The Book of Daniel unfolds a remarkable prophetic narrative, weaving a principle of repeat and enlarge which threads through its visions, from the metallic statue of chapter 2 to the intricate kingly conflicts of chapter 11. Within this framework, a compelling case emerges: the Battle of Actium in 31 BC, culminating in Egypt’s fall in 30 BC, stands as a pivotal fulfillment of Daniel 11:25, 26, marking the dawn of pagan Rome’s 360-year supremacy.
Littafin Daniyel yana shimfiɗa wani abin mamaki na ruwayar annabci, yana saka ka’idar maimaitawa da faɗaɗawa wadda take ratsawa ta cikin wahayoyinsa, daga mutum-mutumin ƙarafa na babi na 2 har zuwa rikice-rikicen sarauta masu sarƙaƙiya na babi na 11. A cikin wannan tsari, wata hujja mai ƙarfi tana bayyana: Yaƙin Actium a shekara ta 31 K.H., wanda ya ƙare da faɗuwar Masar a shekara ta 30 K.H., yana tsayawa a matsayin cikar maƙasudi mai muhimmanci na Daniyel 11:25, 26, yana alamta farkon mulkin rinjaye na shekara 360 na Roma arna.
Daniel 11 begins with the rise and fall of empires following Alexander the Great’s death in 323 BC. Yet, by verse 14, a shift occurs. Around 200 BC, as Antiochus III (Magnus) prepared for the Battle of Panium against the child-king Ptolemy V, Rome intervened, not as a mere bystander but as the “robbers of thy people.” Concerned about securing Egypt’s wheat supply amid Hellenistic turmoil, Rome flexed its influence during the Second Macedonian War (200–197 BC), setting the stage for its prophetic role.
Daniyel 11 ya fara da tashi da fāɗuwar dauloli bayan mutuwar Aleksanda Mai Girma a shekara ta 323 K.H. Duk da haka, a aya ta 14, wani sauyi ya auku. Kusan shekara ta 200 K.H., sa’ad da Antiochus III (Magnus) yake shirin Yaƙin Panium da yaro-sarki Ptolemy V, Roma ta shiga tsakani, ba a matsayin mai kallo kawai ba, amma a matsayin “’yan fashin mutanenka.” Saboda damuwa da tabbatar da wadatar alkamar Masar a tsakiyar rikice-rikicen Hellenisti, Roma ta nuna ƙarfinta a lokacin Yaƙin Makidoniya na Biyu (200–197 K.H.), tana shimfiɗa fage domin rawarta ta annabci.
Rome’s Dominance Over the Jews
Mulkin Roma a Kan Yahudawa
Fast forward to 63 BC, and verse 16 finds fulfillment when Pompey storms Jerusalem, entering the Holy of Holies and asserting Roman dominion over the “glorious land.” From here, verses 17 through 22 trace a succession of Roman figures: Pompey’s eastern campaigns, Julius Caesar’s conquests and assassination in 44 BC, Augustus Caesar’s tax-raising reign (noted in Luke 2:1) ending in 14 AD, and Tiberius overseeing Christ’s crucifixion in the year 31 AD, when the “prince of the covenant” was broken. The prophetic line from Pompey in Jerusalem to Titus in Jerusalem in 70 AD, sets forth the line of Rome’s dominance over God’s people.
Da sauri mu matsa zuwa shekara ta 63 K.H., sai aya ta 16 ta cika sa’ad da Pompey ya kutsa cikin Urushalima, ya shiga Wuri Mafi Tsarki, yana kuma tabbatar da mulkin Romawa a kan “ƙasa mai daraja.” Daga nan, ayoyi 17 zuwa 22 suna bibiyar jerin manyan mutanen Roma: yaƙe-yaƙen Pompey a gabas, cinye ƙasashe da Julius Kaisar ya yi da kuma kisansa a shekara ta 44 K.H., mulkin Augustus Kaisar na tara haraji (kamar yadda aka lura a cikin Luka 2:1) wanda ya ƙare a shekara ta 14 B.H., da kuma Tiberius yana jagorantar lokacin gicciye Almasihu a shekara ta 31 B.H., sa’ad da aka kakkarya “shugaban alkawari.” Layin annabcin daga Pompey a Urushalima zuwa Titus a Urushalima a shekara ta 70 B.H., yana bayyana jerin rinjayar Roma a kan mutanen Allah.
