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# Panium - Number Twenty-Three

Panium - Nomer Rong Puluh Tiga

After the league he shall work deceitfully

Sawisé prajanjèn mau, dhèwèké bakal tumindak kanthi cidra.

Author

Jeff Pippenger

Published

March 20, 2026

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Daniel eleven verse twenty-four identifies the period which pagan Rome would rule supremely with the word “time.” A “time” represents 360 years in prophetic application, and those years began at the most famous naval battle of ancient history, the battle of Actium in 31 BC. There were other naval battles that were larger and strategically more sophisticated, but Actium was the most iconic naval battle through its association with Marc Antony and Cleopatra. Similar in historical significance to the collapse of the Berlin Wall in fulfillment of Daniel 11:40, and the Twin Towers of 9/11 in fulfillment of Revelation eighteen; for when God chooses the historical events to fulfill His prophetic Word, He does so in a fashion that reaches the attention of the largest possible audience.

Daniel pasal sewelas ayat rong puluh papat mratelakaké mangsa nalika Rum kafir mrentah kanthi paling unggul nganggo tembung “wektu.” Sawijining “wektu” ing penerapan kenabian nggambaraké 360 taun, lan taun-taun mau diwiwiti nalika perang segara sing paling misuwur ing sajarah kuna, yaiku perang Actium ing taun 31 SM. Pancèn ana perang-perang segara liyané sing luwih gedhé lan luwih rumit ing babagan strategi, nanging Actium iku perang segara sing paling ikonik amarga sesambungané karo Marc Antony lan Cleopatra. Padha karo wigatiné ing sajarah kaya rubuhé Tembok Berlin minangka panggenepan Daniel 11:40, lan Menara Kembar 9/11 minangka panggenepan Wahyu wolulas; amarga nalika Gusti Allah milih prastawa-prastawa sajarah kanggo nggenepi Sabdané sing kenabian, Panjenengané nindakaké mangkono kanthi cara sing narik kawigatèn pamirsa sing paling amba sing bisa digayuh.

> 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 karukunan katindakaké karo dhèwèké, dhèwèké bakal tumindak kanthi cidra; awit dhèwèké bakal munggah, lan bakal dadi kuwat kanthi wong sathithik. Dhèwèké bakal mlebu kanthi tentrem malah ing panggonan-panggonan sing paling subur ing provinsi mau; lan dhèwèké bakal nindakaké apa kang durung tau ditindakaké déning para leluhuré, uga déning para leluhuré para leluhuré; dhèwèké bakal nyebaraké ing antarané wong-wong mau barang rampasan, lan jarahan, lan kasugihan; ya, dhèwèké bakal ngrancang akal-dayané nglawan bètèng-bètèng pertahanan, nganti sawatara mangsa. Daniel 11:23, 24.

Uriah Smith concludes his observations of the league between Rome and the Maccabees of verse twenty-three by commenting upon the small people of the verse.

Uriah Smith nyimpulaké pangamatané ngenani pasuwitan antarané Roma lan para Makabe ing ayat rong puluh telu kanthi maringi katrangan tumrap bangsa cilik kang kasebut ing ayat mau.

> “At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.

> “Ing wektu iki wong Romawi isih dadi bangsa cilik, lan wiwit tumindak kanthi cidra, utawa kanthi kapinteran kang licik, kaya dene tegesing tembung iku. Lan wiwit saka titik iki wong-wong mau munggah kanthi undhak-undhakan kang tetep lan cepet tumuju pucaking kakuwasan kang sawisé iku padha digayuh.”

> “[Verse twenty-four quoted].

> “[Ayat kaping patlikur dipunpetik].”

> “The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings’ leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

> “Lelakoning lumrah kang biyèn lumaku ana ing antarané bangsa-bangsa, sadurungé jamaning Roma, nalika mlebu lan ngasta provinsi-provinsi kang aji lan wilayah kang sugih, iku lumantar perang lan panaklukan. Nanging saiki Roma bakal nindakaké apa kang durung tau katindakaké déning para leluhur utawa para leluhuré para leluhur; yaiku, nampa pamolehan-pamolehan iku lumantar cara kang tentrem. Adat kang sadurungé durung tau kaprungu, saiki wiwit ditetepaké, yaiku para ratu nilarake kraton-kratoné minangka warisan marang bangsa Rum. Kanthi cara iki, Roma dadi ngasta provinsi-provinsi gedhé.”

> “And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

> “Lan wong-wong kang mangkono kuwi tumuli ana ing sangisoré panguwasané Rum olèh paédah kang ora sathithik saka ing kono. Wong-wong mau dianggep kanthi kabecikan lan kalemesan. Iku kaya-kaya oleh bagéyan saka jarahan lan r rampasan kang diparaake marang wong-wong mau. Wong-wong mau dilindhungi saka satru-satruné, lan padha ngaso ing katentreman lan kaslametan ana ing sangisoré pangayomaning kakuwasan Rum.

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.” Uriah Smith, Daniel and the Revelation, 272, 273.

> “Kangge pérangan pungkasaning ayat iki, Bishop Newton maringi pangertosan bab piranti-pranata pambedhag ramalan saka benteng-benteng, dudu nglawan benteng-benteng mau. Iki katindakaké déning bangsa Romawi saka benteng kuwating kuthané kang nduwèni pitu gunung. ‘Malah sajroning sawatara mangsa;’ temtu sawijining mangsa kenabian, 360 taun. Wiwit saka titik endi taun-taun iki kudu diitung? Mbokmenawa saka prastawa kang dipratélakaké ana ing ayat sabanjuré.” Uriah Smith, Daniel and the Revelation, 272, 273.

Smith continues and identifies the battle of Actium in 31 BC as the starting point for the three hundred and sixty years. After quoting verse twenty-five Smith states the following.

Smith nerusake lan ngenali paprangan Actium ing taun 31 SM minangka titik wiwitan kanggo telung atus suwidakan taun. Sawisé ngutip ayat rong puluh lima, Smith nyatakaké kaya ing ngisor iki.

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time? — They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.

> “Lumantar ayat 23 lan 24 kita dipundhawuhake tekan sisih salajengipun saking persekuthon antawisipun tiyang Yahudi lan bangsa Rum, taun 161 SM, tumuju dhateng wekdal nalika Rum sampun nggayuh panguwasa universal. Ayat ingkang sapunika wonten ing ngajeng kita nampilaken satunggaling kampanye ingkang gagah prakosa nglawan ratu kidul, Mesir, lan kadadosan satunggaling paprangan ingkang pinunjul antawisipun bala ageng lan kiyat. Punapa prastawa-prastawa kados mekaten saestu kalampahan wonten ing sajarahipun Rum kirang langkung ing wekdal punika? — Inggih, kalampahan. Perang punika inggih perang antawisipun Mesir lan Rum; lan paprangan punika inggih paprangan Actium. Sumangga kita mirsani kanthi cekak kaanan-kaanan ingkang ndadosaken tuwuhipun pasulayan punika.”

> “[Marc] Antony, Augustus Caesar, and Lepidus constituted the triumvirate which had sworn to avenge the death of Julius Caesar. This Antony became the brother-in-law of Augustus by marrying his sister, Octavia. Antony was sent into Egypt on government business, but fell a victim to the arts and charms of Cleopatra, Egypt’s dissolute queen. So strong was the passion he conceived for her, that he finally espoused the Egyptian interests, rejected his wife, Octavia, to please Cleopatra, bestowed province after province upon the latter to gratify her avarice, celebrated a triumph at Alexandria instead of Rome, and otherwise so affronted the Roman people that Augustus had no difficulty in leading them to engage heartily in a war against this enemy of their country. This war was ostensibly against Egypt and Cleopatra; but it was really against Antony, who now stood at the head of Egyptian affairs. And the true cause of their controversy was, says Prideaux, that neither of them could be content with only half of the Roman empire; for Lepidus having been deposed from the triumvirate, it now lay between them, and each being determined to possess the whole, they cast the die of war for its possession.” Uriah Smith, Daniel and the Revelation, 273.

> “[Marc] Antony, Augustus Caesar, lan Lepidus mbentuk triumvirat kang wis sesumpahan bakal mbales pati Julius Caesar. Antony iki banjur dadi iparipun Augustus lumantar nikahi adhine wadon, Octavia. Antony dikirim menyang Mesir kanggo ngleksanani prakara pamaréntahan, nanging banjur dadi kurban tumrap daya upaya lan pesona Cleopatra, ratu Mesir kang bejat akhlaké. Mengkono kuwaté hawa nepsu kang tuwuh ing sajroning atiné marang Cleopatra, nganti wekasané dhèwèké mbéla kapentingan Mesir, nyingkiraké garwané, Octavia, kanggo nyenengaké Cleopatra, maringaké provinsi siji sawisé sijiné marang wong wadon mau kanggo nyukupi keserakahane, ngrayakaké kamenangan ing Alexandria lan dudu ing Roma, lan lumantar tindak-tanduk liya uga banget nyenyamah bangsa Romawi, nganti Augustus ora nemoni kangelan kanggo nuntun wong-wong mau supaya kanthi temen-temen mèlu perang nglawan mungsuh nagarané iki. Perang iki ing lahiré tumuju marang Mesir lan Cleopatra; nanging satemené tumuju marang Antony, kang saiki ngadeg ing pucuking urusan Mesir. Lan sabab kang sejati saka pasulayané, miturut Prideaux, yaiku yèn ora siji waé saka wong-wong mau kang bisa marem mung nguwasani saparo saka kakaisaran Romawi; awit sawisé Lepidus dicopot saka triumvirat, kakaisaran iku saiki dumunung ana ing antarané wong loro mau, lan merga saben-saben wus netepaké tekad arep ndarbèni kabèh, mula wong loro mau mbuwang undhi perang kanggo ngrebut pamilikané.” Uriah Smith, Daniel and the Revelation, 273.

Prophetically the battle of Actium identifies the Sunday law, for it represented the third conquering of the three geographical obstacles which established pagan Rome’s “universal dominion,” as Smith describes it. As with pagan Rome, it was when the third obstacle of papal Rome was driven from the city of Rome that the “universal dominion” of papal Rome began in 538. Those two witnesses address the Sunday law where and when modern Rome overcomes both the sixth and seventh kingdoms of Bible prophecy, and in doing so, overcomes its third obstacle; thus, establishing “universal dominion” for forty-two symbolic months.

