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# Panium - Number Five

Panium - Nomer Lima

The Robbers of Thy People: Rome’s Exaltation and Fall in Prophecy

Para Perampog saka Bangsamu: Kaluhuran lan Rubuhipun Roma ing Ramalan

Author

Jeff Pippenger

Published

March 5, 2025

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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 mbabar sawijining kisah kenabian kang nggumunake, ngrajut sawijining asas pangulangan lan pamekaran kang mili ngliwati penglihatan-penglihatane, wiwit saka patung logam ing pasal 2 nganti tekan konflik-karajan kang ruwet ing pasal 11. Ing sajroning kerangka iki, muncul sawijining prakara kang kuwat lan ngyakinake: Perang Actium ing taun 31 SM, kang pungkasané nuwuhake rubuhipun Mesir ing taun 30 SM, mapan minangka panggenapan kang wigati tumrap Daniel 11:25, 26, minangka pratandha miyose kakuwasan unggul Roma pagan sajrone 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 diwiwiti kanthi munggah lan runtuhé karajan-karajan gedhé sawisé séda Alexander Agung ing taun 323 SM. Nanging, nalika tekan ayat 14, ana owah-owahan. Ing sakubengé taun 200 SM, nalika Antiochus III (Magnus) nyawisaké perang ing Panium nglawan ratu-bocah Ptolemaios V, Roma mèlu campur tangan, dudu mung minangka wong sing nonton, nanging minangka “wong-wong kang ngrampog bangsamu.” Amarga prihatin bab njamin pasokan gandum Mesir ing tengah-tengah kekisruhan Helenistik, Roma nduduhaké pangaribawané sajrone Perang Makedonia Kapindho (200–197 SM), lan kanthi mangkono nyiyapaké panggung tumrap peran kenabiannya.

## Rome’s Dominance Over the Jews

Panguwasané Roma Atas Wong-wong 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.

Ngalih kanthi cepet marang taun 63 SM, lan ayat 16 nemu kaleksanan nalika Pompey nyerbu Yerusalem, mlebu ing Papan Mahasuci lan netepaké panguwasané Roma marang “tanah kang mulya.” Saka kéné, ayat 17 nganti 22 nglacak suksesi tokoh-tokoh Roma: kampanye-kampanye Pompey ing sisih wétan, panaklukan-panaklukan Julius Caesar lan pambunuhané ing taun 44 SM, pamaréntahan Augustus Caesar kang nglumpukaké pajeg (kacathet ing Lukas 2:1) kang rampung ing taun 14 M, lan Tiberius kang ngawasi panyalibané Kristus ing taun 31 M, nalika “pangéran prajanjian” dipatèni. Garis kenabian saka Pompey ing Yerusalem nganti Titus ing Yerusalem ing taun 70 M, ngandharaké garis panguwasané Roma marang umaté 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.

Miwiti saka sawijining Jendral Romawi sing najisake Padaleman Suci nganti tekan pungkasan nalika sawijining Jendral Romawi ngrusak Padaleman Suci maringi pratandha Alpha lan Omega. Miwiti kanthi panajisan lan dipungkasi kanthi karusakan, garis sajarah iku uga ngemot panajisan lan karusakane Panjenengane kang ngandika bab Sarirane piyambak, “Rubuhna padaleman iki lan sajroning telung dina Aku bakal ngedegake maneh.” Kayekten iku kawangun saka aksara kapisan, kaping telulas, lan pungkasan saka alfabèt Ibrani, lan garis sing diwiwiti karo Pompey lan dipungkasi karo Titus nyakup sawijining karusakan padaleman ing tengah sing dilambangake déning salib sing ana ing tengah saka telung salib, kang diadegake pas ing tengahing minggu nalika Kristus rawuh kanggo netepake prejanjian. Ayat nembelas nganti rong puluh loro makili sawijining garis kenabian sing ngemot pratandha kayekten. Ana sawatara garis kenabian sing wigati ing sajroning sajarah kang diwakili déning ayat-ayat kasebut, nanging tema utama saka garis iku yaiku kaunggulan panguwasane Roma marang wong-wong Yahudi.

