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.
Ny Bokin’i Daniela dia manambara fitantarana ara-paminaniana miavaka, manenona ilay foto-kevitry ny famerimberenana sy fanitarana izay mivelatra manerana ny fahitany, manomboka amin’ilay sariolona vita amin’ny metaly ao amin’ny toko faha-2 ka hatramin’ireo fifanandrinan’ny mpanjaka be pitsopitsony ao amin’ny toko faha-11. Ao anatin’ity rafitra ity dia miseho porofo maharesy lahatra iray: ny Adin’i Actium tamin’ny 31 tal. JK, izay nifarana tamin’ny fahalavoan’i Egypta tamin’ny 30 tal. JK, dia mijoro ho fahatanterahana manan-danja amin’ny Daniela 11:25, 26, ka manamarika ny fiandohan’ny fanjakazakan’i Roma mpanompo sampy nandritra ny 360 taona.
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.
Ny Daniela 11 dia manomboka amin’ny fisandratana sy ny fianjeran’ireo fanjakana taorian’ny nahafatesan’i Aleksandra Lehibe tamin’ny 323 tal. J.K. Kanefa, amin’ny andininy faha-14, dia miseho ny fiovana. Manodidina ny 200 tal. J.K., raha i Antiokosa III (Magnus) niomana ho amin’ny Adin’i Panium hanohitra an’i Ptolemaios V, mpanjaka mbola zaza, dia niditra an-tsehatra i Roma, tsy tahaka ny mpijery fotsiny, fa amin’ny maha-“mpandroba ny olonao” azy. Noho ny ahiahiny momba ny fiantohana ny famatsiana varim-bazaha avy any Egypta teo afovoan’ny korontana helenistika, dia nampiseho ny herin’ny fitaomany i Roma nandritra ny Ady Makedoniana Faharoa (200–197 tal. J.K.), ka nanomana ny sehatra ho amin’ny anjara asany ara-paminaniana.
Rome’s Dominance Over the Jews
Fanjakan’i Roma tamin’ny Jiosy
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.
Amin’ny fampandrosoana haingana hatrany amin’ny 63 talohan’i K. dia tanteraka ny andininy 16, raha nanafika an’i Jerosalema i Pômpée, niditra tao amin’ny Masina Indrindra ary nanambara ny fanapahan’ny Romana teo ambonin’ilay “tany mahafinaritra.” Manomboka eto, ny andininy 17 ka hatramin’ny 22 dia manaraka fifandimbiasan’ireo olo-malazan’ny Romana: ny fampielezan-kevitra tany atsinanan’i Pômpée, ny fandresen’i Jules César sy ny namonoana azy tamin’ny 44 talohan’i K., ny fanjakan’i Auguste César izay nampandoa hetra (voamarika ao amin’ny Lioka 2:1) ka nifarana tamin’ny 14 taorian’i K., ary i Tibère izay nanara-maso ny nanomboana an’i Kristy tamin’ny taona 31 taorian’i K., rehefa “tapaka ny andrianan’ny fanekena.” Ny tsipika ara-paminaniana manomboka amin’i Pômpée tao Jerosalema ka hatramin’i Titus tao Jerosalema tamin’ny 70 taorian’i K. dia mampiseho ny fizotry ny fanapahan’i Roma teo ambonin’ny vahoakan’Andriamanitra.
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.
Manomboka amin’ny jeneraly romana iray izay nandoto ny tempoly ka hatramin’ny fiafarana, rehefa nisy jeneraly romana iray nandrava ny tempoly, no ahitana ny mariky ny Alfa sy Omega. Manomboka amin’ny fandotoana ary mifarana amin’ny fandravana, ny tsipika ara-tantara dia mitahiry ao anatiny koa ny fandotoana sy ny fandravana Ilay nilaza ny amin’ny Tenany hoe: “Ravao ity tempoly ity, ary amin’ny hateloana no hananganako azy indray.” Ny fahamarinana dia voaforon’ny litera voalohany sy fahatelo ambin’ny folo ary farany amin’ny abidy hebreo, ary ny tsipika manomboka amin’i Pompey ka mifarana amin’i Titus dia ahitana fandravana tempoly iray eo afovoany izay asehon’ilay hazo fijaliana eo afovoan’ireo hazo fijaliana telo, izay naorina teo afovoan’ny herinandro indrindra, tamin’ny fotoana nahatongavan’i Kristy hanamafy ny fanekena. Ny andininy fahenina ambin’ny folo ka hatramin’ny faharoa amby roapolo dia maneho tsipika faminaniana iray izay mitondra ny mariky ny fahamarinana. Misy tsipika faminaniana manan-danja vitsivitsy ao anatin’ny tantara asehon’ireo andininy ireo, nefa ny lohahevitra fototry ny tsipika dia ny fanapahan’i Roma ny Jiosy.
