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# The Book of Daniel - Number One-Hundred and Sixty-One

Kitab Daniel - Nomer Satus Sewidak Siji

Rome’s Role in Establishing the Vision of Bible Prophecy: A Detailed Examination of Daniel Chapter Eleven

Peranan Roma ing Netepaké Wahyu Ramalan Kitab Suci: Panaliten Rinci tumrap Daniel Bab Sewelas

Author

Jeff Pippenger

Published

March 27, 2024

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

Wahyu ing Daniel pasal sewelas iku dadi titik rujukan utama kanggo sakehing wahyu pameca Kitab Suci, lan wahyu ing pasal sewelas iku diteguhaké déning pralambang Roma.

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

> Lan ing wektu-wektu iku bakal ana akeh wong nglawan ratu ing sisih kidul; uga para perampog saka bangsamu bakal ngunggulaké awaké dhéwé kanggo netepaké wahyu iku; nanging wong-wong mau bakal tiba. Daniel 11:14.

Jones addresses the previous verse as follows:

Jones nyariosaken ayat sadèrèngipun makaten:

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

> “Nalika wong Amori wus ngleboni ukuran kasampurnaning durakané, panggonané diparingaké marang Israèl, umat Allah. Nalika Israèl, lumampah manut dalaning para bangsa kafir, uga ngiseni tuwunging duraka, Allah ngangkat karajan Babil, lan njupuk samubarang kabèh. Nalika Babil wus ngiseni tuwunging durakané, panguwasa mau dipindhahaké marang Persia. Lan nalika malaékat kasuwèkaké saka ing kono déning durakaning wong Persia, banjur pangéraning Yunani teka lan nyapu kabèh mau.”

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

> “Lan suwene pira kakuwasan Grecia iku bakal lumaku? Nalika kapan iku kudu diremuk? ‘Nalika para wong duraka wus nggayuh kabektene.’ Bangsa iku tetep ngadeg nganti wis ngisi kabèh takaran pialané, banjur kakuwasané dipindhahaké marang karajan liyané. Kakuwasan kang diparingaké marang karajan liyané iku yaiku kakuwasan Romawi, kaya kang kita sinaoni saka Daniel 11:14. ‘Lan ing wektu-wektu iku bakal akèh wong nglawan ratu ing sisih kidul; uga para panyamun saka bangsamu bakal ngluhuraké awaké dhéwé supaya netepaké wahyu iku; nanging wong-wong mau bakal ambruk.’ Bangsa iki dituding minangka sawijining bangsa panyamun—anak-anaké para panyamun, kaya kang kasebut ing cathetan pinggiring teks.”

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

> “Iki wong-wong sing saiki kaparingi kraton iku, lan kanggo apa?—‘Anak-anak para rampog bakal ngluhuraké awaké dhéwé supaya netepaké wahyu kuwi.’ Nalika bangsa iki maju ana ing panggunging sajarah, banjur mlebu prakara kang netepaké wahyu iku, yaiku prakara kang dadi salah siji tujuan agung saka wahyu iku, tenger utama siji-sijiné ing garis wahyu kang wus diparingaké déning Gusti Allah lumantar para nabi kanggo salawas-lawasé.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

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

Jones ngandika bilih nalika kakuwasan Romawi “muncul ing panggung, mula mlebu iku kang netepaké” … “garis paningal kang wis diparingaké Gusti Allah lumantar para nabi kanggo saklawas-lawase.” Ing sajarah Miller, para Protestan mulang, kaya Adventisme Laodikia saiki uga nindakaké, bilih para begal saka bangsamu makili Antiochus Epiphanes, sawijining ratu Seleukia kang mrentah wiwit taun 175 nganti 164 SM. Panjenengané iku anggota dinasti Seleukia, kang dadi salah siji saka nagara-nagara panerus Yunani kang metu saka ambruké kakaisaran Alexander Agung. Pasulayan ngenani prakara iki cetha sanget ing sajarah Millerit, nganti pangidentifikasian Antiochus Epiphanes katuduhaké ana ing bagan para pelopor taun 1843.