## Leagues and Treaties

Pasekuton lan Prajanjèn

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 lan ngrembakaaké” kanthi mbalèni manèh marang taun 161–158 SM, nalika wong-wong Yahudi ing sangisoré pimpinan Yudas Makabeus ngadani prajanjèn pasèkuthon karo Roma (1 Makabe 8). Iki negesaké strategi pambangunan kakaisaran Roma kang khas—panaklukan lumantar prajanjèn-pranjèn lan aliansi, sawijining cara kang béda karo para leluhuré. Ayat 24 ngrampungaké tahapan iki, kanthi nyathet yèn Roma bakal “ngrancang piranti-pirantiné saka bètèng-bètèng, nganti sawatara mangsa.”

> 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.

> Lan sawisé prajanjian digawé karo dhèwèké, dhèwèké bakal tumindak kanthi cidra; amarga dhèwèké bakal munggah, lan bakal dadi kuwat kanthi umat kang sathithik. Dhèwèké bakal mlebu kanthi tentrem nganti tekan papan-papan kang paling subur ing propinsi; lan dhèwèké bakal nindakaké apa kang durung tau ditindakaké déning para leluhuré, utawa déning para leluhuré para leluhuré; dhèwèké bakal nyebaraké ing antarané wong-wong mau barang rampasan, lan jarahan, lan kasugihan: malah dhèwèké bakal ngrancang piranti-pirantiné nglawan benteng-benteng kang kuwat, nganti sapirang wektu. Daniel 11:23, 24.

## For a Time

Kanggo Sawatara Wektu

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.

Tembung sing dipertalih dadi “nglawan” bisa dimangertèni minangka tembung “saka”. Roma ngramal piranti-pirantiné “saka”. Tembung “saka” ing ayat iku nuding marang kutha Roma, jantung politik lan militèring kakaisaran, minangka dhasar saka strategi-strateginé. “Wektu” iku sacara profètis 360 taun, diwiwiti nalika Mesir gugur ing taun 30 SM sawisé Actium, lan dipungkasi ing taun 330 nalika Konstantinus nilar Roma menyang Konstantinopel.

Verses 25 and 26 zero in on Actium itself.

Ayat 25 lan 26 mligi ngarah marang Actium dhewe.

> 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.

> Lan dhèwèké bakal nggegirisi dayané lan kawanéni nglawan ratu ing kidul kalawan bala gedhé; lan ratu ing kidul bakal kaobongaké marang perang kalawan bala sing gedhé banget lan rosa; nanging dhèwèké ora bakal bisa madeg, awit bakal ana rancangan-rancangan kang disusun nglawan dhèwèké. Malah wong-wong kang padha mangan saka pandumaning pangané bakal numpes dhèwèké, lan balané bakal banjir nglimpah; lan akèh wong bakal rubuh katumpes. 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.

Ing taun 31 SM, Oktavianus, minangka wakilé Roma minangka “raja ing sisih lor,” nglumpukaké bala pasukané nglawan Mesiré Kleopatra, “raja ing sisih kidul,” ana ing sawijining paprangan laut kang agung banget. “Bala tentara” Antonius lan Kleopatra kang “gedhé banget lan rosa” dadi goyah, kaalahaké déning “akal-akalan” strategi (taktik Agripa) lan pengkhianatan—pambelotan saka para sekutuné Antonius lan munduré Kleopatra ing tengahing paprangan. Ing taun 30 SM, Mesir dadi provinsi Roma, miwiti panguwasané Roma kapir tanpa tandhing. Jangka wektu 360 taun iki, saka 30 SM nganti 330, selaras karo kaluhuran Roma kang mapan ing benteng asalé, nganti pamindhahan Konstantinus “ngguguraké” benteng mau, kaya kang wis dinubuataké ing 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.

