We will now consider the history that took place in the aftermath of Alexander the Great’s sudden death, which represents the year 538 unto the time of the end in 1798.
Ayeuna urang baris nimbang sajarah anu lumangsung sanggeus pupusna dadakan Alexander the Great, anu ngalambangkeun taun 538 nepi ka waktu ahir dina 1798.
And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:4–9.
Jeung nalika manéhna geus nangtung, karajaanna bakal direcah, sarta bakal dipisah-pisahkeun ka opat penjuru langit; lain pikeun turunanana, jeung lain nurutkeun kakawasaan anu ku manéhna diparéntahkeun: sabab karajaanna bakal dicabut, malah dipasrahkeun ka batur salian ti maranéhna. Jeung raja kidul bakal jadi kuat, kitu deui salah saurang pangéranna; sarta manéhna bakal leuwih kuat ti anjeunna, jeung bakal ngabogaan kakawasaan; kakawasaanana bakal jadi kakawasaan anu agung. Jeung dina ahir mangsa taun-taun maranéhna bakal ngahijikeun diri; sabab putri raja kidul bakal datang ka raja kalér pikeun nyieun pasatujuan: tapi manéhna moal nahan kakuatan panangan; kitu deui anjeunna moal tetep nangtung, kitu deui pananganana: tapi manéhna bakal dipasrahkeun, kitu deui anu mawa manéhna, jeung anu ngalahirkeun manéhna, jeung anu nguatkeun manéhna dina mangsa-mangsa éta. Tapi tina hiji dahan tina akar-akaranana bakal aya saurang anu nangtung dina kalungguhanana, anu bakal datang jeung hiji pasukan, sarta bakal asup ka benteng raja kalér, jeung bakal ngalakonan ngalawan maranéhna, sarta bakal meunang. Jeung ogé bakal mawa tawanan ka Mesir allah-allah maranéhna, bareng jeung para pangéranna, sarta jeung barang-barangna anu mulya tina pérak jeung emas; sarta manéhna bakal tetep hirup leuwih lila sababaraha taun tibatan raja kalér. Ku kituna raja kidul bakal asup kana karajaanna, sarta bakal balik deui ka nagarana sorangan. Daniel 11:4–9.
Eventually, after Alexander the Great’s kingdom was broken, those who struggled for control of the former kingdom devolved into two primary kingdoms. The one kingdom controlling the south of Alexander’s former empire and the other controlling the north. From that point on in the prophetic narrative they are identified simply as the king of the south and the king of the north. Once the struggle for world dominance has reached the point where it is only portrayed between the king of the north and the south, the symbols of those two kingdoms continue through the entire chapter.
Tungtungna, sanggeus karajaan Aleksander Agung dipapatahan, maranéhna anu silih tarung pikeun ngawasaan urut karajaan éta ngaleutikan jadi dua karajaan utama. Hiji karajaan ngawasaan beulah kidul tina urut kakawasaan Aleksander, sarta anu hiji deui ngawasaan beulah kalér. Ti dinya saterusna, dina carita nubuat, maranéhna ngan saukur dicirian minangka raja kidul jeung raja kalér. Sanggeus tarékah pikeun kakawasaan dunya ngahontal tahap anu ngan ukur digambarkeun antara raja kalér jeung raja kidul, lambang-lambang tina dua karajaan éta diteruskeun sapanjang éta pasal.
In verse five, the king of the south is established, and he is strong, but the king of the north is also strong and his kingdom is larger. Then in verse six, the king of the south proposes an alliance with the northern kingdom. The peace treaty is secured by the king of the south giving his daughter to the king of the north, so the king of the north could marry her and ratify their alliance with a family bond. The king of the north agreed, and set aside his wife, and married the princess from the south, and the alliance was initiated.
Dina ayat kalima, raja ti kidul diteguhkeun, sarta manéhna kuat, tapi raja ti kalér ogé kuat jeung karajaanana leuwih lega. Tuluy dina ayat kagenep, raja ti kidul ngusulkeun hiji pakta ka karajaan kalér. Pajangjian karapihan éta diteguhkeun ku raja ti kidul mikeun putrina ka raja ti kalér, supaya raja ti kalér bisa nikah jeung manéhna sarta ngesahkeun pakta maranéhna ku tali kulawarga. Raja ti kalér satuju, tuluy nyingkirkeun pamajikanana, sarta nikah jeung putri ti kidul, jeung pakta éta mimiti dilaksanakeun.
Eventually the southern princess bears a male-child, but ultimately the northern king grew tired of his new wife, and set her aside, as he had done with his first wife, and takes his first wife back, but as soon as the original wife is restored, and has opportunity, she kills the king of the north, his southern bride, her child, and her entire Egyptian entourage. The act of the original wife murdering the southern princess and her child enrages the southern princesses family, and one of her brothers raises up an army and attacks the northern kingdom.
