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

Kitab Daniel - Nomor Satus Sewidak Lima

Unveiling the Prophetic Tapestry: From Alexander the Great to Modern Rome

Mbabar Permadani Profetik: Wiwit saka Alexander Agung tekan Roma Modern

Author

Jeff Pippenger

Published

March 29, 2024

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We will now consider the history that took place in the aftermath of Alexander the Great’s sudden death, which represents the year 538 unto the time of the end in 1798.

Saiki kita bakal nimbang sajarah kang dumadi sawisé patiné Aleksander Agung kanthi ndadak, kang nggambarake taun 538 nganti tekan wekasaning jaman ing taun 1798.

> And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:4–9.

> Lan nalika dhèwèké wis jumeneng, kratoné bakal diremuk, lan bakal kabagi marang papat angin ing langit; lan ora marang turuné, uga ora miturut kakuwasané sing wis dipréntahaké: amarga kratoné bakal dicabut, malah kanggo wong liya saliyané wong-wong mau. Lan ratu ing sisih kidul bakal dadi kuwat, lan salah siji saka para pangerané; lan dhèwèké bakal luwih kuwat tinimbang dhèwèké, sarta nduwèni panguwasa; panguwasané bakal dadi panguwasa sing gedhé. Lan ing pungkasaning taun-taun mau, padha bakal padha nggabungaké dhiri; amarga putri ratu saka sisih kidul bakal sowan marang ratu ing sisih lor kanggo damel prajanjèn: nanging dhèwèké ora bakal bisa njaga kakuwataning lengen; mangkono uga dhèwèké ora bakal tetep jumeneng, utawa lengené: nanging dhèwèké bakal diserahaké, lan wong-wong sing ngeteraké dhèwèké, lan wong kang nglairaké dhèwèké, lan wong kang ngiyataké dhèwèké ing jaman-jaman iku. Nanging saka salah siji pang saka oyodé bakal ana siji sing jumeneng ing kalungguhané, kang bakal teka karo bala, lan bakal mlebu ing bètèngé ratu ing sisih lor, lan bakal tumindak nglawan wong-wong mau, sarta bakal menang: Lan uga bakal nggawa dadi tawanan menyang Mesir para allahé, bebarengan karo para pangerané, sarta karo piranti-pirantié sing aji saka salaka lan emas; lan dhèwèké bakal lestari luwih akèh taun tinimbang ratu ing sisih lor. Mangkono ratu ing sisih kidul bakal mlebu ing kratoné, lan bakal bali menyang nagarané dhéwé. Daniel 11:4–9.

Eventually, after Alexander the Great’s kingdom was broken, those who struggled for control of the former kingdom devolved into two primary kingdoms. The one kingdom controlling the south of Alexander’s former empire and the other controlling the north. From that point on in the prophetic narrative they are identified simply as the king of the south and the king of the north. Once the struggle for world dominance has reached the point where it is only portrayed between the king of the north and the south, the symbols of those two kingdoms continue through the entire chapter.

Pungkasane, sawisé karajané Aleksander Agung kapérang, wong-wong sing padha rebutan pangwasané atas bekas karajan kuwi banjur ngrembaka dadi loro karajan utama. Sing siji nguwasani sisih kidul saka bekas kakaisarané Aleksander, lan sijiné manèh nguwasani sisih lor. Wiwit titik iku ing narasi kenabian, loro kuwi mung diarani minangka raja kidul lan raja lor. Sawisé perjuangan ngrebut kakuwasan donya tekan ing tataran nalika mung digambarake antarané raja lor lan raja kidul, pralambang saka loro karajan iku terus lumaku sajroning sakabèhé pasal kasebut.

In verse five, the king of the south is established, and he is strong, but the king of the north is also strong and his kingdom is larger. Then in verse six, the king of the south proposes an alliance with the northern kingdom. The peace treaty is secured by the king of the south giving his daughter to the king of the north, so the king of the north could marry her and ratify their alliance with a family bond. The king of the north agreed, and set aside his wife, and married the princess from the south, and the alliance was initiated.

Ing ayat kaping lima, ratu ing kidul diadegaké, lan dhèwèké kuwat, nanging ratu ing lor uga kuwat lan karajané luwih gedhé. Banjur ing ayat kaping nem, ratu ing kidul ngusulaké sawijining prajanjèn pasêkuton karo karajan ing lor. Prajanjèn tentrem iku diteguhaké déning ratu ing kidul kanthi masrahaké putriné marang ratu ing lor, supaya ratu ing lor bisa nggarwa dhèwèké lan ngesahaké pasêkuton mau lumantar ikatan kulawarga. Ratu ing lor sarujuk, banjur nyingkiraké garwané, lan nggarwa putri raja saka kidul, lan pasêkuton iku wiwit ditindakaké.

Eventually the southern princess bears a male-child, but ultimately the northern king grew tired of his new wife, and set her aside, as he had done with his first wife, and takes his first wife back, but as soon as the original wife is restored, and has opportunity, she kills the king of the north, his southern bride, her child, and her entire Egyptian entourage. The act of the original wife murdering the southern princess and her child enrages the southern princesses family, and one of her brothers raises up an army and attacks the northern kingdom.