Leagues and Treaties
Fikambanana sy Fifanarahana
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.”
Andininy 23 dia “mamerina sy manitatra” amin’ny fiverenana any amin’ny taona 161–158 tal. J.K., rehefa ny Jiosy teo ambany fitarihan’i Jodasy Makabeo dia nanao fanekem-pihavanana tamin’i Roma (1 Makabeo 8). Izany dia manasongadina ny paikady tokana nampiasain’i Roma tamin’ny fananganana empira—fandresena tamin’ny alalan’ny fifanekena sy firaisana, fomba iray miavaka amin’ireo teo alohany. Andininy 24 no mamintina io dingana io, amin’ny fanamarihana fa i Roma dia “hamolavola ny tetiny avy any amin’ny fiarovana mafy, mandritra ny fotoana anankiray aza.”
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.
Ary rehefa vita ny fanekena niaraka taminy, dia hanao fitaka izy; fa hiakatra izy ka hihamatanjaka amin’ny vahoaka vitsy. Hiditra amim-piadanana izy hatrany amin’ireo toerana lonaka indrindra amin’ny faritany; ary hataony izay tsy nataon’ny razany, na ny razamben’ny razany; hizarazara aminy ny babo sy ny fandrobana ary ny harena izy; eny, hamolavola ny tetiny hanohitra ny fiarovana mafy aza izy, mandritra ny fotoana voafetra. Daniela 11:23, 24.
For a Time
Mandritra ny Fotoana Iray
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.
Ny teny nadika hoe “against” dia azo takarina ho ny teny hoe “from”. Maminany ny tetikasany “avy amin’” i Roma. Ny teny hoe “avy amin’” ao amin’ilay andininy dia manondro ny tanànan’i Roma, fo politika sy miaramilan’ny fanjakana, ho fototry ny paikadiny. Ny “fotoana” dia, araka ny faminaniana, 360 taona, manomboka rehefa lavo i Egypta tamin’ny 30 tal. J.K. taorian’i Actium, ary mifarana amin’ny taona 330 rehefa nilaozan’i Constantinople i Roma noho i Constantin.
Verses 25 and 26 zero in on Actium itself.
Ny andininy faha-25 sy faha-26 dia mifantoka mivantana amin’i Actium mihitsy.
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.
Ary hampihetsika ny heriny sy ny fahasahiany hanohitra ny mpanjakan’ny atsimo amin’ny tafika lehibe izy; ary ny mpanjakan’ny atsimo kosa hampihetsi-po ho amin’ny ady amin’ny tafika tena lehibe sy mahery indrindra; nefa tsy hahatohitra izy; fa hanao tetika hamelezana azy ireo. Eny, ireo izay mihinana amin’ny anjara haniny no handringana azy, ary ny tafiny handraoka tahaka ny rano manafotra; ary maro no ho lavo voavono. Daniela 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.
Tamin’ny taona 31 tal. J.K., i Octavien, izay nisolo tena an’i Roma amin’ny maha “mpanjakan’ny avaratra” azy, dia namory ny heriny hiady amin’i Ejipta notarihin’i Cleopatra, dia ilay “mpanjakan’ny atsimo,” tao anatin’ny fifandonana an-dranomasina lehibe sy manan-tantara. Ny “tafika lehibe sady mahery indrindra” an’i Antoine sy Cleopatra dia nihemotra, resin’ny “tetika” stratejika (ny paikadin’i Agrippa) sy ny famadihana—dia ny fivadihan’ireo mpiara-dia tamin’i Antoine sy ny fisintonan’i Cleopatra ny tafiny teo afovoan’ny ady. Tamin’ny taona 30 tal. J.K., dia lasa faritany romana i Ejipta, ka nanomboka teo ny fanapahan’i Roma jentilisa tsy nisy mpanohitra. Io fe-potoana 360 taona io, hatramin’ny 30 tal. J.K. ka hatramin’ny 330, dia mifanaraka amin’ny fanjakazakan’i Roma nifantoka tamin’ilay fiarovana mafy niaviany, mandra-pahatongan’ny famindran’i Constantin izay “nanjera” izany fiarovana mafy izany, araka ny nambaran’ny Daniela 8:11 mialoha.