> Panjenengané malah ngluhuraké dhiriné nganti marang Pangérané wadya, lan déning panjenengané kurban saben dina iku dicabut, lan papan pasucèné Panjenengané dirubuhaké. 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 nyingkiraké kutha Roma demi kutha Konstantinopel, dhèwèké nilar kekosongan panguwasa ing kutha Roma sing mbukak dalan tumrap gréja kepausan kanggo njupuk kalenggahan panguwasa sing diwakili déning kutha Roma. Tindak iku netepi ayat loro saka Wahyu telulas.

> 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.

> Lan kéwan galak kang dakdeleng iku kaya macan tutul, lan sikilé kaya sikilé bruwang, lan cangkeme kaya cangkeme singa; lan naga mau maringaké marang dheweke panguwasané, lan dhamparé, sarta panguwasa kang gedhé. 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.

Ing Daniel 8, ana rong tembung Ibrani sing béda, loro-loroné diterjemahaké minangka “sanctuary,” kang mbedakaké carita babagan papan suci ing kitab Daniel. Kitab Daniel nggambaraké sawijining peperangan antarané Kristus lan Iblis, kaya dene katuduhaké ana ing para wakil kadonyan saka Kristus lan Iblis. Babil, wakil kadonyané Iblis, ngrebut Yerusalem ing wiwitan kitab Daniel, lan Yerusalem ngrebut Babil ing ayat patang puluh lima saka pasal sewelas. Karajan-karajan sing diwakili déning kutha Yerusalem lan kutha Babil iku “sanctuaries of strength.” Kutha Babil lan Yerusalem loro-loroné padha dadi sanctuaries of strength, lan loro-loroné uga nduwèni padaleman suci dhéwé-dhéwé ana ing sajroning kutha. Padaleman Pantheon ana ing kutha Roma, lan padaleman ing Yerusalem iku dadi pasangané ing carita ramalan. Babil lan kutha Roma iku tiron palsu saka Yerusalem.

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.

Ing Daniel 8, loro tembung Ibrani iku yaiku “miqdash” ing ayat 11, ing ngendi sungu cilik (Roma kapir) nguncalaké mudhun “papan pasucene” (kutha Roma), nalika Konstantinus pindhah ing taun 330. Tembung sijiné yaiku “qodesh” ing ayat 13, 14, ing ngendi pasucèné Gusti Allah ngentèni panyucèn sawisé 2300 dina. Sanadyan loro-loroné diterjemahaké minangka pasucèn, “miqdash” bisa makili bentengé Gusti Allah utawa benteng kapir, déné “qodesh” mung dienggo ing Kitab Suci kanggo makili pasucèné Gusti 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.

Ing Daniel 11:31, “papan suci kang kuwat” (kutha Roma) dipaèmi nalika wong Barbar lan Vandal nggawa peperangan menyang kutha Roma. “Lengen-lengen” ing ayat iku diwiwiti karo Clovis ing taun 496 lan diterusaké nganti Roma kapapanan nggayuh kalungguhané kanthi sampurna ing taun 538, nalika wong Ostrogoth diusir saka kutha iku.

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 kenabian saka Actium ngluwihi 330. “Kapal-kapal saka Kittim” ing ayat 30 nuduhaké bangsa Vandal ing sangisoré Genseric, kang ngrampog Roma ing taun 455, minangka pratandha ambruké Roma Kulon. Sawisé iku, Roma Kapapal banjur munggah, mrentah wiwit taun 538 nganti 1798; sajroning 1260 taun nganti Jenderal Berthier saka Napoleon marakaké “tatuné sing matèni” kanthi nyekel Pius VI. Telung atus sawidak taun Roma kapir, saka 30 SM nganti 330, nggambaraké 1260 taun Roma kapapal, saben-saben diwiwiti nalika alangan katelu (Mesir, Ostrogoth) tiba.

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.