Beginning with a Roman General desecrating the temple on to the ending when a Roman General destroyed the temple provides the signature of Alpha and Omega. Beginning with desecrating and ending with destruction the historical line also contains the desecration and the destruction of the One who said of Himself, “Destroy this temple and in three days I will raise it up.” Truth is made up of the first, thirteenth and last letter of the Hebrew alphabet, and the line beginning with Pompey and ending with Titus includes a middle temple destruction that is represented by the middle of three crosses, that were erected at the very middle of the week Christ came to confirm the covenant. Verses sixteen through twenty-two represent a prophetic line that bears the signature of truth. There are a handful of important prophetic lines within the history represented by the verses, but the primary theme of the line is Rome’s dominance over the Jews.
Farawa da wani Janar na Roma yana ƙazantar da haikalin har zuwa ƙarshe sa’ad da wani Janar na Roma ya hallaka haikalin yana ba da hatimin Alfa da Omega. Da yake ya fara da ƙazantarwa kuma ya ƙare da hallakarwa, layin tarihi kuma yana ƙunshe da ƙazantarwa da hallakarwar Wanda ya faɗi game da Kansa, “Ku rushe wannan haikali, kuma cikin kwana uku zan tashe shi.” Gaskiya ta ƙunshi harafi na farko, na goma sha uku, da na ƙarshe na haruffan Ibrananci, kuma layin da ya fara da Pompey ya ƙare da Titus yana haɗa wata hallakar haikali ta tsakiya wadda ake wakilta ta tsakiyar gicciye uku da aka kafa daidai a tsakiyar makon da Almasihu ya zo domin ya tabbatar da alkawari. Ayoyi goma sha shida zuwa ashirin da biyu suna wakiltar layin annabci wanda yake ɗauke da hatimin gaskiya. Akwai kaɗan daga cikin muhimman layukan annabci a cikin tarihin da ayoyin suke wakilta, amma babban jigon layin shi ne rinjayen Roma a kan Yahudawa.
Leagues and Treaties
Ƙawance-ƙawance da Yarjejeniyoyi
Verse 23 “repeats and enlarges” by looping back to 161–158 BC, when the Jews under Judas Maccabeus forged a league with Rome (1 Maccabees 8). This highlights Rome’s unique empire-building strategy—conquest through treaties and alliances, a method distinct from its predecessors. Verse 24 concludes this phase, noting Rome would “forecast its devices from the strongholds, even for a time.”
Aya ta 23 “ta maimaita kuma ta faɗaɗa” ta wurin komawa baya zuwa shekarun 161–158 K.H., sa’ad da Yahudawa ƙarƙashin Yahuza Makabiyus suka ƙulla yarjejeniya da Roma (1 Maccabees 8). Wannan yana nuna dabarar musamman ta Roma wajen gina daula—cin nasara ta hanyar yarjejeniyoyi da ƙawance, hanya dabam da ta waɗanda suka riga ta. Aya ta 24 ta kammala wannan mataki, tana lura cewa Roma za ta “shirya dabarunta daga kagarai, har na ɗan lokaci.”
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.
Kuma bayan an yi ƙulla da shi, zai yi aiki da yaudara; gama zai zo ya tashi, ya kuma yi ƙarfi da ƙaramin jama'a. Zai shiga cikin salama har zuwa mafi yalwar wurare na lardin; zai kuwa yi abin da ubanninsa ba su yi ba, ko kakanninsa; zai rarraba musu ganima, da kwace, da dukiya: i, zai ƙulla dabarunsa a kan kagarai, har na ɗan lokaci. Daniyel 11:23, 24.
For a Time
Na Wani Ɗan Lokaci
The word translated “against” can be understood as the word “from”. Rome forecasts its devices “from”. The word “from” in the verse points to the city of Rome, the empire’s political and military heart, as the base of its strategies. The “time” is prophetically 360 years, beginning when Egypt falls in 30 BC after Actium, and ending in the year 330 when Constantine abandons Rome for Constantinople.
Kalmar da aka fassara da “gāba da” za a iya fahimtarta a matsayin kalmar “daga”. Roma tana hango makircinta “daga” can. Kalmar “daga” a cikin ayar tana nuni zuwa birnin Roma, zuciyar siyasa da soja ta daular, a matsayin tushen dabarunta. “Lokacin” kuma, a ma’anar annabci, shekaru 360 ne, yana farawa sa’ad da Masar ta faɗi a shekara ta 30 K.H. bayan Actium, kuma yana ƙarewa a shekara ta 330 sa’ad da Constantine ya bar Roma ya koma Constantinople.
