Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.

Ayat nembelas nganti sangalas saka Daniel bab sewelas nggambarake sajarah kang diwiwiti nalika hukum Minggu ing Amérika Sarékat enggal bakal ditetepaké, nganti Mikhael jumeneng lan mangsa sih-rahmat tumrap manungsa katutup. Mulané, iki uga nggambarake sajarah saka ayat patang puluh siji nganti ayat patang puluh lima ing bab kang padha.

But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.

Nanging wong kang teka nglawan dheweke bakal tumindak manut karsane dhewe, lan ora ana wong siji waé kang bakal bisa ngadeg ana ing sangarepe; lan dheweke bakal ngadeg ana ing tanah kang mulya, kang bakal katumpes déning tangane. Dheweke uga bakal masang pasuryane kanggo mlebu kanthi kakuwataning karajané kabèh, lan wong-wong kang jejeg bebarengan karo dheweke; mangkono iku kang bakal ditindakaké: lan dheweke bakal maringaké marang dheweke putriné para wanita, kanggo ngrusak dheweke: nanging wanita iku ora bakal tetep ana ing sisihé, lan uga ora bakal dadi kagungané. Sawisé iku dheweke bakal ngadhepaké pasuryane menyang pulo-pulo, lan bakal ngrebut akèh; nanging sawijining pangéran kanggo kapentingané dhéwé bakal ndadèkaké cecamah kang dilakokaké déning dheweke iku mandheg; tanpa cecamahe dhéwé, pangéran iku bakal mbalèkaké iku tumrap dheweke. Banjur dheweke bakal ngadhepaké pasuryane menyang benteng tanahé dhéwé: nanging dheweke bakal kesandhung lan tiba, lan ora bakal ditemokaké. Daniel 11:16–19.

When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.

Nalika Sister White ngrembag babagan panggenapan pungkasan saka Daniel pasal sewelas, piyambakipun nyariosaken bilih “akèh saka sajarah sing wis kawujud ing wangsit iki bakal kaulang.” Ayat patang puluh siji nganti patang puluh lima mbaleni sajarah wangsit ing ayat-ayat iki. Ayat-ayat kasebut kawujud nalika Roma kapir nguwasani jagad kanthi luwih dhisik nelukaké telung wilayah géografis.

“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

“Sanadyan Mesir ora bisa ngadhepi Antiochus, ratu ing sisih lor, Antiochus dhéwé ora bisa ngadhepi wong-wong Rum, kang saiki teka nyerang dhèwèké. Ora ana karajan-karajan maneh kang bisa nahan kakuwasan kang lagi munggah iki. Siria ditelukaké lan ditambahaké marang kakaisaran Rum, nalika Pompey, BC 65, njabut darbèké Antiochus Asiaticus lan ndadèkaké Siria dadi sawijining provinsi Rum.

“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.

“Panguwasa kang padha iku uga bakal ngadeg ana ing Tanah Suci, lan ngrampungi tanah iku. Roma dadi kagandhèng karo umat Allah, yaiku wong Yahudi, lumantar sawijining prasetyan, ing taun 162 SM, wiwit tanggal iku Roma nyekel papan kang pinunjul ana ing kalèndher kenabian. Nanging mangkono, Roma durung oleh yuridiksi atas Yudéa lumantar panaklukan nyata nganti taun 63 SM; lan banjur kelakon kanthi cara kaya mangkéné.

