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

Buku Daniel - Nombor Seratus Enam Puluh Lima

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

ᱯᱟᱨᱚᱯᱷᱮᱛᱤᱠ ᱛᱟᱯᱮᱥᱛᱨᱤ ᱚᱱᱚᱞ ᱠᱚ: ᱮᱞᱮᱠᱥᱟᱱᱰᱚᱨ ᱫᱤ ᱜᱨᱮᱴ ᱠᱷᱚᱱ ᱟᱫᱷᱩᱱᱤᱠ ᱨᱳᱢ ᱛᱮᱜ

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.

Re tla tšwela pele ka go ela hloko histori yeo e diregilego ka morago ga lehu la tšhoganetšo la Alexander yo Mogolo, leo le emelago ngwaga wa 538 go fihla nakong ya bofelo ka 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.

> တဖန် သူသည် ထ၍ ရပ်သောအခါ၊ သူ၏ နိုင်ငံသည် ချိုးဖျက်ခြင်းခံရမည်ဖြစ်၍၊ မိုးကောင်းကင်၏ လေထုလေးဖက်သို့ ခွဲဝေခြင်းခံရမည်။ သို့ရာတွင် ထိုနိုင်ငံသည် သူ၏ အမျိုးအနွယ်တို့အတွက် မဟုတ်သကဲ့သို့၊ သူအုပ်စိုးခဲ့သော အာဏာအတိုင်းလည်း မဖြစ်ရ။ အကြောင်းမူကား၊ သူ၏ နိုင်ငံသည် အမြစ်မှ နုတ်ယူခြင်းခံရမည်ဖြစ်ပြီး၊ ထိုသူတို့အပြင် အခြားသူတို့အတွက် ဖြစ်ရမည်။ ထိုနောက် တောင်ဘက်၏ ရှင်ဘုရင်သည် အင်အားကြီးမားလိမ့်မည်။ သူ၏ မင်းသားတစ်ပါးလည်း အင်အားကြီးမားလိမ့်မည်။ ထိုသူသည် သူ့ထက် သာ၍ အင်အားကြီးမားလိမ့်မည်ဖြစ်၍ အုပ်စိုးအာဏာကို ရယူလိမ့်မည်။ သူ၏ အုပ်စိုးအာဏာသည် ကြီးမားသော အုပ်စိုးအာဏာဖြစ်လိမ့်မည်။ နှစ်များ၏ အဆုံး၌ သူတို့သည် အချင်းချင်း ပေါင်းစည်းကြလိမ့်မည်။ အကြောင်းမူကား၊ တောင်ဘက်၏ ရှင်ဘုရင်၏ သမီးတော်သည် သဘောတူညီချက်ပြုလုပ်ရန် မြောက်ဘက်၏ ရှင်ဘုရင်ထံသို့ လာလိမ့်မည်။ သို့ရာတွင် သူမသည် မိမိ၏ လက်ရုံး၏ တန်ခိုးကို မထိန်းသိမ်းနိုင်ရ။ ထိုသူလည်း မတည်နိုင်ရ၊ သူ၏ လက်ရုံးလည်း မတည်နိုင်ရ။ သို့သော် သူမသည် အပ်နှံခြင်းခံရလိမ့်မည်။ သူမကို ယူဆောင်လာသောသူတို့လည်းကောင်း၊ သူမကို မွေးဖွားစေသောသူလည်းကောင်း၊ ဤကာလများတွင် သူမကို ခိုင်ခံ့စေသောသူလည်းကောင်း အပ်နှံခြင်းခံရလိမ့်မည်။ သို့ရာတွင် သူမ၏ အမြစ်အကိုင်းမှ တစ်ပါးသည် သူ၏ နေရာ၌ ထလာလိမ့်မည်။ ထိုသူသည် စစ်တပ်နှင့်အတူ လာ၍၊ မြောက်ဘက်၏ ရှင်ဘုရင်၏ ခံတပ်ထဲသို့ ဝင်မည်ဖြစ်ပြီး၊ သူတို့ကို တိုက်ခိုက်၍ အောင်မြင်လိမ့်မည်။ ထိုနောက် သူတို့၏ ဘုရားများကိုလည်းကောင်း၊ သူတို့၏ မင်းသားများကိုလည်းကောင်း၊ ငွေနှင့် ရွှေဖြင့် ပြုလုပ်ထားသော သူတို့၏ အဖိုးတန် အသုံးအဆောင်များကိုလည်းကောင်း၊ အီဂျစ်ပြည်သို့ ဖမ်းဆီးခေါ်ဆောင်သွားလိမ့်မည်။ ထိုသူသည် မြောက်ဘက်၏ ရှင်ဘုရင်ထက် နှစ်များပို၍ တည်နေလိမ့်မည်။ ထို့နောက် တောင်ဘက်၏ ရှင်ဘုရင်သည် သူ၏ နိုင်ငံထဲသို့ ဝင်ပြီးမှ မိမိပြည်သို့ ပြန်သွားလိမ့်မည်။ ဒံယေလ 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.

