The Book of Daniel unfolds a remarkable prophetic narrative, weaving a principle of repeat and enlarge which threads through its visions, from the metallic statue of chapter 2 to the intricate kingly conflicts of chapter 11. Within this framework, a compelling case emerges: the Battle of Actium in 31 BC, culminating in Egypt’s fall in 30 BC, stands as a pivotal fulfillment of Daniel 11:25, 26, marking the dawn of pagan Rome’s 360-year supremacy.

Kitab Daniel ngaguar hiji carita nubuat anu luar biasa, nganyam hiji prinsip “ngulang sarta ngalegaan” anu nembus sakuliah panglihatan-panglihatanna, ti patung logam dina pasal 2 nepi ka pasaliaan karajaan anu pajeulit dina pasal 11. Dina raraga ieu, mucunghul hiji perkara anu nyakinkeun: Patempuran Actium dina taun 31 SM, anu puncakna dina ragragna Mesir dina taun 30 SM, nangtung minangka panggenepan anu penting tina Daniel 11:25, 26, nandaan fajar kakawasaan pangluhurna Roma kapir salila 360 taun.

Daniel 11 begins with the rise and fall of empires following Alexander the Great’s death in 323 BC. Yet, by verse 14, a shift occurs. Around 200 BC, as Antiochus III (Magnus) prepared for the Battle of Panium against the child-king Ptolemy V, Rome intervened, not as a mere bystander but as the “robbers of thy people.” Concerned about securing Egypt’s wheat supply amid Hellenistic turmoil, Rome flexed its influence during the Second Macedonian War (200–197 BC), setting the stage for its prophetic role.

Daniel 11 dimimitian ku gugah jeung ragragna kakaisaran-kakaisaran sanggeus pupusna Aleksander Agung dina taun 323 SM. Sanajan kitu, dina ayat 14, aya hiji parobahan. Kira-kira taun 200 SM, nalika Antiokhus III (Magnus) keur nyiapkeun diri pikeun Patempuran Panium ngalawan raja-budak Ptolemeus V, Roma campur tangan, lain saukur minangka panongton, tapi minangka “garong-garong ti bangsamu.” Ku sabab prihatin kana ngajamin pasokan gandum Mesir di tengah gejolak Hellenistik, Roma nembongkeun pangaruhna dina mangsa Perang Makedonia Kadua (200–197 SM), sarta nyiapkeun jalan pikeun kalungguhan profétisna.

Rome’s Dominance Over the Jews

Panguasaan Roma ka Bangsa Yahudi

Fast forward to 63 BC, and verse 16 finds fulfillment when Pompey storms Jerusalem, entering the Holy of Holies and asserting Roman dominion over the “glorious land.” From here, verses 17 through 22 trace a succession of Roman figures: Pompey’s eastern campaigns, Julius Caesar’s conquests and assassination in 44 BC, Augustus Caesar’s tax-raising reign (noted in Luke 2:1) ending in 14 AD, and Tiberius overseeing Christ’s crucifixion in the year 31 AD, when the “prince of the covenant” was broken. The prophetic line from Pompey in Jerusalem to Titus in Jerusalem in 70 AD, sets forth the line of Rome’s dominance over God’s people.

Léngkah gancang ka taun 63 SM, ayat 16 manggihkeun panggenepanana nalika Pompey nyerang Yerusalem, asup ka Ruang Nu Maha Suci, sarta netepkeun kakawasaan Romawi kana “tanah anu mulya.” Ti dieu, ayat 17 nepi ka 22 ngagambarkeun runtuyan tokoh-tokoh Romawi: kampanye-kampanye Pompey di wétan, panaklukan Julius Caesar jeung rajapati-Na dina taun 44 SM, pamaréntahan Augustus Caesar anu ngumpulkeun pajeg (sakumaha kacatet dina Lukas 2:1) anu réngsé dina taun 14 M, jeung Tiberius anu ngawasan panyaliban Kristus dina taun 31 M, nalika “pangeran tina perjangjian” dipupus. Garis nubuat ti Pompey di Yerusalem nepi ka Titus di Yerusalem dina taun 70 M netelakeun garis dominasi Roma kana umat Allah.

