Daniel eleven verse twenty-four identifies the period which pagan Rome would rule supremely with the word “time.” A “time” represents 360 years in prophetic application, and those years began at the most famous naval battle of ancient history, the battle of Actium in 31 BC. There were other naval battles that were larger and strategically more sophisticated, but Actium was the most iconic naval battle through its association with Marc Antony and Cleopatra. Similar in historical significance to the collapse of the Berlin Wall in fulfillment of Daniel 11:40, and the Twin Towers of 9/11 in fulfillment of Revelation eighteen; for when God chooses the historical events to fulfill His prophetic Word, He does so in a fashion that reaches the attention of the largest possible audience.
Daniel pasal sabelas ayat dua puluh opat nangtukeun mangsa nalika Rum kapir bakal maréntah kalayan pangluhurna ku kecap “time.” Hiji “time” ngalambangkeun 360 taun dina panerapan nubuat, sarta taun-taun éta dimimitian dina perang laut anu pangkawentar dina sajarah kuna, nyaéta perang Actium dina taun 31 SM. Aya perang-perang laut séjén anu leuwih gedé jeung leuwih mumpuni sacara stratégi, tapi Actium téh perang laut anu pangikonikna lantaran pakaitna jeung Marc Antony sarta Cleopatra. Sarua dina pentingna sajarahna jeung runtagna Tembok Berlin dina minuhan Daniel 11:40, sarta Menara Kembar dina 9/11 dina minuhan Wahyu dalapan welas; sabab nalika Allah milih kajadian-kajadian sajarah pikeun minuhan Firman nubuat-Na, Anjeunna ngalakukeunana ku cara anu narik perhatian balaréa anu panglegana mungkin.
And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:23, 24.
Sarta sanggeus pakait anu didamel jeung manéhna, manéhna bakal ngalakonan kalayan tipu daya; sabab manéhna bakal naék, sarta bakal jadi kuat ku rahayat anu saeutik. Manéhna bakal asup kalayan tengtrem ka tempat-tempat anu pangsuburna di éta propinsi; sarta manéhna bakal ngalakonan hal anu can kungsi dilakonan ku karuhunna, boh ku karuhun-karuhunna; manéhna bakal nyebarkeun di antara maranéhna jarahan, rampasan, jeung kabeungharan: enya, manéhna bakal ngarencanakeun akal-akalanana ngalawan benteng-benteng anu kuat, nepi ka sawatara waktu. Daniel 11:23, 24.
Uriah Smith concludes his observations of the league between Rome and the Maccabees of verse twenty-three by commenting upon the small people of the verse.
Uriah Smith nyindekkeun paniténanana ngeunaan pakumpulan antara Roma jeung urang Makabe dina ayat ka dua puluh tilu ku méré katerangan ngeunaan bangsa leutik dina ayat éta.
“At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.
“Dina waktu ieu bangsa Romawi téh ngan hiji bangsa leutik, sarta mimiti ngalakonan kalicikan, atawa ku kapinteran licik, sakumaha harti kecap éta. Ti titik ieu maranéhna tuluy naék kalayan kamajuan anu ajeg jeung gancang nepi ka puncak kakawasaan anu engkéna ku maranéhna kahontal.
“[Verse twenty-four quoted].
“[Ayat dua puluh opat dikutip].”
“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings’ leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.
“Cara anu ilahar ku bangsa-bangsa, saméméh jaman Roma, dina asup kana propinsi-propinsi anu mulya jeung wewengkon anu beunghar, nya éta ku perang jeung panaklukan. Ayeuna Roma baris ngalakukeun naon anu can kungsi dipigawé ku karuhun-karuhunna atawa ku karuhun ti para karuhunna; nyaéta, narima pamilikan-pamilikan ieu ku jalan damai. Kabiasaan anu saméméhna can kungsi kadéngé, ayeuna mimiti diparakarsakeun, nyaéta yén raja-raja ninggalkeun karajaan-karajaanna ku warisan ka bangsa Romawi. Ku cara kieu Roma ngawasaan propinsi-propinsi anu lega.”
“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.
“Jeung jalma-jalma anu ku jalan kitu asup ka handapeun kakawasaan Roma meunang kauntungan anu lain saeutik ti dinya. Maranéhna dipiara kalayan kahadean jeung kalemesan. Eta teh lir kawas meunang bagéan tina buruan jeung rampasan anu dibagikeun ka maranéhna. Maranéhna dijaga tina musuh-musuhna, sarta cicing dina karapihan jeung kaamanan handapeun panangtayungan kakawasaan Roma.
“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.” Uriah Smith, Daniel and the Revelation, 272, 273.
“Pikeun bagian ahir tina ayat ieu, Uskup Newton ngedalkeun pamanggih ngeunaan ngararancang siasat-siasat ti benteng-benteng, lain ngalawan benteng-benteng éta. Ieu anu dipigawé ku urang Romawi ti benteng anu kuat, nyaéta kota maranéhna anu boga tujuh pasir. ‘Malah salila hiji mangsa;’ tangtu baé hiji mangsa nubuat, 360 taun. Ti titik naon taun-taun ieu kudu diitung? Meureun ti kajadian anu ditepikeun dina ayat saterusna.” Uriah Smith, Daniel and the Revelation, 272, 273.
Smith continues and identifies the battle of Actium in 31 BC as the starting point for the three hundred and sixty years. After quoting verse twenty-five Smith states the following.
Smith nuluykeun sarta nétélakeun yén perang Actium dina taun 31 SM téh mangrupa titik awal pikeun tilu ratus genep puluh taun éta. Sanggeus ngutip ayat dua puluh lima, Smith nyatakeun kieu.
“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time? — They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.
“Ku ayat 23 jeung 24 urang dibawa turun ka sisi saenggeus perjangjian antara urang Yahudi jeung bangsa Rum, taun 161 SM, nepi ka mangsa nalika Rum geus meunang kakawasaan jagat raya. Ayat anu ayeuna aya di hareupeun urang nembongkeun hiji kampanye anu gagah ngalawan raja kidul, nyaéta Mesir, sarta lumangsungna hiji peperangan anu kasohor antara bala-bala anu gedé jeung perkasa. Naha kajadian-kajadian saperti kieu enya lumangsung dina sajarah Rum kira-kira dina mangsa ieu? — Enya, lumangsung. Perang éta nyaéta perang antara Mesir jeung Rum; sarta peperangan éta nyaéta peperangan Actium. Hayu urang nengetan sakeudeung kaayaan-kaayaan anu nyababkeun timbulna pasalia ieu.”
“[Marc] Antony, Augustus Caesar, and Lepidus constituted the triumvirate which had sworn to avenge the death of Julius Caesar. This Antony became the brother-in-law of Augustus by marrying his sister, Octavia. Antony was sent into Egypt on government business, but fell a victim to the arts and charms of Cleopatra, Egypt’s dissolute queen. So strong was the passion he conceived for her, that he finally espoused the Egyptian interests, rejected his wife, Octavia, to please Cleopatra, bestowed province after province upon the latter to gratify her avarice, celebrated a triumph at Alexandria instead of Rome, and otherwise so affronted the Roman people that Augustus had no difficulty in leading them to engage heartily in a war against this enemy of their country. This war was ostensibly against Egypt and Cleopatra; but it was really against Antony, who now stood at the head of Egyptian affairs. And the true cause of their controversy was, says Prideaux, that neither of them could be content with only half of the Roman empire; for Lepidus having been deposed from the triumvirate, it now lay between them, and each being determined to possess the whole, they cast the die of war for its possession.” Uriah Smith, Daniel and the Revelation, 273.
“[Marc] Antony, Augustus Caesar, jeung Lepidus ngawangun triumvirat anu geus sumpah bakal males pati Julius Caesar. Antony ieu tuluy jadi ipar Augustus ku jalan nikah ka dulurna, Octavia. Antony dikirim ka Mesir dina urusan pamaréntahan, tapi anjeunna murag jadi korban kana tipu daya jeung pesona Cleopatra, ratu Mesir anu ruksak budi. Kacida kuatna hawa nafsu anu karasa ku anjeunna ka dirina, nepi ka ahirna anjeunna ngabéla kapentingan Mesir, nampik pamajikanana, Octavia, pikeun nyenangkeun Cleopatra, maparin propinsi demi propinsi ka nu kasebut pamungkas pikeun nyugemakeun karakahna, ngayakeun upacara kameunangan di Aleksandria lain di Roma, sarta ku rupa-rupa hal séjén kitu pisan ngahina rahayat Romawi nepi ka Augustus teu ngalaman kasusah pikeun mingpin maranéhna supaya kalawan sumanget milu dina perang ngalawan musuh nagarana ieu. Perang ieu saolah-olah ditujukeun ngalawan Mesir jeung Cleopatra; tapi saenyana ngalawan Antony, anu ayeuna nangtung dina kapamingpinan urusan Mesir. Jeung sabab sajatina tina pasalia pamadegan maranéhna téh, saur Prideaux, lantaran teu saurang ogé di antara maranéhna anu bisa ngarasa cukup ku ukur satengah Kakaisaran Romawi wungkul; sabab sanggeus Lepidus diléngsérkeun tina triumvirat, kakawasaan éta ayeuna nyésa antara maranéhna duaan, sarta ku sabab masing-masing geus netepkeun pikeun ngabogaan sakabéhna, maranéhna ngalungkeun undi perang pikeun nangtukeun saha nu bakal ngawasana.” Uriah Smith, Daniel and the Revelation, 273.
Prophetically the battle of Actium identifies the Sunday law, for it represented the third conquering of the three geographical obstacles which established pagan Rome’s “universal dominion,” as Smith describes it. As with pagan Rome, it was when the third obstacle of papal Rome was driven from the city of Rome that the “universal dominion” of papal Rome began in 538. Those two witnesses address the Sunday law where and when modern Rome overcomes both the sixth and seventh kingdoms of Bible prophecy, and in doing so, overcomes its third obstacle; thus, establishing “universal dominion” for forty-two symbolic months.
Sacara profétis, perang Actium nandakeun hukum Minggu, sabab éta ngagambarkeun panaklukan anu katilu tina tilu halangan géografis anu netepkeun “kakawasaan universal” Roma kapir, sakumaha dijelaskeun ku Smith. Saperti halna jeung Roma kapir, nalika halangan anu katilu tina Roma kapausan diusir ti kota Roma, harita “kakawasaan universal” Roma kapausan mimiti lumangsung dina taun 538. Dua saksi éta nunjuk kana hukum Minggu, nyaéta tempat jeung waktu nalika Roma modérn ngéléhkeun boh karajaan kagenep boh katujuh tina nubuat Alkitab, sarta ku ngalakukeun kitu, ngéléhkeun halangan katiluna; ku kituna, netepkeun “kakawasaan universal” salila opat puluh dua bulan simbolis.