Kẹ́yìn-kẹ́yìn, lẹ́yìn tí a ti fọ ìjọba Alẹkisáńdà Ńlá, àwọn tí wọ́n jà fún àkóso lórí ìjọba àtijọ́ náà dín kù sí àwọn ìjọba àkọ́kọ́ méjì. Ìjọba kan ní ìṣàkóso apá gúúsù ìjọba àtijọ́ Alẹkisáńdà, ìkejì sì ní ìṣàkóso apá àríwá. Láti ìgbà náà lọ nínú àkọsílẹ̀ àsọtẹ́lẹ̀, a máa ń dá wọn mọ̀ ní ṣókí gẹ́gẹ́ bí ọba gúúsù àti ọba àríwá. Nígbà tí ìjàkadì fún àṣẹ ayé bá ti dé ibi tí a ti ń ṣàfihàn rẹ̀ gẹ́gẹ́ bí ohun tí ó wà láàárín ọba àríwá àti ọba gúúsù nìkan, àwọn ààmì àwọn ìjọba méjèèjì náà ń bá a lọ ní gbogbo orí náà.

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.

Dalam ayat lima, raja dari selatan ditegakkan, dan ia kuat, tetapi raja dari utara juga kuat dan kerajaannya lebih besar. Kemudian dalam ayat enam, raja dari selatan mengusulkan suatu persekutuan dengan kerajaan utara. Perjanjian damai itu diteguhkan dengan raja dari selatan memberikan putrinya kepada raja dari utara, supaya raja dari utara dapat menikahinya dan mengesahkan persekutuan mereka dengan suatu ikatan keluarga. Raja dari utara menyetujuinya, lalu menyingkirkan istrinya, dan menikahi putri dari selatan itu, dan persekutuan itu pun dimulai.

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.

ਭਵਿੱਖ ਵਿੱਚ ਦੱਖਣ ਦੀ ਰਾਜਕੁਮਾਰੀ ਇੱਕ ਪੁੱਤਰ ਨੂੰ ਜਨਮ ਦਿੰਦੀ ਹੈ, ਪਰ ਅੰਤ ਵਿੱਚ ਉੱਤਰ ਦਾ ਰਾਜਾ ਆਪਣੀ ਨਵੀਂ ਪਤਨੀ ਤੋਂ ਥੱਕ ਜਾਂਦਾ ਹੈ ਅਤੇ ਉਸ ਨੂੰ, ਜਿਵੇਂ ਉਸ ਨੇ ਆਪਣੀ ਪਹਿਲੀ ਪਤਨੀ ਨਾਲ ਕੀਤਾ ਸੀ, ਤਿਆਗ ਦਿੰਦਾ ਹੈ, ਅਤੇ ਆਪਣੀ ਪਹਿਲੀ ਪਤਨੀ ਨੂੰ ਮੁੜ ਵਾਪਸ ਲੈ ਲੈਂਦਾ ਹੈ। ਪਰ ਜਿਵੇਂ ਹੀ ਮੂਲ ਪਤਨੀ ਨੂੰ ਫਿਰ ਸਥਾਪਿਤ ਕੀਤਾ ਜਾਂਦਾ ਹੈ ਅਤੇ ਉਸ ਨੂੰ ਮੌਕਾ ਮਿਲਦਾ ਹੈ, ਉਹ ਉੱਤਰ ਦੇ ਰਾਜੇ ਨੂੰ, ਉਸ ਦੀ ਦੱਖਣੀ ਦੂਲਹਨ ਨੂੰ, ਉਸ ਦੇ ਬੱਚੇ ਨੂੰ, ਅਤੇ ਉਸ ਦੇ ਸਾਰੇ ਮਿਸਰੀ ਲਵਾਜਮੇ ਨੂੰ ਮਾਰ ਦਿੰਦੀ ਹੈ। ਮੂਲ ਪਤਨੀ ਵੱਲੋਂ ਦੱਖਣ ਦੀ ਰਾਜਕੁਮਾਰੀ ਅਤੇ ਉਸ ਦੇ ਬੱਚੇ ਦੀ ਹੱਤਿਆ ਦਾ ਇਹ ਕੰਮ ਦੱਖਣ ਦੀ ਰਾਜਕੁਮਾਰੀ ਦੇ ਪਰਿਵਾਰ ਨੂੰ ਕ੍ਰੋਧਿਤ ਕਰ ਦਿੰਦਾ ਹੈ, ਅਤੇ ਉਸ ਦੇ ਭਰਾਵਾਂ ਵਿੱਚੋਂ ਇੱਕ ਸੈਨਾ ਖੜੀ ਕਰਕੇ ਉੱਤਰੀ ਰਾਜ ਉੱਤੇ ਹਮਲਾ ਕਰਦਾ ਹੈ।

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.