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.
Eny, izy nanandratra tena hatramin’ny amin’ny Andrianan’ny maro, ary tamin’ny alalany no nanesorana ny fanatitra isan’andro, ary nazerana ny fitoeran’ny fitoeram-pivavahany. Daniela 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.
Rehefa nazeran’i Constantin ny tanànan’i Roma ho an’ny tanànan’i Constantinople, dia namela banga teo amin’ny fahefana tao amin’ny tanànan’i Roma izy, ka nanokatra lalana ho an’ny fiangonana papaly handray ny sezan’ny fahefana izay asehon’ny tanànan’i Roma. Izany fihetsika izany no nanatanteraka ny andininy faharoa ao amin’ny Apokalypsy fahatelo ambin’ny folo.
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.
Ary ilay bibidia izay hitako dia tahaka ny leoparda, ary ny tongony dia tahaka ny tongotry ny bera, ary ny vavany tahaka ny vavan’ny liona; ary ny dragona no nanome azy ny heriny sy ny seza fiandrianany ary fahefana lehibe. Apokalypsy 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.
Ao amin’ny Daniela 8, teny hebreo roa samy hafa, izay samy adika hoe “toerana masina”, no manavaka ny tantaran’ny fitoerana masina ao amin’ny bokin’i Daniela. Ny bokin’i Daniela dia maneho ady eo amin’i Kristy sy Satana, araka ny aseho amin’ireo solontena eto an-tany misolo tena an’i Kristy sy Satana. Babilona, solontena eto an-tanin’i Satana, no mandresy an’i Jerosalema eo am-piandohan’ny Daniela, ary i Jerosalema no mandresy an’i Babilona ao amin’ny andininy faha-dimy amby efapolo amin’ny toko fahiraika ambin’ny folo. Ireo fanjakana asehon’ny tanànan’i Jerosalema sy ny tanànan’i Babilona dia “toerana masina mahery.” Samy toerana masina mahery ny tanànan’i Babilona sy i Jerosalema, ary samy manana ny tempoliny ao anatin’ny tanàna izy roa tonta. Ny tempolin’ny Pantheon dia ao amin’ny tanànan’i Roma, ary ny tempoly ao Jerosalema no tandrify azy ao amin’ny fitantarana ara-paminaniana. I Babilona sy ny tanànan’i Roma dia sandoka misolo an’i Jerosalema.
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.
Ao amin’ny Daniela 8, ny teny hebreo roa dia “miqdash” ao amin’ny andininy faha-11, izay anarian’ilay tandroka kely (Roma jentilisa) ny “toeran’ny fitoerany masina” (ny tanànan’i Roma), rehefa mamindra toerana i Constantin tamin’ny taona 330. Ny teny iray hafa dia “qodesh” ao amin’ny andininy faha-13 sy faha-14, izay iandrasan’ny fitoeran’Andriamanitra fanadiovana rehefa afaka 2300 andro. Na dia samy adika hoe fitoerana masina aza ireo teny roa ireo, ny “miqdash” dia mety haneho na ny fiarovan’Andriamanitra na fiarovana jentilisa, fa ny “qodesh” kosa dia ampiasaina ao amin’ny Baiboly ihany mba hanehoana ny fitoeran’Andriamanitra.
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.
Ao amin’ny Daniela 11:31, ny “toerana masina mahery” (ny tanànan’i Roma) dia voaloto rehefa mitondra ady ho ao amin’ny tanànan’i Roma ny Barbarians sy ny Vandals. Ny “sandry” ao amin’io andininy io dia nanomboka tamin’i Clovis tamin’ny 496 ary nitohy mandra-pahazoan’i Roma papa fahefana feno tamin’ny 538, rehefa noroahina hiala tao an-tanàna ny Ostrogoths.
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.
Ny tsipika ara-paminaniana avy ao Actium dia miitatra mihoatra ny taona 330. Ny “sambo avy any Kitima” ao amin’ny andininy faha-30 dia manondro ny Vandaly teo ambanin’i Genseric, izay nandrava an’i Roma tamin’ny taona 455, ka nanambara ny firodanan’i Roma Andrefana. Avy eo dia mitsangana i Roma papa, ka manjaka hatramin’ny 538 ka hatramin’ny 1798; nandritra ny 1260 taona izany mandra-panateran’ny Jeneraly Berthier, an’i Napoléon, ilay “ratra mahafaty” tamin’ny nisamborany an’i Pius VI. Ny 360 taona nanjakan’i Roma jentilisa, nanomboka tamin’ny 30 tal. J.K. ka hatramin’ny 330, dia mifandrindra amin’ny 1260 taona nanjakan’i Roma papa, samy manomboka rehefa lavo ny sakana fahatelo (Egypta, Ostrogoths).