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

Rujukan marang Antiokhus ing bagan punika nggambaraken satunggal-tunggalipun rujukan dhateng prekawis ingkang boten kapanggih wonten ing Sabda kenabianipun Gusti Allah. Bab punika wonten mriku kangge mbantah piwulang-piwulang palsu para Protestan ing jaman punika, ingkang sapunika dados piwulang palsunipun Adventisme Laodikia. Punapa William Miller mangertos jeroing wigatosipun pangertosan bilih Roma punika kakuwatan kadonyan ingkang netepaken “garis pandeleng ingkang Gusti Allah sampun paringaken lumantar para nabi kangge sadaya jaman,” punika taksih saged dipunraguaken, nanging sampun cekap cetha kangge mbéla kanthi mantep kasunyatan bilih Roma netepaken wahyu punika.

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

> Ing papan kang ora ana wahyu, umat dadi tanpa kendhali; nanging wong kang netepi angger-anggering Torèt, begja wong iku. Wulang Bebasan 28:14.

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

Suléman nyathet yèn ing papan kang ora ana wahyu, umat bakal sirna, lan tembung Ibrani “wawasan,” ing ayat patbelas iku padha karo sing ana ing paribasané Suléman. Wawasan iku sawijining perkara urip utawa pati, lan “wawasan” iku ditetepaké déning pralambang Roma. Tembung “wawasan” ing ayat patbelas iku tembung sing padha karo tembung wawasan ing Habakuk, pasal loro.

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

> Aku bakal ngadeg ana ing pangawasanku, lan mapan ana ing menara, sarta bakal nyawang supaya weruh apa kang bakal dipangandikakaké marang aku, lan apa kang bakal dakwangsuli manawa aku didukani. Lan Pangéran mangsuli marang aku, pangandikané: Tulisen wahyu iku, lan cethakna ana ing loh-loh, supaya wong kang maca bisa mlayu. Awit wahyu iku isih kanggo wektu kang wus katetepaké, nanging ing wekasané bakal ngandika, lan ora bakal goroh; sanadyan kaya-kaya suwe tekane, antènana; awit mesthi bakal kelakon, ora bakal telat. Habakuk 2:1–3.

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

Tembung “reproved” ing ayat kapisan tegesé “dipadhakake ing prabédan panemu”. William Miller iku juru-jaga kang katetepaké ana ing menara ing sajarahing gerakan malaékat kapisan lan kapindho, lan nalika ing pralambang kenabian dhèwèké takon apa kang kuduné diwangsuli sajroning pasulayan ing sajarahé, dhèwèké dipréntah supaya nulis wahyu iku, kang diteguhaké déning pralambang Roma. Cocog karo kasunyatan iki, nalika para Millerit ngasilaké bagan pelopor taun 1843 minangka panggeneping telung ayat iki saka Habakuk, padha maringi rujukan marang inti banget saka pasulayan kang padha lakoni. Ora diragukaké, padha ora mangertèni yèn rujukané marang panalaran bodho manawa Antiochus Epiphanes iku kakuwatan kang netepaké wahyu iku minangka pralambang saka pasulayan ing Habakuk pasal loro, nanging Sister White ngandika yèn bagan iku “directed by the hand of the Lord, and should not be altered,” mulané rujukan marang pasulayan ing bagan iku asalé saka astaning Allah.