Tentera selatan mengalahkan raja utara, lalu isteri pertama yang telah membunuh raja utara itu, bersama pengantin perempuan selatannya dan anaknya, kemudiannya dihukum mati. Anak lelaki isteri asal itu, yang telah ditabalkan sebagai raja pemerintah di utara pada saat kematian ayahnya, ditawan dan dibawa kembali ke Mesir oleh raja selatan, bersama-sama beberapa artifak dan berhala Mesir yang telah dirampas dari kerajaan selatan oleh kerajaan utara dalam peperangan-peperangan terdahulu. Setibanya di Mesir, raja utara yang ditawan itu terjatuh dari seekor kuda lalu meninggal dunia. Uriah Smith mengenal pasti sejarah itu seperti berikut.

> “‘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. Dan pada akhir tahun-tahun mereka akan bersatu; kerana puteri raja dari selatan akan datang kepada raja dari utara untuk mengadakan suatu perjanjian: tetapi dia tidak akan mengekalkan kuasa lengannya; demikian juga dia tidak akan tetap berdiri, mahupun lengannya; tetapi dia akan diserahkan, dan mereka yang membawanya, dan dia yang memperanakkan dia, dan dia yang menguatkannya pada masa-masa ini.’”

> “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.

> “Adaji taji a gamma akai tsakanin sarakunan Masar da na Siriya. Musamman kuwa haka ya kasance a zamanin Ptolemy Philadelphus, sarki na biyu na Masar, da Antiochus Theos, sarki na uku na Siriya. Daga ƙarshe suka yarda su yi sulhu bisa ga sharadin cewa Antiochus Theos zai raba aurensa da matarsa ta farko, Laodice, tare da ‘ya’yanta maza biyu, kuma ya auri Berenice, ‘yar Ptolemy Philadelphus. Saboda haka Ptolemy ya kai ‘yarsa wurin Antiochus, yana ba ta tare da gagarumar sadaki.”

> “‘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.

> “‘Tetapi perempuan itu tidak akan tetap memegang kuasa lengan itu;’ yakni, pengaruh dan kuasanya atas Antiokhus. Dan demikianlah terjadinya; sebab tidak lama kemudian, dalam suatu luapan kasih, Antiokhus membawa kembali bekas istrinya, Laodike, beserta anak-anaknya, ke istana. Lalu nubuat itu berkata, ‘Dan ia [Antiokhus] pun tidak akan tetap berdiri, demikian juga lengannya,’ atau keturunannya. Laodike, setelah dipulihkan kepada perkenanan dan kekuasaan, takut kalau-kalau, dalam ketidakmenentuan wataknya, Antiokhus kembali mempermalukannya dan memanggil kembali Berenike; dan karena menganggap bahwa tidak ada sesuatu pun selain kematiannya yang dapat menjadi perlindungan yang sungguh-sungguh terhadap kemungkinan semacam itu, ia menyebabkan dia diracuni tidak lama kemudian. Demikian juga, keturunannya melalui Berenike tidak menggantikannya dalam kerajaan; sebab Laodike mengatur segala perkara sedemikian rupa sehingga takhta itu terjamin bagi putranya yang sulung, Seleukus Kallinikus.”

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

> “Tetapi kejahatan yang demikian tidak dapat dibiarkan lama tanpa hukuman, sebagaimana nubuat itu selanjutnya meramalkan, dan sejarah selanjutnya membuktikan.

> “‘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. Tetapi dari suatu cabang dari akar-akarnya akan bangkit seorang pada kedudukannya, yang akan datang dengan suatu tentera, dan akan masuk ke dalam kubu raja utara itu, dan akan bertindak melawan mereka, serta akan menang: 8. Dan ia juga akan mengangkut sebagai tawanan ke Mesir ilah-ilah mereka, bersama para pembesar mereka, dan bejana-bejana mereka yang indah daripada perak dan emas; dan ia akan bertahan lebih lama tahunnya daripada raja utara itu. 9. Demikianlah raja selatan akan masuk ke dalam kerajaannya, lalu kembali ke negerinya sendiri.’”

> “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.

