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 genep welas nepi ka salapan welas tina Daniel pasal sabelas ngagambarkeun sajarah nu dimimitian dina mangsa hukum Minggu nu enggal bakal datang di Amérika Sarikat, nepi ka Mikael nangtung jeung mangsa kasempetan pikeun manusa ditutup. Ku kituna, ieu ogé ngagambarkeun sajarah tina ayat opat puluh hiji nepi ka ayat opat puluh lima dina pasal nu sarua.

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.

Tapi manéhna anu datang ngalawan anjeunna bakal ngalakukeun nurutkeun kahayangna sorangan, sarta moal aya nu bakal tahan di hareupeunana; sarta manéhna bakal nangtung di tanah anu mulya, anu ku leungeunna bakal dibinasakeun. Manéhna ogé bakal ngarahkeun beungeutna pikeun asup kalayan kakuatan sakabéh karajaanna, jeung jalma-jalma anu lempeng bareng jeung manéhna; kitu manéhna bakal ngalakukeun: sarta manéhna bakal mikeun ka anjeunna putri awéwé-awéwé, pikeun ngaruksak dirina: tapi manéhna moal nangtung di pihakna, jeung moal jadi pikeun manéhna. Sanggeus ieu manéhna bakal ngarahkeun beungeutna ka pulo-pulo, sarta bakal ngarebut loba; tapi hiji pangéran pikeun kapentinganana sorangan bakal nyababkeun hinaan anu dibikeun ku anjeunna eureun; tanpa hinaan ti dirina sorangan manéhna bakal ngajadikeun éta malik ka anjeunna. Tuluy manéhna bakal ngarahkeun beungeutna ka benteng tanahna sorangan: tapi manéhna bakal titajong jeung ragrag, sarta moal kapanggih. 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 Suster White nyanghareupan kacumponan pamungkas tina Daniel pasal sabelas, anjeunna nyatakeun yén “seueur tina sajarah anu geus kacumponan dina ieu nubuat bakal diulang deui.” Ayat opat puluh hiji nepi ka opat puluh lima ngulang sajarah nubuat tina ayat-ayat ieu. Ayat-ayat éta kacumponan nalika Roma kapir nyekel kakawasaan kana dunya ku cara heula nalukkeun tilu wewengkon 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.

“Sanajan Mesir teu sanggup nangtung di hareupeun Antiokhus, raja ti kalér, Antiokhus ogé teu sanggup nangtung di hareupeun bangsa Rum, anu ayeuna datang ngalawan anjeunna. Teu aya deui karajaan-karajaan anu mampuh nahan kakuatan anu keur naék ieu. Siria ditaklukkeun, sarta diasupkeun kana kakaisaran Rum, nalika Pompey, 65 SM, nyabut sagala kagungan Antiokhus Asiaticus, sarta ngajadikeun Siria hiji propinsi 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.

“Kawasa nu sarua teh baris ngadeg ogé di Tanah Suci, sarta ngahakanana nepi ka leungit. Roma jadi kagandéng jeung umat Allah, nyaéta urang Yahudi, ku hiji pakta pasatujuan, dina taun 162 SM, ti saprak éta tanggal Roma nyekel tempat anu kacida pentingna dina kalénder nubuat. Sanajan kitu, éta henteu meunang kakawasaan pamaréntahan atas Yudea ku panaklukan anu sajatina nepi ka taun 63 SM; sarta hal éta lumangsung ku cara kieu.”

“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.