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

Para pandhèrèké Miller banjur mangertos kanthi leres yèn kuciwa kapisan ing tanggal 19 April 1844 miwiti wektu tundha, kaya kang dipunsebat déning Habakuk lan uga pasemonipun Matius bab sepuluh prawan. Wong-wong mau uga banjur mangertos yèn kaloro wangsit mau kagandhèng langsung karo Yeheskiel pasal rolas, ing ngendi Yeheskiel mènèhi pratandha sawijining mangsa nalika pengaruh saka saben wahyu bakal kalakon. Tembung “wahyu” punika padha karo tembung Ibrani sing saiki kita rembag. Pramila Jones leres nalika piyambakipun ngandika, “Nalika” Roma “muncul ing panggung sajarah, ing wekdal punika mlebet prakara kang netepaké wahyu, prakara kang dados salah satunggaling gegayuhan ageng saka wahyu punika, pratandha pokok tunggal ing garis wahyu kang sampun kaparingaké Gusti Allah lumantar para nabi kanggo salawas-lawase.” Roma netepaké sakabèhé wahyu saka Sabdaning Allah kang sipatipun kenabian, lan luwih mligi manèh, Roma iku sing dados dhasar dipunbangunipun sakabèhé struktur pasal sewelas.

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

Nalika Sister White ngrujuk marang kasampurnaning pungkasan saka Daniel bab sewelas lan nyatakake manawa “akeh saka sajarah kang wis kelakon minangka kasampurnaning ramalan iki bakal kaulang maneh,” piyambakipun nemtokake bilih sajarah-sajarah ing bab sewelas kang wus kasampurnakaké sadurungé iku minangka pralambang tumrap ayat-ayat pungkasan saka Daniel bab sewelas. Pokok pawartos ing ayat-ayat pungkasan saka bab sewelas iku yaiku ratu saka lor, kang ing kono nglambangaké Roma modern. Mulané, sajarah-sajarah ing Daniel bab sewelas, kang kaulang maneh, yaiku sajarah-sajarah kang nggambaraké Roma.

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

Ing enem ayat pungkasan saka pasal sewelas, Roma modhèren (raja saka lor) nelukaké telung kakuwasan géografis. Ing ayat patang puluh, dhèwèké nelukaké raja saka kidul (tilas Uni Soviet ing taun 1989), tanah kang mulya (Amérika Sarékat nalika hukum Minggu kang bakal enggal teka), lan Mesir (sadonya kabèh kaya kang diwakili déning Perserikatan Bangsa-Bangsa.) Ing Daniel pasal sewelas, Roma pagan digambaraké minangka nelukaké telung kakuwasan géografis supaya ngrebut donya kang nalika semana wis dikenal, banjur Roma kepausan digambaraké minangka nelukaké telung kakuwasan géografis supaya ngrebut bumi.

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

Rum Kafir kapisan kasebat ing pasal punika ing ayat patbelas, kanthi ancas mratelakaké minangka pralambang ingkang netepaké sesanti punika, nanging munggahé dumugi kakuwasan boten dipunrembag ngantos ayat nembelas. Karajanipun Alexander Agung kapérang dados sekawan pérangan minangka kasembadaning Sabda nubuatipun Allah, nanging sekawan pérangan punika lajeng kanthi enggal manunggal dados kalih satru utami ingkang dipunmangertosi minangka ratu ing sisih kidul utawi ratu ing sisih lor wonten ing cariyos nubuat ingkang lajeng ngantos pungkasaning pasal punika. Ing ayat patbelas, kakuwatan Rum ingkang saweg munggah kasebat minangka kakuwatan ingkang badhé netepaké sesanti punika, nanging perkawis ingkang saweg dipunrembag punika inggih pergulatan antawisipun sisaning karajanipun Alexander, kados ingkang kagambaraken déning para ratu ing sisih lor lan sisih kidul.

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

Ing ayat kaping limalas, loro raja iku isih kalibet ana ing perjuwangane, lan raja sisih lor iku lagi menang. Nanging ing ayat kaping nembelas Roma rawuh, lan ayat iku ngandika, “Nanging wong kang teka nglawan dheweke,” tegesé manawa nalika Roma teka nglawan raja sisih lor kang nembe menang ngungkuli raja sisih kidul, raja sisih lor ora bakal bisa tahan ngadhepi Roma. Roma menang, lan ing ayat kaping nembelas, Roma uga bakal ngadeg ana ing tanah Yéhuda kang mulya. Ing ayat kaping pitulas Roma bakal “ngarahaké pasuryané kanggo mlebu kanthi kakuwataning karajané kabèh.” Panjenengané ngalahaké raja sisih lor kang ora bisa tahan ana ing ngarsané, banjur ngrebut Yéhuda, banjur mlebu menyang Mesir.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.