> ដើមសាខានេះ ដែលចេញពីឫសដូចគ្នាជាមួយបេរេនីស គឺជាបងប្រុសរបស់នាង ប៉្តូលេមី អ៊ុយអឺហ្គេតេស។ មិនទាន់បានយូរប៉ុន្មាន បន្ទាប់ពីទ្រង់បានស្នងរាជ្យពីព្រះបិតារបស់ទ្រង់ គឺប៉្តូលេមី ភីឡាដែលភុស ក្នុងនគរអេស៊ីប ទ្រង់ក៏ពោរពេញដោយកំហឹងចង់សងសឹកចំពោះការស្លាប់របស់ប្អូនស្រីរបស់ទ្រង់ គឺបេរេនីស ហើយប្រមូលកងទ័ពយ៉ាងធំមហិមា ឈ្លានពានទឹកដីរបស់ស្តេចខាងជើង នោះគឺសេលេយូកុស កាល្លីនីកុស ដែលរួមជាមួយមាតារបស់គាត់ គឺឡាអូឌីស បានសោយរាជ្យនៅស៊ីរី។ ហើយទ្រង់បានមានជ័យជំនះលើពួកគេ រហូតដល់ការដណ្ដើមយកស៊ីរី ស៊ីលីស៊ីយ៉ា តំបន់ខាងលើហួសពីទន្លេអឺប្រាត និងស្ទើរតែទាំងអស់នៃអាស៊ី។ ប៉ុន្តែ ដោយបានឮថាមានការបះបោរមួយកើតឡើងនៅអេស៊ីប ដែលតម្រូវឲ្យទ្រង់វិលត្រឡប់ទៅស្រុកវិញ ទ្រង់បានប្លន់យកអាណាចក្ររបស់សេលេយូកុស យកប្រាក់សែសិបពាន់តាឡិន និងគ្រឿងបរិក្ខារដ៏មានតម្លៃ ព្រមទាំងរូបព្រះចំនួនពីរពាន់ប្រាំរយ។ ក្នុងចំណោមរូបទាំងនេះ មានរូបដែលកាំប៊ីសេសបានយកចេញពីអេស៊ីបកាលពីមុន ហើយនាំទៅកាន់ពែរ្ស។ ជនជាតិអេស៊ីប ដែលលះបង់ខ្លួនទាំងស្រុងចំពោះការគោរពបូជារូបព្រះ បានប្រទានដល់ប៉្តូលេមីនូវងារថា អ៊ុយអឺហ្គេតេស ឬ ព្រះគុណករ ជាការលើកតម្កើងមួយចំពោះការដែលទ្រង់បានស្តារវិញដល់ពួកគេ នូវព្រះរបស់ពួកគេដែលត្រូវបាននាំទៅជាឈ្លើយ អស់រយៈពេលជាច្រើនឆ្នាំមកហើយ។

> “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.

> “Ini, menurut Uskup Newton, ialah catatan Jerome, yang dipetik daripada para sejarawan purba; namun, katanya, masih terdapat para penulis yang karyanya masih wujud yang mengesahkan beberapa perincian yang sama. Appian memberitahu kita bahawa Laodice, setelah membunuh Antiochus, dan sesudah itu baik Berenice mahupun anaknya, Ptolemy, putera Philadelphus, untuk membalas pembunuhan-pembunuhan itu, menyerang Syria, membunuh Laodice, dan mara sampai ke Babylon. Daripada Polybius kita mengetahui bahawa Ptolemy, yang bergelar Euergetes, kerana sangat murka terhadap perlakuan kejam terhadap saudara perempuannya, Berenice, berarak dengan suatu angkatan tentera ke Syria, dan menawan kota Seleucia, yang kemudian dipertahankan selama beberapa tahun oleh pasukan-pasukan garnisun raja-raja Mesir. Demikianlah ia masuk ke dalam kubu raja utara. Polyaenus menegaskan bahawa Ptolemy menjadikan dirinya penguasa atas seluruh negeri dari Gunung Taurus sampai ke India, tanpa perang atau pertempuran; tetapi ia secara tersilap mengaitkannya kepada bapa, bukannya kepada anak. Justin menyatakan bahawa sekiranya Ptolemy tidak dipanggil pulang ke Mesir oleh suatu pemberontakan dalam negeri, dia pasti telah menguasai seluruh kerajaan Seleucus. Maka raja selatan itu pun masuk ke dalam wilayah kekuasaan raja utara, dan kembali ke negerinya sendiri, sebagaimana telah dinubuatkan oleh nabi itu. Dan dia juga hidup lebih lama beberapa tahun daripada raja utara; kerana Seleucus Callinicus mati dalam pembuangan, akibat terjatuh dari kudanya; dan Ptolemy Euergetes hidup empat atau lima tahun lebih lama daripadanya.” 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.