Miturut pralambang kenabian, peperangan Actium mènèhi pratandha tumrap undhang-undhang Minggu, awit iku nggambaraké penaklukan kaping telu saka telung alangan géografis sing netepaké “pamaréntahan universal” Roma kapir, kaya déné diterangaké déning Smith. Kaya tumrap Roma kapir, nalika alangan katelu saka Roma kapausan diusir saka kutha Roma, nalika iku “pamaréntahan universal” Roma kapausan wiwit ing taun 538. Kaloro seksi mau nyariosaké bab undhang-undhang Minggu ing papan lan wektu nalika Roma modhèren ngalahaké karajan kaping enem lan kaping pitu ing wangsit Kitab Suci, lan kanthi mangkono ngalahaké alangané sing katelu; mula netepaké “pamaréntahan universal” sajroning patang puluh loro sasi pralambang.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> Lan marang wong iku kaparingake cangkem kang ngucap prekara-prekara gedhe lan pitenah; lan marang dheweke kaparingake panguwasa kanggo tetep lumaku patang puluh loro sasi. Wahyu 13:5.

## Rome Against Egypt

Roma Nglawan Mesir

The prophetic dynamics of the war of Augustus of Rome, against Egypt and Cleopatra was motivated by the rebellion of Marc Antony, and those prophetic dynamics must of prophetic necessity represent the prophetic dynamics that are represented at the Sunday law.

Dinamika profetik saka perangé Augustus saka Roma nglawan Mesir lan Cleopatra kaprabawan déning pambrontakané Marc Antony, lan dinamika profetik mau, miturut kabutuhan profetik, kudu makili dinamika profetik sing diwakili ana ing angger-angger dina Minggu.

At Actium Rome conquered Egypt, a power which consisted of an alliance between a rebellious man and an unholy woman. The alliance of Antony and Cleopatra is the combination of church and state. At Actium, Augustine’s Rome conquered a power represented by an unholy combination of church and state.

Ing Actium, Roma ngalahaké Mesir, sawijining kakuwasan kang dumadi saka sawijining pasaguhan antarané wong lanang kang mbrontak lan wong wadon kang najis. Pasaguhan Antony lan Cleopatra iku minangka gabungan gréja lan nagara. Ing Actium, Roma-é Augustine ngalahaké sawijining kakuwasan kang dilambangaké déning gabungan gréja lan nagara kang najis.

## Image of the Beast

Patungé Sang Kéwan Galak

Cleopatra represents a corrupted church aligned with Antony, a symbol of Rome. Cleopatra was the ruler over their relationship, as represented by Uriah Smith, when he stated that Antony “fell a victim to the arts and charms of Cleopatra, Egypt’s dissolute queen.” The alliance of church and state represented by Antony and Cleopatra identified Cleopatra as the power ruling in the relationship; so, the combination of church and state represented by their relationship meets the definition of the image of the beast—which is the combination of church and state with the woman in control of the relationship. Actium typified the soon-coming Sunday law.

Cleopatra nggambarake pasamuwan sing wis rusak lan nyawiji karo Antony, sawijining pralambang tumrap Roma. Cleopatra iku panguwasa ing sajroning sesambungan mau, kaya kang diwakili déning Uriah Smith nalika panjenengané ngandika manawa Antony “fell a victim to the arts and charms of Cleopatra, Egypt’s dissolute queen.” Persekutuan antarané pasamuwan lan nagara kang diwakili déning Antony lan Cleopatra ngenali Cleopatra minangka kakuwatan kang mrentah ing sajroning sesambungan iku; mulané, gabungan pasamuwan lan nagara kang diwakili déning sesambungan mau cocog karo tegesing gambar kéwan buas—yaiku gabungan pasamuwan lan nagara kanthi wanita minangka sing nguwasani sesambungané. Actium dadi pralambang tumrap angger-angger Minggu kang bakal enggal teka.

Augustus, represents the papal power conquering the United States at the soon-coming Sunday law. Marc Antony is the Republican horn of the earth beast and Cleopatra is the Protestant horn. Antony and Cleopatra come together and speak as a dragon at the soon-coming Sunday law. Both Cleopatra and Antony are symbols of a dragon power, and when they are fully joined together at the Sunday law—they speak as a dragon.

Augustus nggambarake kakuwasan kepausan sing ngalahaké Amerika Serikat ing hukum Minggu sing bakal enggal teka. Marc Antony iku sungu Républikan saka kéwan bumi, lan Cleopatra iku sungu Protestan. Antony lan Cleopatra padha bebarengan lan matur minangka naga ing hukum Minggu sing bakal enggal teka. Cleopatra lan Antony kalorone minangka pralambang kakuwasan naga, lan nalika padha kasawijèkaké kanthi sampurna ing hukum Minggu—padha matur minangka naga.

## Dragons

Naga-naga

Both Greece and Egypt prophetically represent a dragon power, and Antony also represented a dragon power. Egypt was the south in Daniel eleven and Greece was the west. Egypt was taken by Ptolemy I after Alexander’s kingdom divided into four parts. Ptolemy I then became the first prophetic king of the south and Cleopatra was the last Ptolemaic ruler in Egypt. Ptolemy was born in Macedon, the birth place of Alexander the Great.

Loro-loroné, Yunani lan Mesir, sacara nabi makili sawijining kakuwatan naga, lan Antony uga makili sawijining kakuwatan naga. Mesir iku pérangan kidul ing Daniel sewelas, lan Yunani iku pérangan kulon. Mesir direbut déning Ptolemy I sawisé karajané Alexander kabagi dadi patang pérangan. Ptolemy I banjur dadi ratu nabi sing kapisan saka sisih kidul, lan Cleopatra iku panguwasa Ptolemaik sing pungkasan ing Mesir. Ptolemy lair ing Makedonia, papan kelairané Alexander Agung.

Macedon was in northern Greece, and claimed their ancestral origins were from Greek mythical heroes. The southern Greek city-states considered the Macedonians as more barbaric than the Hellenists of southern Greece. The Macedonians were a monarchy, and the southern city-states (poleis) like Athens, Sparta, Thebes, Corinth, etc., were in southern and central Greece and the Aegean islands. These poleis often had democratic, oligarchic, or mixed governments, while Macedon was a centralized monarchy with a strong royal dynasty (the Argeads). Still, they were all Hellenists, and when Rome came into history, they labelled the Hellenists Greek. Cleopatra was the last Ptolemaic ruler, which represented the northern kingdom’s monarchial tribe of Greeks from the area of Macedon, or northern Greece.

Makedonia dumunung ing Yunani sisih lor, lan ngakoni manawa asal-usul para leluhuré iku saka para pahlawan mitologis Yunani. Negara-negara kutha Yunani sisih kidul nganggep wong Makedonia luwih barbar tinimbang wong Helenis ing Yunani sisih kidul. Wong Makedonia nduwèni wangsa karajan, dene negara-negara kutha sisih kidul (poleis) kayata Athena, Sparta, Thebes, Corinth, lan sapituruté, dumunung ing Yunani sisih kidul lan tengah sarta pulo-pulo Aegea. Poleis iki asring nduwèni pamaréntahan demokratis, oligarkis, utawa campuran, déné Makedonia iku karajan sing dipusataké kanthi dinasti karajan sing kuwat (Argeads). Nanging, kabèh mau padha wong Helenis, lan nalika Roma mlebu ing sajarah, wong Helenis mau diwènèhi tetenger minangka wong Yunani. Cleopatra iku panguwasa Ptolemaik sing pungkasan, sing makili suku karajan saka karajan sisih lor, yaiku wong Yunani saka wewengkon Makedonia, utawa Yunani sisih lor.

## King of the South

Raja ing Kidul

Cleopatra was the final ruler of the Ptolemaic kingdom that began with Ptolemy I when Alexander’s kingdom divided into four. At the battle of Actium the Ptolemaic kingdom, the literal king of the south, reached its end. The next king of the south would be spiritual Egypt, represented by atheistic France during the French Revolution history.

Cleopatra iku panguwasa pungkasan saka karajan Ptolemaik sing diwiwiti déning Ptolemeus I nalika karajané Aleksander kabagi dadi papat. Ing perang Actium, karajan Ptolemaik, yaiku ratu sisih kidul sacara harfiah, tekan pungkasané. Ratu sisih kidul sabanjuré bakal dadi Mesir rohani, sing diwakili déning Prancis ateistis sajroning sajarah Révolusi Prancis.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

> Lan layoné wong-wong mau bakal gumléthak ana ing dalan kutha gedhé, kang miturut teges kasukman diarani Sodom lan Mesir, ing panggonan Gusti kita ugi kasalib. Wahyu 11:8.

Literal Egypt was the literal king of the south as related to the division of Alexander’s kingdom, but spiritual Egypt is represented as the king of the south by the prophetic attributes of Egypt, not a literal direction.

Mesir harfiah iku ratu saka sisih kidul kanthi harfiah gegayutan karo paméranganing karajané Aleksander, nanging Mesir rohani digambarake minangka ratu saka sisih kidul déning sipat-sipat kenabian Mesir, dudu arah harfiah.

## South and West

Kidul lan Kulon

Cleopatra being the last Ptolemaic ruler of the kingdom was prophetically a twofold power of Greek (west) and Egypt (south), whereas; the next, and then spiritual king of the south would be France, also a twofold power represented in Revelation eleven as Egypt and Sodom. The licentiousness of Sodom aligns with the licentiousness of Cleopatra of the west, and Cleopatra of the south aligns with the atheism of Egypt. The last literal king of the south’s twofold nature aligned with the first spiritual king of the south.

Cleopatra minangka panguwasa Ptolemaik pungkasan saka karajan iku, sacara profetik minangka kakuwatan kaping pindho, yaiku Yunani (kulon) lan Mesir (kidul), dene sing sabanjuré, lan banjur raja kidul kasukman, yaiku Prancis, uga minangka kakuwatan kaping pindho kang diwakili ing Wahyu sewelas minangka Mesir lan Sodom. Kelakuan cabulé Sodom salaras karo kelakuan cabulé Cleopatra saka kulon, lan Cleopatra saka kidul salaras karo ateisme Mesir. Sipat kaping pindhoné raja kidul literal kang pungkasan iku salaras karo raja kidul kasukman kang kapisan.

The battle of Actium was the unholy alliance of Antony’s dragon of Rome and Cleopatra’s dragon of the south and west. Antony and Cleopatra represent a church and a state, so the conquering of Actium by Augustus of Rome, represents a conquering where Rome prevails over an unholy twofold union typifying the image of the beast. Three hundred and sixty years later, in fulfillment of Daniel 11:24, Constantine divided Rome into east and west, leaving the woman of Rome in the west and moving the man of Rome to the east. A conquering of south and west typified the division of east and west after a “time” of three hundred and sixty years, at the battle of Actium. In an earlier encounter Antony was given eastern Rome and Augustus the west, so Actium brought together east and west, but only for a “time.”