> Lan ing jaman iku bakal ana akèh wong nglawan ratu ing sisih kidul; mengkono uga para perampok saka bangsamu bakal ngluhuraké awaké dhéwé kanggo netepaké wahyu iku; nanging wong-wong mau bakal tiba. Mulané ratu ing sisih lor bakal teka, banjur ngedegaké pangurugan, lan ngrebut kutha-kutha kang paling santosa betengé; lan wadya perang saka sisih kidul ora bakal bisa nahan, mangkono uga umat pilihane, lan ora bakal ana kekuwatan kanggo nahan. Nanging wong kang teka nglawan dhèwèké bakal tumindak manut karsané dhéwé, lan ora ana wong siji waé kang bakal bisa madeg ana ing ngarsané; lan dhèwèké bakal madeg ana ing tanah kang mulya, kang bakal katumpes déning tangane. Dhèwèké uga bakal ngarahaké pasuryané kanggo mlebu kanthi kakuwataning kabèh kratoné, lan wong-wong kang jejeg bebarengan karo dhèwèké; mangkono bakal ditindakaké: lan dhèwèké bakal maringaké marang dhèwèké putri para wanita, kanggo ngrusak dhèwèké: nanging wong wadon iku ora bakal ngadeg ana ing sisihé, lan uga ora bakal dadi kagungané. Daniel 11:14–17.

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

Pamenangan sing kagambarake ing ayat-ayat iki iku minangka kasampurnaning Daniel bab wolu.

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

> Lan saka salah siji mau metu sungu cilik, kang saya dadi gedhé banget, tumuju ing kidul, lan tumuju ing wetan, sarta tumuju ing tanah kang endah. Daniel 8:9.

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

Sungu cilik ing ayat sanga iku Roma pagan, lan ayat sanga netepake, selaras karo ayat patbelas nganti pitulas ing pasal sewelas, manawa Roma pagan bakal nelukake telung entitas géografis nalika ngrebut pangwasaning jagad. Entitas-entitas iku yaiku sisih kidul (Mesir), sisih wétan (Siria, ratu saka sisih lor) lan tanah kang endah (Yéhuda). Sajarah ing ayat nembelas lan pitulas iku dados pralambang tumrap panaklukan sajarah telung-langkah déning Roma modern ing ayat patang puluh nganti patang puluh telu, awit kados ingkang dipunandharaken déning Sister White, “Akeh saka sajarah kang wis dumadi minangka panggenaping ramalan iki bakal kaulang maneh.”

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Sanadyan Mesir ora bisa ngadhepi Antiochus, ratu ing sisih lor, Antiochus dhewe ora bisa ngadhepi wong Roma, sing saiki maju nglawan dheweke. Ora ana maneh karajan-karajan sing bisa nahan kakuwasan iki kang lagi munggah. Siria ditaklukaké, lan dilebokaké ing kakaisaran Romawi, nalika Pompey, BC 65, nyabut kagungané Antiochus Asiaticus, lan ndadèkaké Siria dadi sawijining propinsi Romawi.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “Pangwasane kang padha iku iya bakal ngadeg ana ing Tanah Suci, lan ngentèkaké tanah iku. Roma dadi sesambungan karo umat Allah, yaiku wong Yahudi, lumantar sawijining prajanjian, ing taun 162 SM, wiwit tanggal iku Roma ngrebut papan kang pinunjul ing tanggalan kenabian. Nanging mangkono, Roma durung olèh kakuwasan ukum marang Yudea lumantar penaklukan nyata nganti taun 63 SM; lan kelakoné banjur kanthi cara kaya ing ngisor iki.