Beginning with a Roman General desecrating the temple on to the ending when a Roman General destroyed the temple provides the signature of Alpha and Omega. Beginning with desecrating and ending with destruction the historical line also contains the desecration and the destruction of the One who said of Himself, “Destroy this temple and in three days I will raise it up.” Truth is made up of the first, thirteenth and last letter of the Hebrew alphabet, and the line beginning with Pompey and ending with Titus includes a middle temple destruction that is represented by the middle of three crosses, that were erected at the very middle of the week Christ came to confirm the covenant. Verses sixteen through twenty-two represent a prophetic line that bears the signature of truth. There are a handful of important prophetic lines within the history represented by the verses, but the primary theme of the line is Rome’s dominance over the Jews.

Mimitian ku saurang Jéndral Romawi nu nyucikeun Bait Allah nepi ka tungtungna nalika saurang Jéndral Romawi ngancurkeun Bait Allah, méré tandatangan Alpha jeung Omega. Mimitian ku panyucikeun najis jeung ditungtungan ku karuksakan, gurat sajarah éta ogé ngamuat panyucikeun najis jeung karuksakan tina Anjeunna anu ngadawuh ngeunaan diri-Na sorangan, “Runtuhkeun ieu Bait Allah sarta dina tilu poé Kami baris ngadegkeunana deui.” Kaleresan diwangun ku hurup kahiji, katilu welas, jeung panungtung tina alfabét Ibrani, sarta gurat anu dimimitian ku Pompey jeung ditungtungan ku Titus ngawengku hiji karuksakan Bait Allah di tengah, anu dilambangkeun ku salib nu di tengah tina tilu salib, anu ditegakkan pas dina tengah minggu nalika Kristus sumping pikeun netepkeun perjangjian. Ayat genep welas nepi ka dua puluh dua ngawakilan hiji gurat nubuat anu mawa tandatangan kaleresan. Aya sawatara gurat nubuat anu penting dina sajarah anu diwakilan ku ayat-ayat éta, nanging téma utamana tina gurat éta nya éta kakawasaan Roma kana urang Yahudi.

Leagues and Treaties

Pakumpulan jeung Perjangjian

Verse 23 “repeats and enlarges” by looping back to 161–158 BC, when the Jews under Judas Maccabeus forged a league with Rome (1 Maccabees 8). This highlights Rome’s unique empire-building strategy—conquest through treaties and alliances, a method distinct from its predecessors. Verse 24 concludes this phase, noting Rome would “forecast its devices from the strongholds, even for a time.”

Ayat 23 “ngulang deui sarta ngalegaan” ku mulang deui kana taun 161–158 SM, nalika urang Yahudi dina pamingpinan Yudas Makabeus ngadamel hiji pakta jeung Roma (1 Maccabees 8). Ieu nekenkeun strategi wangun-kakawasaan kakaisaran Roma anu has—nalukkeun ngaliwatan perjangjian jeung pakumpulan, hiji cara anu béda ti nu miheulaanana. Ayat 24 nutup ieu tahapan, ku nyatet yén Roma bakal “ngararancang akalna ti benteng-benteng, nepi ka sawatara waktu.”

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 perjangjian dijieun jeung manéhna, manéhna bakal lampah licik; sabab manéhna bakal naék, sarta bakal jadi kuat ku sajumlah jalma anu saeutik. Manéhna bakal asup kalayan tengtrem, malah ka tempat-tempat anu pangsuburna di propinsi éta; sarta manéhna bakal ngalakukeun anu can kungsi dipigawé ku karuhunna, atawa ku karuhun karuhunna; manéhna bakal nyebarkeun ka antara maranéhna rampasan, jarahan, jeung kabeungharan: enya, manéhna bakal ngarancang akalna ngalawan benteng-benteng anu kuat, nepi ka sawatara waktu. Daniel 11:23, 24.

For a Time

Pikeun Sapeuting Waktu

The word translated “against” can be understood as the word “from”. Rome forecasts its devices “from”. The word “from” in the verse points to the city of Rome, the empire’s political and military heart, as the base of its strategies. The “time” is prophetically 360 years, beginning when Egypt falls in 30 BC after Actium, and ending in the year 330 when Constantine abandons Rome for Constantinople.

Kecap anu ditarjamahkeun “ngalawan” téh bisa kaharti minangka kecap “ti”. Roma ngaramalkeun alat-alatna “ti”. Kecap “ti” dina éta ayat nuduhkeun ka kota Roma, puseur pulitik jeung militér kakaisaran, minangka dasar tina stratégi-stratégina. “Waktu” éta sacara nubuat nyaéta 360 taun, dimimitian nalika Mesir ragrag dina taun 30 SM sanggeus Actium, sarta ditungtungan dina taun 330 nalika Konstantinus ninggalkeun Roma pikeun Konstantinopel.