“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

“Nalika Pompey bali saka ekspedisiné nglawan Mithridates, raja Pontus, ana loro saingan, yaiku Hyrcanus lan Aristobulus, padha rebutan makutha Yudea. Prekarané diajokaké marang Pompey, sing enggal mangertèni ora adilé tuntutané Aristobulus, nanging kepéngin nundha putusan ing prakara mau nganti sawisé ekspedisiné menyang Arabia, sing wis suwe banget dikarepaké, kanthi janji yèn sawisé kuwi dhèwèké bakal bali lan ngrampungaké urusané miturut apa kang katon adil lan trep. Aristobulus, sawisé nyumurupi kanthi jero raos lan pamawasé Pompey sing satemené, enggal bali menyang Yudea, nyarujuki para bawahé, lan nyawisaké pambéla kang kuwat, kanthi tekad, apa waé bebayané, tetep nyekel makutha mau, sing wis diramalé bakal diputusaké tumuju marang wong liya. Pompey kanthi rapet ngoyak wong kang mlayu mau. Nalika wis nyedhaki Yerusalem, Aristobulus, wiwit mratobat marang tindak-tanduké, metu kanggo nemoni dhèwèké, lan ngupaya ngrampungaké prakara mau kanthi janji pasrah sapenuhé sarta dhuwit akèh. Pompey, nampani pawarta tawaran iki, banjur ngutus Gabinius, mimpin sapasukan prajurit, kanggo nampa dhuwit mau. Nanging nalika lètnan jenderal iku tekan Yerusalem, dhèwèké nemu gapurané kutha katutup rapet kanggo dhèwèké, lan saka pucuking témbok dipangandikakaké yèn kutha iku ora gelem netepi prejanjian mau.”

“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

“Pompey, supaya ora kena diapusi kanthi cara mangkono tanpa paukuman, ngbelenggu Aristobulus, kang wis ditahan bebarengan karo dhèwèké, lan sanalika banjur maju nyerang Yerusalem karo sakèhé balané. Para pandhèrèké Aristobulus padha kepéngin mbéla kutha iku; déné para pandhèrèké Hyrcanus kepéngin mbukak gapura-gapurané. Golongan sing pungkasan iki luwih akèh cacahé lan menang pangaribawané, mula Pompey kaparingan mlebu kanthi bébas menyang kutha iku. Banjur para pandhèrèké Aristobulus mundur menyang gunung Pedalemané Allah, kanthi tekad temenan arep mbéla papan iku, kaya dene Pompey uga teteg arep nelukaké. Ing pungkasané telung sasi, ana bolongan ing témbok sing cukup kanggo nyerbu, lan papan iku direbut nganggo pucuking pedhang. Ing pambantaian sing nggegirisi sawisé iku, rolas èwu wong dipatèni. Iku sawijining pandelengan kang nglarani ati, mangkono pangandikané ahli sajarah, ndeleng para imam, nalika semana lagi nindakaké pangibadah ilahi, kanthi tangan kang tentrem lan tujuan kang mantep nerusaké pakaryan sing lumrah ditindakaké, kaya-kaya ora nyumurupi babar-pisan keributan galak ing saubengé, senadyan ing sakubengé para mitrané padha disembelèh, lan sanadyan kerep getihé dhéwé campur karo getih kurban-kurbané.”

“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

“Sawisé mungkasi perang, Pompey ngrubuhaké témbok-témbok Yérusalèm, mindhahaké sawetara kutha saka wewengkon pamaréntahan Yudéa menyang wewengkon Siria, lan ngetrapaké upeti marang wong-wong Yahudi. Mangkono, kanggo pisanan Yérusalèm lumantar panaklukan dipasrahaké menyang tangan kakuwasan iku, kang bakal nyekel ‘tanah kamulyan’ mau ing cengkereman wesi nganti wus tuntas ngentèkaké iku.”

“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

“‘AYAT 17. Panjenengané uga bakal ngarahaké pasuryané kanggo mlebu kanthi kakuwataning karajané kabèh, lan wong-wong kang jujur bebarengan karo panjenengané; mangkono iku bakal ditindakaké: lan panjenengané bakal maringaké marang dheweke putri para wanita, kanggo ngrusak dheweke: nanging dheweke ora bakal ngadeg ana ing sisihé, lan uga ora bakal dadi kagungané.’

“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.