Sifat nubuatan bagi Roma, dan oleh sebab itu raja utara, ialah bahawa untuk ditegakkan di atas takhta, tiga halangan geografi mesti ditaklukkan. Raja utara yang pertama selepas kerajaan Alexander dipecahkan telah ditegakkan oleh Seleukus Nikator, yang telah berkhidmat sebagai seorang jeneral kepada Ptolemy (raja selatan) untuk seketika antara tahun 316 dan 312 SM. Ayat lima menyentuh hakikat ini apabila menyatakan, “Dan raja selatan akan menjadi kuat, dan salah seorang daripada para pembesarnya; dan dia akan menjadi lebih kuat daripadanya.” Ptolemy ialah raja selatan, dan dia mempunyai seorang jeneral (salah seorang daripada para pembesarnya), yang ditakdirkan untuk menjadi lebih kuat daripada Ptolemy, dan frasa terakhir ayat lima berkata, “dan mempunyai kekuasaan; kekuasaannya akan menjadi suatu kekuasaan yang besar.” Jeneral Ptolemy, Seleukus, akan menjadi raja utara yang pertama. Tetapi agar Seleukus dapat menjadi raja utara, dia perlu memisahkan diri daripada raja selatan, dan sesudah itu menaklukkan tiga kawasan geografi.

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.

Kawasan pertama yang ditakluk oleh Seleucus ialah Timur pada tahun 301 SM. Kemudian dia menakluk Barat (yang telah dipegang oleh pengganti Cassander) pada tahun 286 SM, dan seterusnya dia mengambil wilayah ketiganya di Utara apabila dia menakluk Lysimachus pada tahun 281 SM. Raja Utara ditegakkan di atas takhta pada tahun 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.

Isthikimu sekuhambisana esamiswa kamuva nenkosi yaseningizimu senzeka ngo-252 BC. Eminyakeni eyisithupha kamuva, ngo-246 BC, uBerenice (inkosazana yaseningizimu), indodana yakhe, nabo bonke ababehamba naye babulawa. Inkosi yaseningizimu ngemva kwalokho yathumba indodana kaLaodice, uSeleucus Callinicus, yayihamba nayo yambuyisa eGibhithe, lapho afa khona ngemva kokuwa ehhashini. Ukubusa kwenkosi yokuqala yasenyakatho kwaqala ngo-281 BC kwaze kwaba ngu-246 BC, okulingana neminyaka engamashumi amathathu nanhlanu.

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].

Kgosi ya pele ya leboa mo kgaolong ya bolesome le bongwe e fentše mapheko a mararo a jeokrafi gore e tie e bewa sedulong sa bogoši. Roma ya bohetene le yona e fentše mapheko a mararo a jeokrafi gore e tie e bewa sedulong sa bogoši [Bona Daniele 8:9], gomme Roma ya Bopapa ya fenya mapheko a mararo a jeokrafi gore e tie e bewa sedulong sa bogoši [Bona Daniele 7:20]. Roma ya sebjalebjale le yona e fenya mapheko a mararo a jeokrafi gore e tie e bewa sedulong sa bogoši [Bona Daniele 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”).

Setelah ditegakkan di atas takhta, raja utara yang pertama memerintah selama tiga puluh lima tahun. Setelah ditegakkan di atas takhta, Roma kafir memerintah selama satu “masa” (tiga ratus enam puluh tahun). Setelah ditegakkan di atas takhta, Roma kepausan memerintah selama “satu masa, dua masa, dan setengah masa” (seribu dua ratus enam puluh tahun). Setelah ditegakkan di atas takhta, Roma modern akan memerintah selama empat puluh dua bulan simbolis (juga dinyatakan sebagai “satu 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.

Kgaetšedi White o re tsebiša gore “histori ye ntši ye e ngwadilwego go Daniele kgaolo ya lesome letee e tla boelediwa.” Ke moka a tsopola ditemana tša masome a mararo-tee go fihla go masome a mararo-tshela, gomme a re, “ditiragalo tše di swanago le tše di hlalošitšwego mantšung a di tla direga.” Ditemaneng tšeo Roma ya bopapa (makgapha a tshenyego), e “bea” sedulong sa bogoši ka 538, gomme ka morago ya tlaiša batho ba Modimo ka “matšatši a mantši” (mengwaga e sekete-makholo a mabedi le masome a tshela), go fihlela “kgalefo” ya mathomo e phethagetše ka 1798. Histori ya ditemana tša masome a mararo-tee go fihla go masome a mararo-tshela e boelediwa ditemaneng tše tshela tša mafelelo tša kgaolo ya lesome letee, eupša histori yeo gape e ile ya swantšhwa ka botlalo ditemaneng tša bohlano go fihla go tša senyane.

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.

Penetapan Seleukus sebagai raja di utara pada tahun 281 SM selaras dengan tahun 538. Kedua-duanya melambangkan penakhtaan raja di utara pada penutupan penaklukan terhadap tiga halangan geografi. Tempoh pemerintahan kepausan dinyatakan dalam beberapa cara; seribu dua ratus enam puluh hari, empat puluh dua bulan, masa, masa-masa dan pembahagian masa, suatu jangka, dan tiga setengah tahun. Pemerintahan Seleukus berlangsung selama tiga puluh lima tahun, dan sepersepuluh, atau persepuluhan, daripada tiga puluh lima ialah tiga setengah. Sepersepuluh daripada tiga puluh lima tahun juga dinyatakan sebagai “tiga perpuluhan lima” (3.5) tahun. “Tiga setengah” ialah lambang bagi tempoh pemerintahan 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.