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Nalika Pompey bali saka ekspedisiné nglawan Mithridates, ratu Pontus, ana loro wong saingan, Hyrcanus lan Aristobulus, padha rebutan makutha Yudea. Prakarané banjur diajukaké marang Pompey, lan ora suwé banjur dhèwèké nyumurupi yen tuntutan Aristobulus iku ora adil; nanging dhèwèké kepéngin nundha putusan bab iku nganti sawisé ekspedisi sing wis suwé banget dadi pepénginané menyang tanah Arabia, kanthi janji yèn sawisé kuwi dhèwèké bakal bali lan ngrampungaké prakara mau miturut apa sing katon adil lan trep. Aristobulus, sawisé ngertèni saktemen-temené raos batin Pompey, enggal bali menyang Yudea, nyepakaké rakyaté nganggo gaman, lan siyap ngadhepi pambéla kanthi kuwat, kanthi teteg ing tekadé, sanadyan apa waé bebayané, supaya tetep nyekel makutha kang wis diprasetyani bakal diputusaké kanggo wong liya. Pompey banjur ngoyak wong sing mlayu iku kanthi cedhak. Nalika dhèwèké nyedhaki Yerusalem, Aristobulus, wiwit nyesali lakuné, banjur metu nemoni dhèwèké, lan ngupaya ngrukunaké prakara mau kanthi janji pasrah sakabèhé lan dhuwit akèh. Pompey, nampani tawaran iki, banjur ngutus Gabinius, mimpin sapérangan prajurit, kanggo nampa dhuwit iku. Nanging nalika panglima lètnan mau tekan ing Yerusalem, dhèwèké nemu yèn gapurané ditutup rapet marang dhèwèké, lan saka pucuking témbok ana pawarta marang dhèwèké yèn kutha iku ora bakal netepi prajanjian mau.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompey, supaya aja kena diapusi kanthi mangkono tanpa paukuman, nglebokaké Aristobulus, sing ditahan tetep ana ing cedhaké, ing wesi belenggu, lan sanalika maju nyerang Yerusalem kanthi sakabèhé pasukané. Para pandhèrèké Aristobulus kepéngin mbélani panggonan iku; déné para pandhèrèké Hyrcanus kepéngin mbukak gapura-gapurané. Golongan kang pungkasan iki amarga dadi mayoritas lan menang pengaruh, ndadèkaké Pompey diparingi dalan mlebu kanthi bébas menyang kutha iku. Sawisé mangkono, para penganut Aristobulus mundur menyang gunung Pedalemané Allah, kanthi tékad kebak yèn bakal mbélani panggonan iku kaya dene Pompey uga mantep arep ngrebut lan ngasoraké. Ing pungkasan telung sasi, bolongan ing témbok kasil digawé cukup amba kanggo panyerbuan, lan panggonan iku direbut kanthi landheping pedhang. Ing patumpahan getih kang nggegirisi banjur kelakon, rolas èwu wong dipatèni. Minangka sawijining paningal kang nglarani ati, mangkono pangandikané ahli sajarah, ndeleng para imam, nalika semana lagi nindakaké pangibadah ilahi, kanthi tangan kang ayem lan tujuwan kang kukuh nerusaké pakaryan kang biyasané dilakoni, kaya-kaya ora nyumurupi babar pisan kerusuhan galak kang dumadi, sanadyan ing sakupengé kanca-kancané padha dipatèni, lan sanadyan kerep getihé dhéwé campur karo getih kurban-kurbané.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

> “Sawisé mungkasi perang mau, Pompey ngrubuhaké témbok-témbok Yérusalèm, mindhahaké sapérangan kutha saka wewenangé Yudéa menyang wewenangé Siria, lan ngetrapaké upeti marang wong-wong Yahudi. Mangkono, kanggo pisanan Yérusalèm katempelakaké lumantar panaklukan menyang tangan kakuwasan kang bakal nyekel ‘tanah kang mulya’ mau ana ing genggaman wèsi nganti wus tumpes kabèh dipangan.”