“Ratu saka lor” jaman modern iku muncul ing ayat 40. Ing taun 1989, kepausan, kanthi sesambungan rahasia karo Amerika Sarékaté Reagan (dilambangaké minangka kréta perang, kapal-kapal, lan pasukan jaran), ngrubuhaké USSR, yaiku “ratu saka kidul” (ateisme/Komunisme). Ayat 41 nétélakaké kepausan ngrebut “tanah kang mulya”—ngowahi Amerika Sarékat Protestan dadi Amerika Sarékat Katolik—dene ayat 42 lan 43 nétélakaké yèn Perserikatan Bangsa-Bangsa, kang diwakili déning Mesir, nyerah marang sawijining pasamuwan telung rupa kang dumadi saka Perserikatan Bangsa-Bangsa (naga), Vatikan (kéwan), lan Amerika Sarékat (nabi palsu), kang nuntun donya menyang Armageddon. Ayat 45 medharaké pungkasaning kakuwasan iki, “tanpa ana siji waé kang nulungi,” tatué waras ing ayat patang puluh siji, nanging nasibé wis dipesthèkaké ing ayat patang 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 ing taun 31 SM punika dados pokoking ayat 25 lan 26, miwiti pamaréntahanipun Roma salami 360 taun saking papan sucinipun-bentengipun. Kanthi ayat patbelas dados sawijining pènget, cariyos bab Roma kapir wiwit saking ayat nembelas ngantos tumuju marang transisi dhateng Roma kapapalèn ing ayat telung puluh siji punika dados garis jangkepipun Roma kapir. Garis punika kapérang dados tiga pérangan. Ayat nembelas ngantos selikur kalih punika garis panguwasanipun Roma tumrap Israèl kuna. Ayat selikur tiga lan selikur sekawan nandhakaké pakaryan pambangunan kakaisaran ingkang dipunginakaken Roma nalika ngrebut lumantar aliansi lan prajanjèn sesarengan kaliyan kakiyatan militèr. Ayat selikur sekawan ngantos dumugi ukara pungkasan ing ayat telung puluh siji punika satunggaling garis kalih pérangan ingkang makili sawijining mangsa nalika Roma ngluhuraké dhirinipun piyambak, lajeng katutugan déning sawijining rubuh.

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 kang wus katetepake” iku pungkasaning 360 taun ing taun 330. Ayat rong puluh pitu nganti tekan ukara pungkasan ing ayat telung puluh siji, kang netepake kapan kakuwasan kapausan, kang dipralambangake minangka kanisthan kang njalari kasirnan, kaasta lenggah ing dhampar ing taun 538, iku sajarahing Roma kapir sajroning konteks mangsa telung atus sawidak taun pamarentahan kang paling luhur, kang banjur katutugan déning rong atus wolung taun saka rubuhe kang lumaku sethithik mbaka sethithik.

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.”

Mulané, “wektu” ing ayat kaping patlikur diwiwiti ing taun 31 SM kanthi anané panyawijèn ratu ing sisih kidul menyang wewengkoné ratu ing sisih lor, lan pungkasané ana ing taun 330 kanthi anané pamisahan ratu ing sisih lor dadi wétan lan kulon. Wiwit taun 330 nganti 538, Roma pagan saya suwe saya buyar. Manéka identifikasi kenabian sing magepokan karo manéka tataran ambruké Roma pagan iku dadi jangkar-jangkar kenabian sing ndadèkaké para siswa ramalan bisa mangertèni Sabda kenabiané Gusti Allah. Minangka panggenepan ayat kaping patbelas saka Daniel sewelas, Roma netepaké wahyu iku, lan salah siji cara Roma nindakaké bab iku yaiku lumantar ambruké dhéwé. Ayat iku ngandika, “uga para perampog saka bangsamumu bakal ngluhuraké awaké dhéwé supaya netepaké wahyu; nanging wong-wong iku bakal tiba.”