Ing wekasané sang putri kidul nglairaké anak lanang, nanging ing pungkasané raja lor kesel marang garwané sing anyar, banjur nyingkiraké dhèwèké, kaya déné kang wis tau ditindakaké marang garwané kang kapisan, lan njupuk manèh garwané kang kapisan. Nanging sanalika garwa kang asli wis kapulihaké lan nduwèni kalodhangan, dhèwèké matèni raja lor, pangantèn putri saka kidul, anaké, lan sakèhé para pangiringé saka Mesir. Tindakane garwa kang asli kang matèni sang putri kidul lan anaké ndadèkaké kulawargané sang putri kidul nesu banget, lan salah siji saka para saduluré nglumpukaké bala lan nyerang karajan lor.

The southern army prevails over the northern king, and the first wife that murdered the northern king, his southern bride and child is then executed. The original wife’s son, who had been installed as the ruling king of the north at the death of his father, is captured and carried back to Egypt by the southern king, along with some Egyptian artifacts and idols that had been taken from the southern kingdom by the northern kingdom in earlier battles. Once in Egypt the captured northern king falls from a horse and dies. Uriah Smith identifies the history as follows.

Bala tentara sisih kidul ngalahaké raja sisih lor, lan garwa kapisan sing wis matèni raja sisih lor, bebarengan karo pengantèn wadoné saka sisih kidul lan anaké, banjur dipatèni. Putrané garwa asli, sing wis diangkat dadi raja pamaréntah sisih lor nalika bapaké seda, dicekel lan digawa bali menyang Mesir déning raja sisih kidul, bebarengan karo sawatara artefak Mesir lan brahala sing biyèn wis direbut saka karajan sisih kidul déning karajan sisih lor ing peperangan-peperangan sadurungé. Bareng wis tekan Mesir, raja sisih lor sing katangkep iku tiba saka jaran lan mati. Uriah Smith ngenali sajarah iku kaya mangkéné.

> “‘VERSE 6. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm; but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times.’

> “‘AYAT 6. Lan ing pungkasaning taun-taun padha bakal ngiket dhiri bebarengan; amarga putraning ratu saka sisih kidul bakal sowan marang ratu saka sisih lor kanggo damel prajanjian; nanging dheweke ora bakal tetep nyekel kakuwataning lengen; mangkono uga dheweke ora bakal jejeg, lan lengené uga ora; nanging dheweke bakal diserahaké, mangkono uga wong-wong sing ngirid dheweke, lan wong kang nglairaké dheweke, lan wong kang nguwataké dheweke ing wektu-wektu iku.’

> “There were frequent wars between the kings of Egypt and Syria. Especially was this the case with Ptolemy Philadelphus, the second king of Egypt, and Antiochus Theos, third king of Syria. They at length agreed to make peace upon condition that Antiochus Theos should put away his former wife, Laodice, and her two sons, and should marry Berenice, the daughter of Ptolemy Philadelphus. Ptolemy accordingly brought his daughter to Antiochus, bestowing with her an immense dowry.

> “Antarane para ratu ing Mesir lan Siria kerep ana peperangan. Mligi mangkono kedadeyane tumrap Ptolemy Philadelphus, ratu kapindho ing Mesir, lan Antiochus Theos, ratu katelu ing Siria. Ing wekasané padha sarujuk damel katentreman kanthi sarat bilih Antiochus Theos kedah nyingkiraké garwa lawasé, Laodice, lan anaké lanang loro, sarta kedah nggarwa Berenice, putri Ptolemy Philadelphus. Mulané Ptolemy ngeteraké putriné marang Antiochus, kanthi maringi mas kawin ingkang ageng sanget bebarengan karo putriné punika.

> “‘But she shall not retain the power of the arm;’ that is, her interest and power with Antiochus. And so it proved; for some time shortly after, in a fit of love, Antiochus brought back his former wife, Laodice, and her children, to court again. Then says the prophecy, ‘Neither shall he [Antiochus] stand, nor his arm,’ or seed. Laodice, being restored to favor and power, feared lest, in the fickleness of his temper, Antiochus should again disgrace her, and recall Berenice; and conceiving that nothing short of his death would be an effectual safeguard against such a contingency, she caused him to be poisoned shortly after. Neither did his seed by Berenice succeed him in the kingdom; for Laodice so managed affairs as to secure the throne for her eldest son, Seleucus Callinicus.

> “‘Nanging dhèwèké ora bakal nahan kakuwasaning lengen;’ tegesé, kapentingan lan kakuwasané ana ing ngarsané Antiochus. Lan mangkono pancèn kelakon; amarga sawatara wektu sawisé iku, ing sawijining ledhaking katresnan, Antiochus mbalèkaké garwané kang kapisan, Laodice, lan anak-anaké, menyang karaton manèh. Banjur pangandika pamedharan iku mangkéné, ‘Lan dhèwèké [Antiochus] ora bakal lestari, mangkono uga lengené,’ utawa turuné. Laodice, sawisé dibalèkaké marang sih lan kakuwasan, wedi manawa, awit owah-gingsiring wataké, Antiochus bakal ngasoraké dhèwèké manèh lan nimbali Berenice bali; lan merga nganggep yèn ora ana apa-apa kejaba pati Antiochus kang bakal dadi pangreksan kang satuhu tumrap kamungkinan mangkono, dhèwèké ndadèkaké Antiochus diracun ora suwé sawisé kuwi. Mangkono uga turuné saka Berenice ora nggantèni dhèwèké ana ing karajan; amarga Laodice kanthi cermat ngatur prakara-prakara supaya dhampar karajan kaamanaké tumrap putrané kang mbarep, Seleucus Callinicus.”

