The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.

Wahyu dina Daniel pasal sabelas téh mangrupa titik rujukan utama pikeun sakabéh wahyu nubuatan Alkitab, sarta wahyu dina pasal sabelas diteguhkeun ku lambang Roma.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Sarta dina mangsa éta loba anu bakal narajang ngalawan raja kidul; deuih para tukang ngarampog tina bangsamu bakal ngagungkeun dirina pikeun netepkeun tetenjoan éta; tapi maranéhna bakal tumpur. Daniel 11:14.

Jones addresses the previous verse as follows:

Jones nyanghareupan ayat saméméhna kieu:

“When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”

“Waktu urang Amori geus nyampurnakeun ukuran kajahatanna, tempat maranéhna dipasrahkeun ka Israil, umat Allah. Waktu Israil, nuturkeun jalan bangsa-bangsa kapir, ogé ngeusian cangkir kajahatan, Allah ngangkat karajaan Babul, sarta nyabut sagalana. Waktu Babul geus ngeusian cangkir kajahatanna, kakawasaan dipindahkeun ka Persia. Jeung waktu malaikat dipalingkeun ku kajahatan urang Persia, mangka pangeran Yunani datang sarta nyapukeun éta sakabéhna.”

“And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.

“Sarta sabaraha lilana kakawasaan Grik téh kudu lumangsung? Iraha éta kudu dipatahkeun? ‘Nalika jalma-jalma durhaka geus nepi ka pinuhna.’ Bangsa éta nangtung nepi ka geus ngeusian ukuran kajahatanana, tuluy kakawasaanana dipindahkeun ka karajaan séjén. Kakawasaan anu narima pindahan éta nyaéta Romawi, sakumaha urang terang tina Daniel 11:14. ‘Jeung dina mangsa éta loba anu bakal nangtung ngalawan raja kidul; deuih para garong ti bangsamu bakal ngangkat dirina pikeun netepkeun tetenjoan; tapi maranéhna bakal rubuh.’ Bangsa ieu ditunjuk minangka bangsa para garong—barudak para garong, sakumaha ceuk catetan sisi tina éta téks.”

“These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

“Ieu téh jalma-jalma anu ayeuna dipaparinkeun karajaan, sarta keur naon?—‘Barudak para rampog bakal ngagedékeun dirina sorangan pikeun netepkeun tetempoan éta.’ Nalika bangsa ieu mucunghul dina panggung sajarah, mangka asuplah éta hal anu netepkeun tetempoan, éta anu jadi hiji obyék agung tina tetempoan éta, éta hiji tanda utama dina runtuyan tetempoan anu parantos dipaparinkeun ku Allah ngaliwatan para nabi pikeun sagala jaman.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.

Jones nyebutkeun yén nalika kakawasaan Romawi “muncul dina panggung, harita asup éta hal anu netepkeun” … “garis paningal anu geus dipasihkeun ku Allah ngaliwatan para nabi pikeun salamina.” Dina sajarah Miller, kaum Protestan ngajar, sakumaha Adventisme Laodikea ayeuna ogé ngalakukeun, yén para perampok ti bangsamu ngawakilan Antiochus Epiphanes, saurang raja Seleukid anu maréntah ti taun 175 nepi ka 164 SM. Anjeunna téh anggota dinasti Seleukid, anu mangrupa salah sahiji nagara panerus Yunani anu timbul tina ragragna kakaisaran Alexander Agung. Paséa ngeunaan perkara ieu kacida hususna dina sajarah Millerit, nepi ka idéntifikasi Antiochus Epiphanes digambarkeun dina bagan panaratas taun 1843.

The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.

Rujukan ka Antiokhus dina bagan éta ngawakilan hiji-hijina rujukan kana hal anu teu kapanggih dina Firman nubuat Allah. Éta dicantumkeun di dinya pikeun ngabantah ajaran palsu kaum Protestan dina mangsa éta, anu ayeuna jadi ajaran palsu Adventisme Laodikea. Naha William Miller ngartos jerona pentingna ngartos yén Roma téh kakawasaan duniawi anu ngadegkeun “garis paningal anu ku Allah geus dipasihkeun ngaliwatan para nabi pikeun salawasna,” masih diragukeun, tapi éta geus cukup écés pikeun nangtayungan kalawan pageuh kanyataan yén Roma ngadegkeun éta paningal.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.