And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.
Sarta ka anjeunna dipaparin sungut pikeun ngucapkeun hal-hal anu agung jeung pitenah; sarta kakawasaan dipaparin ka anjeunna pikeun terus lumangsung salila opat puluh dua bulan. Wahyu 13:5.
Rome Against Egypt
Rom ngalawan Mesir
The prophetic dynamics of the war of Augustus of Rome, against Egypt and Cleopatra was motivated by the rebellion of Marc Antony, and those prophetic dynamics must of prophetic necessity represent the prophetic dynamics that are represented at the Sunday law.
Dinamika nubuat tina perang Augustus ti Roma ngalawan Mesir jeung Cleopatra didorong ku pemberontakan Marc Antony, sarta ku kabutuhan nubuat, dinamika nubuat éta kudu ngawakilan dinamika nubuat anu diwakilan dina hukum Minggu.
At Actium Rome conquered Egypt, a power which consisted of an alliance between a rebellious man and an unholy woman. The alliance of Antony and Cleopatra is the combination of church and state. At Actium, Augustine’s Rome conquered a power represented by an unholy combination of church and state.
Di Actium, Roma nalukkeun Mesir, hiji kakawasaan anu kabentuk ku hiji pakumpulan antara saurang lalaki anu barontak jeung saurang awéwé anu teu suci. Pakumpulan Antonius jeung Cleopatra téh mangrupa gabungan garéja jeung nagara. Di Actium, Roma-nana Augustine nalukkeun hiji kakawasaan anu dilambangkeun ku hiji gabungan anu teu suci antara garéja jeung nagara.
Image of the Beast
Gambar Sato Galak éta
Cleopatra represents a corrupted church aligned with Antony, a symbol of Rome. Cleopatra was the ruler over their relationship, as represented by Uriah Smith, when he stated that Antony “fell a victim to the arts and charms of Cleopatra, Egypt’s dissolute queen.” The alliance of church and state represented by Antony and Cleopatra identified Cleopatra as the power ruling in the relationship; so, the combination of church and state represented by their relationship meets the definition of the image of the beast—which is the combination of church and state with the woman in control of the relationship. Actium typified the soon-coming Sunday law.
Cleopatra ngagambarkeun hiji garéja anu geus ruksak ku karuksakan, ngahiji jeung Antony, lambang Roma. Cleopatra téh anu ngawasa dina hubungan maranéhna, sakumaha diwakilan ku Uriah Smith, waktu anjeunna nyatakeun yén Antony “fell a victim to the arts and charms of Cleopatra, Egypt’s dissolute queen.” Pakumpulan garéja jeung nagara anu diwakilan ku Antony jeung Cleopatra nandakeun yén Cleopatra téh kakawasaan anu maréntah dina éta hubungan; ku kituna, gabungan garéja jeung nagara anu diwakilan ku hubungan maranéhna nyumponan harti tina gambar sato galak—nya éta gabungan garéja jeung nagara kalayan awéwé anu ngadalikeun éta hubungan. Actium jadi pralambang tina hukum Minggu anu bakal geura datang.
Augustus, represents the papal power conquering the United States at the soon-coming Sunday law. Marc Antony is the Republican horn of the earth beast and Cleopatra is the Protestant horn. Antony and Cleopatra come together and speak as a dragon at the soon-coming Sunday law. Both Cleopatra and Antony are symbols of a dragon power, and when they are fully joined together at the Sunday law—they speak as a dragon.
Augustus ngalambangkeun kakawasaan kapapaan anu ngéléhkeun Amérika Sarikat dina hukum Minggu anu bakal geura datang. Marc Antony nyaéta tanduk Républik tina sato galak bumi, jeung Cleopatra nyaéta tanduk Protestan. Antony jeung Cleopatra ngahiji sarta nyarita saperti naga dina hukum Minggu anu bakal geura datang. Boh Cleopatra boh Antony mangrupakeun lambang kakawasaan naga, sarta nalika maranéhna sapinuhna ngahiji dina hukum Minggu—maranéhna nyarita saperti naga.
Dragons
Naga-naga
Both Greece and Egypt prophetically represent a dragon power, and Antony also represented a dragon power. Egypt was the south in Daniel eleven and Greece was the west. Egypt was taken by Ptolemy I after Alexander’s kingdom divided into four parts. Ptolemy I then became the first prophetic king of the south and Cleopatra was the last Ptolemaic ruler in Egypt. Ptolemy was born in Macedon, the birth place of Alexander the Great.
Boh Yunani boh Mesir sacara nubuat ngagambarkeun hiji kakawasaan naga, jeung Antony ogé ngagambarkeun hiji kakawasaan naga. Mesir nyaéta kidul dina Daniel sabelas, jeung Yunani nyaéta kulon. Mesir dicokot ku Ptolemy I sanggeus karajaan Aleksander kabagi jadi opat bagian. Ptolemy I tuluy jadi raja kidul nubuat anu kahiji, jeung Cleopatra nyaéta panguasa Ptolemaik anu pamungkas di Mesir. Ptolemy lahir di Makedonia, tempat kalahiran Aleksander Agung.
Macedon was in northern Greece, and claimed their ancestral origins were from Greek mythical heroes. The southern Greek city-states considered the Macedonians as more barbaric than the Hellenists of southern Greece. The Macedonians were a monarchy, and the southern city-states (poleis) like Athens, Sparta, Thebes, Corinth, etc., were in southern and central Greece and the Aegean islands. These poleis often had democratic, oligarchic, or mixed governments, while Macedon was a centralized monarchy with a strong royal dynasty (the Argeads). Still, they were all Hellenists, and when Rome came into history, they labelled the Hellenists Greek. Cleopatra was the last Ptolemaic ruler, which represented the northern kingdom’s monarchial tribe of Greeks from the area of Macedon, or northern Greece.
Makedon aya di Yunani kalér, sarta ngaku yén asal karuhunna tumurun ti para pahlawan mitologis Yunani. Nagara-nagara kota Yunani beulah kidul nganggap urang Makedonia leuwih biadab batan kaum Hellenis di Yunani kidul. Urang Makedonia maréntah dina wangun monarki, ari nagara-nagara kota beulah kidul (poleis) saperti Athena, Sparta, Thebes, Corinth, jeung sajabana, ayana di Yunani kidul jeung tengah sarta kapuloan Aigea. Poleis ieu remen miboga pamaréntahan démokratis, oligarkis, atawa campuran, sedengkeun Makedon mangrupa monarki nu dipuseurkeun kalayan dinasti karajaan nu kuat (Argeads). Sanajan kitu, maranéhna sadayana kaasup kaum Hellenis, sarta nalika Roma asup kana sajarah, maranéhna méré sebutan ka kaum Hellenis minangka urang Yunani. Cleopatra nyaéta pangawasa Ptolemaik panungtung, anu ngawakilan suku monarkis bangsa Yunani ti karajaan kalér di wewengkon Makedon, atawa Yunani kalér.
King of the South
Raja ti Kidul
Cleopatra was the final ruler of the Ptolemaic kingdom that began with Ptolemy I when Alexander’s kingdom divided into four. At the battle of Actium the Ptolemaic kingdom, the literal king of the south, reached its end. The next king of the south would be spiritual Egypt, represented by atheistic France during the French Revolution history.
Cleopatra nyaéta pangawasa pamungkas karajaan Ptolemaik anu dimimitian ku Ptolemaios I nalika karajaan Aleksander kabagi jadi opat. Dina perang Actium, karajaan Ptolemaik, nyaéta raja kidul sacara harfiah, nepi ka ahirna. Raja kidul salajengna nyaéta Mesir rohani, anu diwakilan ku Perancis anu ateistis dina sajarah Révolusi Perancis.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.
Jeung mayit maranéhna bakal ngageletak di jalan kota anu gedé, anu sacara rohani disebut Sodom jeung Mesir, tempat ogé Gusti urang disalib. Wahyu 11:8.
Literal Egypt was the literal king of the south as related to the division of Alexander’s kingdom, but spiritual Egypt is represented as the king of the south by the prophetic attributes of Egypt, not a literal direction.
Mesir sacara harfiah téh raja kidul sacara harfiah dina patalina jeung pamisahan karajaan Aleksander, ari Mesir rohani diwakilan minangka raja kidul ku sipat-sipat kenabian Mesir, lain ku arah anu sacara harfiah.
South and West
Kidul jeung Kulon
Cleopatra being the last Ptolemaic ruler of the kingdom was prophetically a twofold power of Greek (west) and Egypt (south), whereas; the next, and then spiritual king of the south would be France, also a twofold power represented in Revelation eleven as Egypt and Sodom. The licentiousness of Sodom aligns with the licentiousness of Cleopatra of the west, and Cleopatra of the south aligns with the atheism of Egypt. The last literal king of the south’s twofold nature aligned with the first spiritual king of the south.
Cleopatra minangka panguasa Ptolemaios nu pamungkas dina karajaan éta, sacara nubuat mangrupa kakawasaan rangkep dua: Yunani (kulon) jeung Mesir (kidul); ari nu salajengna, tuluy raja kidul anu rohani, nya éta Perancis, ogé mangrupa kakawasaan rangkep dua anu dina Wahyu pasal sabelas diwakilan salaku Mesir jeung Sodom. Kabalangsakan Sodom saluyu jeung kabalangsakan Cleopatra ti kulon, jeung Cleopatra ti kidul saluyu jeung ateisme Mesir. Sipat rangkep dua tina raja kidul literal anu pamungkas téh saluyu jeung raja kidul rohani anu kahiji.
The battle of Actium was the unholy alliance of Antony’s dragon of Rome and Cleopatra’s dragon of the south and west. Antony and Cleopatra represent a church and a state, so the conquering of Actium by Augustus of Rome, represents a conquering where Rome prevails over an unholy twofold union typifying the image of the beast. Three hundred and sixty years later, in fulfillment of Daniel 11:24, Constantine divided Rome into east and west, leaving the woman of Rome in the west and moving the man of Rome to the east. A conquering of south and west typified the division of east and west after a “time” of three hundred and sixty years, at the battle of Actium. In an earlier encounter Antony was given eastern Rome and Augustus the west, so Actium brought together east and west, but only for a “time.”