> “But such wickedness could not long remain unpunished, as the prophecy further predicts, and further history proves.

> “Nanging piala kang mengkono kuwi ora bisa suwé ora kalawan kaukum, kaya dene wangsit iku sabanjuré mratélakaké, lan kaya dene sajarah sabanjuré mbuktèkaké.

> “‘VERSE 7. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: 8. And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. 9. So the king of the south shall come into his kingdom, and shall return into his own land.’

> “‘AYAT 7. Nanging saka salah siji pang saka oyod-oyodé bakal ana wong siji kang ngadeg ing kalenggahané, kang bakal teka karo bala tentara, lan bakal mlebu menyang bètèngé raja lor, lan bakal tumindak nglawan wong-wong mau, sarta bakal menang: 8. Lan uga bakal nggawa wong-wong tawanan menyang Mesir, para allahé, bebarengan karo para panggedhéné, lan karo piranti-pirantié kang aji saka salaka lan emas; lan dhèwèké bakal lestari luwih akèh taun tinimbang raja lor. 9. Mangkono raja kidul bakal mlebu menyang karajané, lan bakal bali menyang nagarané dhéwé.’”

> “This branch out of the same root with Berenice was her brother, Ptolemy Euergetes. He had no sooner succeeded his father, Ptolemy Philadelphus, in the kingdom of Egypt, than, burning to avenge the death of his sister, Berenice, he raised an immense army, and invaded the territory of the king of the north, that is, of Seleucus Callinicus, who, with his mother, Laodice, reigned in Syria. And he prevailed against them, even to the conquering of Syria, Cilicia, the upper parts beyond the Euphrates, and almost all Asia. But hearing that a sedition was raised in Egypt requiring his return home, he plundered the kingdom of Seleucus, took forty thousand talents of silver and precious vessels, and two thousand five hundred images of the gods. Among these were the images which Cambyses had formerly taken from Egypt and carried into Persia. The Egyptians, being wholly given to idolatry, bestowed upon Ptolemy the title of Euergetes, or the Benefactor, as a compliment for his having thus, after many years, restored their captive gods.

> “Pang sing metu saka oyod kang padha karo Berenice iku yaiku saduluré, Ptolemaeus Euergetes. Ora suwe sawisé panjenengané nggentèni ramane, Ptolemaeus Philadelphus, ing kraton Mesir, kanthi murub pepénginan kanggo males pati saduluré, Berenice, panjenengané nglumpukaké bala tentara kang gedhé banget, banjur nyerbu tlatah ratuning lor, yaiku Seleucus Callinicus, kang bebarengan karo ibuné, Laodice, mrentah ing Siria. Lan panjenengané menang nglawan wong-wong mau, nganti bisa nelukaké Siria, Cilicia, wilayah-wilayah ing dhuwur sabrangané Kali Efrat, lan meh kabèh Asia. Nanging bareng krungu yèn ana pambrontakan ing Mesir kang nuntut supaya panjenengané bali menyang nagara, panjenengané ngrampog karajané Seleucus, njupuk patang puluh ewu talenta salaka lan prau-prau aji, sarta rong èwu limang atus reca para déwa. Ing antarané iku ana reca-reca kang biyèn tau dijupuk déning Cambyses saka Mesir lan digawa menyang Persia. Wong Mesir, awit sakabèhé kacemplung ing penyembahan brahala, maringi marang Ptolemaeus sesebutan Euergetes, utawa Sang Dermawan, minangka pakurmatan amarga panjenengané kanthi mangkono, sawisé pirang-pirang taun, mulihaké manèh para déwané sing biyèn kaasta tawanan.”

> “This, according to Bishop Newton, is Jerome’s account, extracted from ancient historians, but there are authors still extant, he says, who confirm several of the same particulars. Appian informs us that Laodice having killed Antiochus, and after him both Berenice and her child, Ptolemy, the son of Philadelphus, to revenge those murders, invaded Syria, slew Laodice, and proceeded as far as Babylon. From Polybius we learn that Ptolemy, surnamed Euergetes, being greatly incensed at the cruel treatment of his sister, Berenice, marched with an army into Syria, and took the city of Seleucia, which was kept for some years afterward by garrisons of the kings of Egypt. Thus did he enter into the fortress of the king of the north. Polyaenus affirms that Ptolemy made himself master of all the country from Mount Taurus as far as to India, without war or battle; but he ascribes it by mistake to the father instead of the son. Justin asserts that if Ptolemy had not been recalled into Egypt by a domestic sedition, he would have possessed the whole kingdom of Seleucus. The king of the south thus came into the dominion of the king of the north, and returned to his own land, as the prophet had foretold. And he also continued more years than the king of the north; for Seleucus Callinicus died in exile, of a fall from his horse; and Ptolemy Euergetes survived him for four or five years.” Uriah Smith, Daniel and the Revelation, 250–252.