በ1798 ዓ.ም. ጳጳሳዊ ሥርዓቱ ሞት የሚያመጣ ቍስሉን ተቀበለ፤ በዚያ ጊዜ የደቡብ ንጉሥ ናፖሊዮን ቦናፓርት (ትርጉሙ “ዕድለኛው ልጅ”) ጳጳሱን በምርኮ ለመውሰድ ጄኔራሉን ላከ። ከአንድ ዓመት በኋላ በ1799 ዓ.ም. ጳጳሱ በግዞት ሳለ ሞተ፤ እንዲሁም በደቡብ ንጉሥ ተማርኮ የተወሰደው የሰሜን የመጀመሪያው ንጉሥ ደግሞ እንዲሁ ሞተ። ሴሌውቆስ ካሊኒኩስ በግብጽ ምርኮ ሳለ ከፈረስ ወድቆ ሞተ። ጳጳሱ በአውሬው ላይ የተቀመጠው ነበር። አውሬው ጳጳሱ ሰይጣናዊ ሥራዎቹን ለማከናወን የተጠቀመበትን የፖለቲካ ሥርዓት ይወክል ነበር። ያ አውሬ በ1798 ዓ.ም. ተገደለ፤ በአውሬው ላይ ተቀምጦ በላዩም የነገሠው ጳጳስ ደግሞ ከአንድ ዓመት በኋላ ሞተ። ሴሌውቆስ ካሊኒኩስ ከፈረስ ወድቆ ሞተ (የተቀመጠበት አውሬ)። በ1798 እና 1799 ዓ.ም. የጳጳሳዊ ሥርዓቱ ምርኮ መውሰድ፣ በሰሜን የመጀመሪያው ንጉሥ ምርኮ መውሰድ ፍጹም በሆነ ሁኔታ ተምሳሌት ሆኖ ቀርቦ ነበር።

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.

Se neng sa tlisa kgalefo ya kgoši ya borwa godimo ga kgoši ya lebowa e bile kgwerano ya khutšo yeo e ilego ya robja, yeo e emetšwego ke go beelwa ka thoko ga Berenice (monyalwa wa borwa) le lehu la gagwe leo le ilego la latela ka diatleng tša Laodice. Napoleon o be a tsene ka kgweranong ya khutšo magareng ga Fora ya Phetogo le mebušo ya bopapa ka 1797. Kgwerano yeo e ile ya rewa leina go ya ka toropokgolo ya Tolentino kua Ancona, Italia, moo e bego e saennwe gona. Ka semmušo e ile ya fela ka Hlakola 1798 ge Fora e tšea mopapa a mo dira mogolegwa. Lebaka leo ka lona kgwerano yeo e ilego ya phumulwa e bile maiteko a Fora a go phatlalatša Phetogo ya yona.

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.

Jenerale Duphot oa Napoleon o ne a le Roma ka 1797 e le karolo ea lebotho la maeto la Mafora le ileng la romeloa ke Directory, ’muso o busang oa Fora ka nako eo. Morero oa leeto la Mafora ho ea Italy, o neng o akarelletsa boteng ba Jenerale Duphot Roma, e ne e le ho tšehetsa Rephabliki ea Roma, e leng ’muso oa moreki o ileng oa phela ka nako e khutšoanyane o thehiloeng ke mabotho a phetohelo a Mafora Hloahloeng ea Italy. Ka nako ena, Mafora a ne a kentse letsoho ka mafolofolo ho tšehetseng mekhatlo ea phetohelo le ho hasanyeng mehopolo ea phetohelo ho pholletsa le Europe. Italy, ba ne ba batla ho liha marena le ho theha lirephabliki tse etselitsoeng mohlala ho latela Rephabliki ea Fora.

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.

Kehadiran dan tindakan Duphot di Roma menimbulkan penentangan daripada puak-puak konservatif, termasuk para penyokong Negeri-Negeri Paus dan golongan bangsawan tempatan. Pada bulan Disember 1797, semasa suatu pertembungan antara tentera Perancis dengan para penyokong Negeri-Negeri Paus, Jeneral Duphot telah dibunuh, dan dengan demikian alasan yang dijadikan dalih bagi Napoleon untuk mengutus Jeneral Berthier pada tahun berikutnya bagi menawan paus sebagai tawanan pun terbentuk. Suatu perjanjian damai yang dilanggar antara raja-raja dari selatan dan utara telah memberikan dorongan dalam kedua-dua sejarah itu bagi raja dari utara ditawan oleh raja dari selatan.