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.
Ny “mpanjakan’ny avaratra” amin’izao andro maoderina izao dia miseho ao amin’ny andininy faha-40. Tamin’ny 1989, ny fitondrana papaly, niara-dia miafina tamin’i Etazonia tarihin’i Reagan (voasolo tena amin’ny kalesy, sambo ary mpitaingin-tsoavaly), dia nanongana ny URSS, ilay “mpanjakan’ny atsimo” (tsy finoana an’Andriamanitra/Komonisma). Ny andininy faha-41 dia manondro ny fitondrana papaly mandresy ny “tany be voninahitra” — mamadika an’i Etazonia Protestanta ho Etazonia Katolika — ary ny andininy faha-42 sy faha-43 kosa dia manondro ny Firenena Mikambana, asolo an’i Egypta, manaiky hilefitra eo ambanin’ny firaisana telo sosona ahitana ny Firenena Mikambana (ilay dragona), ny Vatikana (ilay bibidia), ary i Etazonia (ilay mpaminany sandoka), ka mitarika izao tontolo izao ho any Hara-magedona. Ny andininy faha-45 dia maminany ny fiafaran’io fahefana io, “ka tsy hisy hamonjy azy”; sitrana ny feriny ao amin’ny andininy faha-41, nefa voaisy tombo-kase ny anjarany amin’ny andininy faha-45.
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.
Actium tamin’ny 31 tal. J.K. no ifantohan’ny andininy 25 sy 26, ka manomboka eo ny fanjakan’i Roma nandritra ny 360 taona avy amin’ny fitoerany masina sy fiarovana mafy. Miaraka amin’ny andininy faha-efatra ambin’ny folo ho fampitandremana, ny tantaran’i Roma jentilisa manomboka amin’ny andininy faha-enina ambin’ny folo ka hatramin’ny fiovàna ho amin’i Roma papaly ao amin’ny andininy faha-iraika amby telopolo no andalana feno momba an’i Roma jentilisa. Mizara ho ampahany telo izany andalana izany. Ny andininy 16 ka hatramin’ny 22 no andalan’i Roma momba ny fanapahany tamin’ny Isiraely fahiny. Ny andininy 23 sy 24 no manondro izany asan’ny fananganana fanjakam-be izany izay nampiasain’i Roma raha nandresy tamin’ny alalan’ny firaisana sy fifanekena niaraka tamin’ny hery ara-miaramila. Ny andininy 24 ka hatramin’ny fanehoana farany ao amin’ny andininy 31 dia andalana misy ampahany roa, maneho vanim-potoana iray izay nanandratran’i Roma ny tenany, ary narahin’ny fahalavoana.
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.
Ny “fotoana voatendry” dia ny fiafaran’ireo taona 360 amin’ny taona 330. Ny andininy faha-roapolo amby fito ka hatramin’ny fehezanteny farany amin’ny andininy faha-roapolo amby telopolo sy iray, izay manondro ny fotoana nametrahana teo amin’ny seza fiandrianana ny fahefana papaly, aseho ho ilay fahavetavetana mahatonga fandravana, tamin’ny taona 538, dia ny tantaran’i Roma jentilisa ao anatin’ny tontolon’ny fe-potoana telonjato sy enimpolo taona nanjakany ambony indrindra, izay arahina avy eo amin’ny taona roanjato sy valo amin’ny fianjerana miandalana.
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.”
