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.
Kitabu cha Danieli hufunua simulizi ya ajabu ya kinabii, kikisuka kanuni ya kurudia na kupanua inayopita katika maono yake yote, kutoka sanamu ya metali ya sura ya 2 hadi migogoro tata ya kifalme ya sura ya 11. Ndani ya mfumo huu, hoja yenye nguvu hujitokeza: Vita vya Actium mwaka 31 KK, vilivyofikia upeo wake katika kuanguka kwa Misri mwaka 30 KK, vinasimama kama utimizo muhimu wa Danieli 11:25, 26, vikitia alama mwanzo wa ukuu wa miaka 360 wa Rumi ya kipagani.
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 bermula dengan kebangkitan dan kejatuhan empayar-empayar selepas kematian Alexander the Great pada tahun 323 SM. Namun, menjelang ayat 14, suatu peralihan berlaku. Sekitar tahun 200 SM, ketika Antiochus III (Magnus) sedang bersiap untuk Pertempuran Panium menentang raja-kanak-kanak Ptolemy V, Rom campur tangan, bukan sebagai pemerhati semata-mata, melainkan sebagai “perompak bangsamu.” Dengan perhatian tertumpu pada usaha menjamin bekalan gandum Mesir di tengah-tengah kekacauan Helenistik, Rom memperlihatkan pengaruhnya semasa Perang Macedonia Kedua (200–197 SM), lalu menyediakan pentas bagi peranan nubuatnya.
Rome’s Dominance Over the Jews
Penguasaan Roma atas Orang Yahudi
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.
Langsung ke tahun 63 SM, ayat 16 digenapi ketika Pompey menyerbu Yerusalem, memasuki Ruang Mahakudus dan menegakkan kekuasaan Romawi atas “negeri yang permai.” Dari titik ini, ayat 17 sampai 22 menelusuri rangkaian tokoh Romawi: kampanye-kampanye Pompey di wilayah timur, penaklukan-penaklukan Julius Caesar dan pembunuhannya pada tahun 44 SM, pemerintahan Augustus Caesar yang memungut pajak (dicatat dalam Lukas 2:1) dan berakhir pada tahun 14 M, serta Tiberius yang mengawasi penyaliban Kristus pada tahun 31 M, ketika “raja perjanjian” diremukkan. Garis nubuat dari Pompey di Yerusalem sampai Titus di Yerusalem pada tahun 70 M menegaskan 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.
Neqal ro Roman mudhal thalapathi oru aalayaththai asuththappaduththiyathilirundhu, Roman mudhal thalapathi oru aalayaththai azhiththa mudivuvareikkum, Alpha matrum Omega-vin adaiyaalai vazhangugiradhu. Asuththappaduththalai aarambamaagavum, azhivai mudivaagavum kondha indha varalāṟṟu varisaiyil, “Indha aalayaththai azhiththuvidungal; nān mūnru nāṭkaḷil athai ezhuppuvēn” endru thannai patri sonna Oruvarin asuththappaduththalum azhivum uḷḷaḍangiyuḷḷana. Saththiyam enbadhu Ebreya ezhuththukkolin mudhal, pathimūnraam, kadaisi ezhuththugaḷāl uruvaakkappattadhu; Pompey-il thodangi Titus-il mudiyum indha varisaiyil, Kiristhu vaaraththin naduvil udanpadikkaiyai urudhippaduththa vandha neraththil ezhuppappatta mūnru siluvaigaḷin nadu siluvaiyāl kurikkappadum oru nadu aalaya azhivum uḷḷadhu. Padhinaaru mudhal irupaththirandu varaiyana vasanangaḷ saththiyaththin adaiyaalai dharikkum oru theerkkadharisan varisaiyai prathinidhiththuvappaduththugindrana. Indha vasanangaḷāl prathinidhiththuvappadum varalāṟṟin uḷḷe sila mukkiyamaana theerkkadharisan varisaigaḷ irundhālum, indha varisaiyin mukkiya karuthu Yūdhargaḷ mēl Rōmāvin ādhikkamē āgum.
Leagues and Treaties
Lig-lekutho le Ditumelano
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.”