Peperangan Actium yaiku pakumpulan najis antarané naga Romané Antony lan naga sisih kidul lan kuloné Cleopatra. Antony lan Cleopatra nglambangaké pasamuwan lan nagara, mula penaklukan Actium déning Augustus saka Roma nggambaraké sawijining penaklukan nalika Roma unggul ngungkuli sawijining pakumpulan najis kang rangkep loro, kang dadi pralambang gambaré kéwan mau. Telung atus nem puluh taun sawisé iku, minangka kasampurnaning Daniel 11:24, Konstantinus mbagi Roma dadi sisih wétan lan kulon, ninggalaké wanita Roma ana ing kulon lan mindhahaké priya Roma menyang wétan. Penaklukan marang kidul lan kulon dadi pralambang pamérangan wétan lan kulon sawisé sawijining “wektu” telung atus nem puluh taun, ing peperangan Actium. Ing sawijining patemon sadurungé, Antony diparingi Roma sisih wétan lan Augustus sisih kulon, mula Actium nglumpukaké wétan lan kulon, nanging mung sajroning sawijining “wektu.”

## 31 BC and 330

31 SM lan 330 M

Jesus always illustrates the end with the beginning, so the conquering of Actium in 31 BC typifies the division of the empire into east and west in 330. Actium of 31 BC was the alpha of the omega in the 360 years that concluded in 330. Both 31 BC and 330 typify the soon-coming Sunday law as represented in verse sixteen and forty-one of Daniel eleven.

Gusti Yesus tansah nggambarake wekasan kanthi wiwitan, mula penaklukan Actium ing taun 31 SM dadi pralambang paméranganing karajan dadi wetan lan kulon ing taun 330. Actium taun 31 SM iku alpha saka omega sajroning 360 taun sing rampung ing taun 330. Loro-loroné, 31 SM lan 330, padha dadi pralambang tumrap undhang-undhang Minggu sing enggal teka, kaya sing kaanggit ing ayat nembelas lan patang puluh siji saka Daniel sewelas.

## Another Symbol

Lambang Liyane

Antony of Rome, aligned with Cleopatra of the south and of the west represents a threefold alliance within their twofold union of the image of the beast. The cross also aligns with the Sunday law, and therefore with Actium and 330. At the cross a twofold union of church and state is represented by the Jews (corrupted church) joining with Rome (state) to murder Christ. The third party in the union at the cross is represented by Barabbas, a false Christ, whose name means “son of the father.” Barabbas is symbolically a false prophet when contrasted with Christ as the true prophet. Rome was Antony, and Cleopatra of the south and west represented the Jews and Barabbas.

Antonius saka Roma, kang nyawiji karo Kleopatra saka kidul lan saka kulon, nggambarake sawijining aliansi telu-lapis ana ing sajroning pasawangan loro-lapis saka patunging kéwan galak mau. Salib uga salaras karo angger-angger dina Minggu, lan mulane uga karo Actium lan 330. Ing salib, sawijining pasawangan loro-lapis antarane greja lan nagara kagambarake lumantar wong-wong Yahudi (greja kang wis rusak) kang nyawiji karo Roma (nagara) kanggo matèni Kristus. Pihak katelu ing pasawangan ing salib iku kagambarake déning Barabas, sawijining Kristus palsu, kang jenengé tegesé “putraning rama.” Barabas sacara simbolis iku nabi palsu nalika dipadhakake karo Kristus minangka nabi sejati. Roma iku Antonius, lan Kleopatra saka kidul lan kulon nggambarake wong-wong Yahudi lan Barabas.

The cross also aligns with Elijah on Mount Carmel where the choice was over who was the true or false prophet. The false prophet then was a twofold symbol consisting of the prophets of Baal and the priests of the grove. Baal is a male deity and the priests of the grove represented Ashtaroth, a female deity. The Jews at the cross were Ashtaroth, the female deity and Barabbas, the counterfeit of the Man of Sorrows, was the male deity Baal.

Salib iku uga selaras karo Élia ing Gunung Karmel, ing ngendi pilihané ana ing bab sapa nabi sejati lan sapa nabi palsu. Nabi palsu nalika iku minangka pralambang pindho, kang kapérang saka para nabi Baal lan para imam alas suci. Baal iku déwa lanang, lan para imam alas suci mau makili Asytarot, déwi wadon. Wong-wong Yahudi ing salib iku Asytarot, déwi wadon, lan Barabas, sing dadi tandhingan palsu saka Sang Manungsa Kasangsaran, iku déwa lanang Baal.

Cleopatra was both the queen of the south and the queen of the west. Antony was the image of Rome, part of the threefold triumvirate sworn to avenge the assassination of Julius. Julius death by twenty-three wounds represented the papacies deadly wound in 1798, in fulfillment of verse forty of Daniel eleven. Augustine at Actium represents the healing of that deadly wound. The wound is healed when Antony and Cleopatra die. Antony and Cleopatra represent the image of the beast in the United States that is a threefold prophetic entity, consisting of the earth beast and its two horns. Antony is one part and Cleopatra represents the other two parts. Whether it is Antony’s Rome, or Cleopatra’s Egypt and Greece, they die together at the Sunday law when the sixth kingdom of Bible prophecy ends. Prophetically Cleopatra in relation to Antony is the mixture of church craft and statecraft, with the church craft seducing and controlling the statecraft.

Cleopatra iku bebarengan minangka ratu saka kidul lan ratu saka kulon. Antony iku minangka gambaran Roma, pérangan saka triumvirat telung pihak sing wis sumpah kanggo mbales patiné Julius amarga dipatèni. Patiné Julius déning rong puluh telung tatu nglambangaké tatu pati papataning kepausan ing taun 1798, minangka panggeneping ayat patang puluh saka Daniel sewelas. Augustine ing Actium nglambangaké warasané tatu pati mau. Tatu iku waras nalika Antony lan Cleopatra mati. Antony lan Cleopatra nglambangaké gambar kéwan galak ing Amerika Sarékat, yaiku sawijining entitas nubuat telung pihak, kang dumadi saka kéwan galak saka bumi lan loro sunguné. Antony iku siji pérangan, lan Cleopatra nglambangaké loro pérangan liyané. Apa iku Roma-né Antony, utawa Mesir lan Yunani-né Cleopatra, kabèh padha mati bebarengan ing wektu angger-angger Minggu nalika karajan kaping nem saka nubuat Kitab Suci tumeka ing pungkasané. Miturut makna nubuat, Cleopatra gegayutan karo Antony iku campuran antarané kaprigelan gréja lan kaprigelan nagara, kanthi kaprigelan gréja nggodha lan nguwasani kaprigelan nagara.

## The Second Death Typified

Pati Kapindho Ditypèkaké

At another prophetic level Cleopatra’s relation to Julius Caesar and Marc Antony represents two times that the church craft of Cleopatra is in a relationship with the statecraft of the Roman Empire. She was left by Julius in 1798 at her first symbolic death, in fulfillment of verse forty of Daniel eleven; and then she comes to her end with none to help, at Actium in fulfillment of verse forty-five of Daniel eleven. Verse forty is the alpha of her first deadly wound that is to be healed and the omega of verse forty-five is where she receives her second and final death.

Ing tataran kenabian liyane, sesambetan Cleopatra karo Julius Caesar lan Marc Antony nggambarake kaping pindho nalika kaprigelan gréja saka Cleopatra ana ing sesambetan karo kaprigelan nagara saka Kakaisaran Romawi. Dhèwèké ditinggal déning Julius ing taun 1798 nalika pati simbolis kang kapisan, minangka kasampurnaning panujané ayat patang puluh saka Daniel sewelas; banjur dhèwèké tekan ing pungkasané tanpa ana siji waé kang nulungi, ing Actium, minangka kasampurnaning panujané ayat patang puluh lima saka Daniel sewelas. Ayat patang puluh iku alfa saka tatu matèni kang kapisan sing bakal mari, lan omega saka ayat patang puluh lima iku papan ing ngendi dhèwèké nampa pati kang kapindho lan kang pungkasan.

As with the four Roman powers of verse sixteen through twenty-two, Cleopatra as a biblical symbol has more than one meaning, based upon the context. Julius left her in 1798 when kingly support was removed, and then her deadly wound is healed at the Sunday law, but the ten kings of Revelation seventeen ultimately destroy her with fire, when she meets her second and final death.

Kados dene papat kakuwasan Roma ing ayat nembelas nganti rong puluh loro, Cleopatra minangka sawijining pralambang Kitab Suci nduwèni teges luwih saka siji, manut konteksé. Julius nilar dheweke ing taun 1798 nalika panyengkuyung karajan dicabut, banjur tatu patiné waras manèh nalika hukum Minggu ditetepaké, nanging sapuluh ratu ing Wahyu pitulas pungkasane numpes dheweke nganggo geni, nalika dheweke nemoni pati kapindho lan pungkasané.

Cleopatra is a symbol of the twofold nature represented by the atheism of Pharoah’s Egypt, and the religious philosophy of Greece. Her twofold nature represents the statecraft of Egypt and the church craft of Greece. Greek religious philosophy is represented by the Greek goddess Athena, who was enshrined as a statue in her temple, called the Parthenon. Athena is the symbol of wisdom, and as a woman she represents a religion of human education, in contrast with Divine education.

Cleopatra punika sawijining pralambang saking sipat kaping kalih ingkang dipunwedharaken déning atheisme Mesiripun Firaun, lan filsafat agami Yunani. Sipatipun ingkang kaping kalih punika makili tata nagaranipun Mesir lan kaprigelan gréja saking Yunani. Filsafat agami Yunani dipunlambangaken déning déwi Yunani, Athena, ingkang dipunsucèkaken minangka reca wonten ing padalemanipun, ingkang sinebat Parthenon. Athena punika pralambang kawicaksanan, lan minangka wanita piyambakipun makili satunggaling agami pendidikan manungsa, ingkang béda kaliyan pendidikan Ilahi.

The two horns of the United States are Republicanism and Protestantism, which were typified in France by Egypt and Sodom. Egypt is statecraft and Sodom is church craft; thus, Republicanism aligns with Egypt and Protestantism with Sodom. Republicanism is Egypt and Protestantism is Sodom and Greece. The symbol of human education is the Greek goddess Athena, whose temple was the Parthenon that finds its modern twin in Nashville, Tennessee’s Parthenon temple. The symbol of the corrupt church that aligns with the Republican horn in the United States at the Sunday law is represented as Cleopatra, Ashtaroth, Salome and Sodom.

Loro sunguné Amerika Sarékat iku Republikanisme lan Protestanisme, kang dilambangaké ana ing Prancis déning Mesir lan Sodom. Mesir iku tata-negara, lan Sodom iku tata-greja; mulané, Republikanisme salaras karo Mesir lan Protestanisme karo Sodom. Republikanisme iku Mesir, lan Protestanisme iku Sodom lan Yunani. Lambang pendhidhikan manungsa iku déwi Yunani Athena, kang candhiné yaiku Parthenon, sing manggihaké pasangan modhèréna ana ing candhi Parthenon ing Nashville, Tennessee. Lambang greja rusak kang nyelaras karo sunguné Republikan ing Amerika Sarékat nalika hukum Minggu iku digambaraké minangka Cleopatra, Ashtaroth, Salome, lan Sodom.