Noho izany, ny “fotoana” ao amin’ny andininy faha-efatra amby roa-polo dia manomboka amin’ny 31 TK, amin’ny fanampiana ny mpanjakan’ny atsimo ho ao anatin’ny fanjakàn’ny mpanjakan’ny avaratra, ary mifarana amin’ny 330, amin’ny fizaràn’ny mpanjakan’ny avaratra ho atsinanana sy andrefana. Hatramin’ny 330 ka hatramin’ny 538, i Roma jentilisa dia mirodana tsikelikely. Ireo famantarana ara-paminaniana samihafa mifandray amin’ireo dingana samihafa amin’ny faharavan’i Roma jentilisa dia ireo vatofantsika ara-paminaniana izay ahafahan’ny mpianatry ny faminaniana mamantatra ny Tenin’Andriamanitra ara-paminaniana. Ho fahatanterahan’ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela toko fahiraika ambin’ny folo, i Roma dia mampiorina ny fahitana, ary anisan’ny fomba anaovany izany indrindra ny amin’ny alalan’ny fahalavoany. Hoy ny andininy: “ary ny mpandroba amin’ny firenenao kosa hanandratra ny tenany hampiorina ny fahitana; nefa ho lavo izy.”
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.
Rehefa notafihin’ny sambon’i Chittim i Roma, ary avy eo manafika ny atsimo, dia tsy tahaka ny teo aloha na ny tatỳ aoriana izany, fa manomboka eto no anehoana ny fianjeran’ny fahefan’i Roma. Ny trompetra efatra voalohany amin’ny trompetra fito ao amin’ny Apokalypsy, izay hita ao amin’ny toko faha-valo, dia manoritsoritra manokana ireo hery lehibe efatra izay niafara tamin’ny famaranana an’i Roma Andrefana tamin’ny taona 476. Miorina ny fahitana rehefa manandra-tena sy lavo ireo jiolahin’ny firenenao. Ny fahitana ara-paminaniana dia aseho eo ambonin’ny rafitry ny fianjeran’i Roma. Roma mpanompo sampy tany Andrefana dia nianjera nanomboka tamin’ny 330 ka hatramin’ny 538. Roma papaly dia nianjera tamin’ny 1798. Ao amin’ny tantaran’ny trompetra fahadimy sy fahenina, Roma Atsinanana dia lavo tamin’ny Tiorka Ottoman tamin’ny 1453. Ireo fianjerana telo ireo dia anisan’ilay fahitana izay miorina amin’ireo jiolahin’ny firenenao.
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.”
Ny andininy dia milaza hoe: “ary ireo mpandroba amin’ny firenenao koa dia hanandratra ny tenany hampiorina ny fahitana; nefa ho lavo izy.” Hatramin’ny 31 tal. J.K. ka hatramin’ny 330, i Roma mpanompo sampy dia “nanandratra ny tenany” tamin’ny fahefana fara tampony nananany teo ambonin’izao tontolo izao. Hatramin’ny 330 ka hatramin’ny 538, i Roma mpanompo sampy dia nilavo lefona mba hanomana ny fipetrahan’ilay lehilahin’ny ota eo amin’ny tempolin’Andriamanitra, ka hanambara ny tenany ho Andriamanitra. Hatramin’ny 538 ka hatramin’ny 1798, ny fahefana papa dia “nanandratra ny tenany,” ary tamin’ny 1798 dia lavo izy. Hatramin’ny 31 tal. J.K. ka hatramin’ny 330, i Roma Andrefana dia “nanandratra ny tenany” tamin’ny maha-ivon’ny fanjakana romana azy, ary hatramin’ny 330 ka hatramin’ny 476 dia lavo izy. Tamin’ny 330, i Constantin no nanandratra fa i Constantinople no ivon’i Roma Atsinanana, ary tamin’ny 1453 dia lavo i Roma Atsinanana. Ny fe-potoanan’ireo fanehoana samihafa an’i Roma dia samy manana fotoana izay anandratran’i Roma ny tenany, arahin’ny fotoana iray mampiseho ny fahalavoany, satria “ireo mpandroba amin’ny firenenao dia hanandratra ny tenany hampiorina ny fahitana; nefa ho lavo izy.”
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.
Ny teny hebreo nadika hoe “mpandroba” dia tsara kokoa raha adika hoe “mpandika” na “mpamaky”, satria mifanaraka akaiky kokoa amin’ny hevitra fototry ny fototeny izy—dia ny mamaky miditra na manakorontana—fa tsy voafetra amin’ny hoe “mpandroba” fotsiny (izay manondro halatra). Manoro ireo izay mamaky na mandrava sisintany, lalàna, na fanekena ilay teny, fa tsy ireo izay mangalatra fananana ihany. I Roma no ilay mpandika ao amin’ny faminaniana ao amin’ny Baiboly, na dia nadika hoe “mpandroba” aza izany ao amin’ny andininy faha-efatra ambin’ny folo. Ao amin’ny Daniela toko faharoa dia i Roma no fanjakana vy, ary avy eo ao amin’ny toko fahafito dia i Roma ihany koa no bibidia fahefatra.