Tungtungna sang putri kidul ngalahirkeun saurang anak lalaki, nanging ahirna raja kalér janten bosen ka pamajikan anyarna, tuluy nyingkirkeun anjeunna, sakumaha anjeunna geus ngalakukeun ka pamajikan kahijina, sarta nyandak deui pamajikan kahijina; nanging pas pamajikan asal dipulihkeun deui, sarta boga kasempetan, anjeunna maéhan raja kalér, panganten awéwéna ti kidul, anakna, jeung sakumna rombongan Mesirna. Kalakuan pamajikan asal anu maéhan putri kidul jeung anakna ngagedurkeun amarah kulawarga putri kidul, sarta salah saurang dulurna ngahangkeut pasukan teras nyerang karajaan kalér.
The southern army prevails over the northern king, and the first wife that murdered the northern king, his southern bride and child is then executed. The original wife’s son, who had been installed as the ruling king of the north at the death of his father, is captured and carried back to Egypt by the southern king, along with some Egyptian artifacts and idols that had been taken from the southern kingdom by the northern kingdom in earlier battles. Once in Egypt the captured northern king falls from a horse and dies. Uriah Smith identifies the history as follows.
Pasukan kidul unggul ngalawan raja kalér, sarta pamajikan kahiji anu maehan raja kalér, nyaéta panganténna ti kidul jeung anakna, tuluy dihukum pati. Putra ti pamajikan aslina, anu geus diangkat jadi raja nu maréntah di kalér waktu bapana pupus, katangkep sarta dibawa balik ka Mesir ku raja kidul, bareng jeung sawatara barang titinggal jeung brahala Mesir anu dina peperangan-peperangan saméméhna kungsi direbut ku karajaan kalér ti karajaan kidul. Sanggeus nepi di Mesir, raja kalér anu katangkep éta murag tina kuda sarta maot. Uriah Smith ngaidéntifikasi sajarah éta kieu.
“‘VERSE 6. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm; but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times.’
“‘AYAT 6. Jeung dina ahir taun-taun maranéhna bakal ngahiji; sabab putri raja beulah kidul bakal datang ka raja beulah kalér pikeun nyieun hiji pasatujuan; tapi manéhna moal nahan kakawasaan panangan; kitu deui manéhna moal nangtung, kitu ogé pananganna; tapi manéhna bakal dipasrahkeun, kitu deui maranéhna anu mawa manéhna, jeung manéhna anu ngalahirkeun manéhna, jeung manéhna anu nguatkeun manéhna dina mangsa-mangsa ieu.’
“There were frequent wars between the kings of Egypt and Syria. Especially was this the case with Ptolemy Philadelphus, the second king of Egypt, and Antiochus Theos, third king of Syria. They at length agreed to make peace upon condition that Antiochus Theos should put away his former wife, Laodice, and her two sons, and should marry Berenice, the daughter of Ptolemy Philadelphus. Ptolemy accordingly brought his daughter to Antiochus, bestowing with her an immense dowry.
“Remen pisan kajadian perang antara raja-raja Mesir jeung Siria. Hususna kitu kajadian dina mangsa Ptolemaeus Philadelphus, raja kadua Mesir, jeung Antiochus Theos, raja katilu Siria. Tungtungna maranéhna sapuk pikeun nyieun karapihan kalayan sarat yén Antiochus Theos kudu ngantunkeun pamajikanana nu ti heula, Laodice, jeung dua putrana, sarta kudu nikah jeung Berenice, putri Ptolemaeus Philadelphus. Ku kituna Ptolemaeus mawa putrina ka Antiochus, bari mikeun babarengan jeung dirina hiji mas kawin anu kacida gedéna.
“‘But she shall not retain the power of the arm;’ that is, her interest and power with Antiochus. And so it proved; for some time shortly after, in a fit of love, Antiochus brought back his former wife, Laodice, and her children, to court again. Then says the prophecy, ‘Neither shall he [Antiochus] stand, nor his arm,’ or seed. Laodice, being restored to favor and power, feared lest, in the fickleness of his temper, Antiochus should again disgrace her, and recall Berenice; and conceiving that nothing short of his death would be an effectual safeguard against such a contingency, she caused him to be poisoned shortly after. Neither did his seed by Berenice succeed him in the kingdom; for Laodice so managed affairs as to secure the throne for her eldest son, Seleucus Callinicus.
“‘Tapi manehna moal nahan kakawasaan tina panangan éta;’ nyaéta, kapentingan jeung kakawasaanana ka Antiochus. Jeung kitu kabuktian; sawatara waktu teu lila sanggeusna, dina hiji gejolak kanyaah, Antiochus mawa balik pamajikanana nu baheula, Laodice, jeung barudakna, ka karaton deui. Tuluy saur nubuat éta, ‘Manehna [Antiochus] ogé moal nangtung, kitu deui pananganana,’ atawa turunanana. Laodice, sanggeus dipulihkeun kana kanyaah jeung kakawasaan, sieun bisi, ku lantaran labilna watak Antiochus, anjeunna bakal ngahinakeun dirina deui, sarta ngagero Berenice balik; sarta ku nganggap yén euweuh lian iwal maotna anu bakal jadi pangreksa anu sajati tina kamungkinan kitu, manehna nyababkeun Antiochus diracun teu lila sanggeus éta. Kitu deui, turunanana ku Berenice henteu ngagentos anjeunna dina karajaan; sabab Laodice ngatur sagala urusan ku cara kitu nepi ka tahta téh kajaga pikeun putrana nu pangcikalna, Seleucus Callinicus.”