Verses 25 and 26 zero in on Actium itself.

Ayat 25 jeung 26 museur langsung kana Actium sorangan.

And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. Daniel 11:25, 26.

Jeung anjeunna bakal ngagerakkeun kakawasaanana jeung kawani­na ngalawan raja kidul kalayan hiji balad anu gedé; sarta raja kidul bakal kagugah pikeun perang kalayan hiji balad anu kacida gedé jeung kuatna; tapi anjeunna moal tahan, sabab maranéhna bakal ngarancang siasat ngalawan anjeunna. Enya, maranéhna anu ngadahar tina porsi kadaharanana bakal ngancurkeun anjeunna, sarta baladna bakal ngalimpas; jeung loba anu bakal rubuh paéh ditelasan. Daniel 11:25, 26.

In 31 BC, Octavian, representing Rome as the “king of the north,” marshaled his forces against Cleopatra’s Egypt, the “king of the south,” in a monumental naval clash. Antony and Cleopatra’s “very great and mighty army” faltered, undone by strategic “devices” (Agrippa’s tactics) and betrayals—defections from Antony’s allies and Cleopatra’s mid-battle retreat. By 30 BC, Egypt was a Roman province, launching pagan Rome’s unchallenged rule. This 360-year span, from 30 BC to 330, aligns with Rome’s supremacy centered in its original stronghold, until Constantine’s shift “cast down” the stronghold, as Daniel 8:11 foretells.

Dina taun 31 SM, Oktavianus, ngalambangkeun Roma minangka “raja kalér,” ngagerakkeun pasukanana ngalawan Mesirna Cleopatra, “raja kidul,” dina hiji patempuran laut anu kacida agungna. “Pasukan anu kacida gedé jeung kuatna” milik Antonius jeung Cleopatra jadi leuleus, éléh ku “muslihat-muslihat” strategis (taktik Agrippa) jeung ku panghianatan—nya éta murtadna sabagian sekutu Antonius sarta mundurna Cleopatra ti medan perang di tengah patempuran. Dina taun 30 SM, Mesir jadi hiji propinsi Romawi, muka jalan pikeun kakawasaan Roma kapir anu teu aya tandingan. Jangka waktu 360 taun ieu, ti 30 SM nepi ka 330, saluyu jeung kaunggulan Roma anu puseurna aya dina benteng asalna, nepi ka mindahkeunna ku Konstantinus “ngaragragkeun” benteng éta, sakumaha geus diparandékeun dina Daniel 8:11.

Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

Enya, anjeunna ngagungkeun dirina nepi ka ka Pangeran ti pasukan, sarta ku anjeunna kurban sapopoé dicabut, jeung tempat pangsuci-Na diruntuhkeun. Daniel 8:11.

When Constantine cast down the city of Rome for the city of Constantinople, he left a power vacuum in the city of Rome open for the papal church to take the seat of authority represented by the city of Rome. The act fulfilled verse two of Revelation thirteen.

Nalika Konstantinus miceun kota Roma demi kota Konstantinopel, manéhna ninggalkeun kakosongan kakawasaan di kota Roma anu kabuka pikeun garéja kapausan nyekel korsi kakawasaan anu dilambangkeun ku kota Roma. Kalakuan éta minuhan ayat kadua tina Wahyu tilu welas.

And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

Jeung sato galak anu ku sim kuring katingali téh siga tutul, sukuna siga suku biruang, jeung bahamna siga baham singa; sarta naga mikeun ka manéhna kakawasaanana, tahta­na, jeung kawenangan anu gedé. Wahyu 13:2.

In Daniel 8, two different Hebrew words, both translated as “sanctuary” distinguish the story of the sanctuary in the book of Daniel. The book of Daniel represents a warfare between Christ and Satan as illustrated in the earthly representatives of Christ and Satan. Babylon, Satan’s earthly representative conquers Jerusalem in the opening of Daniel, and Jerusalem conquers Babylon in verse forty-five of chapter eleven. The kingdoms represented by the city of Jerusalem and the city of Babylon are “sanctuaries of strength.” The cities of Babylon and Jerusalem are both sanctuaries of strength, and they both have their own temples within the city. The Pantheon temple is in the city of Rome, and the temple in Jerusalem is the counterpart in the prophetic narrative. Babylon and the city of Rome are counterfeits of Jerusalem.