> “Miturut Uskup Newton, iki iku katrangané Jerome, sing dijupuk saka para sejarawan kuna; nanging, miturut pangandikané, isih ana para panulis sing karyané isih lestari, kang negesaké sawatara rincian sing padha. Appian mratelakaké marang kita yèn sawisé Laodice matèni Antiochus, lan sabanjuré uga Berenice lan anaké, Ptolemy, putrané Philadelphus, kanggo males pati-patèn mau, nyerbu Siria, matèni Laodice, lan maju nganti tekan Babil. Saka Polybius kita mangertèni yèn Ptolemy, kang dijuluki Euergetes, merga banget nesu déné adhine wadon, Berenice, diperlakokaké kanthi kejem, lumaku mlebu Siria karo bala tentara, lan ngrebut kutha Seleucia, kang sawisé iku nganti sawatara taun dijaga déning garnisun para ratu Mesir. Mangkono dhèwèké mlebu ing bèntèng raja sisih lor. Polyaenus netepaké yèn Ptolemy ndadèkaké awaké dadi panggedhéné kabèh tanah wiwit Gunung Taurus nganti tekan India, tanpa perang utawa paprangan; nanging kanthi klèru panemuné iku diprayogakaké marang bapak, dudu marang anak. Justin negesaké yèn saupama Ptolemy ora ditimbali bali menyang Mesir amarga ana pambrontakan ing njero nagara, temenan dhèwèké bakal ngwasani kabèh karajané Seleucus. Mangkono raja sisih kidul mlebu ing panguwasané raja sisih lor, lan banjur bali menyang nagarané dhéwé, kaya kang wus diramalaké déning nabi. Lan dhèwèké uga terus urip luwih akèh taun tinimbang raja sisih lor; awit Seleucus Callinicus séda ana ing pambuwangan, marga saka tumiba saka jarané; déné Ptolemy Euergetes isih urip ngluwihi dhèwèké patang utawa limang taun.” Uriah Smith, Daniel and the Revelation, 250–252.

A prophetic characteristic of Rome, and therefore the king of the north, is that in order to be established upon the throne, three geographical obstacles must be conquered. The first king of the north in the aftermath of Alexander’s broken kingdom was established by Seleucus Nicator who had served as a general to Ptolemy (the king of the south) for a little while between 316 and 312 BC. Verse five addresses this fact when it states, “And the king of the south shall be strong, and one of his princes; and he shall be strong above him.” Ptolemy was the king of the south, and he had a general (one of his princes), that was destined to become stronger than Ptolemy, and the final phrase of verse five says, “and have dominion; his dominion shall be a great dominion.” Ptolemy’s general Seleucus was to become the first king of the north. But for Seleucus to become the king of the north, he would need to separate from the southern king, and thereafter conquer three geographical areas.

Salah sawijining ciri kenabian saka Roma, lan mulane uga saka raja ing sisih lor, yaiku manawa supaya bisa ditegakaké ing dhampar, telung alangan géografis kudu ditaklukaké. Raja pisanan ing sisih lor sawisé karajané Aleksander pecah ditegakaké déning Seleukus Nicator, sing tau ngladèni dadi jenderal tumrap Ptolemy (raja ing sisih kidul) sajrone sawatara wektu antarané taun 316 lan 312 SM. Ayat lima nyandhak prakara iki nalika ngandika, “Lan raja ing sisih kidul bakal dadi kuwat, lan salah siji saka para pangérané; lan dhèwèké bakal dadi luwih kuwat tinimbang dhèwèké.” Ptolemy iku raja ing sisih kidul, lan dhèwèké nduwèni sawijining jenderal (salah siji saka para pangérané), sing wis katemtokaké bakal dadi luwih kuwat tinimbang Ptolemy, lan ukara pungkasan ing ayat lima ngandika, “lan bakal nduwèni kakuwasan; panguwasané bakal dadi panguwasa kang gedhé.” Jenderalé Ptolemy, yaiku Seleukus, bakal dadi raja pisanan ing sisih lor. Nanging supaya Seleukus bisa dadi raja ing sisih lor, dhèwèké kudu misah saka raja ing sisih kidul, lan sawisé iku nelukaké telung wewengkon géografis.

The first area conquered by Seleucus was the East in 301 BC. He then conquered the West (that had been held by Cassander’s successor) in 286 BC, and he then took his third territory in the North when he conquered Lysimachus in 281 BC. The king of the north was established on the throne in 281 BC.

Wilayah kapisan sing ditaklukaké déning Seleucus yaiku Wétan ing taun 301 SM. Banjur dhèwèké naklukaké Kulon (sing wis dicekel déning panerusé Cassander) ing taun 286 SM, lan sawisé iku dhèwèké njupuk wilayah kateluné ing Lor nalika dhèwèké ngalahaké Lysimachus ing taun 281 SM. Raja saka lor diteguhaké ing dhampar ing taun 281 SM.