Cleopatra portrays the atheism of Pharoah and the religion of the Greeks. The religion that accompanies the philosophy of atheism is the worship of Greek education. Jesus always illustrates the end with the beginning and the tree in the garden that was forbidden to eat was the tree of the knowledge of good and evil, typifying the religion of Greek philosophy that Sister White calls, “higher education.” It identifies and emphasizes Cleopatra’s Greek religion of wisdom as the corrupted and counterfeit of true education in the great controversy between Christ and Satan.

Kleopatra nggambarake atheisme Firaun lan agama wong Yunani. Agama kang ngancani filsafat atheisme iku yaiku pangibadah marang pendhidhikan Yunani. Gusti Yesus tansah nggambarake wekasan nganggo wiwitan, lan wit ing taman kang dilarang dipangan iku yaiku wit kawruh bab becik lan ala, minangka pralambang agama filsafat Yunani kang déning Sister White sinebut, “higher education.” Iki nandhakake lan nekanake agama kawicaksanan Yunanié Kleopatra minangka sawijining pambaléan lan tandhingan palsu saka pendhidhikan sejati ing pasulayan agung antarané Kristus lan Iblis.

Nashville, Tennessee is called the “Athens of the south,” and Cleopatra was the last literal queen of the south. The last queen of the south typified the next and first spiritual king of the south, fulfilled by atheistic France. Atheistic France typifies the United States, where in Nashville, Tennessee, “Athens of the south” the Parthenon temple for the goddess Athena is symbolically represented. The temple is located at 2500 West End in Nashville. The number twenty-five represents the closed door of Matthew twenty-five’s three parables. Cleopatra as both the queen of the “south” and “west” comes to her “end” in Athens of the south.

Nashville, Tennessee sinebut “Athena ing sisih kidul,” lan Cleopatra iku ratuning sisih kidul kang pungkasan kanthi harfiah. Ratu pungkasan saka sisih kidul iku minangka pralambang saka ratu rohani sabanjuré lan kang wiwitan saka sisih kidul, kang kaestu kaleksanan déning Prancis atheis. Prancis atheis iku minangka pralambang Amérika Sarékat, ing ngendi ing Nashville, Tennessee, “Athena ing sisih kidul,” pasamuwan Parthenon kanggo déwi Athena kaanggit kanthi simbolis. Pasamuwan iku dumunung ing 2500 West End ing Nashville. Angka rong puluh lima nglambangaké lawang kang katutup saka telung pasemon ing Matius rong puluh lima. Cleopatra minangka ratu saka “kidul” lan uga “kulon” tekan marang “pungkasané” ing Athena ing sisih kidul.

With these considerations of Actium, Cleopatra, Augustus and Antony we return to verse twenty-four through verse thirty of Daniel eleven. Perhaps, the vaguest part of the passage is when they speak lies at one table.

Kanthi nimbang prakara-prakara babagan Actium, Cleopatra, Augustus lan Antony iki, kita bali marang ayat kaping patlikur nganti ayat kaping telung puluh saka Daniel sewelas. Mbokmenawa, pérangan sing paling samar saka wacana iki yaiku nalika padha ngucap goroh ana ing satabel.

> And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.

> Lan ati loro ratu iki bakal kakepung niyat kanggo nindakaké piala, lan padha bakal matur goroh ana ing sak méja; nanging iku ora bakal kasil, awit wekasané isih bakal kelakon ing wektu kang wus katetepaké. Daniel 11:27.

The time appointed in the verse is 330, the end of the “time” of verse twenty-four. The time appointed represents the Sunday law for the United States and it also represents the close of human probation for the world. Before the Sunday law the two kings, whose hearts were to do mischief will speak lies to one another at one table. Before the Sunday law of verses sixteen and forty-one of Daniel eleven, two kings will speak lies at one table, but their lies do not prosper. Who are the two kings that speak lies to one another? Before we answer that thought, I will remind us of some symbolism we have previously addressed in this series.

Wektu kang wis katetepake ing ayat mau iku 330, yaiku pungkasaning “wektu” ing ayat kaping patlikur. Wektu kang wis katetepake mau nggambarake angger-angger Minggu tumrap Amerika Serikat lan uga nggambarake panutupaning mangsa panggawening cobaning manungsa kanggo jagad. Sadurunge angger-angger Minggu, loro raja, kang atine ngarah marang gawe piala, bakal padha medhar goroh siji marang sijine ing sawijining meja. Sadurunge angger-angger Minggu ing ayat nembelas lan patang puluh siji saka Daniel sewelas, ana loro raja kang bakal padha medhar goroh ing sawijining meja, nanging goroh-goroh mau ora kasil. Sapa ta loro raja kang padha medhar goroh siji marang sijine iku? Sadurunge kita mangsuli pamanggih mau, aku bakal ngélingaké kita bab sawatara pralambang kang sadurunge wis kita rembug ing rerangkèn iki.

The four Roman rulers represent a variety of prophetic symbols depending on what context they are considered. Though Roman rulers, as a symbol they essentially represent the prophetic history of ancient Judah as they transitioned from the Seleucid domination into the domination of the Romans.

Papat panguwasa Romawi punika nglambangaken manéka warna pralambang kenabian gumantung saking konteks pundi piyambakipun dipunwawas. Sanadyan para panguwasa Romawi, minangka sawijining pralambang, ing intinipun piyambakipun makili sajarah kenabian Yéhuda kuna nalika ngalami peralihan saking panguwasaning wangsa Seleukia dhateng panguwasaning bangsa Romawi.

Pompey was a general and the next three Roman rulers were all Caesars. Julius in relation to Augustus represented two threefold unions with the two triumvirates, the first unofficial, the second official. All four rulers represent the Sunday law in certain contexts. Pompey conquered the glorious land, Julius, represented by twenty-three stab wounds is the first angel, for he is the first Caesar, and he typifies the third angel, which was Tiberias. Tiberias at the cross, which is the Sunday law is also represented by twenty-three, for twenty-three represents the at-one-ment; and the cross is a most essential part of the work of Christ in combining His Divinity with our humanity. So, Julius and Tiberias are the first and third message, represented by twenty-three.

Pompey iku sawijining jenderal, lan telu panguwasa Romawi sabanjuré kabèh padha dadi Kaisar. Julius, ing sesambungané karo Augustus, nggambaraké rong pasatuan telu-lipur bebarengan karo loro triumvirat, kang kapisan ora resmi, lan kang kapindho resmi. Kabèh papat panguwasa iku makili hukum Minggu ing konteks-konteks tartamtu. Pompey nelukaké tanah kamulyan, Julius, kang diwakili déning rong puluh telu tatu tusuk, iku malaékat kapisan, amarga dhèwèké iku Kaisar kapisan, lan dhèwèké nggambaraké malaékat katelu, yaiku Tiberias. Tiberias ing salib, kang iku hukum Minggu, uga diwakili déning angka rong puluh telu, amarga rong puluh telu iku makili panunggilan; lan salib iku pérangan kang paling wigati saka pakaryané Kristus ing nyawijèkaké Kaswarganipun kaliyan kamanungsan kita. Mulané, Julius lan Tiberias iku piwulang kapisan lan katelu, kang diwakili déning angka rong puluh telu.

Julius was not the romantic figure he is often portrayed as in Hollywood lore; he was a ruthless man bent on power. Tiberias was worse than Julius, for his vileness is even addressed in the verse, for the last letter of the Hebrew alphabet is twenty-two and the first letter is one. The alpha is smaller than the omega and Tiberias’ vileness is located in verse twenty-two, which is the last letter of the Hebrew alphabet, and in between the two vile persons represented by Julius and Tiberias was Augustus. Augustus represents the height of the glory of Rome’s power and prestige. As the opposite of the first and third message he is represented by the letter thirteen, which is a symbol of rebellion. Augustus secured his kingdom by subduing the rebellion of Antony and Cleopatra, the most famous rebellion of Rome’s history.

Julius dudu sawijining tokoh romantis kaya kang asring digambarake ing carita-carita Hollywood; dheweke iku wong kejem kang kebak pepénginan marang kakuwasan. Tiberias luwih ala tinimbang Julius, awit kadurjanane malah kasebut ing ayat iku, amarga aksara pungkasaning abjad Ibrani iku angka rong puluh loro, lan aksara kapisan iku angka siji. Alfa luwih cilik tinimbang omega, lan kadurjanane Tiberias dumunung ana ing ayat rong puluh loro, yaiku aksara pungkasaning abjad Ibrani, lan ing antarané wong loro kang nistha, kang diwakili déning Julius lan Tiberias, ana Augustus. Augustus nglambangaké pucaking kamulyan saka kakuwatan lan prestise Romawi. Minangka kosok baliné pesen kapisan lan katelu, dheweke diwakili déning aksara telulas, kang minangka pralambang pambrontakan. Augustus ngukuhaké karajané kanthi nelukaké pambrontakan Antony lan Cleopatra, pambrontakan kang paling misuwur ing sajarah Romawi.

Augustus is the Roman power who conquered the third obstacle and in doing so he represented the Sunday law, and the Roman power who reigns during the forty-two symbolic months of Revelation thirteen’s chapter of rebellion. When placed before the Sunday law Pompey is both 1798 and 1989, making Pompey a symbol of Antiochus Magnus ending the fourth Syrian War from 219 unto 217 BC, in fulfillment of verse ten of chapter eleven. Julius Caesar is then aligned with verses eleven and twelve and the battle of the borderline, the battle of Raphia in 217 BC. There Julius is also Antiochus Magnus, and Augustus Caesar is also Antiochus Magnus in verse fifteen’s battle of Panium. Then in verse sixteen Tiberias is the Sunday law, but he is not Antiochus Magnus, for there he is Pompey, for Jesus always illustrates the end with the beginning. The verse marks the end of the Seleucid Empire typifying the end of the United States as the sixth kingdom of Bible prophecy.