Ayat 23 “mengulangi dan memperluas” dengan kembali kepada tahun 161–158 SM, ketika orang-orang Yahudi di bawah pimpinan Yudas Makabeus mengadakan suatu persekutuan dengan Roma (1 Makabe 8). Hal ini menyoroti strategi pembangunan kekaisaran Roma yang khas—penaklukan melalui perjanjian dan persekutuan, suatu metode yang berbeda dari para pendahulunya. Ayat 24 menutup tahap ini, dengan menyatakan bahwa Roma akan “merancangkan tipu dayanya terhadap kubu-kubu pertahanan, bahkan untuk suatu masa.”
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.
ឯបន្ទាប់ពីសម្ព័ន្ធសញ្ញាដែលបានធ្វើជាមួយនឹងគាត់ នោះគាត់នឹងប្រព្រឹត្តដោយល្បិចកលដោយបោកបញ្ឆោត ដ្បិតគាត់នឹងឡើងមក ហើយនឹងក្លាយជាខ្លាំងដោយមានប្រជាជនតិចតួច។ គាត់នឹងចូលមកដោយសន្តិវិធី សូម្បីតែទៅដល់ទីកន្លែងសម្បូរខ្លាញ់បំផុតនៃខេត្ត; ហើយគាត់នឹងធ្វើអ្វីដែលបុព្វបុរសរបស់គាត់មិនដែលបានធ្វើ ឬបុព្វបុរសនៃបុព្វបុរសរបស់គាត់; គាត់នឹងចែកចាយដល់ពួកគេនូវរបស់លួចបាន និងរបស់រឹបអូស និងទ្រព្យសម្បត្តិ; មែនហើយ គាត់នឹងគ្រោងល្បិចរបស់គាត់ប្រឆាំងនឹងបន្ទាយមាំមួនទាំងឡាយ សូម្បីតែសម្រាប់មួយរយៈកាល។ ដានីយ៉ែល 11:23, 24។
For a Time
Bakeng sa Nako
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.
Lefoko le le ranolwang e le “kgatlhanong le” le ka tlhaloganngwa jaaka lefoko “go tswa kwa”. Roma e bolelela pele maano a yona “go tswa kwa”. Lefoko “go tswa kwa” mo temaneng le supa motse wa Roma, pelo ya dipolotiki le ya sesole ya mmuso, e le motheo wa maano a yona. “Nako” eo, ka boporofeti, ke dingwaga di le 360, e simolola fa Egepeto e wa ka 30 BC morago ga Actium, mme e khutla ka ngwaga wa 330 fa Constantine a tlogela Roma a ya kwa Constantinople.
Verses 25 and 26 zero in on Actium itself.
Teman 25 le 26 li leba ka kotloloho ho Actium ka boyona.
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.
“আর তিনি এক মহাসৈন্যসহ দক্ষিণের রাজার বিরুদ্ধে তাঁর শক্তি ও সাহস উদ্দীপ্ত করবেন; এবং দক্ষিণের রাজাও যুদ্ধে প্রবৃত্ত হবে এক অতিশয় বৃহৎ ও পরাক্রান্ত সৈন্যবাহিনী নিয়ে; কিন্তু সে স্থির থাকতে পারবে না, কারণ তারা তার বিরুদ্ধে চক্রান্ত রচনা করবে। হ্যাঁ, যারা তার আহারের অংশ ভক্ষণ করে, তারাই তাকে ধ্বংস করবে, এবং তার সৈন্যবাহিনী প্লাবনের ন্যায় বয়ে যাবে; আর অনেকে নিহত হয়ে পতিত হবে।” দানিয়েল 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.
Taon 31 BC, si Octavian, na kumakatawan sa Roma bilang “hari ng hilaga,” ay nagtipon ng kaniyang mga hukbo laban sa Ehipto ni Cleopatra, ang “hari ng timog,” sa isang napakalaking sagupaan sa dagat. Ang “napakalaki at makapangyarihang hukbo” nina Antony at Cleopatra ay nanghina, naibagsak dahil sa mga madiskarteng “pakana” (ang mga taktika ni Agrippa) at mga pagtataksil—ang pagtalikod ng mga kakampi ni Antony at ang pag-urong ni Cleopatra sa gitna ng labanan. Pagsapit ng 30 BC, ang Ehipto ay naging isang lalawigan ng Roma, na nagpasimula sa di-nahahamon na pamumuno ng paganong Roma. Ang saklaw na ito na 360 taon, mula 30 BC hanggang 330, ay umaayon sa kataas-taasang kapangyarihan ng Roma na nakasentro sa orihinal nitong moog, hanggang sa ang pagbabago ni Constantine ay “nagpatumba” sa moog, gaya ng inihula ng Daniel 8:11.