“But such wickedness could not long remain unpunished, as the prophecy further predicts, and further history proves.
“Tapi kajahatan anu saperti kitu moal lila tetep teu dihukum, sakumaha nubuat satuluyna ngaramalkeun, sarta sajarah satuluyna ngabuktikeun.”
“‘VERSE 7. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: 8. And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. 9. So the king of the south shall come into his kingdom, and shall return into his own land.’
“‘AYAT 7. Tapi tina hiji dahan tina akar-akarna bakal aya saurang anu nangtung dina kalungguhanana, anu bakal datang mawa pasukan, sarta bakal asup kana benteng raja kalér, sarta bakal nindak ngalawan maranéhna, sarta bakal meunang: 8. Jeung ogé bakal mawa tawanan ka Mesir allah-allah maranéhna, katut para pangeranna, jeung bejana-bejana maranéhna anu mulya tina pérak jeung emas; sarta anjeunna bakal tetep hirup leuwih lila taun-taunna batan raja kalér. 9. Ku kituna raja kidul bakal asup kana karajaanana, tuluy bakal mulang ka nagarana sorangan.’”
“This branch out of the same root with Berenice was her brother, Ptolemy Euergetes. He had no sooner succeeded his father, Ptolemy Philadelphus, in the kingdom of Egypt, than, burning to avenge the death of his sister, Berenice, he raised an immense army, and invaded the territory of the king of the north, that is, of Seleucus Callinicus, who, with his mother, Laodice, reigned in Syria. And he prevailed against them, even to the conquering of Syria, Cilicia, the upper parts beyond the Euphrates, and almost all Asia. But hearing that a sedition was raised in Egypt requiring his return home, he plundered the kingdom of Seleucus, took forty thousand talents of silver and precious vessels, and two thousand five hundred images of the gods. Among these were the images which Cambyses had formerly taken from Egypt and carried into Persia. The Egyptians, being wholly given to idolatry, bestowed upon Ptolemy the title of Euergetes, or the Benefactor, as a compliment for his having thus, after many years, restored their captive gods.
“Cabang anu kaluar tina akar anu sarua jeung Berenice ieu nyaéta lanceukna, Ptolemy Euergetes. Teu lila sanggeus anjeunna ngagentos ramana, Ptolemy Philadelphus, dina karajaan Mesir, anjeunna, ku kahayang anu ngagedur pikeun males pati sadulurna, Berenice, ngumpulkeun hiji pasukan anu kacida gedéna, sarta nyerang wewengkon raja kalér, nya éta Seleucus Callinicus, anu, babarengan jeung indungna, Laodice, maréntah di Siria. Jeung anjeunna ngéléhkeun maranéhna, nepi ka nalukkeun Siria, Kilikia, wewengkon-wewengkon luhur di sabrang Eufrat, sarta ampir sakuliah Asia. Tapi sanggeus ngadéngé yén aya panghianatan anu timbul di Mesir anu nungtut anjeunna mulang ka nagarana, anjeunna ngarampok karajaan Seleucus, nyokot opat puluh rébu talenta pérak jeung bejana-bejana anu mulia, sarta dua rébu lima ratus arca déwa-déwa. Di antarana aya arca-arca anu baheulana geus dicokot ku Cambyses ti Mesir jeung dibawa ka Pérsia. Urang Mesir, ku sabab sagemblengna katangtuan kana panyembahan brahala, mikeun ka Ptolemy gelar Euergetes, atawa Sang Nu Mawa Mangpaat, minangka panghormatan lantaran anjeunna ku cara kitu, sanggeus mangtaun-taun lilana, mulangkeun déwa-déwa maranéhna anu kungsi ditawan.”
“This, according to Bishop Newton, is Jerome’s account, extracted from ancient historians, but there are authors still extant, he says, who confirm several of the same particulars. Appian informs us that Laodice having killed Antiochus, and after him both Berenice and her child, Ptolemy, the son of Philadelphus, to revenge those murders, invaded Syria, slew Laodice, and proceeded as far as Babylon. From Polybius we learn that Ptolemy, surnamed Euergetes, being greatly incensed at the cruel treatment of his sister, Berenice, marched with an army into Syria, and took the city of Seleucia, which was kept for some years afterward by garrisons of the kings of Egypt. Thus did he enter into the fortress of the king of the north. Polyaenus affirms that Ptolemy made himself master of all the country from Mount Taurus as far as to India, without war or battle; but he ascribes it by mistake to the father instead of the son. Justin asserts that if Ptolemy had not been recalled into Egypt by a domestic sedition, he would have possessed the whole kingdom of Seleucus. The king of the south thus came into the dominion of the king of the north, and returned to his own land, as the prophet had foretold. And he also continued more years than the king of the north; for Seleucus Callinicus died in exile, of a fall from his horse; and Ptolemy Euergetes survived him for four or five years.” Uriah Smith, Daniel and the Revelation, 250–252.