Augustus iku kakuwasan Romawi kang nelukake alangan katelu lan kanthi mangkono dheweke makili hukum Minggu, sarta kakuwasan Romawi kang mrentah sajrone patang puluh loro sasi simbolis ing pasal kaping telulas kitab Wahyu, yaiku pasal pambrontakan. Nalika dipasang ana sadurunge hukum Minggu, Pompey iku loro-lorone 1798 lan 1989, saéngga ndadekake Pompey dadi pralambang Antiochus Magnus kang ngrampungi Perang Siria kaping papat wiwit 219 nganti 217 SM, minangka panggenapan ayat sepuluh saka pasal kaping sewelas. Julius Caesar banjur dipadhakake karo ayat sewelas lan rolas sarta perang ing tapel wates, yaiku perang Raphia ing taun 217 SM. Ing kono Julius uga Antiochus Magnus, lan Augustus Caesar uga Antiochus Magnus ana ing perang Panium ing ayat kaping limalas. Banjur ing ayat kaping nembelas Tiberias iku hukum Minggu, nanging dheweke dudu Antiochus Magnus, awit ana ing kono dheweke iku Pompey, amarga Gusti Yesus tansah nggambarake pungkasan kanthi wiwitan. Ayat iku nandhani pungkasaning Kakaisaran Seleukia kang dadi pralambang pungkasaning Amerika Serikat minangka karajan kaping nem ing wangsit Kitab Suci.

There are more alignments to be made of the four Roman rulers, and the line represents the hidden history of verse forty. The Maccabean line of verse twenty-three also illustrates the hidden history of verse forty. Then in verses twenty-four, the story of pagan Imperial Rome is represented by a time—three hundred and sixty years. The line of Roman history represented from verse twenty-four through to verse thirty is also an illustration of the hidden history of verse forty. It ends in verse thirty-one when the subject changes from pagan to papal Rome. Pagan Rome is still in the verse, but there it is not represented as the fourth kingdom of Bible prophecy, but as the political power that placed the papacy on the throne in 538. In 538 the papacy passed a Sunday law, so verse thirty-one is aligning with verses sixteen and forty-one. Verse twenty-four introduced the battle of Actium and the history associated with the line.

Isih ana manèh panyelarasan sing kudu ditindakaké tumrap papat panguwasa Romawi iku, lan garis iku makili sajarah sing kasimpen saka ayat patang puluh. Garis Makabe ing ayat rong puluh telu uga nggambaraké sajarah sing kasimpen saka ayat patang puluh. Banjur ing ayat rong puluh papat, crita bab Roma Kakaisaran kapir dipralambangaké déning sawijining wektu—telung atus sewidak taun. Garis sajarah Romawi sing dipralambangaké wiwit ayat rong puluh papat nganti tekan ayat telung puluh uga minangka gambaran sajarah sing kasimpen saka ayat patang puluh. Iku rampung ing ayat telung puluh siji nalika pokok bahasané malih saka Roma kapir menyang Roma kapausan. Roma kapir isih ana ing ayat iku, nanging ing kana ora dipralambangaké minangka karajan kaping papat ing ramalan Kitab Suci, nanging minangka kakuwatan pulitik sing nglenggakaké kapausan ing dhampar ing taun 538. Ing taun 538 kapausan netepaké angger-angger dina Minggu, mula ayat telung puluh siji lagi diselaraské karo ayat nembelas lan patang puluh siji. Ayat rong puluh papat ngenalaké peperangan Actium lan sajarah sing gegandhèngan karo garis iku.

Verse twenty-four is identifying when pagan Rome began to rule supremely for three hundred and sixty years, and then in verse thirty-one papal Rome begins to rule supremely for twelve hundred and sixty-years. The beginning and ending of the line bear the signature of Christ, the Alpha and Omega. In the verses we have the history of Marc Antony, Cleopatra and Augustus Caesar. In verse sixteen pagan Rome conquered the Seleucid Empire in 65 BC, and then Judah in 63 BC. The third obstacle of Actium in 31 BC identified the end of the kingdom of Egypt, as typified by the first obstacles of the Seleucid’s in 65 BC. Once again, we find the signature of the First and the Last. 65 BC was the first of three obstacles and it represented the conquering of the king of the north and 31 BC represented the third of three obstacles and it represented the conquering of the king of the south. Judah, as the middle obstacle of the three obstacles, was having a civil war within the walls of Jerusalem when Pompey arrived in 63 BC. The second obstacle is a symbol of rebellion.

Ayat kaping patlikur nemtokaké wektu nalika Roma kapir wiwit mrentah kanthi kakuwasan paling dhuwur sajrone telung atus suwidak taun, lan banjur ing ayat kaping telung puluh siji Roma papal wiwit mrentah kanthi kakuwasan paling dhuwur sajrone sèwu rong atus suwidak taun. Wiwitan lan pungkasaning garis iku nggawa tandha tangané Kristus, Sang Alfa lan Omega. Ing ayat-ayat iku kita nduwèni sajarah Marcus Antonius, Cleopatra, lan Kaisar Augustus. Ing ayat kaping nembelas Roma kapir nelukaké Kakaisaran Seleukid ing taun 65 SM, banjur Yehuda ing taun 63 SM. Rintangan kaping telu, yaiku Actium ing taun 31 SM, nandhani pungkasané karajan Mesir, kaya sing ditipifikasèkaké déning rintangan-rintangan wiwitan saka wong Seleukid ing taun 65 SM. Sepisan manèh, kita nemu tandha tangané Sang Kawitan lan Sang Pungkasan. Taun 65 SM iku rintangan kapisan saka telung rintangan lan iku nglambangaké penaklukan ratu ing sisih lor, lan taun 31 SM nglambangaké rintangan kaping telu saka telung rintangan lan iku nglambangaké penaklukan ratu ing sisih kidul. Yehuda, minangka rintangan tengah saka telung rintangan mau, lagi ngalami perang sipil ana ing njero témbok Yerusalem nalika Pompey rawuh ing taun 63 SM. Rintangan kapindho iku minangka pralambang pambrontakan.

In 538, the third obstacle for papal Rome was driven out of the City of Rome. That obstacle was the Goths, and there the fifth kingdom of Bible prophecy began; right where the fourth kingdom ended. And just as the fourth kingdom began at its third obstacle, the kingdom of Egypt was defeated, as had been typified in the first obstacle of the Seleucid kingdom. This identifies that the prophetic testimony found in verses twenty-four through to verse thirty, represent a line that is also to be located in the hidden history of verse forty. For this reason, it is essential to consider the various prophetic relationships that are represented by Marc Antony, Cleopatra, Julius Caesar, Pompey and Augustus Caesar.

Ing taun 538, pepalang katelu tumrap Roma kepausan diusir metu saka Kutha Roma. Pepalang iku yaiku bangsa Goth, lan ing kana kraton kaping lima ing ramalan Kitab Suci wiwit; pas ing panggonan kraton kaping papat mungkasi. Lan kaya dene kraton kaping papat diwiwiti nalika pepalang katelune, kraton Mesir dikalahaké, kaya sing wis dilambangaké ing pepalang kapisan saka kraton Seleukia. Iki netepaké yèn paseksèn kenabian sing kapacak ing ayat rong puluh papat nganti tekan ayat telung puluh, makili sawijining garis sing uga kudu ditemokaké ana ing sajarah sing kasamar saka ayat patang puluh. Awit saka iku, wigati banget kanggo nimbang manéka sesambetan kenabian sing diwakili déning Marc Antony, Cleopatra, Julius Caesar, Pompey, lan Augustus Caesar.

So is the vaguest part of the passage of verse twenty-four unto thirty, when they speak lies at one table?

Mangkono uga, punapa pérangan ingkang paling samar saking wacana ayat kaping selikur ngantos tigang dasa punika, nalika sami ngucap goroh wonten ing satunggaling méja?

> And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.

> Lan atiné kaloro raja iki bakal tumuju marang piala, lan padha bakal ngucap goroh ana ing sajroning satabel; nanging iku ora bakal kasil, awit pungkasané isih bakal kelakon ing wektu kang wis katetepaké. Daniel 11:27.

Uriah Smith identifies the two kings as Marc Antony and Augustus Caesar.

Uriah Smith nemtokaké yèn raja loro mau yaiku Marc Antony lan Augustus Caesar.

> “Verse twenty-seven quoted

> “Ayat kaping pitulikur dipunpetik”

> “Antony and Caesar were formerly in alliance. Yet under the garb of friendship they were both aspiring and intriguing for universal dominion. Their protestations of deference to, and friendship for, each other, were the utterances of hypocrites. They spoke lies at one table. Octavia, the wife of Antony and sister of Caesar, declared to the people of Rome at the time Antony divorced her, that she had consented to marry him solely with the hope that it would prove a pledge of union between Caesar and Antony. But that counsel did not prosper. The rupture came; and in the conflict that ensued, Caesar came off entirely victorious.” Uriah Smith, Daniel and the Revelation, 276.

> “Antony lan Caesar biyèn ana ing satunggaling paseduluran. Nanging ana ing sangisoring kedhok paseduluran, wong loro mau padha ambisi lan padha nindakake intrik kanggo pangwasa jagad kabèh. Pangakuning pakurmatan marang, lan paseduluran tumrap, siji lan sijiné kuwi mung tembung-tembungé wong lamis. Wong-wong mau ngucap goroh ana ing satunggaling méja. Octavia, bojoné Antony lan adhining Caesar, mratelakaké marang rakyat Roma nalika Antony megat dhèwèké, yèn dhèwèké sarujuk omah-omah karo Antony namung kanthi pangarep-arep yèn prakara iku bakal dadi tandha ikatan pasawangan antarané Caesar lan Antony. Nanging pitutur mau ora kasil. Pecahan mau banjur kelakon; lan ana ing pasulayan kang banjur njedhul, Caesar metu kanthi kamenangan sampurna.” Uriah Smith, Daniel and the Revelation, 276.

When Octavia identified that her marriage to Antony was as a pledge of union, it identified the marital alliance which had been typified earlier in chapter eleven with the Hellenistic-era marriage of Berenice to the Seleucid king Antiochus II Theos around 252 BC. Berenice was the daughter of Ptolemy II Philadelphus. Octavia and Berenice represent diplomatic marriages or prophetically, treaties. Verses five through ten identify the history of the diplomatic marriage between the southern and northern kingdoms, and when Marc Antony and Octavian, later known as Augustus Caesar, arranged the marriage, they also divided the kingdom into east and west.

Nalika Octavia ngidentifikasi manawa palakramanipun kaliyan Antony punika dados satunggaling pandhamaning manunggaling sesambetan, punika ngidentifikasi pakempalaning palakraman ingkang sampun dipratandhani langkung rumiyin wonten ing pasal sewelas lumantar palakraman jaman Helenistik antawisipun Berenice kaliyan ratu Seleukia, Antiochus II Theos, kirang langkung taun 252 SM. Berenice punika putrinipun Ptolemy II Philadelphus. Octavia lan Berenice makili palakraman diplomatik utawi, kanthi profetis, prejanjian. Ayat gangsal dumugi sedasa ngidentifikasi sajarah palakraman diplomatik antawisipun karajan kidul lan karajan lor, lan nalika Marc Antony lan Octavian, ingkang salajengipun misuwur minangka Augustus Caesar, nata palakraman punika, piyambakipun ugi mbagi karajan dados sisih wetan lan kulon.