Perang Actium nya éta pakumpulan najis antara naga Roma milik Antonius jeung naga kidul sarta kulon milik Cleopatra. Antonius jeung Cleopatra ngalambangkeun hiji gareja jeung hiji nagara, ku kituna panaklukan Actium ku Augustus ti Roma ngalambangkeun hiji panaklukan anu dina éta Roma unggul ngalawan hiji paguyuban ganda anu najis, anu ngagambarkeun gambar sato galak. Tilu ratus genep puluh taun saterusna, dina kacumponan Daniel 11:24, Konstantinus ngabagi Roma jadi wetan jeung kulon, ninggalkeun awéwé Roma di kulon sarta mindahkeun lalaki Roma ka wetan. Hiji panaklukan kana kidul jeung kulon ngagambarkeun pamecahan wetan jeung kulon sanggeus hiji “waktu” salila tilu ratus genep puluh taun, dina perang Actium. Dina patepungan saméméhna Antonius dibéré Roma beulah wetan jeung Augustus beulah kulon, ku kituna Actium ngahijikeun wetan jeung kulon, tapi ngan pikeun hiji “waktu.”
31 BC and 330
31 SM jeung 330
Jesus always illustrates the end with the beginning, so the conquering of Actium in 31 BC typifies the division of the empire into east and west in 330. Actium of 31 BC was the alpha of the omega in the 360 years that concluded in 330. Both 31 BC and 330 typify the soon-coming Sunday law as represented in verse sixteen and forty-one of Daniel eleven.
Yesus salawasna ngagambarkeun ahir ku awal, ku kituna panaklukan Actium dina 31 SM ngalambangkeun pamisahan kakaisaran jadi wetan jeung kulon dina taun 330. Actium taun 31 SM téh mangrupa alpa tina oméga dina 360 taun anu dipungkas dina taun 330. Boh 31 SM boh 330 ngalambangkeun hukum Minggu anu enggal bakal datang sakumaha diwakilan dina ayat genep belas jeung opat puluh hiji tina Daniel sabelas.
Another Symbol
Lambang Séjén
Antony of Rome, aligned with Cleopatra of the south and of the west represents a threefold alliance within their twofold union of the image of the beast. The cross also aligns with the Sunday law, and therefore with Actium and 330. At the cross a twofold union of church and state is represented by the Jews (corrupted church) joining with Rome (state) to murder Christ. The third party in the union at the cross is represented by Barabbas, a false Christ, whose name means “son of the father.” Barabbas is symbolically a false prophet when contrasted with Christ as the true prophet. Rome was Antony, and Cleopatra of the south and west represented the Jews and Barabbas.
Antony ti Roma, anu sajajar jeung Cleopatra ti kidul jeung ti kulon, ngawakilan hiji pakaitna tilu rupa dina pakaitna dua rupa maranéhna tina gambar sato galak éta. Salib ogé sajajar jeung hukum poé Minggu, ku sabab éta sajajar deui jeung Actium jeung 330. Dina salib, hiji pakaitna dua rupa antara garéja jeung nagara diwakilan ku urang Yahudi (garéja anu geus ruksak) anu ngahiji jeung Roma (nagara) pikeun maéhan Kristus. Pihak katilu dina pakaitna di salib diwakilan ku Barabas, hiji Kristus palsu, anu ngaranna hartina “putra bapa.” Barabas sacara simbolis mangrupa nabi palsu lamun dipatalikeun sabalikna jeung Kristus minangka Nabi anu sajati. Roma téh Antony, sarta Cleopatra ti kidul jeung kulon ngawakilan urang Yahudi jeung Barabas.
The cross also aligns with Elijah on Mount Carmel where the choice was over who was the true or false prophet. The false prophet then was a twofold symbol consisting of the prophets of Baal and the priests of the grove. Baal is a male deity and the priests of the grove represented Ashtaroth, a female deity. The Jews at the cross were Ashtaroth, the female deity and Barabbas, the counterfeit of the Man of Sorrows, was the male deity Baal.
Palang ogé sajajar jeung kajadian Élia di Gunung Karmel, tempat pilihanana ngeunaan saha nabi anu sajati jeung saha nabi anu palsu. Nabi palsu harita mangrupa lambang rangkep dua, nyaéta nabi-nabi Baal jeung imam-imam pasawahan suci. Baal téh déwa lalaki, sedengkeun imam-imam pasawahan suci ngawakilan Asytarot, déwa awéwé. Urang Yahudi di palang éta nyaéta Asytarot, déwa awéwé, sarta Barabas, anu mangrupa tandingan palsu tina Jalma Kasedihan, nyaéta Baal, déwa lalaki.
Cleopatra was both the queen of the south and the queen of the west. Antony was the image of Rome, part of the threefold triumvirate sworn to avenge the assassination of Julius. Julius death by twenty-three wounds represented the papacies deadly wound in 1798, in fulfillment of verse forty of Daniel eleven. Augustine at Actium represents the healing of that deadly wound. The wound is healed when Antony and Cleopatra die. Antony and Cleopatra represent the image of the beast in the United States that is a threefold prophetic entity, consisting of the earth beast and its two horns. Antony is one part and Cleopatra represents the other two parts. Whether it is Antony’s Rome, or Cleopatra’s Egypt and Greece, they die together at the Sunday law when the sixth kingdom of Bible prophecy ends. Prophetically Cleopatra in relation to Antony is the mixture of church craft and statecraft, with the church craft seducing and controlling the statecraft.
Cleopatra téh sakaligus ratu ti kidul jeung ratu ti kulon. Antony téh gambaran Roma, bagian tina triumvirat tilu rangkep anu ngucap sumpah pikeun males rajapati Julius. Pupusna Julius ku dua puluh tilu tatu ngalambangkeun tatu nu nyababkeun pati kana kapausan dina taun 1798, dina minuhan ayat kaopat puluh tina Daniel sabelas. Augustine di Actium ngalambangkeun cageurna éta tatu nu nyababkeun pati. Tatu éta cageur nalika Antony jeung Cleopatra maot. Antony jeung Cleopatra ngalambangkeun gambar sato galak di Amérika Serikat anu mangrupa hiji éntitas nubuat tilu rangkep, nu diwangun ku sato galak bumi jeung dua tandukna. Antony mangrupa hiji bagianna, jeung Cleopatra ngalambangkeun dua bagian séjénna. Boh éta Roma-na Antony, boh Mesir jeung Yunani-na Cleopatra, maranéhna maot babarengan dina waktu hukum Minggu nalika karajaan kagenep tina nubuat Alkitab réngsé. Dina harti nubuat, Cleopatra dina patalina jeung Antony téh campuran kaparigelan garéja jeung kaparigelan nagara, kalayan kaparigelan garéja ngagoda sarta ngadalikeun kaparigelan nagara.
The Second Death Typified
Pati Nu Kadua Nu Jadi Tanda Bayangan
At another prophetic level Cleopatra’s relation to Julius Caesar and Marc Antony represents two times that the church craft of Cleopatra is in a relationship with the statecraft of the Roman Empire. She was left by Julius in 1798 at her first symbolic death, in fulfillment of verse forty of Daniel eleven; and then she comes to her end with none to help, at Actium in fulfillment of verse forty-five of Daniel eleven. Verse forty is the alpha of her first deadly wound that is to be healed and the omega of verse forty-five is where she receives her second and final death.
Dina tingkat nubuatan anu séjén, hubungan Cleopatra jeung Julius Caesar sarta Marc Antony ngagambarkeun dua mangsa nalika karajinan garéja Cleopatra aya dina hiji hubungan jeung karajinan nagara Kakaisaran Romawi. Anjeunna ditinggalkeun ku Julius dina taun 1798 dina pupus simbolisna anu kahiji, minangka panguatan ayat opat puluh tina Daniel sabelas; tuluy anjeunna nepi ka tungtungna bari taya saurang ogé nulungan, di Actium, minangka panguatan ayat opat puluh lima tina Daniel sabelas. Ayat opat puluh nyaéta alfa tina tatu maotna anu kahiji, anu kudu disageurkeun, jeung omega tina ayat opat puluh lima nyaéta tempat anjeunna nampa pupusna anu kadua jeung anu pamungkas.
As with the four Roman powers of verse sixteen through twenty-two, Cleopatra as a biblical symbol has more than one meaning, based upon the context. Julius left her in 1798 when kingly support was removed, and then her deadly wound is healed at the Sunday law, but the ten kings of Revelation seventeen ultimately destroy her with fire, when she meets her second and final death.
Sarua jeung opat kakawasaan Romawi dina ayat genep welas nepi ka dua puluh dua, Cleopatra minangka lambang Alkitabiah miboga leuwih ti hiji harti, gumantung kana kontéksna. Julius ninggalkeun dirina dina taun 1798 nalika pangrojong karajaan dicabut, tuluy tatu nu matak maotna téh cageur deui dina hukum Minggu, tapi sapuluh raja dina Wahyu tujuh welas ahirna ngancurkeun dirina ku seuneu, nalika manéhna nyanghareupan pupusna nu kadua jeung nu pamungkas.
Cleopatra is a symbol of the twofold nature represented by the atheism of Pharoah’s Egypt, and the religious philosophy of Greece. Her twofold nature represents the statecraft of Egypt and the church craft of Greece. Greek religious philosophy is represented by the Greek goddess Athena, who was enshrined as a statue in her temple, called the Parthenon. Athena is the symbol of wisdom, and as a woman she represents a religion of human education, in contrast with Divine education.
Cleopatra mangrupakeun lambang tina sipat rangkep anu diwakilan ku ateisme Mesirna Firaun, jeung filsafat agama Yunani. Sipat rangkepna ngawakilan kaparigelan nagara Mesir jeung kaparigelan garéja Yunani. Filsafat agama Yunani diwakilan ku déwi Yunani, Athena, anu dimulyakeun dina wangun arca di kuilna, anu disebut Parthenon. Athena téh lambang hikmat, jeung salaku hiji awéwé manéhna ngawakilan agama atikan manusa, sabalikna tina atikan Ilahi.
The two horns of the United States are Republicanism and Protestantism, which were typified in France by Egypt and Sodom. Egypt is statecraft and Sodom is church craft; thus, Republicanism aligns with Egypt and Protestantism with Sodom. Republicanism is Egypt and Protestantism is Sodom and Greece. The symbol of human education is the Greek goddess Athena, whose temple was the Parthenon that finds its modern twin in Nashville, Tennessee’s Parthenon temple. The symbol of the corrupt church that aligns with the Republican horn in the United States at the Sunday law is represented as Cleopatra, Ashtaroth, Salome and Sodom.