“Bishop Newton maringi sawijining waosan liyane tumrap ayat iki, kang katon luwih cetha ngandharake tegesé, kaya mangkéné: ‘Panjenengané iya bakal ngarahaké pasuryané kanggo mlebu kanthi paksaan menyang kabèh karajan iku.’ Ayat 16 wus nggawa kita tumeka marang panaklukan Siria lan Yudéa déning wong Romawi. Roma sadurungé wus nelukaké Makedon lan Trasia. Mesir saiki dadi siji-sijiné sésa saka ‘kabèh karajan’ Aleksander, kang durung ditundhukaké marang kakuwasan Romawi, lan kakuwasan iku saiki ngarahaké pasuryané kanggo mlebu kanthi paksaan menyang nagara iku.

“Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.

“Ptolemy Auletes tilar donya taun 51 SM. Panjenengané ninggalaké makutha lan karajan Mesir marang putra tuwa lan putriné, yaiku Ptolemy lan Cleopatra. Ing wasiyaté wis katetepaké manawa wong loro mau kudu palakrama, lan mrentah bebarengan; lan awit isih enom, wong loro mau diserahaké ana ing sangisoré pangayoman wong Romawi. Bangsa Romawi nampani tanggel jawab iku, lan netepaké Pompey dadi wali para ahli waris enom Mesir.

“A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.

“Boten dangu salajengipun pecah pasulayan antawisipun Pompey lan Caesar, lan perang misuwur ing Pharsalia kalampahan antawisipun kalih panglima punika. Pompey, sasampunipun kasoran, mlayu dhateng Mesir. Caesar enggal ndhèrèk piyambakipun mrika; nanging sadèrèngipun dumugi, Pompey kanthi nistha sampun dipunpejahi déning Ptolemy, ingkang waliipun nate dipunangkat déning Pompey. Mila Caesar lajeng ngasta kalenggahan ingkang sampun kaparingaken dhateng Pompey, dados wali tumrap Ptolemy lan Cleopatra. Piyambakipun manggihaken Mesir wonten ing kaanan gumregah awit saking reribedan internal, amargi Ptolemy lan Cleopatra sampun dados satru satunggal lan satunggalipun, lan piyambakipun sampun kasirnan saking pandumanipun wonten ing papréntahan. Sanadyan mekaten, piyambakipun boten ragu-ragu tumapak ing Alexandria kanthi pasukan alitipun, 800 kavaleri lan 3200 infantri, mriksani pasulayan punika, lan ngasta pakaryan ngrampungakenipun. Awit reribedan punika saya tambah saben dinten, Caesar manggihaken bilih pasukan alitipun boten cekap kanggé njagi kalenggahanipun, lan awit boten saged nilar Mesir amerga angin lor ingkang nginggali ing mangsa punika, piyambakipun lajeng ngutus dhateng Asia, paring dhawuh supados sadaya wadyabala ingkang dipungadhahi wonten ing tlatah punika rawuh maringi pitulungan kanthi sanalika saged.”

“In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.

Kanthi cara kang paling gumedhé, dhèwèké netepaké yèn Ptolemy lan Cleopatra kudu mbubarake wadyabalané, sowan ing ngarsané kanggo ngrampungaké pasulayané, lan manut marang putusané. Marga Mesir iku karajan kang mardika, dhawuh gumedhé iki dianggep minangka panyendhu marang kaluhuran kratoné, kang ndadèkaké wong Mesir, kanthi nesu kang banget, banjur ngangkat gaman. Caesar mangsuli yèn dhèwèké tumindak adhedhasar karsané bapakné, Auletes, kang wus masrahaké anak-anaké ana ing sangisoré pangayoman senat lan bangsa Roma, kang sakabèhé panguwasané saiki kaparingaké marang pribadiné minangka konsul; lan yèn, minangka pangreksa, dhèwèké nduwèni hak kanggo dadi juru pamedhar ing antarané.

“The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.

