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.
Ekitetab ky'a Danieli kihingura eby'obuhanuzi eby'okutangaza, nga kirukobera omusingo ogw'okugarukamu n'okwongera okugaziya, ogurukuratira mu byoleso byayo byona, kuruga aha kisani ky'ebyuma eby'enjawulo eky'omu ssuula 2 okutuuka aha ntambara z'abakama ezizibu ez'omu ssuula 11. Omu ntebekanisa egi, harabikamu ensonga erikuhamya muno: Olutalo rw'e Actium omu mwaka gwa 31 BC, olwaherize n'okugwa kwa Misiri omu mwaka gwa 30 BC, rwemerera nk'okuhikirira okw'amaani kwa Danieli 11:25, 26, kuranga okutandika kw'obugabe bwa Rooma ey'abapagaani obw'emyaka 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.
Danyeri 11 yabandira ku kuzamuka no kugwa kw’ubwami bwakurikiye urupfu rwa Alegizanderi Mukuru mu mwaka wa 323 Mbere ya Kristo. Nyamara, ku murongo wa 14, habaho ihinduka. Ahagana mu mwaka wa 200 Mbere ya Kristo, ubwo Antiyokusi wa III (Magnus) yiteguraga urugamba rwa Panium arwanya umwami-w’umwana Putolemayo wa V, Roma yaratabaye, atari nk’umurebeyi usanzwe, ahubwo nk’“abambuzi b’ubwoko bwawe.” Kubera ko yari ihangayikishijwe no kurinda isoko ryayo ry’ingano ziva mu Misiri hagati y’imidugararo y’Abagiriki, Roma yerekanye ububasha bwayo mu gihe cy’Intambara ya Kabiri ya Makedoniya (200–197 Mbere ya Kristo), itegura urubuga rw’uruhare rwayo rw’ubuhanuzi.
Rome’s Dominance Over the Jews
Rûmiyê serdestiya li ser Cihûyan
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.
63 BC-ini tasikpatta, ayat 16 umpuni tepatu, idi Pompey kian Yerusalem, masuk ke Ruang Mahakudus lalu menegaskan kuasa Roma atas “negeri yang mulia” itu. Dari sini, ayat 17 sampai 22 menelusuri suatu rangkaian tokoh Roma: kampanye-kampanye Pompey di timur, penaklukan-penaklukan Julius Caesar dan pembunuhannya pada 44 BC, pemerintahan Augustus Caesar yang memungut pajak (dicatat dalam Lukas 2:1) yang berakhir pada 14 AD, dan Tiberius yang mengawasi penyaliban Kristus pada tahun 31 AD, ketika “raja perjanjian” itu dipatahkan. Garis nubuat dari Pompey di Yerusalem sampai Titus di Yerusalem pada 70 AD mengemukakan garis dominasi Roma atas umat 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.
Bi serdestkirina bi yek Generalê Romayî ku perestgeh pîs kir û heta dawiya ku Generalekî Romayî perestgeh hilweşand, nîşana Alfa û Omega dide. Bi destpêkirina bi pîskirinê û bi dawîbûnê bi hilweşandinê, rêza dîrokî her weha pîskirin û hilweşandina Wî tê de digire, yê ku di derbarê xwe de got: “Vê perestgehê hilweşînin û ez ê di sê rojan de wê dîsa rabikim.” Rastî ji tîpa yekem, sêzdhemîn û dawiyê yên alfabeya Îbranî pêk tê, û rêza ku bi Pompey dest pê dike û bi Titus dawî dibe, hilweşandina perestgehek navîn tê de digire ku bi xaça navîn a sê xaçan tê temsîl kirin, yên ku tam di nîvê hefteyê de hatin çêkirin, dema ku Mesîh hat peymanê bipesîne. Ayetên şanzdeh heta bîst û du rêzeke pêxemberî temsîl dikin ku nîşana rastiyê hildigire. Di nav dîroka ku ev ayet temsîl dikin de çend rêzên pêxemberî yên girîng hene, lê mijara bingehîn a rêzê serweriya Romayê li ser Cihûyan e.
Leagues and Treaties
Imikhuʉ na Mikataba
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.”