The Pact of Brundisium (40 BC) was a negotiated settlement between Marc Antony and Octavian (later Augustus) to resolve tensions in the Second Triumvirate after near-civil war. It involved dividing Roman territories (Antony east, Octavian west) and was sealed by Antony’s marriage to Octavia (Octavian’s sister). In 39 BC the original five-year Triumvirate term expired, Antony sailed to Italy with 300+ ships that were initially denied to land at Brundisium, so they ultimately docked at Tarentum. Octavian met him there after prolonged mediations produced by an unwillingness of Antony’s army to fight with Octavian’s army and vise versa. Octavia played a key mediating role, persuading Antony to support Octavian against Sextus Pompey. They renewed the Triumvirate for another five years (to 32 BC), with Antony providing Octavian 120 ships in exchange for promised troops (which Octavian later withheld).

Prajanjèn Brundisium (40 SM) iku sawijining pasetujon kang dirundhingaké antarané Marc Antony lan Octavian (mengko Augustus) kanggo ngrampungaké ketegangan ing Triumvirat Kapindho sawisé meh dumadi perang sadulur. Iki nglibataké pambagéan wilayah Romawi (Antony ing sisih wétan, Octavian ing sisih kulon) lan dipantepaké lumantar palakramané Antony karo Octavia (saduluré wadon Octavian). Ing taun 39 SM mangsa limang taun Triumvirat kang asli wis entèk, Antony lelayaran menyang Italia karo luwih saka 300 kapal, kang wiwitané ora diparengaké ndharat ing Brundisium, mula pungkasane padha mandheg ing Tarentum. Octavian nemoni dhèwèké ana ing kono sawisé rembugan dawa kang dumadi amarga tentarané Antony ora gelem perang nglawan tentarané Octavian lan kosok baliné. Octavia nyekel peranan panengah kang wigati, mbujuk Antony supaya ndhukung Octavian nglawan Sextus Pompey. Wong loro mau nganyarake Triumvirat kanggo limang taun manèh (nganti 32 SM), kanthi Antony maringi Octavian 120 kapal minangka ijol-ijolan kanggo pasukan kang dijanjèkaké (nanging mengko ditahan déning Octavian).

In 32 BC there was an open break between the two antagonists. Relations had deteriorated through propaganda, Antony’s eastern focus (with Cleopatra), and Octavian’s consolidation in the west. Octavian rejected later conference proposals from Antony before Actium.

Ing taun 32 SM ana pecahan kabuka antarane loro mungsuh kasebut. Sesambungan wis saya rusak lumantar propaganda, pamusatan kawigaten Antony marang sisih wétan (bebarengan karo Cleopatra), lan pangukuhan kakuwasan Octavian ing sisih kulon. Octavian nampik usulan-usulan patemon sing diajukake déning Antony sawisé iku sadurungé Actium.

In the diplomatic marriage with the king of the north (Antiochus) and the king of the south (Ptolemy), it was the southern king that supplied the bride, with the diplomatic marriage of Antony (the east) and Octavian (the west); the bride was supplied by the west. Both diplomatic marriages failed and the supplier of the daughter or sister was ultimately victorious over the power who broke the treaty.

Ing perkawinan diplomatik antarané raja sisih lor (Antiochus) lan raja sisih kidul (Ptolemy), raja sisih kidul iku sing nyedhiyakaké pengantèn wadon; déné ing perkawinan diplomatik antarané Antony (wétan) lan Octavian (kulon), pengantèn wadon kuwi disedhiyakaké déning sisih kulon. Kaloro perkawinan diplomatik mau padha gagal, lan pihak sing nyedhiyakaké putri utawa sadulur wadon iku pungkasane menang ngungkuli kakuwatan sing nglanggar prajanjian.

## The Testimony of Three

Paseksèné Wong Telu

At the end of the Seleucid Empire there was a third treaty where lies were spoke at one table. This occurred in the context of the Fifth Syrian War (202–195 BC), when Antiochus III Magnus exploited the weakness of the Ptolemaic Kingdom after Ptolemy IV Philopator’s death in 204 BC. Ptolemy V Epiphanes (Ptolemy V) ascended the throne as a child (around age 5–6), leaving Egypt under regents and vulnerable to internal chaos, native revolts, and external threats.

Ing wekasaning Kakaisaran Seleukia ana prajanjian katelu nalika kadusthan diucapaké ing satunggiling méja. Punika kalampahan ing konteks Perang Siria Kaping Gangsal (202–195 SM), nalika Antiochus III Magnus migunakaké kalemahaning Karajan Ptolemaik sawisé séda Ptolemaios IV Philopator ing taun 204 SM. Ptolemaios V Epiphanes (Ptolemaios V) munggah ing dhampar nalika taksih bocah (kinten-kinten yuswa 5–6 taun), saéngga Mesir kapréntah déning para wali lan dados rentan dhateng kekacauan internal, pambrontakan pribumi, lan ancaman saking njawi.

Antiochus Magnus had already invaded and seized much of the Ptolemaic territories in Coele-Syria, Palestine, and Asia Minor after victories like the Battle of Panium (200 BC). Rather than fully conquering Egypt (which risked Roman intervention, as Rome was pressuring him to stay out of certain areas), he pursued a diplomatic marriage alliance as a “protector” figure. In 197/195 BC, as part of the peace treaty ending the war, Antiochus Magnus betrothed and then married his young daughter Cleopatra I Syra (also called Cleopatra Syra) to the child Ptolemy V (the marriage took place in 193 BC at Raphia; Ptolemy was 16, Cleopatra 10).

Antiochus Magnus wis nglancaraké invasi lan ngrebut sapérangan gedhé tlatah Ptolemaik ing Coele-Syria, Palestina, lan Asia Minor sawisé kamenangan-kamenangan kayata Peperangan Panium (200 SM). Tinimbang ngrebut Mesir kanthi tuntas (sing nimbulaké bebaya campur tangan Roma, awit Roma lagi meksa dhèwèké supaya ora mlebu ing tlatah-tlatah tartamtu), dhèwèké milih ngupaya persekutuan palakrama diplomatik minangka sawijining tokoh “pangreksa.” Ing taun 197/195 SM, minangka bagéan saka prajanjian perdamaian kang mungkasi perang mau, Antiochus Magnus njodhokaké banjur nggarwakaké putriné sing isih enom, Cleopatra I Syra (uga sinebut Cleopatra Syra), karo Ptolemy V sing isih bocah (palakraman iku kalakon ing taun 193 SM ing Raphia; yuswané Ptolemy 16 taun, Cleopatra 10 taun).

This was framed as a generous gesture: Antiochus positioned himself as an ally and “protector” of the young king, securing peace while retaining gains in Asia. The marriage gave him indirect influence over Egypt through his daughter (he hoped she would remain loyal to her Seleucid roots and act as a pro-Syrian voice in the Ptolemaic court). The ploy backfired for Cleopatra sided with her husband and Egypt, not her father, undermining Antiochus’s long-term control. This mirrors the Pact of Brundisium (40 BC) and related to Roman events in several ways.

Bab punika dipunbingkai minangka tindak tanduk ingkang loma: Antiochus nempataken piyambakipun minangka sekutu lan “pangreksa” tumrap raja anom punika, ngukuhaken katentreman nalika tetep nyekel kauntunganipun wonten ing Asia. Palakrama punika maringi dhateng piyambakipun pangaribawa boten langsung dhateng Mesir lumantar putrinipun (piyambakipun ngarep-arep bilih putrinipun badhé tetep setya dhateng oyod Seleucidipun lan tumindak minangka swara ingkang ndhukung Siria wonten ing kraton Ptolemaik). Muslihat punika dados mbalela, awit Cleopatra nyarujuki garwanipun lan Mesir, sanès bapakipun, saéngga ngrusak pangendhalèn jangka panjangipun Antiochus. Bab punika nggemakaken Pact of Brundisium (40 BC) lan kagandhèng kaliyan prastawa-prastawa Romawi ing sapérangan cara.

Just as Antony married Octavia (sister of Octavian) to bind rival powers after near-war, Antiochus used his daughter’s marriage to Ptolemy V to formalize a temporary peace and territorial division (Seleucids kept conquests in the north, Ptolemy retained Egypt the south).

Kaya déné Antony nggarwa Octavia (saduluré Octavian) kanggo ngiket kakuwatan-kakuwatan sing padha saingan sawisé meh dumadi perang, Antiochus migunakaké palakrama putriné karo Ptolemy V kanggo ngresmikaké karukunan sawatara mangsa lan pamérangan wewengkon (wangsa Seleukid tetep nyekel panaklukané ing sisih lor, déné Ptolemy tetep ngasta Mesir ing sisih kidul).

Antiochus acted as a de facto guardian over the child-king Ptolemy V (via family ties), similar to how Octavian (and the Triumvirate) positioned themselves amid power vacuums or rivalries. In both cases, the “stronger” figure (Antiochus/Octavian) sought leverage over a vulnerable counterpart through kinship. Both arrangements brought short-term stability but ‘did not prosper’ long-term due to underlying distrust—Cleopatra favored Egypt (undermining Antiochus), while Antony’s eastern focus (Cleopatra VII) led to the breakdown with Octavian.

Antiokhus tumindak minangka wali de facto tumrap ratu-bocah Ptolemaios V (lumantar sesambetan kulawarga), padha karo carane Oktavianus (lan Triumvirat) nempatake awake dhewe ing tengah-tengah kekosongan kakuwasan utawa pasulayan. Ing kaloro prakara mau, tokoh sing “luwih kuwat” (Antiokhus/Oktavianus) ngupaya kauntungan pangaruh tumrap pihak sing ringkih lumantar ikatan paseduluran. Kaloro tatanan mau nggawa kestabilan sajroning mangsa cendhak, nanging ‘ora kasil’ ing wekasané amarga anané rasa ora precaya kang ngandhap—Kleopatra luwih nyengkuyung Mesir (saéngga ngrusak rancangan Antiokhus), dene pamecakan manah Antonius marang sisih wetan (Kleopatra VII) ndadèkaké buyaré sesambungané karo Oktavianus.