“Prekara iku pungkasane digawa menyang ngarsane, lan para juru pambiyantu ditetepake kanggo mbélani perkara saka pihak-pihak kang béda. Cleopatra, meruhi cacad sipat saka panakluk agung Romawi iku, ngira yèn kaéndahaning pawakané bakal luwih mujarab kanggo njamin putusan kang mupangati tumrap dhèwèké tinimbang juru pambiyantu sapa waé kang bisa diupaya. Kanggo nggayuh ngarsané tanpa kasumurupan, dhèwèké migunakaké siasat kaya mangkéné: Sawisé ngglethakaké awaké kanthi lurus ing sajroning gulungan sandhangan, Apollodorus, abdiné saka Sicilia, mbungkus iku nganggo kain, ngiketé nganggo tali, lan ngangkaté ing pundhaké kang rosa kaya Herkules, banjur nuju kamar-kamaré Caesar. Kanthi matur yèn dhèwèké nggawa peparing kanggo panglima Romawi iku, dhèwèké diidinaké mlebu liwat gapura bètèng, lumebu ing ngarsané Caesar, lan nyelehake barang momotan iku ing ngarepé sikilé. Nalika Caesar wus mbukak ikatan gulungan kang urip iku, lah! Cleopatra kang éndah jumeneng ana ing ngarsané. Dhèwèké adoh saka rasa ora rena marang siasat iku, lan amarga sipaté kaya kang kaandharaké ing 2 Petrus 2:14, pandeleng kapisan marang pribadi kang semono éndahé, mangkono pangandikané Rollin, nggawa sakèhé pangaruh marang dhèwèké kaya kang dikarepaké déning Cleopatra.”

“Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.

“Pungkasané Kaisar netepaké manawa sadulur kakang-adhi iku kudu ngasta dhampar karaton bebarengan, cocog karo ancas saka surat wasiat mau. Pothinus, perdana mentri nagara, kang dadi piranti utama ing pangusiran Cleopatra saka dhampar, wedi marang akibat saka pamulihané. Mulané dhèwèké banjur wiwit mbangkitaké rasa cemburu lan memungsuhan marang Kaisar, kanthi nyebaraké ing antarané rakyat yèn ing pungkasané Kaisar kagungan rancangan maringi kakuwasan tunggal marang Cleopatra. Ora let suwe banjur ana pambrontakan kabuka. Achillas, mimpin 20.000 wong, maju kanggo ngusir Kaisar saka Alexandria. Kanthi trampil ngatur pasukané kang cilik ing dalan-dalan gedhé lan lorong-lorong kutha, Kaisar ora nemoni kasulitan kanggo nangkis serangan mau. Wong Mesir ngupaya ngrusak armadané. Panjenengané mbales kanthi ngobong armada duwèké wong-wong mau. Awit sawatara kapal kang kobong kesurung cedhak plabuhan, sapérangan gedhong kutha banjur kobongan, lan perpustakaan Alexandria kang misuwur, kang nyimpen meh 400.000 jilid, tumpes sirna.”

“The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.

“Peperangan saya saya saya ngancam, Kaisar ngutus marang sakabèhé nagara tanggané kanggo njaluk pitulungan. Sawijining armada gedhé teka saka Asia Minor kanggo nulungi dhèwèké. Mithridates budhal menyang Mesir karo sawijining bala kang diklumpukaké ing Siria lan Kilikia. Antipater, wong Iduméa, gabung karo dhèwèké karo 3.000 wong Yahudi. Wong-wong Yahudi, kang nguwasani dalan-dalan sempit mlebu Mesir, nglilani bala iku liwat tanpa alangan. Tanpa kerjasama saka pihaké, kabèh rencana iku mesthi gagal. Tekané bala iki nemtokaké asil peperangan mau. Sawijining paprangan gedhé kang nemtokaké kalakon ana ing cedhak Kali Nil, lan ngasilaké kamenangan sampurna kanggo Kaisar. Ptolemy, nalika nyoba uwal, klelep ing kali mau. Alexandria lan sakabèhé Mesir banjur nyerah marang sang pamenang. Saiki Roma wis mlebu lan nyawiji sakabèhé karajan asli Aleksander.”

