesar Augustus and Herod Philip himself. The temple complex was an important religious center within this city.

Markii magaalada dib loo dhisay oo la ballaadhiyey Herodos Filibos, oo ahaa wiilkii Herodoskii Weynaa, waxaa loo yiqiin Qaysariya Filibbi si sharaf loogu muujiyo Boqorkii Roomaanka ee Qaysar Awgustus iyo Herodos Filibos laftiisa. Dhismaha macbudka wuxuu ahaa xarun diimeed oo muhiim ah gudaha magaaladaas.

During the reign of Emperor Augustus, the temple was rededicated or renamed in honor of Augustus, reflecting the imperial cult and the integration of Roman religious practices into the local religious landscape. The area near the ancient city of Caesarea Philippi, where the temple of Pan was located, was sometimes referred to as the “Gates of Hell” or the “Gates of Hades.”

Intii lagu jiray xukunkii Boqor Augustus, macbudka dib baa loo quduusyeelay ama magaciisii baa loo beddelay si loogu maamuuso Augustus, taas oo ka tarjumaysay cibaadada boqortooyada iyo ku milanka dhaqammada diineed ee Roomaanka ee deegaankaas diimeed ee maxalliga ah. Deegaanka u dhow magaaladii qadiimiga ahayd ee Caesarea Philippi, halkaas oo uu ku yaallay macbudka Pan, mararka qaarkood waxaa loogu yeedhi jiray “Albaabbada Jahannamada” ama “Albaabbada Haadees.”

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

Aayadaha lix iyo tobnaad ilaa sagaal iyo tobnaad ee cutubka kow iyo tobnaad ee Daanyeel, waxaa lagu muujiyey saddexda gobol juqraafiyeed ee qabsashada ee Roomaankii jaahilka ahaa ay ahayd inay ka adkaato si loogu taago boqortooyadii afraad ee waxsii sheegidda Kitaabka Quduuska ah iyo boqorkii woqooyi ee cutubka. Aayadda lix iyo tobnaad, janankii Roomaanka ahaa ee Pompey waxaa lagu tilmaamay inuu qabsaday Suuriya sannadkii 65 BC, dabadeedna Yeruusaalem sannadkii 63 BC. Aayadaha toddoba iyo tobnaad ilaa sagaal iyo tobnaad waxay tilmaamayaan qabsashadii Masar ee Julius Caesar, taasoo ahayd tan saddexaad ee saddexda caqabadood. Dagaalkii Actium ee 31 BC, wuxuu calaamadinayaa bilowga saddex boqol iyo lixdanka sannadood ee Roomaankii jaahilka ahaa uu si sarreyn buuxda leh u xukumi lahaa, taasoo fulin u ah aayadda afar iyo labaatanaad ee cutubka kow iyo tobnaad ee Daanyeel.

In verse twenty the reign of Augustus Caesar is marked, and in that history, Jesus was born. Then in verses twenty-one and twenty-two the wicked Tiberius Caesar’s reign is identified, thus marking the crucifixion of Christ. In verse twenty-three, the league which the Maccabean Jews entered into with pagan Rome is marked, and thus the flow of history that began in verse eleven is halted, and the historical narrative drops back to the period of 161 BC to 158 BC.

Aayadda labaatanaad waxaa lagu calaamadeeyey xukunkii Augustus Caesar, taariikhdaas dhexdeedana Ciise ayaa ku dhashay. Dabadeed aayadaha kow iyo labaatan iyo laba iyo labaatan waxaa lagu aqoonsaday xukunkii Tiberius Caesar ee sharka badnaa, sidaas ayaana lagu calaamadeeyey iskutallaabta Masiixa. Aayadda saddex iyo labaatanaadna waxaa lagu calaamadeeyey axdigii ay Yuhuuddii Maccabeanka ahaayeen la galeen Roomaankii jaahilka ahaa, sidaas darteedna socodkii taariikheed ee ka bilaabmay aayadda kow iyo tobnaad waa la hakiyey, sheekada taariikheedna dib bay ugu noqotay muddadii 161 BC ilaa 158 BC.

Verse twenty-three represents the line of the Maccabees, and though it does not provide all the details of their prophetic line, the record of history does. In 217 BC, the Battle of Raphia took place, and in the aftermath a child king left Egypt vulnerable. As the Seleucid and Greek kings made plans to deal with the child king in the year 200 BC, Rome inserted itself into the history and became the defender of the Egyptian child king. In the same year the Battle of Panium took place. Then in 167 BC the guerilla warfare of the Maccabees, began.