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, a iḍifakamise eṱari u swika kha ṅwana-mahosi wa vhuswo, nahone nga ene tshifhiwa tsha misi yoṱhe tsha bvisiwa, nahone fhethu ha fhethu hawe hukhethwa ha wiswa fhasi. Daniele 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.
Ya bana Konstantin ya tshela motse wa Roma fase ka ntlha ya motse wa Konstantinopole, o ne a tlogela sekheo sa taolo mo motseng wa Roma se bulegile gore kereke ya bopapa e tseye setulo sa bolaodi se se emelwang ke motse wa Roma. Tiragalo eo e ne ya diragatsa temana ya bobedi ya Tshenolo kgaolo ya lesome le boraro.
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.
Binatang yang kulihat itu serupa dengan macan tutul, dan kakinya seperti kaki beruang, dan mulutnya seperti mulut singa; dan naga itu memberikan kepadanya kuasanya, tahtanya, dan wewenang yang besar. Wahyu 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.
Dalam Daniel 8, dua kata Ibrani yang berbeda, yang keduanya diterjemahkan sebagai “tempat kudus,” membedakan kisah tempat kudus dalam kitab Daniel. Kitab Daniel menggambarkan suatu peperangan antara Kristus dan Setan sebagaimana diperagakan dalam wakil-wakil duniawi Kristus dan Setan. Babel, wakil duniawi Setan, menaklukkan Yerusalem pada pembukaan kitab Daniel, dan Yerusalem menaklukkan Babel pada ayat empat puluh lima pasal sebelas. Kerajaan-kerajaan yang diwakili oleh kota Yerusalem dan kota Babel adalah “tempat-tempat kudus kekuatan.” Kota-kota Babel dan Yerusalem keduanya merupakan tempat kudus kekuatan, dan masing-masing juga mempunyai bait sucinya sendiri di dalam kota itu. Bait Pantheon berada di kota Roma, dan bait di Yerusalem adalah padanannya dalam narasi nubuat. Babel dan kota Roma adalah tiruan palsu dari Yerusalem.
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.
Dalam Daniel 8, dua kata Ibrani itu ialah “miqdash” dalam ayat 11, di mana tanduk kecil itu (Rom kafir) menjatuhkan “tempat tempat sucinya” (kota Rom), apabila Konstantin berpindah pada tahun 330. Kata yang satu lagi ialah “qodesh” dalam ayat 13, 14, di mana tempat suci Tuhan menantikan pentahiran selepas 2300 hari. Walaupun kedua-dua kata itu diterjemahkan sebagai tempat suci, “miqdash” boleh mewakili sama ada benteng Tuhan atau benteng kafir, sedangkan “qodesh” dalam Alkitab hanya digunakan untuk mewakili tempat suci Tuhan.
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.
Mu Daniel 11:31, “ahitagatifu h’imbaraga” (umujyi wa Roma) haranduzwa ubwo Ababaribari n’Abavandali bazana intambara mu mujyi wa Roma. “Amaboko” avugwa muri uwo murongo yatangiranye na Clovis mu 496 kandi akomeza kugeza ubwo Roma ya gipapa yari imaze kuzamuka mu buryo bwuzuye mu 538, igihe Abaostrogoti birukanwaga muri uwo mujyi.
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.
Mstari wa kinabii kutoka Actium unaendelea kupita mwaka 330. “Meli za Chittim” za aya ya 30 zinawatambulisha Wavandali chini ya Genseric, walioliteka Roma mwaka 455, jambo lililoashiria kuanguka kwa Roma ya Magharibi. Kisha Roma ya Upapa huinuka, ikitawala tangu 538 hadi 1798; kwa muda wa miaka 1260 hadi Jenerali Berthier wa Napoleon alipoleta “jeraha la mauti” kwa kumkamata Pius VI. Miaka 360 ya Roma ya kipagani, kuanzia 30 KK hadi 330, inaakisi miaka 1260 ya Roma ya upapa, kila moja ikianza wakati kizuizi cha tatu (Misri, Waostrogothi) kinapoanguka.