Esi ya 23 “ezongeli mpe ekolisi” na kozonga sima na mobu 161–158 liboso ya Klisto, ntango Bayuda oyo bazalaki na nse ya Yuda Makabe basalaki boyokani na Loma (1 Maccabees 8). Yango emonisi lolenge ya motuya mpe ya se moko oyo Loma ezalaki kotonga bokonzi na yango—kokweyisa bikólo na nzela ya mayokani mpe ya boyokani ya baninga, nzela oyo ekesenaki na oyo ya bakonzi oyo bayaki liboso na yango. Esi ya 24 esukisi eteni oyo, na koloba ete Loma “ekosakola mayele na yango uta na bisika ya makasi, kino mpo na mwa ntango.”
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.
Na mpe nsima ya kondimana oyo bakosalela elongo na ye, akosalela bokosi; mpo akomata, mpe akokóma makasi elongo na bato moke. Akokɔta na kimya kino na bisika ya monene mpe ya mafuta ya etúká; mpe akosala oyo batata na ye basálá te, ata batata ya batata na ye; akokabolela bango biloko ya bopunzi, mpe ya bopɔ̀nzɔ, mpe bomengo: ee, akobongisa mayele na ye mpo na kotelemela bisika makasi, kutu mpo na mwa ntango. Daniel 11:23, 24.
For a Time
Kwa Wakati Fulani
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.
ئەو وشەیەی وەک «دژ» وەرگێڕدراوە، دەتوانرێت وەک وشەی «لە» تێبگەدرێت. ڕۆما ئامێرەکانی خۆی «لە» پێشبینی دەکات. وشەی «لە» لەو ئایەتەدا ئاماژە بە شارەکەی ڕۆما دەکات، وەک دڵی سیاسی و سەربازیی ئیمپراتۆریەت، بە بنەمای ستراتیژییەکانی. «کات» بە شێوەی پێغەمبەرانە ٣٦٠ ساڵە، دەست پێدەکات کاتێک میسر لە ٣٠ پێش زایین دوای Actium دەکەوێت، و کۆتایی دێت لە ساڵی ٣٣٠ کاتێک Constantine ڕۆما بۆ Constantinople بەجێدەهێڵێت.
Verses 25 and 26 zero in on Actium itself.
Amavesi 25 na 26 agumiriza kuri Actium ubwayo.
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.
Ne ange aheti kuñget neni ni awik ete apwot ka apinirkenyen king miulukot fengen me ami kawun; nge king miulukot elon an ahet ngeni maun fengen me ami kawun lapalap o kelail; nge i me sohte pwa i en pouw: pwe irail me pan padahng due en kamwahu ong i. Ei pwe, irail me kang sang ni mwenge en sapwilim a iang en kamwahu i, re pan kawela i, o ami kawun en pan pwerela: o aramas toto pan pupedi me mehla. 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.
31 BCndu, Octavian, ui tui Rome mawhawk “king of the north,” ka Cleopatra tawn Egypt, “king of the south,” an thupi takin rawn beiin, ralkap lawng indona ropui takah a sipaiho a hrang a khawm a. Antony leh Cleopatra te “very great and mighty army” chu a tlu ta a, thiamna hmanga siam “devices” (Agrippa thiltih dan) leh ralthlakna—Antony thawhpuiho zingah pawi bo va inhlan chhuakna leh Cleopatra’n indona la kal lai ngeiin a kir lehna—avin an tihchhiat avangin. 30 BC hmanah Egypt chu Rome ramkai hnuai a lut ta a, chuta tang chuan pagan Rome lalna, tu mahin an do zo loh, a tan phah ta a. He kum 360 chhung hi, 30 BC atanga 330 thleng, Rome thuneihna a hmun nghet ber tirah a ngaihven laiin a awm a, Constantine’n a sawnchhuahna hian hmun nghet chu “cast down” a nih avangin, Daniel 8:11-in a sawi angin.
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.
Ɔɛ, ɔhyɛɛ ne ho anuonyam mpo de kɔɔ asafo no Sahene no so, na ɛnam ne so na woyii daa afɔrebɔ no fii hɔ, na wɔtowee n’ahotewbea no faam. 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.