Aayadda saddex iyo labaatanaad waxay matalaysaa silsiladda Makkabiyiinta, in kastoo aanay bixin dhammaan faahfaahinta xariiqdooda nebiyadeed, haddana diiwaanka taariikhdu wuu bixiyaa. Sannadkii 217 BC, Dagaalkii Raphia ayaa dhacay, dabadeedna boqor ilmo ah ayaa Masar ka dhigay mid nugul. Markii boqorradii Seleucid iyo Giriiggu ay qorsheynayeen sidii ay ula tacaali lahaayeen boqorka ilmaha ah sannadkii 200 BC, Rooma ayaa isku dhex gelisay taariikhda oo waxay noqotay difaacaha boqorka ilmaha ah ee Masar. Isla sannadkaasna Dagaalkii Panium ayaa dhacay. Dabadeed sannadkii 167 BC ayaa billowday dagaalkii dhuumaalaysiga ee Makkabiyiinta.

The Maccabean revolt began in Modein in 167 BC, and it consisted of the Maccabees not only engaging against the Seleucid Empire, but also engaging the Jews that they had determined were in alliance with the Seleucids. The revolt was religiously motivated, and it was carried out against an internal and external enemy. In 164 BC the Maccabees rededicated the temple, and this event is commemorated by the Jewish celebration of Hanukkah. In that year the infamous Antiochus Epiphanes died. Then from 161 BC to 158 BC the “league” of verse twenty-three was entered into with Rome.

Kacdoonkii Maccabee waxay ka bilaabatay Modein sannadkii 167 BC, waxayna ka koobnayd in Maccabees-ku aanay oo keliya la dagaallamin Boqortooyadii Seleucid, balse ay sidoo kale la dagaallameen Yuhuuddii ay go’aamiyeen inay xulufo la ahaayeen Seleucids-ka. Kacdoonku wuxuu lahaa dhiirrigelin diineed, waxaana lagu fuliyey cadow gudaha ah iyo mid dibadda ah labadaba. Sannadkii 164 BC Maccabees-ku waxay dib u quduuseeyeen macbudka, dhacdadanina waxaa lagu xusaa dabaaldegga Yuhuudda ee Hanukkah. Isla sannadkaas waxaa dhintay Antiochus Epiphaneskii sumcad-xumaa. Dabadeedna intii u dhexeysay 161 BC ilaa 158 BC waxaa Rooma lala galay “isbahaysiga” ku xusan aayadda labaatan iyo saddexaad.

The only direct reference to the Maccabees, their revolt and their league with Rome, is found in verse twenty-three, but the history of the dynasty, called the Hasmonean Dynasty began at Modein in 167 BC, and continued to the time of the cross. The final representatives of the Hasmonean Dynasty were the Pharisees of Christ’s time period. Therefore, there is a prophetic line of the history of apostate Judaism as represented by the Maccabees which began in 167 BC at the revolt of Modein, which ends in verses twenty-one and twenty-two when Jesus was crucified.

Tixraaca keliya ee tooska ah ee ku saabsan Maccabees, kacdoonkoodii iyo axdigoodii ay la galeen Rooma, waxaa laga helaa aayadda saddex iyo labaatanaad, hase yeeshee taariikhda qoyskii boqortooyada, oo loo yiqiin Boqortooyadii Hasmonean, waxay ka bilaabatay Modein sannadkii 167 BC, waxayna sii socotay ilaa wakhtigii iskutallaabta. Wakiilladii ugu dambeeyey ee Boqortooyadii Hasmonean waxay ahaayeen Farrisiintii wakhtigii Masiixa. Sidaa darteed, waxaa jira xarriiq nebiyadeed oo taariikhda Yuhuudnimada riddada ah ah sida ay u meteleen Maccabees, taas oo ka bilaabatay sannadkii 167 BC kacdoonkii Modein, kuna dhammaanaysa aayadaha kow iyo labaatan iyo laba iyo labaatan markii Ciise iskutallaabta lagu qodbay.