“By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.

“Kanthi tembung ‘wong-wong kang jejeg’ ing teks punika, tanpa mangu ingkang kaajab punika tiyang Yahudi, ingkang sampun maringi pitulungan dhateng piyambakipun kados ingkang sampun kasebat. Tanpa punika, mesthi piyambakipun badhé gagal; kanthi punika, piyambakipun kasil ngasoraken Mesir sadaya ing sangandhaping kakuwasanipun, BC 47.

“‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.

“‘Putri para wanita, ngrusak dheweke.’ Pepénginan kang wus tuwuh ana ing Caesar marang Cleopatra, kang saka dheweke Caesar duwé putra siji, déning ahli sajarah dipratélakaké minangka siji-sijiné sebab kang ndadèkaké dhèwèké nglampahi kampanye kang mbebayani mengkono, yaiku perang Mesir. Bab iki ndadèkaké dhèwèké tetep ana ing Mesir luwih suwé tinimbang kang diperlokaké déning urusan-urusane, amarga dhèwèké ngentèkaké bengi kabèh ana ing pésta lan mabuk-mabukan bebarengan karo ratu kang rusak akhlaké mau. ‘Nanging,’ pangandikané nabi, ‘dheweke ora bakal ngadeg ana ing sisihé, lan uga ora bakal mbélani dhèwèké.’ Cleopatra banjur nggabungaké awaké karo Antony, mungsuhé Augustus Caesar, lan ngupayakaké sakèhé kakuwatané nglawan Roma.”

“‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’

“‘AYAT 18. Sawisé iku dhèwèké bakal ngadhep menyang pulo-pulo, lan bakal ngrebut akèh; nanging ana sawijining pangeran, kanggo kapentingané dhéwé, bakal ndadèkaké cacad sing ditibakaké déning dhèwèké iku mandheg; malah tanpa nggawa cacad tumrap awaké dhéwé, pangeran mau bakal mbalèkaké cacad iku marang dhèwèké.’”

“War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.

“Peperangan nglawan Pharnaces, raja Bosporus Kimmeria, ing wekasané ndadèkaké dhèwèké lunga saka Mesir. ‘Nalika tekan ing panggonan ana ing mungsuhé,’ pangandikané Prideaux, ‘dhèwèké, tanpa mènèhi wektu kendho babar pisan, apa marang awaké dhéwé apa marang wong-wong mau, sanalika nyerang, lan kasil nggayuh kamenangan kang sampurna tumrap wong-wong mau; bab iku ditulis déning dhèwèké marang sawijining kancané nganggo telung tembung iki: Veni, vidi, vici; Aku teka, aku weruh, aku menangaké.’ Bagéan pungkasan saka ayat iki kabungkus déning sawenèh kakléman, lan ana béda panemu gegayutan karo panganggoné. Sawenèh wong nerapaké iku marang wektu kang luwih kapungkur ana ing uripé Caesar, lan ngira yèn wong-wong mau nemokaké panggenepané ana ing pasulayané karo Pompey. Nanging kedadéan-kedadéan sadurungé lan sabanjuré kang katetepaké kanthi cetha ana ing ramalan iku, meksa kita supaya nggoleki panggenepan saka pérangan ramalan iki ing antarané kamenangané nglawan Pharnaces lan patiné Caesar ing Roma, kaya kang katuduhaké ana ing ayat sabanjuré. Riwayat kang luwih pepak bab mangsa iki bisa uga bakal nglairaké kedadéan-kedadéan kang ndadèkaké panrapan saka pethikan iki ora mbingungaké.”

“‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’

“‘AYAT 19. Banjur dheweke bakal ngadhep menyang benteng nagarane dhewe; nanging dheweke bakal kesandhung lan tiba, lan ora bakal tinemu.’”