Dua tanduk Amérika Sarikat nyaéta Républikanisme jeung Protestanisme, anu dipilambangkeun di Perancis ku Mesir jeung Sodom. Mesir nyaéta kaparigelan nagara, ari Sodom nyaéta kaparigelan garéja; ku kituna, Républikanisme saluyu jeung Mesir, jeung Protestanisme jeung Sodom. Républikanisme nyaéta Mesir, sarta Protestanisme nyaéta Sodom jeung Yunani. Lambang atikan manusa nyaéta déwi Yunani Athena, anu candi-na nyaéta Parthenon, anu manggihan pasangan modérnna dina candi Parthenon di Nashville, Tennessee. Lambang garéja anu ruksak, anu ngahiji jeung tanduk Républikan di Amérika Sarikat dina hukum Minggu, digambarkeun minangka Cleopatra, Ashtaroth, Salome, jeung Sodom.
Cleopatra portrays the atheism of Pharoah and the religion of the Greeks. The religion that accompanies the philosophy of atheism is the worship of Greek education. Jesus always illustrates the end with the beginning and the tree in the garden that was forbidden to eat was the tree of the knowledge of good and evil, typifying the religion of Greek philosophy that Sister White calls, “higher education.” It identifies and emphasizes Cleopatra’s Greek religion of wisdom as the corrupted and counterfeit of true education in the great controversy between Christ and Satan.
Cleopatra ngalambangkeun ateisme Firaun jeung agama bangsa Yunani. Agama anu marengan filsafat ateisme téh nyaéta panyembahan ka atikan Yunani. Isa salawasna ngagambarkeun ahir ku awal, sarta tangkal di taman anu dilarang didahar téh nya éta tangkal pangaweruh ngeunaan nu hadé jeung nu jahat, anu ngalambangkeun agama filsafat Yunani anu ku Sister White disebut “higher education.” Ieu nandaan jeung nekenkeun agama hikmah Yunani milik Cleopatra minangka anu geus diruksak jeung palsu, sabagé tandingan atikan anu sajati dina kontropérsi agung antara Kristus jeung Iblis.
Nashville, Tennessee is called the “Athens of the south,” and Cleopatra was the last literal queen of the south. The last queen of the south typified the next and first spiritual king of the south, fulfilled by atheistic France. Atheistic France typifies the United States, where in Nashville, Tennessee, “Athens of the south” the Parthenon temple for the goddess Athena is symbolically represented. The temple is located at 2500 West End in Nashville. The number twenty-five represents the closed door of Matthew twenty-five’s three parables. Cleopatra as both the queen of the “south” and “west” comes to her “end” in Athens of the south.
Nashville, Tennessee disebut “Athens ti beulah kidul,” sarta Cleopatra nyaéta ratu literal panungtungan ti beulah kidul. Ratu panungtungan ti beulah kidul éta ngalambangkeun raja rohani salajengna sarta anu kahiji ti beulah kidul, anu digenepan ku Perancis ateis. Perancis ateis ngalambangkeun Amérika Sarikat, anu di Nashville, Tennessee, “Athens ti beulah kidul,” Bait Parthenon pikeun déwi Athena dilambangkeun sacara simbolis. Bait éta perenahna di 2500 West End di Nashville. Angka dua puluh lima ngawakilan panto anu ditutup dina tilu misil Mateus dua puluh lima. Cleopatra, minangka ratu boh ti “kidul” boh ti “kulon,” nepi ka “ahir”-na di Athens ti beulah kidul.
With these considerations of Actium, Cleopatra, Augustus and Antony we return to verse twenty-four through verse thirty of Daniel eleven. Perhaps, the vaguest part of the passage is when they speak lies at one table.
Kalayan tinimbangan ieu ngeunaan Actium, Cleopatra, Augustus, jeung Antony, urang balik deui ka ayat dua puluh opat nepi ka ayat tilu puluh dina Daniel sabelas. Panginten, bagian anu pangsamarna tina petikan éta nyaéta nalika maranéhna nyarita bohong dina hiji méja.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.
Jeung hate duanana raja ieu bakal condong kana kajahatan, sarta maranéhna bakal ngucapkeun bohong dina hiji méja; tapi éta moal hasil, sabab tungtungna can datang iwal dina waktu anu geus ditangtukeun. Daniel 11:27.
The time appointed in the verse is 330, the end of the “time” of verse twenty-four. The time appointed represents the Sunday law for the United States and it also represents the close of human probation for the world. Before the Sunday law the two kings, whose hearts were to do mischief will speak lies to one another at one table. Before the Sunday law of verses sixteen and forty-one of Daniel eleven, two kings will speak lies at one table, but their lies do not prosper. Who are the two kings that speak lies to one another? Before we answer that thought, I will remind us of some symbolism we have previously addressed in this series.
Waktu anu geus ditangtukeun dina ayat éta nyaéta 330, ahir tina “waktu” dina ayat ka dua puluh opat. Waktu anu geus ditangtukeun éta ngagambarkeun hukum Minggu pikeun Amérika Serikat, sarta ogé ngagambarkeun panutupan mangsa probation manusa pikeun dunya. Saméméh hukum Minggu, dua raja, anu haténa dimaksudkeun pikeun ngalakukeun kajahatan, bakal silih bohong ka nu séjén dina hiji méja. Saméméh hukum Minggu dina Daniel sapuluh hiji ayat genep welas jeung opat puluh hiji, dua raja bakal silih bohong dina hiji méja, tapi kabohongan maranéhna henteu hasil. Saha éta dua raja anu silih bohong ka nu séjén? Saméméh urang ngajawab pamikiran éta, abdi baris ngingetkeun urang kana sawatara perlambang anu saméméhna geus urang bahas dina runtuyan ieu.
The four Roman rulers represent a variety of prophetic symbols depending on what context they are considered. Though Roman rulers, as a symbol they essentially represent the prophetic history of ancient Judah as they transitioned from the Seleucid domination into the domination of the Romans.
Opat pangawasa Romawi ngawakilan rupa-rupa lambang nubuat gumantung kana kontéks naon maranéhna dipaluruh. Sanajan maranéhna téh pangawasa Romawi, minangka hiji lambang maranéhna saéstuna ngawakilan sajarah nubuat Yuda baheula nalika maranéhna ngalangkungan parobahan ti kakawasaan Seleukid kana kakawasaan urang Romawi.
Pompey was a general and the next three Roman rulers were all Caesars. Julius in relation to Augustus represented two threefold unions with the two triumvirates, the first unofficial, the second official. All four rulers represent the Sunday law in certain contexts. Pompey conquered the glorious land, Julius, represented by twenty-three stab wounds is the first angel, for he is the first Caesar, and he typifies the third angel, which was Tiberias. Tiberias at the cross, which is the Sunday law is also represented by twenty-three, for twenty-three represents the at-one-ment; and the cross is a most essential part of the work of Christ in combining His Divinity with our humanity. So, Julius and Tiberias are the first and third message, represented by twenty-three.
Pompey téh saurang panglima, sarta tilu panguasa Romawi saterusna sakabéhna nyaéta Kaisar. Julius dina patalina jeung Augustus ngagambarkeun dua paguyuban tiluan kalawan dua triumvirat, anu kahiji henteu resmi, anu kadua resmi. Kaopat panguasa éta, dina kontéks nu tangtu, sadayana ngagambarkeun hukum Minggu. Pompey nalukkeun tanah kamulyaan, Julius, anu dilambangkeun ku dua puluh tilu tatu tusukan, nyaéta malaikat kahiji, sabab anjeunna téh Kaisar kahiji, sarta anjeunna ngalambangkeun malaikat katilu, anu nyaéta Tiberias. Tiberias dina kayu salib, anu mangrupa hukum Minggu, ogé dilambangkeun ku dua puluh tilu, sabab dua puluh tilu ngagambarkeun panebusan; jeung kayu salib téh bagian anu pangpentingna pisan tina padamelan Kristus dina ngahijikeun Kaallahan-Na jeung kamanusaan urang. Ku kituna, Julius jeung Tiberias téh amanat kahiji jeung katilu, anu dilambangkeun ku dua puluh tilu.
Julius was not the romantic figure he is often portrayed as in Hollywood lore; he was a ruthless man bent on power. Tiberias was worse than Julius, for his vileness is even addressed in the verse, for the last letter of the Hebrew alphabet is twenty-two and the first letter is one. The alpha is smaller than the omega and Tiberias’ vileness is located in verse twenty-two, which is the last letter of the Hebrew alphabet, and in between the two vile persons represented by Julius and Tiberias was Augustus. Augustus represents the height of the glory of Rome’s power and prestige. As the opposite of the first and third message he is represented by the letter thirteen, which is a symbol of rebellion. Augustus secured his kingdom by subduing the rebellion of Antony and Cleopatra, the most famous rebellion of Rome’s history.
Julius lain tokoh romantis sakumaha anjeunna mindeng digambarkeun dina carita Hollywood; anjeunna téh jalma kejem anu satemenna ngudag kakawasaan. Tiberias leuwih goréng tibatan Julius, sabab kajahatanana malah disinggung dina éta ayat, lantaran hurup panungtung dina abjad Ibrani jumlahna dua puluh dua, ari hurup kahiji hiji. Alfa leuwih leutik batan omega, sarta kajahatan Tiberias ayana dina ayat dua puluh dua, anu mangrupa hurup panungtung dina abjad Ibrani, sarta di antara dua jalma hina anu dilambangkeun ku Julius jeung Tiberias aya Augustus. Augustus ngalambangkeun puncak kamulyaan kakawasaan jeung gengsi Roma. Sabagé sabalikna tina pesen kahiji jeung katilu, anjeunna dilambangkeun ku hurup tilu belas, anu mangrupakeun lambang pamberontakan. Augustus ngamankeun karajaanna ku nalukkeun pamberontakan Antony jeung Cleopatra, pamberontakan anu pangsohorna dina sajarah Roma.
Augustus is the Roman power who conquered the third obstacle and in doing so he represented the Sunday law, and the Roman power who reigns during the forty-two symbolic months of Revelation thirteen’s chapter of rebellion. When placed before the Sunday law Pompey is both 1798 and 1989, making Pompey a symbol of Antiochus Magnus ending the fourth Syrian War from 219 unto 217 BC, in fulfillment of verse ten of chapter eleven. Julius Caesar is then aligned with verses eleven and twelve and the battle of the borderline, the battle of Raphia in 217 BC. There Julius is also Antiochus Magnus, and Augustus Caesar is also Antiochus Magnus in verse fifteen’s battle of Panium. Then in verse sixteen Tiberias is the Sunday law, but he is not Antiochus Magnus, for there he is Pompey, for Jesus always illustrates the end with the beginning. The verse marks the end of the Seleucid Empire typifying the end of the United States as the sixth kingdom of Bible prophecy.