Dina Daniel 8, aya dua kecap Ibrani anu béda, duanana ditarjamahkeun jadi “tempat suci,” anu ngabédakeun carita ngeunaan tempat suci dina kitab Daniel. Kitab Daniel ngagambarkeun hiji peperangan antara Kristus jeung Sétan sakumaha kagambarkeun dina para wakil dunyawi Kristus jeung Sétan. Babul, wakil dunyawi Sétan, nalukkeun Yérusalém dina bubuka kitab Daniel, sarta Yérusalém nalukkeun Babul dina ayat ka opat puluh lima tina pasal sabelas. Karajaan-karajaan anu diwakilan ku kota Yérusalém jeung kota Babul téh mangrupakeun “tempat-tempat suci kakuatan.” Kota Babul jeung Yérusalém duanana mangrupakeun tempat suci kakuatan, sarta duanana boga baitna sorangan di jero kota. Bait Pantheon aya di kota Roma, sarta bait di Yérusalém téh mangrupakeun pasangan saimbangna dina narasi nubuat. Babul jeung kota Roma mangrupakeun tiruan palsu tina Yérusalém.

In Daniel 8, the two Hebrew words are “miqdash” in verse 11, where the little horn (pagan Rome) casts down the “place of his sanctuary” (the city of Rome), when Constantine relocates in 330. The other word is “qodesh” in verses 13, 14, where God’s sanctuary awaits cleansing after 2300 days. Though both words are translated as sanctuary, “miqdash” can represent either God’s fortress or a pagan fortress, whereas “qodesh” is only used in the Bible to represent God’s sanctuary.

Dina Daniel 8, dua kecap Ibrani éta nyaéta “miqdash” dina ayat 11, tempat tanduk leutik (Roma pagan) ngaruntuhkeun “tempat tempat sucina” (kota Roma), nalika Konstantinus ngalihkeun puseur kakawasaan dina taun 330. Kecap séjénna nyaéta “qodesh” dina ayat 13, 14, nalika tempat suci Allah ngantosan dipaparin beberesih sanggeus 2300 poé. Sanajan duanana kecap éta ditarjamahkeun minangka tempat suci, “miqdash” bisa ngawakilan boh benteng Allah boh benteng pagan, ari “qodesh” dina Alkitab ngan dipaké pikeun ngawakilan tempat suci Allah.

In Daniel 11:31, the “sanctuary of strength” (the city of Rome) is polluted as the Barbarians and Vandals bring warfare to the city of Rome. The “arms” in the verse started with Clovis in 496 and continued until papal Rome, was fully ascendant by 538, when the Ostrogoths are expelled from the city.

Dina Daniel 11:31, “tempat suci kakuatan” (kota Roma) dicemaran nalika urang Barbar jeung Vandal mawa peperangan ka kota Roma. “Leungeun-leungeun” dina éta ayat dimimitian ku Clovis dina taun 496 sarta diteruskeun nepi ka Roma kapausan sapinuhna ngaronjat kana kakawasaanana dina taun 538, nalika urang Ostrogoth diusir ti éta kota.

The prophetic line from Actium extends beyond 330. Verse 30’s “ships of Chittim” identify the Vandals under Genseric, who sacked Rome in 455, signaling Western Rome’s collapse. Papal Rome then rises, ruling from 538 until 1798; for 1260 years until Napoleon’s General Berthier delivered the “deadly wound” by capturing Pius VI. The 360 years of pagan Rome, from 30 BC to 330, mirrors the 1260 years of papal Rome, each beginning when a third obstacle (Egypt, Ostrogoths) falls.

Garis nubuat ti Actium manjang ngaleuwihan taun 330. “Kapal-kapal Chittim” dina ayat 30 nuduhkeun ka bangsa Vandal dina pamingpinan Genseric, anu ngarampok Roma dina taun 455, minangka tanda runtuhna Roma Kulon. Satuluyna Roma Kapapaan naék, maréntah ti taun 538 nepi ka 1798; salila 1260 taun nepi ka Jéndral Berthier ti Napoleon masihan “luka anu mawa pati” ku cara nangkep Pius VI. Mangsa 360 taun Roma kapir, ti 30 SM nepi ka 330, mangrupakeun cerminan tina 1260 taun Roma kapapaan, anu duanana dimimitian nalika halangan katilu (Mesir, Ostrogoth) tumbang.