Ptolemy V’s minority under regents parallels the instability after Julius Caesar’s death (leading to the Triumvirate’s formation and power struggles). The marriage of Berenice to Antiochus marked the beginning of the Seleucid Empire’s history in Daniel eleven, and the marriage of Antiochus Magnus daughter to the Egyptian child king, marked the ending of the Seleucid Empire. The ending of the marriage of Marc Antony to Octavia marked the ending of the Ptolemaic kingdom. The ending of Judah as God’s covenant people took place at the cross, and that Judean kingdom began with the Maccabees and the league they made with Rome. All of these prophetic lines are represented within the narrative of Daniel chapter eleven, and they all align with the hidden history of verse forty. Beginning in verse five we have the treaty of Berenice, that leads to Antiochus the Great and the treaty of his daughter Cleopatra Syra, that takes place in the history of the Maccabees of verse twenty-three. The Maccabees become part of the line based upon their rebellion against Antiochus Epiphanes, one of the last of the Seleucid Dynasty.

Ptolemeus V sing isih durung diwasa ana ing sangisoré para wali pamaréntahan iku padha karo kahanan ora mantep sawisé séda Julius Caesar (sing njalari kabentuké Triumvirat lan perjuwangan rebutan panguwasa). Pawiwahan Berenike karo Antiokhus nandhani wiwitaning sajarah Kakaisaran Seleukus ing Daniel pasal sewelas, lan pawiwahan putri Antiokhus Magnus karo ratu bocah Mesir iku nandhani pungkasaning Kakaisaran Seleukus. Pungkasaning pawiwahan Marc Antony karo Octavia nandhani pungkasaning karajan Ptolemaik. Pungkasaning Yehuda minangka umat prajanjiané Allah kelakon ana ing salib, lan karajan Yudea iku diwiwiti déning wong Makabe lan liga sing padha gawé karo Roma. Kabeh garis kenabian iki kaawakili ana ing sajroning narasi Daniel pasal sewelas, lan kabèh mau selaras karo sajarah sing kasamaran ing ayat patang puluh. Diwiwiti saka ayat lima kita ndarbèni prajanjian Berenike, sing nuntun marang Antiokhus Agung lan prajanjian putriné, Cleopatra Syra, kang dumadi ana ing sajarah wong Makabe ing ayat rong puluh telu. Wong Makabe dadi bagean saka garis iku adhedhasar pambrontakané marang Antiokhus Epiphanes, salah siji saka para pungkasan Dinasti Seleukus.

Antiochus Epiphanes is the Antiochus who was in Egypt in 168 BC near Alexandria during the Sixth Syrian War. Antiochus Epiphanes had invaded Egypt and was on the verge of capturing Alexandria. The Ptolemaic rulers appealed to Rome for help. Rome sent Popillius Laenas (with just a small entourage—no army) to deliver an ultimatum from the Senate; Antiochus must immediately withdraw from Egypt and Cyprus, or face war with Rome. When Antiochus received the letter and asked for time to consult his advisors, Popillius—described as stern and imperious—took his walking stick and drew a circle in the sand around the king’s feet. He then declared, “Before you step out of that circle, give me a reply to lay before the Senate.”

Antiochus Epiphanes iku Antiochus sing ana ing Mesir ing taun 168 SM cedhak Alexandria sajrone Perang Siria kaping Nem. Antiochus Epiphanes wis nyerbu Mesir lan wis meh kasil ngrebut Alexandria. Para panguwasa Ptolemaik banjur nyuwun pitulungan marang Roma. Roma ngutus Popillius Laenas (mung karo rombongan cilik—tanpa bala tentara) kanggo ngaturaké ultimatum saka Senat; Antiochus kudu enggal lunga saka Mesir lan Siprus, utawa ngadhepi perang karo Roma. Nalika Antiochus nampa layang iku lan njaluk wektu kanggo rembugan karo para penasehaté, Popillius—kang digambarake minangka wong kang atos lan dhominan—njupuk tekené lan nggambar bunderan ing wedhi ngubengi sikilé sang ratu. Banjur dhèwèké ngumumaké, “Sadurungé kowé metu saka bunderan iku, wènèhana aku wangsulan kanggo dakaturaké ana ing ngarsané Senat.”

The implication was clear; Antiochus could not leave the circle without committing to Rome’s demands—crossing it without agreement would mean war. Stunned and humiliated, Antiochus hesitated briefly but then agreed to comply, withdrew his forces from Egypt, and returned to Syria. This bold act of diplomacy (backed by Rome’s growing reputation for power) forced the retreat without a battle, showcasing Rome’s emerging dominance in the eastern Mediterranean. It’s widely cited as an origin for the phrase “drawing a line in the sand” (though it was literally a circle).

Tegesipun cetha; Antiokhus boten saged nilar bunderan punika tanpa ngiket dhiri marang panjalukipun Rum—nglangkahi punika tanpa kasagahan ateges perang. Kaget lan kaisin, Antiokhus sempat mangu-mangu sawetawis wekdal, nanging lajeng sarujuk supados netepi, narik wadyabalanipun saking Mesir, lan wangsul dhateng Siria. Tindak diplomasi ingkang kendel punika (ingkang kasengkuyung déning saya tuwuhing asmane Rum minangka kakuwatan) mekaksa munduripun tanpa peperangan, lan mratelakaken unggah-unggahipun pangwasanipun Rum ing Mediterania sisih wetan. Punika kathah dipunsebat minangka asal-usul ukara “drawing a line in the sand” (sanadyan saestu inggih punika satunggaling bunderan).

Antiochus Epiphanes also became the Protestant understanding of the power that exalts himself, falls and establishes the vision in verse fourteen of Daniel eleven.

Antiochus Epiphanes ugi dados pangertosan Protestan tumrap kakuwasan ingkang ngluhuraken dhirinipun piyambak, ambruk, lan netepaken wahyu ing ayat kaping patbelas saking Daniel sewelas.

> 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 jaman iku bakal ana akeh wong kang nglawan ratu ing sisih kidul; uga para panyrampok saka bangsamu bakal ngluhuraké awaké dhéwé kanggo netepaké wahyu iku; nanging wong-wong mau bakal tiba. Daniel 11:14.

Antiochus IV Epiphanes reigned 175–164 BC, and was the eighth of thirteen Seleucid kings. He sought to impose Hellenistic culture and unify his empire under Greek religious practices. He plundered the Temple in 169 BC, banned Jewish practices (circumcision, Sabbath observance, Torah study), and forced sacrifices to pagan gods. In December 167 BC he erected a pagan altar (to Zeus) on top of the Jewish altar of burnt offerings in the Temple and sacrificed a pig, along with other profane acts. The desecration was the final straw for observant Jews, who saw it as the ultimate violation of the Temple’s sanctity and God’s law. It sparked immediate resistance when Mattathias (a priest from Modein) refused a Seleucid officer’s order to sacrifice to pagan gods and killed an apostate Jew and the officer, then fled to the hills with his sons (the future Maccabees). This ignited guerrilla warfare and revolt from 167–160 BC which aimed to restore Jewish worship, leading to the rededication of the Temple (Hanukkah) in 164 BC under Judas Maccabeus.

Antiochus IV Epiphanes mrentah taun 175–164 SM, lan dhèwèké iku raja Seleukia kaping wolu saka telulas raja. Dhèwèké ngupaya ngetrapaké kabudayan Helenistis lan nyawijèkaké karajané ing sangisoré laku agama Yunani. Ing taun 169 SM dhèwèké njarah-rayah Padaleman Suci, nglarang laku Yahudi (sunat, ngreksa dina Sabat, sinau Torah), lan meksa supaya kurban dipasrahaké marang para déwa kafir. Ing sasi Dhésèmber 167 SM dhèwèké ngedegaké mesbèh kafir (kanggo Zeus) ing ndhuwuré mesbèh kurban obongan wong Yahudi ing Padaleman Suci lan ngurbanké babi, bebarengan karo tumindak najis liyané. Panajisan iki dadi pucuking kasabaran tumrap wong-wong Yahudi sing setya netepi angger-angger, amarga padha nyumurupi iku minangka panyalebengan kang paling utama marang kasucèné Padaleman Suci lan angger-anggeré Allah. Bab iki langsung nuwuhaké perlawanan nalika Mattathias (sawijining imam saka Modein) nampik dhawuhé sawijining pejabat Seleukia supaya ngurbanké marang para déwa kafir, banjur matèni wong Yahudi murtad lan pejabat mau, sawisé kuwi banjur mlayu menyang pagunungan bebarengan karo para putrané (Maccabees ing tembé). Kedadéan iki nyulut perang gerilya lan pambrontakan wiwit taun 167–160 SM kang tujuwané mulihaké pangibadah Yahudi, lan banjur nuwuhaké panyucek-manèh lan pambaktèn-manèh Padaleman Suci (Hanukkah) ing taun 164 SM ing sangisoré Judas Maccabeus.

At the beginning and ending of the Seleucid Empire there was a significant treaty represented by a diplomatic marriage that possessed the element of division of either east and west, or north and south. As the Seleucid Empire waned Antiochus Epiphanes becomes the symbol of the rising Roman power, and the focus of the Maccabean’s indignation. Later in history he becomes the counterfeit of the prophetic symbol that establishes the vision. The power in verse twenty-two of chapter eleven is broken when the prince of the covenant was broken.

Ing wiwitan lan pungkasaning Kakaisaran Seleukus ana sawijining prajanjian kang wigati, kang dilambangaké déning palakrama diplomatik kang ngemu unsur pamisahan, manawa antarané wetan lan kulon, utawa lor lan kidul. Nalika Kakaisaran Seleukus saya surut, Antiokhus Epifanes dadi pralambang saka kakuwasan Romawi kang lagi munggah, lan dadi punjering bebendu para Makabe. Ing sajarah salajengipun, dhèwèké dadi tandhingan palsu saka pralambang kenabian kang netepaké wahyu iku. Kakuwasan ing ayat kaping rolikur, bab kaping sewelas, dirusak nalika pangéraning prejanjian iku dirusak.

> And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.

> Lan kanthi lengen-lengening banjir wong-wong mau bakal kasirnakaké saka ing ngarsané, lan bakal diremuk; iya, uga pangéraning prejanjian. Daniel 11:22.

Antiochus Epiphanes’ reign ended in 164 BC, almost two hundred years before Christ, “the prince of the covenant” was “broken” at the cross. What we wish to note here is that the Seleucid Empire began and ended with a diplomatic treaty marriage where the deceit between the two parties is a matter of the historical record. During the reign of Antiochus Epiphanes, the Maccabean revolt began, which typified the American Revolution. In the history of the Maccabees their struggle to throw off the Seleucid power included a significant treaty with Rome. The verse that identifies the treaty directly identifies Rome as working deceitfully, or telling lies at the treaty table.