The peace treaty that was later formed with the southern king occurred in 252 BC. Six years later in 246 BC, Berenice (the southern princess), her son, and all her entourage were put to death. The southern king thereafter captured Laodice’s son, Seleucus Callinicus and took him back with him to Egypt, where he died falling from a horse. The reign of the first king of the north was from 281 BC until 246 BC, which equates to thirty-five years.

Prajanjen tentrem sing banjur kabentuk karo ratu ing sisih kidul kelakon ing taun 252 SM. Nem taun sawisé iku, ing taun 246 SM, Berenice (putri saka sisih kidul), putrané, lan kabèh para pengiringé dipatèni. Sawisé iku ratu ing sisih kidul nangkep putrané Laodice, yaiku Seleucus Callinicus, lan nggawa bali dhèwèké menyang Mesir, ing kana dhèwèké mati ambruk saka jaran. Mangsa pamaréntahan ratu kapisan saka sisih lor wiwit taun 281 SM nganti taun 246 SM, kang padha karo telung puluh lima taun.

The first king of the north in chapter eleven, conquered three geographical obstacles in order to be established upon the throne. Pagan Rome also conquered three geographical obstacles in order to be established upon the throne [See Daniel 8:9], and Papal Rome conquered three geographical obstacles in order to be established upon the throne [See Daniel 7:20]. Modern Rome also conquers three geographical obstacles in order to be established upon the throne [See Daniel 11:40–43].

Ratu ing sisih lor kang kapisan ing bab sewelas nelukaké telung alangan géografis supaya bisa mapan ana ing dhampar. Roma kapir uga nelukaké telung alangan géografis supaya bisa mapan ana ing dhampar [Waca Daniel 8:9], lan Roma Kapapal nelukaké telung alangan géografis supaya bisa mapan ana ing dhampar [Waca Daniel 7:20]. Roma modhèren uga nelukaké telung alangan géografis supaya bisa mapan ana ing dhampar [Waca Daniel 11:40–43].

Once established upon the throne, the first king of the north ruled for thirty-five years. Once established upon the throne, pagan Rome ruled for a “time” (three hundred and sixty years). Once established upon the throne, papal Rome ruled for “a time, times and dividing of time” (twelve hundred and sixty years.) Once established upon the throne, modern Rome will rule for a symbolic forty-two months (also noted as “an hour”).

Sawisé mapan ing dhampar, ratu sisih lor kang kapisan mrentah sajroning telung puluh lima taun. Sawisé mapan ing dhampar, Roma kapir mrentah sajroning “sapepadhaning mangsa” (telung atus nem puluh taun). Sawisé mapan ing dhampar, Roma kapausan mrentah sajroning “sapepadhaning mangsa, pirang-pirang mangsa, lan satengahing mangsa” (sewu rong atus nem puluh taun). Sawisé mapan ing dhampar, Roma modhèren bakal mrentah sajroning patang puluh loro sasi simbolis (uga kacathet minangka “sawijining jam”).

Sister White informs us that “much of the history recorded in Daniel chapter eleven is to be repeated.” She then quotes verses thirty-one through thirty-six, and says, “scenes similar to those described in these words will take place.” In those verses papal Rome (the abomination that maketh desolate), is “placed” upon the throne in 538, and then it persecutes God’s people for “many days” (twelve hundred and sixty years), until the first “indignation is accomplished” in 1798. The history of verses thirty-one to thirty-six is repeated in the last six verses of chapter eleven, but the history was also perfectly typified in verses five through nine.

Sadherek White maringi katrangan marang kita manawa “akèh sajarah kang kacathet ing Daniel bab sewelas bakal katindakaké manèh.” Banjur piyambakipun nyuplik ayat telung puluh siji nganti telung puluh enem, lan ngandika, “pemandhangan-pemandhangan kang padha karo kang katrangané ana ing tembung-tembung iki bakal kelakon.” Ing ayat-ayat kasebut Roma kapapaan (kang dadi nisthaning karusakan), “disèlèhaké” ing dhampar ing taun 538, banjur nganiaya umating Allah sajroning “pirang-pirang dina” (sewu rong atus sewidak taun), nganti “bebendu” kang kapisan kasampurnakaké ing taun 1798. Sajarah ing ayat telung puluh siji nganti telung puluh enem diulang manèh ing enem ayat pungkasaning bab sewelas, nanging sajarah iku uga wis dilambangaké kanthi sampurna ing ayat lima nganti sanga.

The establishment of Seleucus as king of the north in 281 BC, aligns with the year 538. Both represent the enthronement of the king of the north at the conclusion of the conquering of three geographical obstacles. The period of papal rule is expressed in several ways; twelve hundred and sixty days, forty-two months, time, times and dividing of time, a space, and three and a half years. Seleucus’ rule was for thirty-five years, and a tenth, or a tithe, of thirty-five, is three and a half. A tenth of thirty-five years is also expressed as “three-point-five” (3.5) years. “Three and a half” is a symbol of the period of papal rule.