The modern “king of the north” emerges in verse 40. In 1989, the papacy, allied secretly with Reagan’s USA (symbolized as chariots, ships, and horsemen), topples the USSR, the “king of the south” (atheism/Communism). Verse 41 identifies the papacy conquering the “glorious land”—turning the Protestant USA into the Catholic USA—while verses 42, 43 identify the United Nations represented by Egypt yielding to a threefold union consisting of the United Nations (the dragon) the Vatican (the beast) and the United States (the false prophet), steering the world to Armageddon. Verse 45 predicts this power’s end, “with none to help,” its wound healed in verse forty-one, but its fate sealed by verse forty-five.

“Raja ti kalér” modéren mucunghul dina ayat 40. Dina taun 1989, kapausan, nu ngajalin pakumpulan sacara rusiah jeung Amérika Sarikat pamaréntahan Reagan (dilambangkeun ku karéta, kapal-kapal, jeung para tunggang kuda), ngagulingkeun USSR, nyaéta “raja ti kidul” (ateisme/Komunisme). Ayat 41 nétélakeun kapausan nalukkeun “nagara anu mulya” — ngarobah Amérika Sarikat Protestan jadi Amérika Sarikat Katolik — sedengkeun ayat 42, 43 nétélakeun yén Perserikatan Bangsa-Bangsa anu diwakilan ku Mesir masrahkeun diri ka hiji pasatuan tilu rangkep nu diwangun ku Perserikatan Bangsa-Bangsa (naga), Vatikan (sato galak), jeung Amérika Sarikat (nabi palsu), anu ngagiring dunya ka Armagedon. Ayat 45 ngaramalkeun ahir kakawasaan ieu, “tanpa aya nu nulungan,” tatu na cageur dina ayat opat puluh hiji, tapi nasibna geus dipastikeun ku ayat opat puluh lima.

Actium in 31 BC is the focus of verses 25, 26, launching Rome’s 360-year reign from its sanctuary-stronghold. With verse fourteen as a caveat, the story of pagan Rome from verse sixteen unto the transition to papal Rome in verse thirty-one is the complete line of pagan Rome. That line is divided into three parts. Verse sixteen to twenty-two is the line of Rome’s dominance over ancient Israel. Verse twenty-three and twenty-four identifies that work of empire building which Rome employed when conquering through leagues and treaties in conjunction with military might. Verse twenty-four through to the last expression in verse thirty-one is a two-part line representing a period when Rome exalted itself, followed by a fall.

Actium dina taun 31 SM jadi puseur ayat 25 jeung 26, nu ngamimitian kakawasaan Roma salila 360 taun ti benteng suci na. Kalawan ayat opat welas minangka hiji pangwanti-wanti, carita ngeunaan Roma kapir ti ayat genep welas nepi ka peralihan ka Roma kapapaan dina ayat tilu puluh hiji téh mangrupa garis lengkep Roma kapir. Garis éta kabagi jadi tilu bagian. Ayat genep welas nepi ka dua puluh dua nyaéta garis kakawasaan Roma atas Israil baheula. Ayat dua puluh tilu jeung dua puluh opat nandakeun éta karya ngawangun kakaisaran anu dipaké ku Roma nalika nalukkeun ngaliwatan pakta jeung perjangjian babarengan jeung kakuatan militér. Ayat dua puluh opat nepi ka ungkara panungtung dina ayat tilu puluh hiji nyaéta hiji garis dua bagian anu ngagambarkeun hiji mangsa nalika Roma ngagungkeun dirina sorangan, tuluy dituturkeun ku ragrag.

The “time appointed” is the conclusion of the 360 years in the year 330. Verses twenty-seven unto the last phrase of verse thirty-one, which identifies when the papal power, represented as the abomination that maketh desolate was placed on the throne in 538 is the history of pagan Rome in the context of the period of three hundred and sixty years of supreme rule, which is then followed by two hundred and eight years of a progressive fall.