Verses 25 and 26 zero in on Actium itself.
Ayoyi na 25 da 26 sun mai da hankali kai tsaye ga Actium kansa.
And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. Daniel 11:25, 26.
Kuma zai tayar da ƙarfinsa da jarumtarsa gāba da sarkin kudu da babban runduna; sarkin kudun kuma za a tayar da shi zuwa yaƙi da runduna mai girma ƙwarai da ƙarfi sosai; amma ba zai tsaya ba: gama za su ƙulla masa makirce-makirce. I, waɗanda suke cin rabon abincinsa za su hallaka shi, rundunarsa kuma za ta malala; kuma mutane da yawa za su fāɗi a kashe. Daniyel 11:25, 26.
In 31 BC, Octavian, representing Rome as the “king of the north,” marshaled his forces against Cleopatra’s Egypt, the “king of the south,” in a monumental naval clash. Antony and Cleopatra’s “very great and mighty army” faltered, undone by strategic “devices” (Agrippa’s tactics) and betrayals—defections from Antony’s allies and Cleopatra’s mid-battle retreat. By 30 BC, Egypt was a Roman province, launching pagan Rome’s unchallenged rule. This 360-year span, from 30 BC to 330, aligns with Rome’s supremacy centered in its original stronghold, until Constantine’s shift “cast down” the stronghold, as Daniel 8:11 foretells.
A shekara ta 31 K.H., Oktabiyanus, yana wakiltar Roma a matsayin “sarkin arewa,” ya tara rundunoninsa ya yi gaba da Masar ta Kleopatra, “sarkin kudu,” a wani gagarumin artabu na sojojin ruwa. “Sojoji masu girma ƙwarai da ƙarfi” na Antony da Kleopatra sun yi rauni, aka karya su ta wurin dabarun “makirci” (dabarun Agrippa) da cin amana—wato juyewar wasu daga cikin abokan haɗin gwiwar Antony da kuma ja-bayan Kleopatra daga tsakiyar yaƙi. A shekara ta 30 K.H., Masar ta zama lardi na Roma, abin da ya ƙaddamar da mulkin Roma arna ba tare da hamayya ba. Wannan tsawon shekaru 360, daga 30 K.H. zuwa 330, ya yi daidai da fifikon Roma da ya ta’allaka a cibiyarta ta asali, har sai da sauyin da Constantine ya yi ya “jefa ƙasa” da mafaka mai ƙarfi, kamar yadda Daniyel 8:11 ya annabta.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Hakika, ya ɗaukaka kansa har ma zuwa ga shugaban runduna, kuma ta wurinsa aka ɗauke hadaya ta kullum, aka kuma rushe wurin haikalinsa. Daniyel 8:11.
When Constantine cast down the city of Rome for the city of Constantinople, he left a power vacuum in the city of Rome open for the papal church to take the seat of authority represented by the city of Rome. The act fulfilled verse two of Revelation thirteen.
Sa’ad da Constantine ya watsar da birnin Roma domin birnin Konstantinoful, ya bar gurbin iko a cikin birnin Roma a buɗe domin cocin paparoma ta karɓi kujerar mulki da birnin Roma yake wakilta. Wannan aiki ya cika aya ta biyu ta Ru’ya ta Yohanna sura ta goma sha uku.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Dabbar da na gani kuwa ta yi kama da damisa, ƙafafunta kuma suka zama kamar ƙafafun beyar, bakinta kuwa kamar bakin zaki; macijin nan kuma ya ba ta ikonsa, da kursiyinsa, da babban iko. Ru’ya ta Yohanna 13:2.
In Daniel 8, two different Hebrew words, both translated as “sanctuary” distinguish the story of the sanctuary in the book of Daniel. The book of Daniel represents a warfare between Christ and Satan as illustrated in the earthly representatives of Christ and Satan. Babylon, Satan’s earthly representative conquers Jerusalem in the opening of Daniel, and Jerusalem conquers Babylon in verse forty-five of chapter eleven. The kingdoms represented by the city of Jerusalem and the city of Babylon are “sanctuaries of strength.” The cities of Babylon and Jerusalem are both sanctuaries of strength, and they both have their own temples within the city. The Pantheon temple is in the city of Rome, and the temple in Jerusalem is the counterpart in the prophetic narrative. Babylon and the city of Rome are counterfeits of Jerusalem.