Madegé Seleucus minangka raja sisih lor ing taun 281 SM cocog karo taun 538. Kalorone nggambarake panguwasa raja sisih lor kang dilenggahaké ing dhampar nalika rampungé panaklukan marang telung alangan géografis. Mangsa pamaréntahan kepausan diandharaké kanthi sawatara cara: sèwu rong atus sewidak dina, patang puluh loro sasi, satunggal mangsa, pirang-pirang mangsa lan sapéranganing mangsa, satunggaling antara wektu, lan telung setengah taun. Pamaréntahan Seleucus lumaku telung puluh lima taun, lan saprasepuluh, utawa persepuluhan, saka telung puluh lima iku telung setengah. Saprasepuluh saka telung puluh lima taun uga diandharaké minangka “telung koma lima” (3,5) taun. “Telung setengah” iku minangka pralambang mangsa pamaréntahan kepausan.

The papacy received its deadly wound in 1798 when the king of the south, Napoleon Bonaparte (meaning the “fortunate son”), sent his general to take the pope captive. A year later in 1799 the pope died in exile, as did the first king of the north who had also been taken into captivity by the king of the south. Seleucus Callinicus died by falling off a horse while captive in Egypt. The pope is the one who rode upon the beast. The beast represented the political system that the pope employed to accomplish his satanic works. That beast was slain in 1798, and the pope who had ridden upon and reigned over the beast died a year later. Seleucus Callinicus died falling off a horse (the beast he rode upon.) The captivity of the papacy in 1798 and 1799, was perfectly typified by the captivity of the first king of the north.

Kapapaan nampa tatu pati ing taun 1798 nalika ratu kidul, Napoleon Bonaparte (tegesé “putra kang begja”), ngutus jendralé kanggo nyekel paus dadi tawanan. Setaun sawisé iku, ing taun 1799, paus mati ana ing pangasingan, padha kaya ratu lor kang kapisan sing uga wis digawa dadi tawanan déning ratu kidul. Seleucus Callinicus mati amarga tiba saka jaran nalika dadi tawanan ing Mesir. Paus iku sing nunggangi kéwan mau. Kéwan iku nggambaraké sistem pulitik sing dienggo paus kanggo nglakoni pakaryan-pakaryané kang satanis. Kéwan mau dipatèni ing taun 1798, lan paus sing wis nunggangi lan mrentah ngungkuli kéwan mau mati setaun sawisé iku. Seleucus Callinicus mati amarga tiba saka jaran (kéwan sing ditungganginé). Panawanané kapapaan ing taun 1798 lan 1799 dipratandhakaké kanthi sampurna déning panawanané ratu lor kang kapisan.

What brought the wrath of the king of the south upon the northern king was a broken peace treaty, represented by the setting aside of Berenice (the southern bride) and her subsequent death at the hands of Laodice. Napoleon had entered into a peace treaty between Revolutionary France and the papal states in 1797. The treaty was named after the town of Tolentino in Ancona, Italy, where the treaty had been signed. It officially ended in February, 1798 when France took the pope captive. The reason why the treaty was disannulled was France’s effort to spread its Revolution.

Apa kang ndadèkaké bebenduné ratu saka sisih kidul marang ratu saka sisih lor yaiku prajanjèn tentrem kang wis dilanggar, kang dilambangaké déning disisihaké Berenice (pangantèn wadon saka kidul) lan pati sabanjuré ana ing tangané Laodice. Napoleon wis mlebu ing sawijining prajanjèn tentrem antarané Prancis Révolusionèr lan nagara-nagara kepausan ing taun 1797. Prajanjèn iku dijenengi manut kutha Tolentino ing Ancona, Italia, panggonan prajanjèn iku ditandhatangani. Sacara resmi prajanjèn iku dipungkasi ing Februari 1798 nalika Prancis nggawa paus dadi tawanan. Sebab prajanjèn iku dibatalaké yaiku upayané Prancis kanggo nyebaraké Révolusi.

Napoleon’s General Duphot, was in Rome in 1797 as part of the French expeditionary force sent by the Directory, the ruling government of France at the time. The purpose of the French expedition to Italy, which included General Duphot’s presence in Rome, was to support the Roman Republic, a short-lived client state established by French revolutionary forces in the Italian Peninsula. The French were actively involved in supporting revolutionary movements and spreading revolutionary ideals across Europe during this period. In Italy, they sought to overthrow monarchies and establish republics modeled after the French Republic.

Jenderal Duphot saking Napoleon, wonten ing Roma ing taun 1797 minangka pérangan saking pasukan ekspedisi Prancis ingkang dipunutus déning Directory, pamaréntahan ingkang nalika semanten dados panguwaos ing Prancis. Ancasing ekspedisi Prancis dhateng Italia, ingkang nyakup ugi wontenipun Jenderal Duphot ing Roma, inggih punika kanggé nyengkuyung Républik Roma, satunggaling nagari klien ingkang boten dangu yuswanipun, ingkang dipundhirèkaken déning pasukan révolusionèr Prancis wonten ing Semenanjung Italia. Ing mangsa punika, tiyang-tiyang Prancis kanthi aktif melu nyengkuyung gerakan-gerakan révolusionèr lan nyebaraken cita-cita révolusionèr ing saindhenging Éropah. Ing Italia, piyambakipun ngupados njungkiri monarki-monarki lan ngadegaken républik-républik ingkang dipuntuladani saking Républik Prancis.