Ntango Constantin akweisaki engumba ya Roma mpo na engumba ya Constantinople, atikaki libulu ya bokonzi kati na engumba ya Roma polele mpo ete lingomba ya bopapa ezwa esika ya bokonzi oyo engumba ya Roma ezalaki komonisa. Likambo yango ekokisaki molongo ya mibale ya Emoniseli zomi na misato.
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.
ꞌAlꞌos an ni aꞌaraw ko ay kapara ng isang leopardo, at ang kaniyang mga paa ay gaya ng mga paa ng oso, at ang kaniyang bibig ay gaya ng bibig ng leon: at ibinigay sa kaniya ng dragon ang kaniyang kapangyarihan, at ang kaniyang luklukan, at dakilang kapamahalaan. Apocalipsis 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.
Mu Daniel 8, amagambo abiri atandukanye y’Igiheburayo, yombi ahindurwa ngo “aheranda,” atandukanya inkuru y’aheranda mu gitabo cya Daniyeli. Igitabo cya Daniyeli kigaragaza intambara iri hagati ya Kristo na Satani nk’uko ishushanywa n’ababahagarariye ku isi ba Kristo na Satani. Babuloni, uhagarariye Satani ku isi, itsinda Yerusalemu mu ntangiriro ya Daniyeli, kandi Yerusalemu itsinda Babuloni mu murongo wa mirongo ine n’itanu w’igice cya cumi na kimwe. Ubwami bugereranywa n’umujyi wa Yerusalemu n’umujyi wa Babuloni ni “aheranda h’imbaraga.” Imijyi ya Babuloni na Yerusalemu yombi ni aheranda h’imbaraga, kandi yombi ifite insengero zayo bwite muri uwo mujyi. Urusengero rwa Pantheon ruri mu mujyi wa Roma, kandi urusengero rwo muri Yerusalemu ni rwo ruhuje na rwo mu nkuru y’ubuhanuzi. Babuloni n’umujyi wa Roma ni ibinyoma byigana Yerusalemu.
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.
Му Даанијел 8-да, ики Ибрани сѳз бар: 11-аятта “miqdash”, анда кичик мүз (бутпарас Рим) 330-йилда Константин кѳчкандин кейин “униң муқәддәс җайиниң орни” ни (Рим шәһири) йиқитиду. Йәнә бир сѳз “qodesh” болуп, 13, 14-аятларда Худаниң муқәддәс җайи 2300 күндин кейин тазилинишни күтүп туриду. Һәр иккилиси “муқәддәс җай” дәп тәрҗимә қилинсиму, “miqdash” яки Худаниң қорғинини, яки бутпарасларниң қорғинини билдүрәләйду; амма “qodesh” Инҗилда пәқәт Худаниң муқәддәс җайини билдүрүш үчүнла ишлитилиду.
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.
Muli Daniel 11:31, “eneo lya obulamu” (ekibuga kya Rooma) linyisibwa obujama, nga Ababarbari n’Abavandali baleeta olutalo mu kibuga kya Rooma. “Emikono” mu lunyiriri olwo gyatandika ne Clovis mu 496 era ne gigenda mu maaso okutuusa nga Rooma eya bapaapa emaze okulinnya mu bujjuvu mu 538, Abasigosi ab’Ebuvanjuba bwe bagobebwa mu kibuga.
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.
Omurongo gw’obunabi ogutandikira ku Actium gurambukira aheire ya 330. “Emiato ya Kittim” eri omu mushororongo gwa 30 neemanyisa Abavandali bari ahansi ya Genseric, abaanyaga Roma omu 455, ekimanyiso ky’okugwa kwa Roma ey’Oburengyerwa. Hanyuma Roma y’Abapaapa yaimukaho, yaategeka okuruga omu 538 okuhitsya omu 1798; kumara emyaka 1260, okuhitsya obu Jenerali wa Napoleon, Berthier, yaaha Pius VI “ekihuta ekirikwita” ahabw’okumukwata. Emyaka 360 eya Roma ey’abapagaani, okuruga omu 30 BC okuhitsya omu 330, neeshushana n’emyaka 1260 eya Roma y’Abapaapa, buri emwe etandikira obu ekizibu eky’okusatu (Misiri, ba Ostrogoth) kigwa.
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.