A cikin Daniyel 8, kalmomin Ibrananci guda biyu dabam, waɗanda duka ake fassara su da “Wuri Mai Tsarki,” suna bambanta labarin Wuri Mai Tsarki a cikin littafin Daniyel. Littafin Daniyel yana wakiltar yaƙi tsakanin Almasihu da Shaiɗan kamar yadda aka bayyana a cikin wakilan Almasihu da Shaiɗan na duniya. Babila, wakilin Shaiɗan na duniya, ta ci Urushalima a farkon littafin Daniyel, kuma Urushalima ta ci Babila a aya ta arba’in da biyar na sura ta goma sha ɗaya. Mulkokin da birnin Urushalima da birnin Babila suke wakilta su ne “wuraren tsarki na ƙarfi.” Biranen Babila da Urushalima dukansu wuraren tsarki ne na ƙarfi, kuma kowannensu yana da haikalinsa a cikin birnin. Haikalin Pantheon yana cikin birnin Roma, kuma haikalin da yake Urushalima shi ne takwaransa a cikin labarin annabci. Babila da birnin Roma jabu ne na Urushalima.
In Daniel 8, the two Hebrew words are “miqdash” in verse 11, where the little horn (pagan Rome) casts down the “place of his sanctuary” (the city of Rome), when Constantine relocates in 330. The other word is “qodesh” in verses 13, 14, where God’s sanctuary awaits cleansing after 2300 days. Though both words are translated as sanctuary, “miqdash” can represent either God’s fortress or a pagan fortress, whereas “qodesh” is only used in the Bible to represent God’s sanctuary.
A cikin Daniyel 8, kalmomin Ibrananci biyu su ne “miqdash” a aya ta 11, inda ƙaramin ƙaho (Roma arna) ya rushe “wurin haikalinsa” (birnin Roma), sa’ad da Constantine ya ƙaura a shekara ta 330. Sauran kalmar kuwa ita ce “qodesh” a ayoyi 13, 14, inda haikalin Allah yake jiran tsarkakewa bayan kwana 2300. Ko da yake ana fassara kalmomin biyu da ma’anar haikali, “miqdash” na iya wakiltar ko dai mafakar Allah ko kuma mafakar arna, alhali “qodesh” a cikin Littafi Mai Tsarki ana amfani da ita ne kawai domin wakiltar haikalin Allah.
In Daniel 11:31, the “sanctuary of strength” (the city of Rome) is polluted as the Barbarians and Vandals bring warfare to the city of Rome. The “arms” in the verse started with Clovis in 496 and continued until papal Rome, was fully ascendant by 538, when the Ostrogoths are expelled from the city.
A cikin Daniyel 11:31, an ƙazantar da “Wuri Mai Tsarki na ƙarfi” (birnin Roma) sa’ad da Barbariyawa da Vandals suka kawo yaƙi zuwa birnin Roma. “Hannaye” da ake magana a kai a ayar sun fara da Clovis a shekara ta 496, kuma suka ci gaba har sai da Roma ta Paparoma ta kai ga cikakken ɗaukaka a shekara ta 538, sa’ad da aka kori Ostrogoths daga birnin.
The prophetic line from Actium extends beyond 330. Verse 30’s “ships of Chittim” identify the Vandals under Genseric, who sacked Rome in 455, signaling Western Rome’s collapse. Papal Rome then rises, ruling from 538 until 1798; for 1260 years until Napoleon’s General Berthier delivered the “deadly wound” by capturing Pius VI. The 360 years of pagan Rome, from 30 BC to 330, mirrors the 1260 years of papal Rome, each beginning when a third obstacle (Egypt, Ostrogoths) falls.
Layin annabcin daga Actium ya wuce shekara ta 330. “Jiragen Chittim” na aya ta 30 suna bayyana Vandals a ƙarƙashin Genseric, waɗanda suka washe Roma a shekara ta 455, abin da ya nuna rushewar Roma ta Yamma. Sa’an nan Roma ta Paparoma ta tashi, tana mulki daga 538 har zuwa 1798; tsawon shekaru 1260, har sai da Janar Berthier na Napoleon ya kawo “mummunan rauni” ta wurin kama Pius VI. Shekaru 360 na Roma arna, daga 30 kafin haihuwar Almasihu zuwa 330, suna zama madubi ga shekaru 1260 na Roma ta Paparoma, kowannensu yana farawa ne lokacin da cikas na uku (Masar, Ostrogoths) ya fāɗi.