Augustus teh kakawasaan Romawi anu nalukkeun halangan katilu, sarta ku kituna anjeunna ngawakilan hukum Minggu, jeung kakawasaan Romawi anu maréntah salila opat puluh dua bulan simbolis dina Wahyu pasal tilu belas ngeunaan pemberontakan. Lamun ditempatkeun saméméh hukum Minggu, Pompey téh duanana 1798 jeung 1989, anu ngajadikeun Pompey lambang Antiochus Magnus anu mungkas Perang Siria kaopat ti 219 nepi ka 217 SM, dina minuhan ayat sapuluh tina pasal sabelas. Julius Caesar saterusna disaluyukeun jeung ayat sabelas jeung dua belas, sarta perang di tapel wates, nyaéta perang Raphia dina 217 SM. Di dinya Julius ogé Antiochus Magnus, sarta Augustus Caesar ogé Antiochus Magnus dina perang Panium dina ayat lima belas. Tuluy dina ayat genep belas Tiberias téh hukum Minggu, tapi anjeunna lain Antiochus Magnus, sabab di dinya anjeunna téh Pompey, margi Yesus salawasna ngagambarkeun ahir ku awal. Ayat éta nandaan ahir Kakaisaran Seleukia anu ngalambangkeun ahir Amérika Serikat minangka karajaan kagenep tina nubuat Alkitab.
There are more alignments to be made of the four Roman rulers, and the line represents the hidden history of verse forty. The Maccabean line of verse twenty-three also illustrates the hidden history of verse forty. Then in verses twenty-four, the story of pagan Imperial Rome is represented by a time—three hundred and sixty years. The line of Roman history represented from verse twenty-four through to verse thirty is also an illustration of the hidden history of verse forty. It ends in verse thirty-one when the subject changes from pagan to papal Rome. Pagan Rome is still in the verse, but there it is not represented as the fourth kingdom of Bible prophecy, but as the political power that placed the papacy on the throne in 538. In 538 the papacy passed a Sunday law, so verse thirty-one is aligning with verses sixteen and forty-one. Verse twenty-four introduced the battle of Actium and the history associated with the line.
Aya deui kasaluyuan anu kudu dijieun ngeunaan opat pamingpin Romawi, jeung éta garis ngawakilan sajarah nu nyumput tina ayat kaopat puluh. Garis Makabea dina ayat ka dua puluh tilu ogé ngagambarkeun sajarah nu nyumput tina ayat kaopat puluh. Tuluy dina ayat ka dua puluh opat, carita Roma Kakaisaran kafir diwakilan ku hiji mangsa—tilu ratus genep puluh taun. Garis sajarah Romawi anu diwakilan ti ayat ka dua puluh opat nepi ka ayat ka tilu puluh ogé mangrupa gambaran tina sajarah nu nyumput dina ayat kaopat puluh. Éta ditungtungan dina ayat ka tilu puluh hiji nalika poko carita robah ti Roma kafir ka Roma kapausan. Roma kafir masih aya dina éta ayat, tapi di dinya lain diwakilan minangka karajaan kaopat tina nubuat Alkitab, tapi minangka kakawasaan pulitik anu nempatkeun kapausan dina tahta dina taun 538. Dina taun 538 kapausan ngaluarkeun hukum Minggu, ku kituna ayat ka tilu puluh hiji keur disaluyukeun jeung ayat ka genep belas jeung ka opat puluh hiji. Ayat ka dua puluh opat ngenalkeun perang Actium jeung sajarah anu patali jeung éta garis.
Verse twenty-four is identifying when pagan Rome began to rule supremely for three hundred and sixty years, and then in verse thirty-one papal Rome begins to rule supremely for twelve hundred and sixty-years. The beginning and ending of the line bear the signature of Christ, the Alpha and Omega. In the verses we have the history of Marc Antony, Cleopatra and Augustus Caesar. In verse sixteen pagan Rome conquered the Seleucid Empire in 65 BC, and then Judah in 63 BC. The third obstacle of Actium in 31 BC identified the end of the kingdom of Egypt, as typified by the first obstacles of the Seleucid’s in 65 BC. Once again, we find the signature of the First and the Last. 65 BC was the first of three obstacles and it represented the conquering of the king of the north and 31 BC represented the third of three obstacles and it represented the conquering of the king of the south. Judah, as the middle obstacle of the three obstacles, was having a civil war within the walls of Jerusalem when Pompey arrived in 63 BC. The second obstacle is a symbol of rebellion.
Ayat dua puluh opat netelakeun mangsa Roma kapir mimiti maréntah kalayan kakawasaan pangluhurna salila tilu ratus genep puluh taun, teras dina ayat tilu puluh hiji Roma kapausan mimiti maréntah kalayan kakawasaan pangluhurna salila sarébu dua ratus genep puluh taun. Mimiti jeung ahirna garis éta ngandung tandatangan Kristus, Alfa jeung Omega. Dina ayat-ayat éta urang manggihan sajarah Marc Antony, Cleopatra, jeung Augustus Caesar. Dina ayat genep belas Roma kapir nalukkeun Kakaisaran Seleucid dina 65 SM, teras Yuda dina 63 SM. Halangan katilu, nyaéta Actium dina 31 SM, nandaan ahir karajaan Mesir, sakumaha dilambangkeun ku halangan-halangan kahiji pihak Seleucid dina 65 SM. Sakali deui, urang manggihan tandatangan Nu Kahiji jeung Nu Pamungkas. Taun 65 SM mangrupikeun anu kahiji tina tilu halangan sarta éta ngagambarkeun panaklukan raja kalér, sedengkeun taun 31 SM ngagambarkeun anu katilu tina tilu halangan sarta éta ngagambarkeun panaklukan raja kidul. Yuda, minangka halangan panengah tina tilu halangan éta, keur ngalaman perang saudara di jero témbok Yerusalem nalika Pompey sumping dina 63 SM. Halangan kadua mangrupakeun lambang pambarontakan.
In 538, the third obstacle for papal Rome was driven out of the City of Rome. That obstacle was the Goths, and there the fifth kingdom of Bible prophecy began; right where the fourth kingdom ended. And just as the fourth kingdom began at its third obstacle, the kingdom of Egypt was defeated, as had been typified in the first obstacle of the Seleucid kingdom. This identifies that the prophetic testimony found in verses twenty-four through to verse thirty, represent a line that is also to be located in the hidden history of verse forty. For this reason, it is essential to consider the various prophetic relationships that are represented by Marc Antony, Cleopatra, Julius Caesar, Pompey and Augustus Caesar.
Dina taun 538, halangan katilu pikeun Roma papal diusir kaluar ti Kota Roma. Halangan éta nya éta bangsa Goth, sarta di dinya karajaan kalima tina nubuat Alkitab mimiti; pas di tempat karajaan kaopat réngsé. Jeung sakumaha karajaan kaopat mimiti dina halangan katiluna, karajaan Mesir dikalahkeun, sakumaha geus dilambangkeun dina halangan kahiji karajaan Seleukia. Ieu nandakeun yén kasaksian nubuat anu kapanggih dina ayat dua puluh opat nepi ka ayat tilu puluh, ngagambarkeun hiji garis anu ogé kudu diperenahkeun dina sajarah nu nyumput tina ayat opat puluh. Ku sabab éta, penting pisan pikeun nganggap rupa-rupa hubungan nubuat anu dilambangkeun ku Marc Antony, Cleopatra, Julius Caesar, Pompey, jeung Augustus Caesar.
So is the vaguest part of the passage of verse twenty-four unto thirty, when they speak lies at one table?
Nya kitu deui bagian nu paling samar tina petikan ayat dua puluh opat nepi ka tilu puluh, waktu maranéhna ngucapkeun kabohongan dina hiji méja?
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.
Jeung hate duanana raja ieu bakal museur kana ngalakonan kajahatan, sarta maranéhna bakal ngucapkeun bohong dina hiji méja; tapi éta moal hasil, sabab ahirna kénéh bakal lumangsung dina waktu anu geus ditangtukeun. Daniel 11:27.
Uriah Smith identifies the two kings as Marc Antony and Augustus Caesar.
Uriah Smith ngidentipikasi dua raja éta minangka Marc Antony jeung Augustus Caesar.
“Verse twenty-seven quoted
“Ayat ka dua puluh tujuh dikutip”
“Antony and Caesar were formerly in alliance. Yet under the garb of friendship they were both aspiring and intriguing for universal dominion. Their protestations of deference to, and friendship for, each other, were the utterances of hypocrites. They spoke lies at one table. Octavia, the wife of Antony and sister of Caesar, declared to the people of Rome at the time Antony divorced her, that she had consented to marry him solely with the hope that it would prove a pledge of union between Caesar and Antony. But that counsel did not prosper. The rupture came; and in the conflict that ensued, Caesar came off entirely victorious.” Uriah Smith, Daniel and the Revelation, 276.
“Antony jeung Caesar baheula téh saaliansi. Sanajan kitu, dina kedok pasobatan, maranéhna duaan sarua keur ngudag jeung ngalakonan intrik pikeun kakawasaan jagat raya. Pangucapan-pangucapan maranéhna ngeunaan rasa hormat ka silih, jeung pasobatan pikeun silih, éta téh omongan jalma-jalma munapik. Maranéhna nyarita bohong dina hiji méja. Octavia, pamajikan Antony jeung dulur awéwé Caesar, nyatakeun ka rahayat Roma dina waktu Antony megatkeun dirina, yén manéhna geus satuju nikah jeung anjeunna ngan ku harepan yén éta bakal jadi hiji jaminan kasatunggalan antara Caesar jeung Antony. Tapi éta piwuruk henteu hasil. Pamisahan téh datang; jeung dina paséa anu tuluy lumangsung, Caesar kaluar jadi pinuh meunang.” Uriah Smith, Daniel and the Revelation, 276.
When Octavia identified that her marriage to Antony was as a pledge of union, it identified the marital alliance which had been typified earlier in chapter eleven with the Hellenistic-era marriage of Berenice to the Seleucid king Antiochus II Theos around 252 BC. Berenice was the daughter of Ptolemy II Philadelphus. Octavia and Berenice represent diplomatic marriages or prophetically, treaties. Verses five through ten identify the history of the diplomatic marriage between the southern and northern kingdoms, and when Marc Antony and Octavian, later known as Augustus Caesar, arranged the marriage, they also divided the kingdom into east and west.
Nalika Oktavia nganyatakeun yén perkawinanna jeung Antonius téh minangka hiji ikrar persatuan, éta nandakeun pasatuan perkawinan anu geus dilambangkeun saméméhna dina pasal sabelas ku perkawinan jaman Hellenistik antara Berenike jeung raja Seleukia, Antiokhus II Theos, kira-kira taun 252 SM. Berenike téh putri Ptolemaios II Philadelphus. Oktavia jeung Berenike ngawakilan perkawinan diplomatik atawa, sacara profétis, pajangjian. Ayat lima nepi ka sapuluh ngajentrekeun sajarah perkawinan diplomatik antara karajaan kidul jeung kalér, sarta nalika Markus Antonius jeung Oktavianus, anu engké dipikawanoh minangka Augustus Kaisar, ngayakeun perkawinan éta, maranéhna ogé ngabagi karajaan jadi wétan jeung kulon.