Sultanî ya kisasa ya kaskazini hujitokeza katika aya ya 40. Mwaka 1989, upapa, ukiwa umeungana kwa siri na Marekani ya Reagan (inayoashiriwa kama magari ya vita, meli, na wapanda farasi), huiangusha USSR, “mfalme wa kusini” (ukana-Mungu/Ukomunisti). Aya ya 41 hutambulisha upapa ukilishinda “nchi yenye utukufu”—ikiigeuza Marekani ya Kiprotestanti kuwa Marekani ya Kikatoliki—ilhali aya za 42, 43 hulitambulisha Shirika la Mataifa linalowakilishwa na Misri likisalimu amri kwa muungano wa pande tatu unaojumuisha Shirika la Mataifa (joka), Vatikani (mnyama), na Marekani (nabii wa uongo), ukiuongoza ulimwengu kuelekea Har–Magedoni. Aya ya 45 hutabiri mwisho wa mamlaka hii, “bila kuwapo wa kuisaidia”; jeraha lake likiwa limeponywa katika aya ya arobaini na moja, lakini hatima yake ikiwa imetiwa muhuri kufikia aya ya arobaini na tano.
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.
31 BC의 악티움은 25절과 26절의 초점이며, 그 성소-요새로부터 로마의 360년 통치를 개시한다. 14절을 단서로 삼을 때, 16절로부터 31절에서 교황권 로마로의 전환에 이르기까지의 이교 로마의 이야기는 이교 로마의 완전한 계보이다. 그 계보는 세 부분으로 나뉜다. 16절부터 22절까지는 고대 이스라엘에 대한 로마의 지배의 계보이다. 23절과 24절은 로마가 군사력과 더불어 동맹과 조약을 통해 정복할 때 사용한 제국 건설의 그 활동을 밝힌다. 24절부터 31절의 마지막 표현에 이르기까지는, 로마가 스스로를 높인 기간을 나타내고 그 뒤에 쇠퇴가 따르는, 두 부분으로 된 계보이다.
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.
“nguva yakwewekwa” i ntulo ya malembe ya 360 hi lembe ra 330. Tindzimana ta makume mbirhi na nkombo ku fika eka xivulwa xo hetelela xa ndzimana ya makume nharhu na yin’we, lexi kombisaka nkarhi lowu matimba ya vupapa, lama yimeleriweke tanihi manyala lama endlaka ku onhaka, ma vekiweke exiluvelweni hi 538, i matimu ya Rhoma ya vukhongeri bya swikwembu swo tala eka mongo wa nkarhi wa malembe ya makume nharhu na ntsevu ya ku fuma lokukulu, lowu landzeriweke hi malembe ya madzana mambirhi na nhungu ya ku wa hi ku landzelelana.
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.”
Noolenge “kimya” kya vesi ya makumi abili na inne huanza katika mwaka wa 31 KK kwa kuongezwa kwa mfalme wa kusini katika milki ya mfalme wa kaskazini, nayo huishia mwaka wa 330 kwa mgawanyiko wa mfalme wa kaskazini kuwa mashariki na magharibi. Tangu mwaka wa 330 hadi 538, Rumi ya kipagani husambaratika hatua kwa hatua. Utambulisho mbalimbali wa kinabii unaohusiana na hatua mbalimbali za maangamizi ya Rumi ya kipagani ndiyo nguzo za kinabii zinazomwezesha mwanafunzi wa unabii kulitambua Neno la Mungu la kinabii. Katika utimilifu wa aya ya kumi na nne ya Danieli kumi na moja, Rumi huiimarisha njozi, na mojawapo ya njia inazofanya jambo hilo hasa ni kupitia kuanguka kwake. Aya hiyo yasema, “tena wanyang’anyi wa watu wako watajiinua ili kuithibitisha njozi; lakini wataanguka.”
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.