“Wanci Pompey mulih ti pangumbaraanana ngalawan Mithridates, raja Pontus, aya dua pihak nu silih saingan, nyaéta Hyrcanus jeung Aristobulus, keur merebut makuta Yudea. Perkarana diajukeun ka payuneun Pompey, anu teu lila tuluy nganyahokeun kateuadilan tina tuntutan Aristobulus, nanging anjeunna hayang nunda heula kaputusan dina perkara éta nepi ka sanggeus lalampahanana ka Arabia anu geus lila dipikahayangna, bari jangji yén engké anjeunna bakal mulih deui sarta ngabéréskeun urusan maranéhna sakumaha anu katingalina adil tur pantes. Aristobulus, sanggeus nangkep rasa nu sajatina aya dina manah Pompey, buru-buru mulang ka Yudea, marangi rahayatna, sarta nyiapkeun pertahanan anu pageuh, kalayan tekad, naon baé résikona, pikeun nahan makuta éta, anu ku anjeunna geus dipikanyaho bakal diputuskeun ka nu séjén. Pompey nuturkeun anu ngungsi éta kalayan raket. Nalika anjeunna ngadeukeutan Yerusalem, Aristobulus, mimiti ngarasa hanjakal kana lampahna, kaluar nepungan anjeunna, sarta ngupayakeun ngaréngsékeun perkara éta ku jangji pasrah sapinuhna jeung masihan artos anu gedé jumlahna. Pompey, narima éta tawaran, ngutus Gabinius, mingpin hiji pasukan leutik prajurit, pikeun narima artos éta. Nanging nalika éta létnan jenderal nepi ka Yerusalem, anjeunna mendakan gapura-gapura ditutup pikeun anjeunna, sarta ti luhur témbok anjeunna dibéjaan yén kota éta moal nangtung kana pasatujuan 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, supaya ulah katipu ku cara kieu bari nu kitu teu meunang hukuman, nahan Aristobulus, anu ku anjeunna geus dipiara tetep aya babarengan jeung dirina, dina beusi ranté, tuluy geuwat ngaléngkah nyerang Yerusalem jeung sakabéh pasukanana. Pihak-pihak nu ngadukung Aristobulus hayang ngabéla éta tempat; ari pihak-pihak Hyrcanus, hayang muka panto-panto gerbang. Ku lantaran pihak nu panungtung leuwih loba jumlahna tur meunang pangaruh, Pompey dipaparin jalan asup kalawan bébas ka jero kota. Ku sabab kitu, para pangikut Aristobulus mundur ka gunung Bait Allah, bari sagemblengna geus nekad ngabéla éta tempat, sakumaha Pompey ogé geus nekad pikeun nalukkeunana. Dina ahir tilu bulan, témbokna hasil dibobol nepi ka cukup pikeun ngalakukeun panarajang, sarta éta tempat direbut ku ujung pedang. Dina pembantaian nu pikareueuseun anu tuluy lumangsung, dua welas rebu urang tiwas. Eta téh pintonan nu ngagerentes hate, ceuk ahli sajarah, ningali para imam, anu dina waktos éta keur kalibet dina pangbakti ka Allah, ku leungeun nu tenang jeung tujuan nu tetep pageuh nuluykeun padamelan maranéhna sapopoe, saolah-olah teu nyaraho kana rusuh liar éta, sanajan di sabudeureun maranéhna babaturan-babaturan maranéhna dipasrahkeun ka pembantaian, jeung 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 mungkas kana perang, Pompey ngaruntuhkeun témbok-tembok Yerusalem, mindahkeun sababaraha kota tina kakawasaan Yudea ka kakawasaan Siria, sarta maksa urang Yahudi mayar upeti. Ku kituna, pikeun kahiji kalina, Yerusalem ku hasil panaklukan diasupkeun kana leungeun éta kakawasaan anu bakal nyekel ‘tanah anu mulya’ dina cekelan beusina nepi ka geus 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. Mantenna oge baris netepkeun beungeutna pikeun asup kalawan kakuatan sakabéh karajaanana, sarta jalma-jalma nu lempeng babarengan jeung manehna; kitu anjeunna bakal migawe; sarta anjeunna bakal maparin ka manehna putri awéwé-awéwé, pikeun ngaruksak dirina: tapi manehna 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.

“Bishop Newton masihan bacaan séjén pikeun ayat ieu, anu katembong leuwih écés ngébréhkeun hartina, kieu: ‘Manehna ogé bakal ngarahkeun beungeutna pikeun asup ku kakawasaan kana sakuliah karajaan.’ Ayat 16 mawa urang nepi ka panaklukan Siria jeung Yudea ku bangsa Romawi. Roma saméméhna geus nalukkeun Makedonia jeung Trasia. Mesir ayeuna ngan hiji-hijina anu kari tina ‘sakumna karajaan’ Aleksander, anu tacan diasupkeun kana kakawasaan Romawi, anu kakawasaanana ayeuna ngarahkeun beungeutna pikeun asup ku kakawasaan ka nagara éta.

“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 pupus dina taun 51 S.M. Anjeunna ninggalkeun makuta jeung karajaan Mesir ka putra cikalna jeung putrina, nyaéta Ptolemy jeung Cleopatra. Dina wasiatna ditangtukeun yén maranéhna kudu silih nikah, sarta maréntah babarengan; jeung ku sabab maranéhna masih ngora, maranéhna disimpen dina panangtayungan urang Romawi. Bangsa Romawi narima tanggung jawab éta, sarta netepkeun Pompey jadi wali pikeun para ahli waris ngora 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.