“Ieu, nurutkeun Uskup Newton, mangrupa carita Jerome, dicutat tina para ahli sajarah baheula, tapi ceuk anjeunna, masih aya kénéh pangarang-pangarang nu karyana tetep aya nepi ka ayeuna, anu nguatkeun sababaraha rinci anu sarua. Appian ngawartosan ka urang yén Laodice, sanggeus maehan Antiochus, sarta sanggeus anjeunna, boh Berenice boh anakna ogé dipaéhan, Ptolemy, putra Philadelphus, pikeun ngabales rajapati-rajapati éta, nyerang Siria, maehan Laodice, sarta maju nepi ka Babul. Tina Polybius urang nyaho yén Ptolemy, anu dijulukan Euergetes, ku sabab kacida ambekna ku perlakuan kejem ka sadérék awéwéna, Berenice, ngaléngkah jeung pasukan ka Siria, sarta ngarebut kota Seleucia, anu salila sababaraha taun sanggeusna dijaga ku garnisun raja-raja Mesir. Ku kituna anjeunna asup kana benteng raja kalér. Polyaenus negeskeun yén Ptolemy ngawasaan sakuliah nagara ti Gunung Taurus nepi ka India, tanpa perang atawa tarung; tapi anjeunna ku kalepatan ngaitkeun éta ka bapana, lain ka putrana. Justin netelakeun yén upama Ptolemy henteu dipanggil balik ka Mesir ku hiji huru-hara di jero nagri, anjeunna tangtu bakal ngawasaan sakuliah karajaan Seleucus. Ku kituna raja kidul asup kana kakawasaan raja kalér, tuluy mulang deui ka nagrina sorangan, sakumaha geus dinubuatkeun ku nabi. Jeung anjeunna ogé hirup leuwih lila sababaraha taun batan raja kalér; sabab Seleucus Callinicus pupus dina pangasingan, ku sabab ragrag tina kudana; sedengkeun Ptolemy Euergetes hirup leuwih lila ti anjeunna opat atawa lima taun.” Uriah Smith, Daniel and the Revelation, 250–252.
A prophetic characteristic of Rome, and therefore the king of the north, is that in order to be established upon the throne, three geographical obstacles must be conquered. The first king of the north in the aftermath of Alexander’s broken kingdom was established by Seleucus Nicator who had served as a general to Ptolemy (the king of the south) for a little while between 316 and 312 BC. Verse five addresses this fact when it states, “And the king of the south shall be strong, and one of his princes; and he shall be strong above him.” Ptolemy was the king of the south, and he had a general (one of his princes), that was destined to become stronger than Ptolemy, and the final phrase of verse five says, “and have dominion; his dominion shall be a great dominion.” Ptolemy’s general Seleucus was to become the first king of the north. But for Seleucus to become the king of the north, he would need to separate from the southern king, and thereafter conquer three geographical areas.
Sipat nubuat ti Roma, ku kituna ogé raja kalér, nyaéta yén sangkan bisa diteguhkeun dina tahta, tilu halangan géografis kudu ditaklukkeun. Raja kalér nu kahiji dina mangsa sanggeus karajaan Aleksander pegat nyaéta Seleukus Nicator, anu kungsi ngawula sabagé jenderal ka Ptolemaios (raja kidul) salila sawatara waktu antara taun 316 jeung 312 SM. Ayat lima nyangkem ieu kanyataan waktu nyebutkeun, “And the king of the south shall be strong, and one of his princes; and he shall be strong above him.” Ptolemaios téh raja kidul, sarta anjeunna miboga saurang jenderal (salah saurang pangéranna), anu geus ditangtukeun bakal jadi leuwih kuat batan Ptolemaios, sarta frasa panungtungan dina ayat lima nyebutkeun, “and have dominion; his dominion shall be a great dominion.” Jenderal Ptolemaios, nyaéta Seleukus, bakal jadi raja kalér nu kahiji. Tapi sangkan Seleukus jadi raja kalér, anjeunna kudu misah ti raja kidul, tuluy sanggeus éta nalukkeun tilu daérah géografis.
The first area conquered by Seleucus was the East in 301 BC. He then conquered the West (that had been held by Cassander’s successor) in 286 BC, and he then took his third territory in the North when he conquered Lysimachus in 281 BC. The king of the north was established on the throne in 281 BC.
Wewengkon kahiji anu dikawasa ku Seleukus téh nyaéta Wétan dina taun 301 SM. Satuluyna anjeunna ngarebut Kulon (anu saméméhna dicekel ku panerus Kassandros) dina taun 286 SM, tuluy anjeunna nyekel wewengkon katiluna di Kalér nalika anjeunna ngéléhkeun Lysimakhos dina taun 281 SM. Raja ti kalér diteguhkeun dina tahta dina taun 281 SM.
The peace treaty that was later formed with the southern king occurred in 252 BC. Six years later in 246 BC, Berenice (the southern princess), her son, and all her entourage were put to death. The southern king thereafter captured Laodice’s son, Seleucus Callinicus and took him back with him to Egypt, where he died falling from a horse. The reign of the first king of the north was from 281 BC until 246 BC, which equates to thirty-five years.