Lamun euweuh tetenjoan, rahayat binasa; tapi anu ngajaga hukum, bagja manéhna. Siloka 28:14.

Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.

Salomo nyatet yén di tempat euweuh tetenjoan, umat binasa, jeung kecap Ibrani “tetenjoan,” dina ayat opat welas téh sarua jeung anu aya dina paribasa Salomo. Tetenjoan téh mangrupa perkara hirup atawa paéh, jeung “tetenjoan” éta diteguhkeun ku lambang Roma. Kecap “tetenjoan” dina ayat opat welas téh sarua jeung kecap pikeun tetenjoan dina Habakkuk, pasal dua.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

Abdi baris nangtung dina pangjagaan abdi, sarta netepkeun diri abdi dina munara, jeung ngawaskeun pikeun ningali naon anu ku Mantenna bade didawuhkeun ka abdi, sarta naon anu bade ku abdi dijawaban nalika abdi ditegor. Jeung PANGERAN ngawaler ka abdi, sarta ngandika, Tuliskeun eta tetenjoan, sarta jadikeun eta écés dina papan-papan, supaya anu maca eta bisa lumpat. Sabab eta tetenjoan masih kénéh pikeun waktu anu geus ditangtukeun, tapi dina tungtungna eta bakal nyarita, sarta moal ngabohong: sanajan eta lila datangna, antosan eta; sabab eta tangtu bakal datang, eta moal tunda deui. Habakkuk 2:1–3.

The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.

Kecap “ditegor” dina ayat kahiji hartina “dibantah ku alesan”. William Miller nya éta panénjo anu dipasang dina munara dina sajarah gerakan malaikat kahiji jeung kadua, sarta nalika dina perlambang nubuat anjeunna nanyakeun naon anu kudu dijawabna dina pasualan bantahan dina sajarahna, anjeunna diparéntahkeun supaya nulis eta titingalian, anu diteguhkeun ku lambang Roma. Luyu jeung kanyataan ieu, nalika kaum Millerite ngahasilkeun bagan panaratas taun 1843 dina minuhan tilu ayat ieu dina Habakkuk, maranéhna méré rujukan ka puseur pisan tina pasualan bantahan anu ku maranéhna keur dipigawé. Tangtu baé, maranéhna henteu ngarti yén rujukan maranéhna ka bantahan bodo yén Antiochus Epiphanes téh kakawasaan anu netepkeun eta titingalian ngawakilan pasualan bantahan dina Habakkuk pasal dua, tapi Sister White nyarios yén bagan éta “diarahkeun ku panangan Gusti, sarta teu meunang dirobah,” ku kituna rujukan kana pasualan bantahan dina bagan éta asalna tina panangan Allah.

The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.

Kaum Millerite ngartos kalayan leres yén kuciwa anu kahiji dina 19 April 1844 ngamimitian mangsa tunda, sakumaha dirujuk ku Habakuk sareng ogé ku misil Mateus ngeunaan sapuluh parawan. Maranéhna ogé ngartos yén dua nubuat éta raket patalina langsung jeung Yehezkiel pasal dua welas, tempat Yehezkiel nandaan hiji jangka waktu nalika pangaruh unggal tetenjoan bakal kajadian. Kecap “tetenjoan” éta nyaéta kecap Ibrani anu sarua jeung anu ayeuna keur urang talungtik. Ku sabab kitu Jones leres nalika anjeunna nyatakeun, “Nalika” Roma “muncul dina panggung, harita asup anu netepkeun tetenjoan, anu jadi hiji obyék agung tina tetenjoan, hiji patokan utama dina garis tetenjoan anu ku Allah geus dipasihkeun ngaliwatan para nabi pikeun sagala jaman.” Roma netepkeun sakabéh tetenjoan tina Firman nubuat Allah, sarta leuwih husus deui, Roma lah anu jadi dasar sakabéh wangunan pasal sabelas.

When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.

Nalika Sister White nyebut kana kacumponan anu pamungkas tina pasal sabelas dina kitab Daniel sarta nyatakeun yén “seueur tina sajarah anu geus lumangsung dina kacumponan nubuat ieu bakal diulang deui,” anjeunna keur nangtukeun yén sajarah-sajarah dina pasal sabelas anu geus kacumponan saméméhna mangrupa lambang tina ayat-ayat panungtung dina Daniel pasal sabelas. Jejer tina ayat-ayat panungtung dina pasal sabelas téh nyaéta raja ti kalér, anu di dinya ngalambangkeun Roma modéren. Ku sabab éta, sajarah-sajarah dina Daniel pasal sabelas anu diulang deui téh mangrupa sajarah-sajarah anu ngawakilan Roma.