The modern “king of the north” emerges in verse 40. In 1989, the papacy, allied secretly with Reagan’s USA (symbolized as chariots, ships, and horsemen), topples the USSR, the “king of the south” (atheism/Communism). Verse 41 identifies the papacy conquering the “glorious land”—turning the Protestant USA into the Catholic USA—while verses 42, 43 identify the United Nations represented by Egypt yielding to a threefold union consisting of the United Nations (the dragon) the Vatican (the beast) and the United States (the false prophet), steering the world to Armageddon. Verse 45 predicts this power’s end, “with none to help,” its wound healed in verse forty-one, but its fate sealed by verse forty-five.
“Sarkin arewa” na zamani ya bayyana a aya ta 40. A shekara ta 1989, papanci, cikin ɓoyayyiyar ƙawance da Amurkan Reagan (wadda ake wakilta da karusai, jiragen ruwa, da mahayan dawakai), ya kifar da Tarayyar Soviet ta USSR, “sarkin kudu” (rashin yarda da Allah/Kwaminisanci). Aya ta 41 ta nuna papancin yana cin “ƙasa mai ɗaukaka”—yana mai da Amurka mai Furotesta ta zama Amurka mai Katolika—yayin da ayoyi 42 da 43 suke nuna Majalisar Ɗinkin Duniya, wadda Masar take wakilta, tana miƙa kai ga haɗin kai na ninki uku wanda ya ƙunshi Majalisar Ɗinkin Duniya (macijin), Vatican (dabbar), da Amurka (annabin ƙarya), suna jagorantar duniya zuwa Armageddon. Aya ta 45 ta annabta ƙarshen wannan iko, “ba tare da mai taimaka masa ba”; rauninsa ya warke a aya ta arba’in da ɗaya, amma ƙaddararsa ta kulle a aya ta arba’in da biyar.
Actium in 31 BC is the focus of verses 25, 26, launching Rome’s 360-year reign from its sanctuary-stronghold. With verse fourteen as a caveat, the story of pagan Rome from verse sixteen unto the transition to papal Rome in verse thirty-one is the complete line of pagan Rome. That line is divided into three parts. Verse sixteen to twenty-two is the line of Rome’s dominance over ancient Israel. Verse twenty-three and twenty-four identifies that work of empire building which Rome employed when conquering through leagues and treaties in conjunction with military might. Verse twenty-four through to the last expression in verse thirty-one is a two-part line representing a period when Rome exalted itself, followed by a fall.
Akitiyum a shekara ta 31 K.H.K. shi ne abin da ayoyi 25 da 26 suka fi mayar da hankali a kai, yana kaddamar da mulkin Roma na shekaru 360 daga sansaninta mai ƙarfi. Da ayar goma sha huɗu a matsayin gargaɗi, labarin Roma ta arna daga aya ta goma sha shida har zuwa sauyawa zuwa Roma ta paparoma a aya ta talatin da ɗaya shi ne cikakken layin Roma ta arna. An raba wannan layin zuwa sassa uku. Daga aya ta goma sha shida zuwa ta ashirin da biyu shi ne layin rinjayar Roma a kan Isra’ila ta dā. Aya ta ashirin da uku da ta ashirin da huɗu suna bayyana wannan aikin gina daula wanda Roma ta yi amfani da shi sa’ad da take cin nasara ta wurin ƙawance da yarjejeniyoyi tare da haɗin ƙarfin soja. Daga aya ta ashirin da huɗu har zuwa furuci na ƙarshe a aya ta talatin da ɗaya akwai layi mai sassa biyu da ke wakiltar wani zamani wanda Roma ta ɗaukaka kanta, sannan kuma fāɗuwa ta biyo baya.
The “time appointed” is the conclusion of the 360 years in the year 330. Verses twenty-seven unto the last phrase of verse thirty-one, which identifies when the papal power, represented as the abomination that maketh desolate was placed on the throne in 538 is the history of pagan Rome in the context of the period of three hundred and sixty years of supreme rule, which is then followed by two hundred and eight years of a progressive fall.