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.

အခန်းငယ် ရှစ်တွင် “သူတို့၏ဘုရားများကိုလည်းကောင်း၊ သူတို့၏မင်းသားများနှင့်လည်းကောင်း၊ ငွေရွှေဖြင့်လုပ်သော သူတို့၏တန်ဖိုးကြီးသောပစ္စည်းများနှင့်လည်းကောင်း၊ အီဂျစ်ပြည်သို့ ဖမ်းဆီးခေါ်ဆောင်သွားလိမ့်မည်” ဟု ဆိုထားသည်။ ပတိုလေမီသည် ဤအခန်းငယ်၏ပြည့်စုံခြင်းအဖြစ် အီဂျစ်သို့ ပြန်လာသောအခါ၊ မြောက်ဘက်မင်းကြီးက ယခင်က သူတို့ထံမှ ယူဆောင်သွားခဲ့သော ရုပ်တုများနှင့် ရှေးဟောင်းပစ္စည်းများကို ပြန်လည်ပေးအပ်ခဲ့သော သူ၏ဆောင်ရွက်ချက်ကို ဂုဏ်ပြုသည့်အနေဖြင့်၊ အီဂျစ်လူတို့သည် သူ့အား “Euergetes” (အကျိုးပြုတော်မူသူ) ဟူသော ဘွဲ့တော်ကို ပေးအပ်ကြသည်။ ၁၇၉၈ ခုနှစ်တွင် ပြင်သစ်တို့က ရောမမြို့ကို လုယက်မှု ဖြစ်ပွားခဲ့သည်။ သမိုင်းရေးသားသူတို့၏ မှတ်တမ်းအရ တစ်ရက်တည်းအတွင်းပင် ခိုင်မာသော စစ်ကာကွယ်မှုအောက်တွင် မြင်းဆွဲယာဉ် ငါးရာသည် မြို့မှ ထွက်ခွာသွားသည်ကို မြင်တွေ့ရကြောင်း ဖော်ပြထားသည်။

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.

Nyandòpyẽm nòhkom ímense nà yònkòn òhò mún òsìsànkè àtò àti àwọn àwòrán Renaissance tí France ń gba gẹ́gẹ́ bí tiwọn gẹ́gẹ́ bí àdéhùn àlàáfíà Tolentino tí a ti fọ́. Àwọn iṣẹ́ ọnà wọ̀nyí ní ẹgbẹ́ Laocoon, Apollo Belvedere, Gaul tí ń kú, Cupid àti Psyche, Ariadne lórí Naxos, Venus Medici, àti àwọn àwòrán ńlá ti Tiber àti Nile; àwọn aṣọ àlà tí a hun àti àwọn àwòrán Raphael, pẹ̀lú Transfiguration, Madonna di Foligno, Madonna della Sedia, Santa Conversazione ti Titian; àti ọ̀pọ̀ iṣẹ́ mìíràn. Kò di ọ̀pọ̀ ọdún lẹ́yìn náà ni a fi àwọn ìṣúra tí wọ́n jí wọ̀nyí hàn ní Musée Napoléonien nínú Louvre, èyí tí a ṣí sílẹ̀ ní 1807. Gẹ́gẹ́ bí a ṣe ń yìn Ptolemy nítorí pípadà àwọn ìṣúra àwọn ará Ejibiti, àwọn ìṣúra tí a gbé láti Rome ni a fi sínú apá ilé ọnọ̀ náà tí a sọ orúkọ rẹ̀ nípa 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 hingga sembilan merupakan suatu kesejajaran yang sempurna dengan sejarah yang bermula pada tahun 538 dan berakhir pada tahun 1798 dan 1799. Ayat-ayat itu sepadan dengan ayat tiga puluh satu hingga tiga puluh enam, yang dinyatakan dalam enam ayat terakhir pasal itu, yang menggambarkan pemberdayaan terakhir Roma modern ketika ia menaklukkan tiga rintangan, dan pada akhirnya mencapai kesudahannya dengan tidak ada seorang pun yang menolongnya. Kemudian ayat sepuluh membahas sejarah tahun 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.

> A ko bo-ntle ba gagwe ba tla tlhosediwa, ba phuthe makgotla a magolo a mephato; mme mongwe o tla tla ka tlhomamo, a gapa jaaka morwalela, a ba a feta; foo o tla boela, a tlhosediwe gape, go fitlha kwa kago ya gagwe ya phemelo. Daniele 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.

Kegenapan sejarah bagi ayat sepuluh melambangkan tahun 1989, apabila kepausan, dalam persekutuan rahsia dengan Ronald Reagan, “melimpah” dan “melalui” Kesatuan Soviet, lalu hanya meninggalkan kubu pertahanannya (Rusia), ketika Kesatuan Soviet (USSR) dibubarkan susulan 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.