In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.

Dina genep ayat pamungkas dina pasal sabelas, Roma modéren (raja kalér) nalukkeun tilu kakawasaan géografis. Dina ayat kaopat puluh anjeunna nalukkeun raja kidul (urut Uni Soviét dina taun 1989), tanah anu mulya (Amérika Sarikat dina hukum Minggu anu baris geura datang), jeung Mesir (sakuliah dunya sakumaha diwakilan ku Perserikatan Bangsa-Bangsa). Dina Daniel pasal sabelas, Roma kapir digambarkeun nalukkeun tilu kakawasaan géografis pikeun ngarebut dunya anu dipikawanoh dina mangsa harita, tuluy Roma kapapaan digambarkeun nalukkeun tilu kakawasaan géografis pikeun ngarebut bumi.

Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.

Roma kapir first disebatkeun dina ieu pasal dina ayat opat welas, sangkan dipikawanoh minangka lambang anu netepkeun tetenjoan éta, tapi naékna kana kakawasaan kakara dibahas dina ayat genep welas. Karajaan Aleksander Agung kabagi jadi opat bagian minangka panggenepan kana Firman nubuat Allah, tapi opat bagian éta gancang ngahiji kana dua lawan utama anu dina carita nubuat anu nuluy nepi ka panutup ieu pasal dipikawanoh minangka raja kidul atawa raja kalér. Dina ayat opat welas kakawasaan Roma anu keur naék disebutkeun minangka kakawasaan anu bakal netepkeun tetenjoan éta, tapi poko-poko anu keur dibahas téh nyaéta pasualan-pasualan antara sésa-sésa karajaan Aleksander sakumaha diwakilan ku raja-raja kalér jeung kidul.

In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.

Dina ayat lima welas, eta dua raja téh masih kénéh kalibet dina perjuangan maranéhna, sarta raja ti kalér keur unggul. Tapi dina ayat genep welas, Roma datang, sarta ayat éta nyebutkeun, “Tapi manéhna anu datang ngalawan anjeunna,” hartina yén nalika Roma datang ngalawan raja ti kalér anu kakara unggul ngalawan raja ti kidul, raja ti kalér moal sanggup nangtung ngalawan Roma. Roma nu unggul, sarta dina ayat genep welas, Roma ogé kudu nangtung di tanah kamulyaan Yuda. Dina ayat tujuh welas, Roma bakal “ngarahkeun rarayna pikeun asup kalayan kakuatan sakuliah karajaanana.” Anjeunna ngarebut raja ti kalér anu teu sanggup nangtung di hareupeunna, tuluy anjeunna ngarebut Yuda, tuluy anjeunna asup ka Mesir.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. 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. Daniel 11:14–17.

Jeung dina mangsa eta bakal loba anu nangtung ngalawan raja kidul; kitu deui para panggarong ti bangsamu bakal ngangkat diri pikeun netepkeun eta tetenjoan; tapi maranehna bakal gugur. Ku sabab kitu raja kalér bakal datang, ngagundukkeun benteng, sarta ngarebut kota-kota anu pangkuatna dipager; jeung pasukan kidul moal sanggup nahan, kitu deui rahayat pilihanana, sarta moal aya kakuatan pikeun nahan. Tapi anu datang ngalawan anjeunna bakal ngalakukeun nurutkeun kahayangna sorangan, jeung moal aya saurang ogé anu bakal tahan di hareupeunna; sarta anjeunna bakal nangtung di tanah anu mulya, anu ku pananganna bakal dibinasakeun. Anjeunna ogé bakal ngarahkeun niatna pikeun asup kalayan kakawasaan sakuliah karajaanna, jeung jalma-jalma anu lempeng bareng jeung anjeunna; kitu bakal dilampahkeunana: sarta anjeunna bakal maparinkeun ka anjeunna putri ti awewe-awewe, pikeun ngaruksak dirina; tapi manehna moal nangtung di pihakna, jeung moal jadi pikeun anjeunna. Daniel 11:14–17.

The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.

Pangalungguhan anu digambarkeun dina ieu ayat-ayat téh mangrupa kalaksananaan tina Daniel pasal dalapan.