“Sanggeus teu lila saterusna timbul pasalia antara Pompey jeung Caesar, perang nu kawentar di Pharsalia lumangsung antara dua panglima éta. Pompey, sanggeus éléh, ngungsi ka Mesir. Caesar geuwat nuturkeun anjeunna ka dinya; tapi saméméh anjeunna sumping, Pompey dipaéhan ku cara hina ku Ptolemy, anu ku anjeunna kungsi ditetepkeun jadi wali. Ku sabab éta, Caesar nyekel kalungguhan nu geus dipasrahkeun ka Pompey, nyaéta jadi wali Ptolemy jeung Cleopatra. Anjeunna manggihan Mesir keur dina kaributan ku gangguan-gangguan di jero nagri, sabab Ptolemy jeung Cleopatra geus silihmusuhan, sarta anjeunna geus dicabut tina bagianna dina pamaréntahan. Sanajan kitu, anjeunna henteu ragu-ragu darat di Aleksandria kalayan pasukan leutikna, 800 pasukan kuda jeung 3200 pasukan leumpang, nalungtik pasalia éta, sarta nyangking tanggung jawab pikeun ngabéréskeunana. Ku lantaran kaributan beuki ngaronjat unggal poé, Caesar manggihan yén pasukan leutikna henteu cekap pikeun nahan kadudukanana, sarta ku sabab anjeunna teu bisa ninggalkeun Mesir alatan angin kalér nu niup dina mangsa éta, anjeunna ngirim ka Asia, maréntahkeun supaya sakabéh pasukan nu aya dina wewengkon éta sumping nulungan anjeunna sagancangna.

“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.

Kalawan tata anu pohara angkuhna anjeunna maréntahkeun yén Ptolemy jeung Cleopatra kudu ngabubarkeun bala tentarana, ngadeuheus ka payuneun anjeunna pikeun ngahontal panyiapan perkara paséa maranéhna, sarta tunduk kana putusanana. Ku sabab Mesir mangrupa karajaan anu merdika, parentah anu angkuh ieu dianggap minangka panghinaan kana kamulyaan karajaanna, anu matak urang Mesir, ku amarah anu ngagedur, geuwat ngangkat pakarang. Caesar ngawalon yén anjeunna ngalakukeun kitu dumasar kana wasiat bapa maranéhna, Auletes, anu geus masrahkeun anak-anakna ka handapeun pangapingan sénat jeung rahayat Roma, anu sakabéh kawenanganana ayeuna geus katarima dina dirina minangka konsul; sarta yén, salaku pangaping, anjeunna miboga hak pikeun ngajadi panengah dina paséa antara maranéhna.

“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.

“Perkara éta ahirna dipidangkeun ka payuneun anjeunna, sarta para pangjurung ditunjuk pikeun ngabela perkara pihak-pihak séwang-séwangan. Cleopatra, sadar kana kalemahan nu jadi cacadna panglima panakluk Romawi anu agung éta, nangtukeun yén kageulisan dirina sorangan bakal leuwih mujarab pikeun mastikeun putusan nu nguntungkeun dirina tibatan pangjurung mana waé nu bisa ku anjeunna diupah. Pikeun ngahontal payuneun anjeunna tanpa kanyahoan, anjeunna ngagunakeun siasat kieu: Ngagolér sajangkung-jangkungna dina sakumpulan pakean, Apollodorus, abdi Siciliana, ngabungkus éta ku lawon, meungkeutna ku tali kulit, tuluy ngangkatna dina taktakna nu kawasa saperti Hercules, sarta nuju ka kamar-kamar Caesar. Kalawan nyebut yén anjeunna mawa hadiah pikeun jenderal Romawi, anjeunna diidinan ngaliwatan panto benteng, asup ka payuneun Caesar, sarta nempatkeun beban éta di suku-sukuna. Nalika Caesar geus muka iketan bungkusan nu hirup éta, ting! Cleopatra nu geulis ngadeg di hareupeunana. Anjeunna sama sakali henteu kaganggu ku siasat éta, sarta ku sabab watakna sakumaha diterangkeun dina 2 Peter 2:14, panempoan kahiji ka jalma anu kacida geulisna kitu, saur Rollin, ngahasilkeun pangaruh kana dirina sakumaha nu ku anjeunna geus dipiharep.”