> “‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

> “‘AYAT 17. Panjenengané uga bakal ngadhepaké pasuryané kanggo lumebu kanthi kakuwataning karajané kabèh, lan para wong kang jejeg budi bebarengan karo dhèwèké; mangkono iku bakal ditindakaké: lan dhèwèké bakal maringaké marang dhèwèké putriné para wanita, kanggo ngrusak dhèwèké: nanging dhèwèké ora bakal ngadeg ana ing sisihé, lan uga ora bakal mbélani dhèwèké.’

> “Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.

> “Uskup Newton maringi sawijining maos liya tumrap ayat iki, kang katon luwih cetha ngandharake tegesé, kaya ing ngisor iki: ‘Dhèwèké uga bakal ngarahake pasuryané kanggo mlebu kanthi kakuwatan menyang saindhenging karajan iku.’ Ayat 16 nggawa kita tumeka ing panaklukan Siria lan Yudea déning wong Romawi. Roma sadurungé wis naklukaké Makedonia lan Trasia. Mesir saiki dadi siji-sijiné kang isih kari saka ‘sakabèhé karajan’ Aleksander, kang durung digawa lumebu ing pangwasané kakuwatan Romawi, kang saiki ngarahake pasuryané kanggo mlebu kanthi kakuwatan menyang nagara iku.” Uriah Smith, Daniel and the Revelation, 258–260.

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

Kita sampun nyatet, langkung saking sepisan wonten ing artikel-artikel punika, kadospundi ayat tigang dasa lan tigang dasa setunggal saking Daniel sewelas selaras kaliyan ayat patang dasa lan patang dasa setunggal, lan sajarahing ayat tigang dasa lan tigang dasa setunggal ugi selaras kaliyan pambedholan telu sungu.

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

> Aku ngatos-atosi sungu-sungu iku, lan lah, ana sungu cilik liyane njedhul ana ing antarané, ing ngarepé sungu iku ana telu saka sungu-sungu sing kapisan kacabut tekan oyod-oyodé; lan lah, ana ing sungu iki ana mripat kaya mripaté manungsa, lan cangkem kang ngucap prakara-prakara gedhé. … Lan bab sepuluh sungu kang ana ing sirahé, lan bab sing liyane kang njedhul, kang ing ngarepé telu padha ambruk; yaiku bab sungu kang nduwèni mripat, lan cangkem kang ngucap prakara-prakara kang gedhé banget, kang katoné luwih kuwat tinimbang kanca-kancané. Daniel 7:8, 20.

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

Kaya dene Daniel pasal wolu, ayat sanga, nggambarake telung wewengkon géografis pamènangan kang netepake Roma kapir ana ing dhampar, mangkono uga nyabut sungu-sungu mau (kang makili Heruli, Ostrogoths, lan Vandals) nggambarake telung wewengkon géografis pamènangan kang netepake Roma papal ana ing dhampar. Kaloro sajarah mau selaras karo ayat patang puluh nganti patang puluh telu saka Daniel sewelas, lan nyabut telung sungu mau selaras karo sajarah ayat telung puluh lan telung puluh siji.

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

> “‘AYAT 8. Aku nggatekake sungu-sungu iku, lan lah, ana sungu cilik liyane metu ana ing antarane, ana ing ngarsane sungu iku telu saka sungu-sungu sing kapisan kacabut nganti oyode; lan lah, ing sungu iki ana mripat kaya mripate manungsa, lan cangkem kang ngucap prakara-prakara gedhe.’”