And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

Jeung tina salah sahiji éta kaluar hiji tanduk leutik, anu jadi kacida gedéna, ka beulah kidul, ka beulah wetan, jeung ka tanah anu endah. Daniel 8:9.

The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”

Tanduk leutik dina ayat kasalapan téh nyaéta Roma kapir, sarta ayat kasalapan netelakeun, saluyu jeung ayat opat belas nepi ka tujuh belas dina pasal sabelas, yén Roma kapir bakal nalukkeun tilu wewengkon géografis nalika éta nyekel kakawasaan dunya. Wewengkon-wewengkon éta nyaéta kidul (Mesir), wétan (Suriah, raja kalér), jeung tanah anu éndah (Yuda). Sajarah dina ayat genep belas jeung tujuh belas mangrupikeun perlambang kana panaklukan sajarah tilu-léngkah ku Roma modéren dina ayat opat puluh nepi ka opat puluh tilu, sabab sakumaha anu ditegeskeun ku Sadérék White, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”

“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.

“Sanajan Mesir teu bisa nangtung ngalawan Antiokhus, raja ti kalér, Antiokhus ogé teu bisa nangtung ngalawan urang Romawi, anu ayeuna datang ngalawan anjeunna. Teu aya deui karajaan-karajaan anu sanggup nahan kakawasaan anu keur naék ieu. Siria ditaklukkeun, tuluy diasupkeun kana kakaisaran Romawi, nalika Pompey, taun 65 SM, nyabut kagungan Antiokhus Asiaticus, sarta ngajadikeun Siria hiji propinsi Romawi.

“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.

“Eta kakawasaan anu sarua oge bakal nangtung di Tanah Suci, sarta ngancurkeunana. Roma jadi pakait jeung umat Allah, nya eta urang Yahudi, ku hiji pasatujuan, dina taun 162 SM, ti saprak éta tanggalna eta nyekel tempat anu utama dina kalénder nubuat. Sanajan kitu, Roma teu acan meunang kakawasaan yurisdiksi kana Yudea ku panaklukan anu sabenerna nepi ka taun 63 SM; sarta hal eta lumangsung ku cara kieu dina handap.”

“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.

“Dina waktu Pompey mulang ti ekspedisi na ngalawan Mithridates, raja Pontus, aya dua nu silih saingan, nyaéta Hyrcanus jeung Aristobulus, keur silih parebut makuta Yudea. Perkara maranéhna dibawa ka hareupeun Pompey, anu geura nyaho kana teu adilna tuntutan Aristobulus, tapi anjeunna hayang nunda heula putusan dina éta perkara nepi ka sanggeus ekspedisi nu geus lila dipikahayangna ka tanah Arabia, bari jangji yén sanggeus éta anjeunna bakal mulang, sarta ngabéréskeun urusan maranéhna sakumaha nu katingali adil tur pantes. Aristobulus, sanggeus ngararasakeun maksud sajatina Pompey, buru-buru mulang ka Yudea, ngamanggul pakarang ka rahayatna, sarta nyiapkeun pertahanan nu kuat, kalawan tékad, dina sagala résiko, rek nahan makuta éta, anu geus diprediksina bakal diputuskeun ka nu séjén. Pompey raket nuturkeun nu ngungsi éta. Nalika anjeunna ngadeukeutan Yerusalem, Aristobulus, mimiti hanjakal kana léngkahna, kaluar rék nepungan anjeunna, sarta ngupayakeun pikeun ngarumuskeun karapihan ku jangji pasrah sapinuhna jeung jumlah artos nu gedé. Pompey, narima éta tawaran, ngutus Gabinius, mingpin hiji pasukan leutik, pikeun narima éta artos. Tapi nalika éta létnan jenderal nepi ka Yerusalem, anjeunna manggihan panto-panto gerbang ditutup pikeun anjeunna, sarta ti pucuk témbok anjeunna dibéjaan yén kota éta moal nangtung kana perjangjian éta.”