“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.

“Ahirna, Caesar netepkeun yén éta lanceuk jeung dulur awéwé kudu maréntah tahta babarengan, luyu jeung maksud wasiat éta. Pothinus, menteri nagara pangutamana, sanggeus jadi pihak anu pangutamana nyababkeun diusirna Cleopatra ti tahta, sieun kana balukarna lamun manéhna dipulihkeun deui. Ku sabab éta anjeunna mimiti ngahirupkeun rasa sirik jeung mumusuhan ka Caesar, ku cara nyelapkeun ka rahayat yén ahirna anjeunna boga maksud mikeun kakawasaan tunggal ka Cleopatra. Geura timbul pemberontakan anu kabuka. Achillas, mingpin 20.000 urang, maju pikeun ngusir Caesar ti Alexandria. Kalawan trampil nempatkeun pasukanana anu leutik di jalan-jalan gedé jeung jalan-jalan leutik kota, Caesar teu ngalaman kasusah pikeun nolak serangan éta. Urang Mesir narékahan ngancurkeun armada anjeunna. Anjeunna ngabales ku ngaduruk armada maranéhna. Sababaraha kapal anu keur kaduruk, kabawa deukeut ka darmaga, tuluy sababaraha gedong kota kahuruan, sarta perpustakaan Alexandria anu kawentar, anu ngamuat ampir 400.000 jilid, musnah.”

“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.

Perang nu beuki ngancam, nyababkeun Kaisar ngirimkeun paménta bantosan ka sakumna nagri tatangga. Hiji armada gedé datang ti Asia Kecil pikeun nulungan anjeunna. Mithridates angkat ka Mesir mawa hiji pasukan nu dihimpun di Siria jeung Kilikia. Antipater urang Idumea ngahiji jeung anjeunna bari mawa 3.000 urang Yahudi. Urang Yahudi, anu ngawasaan jalan-jalan celah asup ka Mesir, ngidinan pasukan éta neruskeun lalampahanana tanpa halangan. Lamun henteu aya gawé bareng ti pihak maranéhna, sakabéh rarancang éta tangtu bakal gagal. Kadatangan pasukan ieu nangtukeun hasil papaséaan éta. Hiji peperangan nu mutuskeun kajadian di deukeut Walungan Nil, nu ngahasilkeun kameunangan lengkep pikeun Kaisar. Ptolemy, waktu nyobaan kabur, tilelep di walungan éta. Alexandria jeung sakumna Mesir tuluy tunduk ka nu meunang. Roma ayeuna geus asup kana sarta nyerep sakabéh karajaan asal Alexander.

“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.

“Ku ‘jalma-jalma nu lempeng’ dina éta téks, écés anu dimaksud téh urang Yahudi, anu méré anjeunna pitulung sakumaha geus disebatkeun tadi. Tanpa ieu, anjeunna tangtu bakal gagal; ku ieu, anjeunna sapinuhna nalukkeun Mesir kana kakawasaanana, 47 SM.

“‘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 ti awéwé, ngarusak anjeunna.’ Hawa napsu anu geus kagungan ku Caesar ka Cleopatra, anu ku anjeunna dipibanda saurang putra, ku ahli sajarah ditangtukeun minangka hiji-hijina alesan naha anjeunna ngalakonan hiji pasualan anu sakitu bahayana saperti perang Mesir. Ieu nyepeng anjeunna di Mesir jauh leuwih lila batan nu diperlukeun ku urusan-urusanna, sabab anjeunna nyéépkeun peuting-peutingna sagemblengna dina pésta jeung mabok-mabokan bareng jeung ratu anu bejat éta. ‘Tapi,’ saur nabi, ‘manéhna moal nangtung di pihakna, ogé moal jadi keur anjeunna.’ Sanggeusna, Cleopatra ngahijikeun dirina ka Antony, musuh Augustus Caesar, sarta ngagunakeun sakabéh kakawasaanana ngalawan 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. Sanggeus ieu manehna bakal ngalieurkeun beungeutna ka kapuloan-kapuloan, sarta bakal ngarebut loba; tapi hiji pangeran demi kapentinganana sorangan bakal nyababkeun hinaan anu ditepikeun ku manehna eureun; tanpa hinaanana sorangan, manehna bakal nyababkeun éta balik tumiba ka dirina.’”