Pasatujuan karapihan anu engkéna diadegkeun jeung raja kidul lumangsung dina taun 252 SM. Genep taun ti harita, dina taun 246 SM, Berenice (putri ti kidul), putrana, jeung sakumna rombonganana dipaéhan. Sanggeus éta raja kidul nangkep putra Laodice, nyaéta Seleucus Callinicus, tuluy mawa anjeunna balik ka Mesir, tempat anjeunna pupus alatan murag tina kuda. Mangsa pamaréntahan raja kahiji ti kalér téh ti taun 281 SM nepi ka taun 246 SM, anu sarua jeung tilu puluh lima taun.
The first king of the north in chapter eleven, conquered three geographical obstacles in order to be established upon the throne. Pagan Rome also conquered three geographical obstacles in order to be established upon the throne [See Daniel 8:9], and Papal Rome conquered three geographical obstacles in order to be established upon the throne [See Daniel 7:20]. Modern Rome also conquers three geographical obstacles in order to be established upon the throne [See Daniel 11:40–43].
Raja kahiji ti kalér dina pasal sabelas, nalukkeun tilu halangan géografis sangkan diteguhkeun dina tahta. Roma kapir ogé nalukkeun tilu halangan géografis sangkan diteguhkeun dina tahta [Tingali Daniel 8:9], sarta Roma Papal nalukkeun tilu halangan géografis sangkan diteguhkeun dina tahta [Tingali Daniel 7:20]. Roma modéren ogé nalukkeun tilu halangan géografis sangkan diteguhkeun dina tahta [Tingali Daniel 11:40–43].
Once established upon the throne, the first king of the north ruled for thirty-five years. Once established upon the throne, pagan Rome ruled for a “time” (three hundred and sixty years). Once established upon the throne, papal Rome ruled for “a time, times and dividing of time” (twelve hundred and sixty years.) Once established upon the throne, modern Rome will rule for a symbolic forty-two months (also noted as “an hour”).
Sanggeus diadegkeun dina tahta, raja kahiji ti kalér maréntah salila tilu puluh lima taun. Sanggeus diadegkeun dina tahta, Roma kapir maréntah salila “sawaktu” (tilu ratus genep puluh taun). Sanggeus diadegkeun dina tahta, Roma kapapaan maréntah salila “sawaktu, sawaktu-sawaktu, jeung satengah sawaktu” (sarébu dua ratus genep puluh taun). Sanggeus diadegkeun dina tahta, Roma modéren baris maréntah salila opat puluh dua bulan simbolis (anu ogé kacatet minangka “sajam”).
Sister White informs us that “much of the history recorded in Daniel chapter eleven is to be repeated.” She then quotes verses thirty-one through thirty-six, and says, “scenes similar to those described in these words will take place.” In those verses papal Rome (the abomination that maketh desolate), is “placed” upon the throne in 538, and then it persecutes God’s people for “many days” (twelve hundred and sixty years), until the first “indignation is accomplished” in 1798. The history of verses thirty-one to thirty-six is repeated in the last six verses of chapter eleven, but the history was also perfectly typified in verses five through nine.
Nyi White ngawartoskeun ka urang yén “seueur tina sajarah anu kacatet dina Daniel pasal sabelas bakal kajadian deui.” Satuluyna manéhna ngutip ayat tilu puluh hiji nepi ka tilu puluh genep, sarta nyebut, “kajadian-kajadian anu sarupa jeung anu digambarkeun dina kecap-kecap ieu bakal lumangsung.” Dina ayat-ayat éta, Roma kapapaan (kakikisan anu ngajadikeun sepi), “ditempatkeun” dina tahta dina taun 538, tuluy nganiaya umat Allah salila “loba poé” (sarébu dua ratus genep puluh taun), nepi ka “amarah” anu kahiji réngsé dina taun 1798. Sajarah ayat tilu puluh hiji nepi ka tilu puluh genep diulang dina genep ayat panungtung pasal sabelas, tapi sajarah éta ogé geus sacara sampurna ditipologikeun dina ayat lima nepi ka salapan.
The establishment of Seleucus as king of the north in 281 BC, aligns with the year 538. Both represent the enthronement of the king of the north at the conclusion of the conquering of three geographical obstacles. The period of papal rule is expressed in several ways; twelve hundred and sixty days, forty-two months, time, times and dividing of time, a space, and three and a half years. Seleucus’ rule was for thirty-five years, and a tenth, or a tithe, of thirty-five, is three and a half. A tenth of thirty-five years is also expressed as “three-point-five” (3.5) years. “Three and a half” is a symbol of the period of papal rule.