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.
“uϩⲣⲟⲩⲃ ⲛ̀ⲧⲉ ⲡⲓⲙ̀ⲫⲟⲛ ϧⲉⲛ ⲧⲙⲏⲓ” ⲉϥⲧⲁⲩⲟ ϧⲉⲛ ⲡⲉⲥⲉⲓ̈ⲣⲉ 40. Ϧⲉⲛ 1989, ⲧⲉ ⲡⲁⲡⲁⲥⲓⲁ, ⲉⲥⲥⲟⲡ ϧⲉⲛ ⲟⲩϩⲱⲃ ⲉϥϩⲏⲡ ⲛⲉⲙ USA ⲛ̀Reagan (ⲉⲧⲟⲓ ⲛ̀ⲥⲏⲙⲉⲓⲟⲛ ϧⲉⲛ ϩⲁⲣⲙⲁ, ϫⲟⲓ, ⲛⲉⲙ ϩⲟⲣⲥⲙⲉⲛ), ⲥⲁϩⲱⲣⲉⲙ ⲙ̀ⲡⲓ USSR, “uϩⲣⲟⲩⲃ ⲛ̀ⲧⲉ ⲡⲓⲣⲏⲥ” (ⲁⲑⲉⲓⲥⲙ/ⲕⲟⲙⲙⲟⲩⲛⲓⲥⲙ). Ⲡⲉⲥⲉⲓ̈ⲣⲉ 41 ϯⲱⲧⲉⲛ ⲛ̀ⲧⲉ ⲡⲁⲡⲁⲥⲓⲁ ϫⲓⲛϭⲣⲟ ϩⲓϫⲉⲛ “ϯⲕⲁϩⲓ ⲉⲑⲛⲁⲛⲉⲥ”—ⲉⲥⲕⲟⲧⲕ ⲙ̀ⲡⲓ Protestant USA ⲉ̀ⲡⲓ Catholic USA—ⲉⲣⲉ ⲛⲓⲡⲉⲥⲉⲓ̈ⲣⲉ 42 ⲛⲉⲙ 43 ϯⲱⲧⲉⲛ ⲛ̀ⲧⲉ ⲡⲓ United Nations, ⲉⲧⲟⲩϯ ⲙ̀ⲙⲟϥ ϧⲉⲛ Egypt, ⲣⲱϣ ⲉ̀ⲟⲩϯⲥⲟⲙⲧ ⲛ̀ⲥⲱⲡⲉ ⲉⲧϣⲏⲡ ϧⲉⲛ United Nations (ⲡⲓⲇⲣⲁⲕⲱⲛ), ⲡⲓ Vatican (ⲡⲓⲑⲏⲣⲓⲟⲛ), ⲛⲉⲙ United States (ⲡⲓfalse prophet), ⲉⲩⲥⲱⲛϩ ⲙ̀ⲡⲓⲕⲟⲥⲙⲟⲥ ⲉ̀Armageddon. Ⲡⲉⲥⲉⲓ̈ⲣⲉ 45 ⲉⲣⲉϥϣⲱⲡⲓ ⲛ̀ϯϧⲉⲛ ⲛ̀ⲧⲉ ⲡⲁⲓϫⲟⲙ, “ⲉ̀ⲙⲛ ⲗⲁⲟⲩ ⲉⲑⲛⲁⲉⲣⲃⲟⲏⲑⲓⲛ ⲉ̀ⲣⲟϥ,” ⲁϥⲧⲁⲗϭⲟ ⲛ̀ⲧⲉϥⲥⲱⲛⲓ ϧⲉⲛ ⲡⲉⲥⲉⲓ̈ⲣⲉ 41, ⲁⲗⲗⲁ ⲁϥⲕⲱ ⲛ̀ⲧⲉϥϣⲁⲓ ⲉϥⲧⲁϫⲣⲟ ϧⲉⲛ ⲡⲉⲥⲉⲓ̈ⲣⲉ 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.