Their history reached a turning point in verse sixteen, when Rome, for the first time, through Pompey, conquered Jerusalem. His primary motivation for bringing the destruction upon Jerusalem at that time was a dispute among two factions of the Hasmonean Dynasty. From that point in time (63 BC), Judah was under Roman rule. The Hasmonean Dynasty of the Maccabees begins prophetically at the battle of Modein in 167 BC, then is placed under subjection to Rome in 63 BC. Soon after the beginning of that history the Maccabees initiated and entered into a league with Rome from 161 BC to 158 BC. They were in subjection to Rome from 63 BC until the cross and the ultimate destruction of Jerusalem in the year 70.

Taariikhdoodu waxay gaadhay meel isbeddel weyn leh aayadda lix iyo tobnaad, markii Rooma, markii ugu horraysay, iyada oo loo marayo Pompey, ay qabsatay Yeruusaalem. Ujeeddadiisii ugu weynayd ee uu wakhtigaas burburka ugu keenay Yeruusaalem waxay ahayd muran ka dhex taagnaa laba garab oo ka tirsan Boqortooyadii Hasmonean. Laga bilaabo wakhtigaas (63 BC), Yahuudah waxay hoos timid xukunkii Rooma. Boqortooyadii Hasmonean ee Maccabees waxay si nebiyaysan uga bilaabataa dagaalkii Modein ee 167 BC, dabadeedna waxaa la geliyey hoos-u-dhigasho Rooma sannadkii 63 BC. Wax yar ka dib bilowgii taariikhdaas, Maccabees waxay bilaabeen oo galeen axdi ay la yeesheen Rooma intii u dhexaysay 161 BC ilaa 158 BC. Waxay ku jireen hoos-u-dhigasho Rooma laga bilaabo 63 BC ilaa iskutallaabta iyo burburkii ugu dambeeyey ee Yeruusaalem sannadkii 70.

The prophetic line of the Maccabees is the line of apostate Judaism, and it therefore typifies the line of apostate Protestantism. From the Battle of Panium until the Sunday law of verse sixteen the prophetic events of 200 BC, 167 BC, 164 BC, and the league from 161 BC to 158 BC will be repeated in the history of apostate Protestantism. These waymarks will occur in the history of the eighth president who is of the seven in advance of the Sunday law. 200 BC represents the external line of the Republican horn in relation to 167 BC, representing the internal line of the apostate Protestant horn.

Xarriiqda nebiyadeed ee Makabiintu waa xariiqda Yuhuudnimada riddowday, sidaas daraaddeedna waxay astaan u tahay xariiqda Protestantisnimada riddowday. Laga bilaabo Dagaalkii Panium ilaa sharciga Axadda ee aayadda lix iyo tobnaad, dhacdooyinka nebiyadeed ee 200 BC, 167 BC, 164 BC, iyo isbahaysigii ka socday 161 BC ilaa 158 BC ayaa lagu soo celin doonaa taariikhda Protestantisnimada riddowday. Calaamadahan jidka waxay ka dhici doonaan taariikhda madaxweynihii siddeedaad ee ka mid ah toddobada, ka hor sharciga Axadda. 200 BC waxay matalaysaa xariiqda dibadda ee geeska Jamhuuriga marka loo eego 167 BC, oo matalaysa xariiqda gudaha ee geeska Protestantisnimada riddowday.

These waymarks are essentially hidden within the historical line of the Hasmonean Dynasty, but none-the-less form part of the hidden history of verse forty of Daniel eleven. It is a line that is part of the “that portion of the prophecy of Daniel relating to the last days.”

Calaamadahan jidku asal ahaan waxay ku qarsoon yihiin khadka taariikheed ee Boqortooyadii Hasmonean, hase yeeshee haddana waxay qayb ka yihiin taariikhda qarsoon ee aayadda afartan ee Daanyeel kow iyo toban. Waa khad qayb ka ah “qaybta wax sii sheegidda Daanyeel ee la xidhiidha maalmaha ugu dambeeya.”

The fact that Judaism celebrates Hanukkah in memory of the revolt of the Maccabees, does not define the Maccabees as righteous. Due to rebellion the shekinah never returned to the temple that was rebuilt after the captivity of seventy years. The final prophetic message came through Malachi roughly two centuries before the Maccabees. The history of the Maccabees identifies that they allowed their political leaders to also function as high priest, the very sin that the Egyptian Ptolemy attempted, and that King Uzziah also attempted. Tradition identifies that God intervened to prevent Ptolemy from the sacrilegious action, and God’s Word identifies directly that God did intervene when king Uzziah attempted to perform the work of the priest and king. The final fruit of their dynasty was the Pharisees. There is no reason to conclude the Maccabees were a symbol of righteousness, in spite of the historical reverence modern Judaism’s Jews may hold to.

