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.
Akwụkwọ Daniel na-ekpughe akụkọ amụma pụrụ iche, na-akpa ụkpụrụ nke ikwughachi na ime ka ọ baa ụba nke na-adọkpụ n’ime ọhụụ ya niile, site n’onyinyo ahụ e ji ọla dị iche iche mee nke isi nke 2 ruo n’esemokwu ndị eze dị mgbagwoju anya nke isi nke 11. N’ime usoro a, ihe àmà siri ike na-apụta: Agha Actium n’afọ 31 BC, nke mechiri na ọdịda Ijipt n’afọ 30 BC, guzo dị ka mmezu dị oke mkpa nke Daniel 11:25, 26, na-akara mbido ọchịchị kachasị elu nke Rome ndị ọgọ mmụọ ruo afọ 360.
Daniel 11 begins with the rise and fall of empires following Alexander the Great’s death in 323 BC. Yet, by verse 14, a shift occurs. Around 200 BC, as Antiochus III (Magnus) prepared for the Battle of Panium against the child-king Ptolemy V, Rome intervened, not as a mere bystander but as the “robbers of thy people.” Concerned about securing Egypt’s wheat supply amid Hellenistic turmoil, Rome flexed its influence during the Second Macedonian War (200–197 BC), setting the stage for its prophetic role.
Daniel 11 malitere site n’ịrị elu na ọdịda nke alaeze dị iche iche sochiri ọnwụ Alexander Onye Ukwu n’afọ 323 T.K. Ma, ruo n’amaokwu nke 14, mgbanwe na-apụta. N’ihe dị ka afọ 200 T.K., mgbe Antiochus III (Magnus) na-akwado maka Agha Panium imegide eze nwata Ptolemy V, Rom tinyere aka, ọ bụghị dịka onye na-ekiri ihe naanị, kama dịka “ndi nāpunara ndi nke gi.” N’ịbụ ndị na-echegbu onwe ha banyere ịkwado inweta wit Ijipt n’etiti ọgba aghara Hellenistic, Rom gosipụtara ike mmetụta ya n’oge Agha Makedonia nke Abụọ (200–197 T.K.), si otú a dozie ụzọ maka ọrụ amụma ya.
Rome’s Dominance Over the Jews
Ọchịchị Rome N’elu Ndị Juu
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.
Gaa n’ihu ruo n’afọ 63 BC, amaokwu nke 16 wee nweta mmezu ya mgbe Pompey wakporo Jerusalem, banye n’Ebe Nsọ Kachasị Nsọ, ma kwupụta ọchịchị Rom n’elu “ala ahụ dị ebube.” Site n’ebe a, amaokwu nke 17 ruo nke 22 na-akọwa usoro ndị ọchịchị Rom na-esochi ibe ha: ọgụ Pompey lụrụ n’ọwụwa anyanwụ, mmeri Julius Caesar na igbu ya n’afọ 44 BC, ọchịchị Augustus Caesar nke ibuli ụtụ isi (dị ka e kwuru na Luke 2:1) nke kwụsịrị n’afọ 14 AD, na Tiberius na-elekọta mkpọgide Kraịst n’obe n’afọ 31 AD, mgbe e mebiri “onyeisi nke ọgbụgba ndụ.” Ahịrị amụma ahụ, site na Pompey na Jerusalem ruo Titus na Jerusalem n’afọ 70 AD, na-egosipụta usoro ọchịchị Rom n’elu ndị Chineke.
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.
Ịmalite na otu Jeneraal Rom desegharị ụlọ nsọ ruo na njedebe mgbe otu Jeneraal Rom bibiri ụlọ nsọ na-enye akara ngosipụta nke Alfa na Omega. Ịmalite na desegharị ma kwụsị na mbibi, ahịrị akụkọ ihe mere eme ahụ nwekwara desegharị na mbibi nke Onye ahụ kwuru banyere Onwe Ya, “Bibienụ ụlọ nsọ a, n’ime ụbọchị atọ M ga-ebulikwa ya.” Eziokwu mejupụtara mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru, ma ahịrị ahụ nke malitere na Pompey ma kwụsị na Titus gụnyekwara mbibi ụlọ nsọ dị n’etiti, nke etiti obe atọ ahụ, e guzobere n’etiti izu ahụ nke Kraịst bịara ikwenye ọgbụgba ndụ ahụ, na-anọchi anya ya. Amaokwu iri na isii ruo iri abụọ na abụọ na-anọchi anya ahịrị amụma nke na-eburu akara ngosipụta nke eziokwu. E nwere ole na ole n’ime ahịrị amụma dị mkpa n’ime akụkọ ihe mere eme nke amaokwu ndị ahụ na-anọchi anya ya, ma isi isiokwu nke ahịrị ahụ bụ ọchịchị aka Rome n’elu ndị Juu.