“Wanci anu geus ditangtukeun” téh nyaéta kacindekan tina 360 taun dina taun 330. Ayat dua puluh tujuh nepi ka frasa panungtungan dina ayat tilu puluh hiji, anu nandakeun iraha kakawasaan kapausan, anu digambarkeun minangka kakakeueum nu nyababkeun karuksakan, ditempatkeun dina tahta dina taun 538, nyaéta sajarah Roma kapir dina kontéks mangsa tilu ratus genep puluh taun pamaréntahan nu pangluhurna, anu satuluyna dituturkeun ku dua ratus dalapan taun ragrag nu maju laun-laun.

Therefore the “time” of verse twenty-four begins in 31 BC with an addition of the king of the south to the domain of the king of the north, and it ends in 330 with a division of the king of the north into east and west. From 330 unto 538 pagan Rome progressively falls apart. The various prophetic identifications associated with the various steps of demise of pagan Rome are the prophetic anchors that allow the student of prophecy to recognize God’s prophetic Word. In fulfillment of verse fourteen of Daniel eleven, Rome establishes the vision, and one of the ways that it does that very thing is through its fall. The verse states, “also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.”

Ku sabab kitu “waktu” dina ayat ka dua puluh opat dimimitian dina taun 31 SM ku ayana panambahan raja kidul kana wewengkon pamaréntahan raja kalér, sarta réngsé dina taun 330 ku ayana pabagian raja kalér jadi wétan jeung kulon. Ti taun 330 nepi ka 538, Roma kapir laun-laun ruksak jeung buyar. Rupa-rupa panandaan nubuat anu patali jeung rupa-rupa léngkah karuntuhan Roma kapir téh mangrupakeun jangkar-jangkar nubuat anu ngamungkinkeun murid nubuat ngakuan Firman nubuat Allah. Dina minuhan ayat ka opat belas tina Daniel sabelas, Roma netepkeun éta titingalian, sarta salah sahiji cara ku nu éta ngalakukeun pisan hal éta nyaéta ngaliwatan karuntuhanna. Ayat éta nyebutkeun, “also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.”

When Rome is attacked by the ships of Chittim, and thereafter attacks the south, it was not as the either the former or the latter, for from here onward the fall of the Roman power is being portrayed. The first four trumpets of the seven trumpets of Revelation found in chapter eight specifically describe the four major powers that ultimately brought Western Rome to a conclusion by 476. The vision is established when the robbers of thy people exalt themselves and fall. The prophetic vision is illustrated upon the framework of Rome’s fall. Western pagan Rome fell from 330 unto 538. Papal Rome fell in 1798. In the history of the fifth and sixth trumpet Eastern Rome fell to the Ottoman Turks in 1453. Those three falls are part of the vision that is established by the robbers of thy people.

Nalika Roma diserang ku kapal-kapal ti Chittim, sarta satuluyna nyerang ka kidul, kajadian éta henteu sarua jeung anu ti heula atawa anu ti tukang, sabab ti dieu ka hareupna anu keur digambarkeun téh nyaéta ragragna kakawasaan Roma. Opat tarompet kahiji tina tujuh tarompet dina Wahyu anu kapanggih dina pasal dalapan sacara husus ngajelaskeun opat kakawasaan utama anu ahirna ngantunkeun Roma Kulon kana tungtungna dina taun 476. Panglihatan éta diteguhkeun nalika para garong ti bangsamu ngangkat dirina sorangan tuluy ragrag. Panglihatan nubuat éta digambarkeun dina raraga ragragna Roma. Roma pagan Kulon ragrag ti taun 330 nepi ka 538. Roma Kapapaan ragrag dina taun 1798. Dina sajarah tarompet kalima jeung kagenep, Roma Wétan ragrag ka Turki Ottoman dina taun 1453. Tilu ragragna éta mangrupa bagian tina panglihatan anu diteguhkeun ku para garong ti bangsamu.

The verse states, “also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.” From 31 BC to 330 pagan Rome “exalted themselves” in their supremacy over the world. From 330 to 538 pagan Rome fell away to prepare for the man of sin to be seated in the temple of God, proclaiming himself to be God. From 538 unto 1798 the papal power “exalted themselves,” and in 1798 they fell. From 31 BC to 330 Western Rome “exalted” that it was the center of the Roman empire, and from 330 unto 476 it fell. In 330 Constantine exalted that Constantinople was the center of Eastern Rome and in 1453 Eastern Rome fell. The periods of the various representations of Rome, each possess a period where Rome exalts, followed by a period illustrating its fall, for “the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.”