Diadegkeunna Seleukus jadi raja kalér dina taun 281 SM saluyu jeung taun 538. Duanana ngalambangkeun dipasanggirina raja kalér dina panutupna penaklukan kana tilu halangan géografis. Mangsa pamaréntahan kapausan ditembrakkeun ku sababaraha cara: sarébu dua ratus genep puluh poé, opat puluh dua bulan, hiji waktu, dua waktu, jeung satengah waktu, hiji kurun, jeung tilu satengah taun. Pamaréntahan Seleukus lumangsung salila tilu puluh lima taun, sarta sapersapuluh, atawa perpuluhan, tina tilu puluh lima nyaéta tilu satengah. Sapersapuluh tina tilu puluh lima taun ogé bisa ditembrakkeun minangka “tilu-koma-lima” (3,5) taun. “Tilu satengah” mangrupakeun lambang tina mangsa pamaréntahan kapausan.
The papacy received its deadly wound in 1798 when the king of the south, Napoleon Bonaparte (meaning the “fortunate son”), sent his general to take the pope captive. A year later in 1799 the pope died in exile, as did the first king of the north who had also been taken into captivity by the king of the south. Seleucus Callinicus died by falling off a horse while captive in Egypt. The pope is the one who rode upon the beast. The beast represented the political system that the pope employed to accomplish his satanic works. That beast was slain in 1798, and the pope who had ridden upon and reigned over the beast died a year later. Seleucus Callinicus died falling off a horse (the beast he rode upon.) The captivity of the papacy in 1798 and 1799, was perfectly typified by the captivity of the first king of the north.
Kapapaan narima tatu anu matak paéh dina taun 1798 nalika raja kidul, Napoleon Bonaparte (hartina “putra anu mujur”), ngutus jenderalna pikeun nyekel paus jadi tawanan. Sataun ti harita, dina taun 1799, paus pupus dina pangasingan, sakumaha ogé raja kalér anu kahiji, anu ogé kungsi dibawa kana panawanan ku raja kidul. Seleucus Callinicus pupus ku ragrag tina kuda nalika keur jadi tawanan di Mesir. Paus téh nya éta anu nunggang kana sato galak. Sato galak éta ngalambangkeun sistem pulitik anu dipaké ku paus pikeun ngalaksanakeun padamelan-padamélan satanisna. Sato galak éta dipaéhan dina taun 1798, sarta paus anu kungsi nunggang kana éta sato galak jeung maréntah di luhurna pupus sataun ti harita. Seleucus Callinicus pupus ku ragrag tina kuda (nya éta sato anu ditungganganna). Panawanan kapapaan dina taun 1798 jeung 1799 dipatipékeun kalayan sampurna ku panawanan raja kalér anu kahiji.
What brought the wrath of the king of the south upon the northern king was a broken peace treaty, represented by the setting aside of Berenice (the southern bride) and her subsequent death at the hands of Laodice. Napoleon had entered into a peace treaty between Revolutionary France and the papal states in 1797. The treaty was named after the town of Tolentino in Ancona, Italy, where the treaty had been signed. It officially ended in February, 1798 when France took the pope captive. The reason why the treaty was disannulled was France’s effort to spread its Revolution.
Anu nyababkeun murka raja kidul ka raja kalér téh nyaéta hiji pajangjian karapihan anu dipiceun, anu dilambangkeun ku dipinggirkeunnana Berenice (pangantén ti kidul) jeung pupusna anjeunna saterusna ku panangan Laodice. Napoleon geus ngalebetkeun hiji pajangjian karapihan antara Perancis Révolusionér jeung nagara-nagara kapausan dina taun 1797. Pajangjian éta dingaranan nurutkeun kota Tolentino di Ancona, Italia, tempat éta pajangjian ditandatanganan. Sacara resmi éta réngsé dina Pébruari 1798 nalika Perancis nyandak paus minangka tawanan. Alesan naha éta pajangjian dibatalkeun téh nyaéta upaya Perancis pikeun nyebarkeun Révolusina.
Napoleon’s General Duphot, was in Rome in 1797 as part of the French expeditionary force sent by the Directory, the ruling government of France at the time. The purpose of the French expedition to Italy, which included General Duphot’s presence in Rome, was to support the Roman Republic, a short-lived client state established by French revolutionary forces in the Italian Peninsula. The French were actively involved in supporting revolutionary movements and spreading revolutionary ideals across Europe during this period. In Italy, they sought to overthrow monarchies and establish republics modeled after the French Republic.
Jenderal Duphot ti Napoleon aya di Roma dina taun 1797 minangka bagian tina pasukan ekspedisi Perancis anu diutus ku Directory, pamaréntahan nu keur ngawasa Perancis dina mangsa éta. Tujuan ekspedisi Perancis ka Italia, anu ngawengku ayana Jenderal Duphot di Roma, nyaéta pikeun ngarojong Républik Roma, hiji nagara klien anu umurna pondok anu diadegkeun ku kakuatan révolusionér Perancis di Samenanjung Italia. Dina mangsa ieu, pihak Perancis kacida aktipna dina ngarojong gerakan-gerakan révolusionér sarta nyebarkeun cita-cita révolusionér ka sakuliah Éropa. Di Italia, maranéhna narékahan pikeun ngagulingkeun monarki-monarki sarta ngadegkeun républik-républik anu dimodelkeun nurutkeun Républik Perancis.