Leagues and Treaties
Njikọ na Nkwekọrịta
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.”
Amaokwu nke 23 “na-ekwughachi ma na-agbatịkwa” site n’ịlaghachi azụ n’afọ 161–158 T.K., mgbe ndị Juu n’okpuru Judas Maccabeus mere ọgbụgba ndụ ha na Rom (1 Maccabees 8). Nke a na-eme ka atụmatụ pụrụ iche Rom ji wulite alaeze ya pụta ìhè—imeri site n’ọgbụgba ndụ na njikọ aka, bụ ụzọ dị iche na nke ndị bu ya ụzọ. Amaokwu nke 24 na-emechi akụkụ a, na-arịba ama na Rom ga “ebu amụma aghụghọ ya site n’ebe e wusiri ike, ọbụna ruo otu oge.”
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.
Mgbe e mechara ọgbụgba-ndụ a soro ya mee, ọ ga-eji aghụghọ rụọ ọrụ: n’ihi na ọ ga-abịa n’elu, ọ ga-esikwa n’otu obere ndị mmadụ bụrụ onye siri ike. Ọ ga-abanye n’udo ọbụna n’ebe ndị kasị baa ụba nke ógbè ahụ; ọ ga-emekwa ihe nna ya hà na-emebeghị, ọbụna nna nna ya hà na-emebeghị; ọ ga-ekesa n’etiti ha anụ oriri, na ihe nkwata, na akụnụba: ee, ọ ga-achịkọta atụmatụ ya imegide ebe nche siri ike, ọbụna ruo otu oge. Daniel 11:23, 24.
For a Time
N’ihi Oge Anyị
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.
A pụrụ ịghọta okwu a sụgharịrị ịbụ “megide” dịka okwu ahụ bụ “site na”. Rom na-ebu amụma banyere aghụghọ ya dị iche iche “site na”. Okwu ahụ bụ “site na” n’amaokwu a na-atụ aka n’obodo Rom, obi ndọrọ ndọrọ ọchịchị na nke agha nke alaeze ahụ, dịka ntọala nke atụmatụ ya. “Oge” ahụ n’amụma bụ afọ 360, malite mgbe Ijipt dara na afọ 30 T.K. mgbe Actium gasịrị, ma kwụsị na afọ 330 mgbe Constantine hapụrụ Rom gaa Constantinople.
Verses 25 and 26 zero in on Actium itself.
Amaokwu nke 25 na nke 26 na-elekwasị anya kpọmkwem n’Actium n’onwe ya.
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.
Ọ ga-akpali ike ya na obi ike ya imegide eze nke ndịda, ya na nnukwu agha; eze nke ndịda kwa ga-akpali onwe ya ibu agha ya na nnọọ nnukwu agha dị ike; ma ọ gaghị eguzosi ike: n’ihi na ha ga-atụpụta atụmatụ imegide ya. Ee, ndị na-eri akụkụ nke nri ya ga-ebibi ya, agha ya kwa ga-erubiga ókè: ọtụtụ ga-adakwa n’ala ka e gbuo ha. Daniel 11:25, 26.
In 31 BC, Octavian, representing Rome as the “king of the north,” marshaled his forces against Cleopatra’s Egypt, the “king of the south,” in a monumental naval clash. Antony and Cleopatra’s “very great and mighty army” faltered, undone by strategic “devices” (Agrippa’s tactics) and betrayals—defections from Antony’s allies and Cleopatra’s mid-battle retreat. By 30 BC, Egypt was a Roman province, launching pagan Rome’s unchallenged rule. This 360-year span, from 30 BC to 330, aligns with Rome’s supremacy centered in its original stronghold, until Constantine’s shift “cast down” the stronghold, as Daniel 8:11 foretells.