> “အဆုံးကာလ၌ တောင်ပိုင်းရှင်ဘုရင်သည် သူ့ကို တိုက်ခိုက်လိမ့်မည်။ မြောက်ပိုင်းရှင်ဘုရင်မူကား ရထားများ၊ မြင်းစီးတပ်များနှင့် သင်္ဘောအများစွာတို့ဖြင့် မုန်တိုင်းကဲ့သို့ သူ့အပေါ်သို့ လာရောက်တိုက်ခိုက်လိမ့်မည်။ ထိုသူသည် တိုင်းနိုင်ငံများထဲသို့ ဝင်ရောက်၍ လွှမ်းမိုးကျော်ဖြတ်သွားလိမ့်မည်။” ဒန်ယေလ ၁၁:၄၀။

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.”

Tantaran’ny andininy faha‑folo dia maneho famaliana ny fandresen’ny mpanjakan’ny atsimo ny mpanjakan’ny avaratra tamin’ny 246 tal. J.K., ary manondro mialoha famaliana ny fandresen’ny mpanjakan’ny atsimo ny mpanjakan’ny avaratra tamin’ny 1798. Ny andininy faha‑efapolo dia nanomboka tamin’ny fotoanan’ny farany tamin’ny 1798, rehefa namely tamin’ny ratra mahafaty ny mpanjakan’ny avaratra (ny fahefan’ny papa) ny mpanjakan’ny atsimo (Frantsa tsy mino an’Andriamanitra), ary tanteraka tamin’ny firodanan’ny Firaisana Sovietika tamin’ny fotoanan’ny farany tamin’ny 1989. Ny fotoanan’ny farany tamin’ny 1798 dia aseho ao amin’ny andininy faha‑efapolo amin’ny teny hoe: “Ary amin’ny fotoanan’ny farany dia hifanosehana aminy ny mpanjakan’ny atsimo.” Ny “tsipika roa” (:) izay manasaraka ny tapany faran’ny andininy dia manamarika ny “fotoanan’ny farany” manaraka amin’ny 1989. “Ary ny mpanjakan’ny avaratra dia ho avy hamely azy tahaka ny tadio, amin’ny kalesy, sy amin’ny mpitaingin-tsoavaly, ary amin’ny sambo maro; ary hiditra amin’ny tany maro izy, ka handifotra sy handalo.”

We will continue this study in the next article.

Таҳқиқотро дар мақолаи навбатӣ идома хоҳем дод.

> “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. . . .

> “Bangsa apa pun yang telah tampil di panggung tindakan telah diizinkan menduduki tempatnya di bumi, supaya dapat terlihat apakah bangsa itu akan menggenapi maksud dari ‘Sang Pengawas dan Yang Mahakudus.’ Nubuat telah menelusuri bangkit dan jatuhnya kerajaan-kerajaan besar dunia—Babel, Media-Persia, Yunani, dan Roma. Pada masing-masing kerajaan ini, sebagaimana pada bangsa-bangsa yang kekuatannya lebih kecil, sejarah terulang kembali. Masing-masing mengalami masa ujian, masing-masing gagal, kemuliaannya pudar, kuasanya lenyap, dan tempatnya diduduki oleh yang lain....”

> “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.

> “จากการรุ่งเรืองและการล่มสลายของบรรดาประชาชาติ ดังที่ได้ทรงสำแดงไว้อย่างชัดเจนในหน้าพระคัมภีร์อันศักดิ์สิทธิ์ พวกเขาจำเป็นต้องเรียนรู้ว่า เกียรติยศอันเป็นเพียงภายนอกและฝ่ายโลกนั้นไร้ค่าเพียงใด บาบิโลน พร้อมด้วยอำนาจทั้งสิ้นและความโอ่อ่าสง่างามของมัน ซึ่งโลกของเราไม่เคยได้เห็นสิ่งที่ทัดเทียมกันอีกเลยนับแต่นั้นมา—อำนาจและความโอ่อ่าสง่างามซึ่งสำหรับผู้คนในสมัยนั้นดูมั่นคงและยั่งยืนเสียเหลือเกิน—ได้สูญสิ้นไปอย่างสิ้นเชิงเพียงใด! ดัง ‘ดอกหญ้า’ มันได้พินาศไปแล้ว เช่นนี้แหละ ทุกสิ่งที่ไม่มีพระเจ้าเป็นรากฐานย่อมพินาศไป มีแต่สิ่งซึ่งผูกพันอยู่กับพระประสงค์ของพระองค์และสำแดงพระลักษณะของพระองค์เท่านั้นที่ดำรงอยู่ได้ หลักการของพระองค์คือสิ่งมั่นคงแน่วแน่เพียงประการเดียวที่โลกของเรารู้จัก” Education, 177, 184.

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