“After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.

“Sawisé penaklukan iki, Caesar ngalahaké pecahan-pecahan pungkasan saka golongané Pompey, yaiku Cato lan Scipio ing Afrika, uga Labienus lan Varus ing Spanyol. Nalika bali menyang Roma, ‘benteng nagarané dhéwé,’ dhèwèké diangkat dadi diktator salawas-lawasé; lan kuwasa-kuwasa sarta kaurmatan-kaurmatan liyané uga diparingaké marang dhèwèké nganti ndadèkaké dhèwèké sajatiné dadi panguwasa mutlak saka kabèh kekaisaran. Nanging sang nabi wus ngandika yèn dhèwèké bakal kesandhung lan tiba. Ukara iku nedahaké yèn rubuhané bakal dumadi kanthi dadakan lan ora dikira-kira, kaya wong sing tanpa sengaja kesandhung nalika lumaku. Lan mangkono wong iki, sing perang lan menang ing limang atus peperangan, ngrebut sewu kutha, lan matèni yuta siji atus sangang puluh loro èwu wong, ambruk, dudu ana ing gegap-gempité peperangan lan ing wektu pasulayan, nanging nalika dhèwèké ngira yèn dalané rata lan kebak kembang, lan nalika bebaya dikira isih adoh; awit, nalika njagong ing ruang sénat ana ing dhampar emasé, kanggo nampani saka tangan badan iku gelar ratu, belati panghianatan dumadakan nusuk nganti tekan jantungé. Cassius, Brutus, lan para komplotan liyané nyerbu marang dhèwèké, lan dhèwèké tiba, katembus rong puluh telu tatu. Mangkono dhèwèké dumadakan kesandhung lan tiba, lan ora kapanggihaké manèh, 44 SM.” Uriah Smith, Daniel and the Revelation, 258–264.

The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.

Kasampurnaning sajarah Roma kapir (raja sisih lor), nalika ditetepaké ing dhampar, iku sawijining sajarah kang ngripta-lambangaké sajarah pentahbisan Roma modhèrn ing sajroning pasamuwan telu siji, kang kalakon ing hukum Minggu kang bakal enggal teka. Sajarah iku uga dipralambangaké ana ing ayat telung puluh nganti telung puluh enem, kang nandhakaké wektu nalika kapausan kapisan dipasang ing dhampar ing taun 538. Ayat nembelas nganti sangalas, lan ayat telung puluh siji nganti telung puluh enem, kabèh padha makili munggah lan rubuhing pungkasané sundel saka Tirus. Sajarah iku uga kaawakaké ana ing ayat lima nganti sanga, nalika raja sisih lor kang kapisan ditetepaké sawisé ngalahaké telung tlatah géografis. Sawisé kuwi dhèwèké mlebu ing sawijining prajanjèn karo raja sisih kidul, nanging banjur nglanggar prajanjèn iku, lan minangka wangsulané raja sisih kidul maringi tatu matèni, lan raja sisih lor mati ana ing panangkaran Mesir.

Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.

Ayat lima nganti sanga, ayat nembelas nganti sangalas, lan ayat telung puluh nganti telung puluh enem nyedhiyakake telung garis ramalan kang kasampurnakaké ing ayat patang puluh nganti patang puluh lima. Nalika Sister White ngenali yèn “akehé sajarah kang wis kasampurnakaké ing ramalan iki bakal kaulang manèh,” tegesé satemené yaiku yèn sakabèhé pasal iku nggambarake ayat patang puluh nganti patang puluh lima. Ayat rong puluh nganti rong puluh loro nandhani lair lan pejahé Kristus, mula makili wektu wekasan ing taun 1798 lan 1989 lumantar lairé Panjenengané, lan sawisé iku pejahé Panjenengané ing salib makili 22 Oktober 1844 lan undhang-undhang Minggu.

Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.