Duphot’s presence and actions in Rome provoked opposition from conservative factions, including supporters of the Papal States and local aristocrats. In December, 1797, during a confrontation between French troops and supporters of the Papal States, General Duphot was assassinated, and thus the pretense for Napoleon to send General Berthier to take the pope captive the next year was established. A broken peace treaty between the kings of the south and north provided the motivation in both histories for the king of the north being taken captive by the king of the south.

Rawuhipun lan tindak-tanduk Duphot ing Roma nuwuhake panentangan saka golongan-golongan konservatif, kalebu para panyengkuyung Nagara-Nagara Kapausan lan para bangsawan lokal. Ing sasi Dhésèmber 1797, sajroning sawijining bentrokan antarané pasukan Prancis lan para panyengkuyung Nagara-Nagara Kapausan, Jendral Duphot dipatèni, lan kanthi mangkono alesan lahiriah tumrap Napoleon kanggo ngutus Jendral Berthier supaya nyekel paus minangka tawanan ing taun candhaké dadi katetepaké. Prajanjian tentrem sing kacuwil antarané raja-raja sisih kidul lan sisih lor nyedhiyakaké pamecut ing kaloro sajarah kasebut tumrap raja sisih lor katawan déning raja sisih kidul.

Verse eight says, “shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold.” When Ptolemy returned to Egypt in fulfillment of this verse, the Egyptians gave him the title of “Euergetes” (the Benefactor), as a compliment for his work in returning their idols and artifacts that had previously taken from them by the king of the north. In 1798, the plundering of Rome by the French took place. On one day alone the historians record that five hundred horse-drawn vehicles, under a strong military guard, was seen leaving the city.

Ayat kawolu ngandika, “uga bakal nggawa minangka tawanan menyang Mesir para allahé, bebarengan karo para pangérané, sarta piranti-piranti aji saka salaka lan emas.” Nalika Ptolemaios bali menyang Mesir minangka panggenepan ayat iki, wong-wong Mesir maringi dhèwèké gelar “Euergetes” (Sang Dermawan), minangka pakurmatan tumrap pakaryané anggoné mbalèkaké brahala-brahala lan barang-barang pusaka sing sadurungé wis direbut saka wong-wong mau déning ratu saka lor. Ing taun 1798, kedadéan penjarahan Roma déning wong Prancis. Mung sajroning sedina waé, para ahli sajarah nyathet yèn limang atus kreta sing ditarik jaran, ana ing sangisoring pengawalan militèr sing kuwat, katon ninggalaké kutha iku.

The procession contained an immense number of antique sculptures and Renaissance paintings that France was appropriating in accordance with the broken peace treaty of Tolentino. Those artworks included the Laocoon group, the Belvedere Apollo, the Dying Gaul, Cupid and Psyche, Ariadne on Naxos, the Medici Venus, and the colossal figures of the Tiber and the Nile; tapestries and paintings by Raphael, including the Transfiguration, the Madonna di Foligno, the Madonna della Sedia, Titian’s Santa Conversazione; and many other works. It was not till several years after that, these stolen treasures were exhibited in the Musee Napoleonian in the Louvre, which was opened in 1807. As Ptolemy was celebrated for returning the Egyptians treasures, the treasures carried from Rome were placed in the portion of the museum named after Napoleon.

Arak-arakan mau ngemot cacahing patung antik lan lukisan-lukisan Renaissance sing tanpa upama akehé, kang déning Prancis dijupuk dadi kagungané manut prajanjèn karukunan Tolentino sing wis dilanggar. Karya-karya seni mau kalebu golongan Laocoon, Apollo Belvedere, Dying Gaul, Cupid lan Psyche, Ariadne ing Naxos, Venus Medici, lan arca-arca raseksa saka Tiber lan Nilus; permadani lan lukisan-lukisan karya Raphael, kalebu Transfiguration, Madonna di Foligno, Madonna della Sedia, Santa Conversazione karya Titian; lan akèh karya liyané manèh. Mung sawatara taun sawisé kuwi, bandha-bandha asil colongan iki dipameraké ing Musee Napoleonian ing Louvre, kang dibukak ing taun 1807. Kaya déné Ptolemy dipunpuji amarga mbalèkaké bandha-bandhané wong Mesir, mangkono uga bandha-bandha sing digawa saka Roma dipasang ana ing péranganing musiyum kang dijenengi manut asmané Napoleon.

Verses five through nine, are a perfect parallel to the history beginning in the year 538 and ending in 1798 and 1799. They align with verses thirty-one to thirty-six, which is represented in the last six verses of the chapter, which describe the final empowerment of modern Rome as it conquers three obstacles, and ultimately comes to its end with none to help. Verse ten then addresses the history of 1989.

Ayat lima nganti sanga minangka paralel sing sampurna karo sajarah kang diwiwiti ing taun 538 lan dipungkasi ing taun 1798 lan 1799. Ayat-ayat mau selaras karo ayat telung puluh siji nganti telung puluh enem, kang kawewakili ing enem ayat pungkasan ing pasal iki, kang nggambarake penguwatan pungkasaning Roma modhèrn nalika ngrebut telung alangan, lan pungkasane tekan pungkasané tanpa ana siji waé kang nulungi. Banjur ayat sepuluh ngandharake sajarah taun 1989.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

> Nanging para putrané bakal kaobong semangat perang, lan bakal nglumpukaké wong akèh saka bala sing gedhé; lan siji temenan bakal teka, lan mbrebegi kaya banjir, lan nembus ngliwati; banjur dhèwèké bakal bali, lan kaobong manèh semangaté, nganti tekan bètèngé. Daniel 11:10.