“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, sangkan ulah kabobodo ku cara kieu tanpa hukuman, nahan Aristobulus, anu ku manéhna geus dipiara tetep aya babarengan jeung dirina, dina beusi, tuluy geuwat maju ngalawan Yerusalem kalayan sakabéh pasukanana. Golongan pangrojong Aristobulus miharep ngabéla éta tempat; ari golongan Hyrcanus mah miharep muka gapura. Ku sabab anu pamungkas éta jumlahna leuwih loba, sarta unggul, Pompey dipasihan jalan asup kalayan bébas ka jero kota. Ku lantaran kitu, para pangikut Aristobulus mundur ka gunung Bait Allah, kalawan pageuh netepkeun haté pikeun ngabéla éta tempat sakumaha pageuhna Pompey rék nalukkeunana. Dina ahir tilu bulan, hiji lolongkrang dina témbok geus dijieun cekap pikeun hiji panyerangan, sarta éta tempat direbut ku seukeutna pedang. Dina pembantaian anu matak pikagét sanggeusna, dua belas rébu urang dipaéhan. Ieu téh hiji panénjo anu matak ngageremkeun haté, ceuk éta sajarawan, ningali para imam, anu dina waktu éta keur katarajang dina palayanan ilahi, kalawan leungeun tenang jeung maksud anu pageuh neruskeun padamelan anu geus biasa maranéhna laksanakeun, saolah-olah teu sadar kana huru-hara galak éta, sanajan di sabudeureun maranéhna babaturan-babaturna dipasrahkeun kana pangpeuncitan, sarta sanajan mindeng getih maranéhna sorangan campur jeung getih kurban-kurban maranéhna.”

“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.

“Sanggeus ngeureunkeun perang, Pompey ngancurkeun témbok Yerusalem, mindahkeun sababaraha kota tina kakawasaan Yudea ka kakawasaan Siria, sarta maksa urang Yahudi mayar upeti. Ku kituna, pikeun kahiji kalina Yerusalem ku panaklukan dipasrahkeun kana leungeun kakawasaan éta, anu baris nyekel ‘tanah anu mulya’ dina cengkraman beusina nepi ka tumpur pisan dikonsumsi.”

“‘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. Anjeunna ogé bakal ngarahkeun rarayna pikeun asup kalawan kakawasaan sakuliah karajaanna, sarta jalma-jalma nu lempeng bareng jeung anjeunna; kitu anjeunna bakal ngalakukeunana; sarta anjeunna bakal mikeun ka anjeunna putri ti antara awéwé-awéwé, pikeun ngarusak anjeunna: tapi manéhna moal nangtung di pihakna, jeung moal jadi pikeun anjeunna.’

“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.” Uriah Smith, Daniel and the Revelation, 258–260.

“Bishop Newton nyayagikeun bacaan séjén pikeun ayat ieu, anu katingalina leuwih écés ngébréhkeun hartina, kieu: ‘Anjeunna ogé bakal netepkeun rarayna pikeun asup kalayan maksa kana sakuliah karajaan.’ Ayat 16 parantos mawa urang nepi ka panaklukan Siria jeung Yudea ku bangsa Romawi. Roma saméméhna geus nalukkeun Makedon jeung Trasia. Mesir ayeuna ngan hiji-hijina bagian anu kari tina ‘sakuliah karajaan’ Aleksander, anu tacan ditundukkeun kana kakawasaan Romawi, anu ayeuna netepkeun rarayna pikeun asup kalayan maksa ka nagara éta.” Uriah Smith, Daniel and the Revelation, 258–260.

We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.

Urang parantos nyatet, leuwih ti sakali dina ieu artikel, kumaha ayat tilu puluh jeung tilu puluh hiji tina Daniel sabelas saluyu jeung ayat opat puluh jeung opat puluh hiji, sarta sajarah ayat tilu puluh jeung tilu puluh hiji ogé saluyu jeung ngacabutna tilu tanduk.

I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.

Kuring merhatikeun tanduk-tanduk éta, sarta, behold, mucunghul di antarana hiji tanduk leutik deui, anu di hareupeunana tilu tina tanduk-tanduk anu kahiji dicabut nepi ka akar-akarna; sarta, behold, dina tanduk ieu aya panon kawas panonna manusa, jeung hiji sungut anu ngucapkeun perkara-perkara anu agung. … Jeung ngeunaan sapuluh tanduk anu aya dina sirahna, jeung ngeunaan tanduk anu séjén anu mucunghul, anu di hareupeunana tilu ragrag; nya éta tanduk anu miboga panon, jeung sungut anu ngucapkeun perkara-perkara anu kacida agungna, anu rupana leuwih gagah batan babaturan-babaturanana. Daniel 7:8, 20.

Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.