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

> Dhaniel mirsani sungu-sungu mau. Pratandha-pratandha tumindak kang aneh katon ana ing antarané. Ana sungu cilik (ing wiwitané cilik, nanging sawisé iku dadi luwih gedhé tinimbang para sungu liyané) njedhul ana ing antarané. Sungu iku ora marem mung kanthi tentrem manggihaké papané dhéwé lan ngebaki papan iku; sungu iku kudu nyingkiraké sawatara kang liyané, lan ngrebut panggonané. Ana telung karajan kang kacabut ana ing ngarepé. Sungu cilik iki, kaya kang mengko bakal kita duwé kalodhangan kanggo nggatekaké kanthi luwih jangkep, yaiku kapausan. Telung sungu kang kacabut ana ing ngarepé iku yaiku wong Heruli, wong Ostrogoth, lan wong Vandal. Lan sebabé kok padha kacabut yaiku amarga padha nentang piwulang lan panjaluk panguwasa hirarki kapausan, lan mulané uga nentang kaunggulan ing pasamuwan saka uskup Roma.

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

> “Lan ‘ing sungu iki ana mripat kaya mripaté manungsa, lan cangkem kang ngucap prakara-prakara gedhé,’ mripat iku minangka pralambang kang trep tumrap kaprigelan, katembusan, kapinteran licik, lan pandeleng adoh saka hirarki kapausan; lan cangkem kang ngucap prakara-prakara gedhé iku minangka pralambang kang trep tumrap tuntutan-tuntutan angkuh para uskup Roma.” Uriah Smith, Daniel and the Revelation, 132–134.

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

Roma iku kang netepake wahyu pamedharing Kitab Suci, lan mliginipun wahyu ing Daniel bab sewelas. Ing bab punika, kathah saking sajarah pamedharan kang sampun kaleksanan sadèrèngipun gerakan Millerit badhé dipun balèni wonten ing nem ayat pungkasan saking Daniel bab sewelas. Penaklukan dhateng tiga rintangan géografis kang netepake Roma pagan lan Roma kapausan wonten ing dhampar dipun gambaraké wonten ing bab sewelas, lan kalih gambaran punika dados pralambang tumrap wekdal nalika Roma modhèren kaping malih dipun netepake wonten ing dhampar. Roma iku kang netepake wahyu punika, lan Paulus nedahake bilih Roma kapausan dipun wedharake wonten ing wekdalipun piyambak.

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

> Aja nganti ana wong ngapusi kowé kanthi cara apa waé; awit dina iku ora bakal teka, kajaba manawa murtad iku wis kelakon dhisik, lan manungsa duraka iku kasingkap, yaiku putraning karusakan; kang nglawan lan ngluhuraké awaké dhéwé ngluwihi samubarang kang sinebut Allah, utawa kang disembah; satemah dhèwèké kaya Allah lungguh ana ing Padalemané Allah, mratelakaké awaké dhéwé manawa dhèwèké iku Allah. Apa kowé padha ora éling, yèn nalika aku isih ana bebarengan karo kowé, aku wis ngandhakaké prakara-prakara iki marang kowé? Lan saiki kowé padha sumurup apa kang nahan, supaya dhèwèké kasingkap ing wektuné. 2 Thessalonians 2:3–6.

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

Kapapaan njupuk dhampar minangka karajan kaping lima ing ramalan Kitab Suci ing taun 538, lan akeh wong sing nggatekake ayat kaping enem, mesthi bakal nganggep manawa Paulus maksudé yèn “Kapapaan bakal kawedhar ing taun 538.” Iki bisa uga bener, nanging paling ora iku mung bebener sekunder saka apa sing lagi diidentifikasi déning Paulus. Paulus, kaya para nabi kabèh, ngandika luwih akèh bab dina-dina wekasan tinimbang bab jamané dhéwé. Panjenengané lagi ngrujuk marang kepriyé kapapaan bakal kawedhar sacara kenabian, awit minangka nabi panjenengané sarujuk karo kabèh nabi liyané. Baris ing sadhuwuré baris, wong-wong sing ora nduwèni wahyu bakal nemahi karusakan, lan wong-wong sing ora nduwèni wahyu, ora nduwèni wahyu amarga padha ora ngerti apa sing netepake wahyu iku. Ngerti yèn Roma netepake wahyu iku sawijining pangerten urip-utawa-pati. Paulus, sarujuk karo para nabi liyané, lagi nandhesake yèn apa sing mbabar Roma kapapal, sing iku Roma ing dina-dina wekasan, yaiku “wektuné.” “Wektu” kenabian sing kagandhèngaké karo Roma, iku sing mbabar apa lan sapa Roma iku.