“Lokacin da aka ƙayyade” shi ne ƙarshen shekaru 360 a cikin shekarar 330. Ayoyi na ashirin da bakwai har zuwa jimla ta ƙarshe ta aya ta talatin da ɗaya, wadda take nuna lokacin da aka ɗora ikon papanci, wanda aka wakilta a matsayin ƙazamar abu mai kawo kufai, a kan karagar mulki a shekara ta 538, tarihin Roma ta arna ne a cikin mahallin tsawon shekaru ɗari uku da sittin na mulki mafi girma, wanda kuma sai shekaru ɗari biyu da takwas na faɗuwa a hankali suka biyo baya.
Therefore the “time” of verse twenty-four begins in 31 BC with an addition of the king of the south to the domain of the king of the north, and it ends in 330 with a division of the king of the north into east and west. From 330 unto 538 pagan Rome progressively falls apart. The various prophetic identifications associated with the various steps of demise of pagan Rome are the prophetic anchors that allow the student of prophecy to recognize God’s prophetic Word. In fulfillment of verse fourteen of Daniel eleven, Rome establishes the vision, and one of the ways that it does that very thing is through its fall. The verse states, “also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.”
Saboda haka “lokacin” na aya ta ashirin da huɗu yana farawa ne a 31 K.H. da ƙarin sarkin kudu zuwa cikin mulkin sarkin arewa, kuma yana ƙarewa a 330 da rabuwar sarkin arewa zuwa gabas da yamma. Daga 330 zuwa 538, Roma ta arna tana ci gaba da watsewa a hankali. Bayyanannun ganewa na annabci da suke da alaƙa da matakai daban-daban na lalacewar Roma ta arna su ne ginshiƙan annabci waɗanda suke ba ɗalibin annabci damar gane Kalmar annabcin Allah. Cikin cikar aya ta goma sha huɗu ta Daniyel goma sha ɗaya, Roma ta kafa wahayin, kuma ɗaya daga cikin hanyoyin da take yin wannan abu kuwa shi ne ta wurin faɗuwarta. Ayar ta ce, “har ila yau, ’yan fashin mutanenka za su ɗaukaka kansu domin su kafa wahayin; amma za su fāɗi.”
When Rome is attacked by the ships of Chittim, and thereafter attacks the south, it was not as the either the former or the latter, for from here onward the fall of the Roman power is being portrayed. The first four trumpets of the seven trumpets of Revelation found in chapter eight specifically describe the four major powers that ultimately brought Western Rome to a conclusion by 476. The vision is established when the robbers of thy people exalt themselves and fall. The prophetic vision is illustrated upon the framework of Rome’s fall. Western pagan Rome fell from 330 unto 538. Papal Rome fell in 1798. In the history of the fifth and sixth trumpet Eastern Rome fell to the Ottoman Turks in 1453. Those three falls are part of the vision that is established by the robbers of thy people.
Sa’ad da jiragen Chittim suka kai wa Roma hari, kuma daga baya ta kai wa kudu hari, ba kamar na farko ko na ƙarshe ba ne, gama daga nan gaba ana nuna faɗuwar ikon Roma ne. Ƙahonin farko huɗu na ƙahoni bakwai na littafin Ru’ya ta Yohanna da suke cikin sura ta takwas, musamman suna bayyana manyan iko huɗu da a ƙarshe suka kawo ƙarshen Roma ta Yamma zuwa shekara ta 476. An kafa wannan wahayi sa’ad da ’yan fashin mutanenka suka ɗaukaka kansu suka kuma fāɗi. Ana kwatanta wahayin annabcin ne a kan tsarin faɗuwar Roma. Roma ta Yamma arna ta fāɗi daga shekara ta 330 har zuwa 538. Roma ta Paparoma ta fāɗi a shekara ta 1798. A cikin tarihin ƙaho na biyar da na shida, Roma ta Gabas ta fāɗi ga Turkawan Usmaniyya a shekara ta 1453. Waɗannan faɗuwa uku suna cikin wahayin da aka kafa ta wurin ’yan fashin mutanenka.