Ayat éta nyebutkeun, “oge para perampok ti bangsamu bakal ngangkat dirina pikeun netepkeun tetenjoan; tapi maranéhna bakal ragrag.” Ti taun 31 SM nepi ka 330, Roma kapir “ngangkat dirina” dina kakawasaanana luhung ngungkulan dunya. Ti 330 nepi ka 538, Roma kapir ragrag pikeun nyiapkeun sangkan jalma dosa linggih di Bait Allah, bari ngumumkeun dirina sorangan jadi Allah. Ti 538 nepi ka 1798, kakawasaan kapapaan “ngangkat dirina,” sarta dina 1798 maranéhna ragrag. Ti 31 SM nepi ka 330, Roma Kulon “ngangkat” yén dirina téh puseur kakaisaran Romawi, sarta ti 330 nepi ka 476 éta ragrag. Dina 330, Konstantinus ngangkat yén Konstantinopel téh puseur Roma Wétan, sarta dina 1453 Roma Wétan ragrag. Mangsa-mangsa tina rupa-rupa gambaran Roma, masing-masing ngabogaan hiji mangsa nalika Roma ngangkat dirina, dituturkeun ku hiji mangsa anu ngagambarkeun ragragna, sabab “oge para perampok ti bangsamu bakal ngangkat dirina pikeun netepkeun tetenjoan; tapi maranéhna bakal ragrag.”

The Hebrew word translated as “robbers” is better translated as “breakers” for it aligns more closely with the root’s primary sense—to break through or disrupt—rather than strictly “robbers” (which implies theft). The term suggests those who fracture boundaries, laws, or covenants, not just steal goods. Rome is the breaker in Bible prophecy, though it is translated as “robbers” in verse fourteen. In Daniel chapter two Rome is the iron kingdom, and then in chapter seven the fourth beast is also Rome.

Kecap Ibrani anu ditarjamahkeun jadi “perampok” leuwih merenah lamun ditarjamahkeun jadi “pamegat” atawa “pangarempag,” sabab éta leuwih raket saluyu jeung harti poko tina akar kecapna—nyaéta nembus atawa ngaganggu, lain saukur “perampok” (anu ngandung harti maling). Éta istilah nuduhkeun jalma-jalma anu ngarempag wates, hukum, atawa perjangjian, lain ngan ukur nyokot barang. Roma téh nyaéta nu ngarempag dina nubuat Alkitab, sanajan dina ayat opat welas ditarjamahkeun jadi “perampok.” Dina Daniel pasal dua Roma téh karajaan beusi, tuluy dina pasal tujuh sato galak kaopat ogé Roma.

After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

Sanggeus ieu kuring nenjo dina tetenjoan peuting, sarta behold, aya sasatoan kaopat, matak pikagét jeung pikasieuneun, sarta kacida kuatna; jeung éta miboga huntu beusi anu gedé: éta ngadahar jeung ngarempak nepi ka ruksak, sarta nyaprak sésana ku sukuna: sarta éta béda ti sakabéh sasatoan anu saméméhna; sarta éta miboga sapuluh tanduk. Daniel 7:7.

The fourth beast–which is Rome–has “iron” teeth, for it is the same fourth kingdom represented as iron in chapter two. In verse seven the fourth beast of Rome “breaks in pieces,” and when it breaks in pieces it “stamped the residue with the feet of it.” The beast of Rome is the iron kingdom and the characteristic of braking in pieces and stamping the residue represents the act of persecution. The persecution brought upon ancient Israel was a “sign.”

Sato kaopatna—nyaeta Roma—boga huntu “beusi,” sabab éta sarua jeung karajaan kaopat anu dina pasal kadua dilambangkeun minangka beusi. Dina ayat tujuh, sato kaopat, nyaéta Roma, “ngarempag jadi potongan-potongan,” sarta waktu éta ngarempag jadi potongan-potongan, éta “nginjeum sesa-sésana ku sukuna.” Sato Roma téh karajaan beusi, sarta sipat ngarempag jadi potongan-potongan jeung nginjeum sesa-sésana ngalambangkeun kalakuan panganiayaan. Panganiayaan anu ditibankeun ka Israil baheula éta mangrupa hiji “tanda.”

Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the Lord thy God, to keep his commandments and his statutes which he commanded thee: And they shall be upon thee for a sign and for a wonder, and upon thy seed forever. Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young. Deuteronomy 28:45–50.