The Pact of Brundisium (40 BC) was a negotiated settlement between Marc Antony and Octavian (later Augustus) to resolve tensions in the Second Triumvirate after near-civil war. It involved dividing Roman territories (Antony east, Octavian west) and was sealed by Antony’s marriage to Octavia (Octavian’s sister). In 39 BC the original five-year Triumvirate term expired, Antony sailed to Italy with 300+ ships that were initially denied to land at Brundisium, so they ultimately docked at Tarentum. Octavian met him there after prolonged mediations produced by an unwillingness of Antony’s army to fight with Octavian’s army and vise versa. Octavia played a key mediating role, persuading Antony to support Octavian against Sextus Pompey. They renewed the Triumvirate for another five years (to 32 BC), with Antony providing Octavian 120 ships in exchange for promised troops (which Octavian later withheld).
Pasini Brundisium (40 SM) nya éta hiji pakukuhan hasil rundingan antara Marc Antony jeung Octavian (engké Augustus) pikeun ngabéréskeun katégangan dina Triumvirat Kadua sanggeus ampir lumangsung perang sipil. Ieu ngalibatkeun ngabagi wewengkon Romawi (Antony di wétan, Octavian di kulon) sarta dipaparin cap ku nikahna Antony jeung Octavia (adi awéwé Octavian). Dina 39 SM mangsa asal Triumvirat salila lima taun geus béak, Antony balayar ka Italia mawa leuwih ti 300 kapal anu mimitina teu diidinan darat di Brundisium, ku kituna ahirna maranéhna nyender di Tarentum. Octavian nepungan anjeunna di dinya sanggeus mediasi anu lilana panjang, anu timbul ku lantaran teu daékna pasukan Antony tarung ngalawan pasukan Octavian, kitu deui sabalikna. Octavia maénkeun peran panganteur anu kacida pentingna, ngayakinkeun Antony supaya ngarojong Octavian ngalawan Sextus Pompey. Maranéhna ngabaruan deui Triumvirat pikeun lima taun deui (nepi ka 32 SM), kalayan Antony méré Octavian 120 kapal minangka tukeuran pikeun pasukan anu geus dijangjikeun (anu engké ditahan ku Octavian).
In 32 BC there was an open break between the two antagonists. Relations had deteriorated through propaganda, Antony’s eastern focus (with Cleopatra), and Octavian’s consolidation in the west. Octavian rejected later conference proposals from Antony before Actium.
Dina taun 32 SM, kajadian pegatna hubungan anu kabuka antara dua pihak anu silih musuhan éta. Hubungan maranéhna geus beuki memburuk ku propaganda, ku orientasi Antony ka wétan (bareng jeung Cleopatra), sarta ku pangukuhan kakawasaan Octavian di beulah kulon. Octavian nampik usul-usul engké pikeun ngayakeun pasamoan ti Antony saméméh Actium.
In the diplomatic marriage with the king of the north (Antiochus) and the king of the south (Ptolemy), it was the southern king that supplied the bride, with the diplomatic marriage of Antony (the east) and Octavian (the west); the bride was supplied by the west. Both diplomatic marriages failed and the supplier of the daughter or sister was ultimately victorious over the power who broke the treaty.
Dina perkawinan diplomatik jeung raja kalér (Antiochus) sarta raja kidul (Ptolemy), raja kidul anu nyayagikeun pangantén awéwé; dina perkawinan diplomatik Antony (wétan) jeung Octavian (kulon), pangantén awéwé disayagikeun ku pihak kulon. Duanana perkawinan diplomatik éta gagal, sarta pihak nu nyayagikeun putri atawa dulurna ahirna meunang kameunangan ngalawan kakawasaan anu ngalanggar perjangjian.
The Testimony of Three
Kasaksian Tilu
At the end of the Seleucid Empire there was a third treaty where lies were spoke at one table. This occurred in the context of the Fifth Syrian War (202–195 BC), when Antiochus III Magnus exploited the weakness of the Ptolemaic Kingdom after Ptolemy IV Philopator’s death in 204 BC. Ptolemy V Epiphanes (Ptolemy V) ascended the throne as a child (around age 5–6), leaving Egypt under regents and vulnerable to internal chaos, native revolts, and external threats.
Dina ahir Kakaisaran Seleukid aya hiji pajangjian katilu anu dina hiji méja ucapan-ucapan bohong diucapkeun. Ieu kajadian dina kontéks Perang Siria Kalima (202–195 SM), nalika Antiochus III Magnus ngamangpaatkeun kalemahan Karajaan Ptolemaik sanggeus pupusna Ptolemy IV Philopator dina taun 204 SM. Ptolemy V Epiphanes (Ptolemy V) naék tahta nalika masih budak kénéh (kira-kira umur 5–6 taun), sahingga Mesir aya dina kakawasaan para wali pamaréntahan sarta rawan ku kaayaan kacau internal, pemberontakan pribumi, jeung ancaman ti luar.
Antiochus Magnus had already invaded and seized much of the Ptolemaic territories in Coele-Syria, Palestine, and Asia Minor after victories like the Battle of Panium (200 BC). Rather than fully conquering Egypt (which risked Roman intervention, as Rome was pressuring him to stay out of certain areas), he pursued a diplomatic marriage alliance as a “protector” figure. In 197/195 BC, as part of the peace treaty ending the war, Antiochus Magnus betrothed and then married his young daughter Cleopatra I Syra (also called Cleopatra Syra) to the child Ptolemy V (the marriage took place in 193 BC at Raphia; Ptolemy was 16, Cleopatra 10).
Antiochus Magnus geus ti heula narajang sarta ngarebut sabagéan gedé wewengkon Ptolemaik di Coele-Syria, Paléstina, jeung Asia Minor sanggeus kameunangan-kameunangan saperti Patempuran Panium (200 SM). Tinimbang nalukkeun Mesir sapinuhna (anu ngandung résiko campur tangan Romawi, sabab Roma keur neken anjeunna supaya ulah asup ka sababaraha wewengkon nu tangtu), anjeunna milih ngudag pasatujuan nikah diplomatik minangka hiji tokoh “palindung.” Dina taun 197/195 SM, minangka bagian tina pajangjian karapihan anu mungkas perang éta, Antiochus Magnus ngajangjikeun tuluy nganikahkeun putri ngorana, Cleopatra I Syra (disebut ogé Cleopatra Syra), ka Ptolemy V anu masih budak (nikahna lumangsung dina taun 193 SM di Raphia; Ptolemy yuswana 16 taun, Cleopatra 10 taun).
This was framed as a generous gesture: Antiochus positioned himself as an ally and “protector” of the young king, securing peace while retaining gains in Asia. The marriage gave him indirect influence over Egypt through his daughter (he hoped she would remain loyal to her Seleucid roots and act as a pro-Syrian voice in the Ptolemaic court). The ploy backfired for Cleopatra sided with her husband and Egypt, not her father, undermining Antiochus’s long-term control. This mirrors the Pact of Brundisium (40 BC) and related to Roman events in several ways.
Ieu dipidangkeun saolah-olah minangka hiji lampah anu loma: Antiokhus nempatkeun dirina minangka sekutu jeung “palindung” raja anu ngora, ngajaga karapihan bari tetep nahan kauntungan di Asia. Perkawinan éta méré anjeunna pangaruh teu langsung ka Mesir ngaliwatan putrina (anjeunna miharep yén putrina bakal tetep satia kana akar Seleukidna sarta jadi sora anu ngadukung Siria di karaton Ptolemaik). Muslihat éta malah balik ngarugikeun, sabab Kleopatra nangtung di pihak salakina jeung Mesir, lain di pihak bapana, ku kituna ngarusak kadali jangka panjang Antiokhus. Ieu nyarupaan Pakta Brundisium (40 SM) sarta aya patalina jeung kajadian-kajadian Romawi dina sababaraha hal.
Just as Antony married Octavia (sister of Octavian) to bind rival powers after near-war, Antiochus used his daughter’s marriage to Ptolemy V to formalize a temporary peace and territorial division (Seleucids kept conquests in the north, Ptolemy retained Egypt the south).
Sakumaha Antonius nikah ka Oktavia (lanceukna Octavian) pikeun ngabeungkeut kakawasaan-kakawasaan nu silih saingan sanggeus ampir kajadian perang, Antiochus ngagunakeun perkawinan putrina jeung Ptolemaios V pikeun ngaresmikeun hiji katengtreman samentara jeung pamisahan wewengkon (kaum Seleukid nahan hasil-hasil panaklukan di kalér, Ptolemaios nahan Mesir di kidul).
Antiochus acted as a de facto guardian over the child-king Ptolemy V (via family ties), similar to how Octavian (and the Triumvirate) positioned themselves amid power vacuums or rivalries. In both cases, the “stronger” figure (Antiochus/Octavian) sought leverage over a vulnerable counterpart through kinship. Both arrangements brought short-term stability but ‘did not prosper’ long-term due to underlying distrust—Cleopatra favored Egypt (undermining Antiochus), while Antony’s eastern focus (Cleopatra VII) led to the breakdown with Octavian.
Antiochus ngalampah minangka wali de facto pikeun raja budak Ptolemy V (ngaliwatan hubungan kulawarga), sarupa jeung kumaha Octavian (jeung Triumvirate) nempatkeun dirina di tengah kakosongan kakawasaan atawa pasalingeuk kakawasaan. Dina duanana kajadian, tokoh anu “leuwih kuat” (Antiochus/Octavian) ngupayakeun pangaruh strategis kana pihak anu rentan ngaliwatan paturalian kulawarga. Duanana tatanan éta mawa katarajangan jangka pondok, tapi ‘teu hasil’ dina jangka panjang ku sabab ayana kateupercayaan anu ngadasar—Cleopatra milih Mesir (ngaruksak maksud Antiochus), sedengkeun museurna Antony ka Wétan (Cleopatra VII) nyababkeun ruksakna hubungan jeung Octavian.