Ayat kaping telulikur mratelakake prajanjian antarane wong-wong Yahudi lan Roma, sajrone sajarah pambrontakan Makabe. “Prajanjian” ing sajarah mau diwakili déning tanggal 161 SM lan 158 SM. Sajarah Makabe nggambarake sawijining garis internal sing nemokake wiwitané ana ing sawijining “prajanjian” antarane Roma lan wong-wong Yahudi Makabe kang diprakarsai déning wong-wong Yahudi, lan pungkasane rampung nalika wong-wong Yahudi mratelakake manawa dheweke ora duwe raja kejaba Kaisar. Ayat kaping telulikur mesthi waé ngetutaké ayat kaping selikur lan kaping rolikur, lan ayat kaping selikur ngenali laire Kristus, kang minangka sawijining wektu pungkasan profètis, lan ayat kaping rolikur ngenali kayu salib, kang nggambarake hukum Minggu.

At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.

Ing salib, wong-wong Yahudi netepake Kaisar (Roma) minangka rajané, lan “pakempalan” ing ayat kaping rong puluh telu ngrujuk marang wiwitaning pilihan wong-wong Yahudi kanggo ngabdi marang Roma, pas ing titik pungkasan nalika wong-wong Yahudi mratelakake kasetyané marang Roma. Pungkasane wong-wong Yahudi, kaya kang dipralambangaké ana ing salib, banjur katut dening wiwitaning gandhèngané wong-wong Yahudi karo Roma.

Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.

Ayat kaping patlikur nganti telung puluh nerangake telung atus sewidak taun nalika Roma kapir mrentah kanthi kadhaulatan paling dhuwur wiwit Perang Actium ing taun 31 SM, nganti pamindhahan ibukutha saka Roma menyang Konstantinopel ing taun 330. Mangsa telung atus sewidak taun iku nglambangake rolas atus sewidak taun nalika Roma kapausan mrentah kanthi kadhaulatan paling dhuwur, lan bebarengan mau nggambarake mangsa saka ayat patang puluh siji, lan pasamuwan telu dadi siji kang kelakon nalika undhang-undhang Minggu kang bakal enggal rawuh, nganti tumekane panutupan mangsa sih-rahmat.

All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.

Sakabèhé garis sajarah kenabian ing pasal kaping sewelas iku jumbuh karo enem ayat pungkasan saka Daniel sewelas, nanging sajarah kenabian wiwit wektu wekasan ing taun 1989, kang digambaraké ing ayat patang puluh nganti tekan undhang-undhang Minggu ing ayat patang puluh siji, iku “bagean saka wangsit Daniel kang ana gegayutané karo dina-dina pungkasan.” Sajarah kang ditinggal kothong ing ayat patang puluh iku yaiku Wahyu Yesus Kristus kang dibukak segelé nalika wektuné wis cedhak, sakdurungé mangsa kasempatan sih-rahmat katutup.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

“Kita nduwèni pepakoné Allah lan paseksèné Gusti Yésus Kristus, yaiku rohing ramalan. Permata-permata sing tanpa rega kacekel ana ing Sabdaning Allah. Wong-wong sing nliti Sabda iki kudu njaga pikirane supaya tetep cetha. Wong-wong mau aja pisan-pisan nyuruti napsu sing wis keblinger ana ing prakara mangan utawa ngombé.

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

“Yèn padha nindakaké mangkono, pikiran bakal dadi bingung; padha ora bakal kuwat nahan teganging upaya ngeduk jero kanggo nemokaké tegesé prakara-prakara kang ana gandhèngané karo adegan-adegan pungkasan ing sajarah bumi iki.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

“Nalika kitab Daniel lan Wahyu luwih dipahami kanthi luwih becik, para pracaya bakal nduwèni pengalaman kaagaman sing babar pisan béda. Wong-wong mau bakal kaparingan pamawas kaya mangkono tumrap gapura-gapura swarga kang kabukak, nganti ati lan budi bakal kaesem dening watak kang kudu dikembangaké déning saben wong supaya bisa ngrasakaké kabegjan kang bakal dadi ganjarané wong-wong kang resik atiné.