Xaqiiqada ah in Yuhuudnimadu u dabbaaldegto Hanukkah iyada oo xusuus u ah kacdoonkii Makkabiyiinta, kama dhigayso Makkabiyiinta kuwo xaq ah. Caasinimo aawadeed shekinahdu mar dambe uguma soo noqon macbudkii dib loo dhisay ka dib maxaabiistii toddobaatanka sannadood. Farriintii nebinnimo ee ugu dambaysay waxay ku timid Malaakii qiyaastii laba qarni ka hor Makkabiyiinta. Taariikhda Makkabiyiintu waxay muujinaysaa in ay oggolaadeen in hoggaamiyayaashoodii siyaasadeed ay sidoo kale u shaqeeyaan sidii wadaadka sare, taas oo ah dembigii uu reer Masar ee Batolemayos isku dayay, iyo kii Boqor Cusyaahna isku dayay. Dhaqanku wuxuu caddeeyaa in Ilaah farageliyey si uu Batolemayos uga hor istaago falkaas karaamada-dilka ah, Erayga Ilaahna si toos ah ayuu u caddeeyaa in Ilaah farageliyey markii Boqor Cusyaah isku dayay inuu qabto hawshii wadaadka iyo boqorka. Midhihii ugu dambeeyey ee boqortooyadoodii waxay ahaayeen Farrisiinta. Ma jirto sabab lagu gunaanado in Makkabiyiintu ahaayeen astaan xaqnimo, in kasta oo Yuhuudda Yuhuudnimada casriga ahi ay u hayaan xurmo taariikheed.

The Protestant reformation began in the time of Luther, and it was a progressive development. It was not a new tradition, for Jesus and His disciples were Protestants. It was an awakening to the darkness of the history where Luther and other reformers were awakened. The climax of that progressive reformation was the Millerite movement. God did not only need to awaken the early reformers to the sins of Babylon, but He intended to bring them into the full understanding of His law, and His work in the heavenly sanctuary. On April 19, 1844 the Protestants rejected the increasing light of the reformation and became apostate Protestantism.

Dib-u-habayntii Borotestaanka waxay bilaabatay wakhtigii Luuter, waxayna ahayd horumar isdaba-joog ah. Ma ay ahayn dhaqan cusub, waayo Ciise iyo xertiisiiba waxay ahaayeen Borotestaan. Waxay ahayd baraarug ku yimid mugdigii taariikhda, kaas oo Luuter iyo dib-u-habeeyayaashii kale lagu baraarujiyey. Gunaanadka ugu sarreeya ee dib-u-habayntaas isdaba-joogga ahna wuxuu ahaa dhaqdhaqaaqii Millerite-ka. Ilaah kaliya uma baahnayn inuu dib-u-habeeyayaashii hore ku baraarujiyo dembiyada Baabuloon, balse wuxuu damacsanaa inuu geliyo fahamka buuxa ee sharcigiisa iyo shuqulkiisa ka socda meesha quduuska ah ee samada. Abriil 19, 1844, Borotestaanku waxay diideen iftiinkii sii kordhayey ee dib-u-habaynta, waxayna noqdeen Borotestaannimo riddaysan.

The faithful Millerites then were “given the mantle” and directed into the Most Holy Place to finish the work to become mature Protestant Christians. In 1863 those who had been given the mantle, through disobedience, set aside the mantle of Protestantism, and took the mantle of Laodicea. In the final period of the sealing of the one hundred and forty-four thousand, which began twenty-two years after September 11, 2001, in 2023, the Lion of the tribe of Judah is unsealing the truths that fill up the hidden history of verse forty of Daniel chapter eleven, which is the history from the collapse of the Soviet Union in 1989 unto the soon coming Sunday law. In doing this, He has unsealed the history of apostate Judaism as a symbol of apostate Protestantism.