Ptolemy V’s minority under regents parallels the instability after Julius Caesar’s death (leading to the Triumvirate’s formation and power struggles). The marriage of Berenice to Antiochus marked the beginning of the Seleucid Empire’s history in Daniel eleven, and the marriage of Antiochus Magnus daughter to the Egyptian child king, marked the ending of the Seleucid Empire. The ending of the marriage of Marc Antony to Octavia marked the ending of the Ptolemaic kingdom. The ending of Judah as God’s covenant people took place at the cross, and that Judean kingdom began with the Maccabees and the league they made with Rome. All of these prophetic lines are represented within the narrative of Daniel chapter eleven, and they all align with the hidden history of verse forty. Beginning in verse five we have the treaty of Berenice, that leads to Antiochus the Great and the treaty of his daughter Cleopatra Syra, that takes place in the history of the Maccabees of verse twenty-three. The Maccabees become part of the line based upon their rebellion against Antiochus Epiphanes, one of the last of the Seleucid Dynasty.
Mangsa can cukup Ptolemaios V dina pamaréntahan para wali sajajar jeung kaayaan teu ajeg sanggeus pupusna Julius Caesar (anu nyababkeun kabentukna Triumvirate jeung perebutan kakawasaan). Perkawinan Berenice jeung Antiochus nandaan awal sajarah Kakaisaran Seleukia dina Daniel sabelas, sarta perkawinan putri Antiochus Magnus jeung raja budak Mesir nandaan ahir Kakaisaran Seleukia. Rengse-na perkawinan Marc Antony jeung Octavia nandaan ahir karajaan Ptolemaios. Ahirna Yuda salaku umat perjangjian Allah lumangsung di salib, jeung karajaan Yudea éta dimimitian ku kaum Makabe jeung pasatujuan anu maranéhna jieun jeung Roma. Sakabéh garis nubuat ieu kagambarkeun dina narasi Daniel pasal sabelas, sarta éta sakabéhna saluyu jeung sajarah nu disumputkeun dina ayat opat puluh. Mimiti dina ayat lima urang manggihan pasatujuan Berenice, anu ngarah ka Antiochus Agung jeung pasatujuan putrina, Cleopatra Syra, anu lumangsung dina sajarah kaum Makabe dina ayat dua puluh tilu. Kaum Makabe jadi bagian tina éta garis dumasar kana pemberontakan maranéhna ngalawan Antiochus Epiphanes, salah sahiji anu pangahirna tina Dinasti Seleukia.
Antiochus Epiphanes is the Antiochus who was in Egypt in 168 BC near Alexandria during the Sixth Syrian War. Antiochus Epiphanes had invaded Egypt and was on the verge of capturing Alexandria. The Ptolemaic rulers appealed to Rome for help. Rome sent Popillius Laenas (with just a small entourage—no army) to deliver an ultimatum from the Senate; Antiochus must immediately withdraw from Egypt and Cyprus, or face war with Rome. When Antiochus received the letter and asked for time to consult his advisors, Popillius—described as stern and imperious—took his walking stick and drew a circle in the sand around the king’s feet. He then declared, “Before you step out of that circle, give me a reply to lay before the Senate.”
Antiochus Epiphanes téh nyaéta Antiochus anu aya di Mesir dina taun 168 SM di deukeut Aleksandria salila Perang Siria Kagenep. Antiochus Epiphanes geus nyerang Mesir sarta geus ampir ngarebut Aleksandria. Para pamingpin Ptolemaik nyuhunkeun pitulung ka Roma. Roma ngutus Popillius Laenas (kalawan ngan ukur rombongan leutik—tanpa bala tentara) pikeun nepikeun ultimatum ti Sénat; Antiochus kudu geuwat mundur ti Mesir jeung Siprus, atawa nyanghareupan perang jeung Roma. Nalika Antiochus narima éta surat sarta ménta waktu pikeun rundingan jeung para panaséhatna, Popillius—anu digambarkeun tegas jeung kakawasaanana maksa—nyokot iteuk leumpangna sarta ngaguratkeun hiji bunderan dina keusik ngurilingan suku éta raja. Tuluy manéhna ngadawuh, “Saméméh anjeun ngaléngkah kaluar tina éta bunderan, pasihan kuring jawaban pikeun dibawa ka hareupeun Sénat.”
The implication was clear; Antiochus could not leave the circle without committing to Rome’s demands—crossing it without agreement would mean war. Stunned and humiliated, Antiochus hesitated briefly but then agreed to comply, withdrew his forces from Egypt, and returned to Syria. This bold act of diplomacy (backed by Rome’s growing reputation for power) forced the retreat without a battle, showcasing Rome’s emerging dominance in the eastern Mediterranean. It’s widely cited as an origin for the phrase “drawing a line in the sand” (though it was literally a circle).
Hartina écés; Antiochus teu bisa ninggalkeun éta bunderan lamun can satuju kana pamenta Roma—ngaliwatan éta garis tanpa kasapukan hartina perang. Kaget tur kaéra, Antiochus sakeudeung ragu, tapi tuluy sapuk pikeun nurut, narik pasukanana ti Mesir, sarta mulang ka Siria. Ieu léngkah diplomasi anu wani (dipingpin ku ngaronjatna kawentar Roma dina kakawasaan) maksa mundurna pasukan tanpa peperangan, némbongkeun beuki ngadominasina Roma di beulah wétan Laut Tengah. Ieu remen dicutat minangka salah sahiji asal muasal ungkara “ngagurat garis dina keusik” (sanajan sajatiningna mah éta téh hiji bunderan).
Antiochus Epiphanes also became the Protestant understanding of the power that exalts himself, falls and establishes the vision in verse fourteen of Daniel eleven.
Antiochus Epiphanes ogé jadi pamahaman Protestan ngeunaan kakawasaan anu ngagungkeun dirina sorangan, ragrag, sarta netepkeun eta titingalian dina ayat opat welas tina Daniel sabelas.
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.
Dina mangsa éta, bakal loba anu bangkit ngalawan raja beulah kidul; kitu deui jalma-jalma nu garong tina bangsamu bakal ngangkat dirina pikeun netepkeun éta tetempoan; tapi maranéhna bakal gugur. Daniel 11:14.
Antiochus IV Epiphanes reigned 175–164 BC, and was the eighth of thirteen Seleucid kings. He sought to impose Hellenistic culture and unify his empire under Greek religious practices. He plundered the Temple in 169 BC, banned Jewish practices (circumcision, Sabbath observance, Torah study), and forced sacrifices to pagan gods. In December 167 BC he erected a pagan altar (to Zeus) on top of the Jewish altar of burnt offerings in the Temple and sacrificed a pig, along with other profane acts. The desecration was the final straw for observant Jews, who saw it as the ultimate violation of the Temple’s sanctity and God’s law. It sparked immediate resistance when Mattathias (a priest from Modein) refused a Seleucid officer’s order to sacrifice to pagan gods and killed an apostate Jew and the officer, then fled to the hills with his sons (the future Maccabees). This ignited guerrilla warfare and revolt from 167–160 BC which aimed to restore Jewish worship, leading to the rededication of the Temple (Hanukkah) in 164 BC under Judas Maccabeus.
Antiokhus IV Epifanes maréntah dina taun 175–164 SM, sarta anjeunna téh raja kadalapan tina tilu welas raja Seleukid. Anjeunna narékahan maksakeun kabudayaan Hellenistis sarta ngahijikeun kakaisaranana dina prak-prakan agama Yunani. Dina taun 169 SM anjeunna ngarampas Bait Allah, ngalarang prak-prakan Yahudi (sunat, miéling Sabat, diajar Taurat), sarta maksa kurban ka déwa-déwa kapir. Dina Désémber 167 SM anjeunna ngadegkeun hiji altar kapir (pikeun Zeus) di luhureun altar kurban beuleuman urang Yahudi di Bait Allah sarta ngurbankeun babi, dibarengan ku kalakuan-kalakuan najis séjénna. Pangnodaaan éta jadi puncak kasabaran pikeun urang Yahudi anu taat, anu ningali éta minangka palanggaran pangahirna kana kasucian Bait Allah jeung hukum Allah. Ieu geuwat micu panolakan waktu Matatias (saurang imam ti Modein) nolak parentah hiji pajabat Seleukid pikeun ngurbankeun ka déwa-déwa kapir, tuluy maéhan saurang Yahudi murtad jeung éta pajabat, teras ngungsi ka pagunungan babarengan jeung anak-anakna (anu engké jadi Makabe). Ieu ngahurungkeun perang gerilya jeung pemberontakan ti taun 167–160 SM anu boga tujuan mulangkeun ibadah Yahudi, nu ahirna ngakibatkeun panyucian deui Bait Allah (Hanukkah) dina taun 164 SM dina kapamimpinan Yudas Makabeus.
At the beginning and ending of the Seleucid Empire there was a significant treaty represented by a diplomatic marriage that possessed the element of division of either east and west, or north and south. As the Seleucid Empire waned Antiochus Epiphanes becomes the symbol of the rising Roman power, and the focus of the Maccabean’s indignation. Later in history he becomes the counterfeit of the prophetic symbol that establishes the vision. The power in verse twenty-two of chapter eleven is broken when the prince of the covenant was broken.
Dina mimiti jeung ahirna Kakaisaran Seleukid aya hiji pajangjian anu penting, anu dilambangkeun ku hiji perkawinan diplomatik, anu ngandung unsur pamisahan boh antara wetan jeung kulon, boh antara kalér jeung kidul. Nalika Kakaisaran Seleukid mimiti surut, Antiokhus Epifanes jadi lambang kakawasaan Romawi anu keur naék, sarta jadi puseur amarah urang Makabe. Engké dina sajarah, anjeunna jadi tandingan palsu tina lambang nubuat anu netepkeun éta titingalian. Kakawasaan dina ayat ka dua puluh dua tina pasal ka sabelas diremuk nalika pangeran tina pajangjian éta diremuk.
And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.
Jeung ku leungeun caah maranéhna bakal disapuan ti hareupeunana, sarta bakal dipatahan; enya, kitu deui pangéran tina perjangjian. Daniel 11:22.
Antiochus Epiphanes’ reign ended in 164 BC, almost two hundred years before Christ, “the prince of the covenant” was “broken” at the cross. What we wish to note here is that the Seleucid Empire began and ended with a diplomatic treaty marriage where the deceit between the two parties is a matter of the historical record. During the reign of Antiochus Epiphanes, the Maccabean revolt began, which typified the American Revolution. In the history of the Maccabees their struggle to throw off the Seleucid power included a significant treaty with Rome. The verse that identifies the treaty directly identifies Rome as working deceitfully, or telling lies at the treaty table.