Kuroma ashipigiwa na merikebu za Kitimu, kisha baadaye akashambulia kusini, haikuwa kama ile ya kwanza wala ile ya mwisho; kwa maana tangu hapa na kuendelea kuanguka kwa mamlaka ya Kirumi ndiko kunakowakilishwa. Tarumbeta nne za kwanza za zile tarumbeta saba za Ufunuo, zipatikanazo katika sura ya nane, zinaeleza kwa namna ya pekee mamlaka nne kuu ambazo hatimaye zilileta Roma ya Magharibi kwenye mwisho wake kufikia mwaka 476. Maono hayo yanawekwa imara wakati wanyang’anyi wa watu wako wanapojitukuza na kuanguka. Maono ya unabii yanaonyeshwa juu ya mfumo wa kuanguka kwa Roma. Roma ya kipagani ya Magharibi ilianguka tangu 330 hata 538. Roma ya Upapa ilianguka mwaka 1798. Katika historia ya tarumbeta ya tano na ya sita, Roma ya Mashariki ilianguka mikononi mwa Waturuki Waothmania mwaka 1453. Maanguko hayo matatu ni sehemu ya maono yale yanayoimarishwa na wanyang’anyi wa watu wako.
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.”
Ivesi lya landa ete, “na akua vaaku vaaantu vakuu viaku vanenepwila kuimika uvwaavi; indi navakwa.” Kufuma mu 31 BC kutwala mu 330, Ulooma wa kipaani “vanenepwile” mu buwama bwavo pa nsi yonse. Kufuma mu 330 kutwala mu 538, Ulooma wa kipaani wakwapooleleko kulongeka omulume wa bubi okwikalila mu tempile lya Leza, nekwilumbula mwine nga Leza. Kufuma mu 538 kutwala mu 1798, amaka ga upaapa “vanenepwile,” ne mu 1798 vakawa. Kufuma mu 31 BC kutwala mu 330, Ulooma wa ku Uluvala “wanenepwile” ukuti ye nkanda ya butemi bwa Ulooma, ne kufuma mu 330 kutwala mu 476 wakawa. Mu 330 Konstantino wanenepwile ukuti Konstantinopolo ye nkanda ya Ulooma wa ku Usele, ne mu 1453 Ulooma wa ku Usele wakawa. Ibiibi bya bipeela bia milanguluko yakweka yakweka ya Ulooma, kimwe kimwe bikwete ekiseera omwo Ulooma unenepa, ne kisengerwa ekiseera ekilangisha okugwa kwakwo, pantu “akua vaaku vaaantu vakuu viaku vanenepwila kuimika uvwaavi; indi navakwa.”
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.
Eḇra beṣuŋ “robbers” e ma minhe wo le “breakers,” doŋa zi e ka pa yiŋ te e ma ṭuŋ pa wo ŋmaŋ-sense te—“to break through” ke “to disrupt”—ka “robbers” gbaa le, a ka fuŋ yiŋe theft. Beṣuŋ e pa yiŋ wɔn a baa yiŋa boundaries, laws, ke covenants, ka wɔn a nyɛ nyɔgɔ goods baŋa. Rome le breaker la Bible prophecy ni, la verse fourteen ni e ma le “robbers.” Daniel chapter two ni Rome le iron kingdom la, ka chapter seven ni fourth beast la maa le Rome.
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.
Piştî vê yekê ez di xewnên şevê de dîtim, û va ye, heywanek çaremîn, tirsnak û bihêrs, û bi tundî pir bihêz; û diranên wê yên hesinî yên mezin hebûn: wê dixwar û di perçeyan de dişikand, û mayîna wê bi lingên xwe ditepisand: û ew ji hemû heywanên ku berê li pêşiya wê bûn cuda bû; û deh qirnên wê hebûn. 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.”
Erisi ya kane—ambayo ni Rumi—ina meno ya “chuma,” kwa maana ndiyo ufalme uleule wa nne uliowakilishwa kama chuma katika sura ya pili. Katika aya ya saba, mnyama wa nne wa Rumi “huvunjavunja vipande-vipande,” na anapovunjavunja hivyo, “alikanyaga mabaki kwa miguu yake.” Mnyama wa Rumi ndiye ufalme wa chuma, na sifa ya kuvunjavunja vipande-vipande na kukanyaga mabaki inawakilisha tendo la mateso. Mateso yaliyoletwa juu ya Israeli ya kale yalikuwa “ishara.”
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.