Milleriyiintii aaminka lahaa markaas waxaa “la siiyey go’ii,” waxaana loo jiheeyey Quduuska Ugu Quduusan si ay u dhammaystiraan hawsha oo ay u noqdaan Masiixiyiin Protestant ah oo qaan-gaadh ah. Sannadkii 1863 kuwii la siiyey go’a, caasinimo aawadeed, waxay dhinac dhigeen go’ii Protestantnimada, waxayna qaateen go’ii La’odikiya. Xilliga ugu dambeeya ee shaabadaynta boqol iyo afartan iyo afar kun, oo bilaabmay laba iyo labaatan sannadood ka dib Sebtembar 11, 2001, taas oo ah 2023, Libaaxa qabiilka Yahuudah wuxuu furayaa runnada buuxinaya taariikhda qarsoon ee aayadda afartan ee Daanyeel cutubka kow iyo tobnaad, taas oo ah taariikhda ka bilaabmaysa burburkii Midowgii Soofiyeeti sannadkii 1989 ilaa sharciga Axadda ee dhowaan imanaya. Isagoo sidaas samaynaya, wuxuu furay taariikhda Yuhuudnimada riddowday oo astaan u ah Protestantnimada riddowday.

Both lines of God’s apostate people, whether those of literal Judah or spiritual Judah (both glorious lands), end at the conquering of Jerusalem, the former in 63 BC, and the latter at the soon coming Sunday law. Both lines represent warfare that is motivated by misguided religious convictions. Both lines represent a warfare against the religious philosophies of Greece, and both lines end up with the apostates being in subjection to Rome. I identify the three battles of verse forty representing the collapse of the Soviet Union in 1989, the Ukraine War, and Panium at the Sunday law for the purpose of identifying a distinction between those three battles and the three world wars.

Labada sadar ee dadka Ilaah ee riddada noqday, ha ahaadeen kuwii reer Yahuudah ee tooska ahaa ama reer Yahuudah ee ruuxiga ah (labaduba ah dalal ammaanan), waxay ku dhammaadaan qabsashadii Yeruusaalem, kii hore 63 BC, kii dambena marka uu dhawaado xeerka Axadda. Labada sadarba waxay metelaan dagaal ay kiciyeen qanaacooyin diineed oo marin-habaabsan. Labada sadarba waxay metelaan dagaal ka dhan ah falsafadaha diineed ee Giriigga, waxaana ugu dambaysta in kuwa riddada noqday ay hoos yimaadaan Rooma. Waxaan aqoonsanahay saddexda dagaal ee aayadda afartan inay metelayaan burburkii Midowgii Soofiyeeti sannadkii 1989, Dagaalka Yukrayn, iyo Panium marka la gaadho xeerka Axadda, anigoo ujeeddadaydu tahay inaan muujiyo kala duwanaansho u dhexeeya saddexdaas dagaal iyo saddexda dagaal ee dunida.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Ereyga Ilaah wuxuu bixiyey digniin ku saabsan khatarta soo socota; haddii tan la iska indho tiro, dunida Protestant-ka ahi waxay ogaan doontaa waxa ay dhab ahaan yihiin ujeeddooyinka Rooma, keliya marka ay aad u daahdo in dabinka laga baxsado. Iyadu si aamusan ayey ugu koraysaa awood. Caqiidooyinkeedu waxay saameyntooda ku leeyihiin hoolalka sharci-dejinta, kaniisadaha, iyo quluubta dadka. Waxay is dul saaraysaa dhismooyinkeeda dhaadheer oo waaweyn, kuwaas oo godadkooda qarsoon gudaheeda lagu soo celin doono silcintii hore ee ay geysan jirtay. Si dhuumasho leh oo aan laga shakin ayay u xoojinaysaa ciidamadeeda si ay danaha iyada u gaarka ah ugu sii waddo marka uu yimaado wakhtiga ay wax ku dhufan doonto. Waxa keliya oo ay doonayso waa meel istaraatiji ah oo ay ka faa’iidaysan karto, tanina hore ayaa loo siinayaa. Dhawaan baynu arki doonnaa, oo baynu dareemi doonnaa, waxa uu yahay ujeeddada curiyaha Roomaanku. Ku alla kii rumaysta oo adeeca ereyga Ilaah, taas aawadeed wuxuu mutaysan doonaa canaan iyo silcin.” Khilaafkii Weynaa, 581.

From verse ten, which identifies the collapse of the Soviet Union in 1989, unto the Battle of Panium in verse fifteen, the papacy has been “strengthening her forces to further her own ends when the time shall come for her to strike.” These verses identify the prophetic circumstances that are the “snare” that has been prepared by the papacy, which will be impossible to “escape.” In the final engagement, represented by the Battle of Panium, the image of the beast will be formed in the United States. The formation of that image is the final test for God’s people of the last days.