Pamaréntahan Antiochus Epiphanes réngsé dina taun 164 SM, meh dua ratus taun saméméh Kristus, “pangéran tina perjangjian” téh “dipatahan” dina salib. Anu rék urang titénan di dieu nyaéta yén Kakaisaran Seleukus dimimitian jeung dipungkas ku hiji perkawinan perjangjian diplomatik, anu dina éta tipu daya antara dua pihak téh kacatet écés dina sajarah. Dina mangsa pamaréntahan Antiochus Epiphanes, mimiti kajadian pamarontakan Makabe, anu jadi perlambang Révolusi Amérika. Dina sajarah urang Makabe, perjuangan maranéhna pikeun miceun kakawasaan Seleukus ngawengku hiji perjangjian anu penting jeung Roma. Ayat anu langsung nangtukeun éta perjangjian, sakaligus langsung nangtukeun yén Roma ngalakonan kalicikan, atawa nyarita bohong dina méja perjangjian.
And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. Daniel 11:23.
Sanggeus perjangjian dijieun jeung anjeunna, manéhna bakal ngalampahkeun kalicikan; sabab manéhna bakal naék, sarta bakal jadi kuat ku jalma-jalma saeutik. Daniel 11:23.
Every prophetic line that precedes the time of the end in verse forty contains a broken treaty. Uriah Smith commenting on verse thirty’s “them that forsake the holy covenant” records the following:
Unggal jajar nubuat anu miheulaan waktu ahir dina ayat kaopat puluh ngandung hiji perjangjian anu diputus. Uriah Smith, nalika mairan ungkara dina ayat katilu puluh, “maranéhanana anu ninggalkeun perjangjian suci,” nyatet kieu:
“‘Indignation against the covenant;’ that is, the Holy Scriptures, the book of the covenant. A revolution of this nature was accomplished in Rome. The Heruli, Goths, and Vandals, who conquered Rome, embraced the Arian faith, and became enemies of the Catholic Church. It was especially for the purpose of exterminating this heresy that Justinian decreed the pope to be the head of the church and the corrector of heretics. The Bible soon came to be regarded as a dangerous book that should not be read by the common people, but all questions in dispute were to be submitted to the pope. Thus was indignity heaped upon God’s word. And the emperors of Rome, the eastern division of which still continued, had intelligence, or connived with the Church of Rome, which had forsaken the covenant, and constituted the great apostasy, for the purpose of putting down ‘heresy.’ The man of sin was raised to his presumptuous throne by the defeat of the Arian Goths, who then held possession of Rome, in A.D.538.” Uriah Smith, Daniel and the Revelation, 281.
“‘Kanyeri ka perjangjian;’ nya éta Kitab Suci, kitab perjangjian. Hiji révolusi nu sipatna kieu parantos kajadian di Roma. Bangsa Heruli, Goth, jeung Vandal, anu nalukkeun Roma, narima iman Arian, tuluy jadi musuh Garéja Katolik. Hususna pikeun maksud ngabasmi bid’ah ieu Justinian netepkeun yén paus téh kapala garéja sarta nu ngabenerkeun para bid’ah. Teu lila saterusna Alkitab mimiti dianggap minangka kitab anu bahaya anu teu pantes dibaca ku jalma biasa, sedengkeun sagala perkara anu dipaséakeun kudu diajukeun ka paus. Ku kituna, kaceuceubaan ditumpukkeun kana firman Allah. Jeung para kaisar Roma, anu bagian wétanna masih kénéh neraskeun, miboga pangaweruh, atawa sapagodos jeung Garéja Roma, anu geus ninggalkeun perjangjian, sarta ngawangun kamurtadan anu agung, pikeun maksud ngabasmi ‘bid’ah.’ Jalma dosa diangkat kana tahta kasombonganna ku éléhna bangsa Goth Arian, anu harita nyekel kakawasaan di Roma, dina taun 538 M.” Uriah Smith, Daniel and the Revelation, 281.
Verse five of Daniel eleven identifies the line of history where the king of the south provides a diplomatic bride as a symbol of a treaty that was thereafter broken by the king of the north. The retaliation of the king of the south typified the retaliation of Napoleon’s spiritual king of the south against the papal king of the north in 1798. The broken treaty of verses five through nine typified Napoleon’s broken treaty of Tolentino, which typified Putin’s claim of a broken treaty by NATO. The retaliation of Napoleon typified the retaliation of Putin against the Ukraine in 2014. Verse ten’s retaliation of Antiochus Magnus ending the fourth Syrian War aligns with Napoleon in 1798 and also Putin in 2014. Following verse fifteen’s battle of Panium n 200 BC, Antiochus arranged a diplomatic marriage with the hidden intent of taking Egypt under his command without employing military boots on the ground. Antiochus Magnus throne was passed to his son, who was assassinated which brought Antiochus Magnus’s youngest son, Antiochus Epiphanes to the throne. His actions in implementing Greek customs and religion brought about the Maccabean revolt, that led to the deceitful treaty with Rome in verse twenty-three. Verse twenty-four introduces pagan Rome and identifies Antony and Augustus’s table of lies. In verse thirty pagan Rome enters into dialogue with the papal church, who are noted as them that had broken the holy covenant.
Ayat ka lima dina Daniel sabelas nangtukeun jalur sajarah tempat raja kidul nyayagikeun hiji pangantén diplomatik minangka lambang hiji perjangjian anu saterusna dilanggar ku raja kalér. Pamalesan ti raja kidul ngalambangkeun pamalesan raja kidul rohani Napoleon ngalawan raja kalér kapapaan dina taun 1798. Perjangjian anu pegat dina ayat ka lima nepi ka salapan ngalambangkeun perjangjian Tolentino Napoleon anu pegat, anu ngalambangkeun klaim Putin ngeunaan hiji perjangjian anu pegat ku NATO. Pamalesan Napoleon ngalambangkeun pamalesan Putin ngalawan Ukraina dina taun 2014. Pamalesan Antiochus Magnus dina ayat ka sapuluh anu mungkas Perang Siria kaopat sajajar jeung Napoleon dina taun 1798 sarta ogé Putin dina taun 2014. Sanggeus perang Panium dina ayat ka lima belas taun 200 SM, Antiochus ngatur hiji nikah diplomatik kalawan maksud nu disumputkeun pikeun nyokot Mesir kana kakawasaanana tanpa ngagunakeun pasukan militér di darat. Tahta Antiochus Magnus diwariskeun ka putrana, anu dipaéhan, anu mawa putra bungsu Antiochus Magnus, nyaéta Antiochus Epiphanes, kana tahta. Lampahna dina nerapkeun adat-istiadat jeung agama Yunani ngabalukarkeun pemberontakan Makabe, anu ngarah kana perjangjian tipu daya jeung Roma dina ayat ka dua puluh tilu. Ayat ka dua puluh opat ngenalkeun Roma kapir sarta nangtukeun méja kabohongan Antony jeung Augustus. Dina ayat ka tilu puluh, Roma kapir asup kana dialog jeung garéja kapapaan, anu dicatet minangka maranéhna anu geus ngalanggar perjangjian suci.
Verses twenty-four to thirty is the testimony of pagan Rome and verses thirty-one to forty provide the testimony of papal Rome. Every line of Daniel eleven verse one on through verse forty represents a line of prophecy that is applied in the hidden history of verse forty. The line of the Seleucid kingdom, the line of the Ptolemaic kingdom, the line of the Judean kingdom of the Maccabees, the line of pagan Rome and the line of papal Rome all illustrate the history of 1989 unto the Sunday law. Each of those lines identify a broken treaty as a major element of the history.
Ayat dua puluh opat nepi ka tilu puluh mangrupakeun kasaksian ngeunaan Roma kapir, sarta ayat tilu puluh hiji nepi ka opat puluh méré kasaksian ngeunaan Roma kapausan. Unggal padalisan dina Daniel pasal sabelas ayat hiji nepi ka ayat opat puluh ngawakilan hiji padalisan nubuat anu diterapkeun dina sajarah nu disumputkeun tina ayat opat puluh. Padalisan karajaan Seleukid, padalisan karajaan Ptolemaik, padalisan karajaan Yudea ti Makkabeus, padalisan Roma kapir, jeung padalisan Roma kapausan, sadayana ngagambarkeun sajarah ti taun 1989 nepi ka hukum Minggu. Unggal padalisan éta nandakeun hiji pajangjian anu dilanggar minangka unsur utama tina sajarah éta.
It is Rome that establishes the vision of Daniel eleven, and both pagan and papal Rome’s prophetic treaties of deceit are marked as progressive and as occurring before Rome ruled supremely for their respective and distinct prophetic periods. Both powers marked the beginning of the prophetic period of supremacy as beginning when their third obstacle was overcome. Before the soon coming Sunday law in the United States there will be a treaty of deceit between two powers. Four times the two powers have been the kings of the south and the north, once between the glorious land of Judah and Rome, once between two parts of the Roman triumvirate and once between pagan and papal Rome. In both deceitful treaties concerning Rome it amounted to a treaty between one half of the Roman empire, whether Antony of the east, Augustus of the west, or pagan Rome of the east and papal Rome of the west. Four treaties of deceit between the kings of the north and south, two between the kings of the east and west and one between the soon-to-be king of the north and the glorious land.
Nya éta Roma anu netepkeun tetenjoan Daniel pasal sabelas, sarta duanana perjangjian nipu anu sipatna profétis, boh milik Roma kapir boh Roma kapausan, ditandaan minangka maju sacara progresif sarta lumangsung saméméh Roma maréntah kalawan kakawasaan pangluhurna salila mangsa profétisna masing-masing anu béda. Duanana kakawasaan nandaan awal mangsa profétis kakawasaan pangluhurna éta dimimitian nalika halangan katiluna geus kaungkulan. Saméméh hukum Minggu anu geura datang di Amérika Sarikat bakal aya hiji perjangjian nipu antara dua kakawasaan. Opat kali éta dua kakawasaan geus jadi raja kidul jeung raja kalér: sakali antara tanah kamulyaan Yuda jeung Roma, sakali antara dua bagéan triumvirat Romawi, sarta sakali antara Roma kapir jeung Roma kapausan. Dina duanana perjangjian nipu anu patali jeung Roma, éta sajatina jadi hiji perjangjian antara satengah kakaisaran Romawi, boh Antonius ti wétan, Augustus ti kulon, atawa Roma kapir ti wétan jeung Roma kapausan ti kulon. Opat perjangjian nipu antara raja kalér jeung raja kidul, dua antara raja wétan jeung raja kulon, sarta hiji antara raja kalér anu geura jadi jeung tanah kamulyaan.
This concludes our initial presentation of the book of Daniel. The Panium series represents the conclusion of the series on the book of Daniel, which is the introduction to the hidden history of verse forty which we will continue to consider in the next article.
Ieu nyindekkeun pamedaran awal kami ngeunaan kitab Daniel. Runtuyan Panium ngawakilan panutup tina runtuyan ngeunaan kitab Daniel, anu mangrupa panganteur kana sajarah nu disumputkeun tina ayat kaopat puluh, anu baris terus urang talungtik dina tulisan salajengna.