အက်တီယမ်၌ ခရစ်မပေါ်မီ ၃၁ ခုနှစ်တွင် ဖြစ်ပွားသောအရာသည် အခန်းငယ် ၂၅ နှင့် ၂၆ တို့၏ အဓိကအာရုံစိုက်ရာဖြစ်ပြီး၊ မိမိ၏ သန့်ရှင်းရာ-ခိုင်ခံ့မြဲမြံသော အခြေခံစခန်းမှ ရောမ၏ နှစ် ၃၆၀ ကြာ အုပ်စိုးမှုကို စတင်ဖွင့်လှစ်ပေးသည်။ အခန်းငယ် ၁၄ ကို သတိပေးချက်တစ်ရပ်အဖြစ် ထည့်သွင်း၍ ကြည့်လျှင်၊ အခန်းငယ် ၁၆ မှ အခန်းငယ် ၃၁ တွင် ပုပ်ရဟန်းမင်းကြီး၏ ရောမသို့ ကူးပြောင်းသည့်အချိန်အထိ ဖော်ပြထားသော သာသနာမဲ့ ရောမ၏ ဇာတ်ကြောင်းသည် သာသနာမဲ့ ရောမ၏ ပြည့်စုံသော အစဉ်လိုက်ဖြစ်သည်။ ထိုအစဉ်လိုက်ကို အပိုင်း သုံးပိုင်းခွဲထားသည်။ အခန်းငယ် ၁၆ မှ ၂၂ အထိသည် ရှေးဣသရေလအပေါ် ရောမ၏ အသာစီးရလျက် လွှမ်းမိုးအုပ်စိုးမှု၏ အစဉ်လိုက်ဖြစ်သည်။ အခန်းငယ် ၂၃ နှင့် ၂၄ သည် စစ်အင်အားနှင့် ပူးတွဲကာ မဟာမိတ်ဖွဲ့မှုများနှင့် စာချုပ်စာတမ်းများအားဖြင့် အောင်နိုင်သိမ်းပိုက်ရာတွင် ရောမ အသုံးပြုခဲ့သော အင်ပါယာတည်ဆောက်မှုအလုပ်ကို သတ်မှတ်ဖော်ပြသည်။ အခန်းငယ် ၂၄ မှ အခန်းငယ် ၃၁ ၏ နောက်ဆုံးဖော်ပြချက်အထိသည် ရောမက မိမိကိုယ်ကို ချီးမြှောက်တင်မြှောက်ခဲ့သော ကာလတစ်ရပ်ကို ကိုယ်စားပြုသည့် အပိုင်းတစ်ပိုင်းနှင့်၊ ထို့နောက် ကျဆုံးခြင်းကို ကိုယ်စားပြုသည့် အပိုင်းတစ်ပိုင်းတို့ ပါဝင်သော အစဉ်လိုက် နှစ်ပိုင်းဖြစ်သည်။
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.
“Temps qui est appointé” i est conclueson des 360 anz en l’an 330. Vers vint-sept jesq’à la darrein clause de vers trente-et-un, la quele monstre quant la poair papale, representée come l’abominacion qui fait desolacion, fu mise sur le trone en 538, est l’estoire de Rome paiene en le contexte de la periode de treis cenz et soixante anz de soveraine seignurie, la quele est adonques suivie par deus cenz et uit anz d’une cheoite progressive.
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.”
Opoɔn nti “berɛ” a ɛwɔ nkyekyɛm aduonu anan mu no fi ase wɔ 31 BC mu, bere a wɔde anafo fam hene no ka atifi fam hene no tumidie ho no, na ɛba awiei wɔ 330 mu, bere a wɔkyekyɛ atifi fam hene no mu kɔ apuei ne atɔe. Efi 330 kosi 538 no, abosonsom Roma gu ahorow so nkakrankakra. Nkɔmhyɛ mu nkyerɛase ahorow a ɛfa abosonsom Roma awurow a ɛrekɔ so no anammɔn ahorow ho no ne nkɔmhyɛ mu atimude a ɛma nkɔmhyɛ suafo no hu Onyankopɔn Nkɔmhyɛ Asɛm no. Sɛnea Daniel ti dumienu baako nkyekyɛm dunan no ba mu no, Roma gyina hɔ ma anisoadehu no, na akwan a ɛnam so yɛ saa ankasa no mu biako ne ne hwehwe ase no. Nkyekyɛm no ka sɛ, “na wo man no mu atorofo nso bɛma wɔn ho so de agyina hɔ ama anisoadehu no; nanso wɔbɛhwe ase.”
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.