Laga bilaabo aayadda tobnaad, oo tilmaamaysa burburkii Midowgii Soofiyeeti sannadkii 1989, ilaa Dagaalkii Panium ee aayadda shan iyo tobnaad, baabasiintu waxay “xoojinaysay ciidamadeeda si ay u sii waddo ujeeddooyinkeeda marka la gaadho wakhtiga ay wax ku dhufan doonto.” Aayadahani waxay tilmaamayaan duruufaha nebiyadeed ee ah “dabinka” ay baabasiintu diyaarisay, kaas oo aan suurtagal noqon doonin in “laga baxsado.” Iskahorimaadka ugu dambeeya, oo uu matalayo Dagaalkii Panium, sawirka bahalka ayaa laga samayn doonaa Maraykanka. Samaysanka sawirkaasu waa imtixaanka ugu dambeeya ee dadka Ilaah ee maalmaha ugu dambeeya.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. … In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Rabbigu si cad buu ii tusay in suuradda bahalka la samayn doono ka hor inta aan xilligii nimcadu xidhmin; waayo, tani waxay ahaan doontaa imtixaanka weyn ee dadka Ilaah, kaas oo masiirkooda daa’imka ah lagu go’aamin doono. … Muujintii 13 mawduucan si cad baa loogu soo bandhigay; [Muujintii 13:11–17, waa la soo xigtay].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Kanu waa imtixaanka ay tahay in dadka Ilaah maraan ka hor inta aan la shaabadayn. Kuwaas oo dhammu daacadnimadooda Ilaah ku caddeeyey iyagoo xajinaya sharcigiisa, oo diiday inay aqbalaan sabti been-abuur ah, waxay hoos geli doonaan calanka Rabbiga Ilaaha ah ee Yehowah, oo waxay heli doonaan shaabadda Ilaaha nool. Kuwa runta asalkoodu samada yahay ka tanaasula oo aqbala sabtida Axadda, waxay heli doonaan calaamadda bahalka.” Manuscript Releases, volume 15, 15.

The formation of the image of the beast is represented by the period when the league of Rome was entered into. The Protestant horn of the United States became the daughters of Rome in 1844, and the beginning of their history is repeated at the end of their history when they once again determine to imitate their mother.

Samaysanka suuradda bahalka waxaa matalayaa muddadii la galay isbahaysigii Rooma. Geeskii Protestant-ka ee Maraykanka wuxuu noqday gabdhihii Rooma sannadkii 1844, bilowgii taariikhdooduna wuxuu ku soo noqnoqdaa dhammaadka taariikhdooda markay mar kale go’aansadaan inay ku daydaan hooyadood.

> “I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.

> “Waxaan arkay in bahalkii labada gees lahaa uu lahaa af masduulaagii oo kale, iyo in xooggiisu ku jiray madaxiisa, iyo in amarku afkiisa ka soo bixi doono. Markaasaan arkay Hooyadii Dhillooyinka; in hooyadu aanay ahayn gabdhaha, balse ay ka goonni ahayd oo ka soocnayd iyaga. Iyadu maalinteedii way soo martay, waana dhammaatay, gabdhaheedii oo ah firqooyinka Protestant-ka ayaana ahaa kuwii xigay ee masraxa soo gala oo ku dhaqma isla maskaxdii ay hooyadu lahayd markay quduusiinta silcinaysay. Waxaan arkay in sida hooyadu awoodda ugu sii yaraanaysay, ay gabdhuhu ugu sii kordhayeen, oo dhakhso ay adeegsan doonaan awooddii ay mar hooyadu adeegsan jirtay.”

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> “Waxaan arkay in kaniisadda magac-u-yaalka ah iyo Adventist-yada magac-u-yaalka ah, sida Yuudas, ay nagu gacan gelin doonaan Kaatooligga si ay u helaan saamayntooda oo ay runta uga soo horjeestaan. Markaas quduusiintu waxay ahaan doonaan dad dahsoon, oo aan Kaatooliggu wax yar ka aqoon; laakiin kaniisadaha iyo Adventist-yada magac-u-yaalka ah ee yaqaan rumaysadkayaga iyo caadooyinkayaga (waayo way inna neceen sabtida aawadeed, maxaa yeelay way kari waayeen inay beeniyaan) ayaa quduusiinta gacan gelin doona oo ku wargelin doona Kaatooligga inay yihiin kuwa iska indhatira qaanuunada dadka; taas macnaheedu waa, inay xajiyaan Sabtida oo ay iska indhatiraan Axadda.