N’afọ 31 T.K., Octavian, onye nọchiri anya Rom dị ka “eze nke ugwu,” chịkọtara ndị agha ya imegide Ijipt Cleopatra, bụ́ “eze nke ndịda,” n’otu ọgụ mmiri dị egwu nke ukwuu. “Nnukwu agha ya dị ike nke ukwuu” nke Antony na Cleopatra dara mbà, ebe “ngwá aghụghọ” nke atụmatụ agha (usoro Agrippa) na nrara-azụ mere ka e merie ha—ndapụ n’otu nke ndị mmekọ Antony na ịla azụ Cleopatra n’etiti ọgụ ahụ. Ka ọ na-erule afọ 30 T.K., Ijipt aghọwo ógbè Rom, nke mepere ọchịchị Rom ndị na-ekpere arụsị nke a na-agaghị ama aka mgbochi ya. Oge a nke afọ 360, site n’afọ 30 T.K. ruo 330, kwekọrọ n’oge ọchịchị kacha elu nke Rom nke gbadoro ụkwụ n’ebe e wusiri ike mbụ ya, ruo mgbe mgbanwe Constantine “tufuru” ebe ahụ e wusiri ike, dị ka Daniel 8:11 buru amụma.
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.
Ee, o mere onwe ya ka o ruo ọbụna n’ebe Onye-isi nke usuu ndị agha nọ, e wepụrụkwa àjà a na-achụ kwa ụbọchị site n’aka ya, a tụdakwara ebe nsọ ya. Daniel 8:11.
When Constantine cast down the city of Rome for the city of Constantinople, he left a power vacuum in the city of Rome open for the papal church to take the seat of authority represented by the city of Rome. The act fulfilled verse two of Revelation thirteen.
Mgbe Constantine tụfuru obodo Rom n’ihi obodo Constantinople, ọ hapụrụ oghere ike n’obodo Rom nke meghere ụzọ ka ụka papal nọrọ n’oche ọchịchị nke obodo Rom na-anọchi anya ya. Omume ahụ mezuru amaokwu nke abụọ nke Mkpughe iri na atọ.
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.
Anụ-ọhịa ahụ m hụrụ yiri agụ, ụkwụ ya dịkwa ka ụkwụ anụ ọhịa bea, ọnụ ya kwa dị ka ọnụ ọdụm: dragọn ahụ nyere ya ike ya, na ocheeze ya, na ikike dị ukwuu. Mkpughe 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.
N’ime Daniel 8, okwu Hibru abụọ dị iche iche, ndị a sụgharịrị ha abụọ dịka “ebe nsọ,” na-ekewa akụkọ banyere ebe nsọ n’akwụkwọ Daniel. Akwụkwọ Daniel na-anọchite anya agha dị n’etiti Kraịst na Setan dịka e si gosi ya n’ime ndị nnọchi anya Kraịst na Setan n’ụwa. Babilọn, onye nnọchi anya Setan n’ụwa, meriri Jerusalem na mmalite Daniel, Jerusalem wee merie Babilọn n’amaokwu nke iri anọ na ise nke isi nke iri na otu. Alaeze ndị obodo Jerusalem na obodo Babilọn na-anọchi anya bụ “ebe nsọ nke ike.” Obodo Babilọn na Jerusalem bụ ha abụọ ebe nsọ nke ike, ha abụọ nwekwara ụlọ nsọ nke ha n’ime obodo ahụ. Ụlọ nsọ Pantheon dị n’obodo Rom, ụlọ nsọ dị na Jerusalem bụkwa ihe kwekọrọ na ya n’akụkọ amụma. Babilọn na obodo Rom bụ adịgboroja nke Jerusalem.
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.