Duphot’s presence and actions in Rome provoked opposition from conservative factions, including supporters of the Papal States and local aristocrats. In December, 1797, during a confrontation between French troops and supporters of the Papal States, General Duphot was assassinated, and thus the pretense for Napoleon to send General Berthier to take the pope captive the next year was established. A broken peace treaty between the kings of the south and north provided the motivation in both histories for the king of the north being taken captive by the king of the south.
Ayana jeung lampah Duphot di Roma ngabalukarkeun panolakan ti golongan konservatif, kaasup para pangrojong Nagara‑nagara Paus jeung kaum bangsawan satempat. Dina bulan Désémber 1797, nalika lumangsung pasalia paham antara pasukan Perancis jeung para pangrojong Nagara‑nagara Paus, Jéndral Duphot dipaéhan, sarta ku kituna aya alesan lahiriah pikeun Napoleon ngirim Jéndral Berthier pikeun nyekel paus minangka tawanan dina taun salajengna. Perjangjian karapihan anu pegat antara raja-raja ti kidul jeung ti kalér nyadiakeun pamuji dina duanana sajarah pikeun raja ti kalér dicandak jadi tawanan ku raja ti kidul.
Verse eight says, “shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold.” When Ptolemy returned to Egypt in fulfillment of this verse, the Egyptians gave him the title of “Euergetes” (the Benefactor), as a compliment for his work in returning their idols and artifacts that had previously taken from them by the king of the north. In 1798, the plundering of Rome by the French took place. On one day alone the historians record that five hundred horse-drawn vehicles, under a strong military guard, was seen leaving the city.
Ayat dalapan nyebutkeun, “bakal mawa ogé ka Mesir minangka tawanan allah-allahna, jeung para pangeranna, sarta bejana-bejana maranéhna anu mulya tina pérak jeung emas.” Nalika Ptolemaios mulang ka Mesir minangka pangujudan ayat ieu, urang Mesir maparin ka manéhna gelar “Euergetes” (Sang Pamasrah Mangpaat), minangka panghormat kana karyana dina mulangkeun brahala-brahala jeung artéfak-artéfak maranéhna anu saméméhna geus direbut ti maranéhna ku raja ti kalér. Dina taun 1798, kajadian panjarahan Roma ku urang Perancis lumangsung. Dina hiji poé wungkul para sajarawan nyatet yén lima ratus kandaraan anu ditarik ku kuda, dina pangawasan militér anu ketat, katempo ninggalkeun kota éta.
The procession contained an immense number of antique sculptures and Renaissance paintings that France was appropriating in accordance with the broken peace treaty of Tolentino. Those artworks included the Laocoon group, the Belvedere Apollo, the Dying Gaul, Cupid and Psyche, Ariadne on Naxos, the Medici Venus, and the colossal figures of the Tiber and the Nile; tapestries and paintings by Raphael, including the Transfiguration, the Madonna di Foligno, the Madonna della Sedia, Titian’s Santa Conversazione; and many other works. It was not till several years after that, these stolen treasures were exhibited in the Musee Napoleonian in the Louvre, which was opened in 1807. As Ptolemy was celebrated for returning the Egyptians treasures, the treasures carried from Rome were placed in the portion of the museum named after Napoleon.
Iring-iringan éta ngandung jumlah anu kacida gedéna tina patung-patung antik jeung lukisan-lukisan Renaissance anu keur dirampas ku Perancis luyu jeung perjangjian karapihan Tolentino anu geus dilanggar. Karya-karya seni éta ngawengku kelompok Laocoon, Apollo Belvedere, Gaul Nu Saenggeus Paéh, Cupid and Psyche, Ariadne di Naxos, Venus Medici, jeung tokoh-tokoh raksasa Tiber jeung Nil; permadani jeung lukisan-lukisan karya Raphael, kaasup Transfiguration, Madonna di Foligno, Madonna della Sedia, Santa Conversazione karya Titian; sarta loba deui karya séjénna. Ngan sababaraha taun sanggeus éta, harta-harta rampasan ieu dipintonkeun di Musée Napoléonien di Louvre, anu dibuka dina taun 1807. Sakumaha Ptolemy dipuji ku sabab mulangkeun harta-harta urang Mesir, harta-harta anu dibawa ti Roma ditempatkeun dina bagian musieum anu dingaranan ku ngaran Napoleon.
Verses five through nine, are a perfect parallel to the history beginning in the year 538 and ending in 1798 and 1799. They align with verses thirty-one to thirty-six, which is represented in the last six verses of the chapter, which describe the final empowerment of modern Rome as it conquers three obstacles, and ultimately comes to its end with none to help. Verse ten then addresses the history of 1989.
Ayat lima nepi ka salapan mangrupakeun sajajar anu sampurna jeung sajarah anu dimimitian dina taun 538 sarta réngsé dina 1798 jeung 1799. Éta saluyu jeung ayat tilu puluh hiji nepi ka tilu puluh genep, anu kagambarkeun dina genep ayat panungtung ieu pasal, anu ngajelaskeun pangkawasaan ahir Roma modéren nalika éta nalukkeun tilu halangan, sarta tungtungna ngahontal ahirna tanpa aya nu nulungan. Ayat sapuluh tuluy nyangking sajarah taun 1989.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Tapi putra-putrana bakal kagugah, sarta maranéhna bakal ngumpulkeun sajumlah gedé pasukan anu kuat; jeung hiji tangtu bakal datang, ngalimpud, sarta nembus; tuluy manéhna bakal mulang, sarta kagugah deui, nepi ka bentengna. Daniel 11:10.