“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.

“Perang jeung Pharnaces, raja Bosphorus Kimmeria, ahirna ngajauhkeun anjeunna ti Mesir. ‘Nalika anjeunna sumping ka tempat musuh aya,’ saur Prideaux, ‘anjeunna, tanpa mere waktos reureuh boh ka dirina sorangan boh ka maranéhna, geuwat narajang, sarta meunang kameunangan anu lengkep atas maranéhna; béja ngeunaan hal éta anjeunna tuliskeun ka saurang sobatna dina tilu kecap ieu: Veni, vidi, vici; Kuring sumping, kuring ningali, kuring nalukkeun.’ Bagian panungtung ayat ieu katutupan ku sababaraha kakaburan, sarta aya bédana pamadegan ngeunaan panerapanana. Sabagian nerapkeunana ka mangsa anu leuwih baheula dina kahirupan Caesar, sarta nganggap yén maranéhna manggihan panggenapanana dina paséa anjeunna jeung Pompey. Tapi kajadian-kajadian saméméhna jeung saterusna anu écés ditangtukeun dina éta nubuat, maksa urang neangan panggenapan ieu bagian tina ramalan éta dina antara kameunangan atas Pharnaces jeung pupusna Caesar di Roma, sakumaha ditepikeun dina ayat salajengna. Sajarah anu leuwih lengkep ngeunaan mangsa ieu bisa waé ngungkabkeun kajadian-kajadian anu bakal ngajadikeun panerapan ieu petikan henteu deui matak ruwet.”

“‘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. Geus kitu anjeunna bakal ngalieukkeun pameunteuna ka benteng tanah nagarana sorangan; tapi anjeunna bakal titajong jeung rubuh, sarta moal kapanggih deui.’

“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.

“Sanggeus ieu panaklukan, Caesar ngéléhkeun sésa-sésa panungtung golongan Pompey, nyaéta Cato jeung Scipio di Afrika sarta Labienus jeung Varus di Spanyol. Sanggeus mulang ka Roma, ‘benteng nagarana sorangan,’ anjeunna diangkat jadi diktator salawasna; sarta kakawasaan jeung kahormatan séjénna dipaparinkeun ka anjeunna nepi ka saéstuna ngajadikeun anjeunna pangawasa mutlak atas sakuliah kakaisaran. Tapi nabi geus ngandika yén anjeunna bakal titajong jeung gugur. Basa éta ngandung harti yén ragragna bakal ngadadak jeung teu kasangka-sangka, saperti jalma anu ku teu kahaja titajong dina leumpangna. Kitu deui ieu jalma, anu perang jeung meunang lima ratus peperangan, ngarebut sarébu kota, sarta maéhan sajuta saratus salapan puluh dua rébu urang, gugur lain dina geger perang jeung mangsa pasalia, tapi nalika anjeunna nyangka jalanna mulus jeung dipapaés ku kembang, sarta nalika bahaya dianggap masih jauh; sabab, nalika anjeunna linggih dina korsi na di rohangan sénat dina tahta emasna, pikeun narima tina leungeun éta badan gelar raja, bedog panghianatan ujug-ujug nanceb kana jantungna. Cassius, Brutus, jeung para pangsekongkol séjénna ngarurug anjeunna, sarta anjeunna gugur, katembus ku dua puluh tilu tatu. Ku kituna anjeunna ujug-ujug titajong jeung gugur, sarta henteu kapanggih deui, 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.