N’ime Daniel 8, okwu Hibru abụọ ahụ bụ “miqdash” n’amaokwu nke 11, ebe obere mpi ahụ (Rome ndị na-ekpere arụsị) na-atụda “ebe nsọ ya” (obodo Rome), mgbe Constantine kwagara n’afọ 330. Okwu nke ọzọ bụ “qodesh” n’amaokwu nke 13 na nke 14, ebe ebe nsọ Chineke na-eche ka e mee ka ọ dị ọcha mgbe ụbọchị 2300 gasịrị. Ọ bụ ezie na a sụgharịrị okwu abụọ ahụ dịka ebe nsọ, “miqdash” pụrụ ịnọchi anya ma ebe nchebe Chineke ma ebe nchebe nke ndị na-ekpere arụsị, ebe “qodesh” ka e ji n’ime Bible naanị ịnọchi anya ebe nsọ Chineke.
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.
Na Daniel 11:31, a na-emetọ “ebe nsọ nke ike” (obodo Rom), dịka ndị Barbarians na ndị Vandals wetara agha n’obodo Rom. “Ogwe aka” ndị ahụ a kpọrọ n’amaokwu ahụ malitere na Clovis n’afọ 496, ma gaa n’ihu ruo mgbe Rom popu rịgoro n’ike ya n’uju n’afọ 538, mgbe a chụpụrụ ndị Ostrogoths n’obodo ahụ.
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.
Ahịrị amụma ahụ sitere na Actium na-agbatị gafee afọ 330. “Ụgbọ mmiri nke Chittim” nke amaokwu nke 30 na-akọwa ndị Vandals n’okpuru Genseric, ndị lụrụ Rome ọgụ ma bukọrọ ya n’afọ 455, nke gosiri ọdịda Rome nke Ọdịda Anyanwụ. Mgbe ahụ, Rome nke Pọpu bilitere, na-achị site n’afọ 538 ruo 1798; ruo afọ 1260, ruo mgbe Jeneraal Berthier nke Napoleon wetara “ọnya ahụ na-egbu egbu” site n’ijide Pius VI. Afọ 360 nke Rome nke ndị ọgọ mmụọ, site n’afọ 30 BC ruo 330, na-egosipụta ka enyo afọ 1260 nke Rome nke Pọpu, nke ọ bụla malitere mgbe ihe mgbochi nke atọ (Ijipt, ndị Ostrogoth) dara.
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.
“Eze ugwu nke ugwu” nke oge a pụtara na amaokwu nke 40. N’afọ 1989, ọchịchị papal, nke jikọrọ onwe ya na nzuzo na USA nke Reagan (nke e ji ụgbọ ịnyịnya agha, ụgbọ mmiri, na ndị na-agba ịnyịnya nọchite anya ya), kwaturu USSR, “eze ugwu nke ndịda” (ekweghị na Chineke/Ọchịchị Kọmunist). Amaokwu nke 41 na-egosi ọchịchị papal ka ọ na-emeri “ala ahụ dị ebube”—na-atụgharị USA Protestant ka ọ bụrụ USA Katọlik—ebe amaokwu nke 42, 43 na-egosi Mba Ndị Dị n’Otu nke Ijipt nọchiri anya ya ka ha na-ekwenye n’otu njikọ nke atọ mejupụtara Mba Ndị Dị n’Otu (agwọ ukwu ahụ), Vatican (anụ ọhịa ahụ) na United States (onye amụma ụgha ahụ), na-edu ụwa gaa Armageddon. Amaokwu nke 45 na-ebu amụma ọgwụgwụ nke ike a, “na-enweghị onye ga-enyere ya aka,” ọnya ya gwọrọ na amaokwu nke iri anọ na otu, ma akara aka ya ekpebiela n’amaokwu nke iri anọ na ise.
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.