Pamaréntahané Antiochus Epiphanes rampung ing taun 164 SM, meh rong atus taun sadurungé Kristus, “pangérané prejanjian” “kasirnakaké” ing kayu salib. Ing kéné sing arep kita cathet yaiku yèn Kakaisaran Seleukia wiwit lan mungkasi kanthi sawijining palakrama prejanjian diplomatik, ing ngendi cidra ing antarané pihak loro iku kacathet kanthi cetha ing sajarah. Ing mangsa pamaréntahané Antiochus Epiphanes, pambrontakan Makabe wiwit, kang dadi pralambang tumrap Révolusi Amérika. Ing sajarah para Makabe, perjuangané kanggo nguncalaké kakuwasan Seleukia nyakup sawijining prejanjian penting karo Roma. Ayat kang ngenali prejanjian iku kanthi langsung uga ngenali Roma minangka tumindak kanthi cidra, utawa ngucap goroh ana ing meja prejanjian.

> And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. Daniel 11:23.

> Lan sawisé prajanjian digawé karo dhèwèké, dhèwèké bakal tumindak kanthi cidra; amarga dhèwèké bakal munggah lan bakal dadi kuwat kanthi wong cilik cacahé. Daniel 11:23.

Every prophetic line that precedes the time of the end in verse forty contains a broken treaty. Uriah Smith commenting on verse thirty’s “them that forsake the holy covenant” records the following:

Saben garis kenabian sing ndhisiki wektu pungkasan ing ayat patang puluh ngemot sawijining prajanjian sing dilanggar. Uriah Smith, nalika maringi komentar babagan ukara ing ayat telung puluh, “wong-wong kang ninggal prejanjian suci,” nyathet mangkene:

> “‘Indignation against the covenant;’ that is, the Holy Scriptures, the book of the covenant. A revolution of this nature was accomplished in Rome. The Heruli, Goths, and Vandals, who conquered Rome, embraced the Arian faith, and became enemies of the Catholic Church. It was especially for the purpose of exterminating this heresy that Justinian decreed the pope to be the head of the church and the corrector of heretics. The Bible soon came to be regarded as a dangerous book that should not be read by the common people, but all questions in dispute were to be submitted to the pope. Thus was indignity heaped upon God’s word. And the emperors of Rome, the eastern division of which still continued, had intelligence, or connived with the Church of Rome, which had forsaken the covenant, and constituted the great apostasy, for the purpose of putting down ‘heresy.’ The man of sin was raised to his presumptuous throne by the defeat of the Arian Goths, who then held possession of Rome, in A.D.538.” Uriah Smith, Daniel and the Revelation, 281.

> “‘Bebendu marang prajanjian;’ yaiku Kitab Suci, kitab prajanjian. Sawijining revolusi kang kaya mangkono kalakon ing Roma. Bangsa Heruli, Goth, lan Vandal, kang ngrebut Roma, nampani iman Arian, lan dadi mungsuhe Gréja Katulik. Mliginipun kanggo maksud mbasmi bidah iki Justinian netepaké yèn paus iku dadi sirahing gréja lan sing mbeneraké para bidah. Ora suwé, Alkitab banjur dianggep minangka kitab kang mbebayani lan ora kena diwaca déning wong akèh, nanging kabèh prakara pasulayan kudu diajukaké marang paus. Mangkono pangina wis ditumpukaké marang pangandikané Allah. Lan para kaisar Roma, kang pérangan wétané isih tetep lumaku, padha duwé pangerten, utawa sesarengan sarujuk karo Gréja Roma, kang wis nilar prajanjian, lan mbentuk murtad gedhé, kanggo maksud nindhes ‘bidah.’ Wong dosa iku diangkat menyang dhamparé kang kebak kumawani lumantar kalahé bangsa Goth Arian, kang nalika semana nguwasani Roma, ing taun 538 M.” Uriah Smith, Daniel and the Revelation, 281.

Verse five of Daniel eleven identifies the line of history where the king of the south provides a diplomatic bride as a symbol of a treaty that was thereafter broken by the king of the north. The retaliation of the king of the south typified the retaliation of Napoleon’s spiritual king of the south against the papal king of the north in 1798. The broken treaty of verses five through nine typified Napoleon’s broken treaty of Tolentino, which typified Putin’s claim of a broken treaty by NATO. The retaliation of Napoleon typified the retaliation of Putin against the Ukraine in 2014. Verse ten’s retaliation of Antiochus Magnus ending the fourth Syrian War aligns with Napoleon in 1798 and also Putin in 2014. Following verse fifteen’s battle of Panium n 200 BC, Antiochus arranged a diplomatic marriage with the hidden intent of taking Egypt under his command without employing military boots on the ground. Antiochus Magnus throne was passed to his son, who was assassinated which brought Antiochus Magnus’s youngest son, Antiochus Epiphanes to the throne. His actions in implementing Greek customs and religion brought about the Maccabean revolt, that led to the deceitful treaty with Rome in verse twenty-three. Verse twenty-four introduces pagan Rome and identifies Antony and Augustus’s table of lies. In verse thirty pagan Rome enters into dialogue with the papal church, who are noted as them that had broken the holy covenant.

Ayat kaping lima ing Daniel sewelas ngenali garis sajarah nalika ratu putri diplomatik diwènèhake déning ratu kidul minangka pralambang sawijining prajanjian sing salajengipun dilanggar déning ratu lor. Pambalesan saka ratu kidul mau dadi pralambang pambalesané ratu kidul rohaniné Napoleon marang ratu lor kapapaan ing taun 1798. Prajanjian sing dilanggar ing ayat lima nganti sanga dadi pralambang prajanjian Tolentino-né Napoleon sing dilanggar, kang uga dadi pralambang panyatakane Putin bab sawijining prajanjian sing dilanggar déning NATO. Pambalesané Napoleon dadi pralambang pambalesané Putin marang Ukraina ing taun 2014. Pambalesané Antiochus Magnus ing ayat sepuluh, sing mungkasi Perang Siria kaping papat, cocog karo Napoleon ing taun 1798 lan uga Putin ing taun 2014. Sawisé perang Panium ing ayat limalas ing taun 200 SM, Antiochus ngatur sawijining palakrama diplomatik kanthi ancas sing kasamun kanggo njupuk Mesir ana ing sangisoré pamaréntahané tanpa nggunakaké sepatu militèr ing lemah. Dhamparé Antiochus Magnus banjur diwarisaké marang putrané, nanging putra iku dipatèni, lan prakara mau ndadèkaké putra bungsu Antiochus Magnus, yaiku Antiochus Epiphanes, munggah ing dhampar. Tumindak-tumindaké ing nerapaké adat lan agama Yunani njalari pambrontakan Makabe, kang nuntun marang prajanjian tipu daya karo Rum ing ayat rong puluh telu. Ayat rong puluh papat ngenalaké Rum kapir lan ngenali méjané Antony lan Augustus minangka méja goroh. Ing ayat telung puluh Rum kapir mlebu ing rembugan karo gréja kapapaan, kang kacathet minangka wong-wong sing wis nglanggar prejanjian suci.

Verses twenty-four to thirty is the testimony of pagan Rome and verses thirty-one to forty provide the testimony of papal Rome. Every line of Daniel eleven verse one on through verse forty represents a line of prophecy that is applied in the hidden history of verse forty. The line of the Seleucid kingdom, the line of the Ptolemaic kingdom, the line of the Judean kingdom of the Maccabees, the line of pagan Rome and the line of papal Rome all illustrate the history of 1989 unto the Sunday law. Each of those lines identify a broken treaty as a major element of the history.

Ayat kaping patlikur nganti telung puluh iku minangka paseksené Roma kafir, lan ayat telung puluh siji nganti patang puluh maringi paseksené Roma kapapal. Saben larik saka Daniel sewelas ayat siji nganti tekan ayat patang puluh nggambarake sawijining larik ramalan kang ditrapaké ing sajarah kang kapendem saka ayat patang puluh. Larik karajan Seleukia, larik karajan Ptolemaia, larik karajan Yudea saka wong Makabe, larik Roma kafir, lan larik Roma kapapal, kabèh padha nggambarake sajarah wiwit taun 1989 nganti tumeka marang ukum Minggu. Saben-sabené larik mau nuduhake manawa sawijining prajanjèn kang dilanggar dadi unsur utama ing sajarah kasebut.

It is Rome that establishes the vision of Daniel eleven, and both pagan and papal Rome’s prophetic treaties of deceit are marked as progressive and as occurring before Rome ruled supremely for their respective and distinct prophetic periods. Both powers marked the beginning of the prophetic period of supremacy as beginning when their third obstacle was overcome. Before the soon coming Sunday law in the United States there will be a treaty of deceit between two powers. Four times the two powers have been the kings of the south and the north, once between the glorious land of Judah and Rome, once between two parts of the Roman triumvirate and once between pagan and papal Rome. In both deceitful treaties concerning Rome it amounted to a treaty between one half of the Roman empire, whether Antony of the east, Augustus of the west, or pagan Rome of the east and papal Rome of the west. Four treaties of deceit between the kings of the north and south, two between the kings of the east and west and one between the soon-to-be king of the north and the glorious land.

Iku yaiku Rum sing netepake wahyu Daniel sewelas, lan prajanjèn-pramalan kang kebak cidra saka Rum kapir lan Rum kapapal padha ditandhani minangka maju kanthi bertahap lan dumadi sadurunge Rum mrentah kanthi kakuwasan kang paling luhur sajroning mangsa-mangsa kenabiané dhewe-dhewe kang béda. Kalorone panguwasa iku nandhani wiwitaning mangsa kenabian kakuwasan paling luhur mau minangka wiwit nalika alangané kang katelu wus kasirnakaké. Sadurunge angger-angger Minggu kang enggal bakal teka ing Amérika Sarékat, bakal ana prajanjèn cidra antarané rong panguwasa. Papat kaping rong panguwasa iku wis dadi para ratu ing kidul lan lor, sapisan antarané tanah mulya Yéhuda lan Rum, sapisan antarané rong pérangan saka triumvirat Rum lan sapisan antarané Rum kapir lan Rum kapapal. Ing loro prajanjèn cidra kang magepokan karo Rum, iku sajatiné dadi prajanjèn antarané salah siji setengahing kakaisaran Rum, manawa Antony saka wetan, Augustus saka kulon, utawa Rum kapir saka wetan lan Rum kapapal saka kulon. Ana papat prajanjèn cidra antarané para ratu lor lan kidul, loro antarané para ratu wetan lan kulon, lan siji antarané ratu lor kang bakal enggal dumadi lan tanah mulya.

This concludes our initial presentation of the book of Daniel. The Panium series represents the conclusion of the series on the book of Daniel, which is the introduction to the hidden history of verse forty which we will continue to consider in the next article.

Kanthi mangkono rampunglah paparan wiwitan kita ngenani kitab Daniel. Rerangkèn Panium minangka panutup saka rerangkèn babagan kitab Daniel, kang dadi pambuka tumrap sajarah kapingidhaning ayat patang puluh, kang bakal terus kita rembug ing artikel sabanjuré.

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