Sakumaha Daniel pasal dalapan ayat salapan ngagambarkeun tilu wewengkon géografis panaklukan anu ngadegkeun Roma pagan dina tahta, kitu deui, panyabutan tanduk-tanduk éta (anu ngagambarkeun bangsa Heruli, Ostrogoth, jeung Vandal) ngagambarkeun tilu wewengkon géografis panaklukan anu ngadegkeun Roma kapausan dina tahta. Duanana sajarah éta saluyu jeung Daniel sabelas ayat opat puluh nepi ka opat puluh tilu, sarta panyabutan tilu tanduk éta saluyu jeung sajarah dina ayat tilu puluh jeung tilu puluh hiji.

“‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’

“‘AYAT 8. Kuring nengetan tanduk-tanduk éta, sarta, ieu aya tanduk leutik séjén mucunghul di antara éta tanduk-tanduk; di hareupeunana aya tilu tina tanduk-tanduk anu ti heula dicabut nepi ka akar-akurna; sarta, ieu aya dina tanduk ieu panon kawas panon manusa, jeung sungut anu ngucapkeun perkara-perkara anu agung.’

“Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.

“Daniél niténan tanduk-tanduk éta. Tanda-tanda hiji gerakan anu anéh mucunghul di antarana. Hiji tanduk leutik (mimitina leutik, tapi engké leuwih gedé batan sasamana) ngadorong dirina nepi ka mucunghul di antarana. Eta teu puas ku saukur anteng manggihan tempatna sorangan, tuluy ngeusian éta; éta kudu nyingkirkeun sabagian anu séjén, sarta ngarampas tempat maranéhna. Tilu karajaan dicabut di hareupeunana. Tanduk leutik ieu, sakumaha engké urang bakal boga kasempetan pikeun merhatikeunana leuwih jéntré, nya éta kapausan. Tilu tanduk anu dicabut di hareupeunana nya éta Heruli, Ostrogoths, jeung Vandals. Jeung alesan naha maranéhna dicabut téh ku sabab maranéhna nentang kana pangajaran jeung klaim hirarki kapausan, ku kituna ogé nentang kaunggulan dina garéja tina uskup Roma.”

“And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.

“Jeung ‘dina tanduk ieu aya panon saperti panon manusa, jeung sungut nu nyarita hal-hal anu agung,’ eta panon mangrupakeun lambang anu merenah pikeun kapinteran, katerobosan pamahaman, kalicikan, jeung paningal jauh tina hirarki kapausan; ari sungut nu nyarita hal-hal anu agung, mangrupakeun lambang anu merenah pikeun klaim-klaim sombong para uskup Roma.” Uriah Smith, Daniel and the Revelation, 132–134.

It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.

Nya éta Roma anu netepkeun paningal nubuat Alkitab, hususna paningal dina Daniel pasal sabelas. Dina éta pasal, loba sajarah nubuat anu geus kaeusi saméméh gerakan Millerite baris diulang deui dina genep ayat panungtungan tina Daniel sabelas. Panaklukan kana tilu halangan géografis anu ngadegkeun boh Roma kapir boh Roma kapausan dina tahta digambarkeun dina pasal sabelas, sarta éta dua gambaran ngalambangkeun waktu nalika Roma modéren deui diadegkeun dina tahta. Nya éta Roma anu netepkeun éta paningal, jeung Paulus ngaidéntifikasi yén Roma kapausan témbong dina waktuna.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.

Ulah aya jalma nu nipu ka maraneh ku jalan naon baé; sabab poé éta moal datang, lamun can datang heula murtad, sarta can dinyatakeun éta manusa dosa, anak kabinasaan; anu ngalawan sarta ngangkat dirina luhureun sagala nu disebut Allah, atawa nu disembah; nepi ka anjeunna, saolah-olah Allah, linggih di Bait Allah, bari némbongkeun dirina yén anjeunna téh Allah. Naha maraneh henteu émut, yén waktu kami masih kénéh aya jeung maraneh, kami geus nyaritakeun hal-hal ieu ka maraneh? Jeung ayeuna maraneh nyaho naon anu nahan, supaya anjeunna dinyatakeun dina waktuna. 2 Tesalonika 2:3–6.

The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.