Kandi matusi ago onse adzakugwera, ndipo adzakuthamangitsa ndi kukugwirani, kufikira mutawonongedwa; chifukwa simunamvere mawu a Yehova Mulungu wanu, kusunga malamulo ake ndi malangizo ake amene anakulamulirani: Ndipo adzakhala pa inu kukhala chizindikiro ndi chozizwitsa, ndi pa mbeu yanu kwamuyaya. Chifukwa simunatumikire Yehova Mulungu wanu ndi chisangalalo, ndi ndi kukondwera kwa mtima, chifukwa cha kuchuluka kwa zinthu zonse; Chifukwa chake mudzatumikira adani anu amene Yehova adzawatuma kudzamenyana nanu, mʼnjala, ndi mʼludzu, ndi mʼmaliseche, ndi mʼkusowa zinthu zonse: ndipo iye adzaika goli lachitsulo pa khosi panu, kufikira atakuwonongani. Yehova adzakubweretserani mtundu wa anthu kuchokera kutali, kuchokera kumalekezero a dziko lapansi, wofulumira monga momwe chiwombankhanga chiwulukira; mtundu wa anthu amene chilankhulo chawo simudzachimva; Mtundu wa anthu a nkhope yoopsa, umene sudzalemekeza munthu wokalamba, kapena kuchitira chifundo wachinyamata. Deuteronomo 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.
Kikòlo gi ta Islel o yâ gbo lɔ́, si e gbíi nɛ́ kpá kɛ́kɛ́ɛ́ lɔ́, laa “dɔ̀ngɔ́ kɛ̀ ná nyáa, ná kɛ̀lɛ́,” kà nɛ́ “áá màná yìì wà” kpáa. Kìkòlo nɛ́ bɛ́ɛ́ gi ta yà kɛ̀nɛ́ kɛ́ “sìpì yà kùù kɔ̀ɔ́ kɛ̀lɛ́.” Nyà-kɛ́tɛ yà nɛ́ tɛ́ɛ́ yàà kɔ̀ngɔ̀, kɛ̀ “áá pàá kpóŋ, áá dɛ́ kɛ̀ nyɔ̀ɔ́ lɔ́” nɛ́ mɛ́nɛ́ɛ́ Danyɛl nyà-màná kɛ̀nɛ́ kɛ́rɛ̀, laa kɛ̀lɛ́ kɛ́ à bàà sɔ̀ngɔ̀ nɛ́ yà kɛ̀nɛ́ kɛ́rɛ̀, nɛ́ bɔ́ɔ̀ yi Alɛksándà yà màngɔ̀ pɛ́lɛ́; kà laa kɛ̀lɛ́ mɔ́ɔ̀sɛ̀ nɛ́ Dɔ́tɛrɔnɔ́mì lɔ́, màngɔ̀ kɛ̀lɛ́ laa sìpì yà gi kùù nɛ́ Islel o yâ gbo lɔ́ mɛ́ nɛ́ náa yìì. Rɔ́mà màngɔ̀ nɛ́ Danyɛl nyà-màná kɛ̀nɛ́ tɔ́ɔ̀ lɔ́ laa sìpì yà kùù kɔ̀ɔ́ kɛ̀lɛ́, kà laa sìpì yà gi kùù mɛ́ bɛ́ɛ́ tɔ́ŋgɔ̀ pɛ́lɛ́.
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.
Na kwamba hiyo pembe ilivunjika, na badala yake zikasimama nne, falme nne zitasimama kutoka katika taifa hilo, lakini si kwa nguvu zake. Na katika wakati wa mwisho wa ufalme wao, waasi watakapofikia ukomo wao, atasimama mfalme mwenye uso mkali, mwenye kufahamu mafumbo. Danieli 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.
“Wakanyang’anyi (wabomolyi) wa bantu babo” basimikisya umwenesu; balyitogolela, kabili bagwa. Ubwami bwa cinaayi bwa kyuma bwali Roma wa bupagani, uwatungele bukalamba pa kulyaicitika, lelo ukuwa kwabo kwa kulekelesha kwaba cilangisho ca buprofeti icisimikisya umwenesu. Bena ni babomolyi, pantu banyanta abantu ba Lesa panshi mu kukakanwa.
We will continue this study in the next article.
Okwesoma okusoma kuno mu kitundu ekiddako.