The historical fulfillment of verse ten typifies 1989, when the papacy, in secret alliance with Ronald Reagan, “overflowed” and “passed through” the Soviet Union, leaving only its fortress (Russia), as the Soviet Union (USSR) dissolved in the wake of Perestroika.
Kalakonan sajarah tina ayat kasapuluh ngagambarkeun taun 1989, nalika kapausan, dina pakumpulan rusiah jeung Ronald Reagan, “ngalimpas” jeung “nembus” Uni Soviét, bari nyésakeun ngan bentengna (Rusia), sabab Uni Soviét (USSR) bubar dina jejak Perestroika.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Jeung dina mangsa ahir, raja kidul bakal ngadorong anjeunna; sarta raja kalér bakal narajang anjeunna kawas angin puyuh, kalayan karéta-karéta perang, jeung pasukan kuda, sarta ku loba kapal; jeung anjeunna bakal asup ka nagara-nagara, tuluy ngabahekeun jeung ngaliwatan. Daniel 11:40.
The history of verse ten represents a retaliation against the conquering of the king of the north by the king of the south in 246 BC, and typifies a retaliation against the conquering of the king of the north by the king of the south in 1798. Verse forty began with the time of the end in 1798 when the king of the south (atheistic France) delivered the deadly wound to the king of the north (the papal power), and was fulfilled with the collapse of the Soviet Union at the time of the end in 1989. The time of the end in 1798 is represented in verse forty by the phrase, “And at the time of the end shall the king of the south push at him.” The “colon” (:) that separates the last part of the verse, marks the next “time of the end” in 1989. “And the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.”
Sajarah dina ayat sapuluh ngagambarkeun hiji pambalasan kana panaklukan raja ti kalér ku raja ti kidul dina taun 246 SM, sarta ngalambangkeun hiji pambalasan kana panaklukan raja ti kalér ku raja ti kidul dina taun 1798. Ayat opat puluh dimimitian ku waktu ahir dina taun 1798 nalika raja ti kidul (Perancis ateis) masihan tatu nu matak paéh ka raja ti kalér (kakuatan kapausan), sarta kacumponan ku rubuhna Uni Soviét dina waktu ahir taun 1989. Waktu ahir dina taun 1798 diwakilan dina ayat opat puluh ku frasa, “Jeung dina waktu ahir raja ti kidul bakal nyorong ka anjeunna.” “Titik dua” (:) nu misahkeun bagian panungtungan tina ayat éta nandaan “waktu ahir” salajengna dina taun 1989. “Jeung raja ti kalér bakal datang ngalawan anjeunna kawas angin puyuh, kalawan karéta perang, jeung kalawan pasukan numpak kuda, jeung kalawan loba kapal; sarta anjeunna bakal asup ka nagara-nagara, sarta bakal ngabahekeun jeung ngalangkungan.”
We will continue this study in the next article.
Urang baris nuluykeun ieu panalungtikan dina artikel salajengna.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
“Unggal bangsa anu parantos naék kana panggung lampah parantos dipaparin idin pikeun nempatan tempatna di bumi, sangkan katingali naha éta bakal ngalaksanakeun maksud ‘Nu Ngawas jeung Nu Suci.’ Nubuat parantos ngalacak naékna jeung ragragna kakawasaan-kakawasaan agung dunya—Babul, Mado-Pérsia, Yunani, jeung Roma. Ka unggal kakawasaan ieu, sakumaha ogé ka bangsa-bangsa anu kirang kuatna, sajarah ngulang deui dirina. Masing-masing miboga mangsa pangujianana, masing-masing gagal, kamulyaanana luntur, kakawasaanana sirna, sarta tempatna ditempatan ku anu sanés....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,–how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Tina naékna jeung ragragna bangsa-bangsa sakumaha dipedar écés dina kaca-kaca Kitab Suci, maranéhna kudu diajar kumaha taya ajénna kamulyaan lahiriah jeung kamulyaan dunya wungkul. Babulon, kalayan sakumna kakawasaanana jeung kamulyaanana, anu tandinganana can kungsi deui katempo ku dunya urang ti harita,—kakawasaan jeung kamulyaan anu ku jalma-jalma dina mangsa éta katingalina sakitu pageuhna jeung langgengna,—kumaha sampurnana eta geus sirna! Saperti ‘kembang jukut’ eta geus binasa. Kitu deui binasana sagala anu henteu ngajadikeun Allah jadi pondasina. Ngan anu kaiket jeung maksud-Na sarta nganyatakeun sipat-Na anu bisa tahan langgeng. Prinsip-prinsip-Na wungkul anu jadi hal-hal anu pageuh anu dipikawanoh ku dunya urang.” Education, 177, 184.