Kacumponan sajarah Roma pagan (raja kalér), nalika ditangtukeun dina tahta, nyaéta hiji sajarah anu ngagambarkeun ti heula sajarah pangtahtaan Roma modéren dina pasatuan tilu rangkep anu lumangsung dina hukum Minggu anu badé geura sumping. Sajarah éta ogé ditipikeun dina ayat tilu puluh nepi ka tilu puluh genep, anu nandakeun iraha kapausan munggaran diteundeun dina tahta dina taun 538. Ayat genep welas nepi ka salapan welas, jeung ayat tilu puluh hiji nepi ka tilu puluh genep, duanana ngawakilan paningkatan pamungkas jeung ragragna palacuran Tirus. Sajarah éta ogé digambarkeun dina ayat lima nepi ka salapan, nalika raja kalér anu kahiji ditangtukeun sanggeus nalukkeun tilu daérah géografis. Satuluyna manéhna ngadamel pajangjian jeung raja kidul, tapi megatkeun éta pajangjian, sarta minangka tanggapanana raja kidul masihan tatu nu matak paéh, jeung raja kalér maot dina 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 nepi ka salapan, ayat genep welas nepi ka salapan welas, jeung ayat tilu puluh nepi ka tilu puluh genep nyadiakeun tilu garis nubuat anu kacumponan dina ayat opat puluh nepi ka opat puluh lima. Nalika Sister White nétélakeun yén “seueur tina sajarah anu geus kacumponan dina ieu nubuat bakal diulang deui,” éta sabenerna hartina yén sakabéh éta pasal ngagambarkeun ayat opat puluh nepi ka opat puluh lima. Ayat dua puluh nepi ka dua puluh dua nandaan kalahiran jeung pupusna Kristus, ku kituna ngalambangkeun waktos ahir boh dina 1798 boh dina 1989 ku kalahiran-Na, lajeng pupusna-Na dina kayu salib ngalambangkeun 22 Oktober 1844, jeung hukum poé 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 ka dua puluh tilu nangtukeun pakta antara urang Yahudi jeung Roma, dina mangsa sajarah pemberontakan Makabe. “Pakta” dina sajarah éta diwakilan ku taun 161 SM jeung 158 SM. Sajarah Makabe ngagambarkeun hiji garis internal anu manggihan awalna ku hiji “pakta” antara Roma jeung urang Yahudi Makabe anu diprakarsaan ku urang Yahudi, sarta ahirna dipungkas ku urang Yahudi ngucapkeun yén maranéhna teu boga raja salian ti Kaisar. Ayat ka dua puluh tilu tangtu nuturkeun ayat ka dua puluh hiji jeung dua puluh dua, sarta ayat ka dua puluh hiji nangtukeun kalahiran Kristus, anu mangrupa hiji waktu ahir anu sipatna nubuat, sedengkeun ayat ka dua puluh dua nangtukeun salib, anu ngagambarkeun 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.

Di kayu salib urang Yahudi ngaku Kaisar (Roma) minangka rajana, sarta “perjangjian” dina ayat dua puluh tilu nuduhkeun mimiti pilihan urang Yahudi pikeun ngaladénan Roma, pas dina titik ahir nalika urang Yahudi nyatakeun kasatiaanana ka Roma. Ahirna urang Yahudi, sakumaha dilambangkeun di kayu salib, diteruskeun ku mimiti pakaitna urang Yahudi jeung 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 dua puluh opat nepi ka tilu puluh ngajelaskeun tilu ratus genep puluh taun nalika Roma pagan maréntah kalayan pangluhurna ti Patempuran Actium dina taun 31 SM, nepi ka pindahna ibukota ti Roma ka Konstantinopel dina taun 330. Mangsa tilu ratus genep puluh taun éta ngalambangkeun sarébu dua ratus genep puluh taun nalika Roma kapapaan maréntah kalayan pangluhurna, sarta babarengan éta ngawakilan mangsa nu dimimitian ti ayat opat puluh hiji, jeung pasatuan tilu rangkep anu lumangsung dina hukum Minggu anu baris geura datang, nepi ka panutupan mangsa 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.

Sakumna garis sajarah kenabian dina pasal sabelas sajajar jeung genep ayat panungtung tina Daniel sabelas, tapi sajarah kenabian ti mangsa ahir dina taun 1989, anu digambarkeun dina ayat opat puluh nepi ka hukum Minggu dina ayat opat puluh hiji, nya éta “éta bagian tina nubuat Daniel anu patali jeung poé-poé panungtung.” Sajarah anu ditinggalkeun kosong dina ayat opat puluh téh nyaéta Wahyu Yesus Kristus anu dibuka segelna nalika waktuna geus deukeut, pas saméméh panto kasempetan rahmat ditutup.

We will continue this study in the next article.

Urang baris neruskeun ieu panalungtikan dina artikel salajengna.

“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.

“Urang boga parentah-parentah Allah jeung kasaksian Yesus Kristus, anu mangrupa sumanget nubuat. Permata-permata anu taya hargana kapanggih dina Firman Allah. Jalma-jalma anu nalungtik ieu Firman kudu ngajaga pikiran tetep hérang. Maranéhna ulah pisan nurutan napsu anu nyimpang dina dahar atawa nginum.

“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.