The verse states, “also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.” From 31 BC to 330 pagan Rome “exalted themselves” in their supremacy over the world. From 330 to 538 pagan Rome fell away to prepare for the man of sin to be seated in the temple of God, proclaiming himself to be God. From 538 unto 1798 the papal power “exalted themselves,” and in 1798 they fell. From 31 BC to 330 Western Rome “exalted” that it was the center of the Roman empire, and from 330 unto 476 it fell. In 330 Constantine exalted that Constantinople was the center of Eastern Rome and in 1453 Eastern Rome fell. The periods of the various representations of Rome, each possess a period where Rome exalts, followed by a period illustrating its fall, for “the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.”
Aya ta ce, “har ila yau ’yan fashin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayin; amma za su fāɗi.” Daga 31 K.H. zuwa 330, Roma ta arna “ta ɗaukaka kanta” a cikin rinjayenta a kan duniya. Daga 330 zuwa 538, Roma ta arna ta fāɗi, domin a shirya wa mutumin zunubi zama a cikin haikalin Allah, yana shelanta kansa a matsayin Allah. Daga 538 har zuwa 1798, ikon Paparoma “ya ɗaukaka kansa,” kuma a 1798 ya fāɗi. Daga 31 K.H. zuwa 330, Roma ta Yamma “ta ɗaukaka kanta” cewa ita ce cibiyar Daular Roma, kuma daga 330 har zuwa 476 ta fāɗi. A 330 Konstantin ya ɗaukaka cewa Konstantinoful ita ce cibiyar Roma ta Gabas, kuma a 1453 Roma ta Gabas ta fāɗi. Lokutan wakilce-wakilcen Roma iri-iri, kowannensu yana da wani zamani inda Roma take ɗaukaka kanta, sai kuma wani zamani da ke nuna fāɗuwarta, gama “’yan fashin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayin; amma za su fāɗi.”
The Hebrew word translated as “robbers” is better translated as “breakers” for it aligns more closely with the root’s primary sense—to break through or disrupt—rather than strictly “robbers” (which implies theft). The term suggests those who fracture boundaries, laws, or covenants, not just steal goods. Rome is the breaker in Bible prophecy, though it is translated as “robbers” in verse fourteen. In Daniel chapter two Rome is the iron kingdom, and then in chapter seven the fourth beast is also Rome.
Kalmar Ibrananci da aka fassara da “’yan fashi” ya fi dacewa a fassara ta da “masu karya” domin hakan ya fi dacewa da ainihin ma’anar tushen kalmar—wato karya ta shiga ko tayar da hargitsi—maimakon a takaita ta ga “’yan fashi” kawai (wanda yake nuna sata). Kalmar tana nuni da waɗanda suke karya iyakoki, dokoki, ko alkawura, ba kawai waɗanda suke satar kaya ba. Roma ce mai karya a annabcin Littafi Mai Tsarki, ko da yake an fassara ta da “’yan fashi” a aya ta goma sha huɗu. A cikin Daniyel sura ta biyu Roma ita ce mulkin baƙin ƙarfe, sannan kuma a sura ta bakwai dabba ta huɗu ma Roma ce.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.
Bayan wannan na gani a cikin wahayoyin dare, sai ga wata dabba ta huɗu, mai ban tsoro da firgitarwa, kuma mai ƙarfi ƙwarai da gaske; tana da manyan haƙoran ƙarfe: ta cinye, ta farfashe gunduwa-gunduwa, ta tattake ragowar da ƙafafunta; kuma ta bambanta da dukan dabbobin da suka riga ta; tana kuma da ƙahoni goma. Daniyel 7:7.
The fourth beast–which is Rome–has “iron” teeth, for it is the same fourth kingdom represented as iron in chapter two. In verse seven the fourth beast of Rome “breaks in pieces,” and when it breaks in pieces it “stamped the residue with the feet of it.” The beast of Rome is the iron kingdom and the characteristic of braking in pieces and stamping the residue represents the act of persecution. The persecution brought upon ancient Israel was a “sign.”
Dabba ta huɗu—wato Roma—tana da haƙoran “baƙin ƙarfe,” domin ita ce wannan masarauta ta huɗu ɗaya da aka wakilta da baƙin ƙarfe a sura ta biyu. A aya ta bakwai, dabbar Roma ta huɗu tana “farfasawa gunduwa-gunduwa,” kuma sa’ad da take farfasawa gunduwa-gunduwa, sai ta “take ragowar da ƙafafunta.” Dabbar Roma ita ce masarautar baƙin ƙarfe, kuma halin farfasawa gunduwa-gunduwa da take ragowar yana wakiltar aikin tsanantawa. Tsanantawar da aka jawo wa Isra’ila ta dā ta kasance “alama.”
Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the Lord thy God, to keep his commandments and his statutes which he commanded thee: And they shall be upon thee for a sign and for a wonder, and upon thy seed forever. Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young. Deuteronomy 28:45–50.
Bugu da ƙari, dukan waɗannan la’anoni za su sauko miki, su bi ki, su kuma cim ma ki, har sai an hallaka ki; domin ba ki saurari muryar Ubangiji Allahnki ba, don ki kiyaye umarnansa da farillansa waɗanda ya umarce ki da su. Kuma za su kasance a kanki domin alama da abin al’ajabi, haka kuma a kan zuriyarki har abada. Domin ba ki bauta wa Ubangiji Allahnki da farin ciki da annashuwar zuciya ba, saboda yalwar dukan abubuwa; saboda haka za ki bauta wa maƙiyanki waɗanda Ubangiji zai aiko a kanki, cikin yunwa, da ƙishirwa, da tsiraici, da rashin kome duka; kuma zai sa karkiyar baƙin ƙarfe a wuyanki, har sai ya hallaka ki. Ubangiji zai taso da wata al’umma a kanki daga nesa, daga iyakar duniya, mai sauri kamar yadda gaggafa take tashi; al’umma ce wadda ba za ki fahimci harshenta ba; Al’umma mai muguwar fuska, wadda ba za ta girmama tsoho ba, ba kuma za ta nuna tagomashi ga matashi ba. Kubawar Shari’a 28:45–50.
The curses upon ancient Israel brought about by their rebellion are a “sign and a wonder, and upon thy seed forever.” The curse was to be brought upon them with “a nation of fierce countenance.” The beast with iron teeth that “breaks in pieces and stamps the residue” in chapter seven is also the fourth kingdom which proceeds from the division of Alexander’s kingdom, and just as with Moses in Deuteronomy, that kingdom is a nation whose tongue ancient Israel would not understand. The kingdom of Rome in Daniel chapter eight is a nation of fierce countenance and a nation who speaks a different language.
La’anonin da aka jefa wa Isra’ila ta dā saboda tawaye nasu su ne “alama da abin al’ajabi, a kanka da zuriyarka har abada.” An shirya a kawo la’anar a kansu ta wurin “al’umma mai tsaurin fuska.” Dabbar nan mai haƙoran ƙarfe wadda “take kakkaryewa gunduwa-gunduwa, tana tattake ragowar” a sura ta bakwai ita ma ita ce mulki na huɗu wanda ya fito daga rabuwar mulkin Aleksanda, kuma kamar yadda yake tare da Musa a Kubawar Shari’a, wannan mulki al’umma ce da harshenta Isra’ila ta dā ba za ta fahimta ba. Mulkin Roma a Daniyel sura ta takwas al’umma ce mai tsaurin fuska kuma al’umma ce da take magana da wani harshe dabam.
Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. Daniel 8:22, 23.
Yanzu kuwa da yake an karya wannan, alhali kuwa huɗu suka tashi a madadinsa, masarautu huɗu za su tashi daga cikin al’ummar, amma ba cikin ikonsa ba. Kuma a ƙarshen zamanin mulkinsu, sa’ad da masu laifi suka kai cikar muguntarsu, wani sarki mai tsananin fuska, mai fahimtar magana masu ɓoyayyen ma’ana, zai tashi. Daniyel 8:22, 23.
The “robbers (breakers) of thy people” establish the vision, they exalt themselves and they fall. The fourth iron kingdom was pagan Rome who ruled supremely when exalting themselves, but whose ultimate fall became a prophetic characteristic which establishes the vision. They are breakers for they trample down God’s people through persecution.
“’Yan fashi (masu karya) na mutanenka” sukan tabbatar da wahayi; sukan ɗaukaka kansu kuma sukan fāɗi. Masarautar ƙarfe ta huɗu ita ce Roma arna, wadda ta yi mulki da cikakken iko sa’ad da take ɗaukaka kanta, amma faɗuwarta ta ƙarshe ta zama wata siffa ta annabci da ke tabbatar da wahayin. Su masu karya ne, domin suna tattake mutanen Allah ta wurin tsanantawa.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a talifi na gaba.