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

“Pangéran badhé mberkahi sadaya wong ingkang kanthi andhap-asor lan alus budi ngupados mangertos prakawis-prakawis ingkang kapratelakaken wonten ing Wahyu. Kitab punika ngandhut kathah sanget prakawis ingkang kebak kalanggengan lan pinak kebak kamulyan, saéngga sadaya ingkang maos lan nyelidiki kanthi temen-temen nampi berkah tumrap para ‘ingkang mirengaken tembung-tembung wangsit punika, lan netepi prakawis-prakawis ingkang kaserat wonten ing ngriku.’”

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

“Sawijining prakara mesthi bakal dimangertèni saka panliten Kitab Wahyu—yaiku yèn sesambungan antarané Gusti Allah lan umaté iku raket lan mesthi.

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

“Ana sesambungan kang nggumunake antarané jagad raya swarga lan jagad iki. Bab-bab kang kapratelakake marang Daniel sawisé iku dilengkapi déning wahyu kang diparingake marang Yohanes ing Pulo Patmos. Loro kitab iki kudu disinaoni kanthi tliti. Kaping pindho Daniel takon, Suwéné pira tekan pungkasaning mangsa?”

“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

“‘Lan aku krungu, nanging aku ora mangerti; banjur aku matur: Dhuh Gustiku, punapa pungkasaning prakara-prakara punika? Panjenengané banjur ngandika: Lungaa, Daniel, awit tembung-tembung punika katutup lan kaségel nganti tekan wekasaning jaman. Akeh wong bakal disucekaké, lan diputihaké, sarta diuji; nanging wong duraka bakal nindakaké duraka; lan ora ana siji waé saka wong duraka sing bakal mangerti; nanging wong wicaksana bakal mangerti. Lan wiwit ing wektu kurban saben dina dijupuk, lan pangawon sing njalari kasunyatan dipasang, bakal ana sewu rong atus sangang puluh dina. Rahayu wong kang ngenteni, lan tekan ing sewu telung atus telung puluh lima dina. Nanging kowe, lungaa nganti tekan pungkasan; awit kowe bakal ngaso, lan bakal ngadeg ana ing pandumanmu ing pungkasaning dina-dina iku.’”

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

“Iki Sanga singa saka taler Yehuda kang mbukak segelé kitab iku lan maringi marang Yohanes wahyu bab apa kang bakal kelakon ing dina-dina wekasan iki.

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

“Daniel jumeneng ing pandumane kanggo ngasta paseksene kang wis kaségel nganti tekan wekasaning jaman, nalika pekabarané malaékat kang kapisan kudu diproklamasèkaké marang jagad kita. Prakara-prakara iki gadhah wigati kang tanpa watas ing dina-dina pungkasan iki; nanging nalika ‘akeh wong bakal disucekaké, lan digawe putih, lan diuji,’ ‘wong duraka bakal tumindak duraka: lan ora ana siji waé saka wong duraka kang bakal mangertèni.’ Saèstu temenan mangkono! Dosa iku nglanggar angger-anggeré Allah; lan wong-wong kang ora gelem nampani pepadhang bab angger-anggeré Allah ora bakal mangertèni proklamasi pekabarané malaékat kang kapisan, kapindho, lan katelu. Kitab Daniel kabikak saka kaségelan ing wahyu marang Yokanan, lan nuntun kita maju marang adegan-adegan pungkasan saka sajarah bumi iki.

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 114, 115.

“Punapa para sadulur kita badhé tansah éling bilih kita sami gesang wonten ing satengahing bebaya-bebaya ing dinten-dinten pungkasan? Waosana Kitab Wahyu gegandhèngan kaliyan Kitab Daniel. Wulangna prakara-prakara punika.” Testimonies to Ministers, 114, 115.