Agha Actium n’afọ 31 T.K. ka amaokwu 25, 26 lekwasịrị anya na ya, na-ebido ọchịchị Rome nke afọ 360 site n’ebe nsọ ya nke bụ ebe nchebe ya siri ike. N’ịtụle amaokwu nke iri na anọ dịka ihe ịdọ aka ná ntị, akụkọ Rome nke ndị ọgọ mmụọ site n’amaokwu nke iri na isii ruo n’oge mgbanwe gaa na Rome nke ndị popu n’amaokwu nke iri atọ na otu bụ ahịrị zuru ezu nke Rome nke ndị ọgọ mmụọ. E kewara ahịrị ahụ n’akụkụ atọ. Amaokwu nke iri na isii ruo nke iri abụọ na abụọ bụ ahịrị nke ọchịchị na ịchị isi Rome n’elu Izrel oge ochie. Amaokwu nke iri abụọ na atọ na nke iri abụọ na anọ na-akọwa ọrụ ahụ nke iwulite alaeze ukwu nke Rome jiri eme ihe mgbe ọ na-emeri site n’ọgbụgba ndụ na nkwekọrịta n’otu aka na ike agha n’aka nke ọzọ. Site n’amaokwu nke iri abụọ na anọ ruo n’okwu ikpeazụ dị n’amaokwu nke iri atọ na otu bụ ahịrị nke akụkụ abụọ na-anọchi anya oge Rome buliri onwe ya elu, nke ọdịda soro ya.
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.
“Oge a kara aka” bụ mmechi nke afọ 360 ahụ n’afọ 330. Amaokwu nke iri abụọ na asaa ruo na nkebi okwu ikpeazụ nke amaokwu nke iri atọ na otu, nke na-akọwa oge e debere ike popu, nke e gosiri dịka ihe arụ nke na-eme ka ọ bụrụ ihe tọgbọrọ n’efu, n’ocheeze n’afọ 538, bụ akụkọ ihe mere eme nke Rom ndị ọgọ mmụọ n’ọnọdụ nke oge ọchịchị kasị elu nke afọ narị atọ na iri isii, nke afọ narị abụọ na asatọ nke ida nwayọọ nwayọọ na-esochi.
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.”
Ya mere “oge” nke amaokwu nke iri abụọ na anọ na-amalite na 31 BC site n’itinye eze nke ndịda n’alaeze eze nke ugwu, ọ na-agwụkwa na 330 site n’ịkewa eze nke ugwu n’ọwụwa anyanwụ na ọdịda anyanwụ. Site na 330 ruo 538, Rome ndị ọgọ mmụọ na-agbajikwa nwayọọ nwayọọ. Nchọpụta amụma dị iche iche nke jikọtara na nzọụkwụ dị iche iche nke mbibi Rome ndị ọgọ mmụọ bụ arịlịka amụma ndị na-enye nwa akwụkwọ amụma ohere ịmata Okwu amụma nke Chineke. N’ime mmezu amaokwu nke iri na anọ nke Daniel iri na otu, Rome na-eme ka ọhụụ ahụ guzosie ike, otu n’ime ụzọ o si eme nke ahụ kpọmkwem bụ site n’ịda ya. Amaokwu ahụ na-ekwu, “ndị ohi nke ndị gị ga-ebulikwa onwe ha elu iji mee ka ọhụụ ahụ guzosie ike; ma ha ga-ada.”
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.
Mgbe ụgbọ mmiri nke Chittim wakporo Rom, ma emesịa Rom wakpoo ndịda, ọ bụghị dịka nke mbụ ma ọ bụ nke ikpeazụ ahụ, n’ihi na site n’ebe a gaa n’ihu a na-egosi ọdịda nke ọchịchị Rom. Opì anọ mbụ n’ime opì asaa nke Mkpughe, ndị a hụrụ n’isi nke asatọ, na-akọwa kpọmkwem ike ukwu anọ ndị mechara weta ọdịda Rom Ọdịda Anyanwụ ruo na njedebe ya n’afọ 476. E guzobere ọhụụ ahụ mgbe ndị na-apụnara ndị nke gị ihe weliri onwe ha elu ma daa. A na-egosi ọhụụ amụma ahụ n’elu nkewa nke ọdịda Rom. Rom ndị ọgọ mmụọ nke Ọdịda Anyanwụ dara site n’afọ 330 ruo 538. Rom nke Pope dara n’afọ 1798. N’akụkọ ihe mere eme nke opì nke ise na nke isii, Rom Ọwụwa Anyanwụ dara n’aka ndị Ottoman Turkey n’afọ 1453. Ọdịda atọ ndị ahụ bụ akụkụ nke ọhụụ ahụ nke ndị na-apụnara ndị nke gị ihe ji e guzobe ya.
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.”