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Markaas Kaatooliggu waxay ku amri doonaan Protestant‑ka inay hore u socdaan, oo ay soo saaraan amar sheegaya in kuwa aan xajin doonin maalinta koowaad ee toddobaadka, halkii ay ka xajin lahaayeen maalinta toddobaad, la laayo. Kaatooligguna, kuwaas oo tiro badan leh, waxay garab istaagi doonaan Protestant‑ka. Kaatooliggu waxay xooggooda siin doonaan sawirka bahalka. Protestant‑kuna waxay u shaqayn doonaan sidii hooyadood uga shaqaysay hortood si ay quduusiinta u baabi’iyaan. Laakiin ka hor intaan amarkoodu midho dhalin ama wax soo saarin, quduusiinta waxaa lagu samatabbixin doonaa Codka Ilaah.” Spalding and Magan, 1, 2.

In the passage there are two groups of “nominal,” which means “in name only,” that betray God’s faithful ones to the Catholics. Ellen White’s understanding of nominal churches and nominal Adventists is different than what they actually represent in the last days, for her understanding of a “nominal Adventist,” would have represented a Christian who professed to believe in the return of Christ. But the prophets speak more for the last days, than the days in which they lived, and a “nominal Adventist,” in the last days represents the Laodicean Seventh-day Adventist church, and the nominal churches are the descendants of those who became the daughters of Rome in 1844.

Qoraalkaas waxaa ku jira laba kooxood oo “magac-u-yaal” ah, taas oo micneheedu yahay “magac keliya ku jira,” kuwaas oo kuwa Ilaah daacadda u ah u gacan geliya Kaatooligga. Fahamka Ellen White ee kaniisadaha magac-u-yaalka ah iyo Adventist-yada magac-u-yaalka ah wuu ka duwan yahay waxa ay dhab ahaan u taagan yihiin maalmaha ugu dambeeya; waayo fahamkeeda “Adventist magac-u-yaal ah” wuxuu meteli lahaa Masiixi qirta inuu rumaysan yahay soo noqoshada Masiixa. Laakiin nebiyadu waxay ka sii hadlaan maalmaha ugu dambeeya in ka badan maalmaha ay iyagu ku noolaayeen, oo “Adventist magac-u-yaal ah” maalmaha ugu dambeeya wuxuu matalaa kaniisadda La’odikiya ee Seventh-day Adventist, halka kaniisadaha magac-u-yaalka ahi ay yihiin faracyadii kuwii sannadkii 1844 noqday gabdhihii Rooma.

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

Adventistayaasha toddobaadka toddobaad waxay necbaan doonaan “dadka aan la aqoon,” kuwaas oo ah wakiillada runta ah ee Ilaah, waayo “ma burin karaan runta Sabtida,” taas oo matalaysa Sabtida nasashada dhulka. Kaniisadda Adventistayaasha toddobaadka toddobaad waxay qirataa inay adkayso maalinta toddobaad inay tahay maalinta cibaadada, laakiin maalmaha ugu dambeeya Sabtida aanay burin karin waa “toddobada jeer,” ee Laawiyiintii lix iyo labaatan, taas oo ahayd runta aasaasiga ah ee ugu horraysay ee ay diideen sannadkii 1863.

The passage that we are now addressing is identifying the prophetic dynamics associated with the history that begins at the soon coming Sunday law, but the final testing history that follows the Sunday law is first accomplished within the United States. At the Sunday law the United States will force the entire world to erect an image to the beast, but before they accomplish that work, they will have erected an image to the beast in the United States.