Kapamimpinan paus nyokot tahta minangka karajaan kalima dina nubuat Alkitab dina taun 538, sarta loba jalma anu nganggap ayat kagenep, tangtu bakal nyangka yén Paulus maksudna yén “Kapapaan bakal diungkabkeun dina taun 538.” Ieu bisa jadi leres, tapi sahenteuna éta ngan ukur bebeneran sekundér tina naon anu keur diidentipikasi ku Paulus. Paulus, saperti sakumna nabi, nyarios leuwih loba ngeunaan poé-poé pamungkas tibatan ngeunaan mangsa hirupna sorangan. Anjeunna nujul kana kumaha kapapaan bakal diungkabkeun sacara nubuat, sabab salaku nabi anjeunna sapamadegan jeung sakumna nabi séjénna. Garis demi garis, jalma-jalma anu teu boga titingalian bakal binasa, sarta jalma-jalma anu teu boga titingalian, teu boga titingalian lantaran maranéhna henteu terang naon anu netepkeun éta titingalian. Nyaho yén Roma netepkeun éta titingalian mangrupa pamahaman hirup-atawa-paéh. Paulus, dina kasaluyuan jeung nabi-nabi séjén, keur ngaidentipikasi yén naon anu ngungkabkeun Roma kapapaan, nyaéta Roma dina poé-poé pamungkas, nya éta “waktuna.” “Waktu” nubuat anu pakait jeung Roma, nya éta anu ngungkabkeun naon jeung saha éta Roma.

We will continue this study in the next article.

Urang baris neraskeun ieu ulikan dina artikel salajengna.

“The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.

“Rasul Paulus, dina suratna anu kadua ka urang Tesalonika, geus ngaramalkeun murtad anu gedé anu bakal ngahasilkeun ngadegna kakawasaan kapapaan. Anjeunna nyatakeun yén poé Kristus moal datang, ‘iwal lamun murtad datang heula, sarta eta manusa dosa dinyatakeun, anak kabinasa; anu ngalawan sarta ngagungkeun dirina saluhureun sagala anu disebut Allah, atawa anu disembah; nepi ka manéhna, saolah-olah jadi Allah, linggih di Bait Allah, nembongkeun dirina yén manéhna teh Allah.’ Sarta salajengna, rasul ngingetkeun dulur-dulurna yén ‘rusiah kajahatan geus mimiti jalan.’ 2 Tesalonika 2:3, 4, 7. Malah dina mangsa anu kacida awalna eta, anjeunna geus ningali, lalaunan nyusup kana gareja, kasalahan-kasalahan anu bakal nyiapkeun jalan pikeun mekarkeun kapapaan.”

“Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.

Saeutik demi saeutik, mimitina sacara nyumput jeung dina kasunyian, tuluy beuki écés nalika éta beuki nguat sarta ngawasa pikiran manusa, “misteri kajahatan” neraskeun pagaweanana anu nipu jeung ngahujat. Ampir teu karasa, kabiasaan-kabiasaan kapir asup ka jero garéja Kristen. Roh kompromi jeung kasaluyuan ditahan sawatara waktu ku panganiayaan anu galak nu karandapan ku garéja dina mangsa paganisme. Tapi nalika panganiayaan eureun, sarta agama Kristen asup ka karaton jeung ka istana para raja, éta ninggalkeun kesederhanaan anu handap asor milik Kristus jeung rasul-rasul-Na, tuluy ngagentosna ku kamulyaan jeung kasombongan para imam jeung pangawasa kapir; sarta gaganti sarat-sarat Allah, éta ngagantikeunana ku téori-téori jeung tradisi-tradisi manusa. Pertobatan nominal Konstantinus, dina bagian awal abad kaopat, nyababkeun kabagjaan anu gede; sarta dunya, katutupan ku wangun kabeneran, leumpang asup ka jero garéja. Ti dinya, pagawean karuksakan ngajalankeun kamajuanana kalayan gancang. Paganisme, sanajan katingalina geus dikalahlakeun, justru jadi nu ngéléhkeun. Rohna ngawasa garéja. Doktrin-doktrin, upacara-upacara, jeung tahayul-tahayulna diasupkeun kana iman jeung ibadah para pangikut Kristus anu ngan ukur ngaku-ngaku.

“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.

“Kompro ieu antara paganisme jeung Kakristenan ngabalukarkeun mekarna ‘jalma dosa’ anu geus diprediksikeun dina nubuat minangka anu ngalawan Allah sarta ngangkat dirina saluhureun Allah. Éta sistem agama palsu anu raksasa téh mangrupa mahakarya tina kakawasaan Sétan—hiji monumén tina upaya-upayana pikeun nangtukeun dirina dina tahta supaya maréntah bumi nurutkeun pangersa-Na.” The Great Controversy, 49, 50.