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 déning kapal-kapal Kittim, lan sawisé iku nyerang sisih kidul, kedadéan iku ora kaya sing kapisan utawa sing pungkasan, awit wiwit ing kéné tumiba kakuwasan Roma lagi digambarake. Papat slomprèt kang kapisan saka pitu slomprèt ing Kitab Wahyu, kang kapacak ana ing pasal wolu, kanthi cetha nggambarake papat kakuwasan utama sing pungkasane nggawa Roma Kulon marang pungkasané ing taun 476. Wahyu iku ditetepake nalika para rampog saka bangsamu ngluhurake awaké dhéwé lan banjur tiba. Wahyu kenabian iku digambarake ing sajroning rerangkèn tumibané Roma. Roma kapir Kulon ambruk wiwit taun 330 nganti 538. Roma Kapapal ambruk ing taun 1798. Ing sajarah slomprèt kaping lima lan kaping nem, Roma Wétan ambruk marang Turki Ottoman ing taun 1453. Telung tumiba iku minangka pérangan saka wahyu sing ditetepake déning para rampog saka 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 punika mratelakaken, “lan para garonging bangsamu ugi bakal ngluhuraké awaké dhéwé kanggo netepaké sesanti; nanging bakal padha rubuh.” Wiwit taun 31 SM dumugi 330, Roma kafir “ngluhuraké awaké dhéwé” sajroning kaunggulanipun nguwasani donya. Wiwit 330 dumugi 538, Roma kafir ambruk saking kalenggahanipun kanggo nyawisaké manungsa dosa lenggah wonten ing Padalemané Allah, lan ngumumaké dhirinipun piyambak dados Allah. Wiwit 538 dumugi 1798, kakuwatan kapapaan “ngluhuraké awaké dhéwé,” lan ing taun 1798 wong-wong mau ambruk. Wiwit taun 31 SM dumugi 330, Roma Kulon “ngluhuraké awaké dhéwé” bilih piyambakipun punika pusat Kakaisaran Romawi, lan wiwit 330 dumugi 476, piyambakipun ambruk. Ing taun 330 Konstantinus ngluhuraké bilih Konstantinopel punika pusat Roma Wétan, lan ing taun 1453 Roma Wétan ambruk. Mangsa-mangsa saking manéka warna perwakilan Roma, saben-saben gadhah sawijining mangsa nalika Roma ngluhuraké awaké dhéwé, ingkang lajeng katutug déning sawijining mangsa ingkang nggambaraken ambrukipun, awit “para garonging bangsamu bakal ngluhuraké awaké dhéwé kanggo netepaké sesanti; nanging bakal padha rubuh.”

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.

Tembung Ibrani sing dipunjarwakaken dados “para rampog” langkung trep menawi dipunjarwakaken dados “para perusak” awit langkung cocog kaliyan teges utami saking oyodipun—yakuwi nembus utawi ngrusak—tinimbang namung “para rampog” kemawon (ingkang nggambaraken tumindak nyolong). Tembung punika nedahaken tiyang-tiyang ingkang mecah wates-wates, angger-angger, utawi prajanjèn, boten namung nyolong barang. Rum punika sang perusak wonten ing panguwatosing Kitab Suci, sanadyan dipunjarwakaken dados “para rampog” ing ayat kaping patbelas. Ing Daniel bab kalih Rum punika karajan wesi, lajeng ing bab pitu kewan kaping sekawan ugi Rum.

> 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.

> Sawisé iku aku weruh ing wahyu-wahyu wayah bengi, lah ana kéwan kaping papat, nggegirisi lan ngedab-edabi, sarta kuwat banget; lan nduwèni untu wesi gedhé: iku mangan nganti tumpes lan ngremuk-remuk dadi pecahan-pecahan, lan ngidak-idak sisane nganggo sikilé dhéwé: lan iku béda karo kabèh kéwan sing sadurungé ana; lan iku nduwèni sepuluh sungu. 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.”