Qoraalka aan hadda ka hadlayno wuxuu aqoonsanayaa dhaqdhaqaaqyada nebiyadeed ee la xidhiidha taariikhda ka bilaabmata sharciga Axadda ee dhowaan imanaya; hase yeeshee, taariikhda imtixaanka ugu dambaysa ee ka dambaysa sharciga Axadda ayaa marka hore lagu dhammaystiraa gudaha Maraykanka. Marka la joogo sharciga Axadda, Maraykanku wuxuu ku qasbi doonaa dunida oo dhan inay taagto sanam u eg bahalkii; laakiin ka hor intaanay hawshaas dhammaystirin, waxay hore uga taagi doonaan Maraykanka gudihiisa sanam u eg bahalkii.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Marka Ameerika, oo ah dalka xorriyadda diinta, ay la midoobayso Baabtiisnimada Roomaanka iyada oo qasbaysa damiirka oo ku khasbaysa dadka inay sharfaan sabtida beenta ah, dadka dal kasta oo dunida ku yaal waxaa loo horseedi doonaa inay raacaan tusaalaheeda.” Testimonies, volume 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Quruumaha shisheeye waxay raaci doonaan tusaalaha Maraykanka. In kasta oo iyadu hoggaanka qabato, haddana isla qalalaasahaas ayaa ku iman doona dadkeenna ku nool dhammaan qaybaha dunida.” Testimonies, volume 6, 395.

The great test for the people of God, occurs before the Sunday law, for at the Sunday law probation closes for Seventh-day Adventists. The test is represented as the formation of the image of the beast, and the image of the beast is the combination of church and state, with the church in control of the relationship. Just as the Protestants became a daughter of Rome in 1844, and a daughter is the image of her mother, the apostate Protestants will accomplish a parallel work in the last days, for Jesus always illustrates the end of a thing with the beginning of a thing.

Imtixaanka weyn ee dadka Ilaah wuxuu dhacaa ka hor sharciga Axadda, waayo marka sharciga Axaddu yimaado wakhtiga tijaabadu wuxuu u xidhmaa Adventistayaasha Maalinta Toddobaad. Imtixaankaas waxaa lagu matalaa samaysanka sawirka bahalka, sawirka bahalkuna waa isku-darka kaniisadda iyo dawladda, iyadoo kaniisaddu ay maamusho xiriirkaas. Sida ay Protestant-ku u noqdeen gabadhii Rooma sannadkii 1844, gabadhuna ay tahay sawirka hooyadeed, sidaas oo kale Protestant-kii riddaysnaa waxay dhammaystiri doonaan hawl la mid ah maalmaha ugu dambeeya, maxaa yeelay Ciise mar walba dhammaadka wax wuxuu ku muujiyaa bilowga wax.

The history represented by the “league” of verse twenty-three of Daniel chapter eleven, represented a professed apostate people of the glorious land reaching out to form a union with Rome. 161 BC to 158 BC represents the formation of the image of the beast that culminates at the Sunday law.

Taariikhda uu matalayo “isbahaysiga” ku xusan aayadda saddex iyo labaatanaad ee Daanyeel cutubka kow iyo tobnaad, waxay matalaysay dad sheeganaya inay Ilaah raacsan yihiin balse riddoobay, oo ka tirsan dalka sharafta leh, kuwaas oo u gacan haadinaya inay la midoobaan Rooma. 161 BC ilaa 158 BC waxay matalayaan samaysanka sawirka bahalka ee ku dhammaada sharciga Axadda.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Laakiin waa maxay ‘sanamka bahalka’? sideese loo samaynayaa? Sanamka waxaa sameeya bahalka labada gees leh, waana sanam u ah bahalka. Waxa kaloo loogu yeedhaa sanamka bahalka. Haddaba si aynu u ogaanno waxa sanamku u eg yahay iyo sida loo samaynayo, waa in aynu barannaa sifooyinka bahalka laftiisa—baabasiimada.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Markii kaniisaddii hore ay ku kharribantay ka fogaanshaha fudaydka injiilka iyo aqbalidda xafladaha iyo caadooyinka heeshiyaanka, waxay lumisay Ruuxa iyo xoogga Ilaah; si ayse u maamusho damiirrada dadka, waxay doondoontay taageerada awoodda maadiga ah. Natiijadu waxay noqotay baabtiisnimada, oo ah kaniisad xukuntay awoodda dawladda oo u adeegsatay inay ku sii waddo ujeeddooyinkeeda, gaar ahaan ciqaabidda ‘faasiqnimo-diimeedka.’ Si Maraykanku u sameeyo ekaanshaha bahalka, awoodda diineed waa inay sidaas u xukuntaa xukuumadda madaniga ah in awoodda dawladdana ay kaniisaddu u adeegsan doonto fulinta ujeeddooyinkeeda.” Khilaafkii Weynaa, 443.

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