“Lamun maranéhna ngalakukeun ieu, uteuk bakal kabingungkeun; maranéhna moal sanggup nahan beuratna usaha ngagali jero pikeun manggihan harti tina hal-hal anu patali jeung adegan-adegan panutup dina sajarah dunya ieu.

“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.

“Lamun kitab Daniel jeung Wahyu leuwih kaharti kalawan hadé, jalma-jalma anu percaya bakal ngalaman pangalaman agama anu béda pisan. Maranéhna bakal dipaparin pintonan-pintonan ngeunaan gapura sawarga anu kabuka, nepi ka hate jeung pikiran bakal kakeueum ku tabiat anu kudu dimekarkeun ku sakumna jalma supaya meunang bagja anu bakal jadi ganjaran pikeun anu beresih haténa.

“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.’

“Pangeran bakal ngaberkahan sakumna anu kalawan handap asor jeung leuleus hate neangan ngartos kana naon anu kaungkab dina Wahyu. Ieu kitab ngandung kacida lobana hal anu pinuh ku kalanggengan sarta pinuh ku kamulyaan, nepi ka sakumna anu maca jeung ngulikna kalawan temen bakal narima éta berkah pikeun maranéhanana ‘anu ngadangu kecap-kecap ieu nubuat, jeung ngajaga hal-hal anu ditulis di jerona.’”

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

“Hiji hal tangtu bakal kahartos tina ngulik Kitab Wahyu—nya éta yén patalina antara Allah jeung umat-Na raket tur écés.”

“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?

“Katingali aya hiji patalina anu endah antara jagat sawarga jeung dunya ieu. Hal-hal anu diungkabkeun ka Daniel satuluyna dilengkepan ku wahyu anu dipasihkeun ka Yohanes di Pulo Patmos. Ieu dua kitab kudu ditalungtik kalayan taliti. Dua kali Daniel naros, Sabaraha lila nepi ka ahir jaman?”

“‘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.’

“‘Sarta kuring ngadangu, tapi teu ngartos; tuluy saur kuring, Ya Gusti abdi, kumaha ahirna ieu sagala perkara? Mangka Anjeunna ngandika, Indit baé, Daniel, sabab ieu kecap-kecap geus ditutup pageuh jeung disegel nepi ka mangsa ahir. Loba anu bakal dipaparin kasucian, dijadikeun bodas, jeung diuji; tapi anu jahat bakal terus ngalampahkeun kajahatan; sarta moal aya saurang ogé ti anu jahat anu bakal ngartos; tapi anu wijaksana bakal ngartos. Jeung ti mangsa kurban sapopoé dicabut, sarta kakajian anu ngadatangkeun kasunyian ditegakeun, bakal aya sarebu dua ratus salapan puluh poé. Bagja jalma anu ngadagoan, sarta ngahontal sarebu tilu ratus tilu puluh lima poé. Tapi maneh, indit baé nepi ka ahir; sabab maneh bakal reureuh, sarta nangtung dina bagian maneh dina ahir mangsa poé-poé éta.’”

“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.

“Nya éta Singa ti kaom Yuda anu muka segel kitab éta sarta maparin ka Yohanes wahyu ngeunaan naon anu kudu kajadian dina poé-poé panungtungan ieu.

“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 nangtung dina bagianna pikeun mawa kasaksianna anu disegel nepi ka mangsa ahir, nalika amanat malaikat kahiji kudu diproklamasikeun ka dunya urang. Perkara-perkara ieu kacida pentingna dina poé-poé panungtungan ieu; tapi sanajan 'loba anu bakal disucikeun, dijieun bodas, sarta diuji,' 'anu jahat bakal ngalakonan kajahatan: jeung moal aya saurang ogé tina anu jahat anu bakal ngarti.' Saéstuna kitu! Dosa téh ngalanggar hukum Allah; jeung jalma-jalma anu moal narima caang ngeunaan hukum Allah moal ngarti kana proklamasi amanat malaikat kahiji, kadua, jeung katilu. Kitab Daniel dibuka segelna dina wahyu ka Yohanes, sarta mawa urang maju ka adegan-adegan panungtungan tina sajarah bumi ieu.

“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.

“Naha dulur-dulur urang bakal nginget yén urang keur hirup di tengah bahaya dina poé-poé panungtungan? Bacakeun Wahyu dina patalina jeung Daniel. Ajarkeun ieu hal-hal.” Testimonies to Ministers, 114, 115.