Amaokwu ahụ na-ekwu, “ndị na-apụnara mmadụ ihe n’etiti ndị gị ga-ebulikwa onwe ha elu iji mee ka ọhụụ ahụ guzosie ike; ma ha ga-ada.” Site n’afọ 31 T.K. ruo 330, Rom nke ndị ọgọ mmụọ “buliri onwe ha elu” n’ịbụ ha ndị kacha elu n’elu ụwa. Site n’afọ 330 ruo 538, Rom nke ndị ọgọ mmụọ dara pụọ iji kwadebe ka mmadụ mmehie ahụ nọdụ n’ụlọ nsọ nke Chineke, na-ekwupụta onwe ya ịbụ Chineke. Site n’afọ 538 ruo 1798, ike papal ahụ “buliri onwe ha elu,” ma n’afọ 1798 ha dara. Site n’afọ 31 T.K. ruo 330, Rom Ọdịda Anyanwụ “buliri onwe ya elu” na ọ bụ etiti alaeze Rom, ma site n’afọ 330 ruo 476 ọ dara. N’afọ 330, Constantine buliri elu na Constantinople bụ etiti Rom Ọwụwa Anyanwụ, ma n’afọ 1453, Rom Ọwụwa Anyanwụ dara. Oge dị iche iche nke nnọchiteanya dị iche iche nke Rom, nke ọ bụla nwere oge ebe Rom na-ebuli onwe ya elu, nke oge na-egosi ọdịda ya na-esochi, n’ihi na “ndị na-apụnara mmadụ ihe n’etiti ndị gị ga-ebulikwa onwe ha elu iji mee ka ọhụụ ahụ guzosie ike; ma ha ga-ada.”
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.
Okwu Hibru a sụgharịrị dịka “ndị ohi” ka mma ka a sụgharịa ya dịka “ndị na-agbaji,” n’ihi na nke a na-adabara nke ọma karịa n’ihe mgbọrọgwụ okwu ahụ pụtara n’ezie—ịgbaji gafee ma ọ bụ imebi usoro—kama ịbụ naanị “ndị ohi” kpọmkwem (nke na-egosi izu ohi). Okwu a na-atụ aka n’ebe ndị na-akụrisị ókè, iwu, ma ọ bụ ọgbụgba ndụ nọ, ọ bụghị naanị ndị na-ezu ihe. Rom bụ onye na-agbaji n’amụma Akwụkwọ Nsọ, ọ bụ ezie na a sụgharịrị ya dịka “ndị ohi” n’amaokwu nke iri na anọ. N’isi nke abụọ nke Daniel, Rom bụ alaeze ígwè ahụ, ma mgbe ahụ n’isi nke asaa, anụ ọhịa nke anọ ahụ bụkwa Rom.
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.
Mgbe ihe ndị a gasịrị, ahụrụ m n’ọhụụ abalị, ma lee, anụ ọhịa nke anọ, nke dị egwu ma bụrụ nke na-atụ ụjọ, bụrụkwa nke siri ike nke ukwuu; o nwekwara nnukwu ezé ígwè: o ripịara, tipịa ihe niile n’iberibe, ma jiri ụkwụ ya zọda ihe fọdụrụ: ọ dịkwa iche na anụ ọhịa niile ndị bu ya ụzọ; o nwekwara mpi iri. Daniel 7:7.
The fourth beast–which is Rome–has “iron” teeth, for it is the same fourth kingdom represented as iron in chapter two. In verse seven the fourth beast of Rome “breaks in pieces,” and when it breaks in pieces it “stamped the residue with the feet of it.” The beast of Rome is the iron kingdom and the characteristic of braking in pieces and stamping the residue represents the act of persecution. The persecution brought upon ancient Israel was a “sign.”
Anụ ọhịa nke anọ—nke bụ Rome—nwere ezé “ígwè,” n’ihi na ọ bụ otu alaeze nke anọ ahụ ka e gosiri dịka ígwè n’isi nke abụọ. N’amaokwu nke asaa, anụ ọhịa nke anọ nke Rome “na-agbajisị iberibe,” ma mgbe ọ na-agbajisị iberibe, ọ “ji ụkwụ ya zọpịa ihe fọdụrụ.” Anụ ọhịa nke Rome bụ alaeze ígwè ahụ, ma àgwà nke ịgbajisị iberibe na ịzọpịa ihe fọdụrụ na-anọchi anya omume nke mkpagbu. Mkpagbu e wetara Izrel oge ochie bụ “ihe ịrịba ama.”