The historical fulfillment of verse ten typifies 1989, when the papacy, in secret alliance with Ronald Reagan, “overflowed” and “passed through” the Soviet Union, leaving only its fortress (Russia), as the Soviet Union (USSR) dissolved in the wake of Perestroika.

Kasampurnan sajarah saka ayat sepuluh punika nggambaraken taun 1989, nalika kapapaan, lumantar pakempalan rahasia kaliyan Ronald Reagan, “mbludag” lan “ngliwati” Uni Soviet, namung nilar bentengipun (Rusia), nalika Uni Soviet (USSR) buyar amargi akibat Perestroika.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Lan ing wekasaning wektu, ratu sisih kidul bakal nyurung marang dheweke; lan ratu sisih lor bakal teka nglawan dheweke kaya prahara, nganggo kréta perang, lan nganggo para wong nunggang jaran, lan nganggo kapal-kapal akèh; lan dheweke bakal mlebu menyang negara-negara, lan bakal mbrebegi sarta ngliwati. Daniel 11:40.

The history of verse ten represents a retaliation against the conquering of the king of the north by the king of the south in 246 BC, and typifies a retaliation against the conquering of the king of the north by the king of the south in 1798. Verse forty began with the time of the end in 1798 when the king of the south (atheistic France) delivered the deadly wound to the king of the north (the papal power), and was fulfilled with the collapse of the Soviet Union at the time of the end in 1989. The time of the end in 1798 is represented in verse forty by the phrase, “And at the time of the end shall the king of the south push at him.” The “colon” (:) that separates the last part of the verse, marks the next “time of the end” in 1989. “And the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.”

Sajarah ing ayat sepuluh nggambarake sawijining pambalasan tumrap panaklukan raja ing sisih lor déning raja ing sisih kidul ing taun 246 SM, lan dadi pralambang pambalasan tumrap panaklukan raja ing sisih lor déning raja ing sisih kidul ing taun 1798. Ayat patang puluh diwiwiti kanthi wektu wekasan ing taun 1798 nalika raja ing sisih kidul (Prancis atheis) marakake tatu mematènaké marang raja ing sisih lor (kakuwasan kepausan), lan kawujud kanthi ambruké Uni Sovyèt ing wektu wekasan taun 1989. Wektu wekasan ing taun 1798 diwakili ing ayat patang puluh déning ukara, “Lan ing wektu wekasan raja ing sisih kidul bakal nyundhul marang dhèwèké.” Tanda titik loro (:) sing misahaké pérangan pungkasan ayat iku nandhani “wektu wekasan” sabanjuré ing taun 1989. “Lan raja ing sisih lor bakal teka nglawan dhèwèké kaya angin puyuh, nganggo kréta-kréta perang, lan para penunggang jaran, sarta akèh kapal; lan dhèwèké bakal mlebu ing nagara-nagara, lan bakal mbrebegi lan ngliwati.”

We will continue this study in the next article.

Kita badhé nglajengaken pasinaon punika wonten ing artikel salajengipun.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .

> “Saben bangsa sing wis mlebu ing panggung tumindak wis diparengaké ngenggoni papané ana ing bumi, supaya katon apa bangsa iku bakal netepi ancasé ‘Panjenenganing Sing Mirsani lan Sing Suci.’ Ramalan wis nglacak munggah lan rubuhé karajan-karajan gedhé donya—Babil, Medo-Pèrsia, Yunani, lan Rum. Marang saben karajan mau, kaya dene marang bangsa-bangsa sing kakuwatané luwih cilik, sajarah mbalèni awaké dhéwé. Saben-saben nduwèni mangsa panggawéné, saben-saben gagal, kaluhurané luntur, kakuwatané sirna, lan papané diganti déning liyané....”

> “From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,–how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

> “Saka munggah lan rubuhe bangsa-bangsa, kaya kang katuduh cetha ana ing kaca-kaca Kitab Suci, wong-wong iku kudu sinau sepira tanpa ajiné kamulyan lahiriah lan kadonyan belaka. Babil, kanthi sakehing kakuwatan lan kaluhurané, kang tandhingané durung tau katon manèh déning jagad kita wiwit nalika iku,—kakuwatan lan kaluhuran kang tumrap bangsa ing jaman iku katingal mangkono tetep lan langgeng,–nanging sepira tuntasé iku wus sirna! Kaya ‘kembang suket’ iku wus sirna. Mangkono uga sirnané samubarang kang ora ndadèkaké Gusti Allah minangka dhasaré. Mung apa kang kaiket karo karsané lan nglairaké sipat-Né kang bisa tetep lestari. Prinsip-prinsip-Né iku siji-sijiné prakara kang ajeg lan tetep kang dingertèni déning jagad kita.” Education, 177, 184.

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