Kéwan kaping papat—yaiku Roma—duwé untu “wesi,” awit iku karajan kaping papat sing padha kang ing pasal loro digambaraké minangka wesi. Ing ayat pitu, kéwan kaping papat saka Roma iku “ngremuk dadi pecahan-pecahan,” lan nalika ngremuk dadi pecahan-pecahan, iku “ngidak-ngidak turahané nganggo sikilé.” Kéwan saka Roma iku karajan wesi, lan sipat ngremuk dadi pecahan-pecahan lan ngidak-ngidak turahané iku nglambangaké tumindak panyiksa. Panyiksa kang ditibakaké marang Israèl kuna iku sawijining “tandha.”

> 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.

> Salajengipun sakehing ipat punika badhé tumeka dhateng sira, sarta ngoyak lan nyusul sira, nganti sira katumpes; awit sira boten mirengaken swaraning Pangeran Yehuwah, Allahira, kanthi netepi pepakenipun lan pranatan-pranatanipun ingkang dipun dhawuhaken dhateng sira: Lan punika badhé dados pratandha lan kaéraman tumrap sira, sarta tumrap turunira ing salawas-lawasipun. Amargi sira boten ngabekti dhateng Pangeran Yehuwah, Allahira, kanthi kabungahan lan kanthi sukaing manah, awit saking kathahing samukawis; Mila sira badhé ngabdi dhateng satru-satrunira ingkang badhé dipun utus dening Pangeran Yehuwah nglawan sira, kanthi kaliren, lan kanthi ngelak, lan kanthi kawudanan, lan kanthi kakiranganing samukawis: sarta piyambakipun badhé masang gandharing wesi wonten ing gulunira, nganti piyambakipun sampun numpes sira. Pangeran Yehuwah badhé ndhatengaken satunggaling bangsa nglawan sira saking papan ingkang tebih, saking pungkasaning bumi, kanthi rikat kados manuk garudha mabur; satunggaling bangsa ingkang basanipun boten badhé sira mangertosi; Satunggaling bangsa ingkang wingas pasuryanipun, ingkang boten ngurmati tiyang sepuh, lan boten nedahaken sih dhateng para anom. Pangandharing Toret 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.

Paugeran-paugeran tumrap Israèl kuna kang kadadosaké déning pambrontakané iku dadi “tandha lan kaélokan, lan tumrap turunira ing salawas-lawasé.” Paugeran iku bakal ditibakaké marang wong-wong mau lumantar “sawijining bangsa kang galak pasuryané.” Kéwan galak mawa untu wesi kang “ngremuk dadi pecahan-pecahan lan ngidak-idak turahané” ing pasal pitu iku uga karajan kaping papat kang metu saka paméranganing karajané Aleksander, lan kaya déné ing pangandika Musa ing Kitab Pangandharing Toret, karajan iku sawijining bangsa kang basané ora bakal dingertèni déning Israèl kuna. Karajan Rum ing Daniel pasal wolu iku sawijining bangsa kang galak pasuryané lan sawijining bangsa kang ngucap nganggo basa liya.

> 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.

> Saiki menawa kang wis remuk iku, dene papat jumeneng ngganteni iku, papat karajan bakal ngadeg metu saka bangsa iku, nanging ora nganggo kakuwatané. Lan ing wekasaning mangsa karajané, nalika para wong duraka wus ngancik pepak, ana ratu kang rupané sengit lan mangertèni ukara-ukara peteng, 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.

“Para perampok (para perusak) saka bangsamumu” netepaké wahyu iku, padha ngluhuraké awaké dhéwé lan banjur padha tiba. Karajan wesi kaping papat iku yaiku Roma kapir, kang mrentah kanthi kaluhuran kang paling unggul nalika ngluhuraké awaké dhéwé, nanging ambruké sing pungkasan dadi sawijining ciri kenabian kang netepaké wahyu iku. Padha diarani para perusak, awit padha ngidak-idak umaté Allah lumantar panganiaya.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

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