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.
Ọzọkwa, ọnụ ndị a niile ga-abịakwasị gị, soro gị, ma ruo gị, ruo mgbe a ga-ebibi gị; n’ihi na i gereghị olu Onyenwe anyị Chineke gị ntị, idebe iwu Ya na ụkpụrụ Ya ndị O nyere gị n’iwu: Ha ga-adịkwasịkwa gị dịka ihe ịrịba ama na dịka ihe ijuanya, nakwa n’elu mkpụrụ gị ruo mgbe ebighị ebi. N’ihi na i jereghị Onyenwe anyị Chineke gị ozi site n’ọṅụ na site n’aṅụrị obi, n’ihi ụbara nke ihe niile; ya mere ị ga-ejere ndị iro gị, ndị Onyenwe anyị ga-eziga imegide gị, ozi n’agụụ, na n’akpịrị ịkpọ nkụ, na n’ịgba ọtọ, na n’ụkọ nke ihe niile: Ọ ga-eyikwasịkwa ígwè yoke n’olu gị, ruo mgbe O mebichara gị. Onyenwe anyị ga-eme ka mba si n’ebe dị anya bịakwasị gị, site n’ókè ụwa, dịka ugo si efe ngwa ọsọ; mba nke asụsụ ya ị gaghị aghọta; mba nwere ihu ike, nke na-agaghị asọpụrụ onye agadi, ma ọ bụ meere onye na-eto eto ebere. Deuteronomy 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.
Ọbụbụ ọnụ ndị dakwasịrị Izrel oge ochie n’ihi nnupụisi ha bụ “ihe ịrịba ama na ihe ijuanya, nakwa n’elu mkpụrụ gị ruo mgbe ebighị ebi.” A ga-ebute ọbụbụ ọnụ ahụ n’elu ha site n’aka “mba nwere ọdịdị ihu ọjọọ.” Anụ ọhịa ahụ nke nwere ezé ígwè nke “na-agbajisị ibe ya ma na-azọkwa ihe fọdụrụ” n’isi nke asaa bụkwa alaeze nke anọ nke si n’ịkewa alaeze Aleksanda pụta, ma dịkwa ka ọ dị n’ihe metụtara Mozis n’Akwụkwọ Deuteronomy, alaeze ahụ bụ mba nke Izrel oge ochie agaghị aghọta asụsụ ya. Alaeze Rom n’isi nke asatọ nke Daniel bụ mba nwere ọdịdị ihu ọjọọ na mba na-asụ asụsụ dị iche.
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.
Ugbu a, ebe e mebiri ya, ma anọ guzoro n’ọnọdụ ya, alaeze anọ ga-esi n’ime mba ahụ bilie, ma ọ bụghị n’ike ya. Ma n’oge ikpeazụ nke alaeze ha, mgbe ndị mmehie eruola n’izu oke ha, eze nwere ihu ike, onye na-aghọta ilu dị omimi, ga-ebili. Daniel 8:22, 23.
The “robbers (breakers) of thy people” establish the vision, they exalt themselves and they fall. The fourth iron kingdom was pagan Rome who ruled supremely when exalting themselves, but whose ultimate fall became a prophetic characteristic which establishes the vision. They are breakers for they trample down God’s people through persecution.
“Ndị ohi (ndị na-agbaji) nke ndị gị” na-eme ka ọhụụ ahụ guzosie ike; ha na-ebuli onwe ha elu ma ha ada. Alaeze nke anọ nke ígwè bụ Rom nke ndị ọgọ mmụọ, onye chịrị n’ike kachasị elu mgbe ha na-ebuli onwe ha elu, ma ọdịda ha nke ikpeazụ ghọrọ àgwà amụma nke na-eme ka ọhụụ ahụ guzosie ike. Ha bụ ndị na-agbaji n’ihi na ha na-azọpịa ndị Chineke site n’ime mkpagbu.
We will continue this study in the next article.
Anyị ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esonụ.