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.
Rehefa izany dia hitako tamin’ny fahitana tamin’ny alina, ary, indro, bibidia fahefatra, mahatahotra sy mampangovitra ary mahery indrindra; ary nanana nify vy lehibe izy; nandany sy nanorotoro izy, ary ny sisa dia nohitsakitsahiny tamin’ny tongony; ary hafa noho ny bibidia rehetra teo alohany izy; ary nanana tandroka folo izy. Daniela 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.”
Ny biby fahefatra—izay i Roma—dia manana nify “vy”, fa io ihany no fanjakana fahefatra aseho ho vy ao amin’ny toko faharoa. Ao amin’ny andininy faha-7, ilay biby fahefatra, dia i Roma, “mamaky ho potipotika”; ary rehefa mamaky ho potipotika izy, dia “manitsakitsaka ny sisa amin’ny tongony.” Ilay bibin’i Roma no fanjakana vy, ary ny toetra mampiavaka azy, dia ny famakiana ho potipotika sy ny fanitsakitsahana ny sisa, no maneho ny asa fanenjehana. Ny fanenjehana nampiharina tamin’ny Isiraely fahiny dia “famantarana.”
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.
Ary ho tonga aminao ireo ozona rehetra ireo, ka hanenjika anao sy hahatratra anao mandra-paharingany anao; satria tsy nihaino ny feon’i Jehovah Andriamanitrao ianao hitandrina ny didiny sy ny lalàny izay nandidiany anao. Ary ho eo aminao ireny ho famantarana sy ho fahagagana, ary ho eo amin’ny taranakao mandrakizay. Satria tsy nanompo an’i Jehovah Andriamanitrao tamin’ny fifaliana sy tamin’ny hafalian’ny fo ianao noho ny haben’ny zava-drehetra; koa hanompo ny fahavalonao izay hirahin’i Jehovah hamely anao ianao, amin’ny hanoanana sy ny hetaheta sy ny fitanjahana ary ny tsy fahampian’ny zavatra rehetra; ary hapetrany eo amin’ny vozonao ny ziogan’ny vy mandra-paharingany anao. Jehovah hitondra firenena avy lavitra hamely anao, avy any amin’ny faran’ny tany, haingana tahaka ny fanidinan’ny voromahery; firenena izay tsy ho azonao ny fiteniny; firenena manjopiaka tarehy, izay tsy hanaja ny antitra, na hamindra fo amin’ny tanora. Deoteronomia 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.
Ny ozona izay nahazo ny Isiraely fahiny noho ny fikomiany dia “famantarana sy fahagagana, ary amin’ny taranakao mandrakizay.” Io ozona io dia tokony ho tonga aminy amin’ny alalan’“ny firenena masi-kijery.” Ilay bibidia manana nify vy izay “manorotoro sy mamotika, ary manitsakitsaka izay sisa” ao amin’ny toko fahafito dia ilay fanjakana fahefatra koa izay mipoitra avy amin’ny fizarazarana ny fanjakan’i Aleksandra; ary tahaka ny amin’i Mosesy ao amin’ny Deoteronomia, izany fanjakana izany dia firenena iray izay tsy ho azon’ny Isiraely fahiny ny lelany. Ny fanjakan’i Roma ao amin’ny Daniela toko fahavalo dia firenena masi-kijery sy firenena miteny amin’ny fiteny hafa.
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.
Ary ankehitriny, rehefa tapaka izany, nefa efatra no nitsangana nisolo azy, dia fanjakana efatra no hitsangana avy amin’ilay firenena, saingy tsy amin’ny heriny. Ary amin’ny andro faran’ny fanjakan’ireo, rehefa tonga amin’ny fahafenoany ny mpandika lalàna, dia hisy mpanjaka masi-tarehy sy mahafantatra zava-miafina hitsangana. Daniela 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.
Ny “mpandroba (mpamaky) ny vahoakanao” no mampiorina ny fahitana; manandra-tena izy, ary lavo. Ny fanjakana fahefatra vy dia i Roma jentilisa, izay nanapaka tamin’ny fahefana fara tampony raha nanandra-tena, nefa ny fahalavoany farany dia tonga toetra ara-paminaniana izay mampiorina ny fahitana. Mpamaky izy ireo, fa manitsakitsaka ny olon’Andriamanitra amin’ny alalan’ny fanenjehana.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.