Leuwih ti éta, sakabéh kutuk ieu bakal nimpa ka anjeun, bakal ngudag anjeun, jeung bakal nyusul ka anjeun, nepi ka anjeun dibinasakeun; ku sabab anjeun henteu ngadéngé kana sora PANGERAN Allah anjeun, pikeun ngajaga parentah-parentah-Na jeung katetepan-katetepan-Na anu diparéntahkeun-Na ka anjeun. Jeung éta sakabéhna bakal aya dina anjeun jadi tanda jeung jadi kaajaiban, sarta dina turunan anjeun salalanggengna. Ku sabab anjeun henteu ngalalayanan PANGERAN Allah anjeun kalayan kabungahan jeung kalayan suka hate, ku lantaran lobana sagala hal; ku kituna anjeun bakal ngalalayanan musuh-musuh anjeun anu ku PANGERAN bakal dikirim ngalawan anjeun, dina lapar, dina halabhab, dina taranjang, jeung dina kakurangan sagala hal; sarta manéhna bakal masangkeun hiji kuk beusi kana beuheung anjeun, nepi ka manéhna ngabinasakeun anjeun. PANGERAN bakal mawa hiji bangsa ngalawan anjeun ti kajauhan, ti tungtung bumi, gancang saperti garuda ngapung; hiji bangsa anu basana moal kaharti ku anjeun; hiji bangsa anu bengis rarayna, anu moal ngahormat ka nu kolot, atawa némbongkeun kanyaah ka nu ngora. Ulangan 28:45–50.

The curses upon ancient Israel brought about by their rebellion are a “sign and a wonder, and upon thy seed forever.” The curse was to be brought upon them with “a nation of fierce countenance.” The beast with iron teeth that “breaks in pieces and stamps the residue” in chapter seven is also the fourth kingdom which proceeds from the division of Alexander’s kingdom, and just as with Moses in Deuteronomy, that kingdom is a nation whose tongue ancient Israel would not understand. The kingdom of Rome in Daniel chapter eight is a nation of fierce countenance and a nation who speaks a different language.

Pantrangan-pantrangan anu tumiba ka Israél baheula ku lantaran pambrontakan maranéhna téh mangrupakeun “tanda jeung kaajaiban, sarta ka turunan maneh salalanggengna.” Pantrangan éta baris ditimpakeun ka maranéhna ku “hiji bangsa anu garang rarayna.” Sato galak anu huntuna beusi, anu “ngarempag jadi potongan-potongan sarta nginjak-nginjak sesana” dina pasal katujuh, ogé nya éta karajaan kaopat anu medal tina pabagian karajaan Aleksander; jeung saperti halna dina Ulangan ku Musa, karajaan éta téh hiji bangsa anu basana moal kaharti ku Israél baheula. Karajaan Rum dina Daniel pasal dalapan téh hiji bangsa anu garang rarayna jeung hiji bangsa anu nyarita ku basa anu béda.

Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. Daniel 8:22, 23.

Ayeuna sanggeus éta pegat, ari opat anu nangtung gaganti éta, bakal aya opat karajaan anu ngadeg tina bangsa éta, tapi henteu dina kakawasaanana. Jeung dina mangsa ahir karajaan maranéhna, nalika jalma-jalma doraka geus nepi ka pinuh, hiji raja anu beungeutna galak, sarta ngarti kana kecap-kecap anu poék, bakal ngadeg. Daniel 8:22, 23.

The “robbers (breakers) of thy people” establish the vision, they exalt themselves and they fall. The fourth iron kingdom was pagan Rome who ruled supremely when exalting themselves, but whose ultimate fall became a prophetic characteristic which establishes the vision. They are breakers for they trample down God’s people through persecution.

“Nu ngabobol (nu ngaruksak) ti bangsa anjeun” netepkeun eta tetenjoan; maranéhna ngangkat diri sorangan tuluy maranéhna ragrag. Karajaan kaopat tina beusi nyaéta Roma kapir anu maréntah kalawan pangluhurna nalika ngangkat diri sorangan, tapi ragragna anu pamungkas jadi ciri kenabian anu netepkeun eta tetenjoan. Maranéhna disebut para pangruksak sabab maranéhna nginjak-injak umat Allah ngaliwatan panganiayaan.

We will continue this study in the next article.

Urang baris neraskeun ieu panalungtikan dina artikel salajengna.