We will continue this study in the next article.

Kita badhé nerusaken panaliten punika wonten ing artikel salajengipun.

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

> “Rasul Paulus, ing layang kapindhoné marang wong-wong Tesalonika, wis medharaké sadurungé bab murtad gedhé kang bakal nuwuhaké madegé kakuwasan kapapaan. Panjenengané nyatakake yèn dinané Sang Kristus ora bakal rawuh, ‘kajaba wis teka murtad dhisik, lan manungsa dosa iku kawedhar, yaiku anaking karusakan; kang nentang lan ngluhuraké awaké dhéwé ngluwihi samubarang kang sinebut Allah utawa kang disembah; satemah iya kaya Allah lenggah ana ing padalemané Allah, mameraké awaké dhéwé yèn iya iku Allah.’ Lan saliyané iku, rasul mau ngélingaké para saduluré yèn ‘wewadi piala iku wis wiwit tumindak.’ 2 Tesalonika 2:3, 4, 7. Malah ing wektu sing isih awal kuwi panjenengané wis weruh, ana kasalahan-kasalahan kang alon-alon nyusup mlebu ing pasamuwan, kang bakal nyawisaké dalan tumrap tuwuhing kapapaan.”

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

> “Sathithik mbaka sathithik, kawiwitan kanthi sesidheman lan kasepen, banjur saya cetha nalika saya kuwawa lan nguwasani pikiraning manungsa, ‘rahasyaning pialang’ nerusaké pakaryan kang ngapusi lan ngujaraké pitenah. Meh tanpa katara, pakulinan-kabiasaan kapitayan kapir mlebu menyang greja Kristen. Roh rembugan kompromi lan nyarujuki marang pakulinan donya kasirep sawatara wektu déning panyiksa kang sengit kang ditanggung déning greja ana ing sangisoré paganisme. Nanging nalika panganiaya mandheg, lan agama Kristen lumebu ing plataran pangadilan lan kraton para ratu, greja iku nyingkiraké kasahajaan Kristus lan para rasul-Kang suci kang andhap asor, banjur nggantèni iku nganggo kamulyan lahiriah lan kasombongan para imam lan para panguwasa kapir; lan nggantos sarat-saratipun Gusti Allah, greja iku nyelehaké téyori-téyori lan tradhisi-tradhisi manungsa. Pitobat nominal Konstantinus, ing wiwitan abad kaping papat, njalari kabungahan gedhé; lan donya, kasarungi déning rupa kabeneran, mlaku mlebu ing greja. Saiki pakaryan rusaking budi saya maju kanthi rikat. Paganisme, sanadyan katon kaya wis dikalahaké, malah dadi sing menang. Rohé nguwasani greja. Piwulang-piwulangé, upacara-upacarané, lan takhayul-takhayulé dipadukaké menyang pracaya lan pangibadah para pandhèrèk Kristus kang ngakoni iman.”

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

> “Komprèsi antarané paganisme lan Kristen iki nuwuhaké pangrembakané ‘wong dosa’ sing wis diramalaké ana ing ramalan minangka wong kang nentang lan ngluhuraké awaké dhéwé ngungkuli Allah. Sistem agama palsu sing raseksa iku minangka sawijining mahakarya saka kakuwatané Iblis—tugu pangéling-eling saka upayané kanggo njagong ing dhampar supaya nguwasani bumi miturut karsané piyambak.” The Great Controversy, 49, 50.

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