Apabila Rom diserang oleh kapal-kapal Kittim, dan sesudah itu menyerang selatan, keadaannya bukanlah seperti yang terdahulu ataupun yang terkemudian, kerana mulai dari sini dan seterusnya sedang digambarkan kejatuhan kuasa Rom. Empat sangkakala pertama daripada tujuh sangkakala dalam Wahyu yang terdapat dalam pasal lapan secara khusus menggambarkan empat kuasa besar yang akhirnya membawa Rom Barat kepada penamatannya menjelang tahun 476. Penglihatan itu ditegakkan apabila para perompak daripada bangsamu meninggikan diri mereka lalu jatuh. Penglihatan nubuat itu digambarkan di atas kerangka kejatuhan Rom. Rom pagan Barat jatuh dari tahun 330 hingga 538. Rom Kepausan jatuh pada tahun 1798. Dalam sejarah sangkakala kelima dan keenam, Rom Timur jatuh kepada Turki Uthmaniyyah pada tahun 1453. Ketiga-tiga kejatuhan itu adalah sebahagian daripada penglihatan yang ditegakkan oleh para perompak daripada bangsamu.
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.”
Ayat itu menyatakan, “juga para perampok dari bangsamu akan meninggikan diri untuk menegakkan penglihatan itu; tetapi mereka akan jatuh.” Dari tahun 31 SM hingga 330, Roma kafir “meninggikan diri” dalam supremasinya atas dunia. Dari 330 hingga 538, Roma kafir jatuh merosot untuk mempersiapkan agar manusia durhaka didudukkan di dalam bait Allah, sambil menyatakan dirinya sebagai Allah. Dari 538 hingga 1798, kuasa kepausan “meninggikan diri,” dan pada tahun 1798 mereka jatuh. Dari tahun 31 SM hingga 330, Roma Barat “meninggikan diri” sebagai pusat kekaisaran Romawi, dan dari 330 hingga 476 ia jatuh. Pada tahun 330 Konstantinus meninggikan bahwa Konstantinopel adalah pusat Roma Timur, dan pada tahun 1453 Roma Timur jatuh. Masa-masa dari berbagai representasi Roma masing-masing memiliki suatu periode ketika Roma meninggikan diri, diikuti oleh suatu periode yang menggambarkan kejatuhannya, karena “para perampok dari bangsamu akan meninggikan diri untuk menegakkan penglihatan itu; tetapi mereka akan jatuh.”
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.
Kata Ibrani yang diterjemahkan sebagai “perompak” lebih tepat diterjemahkan sebagai “pemecah,” karena hal itu lebih sesuai dengan makna utama akarnya—menerobos atau merusak—daripada sekadar “perompak” (yang menyiratkan pencurian). Istilah itu menunjuk kepada mereka yang memecahkan batas-batas, hukum-hukum, atau perjanjian-perjanjian, bukan hanya mencuri barang. Roma adalah pemecah dalam nubuatan Alkitab, meskipun dalam ayat empat belas diterjemahkan sebagai “perompak.” Dalam Daniel pasal dua Roma adalah kerajaan besi, dan kemudian dalam pasal tujuh binatang yang keempat itu juga adalah Roma.
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.
“Үүний дараа би шөнийн үзэгдлүүдэд харж байтал, аймшигт бөгөөд сүрдмээр, туйлын хүчирхэг дөрөв дэх араатан үзэгдэв; тэр нь агуу төмөр шүдтэй байлаа. Тэр нь залгиж, бут ниргэн, үлдсэнийг хөлөөрөө гишгэлэн дэвсэлж байв. Мөн тэр нь өөрийнх нь өмнө байсан бүх араатнаас өөр байв; бас арван эвэртэй байлаа.” Даниел 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.”
Haiwan yang keempat—iaitu Rom—mempunyai gigi “besi,” kerana itulah kerajaan keempat yang sama yang dilambangkan sebagai besi dalam fasal dua. Dalam ayat tujuh, haiwan keempat, Rom, “meremukkan,” dan apabila ia meremukkan, ia “memijak sisanya dengan kakinya.” Haiwan Rom ialah kerajaan besi, dan sifat meremukkan serta memijak sisa itu melambangkan tindakan penganiayaan. Penganiayaan yang didatangkan ke atas Israel purba merupakan suatu “tanda.”
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.
ပင်လျှင် ဤကျိန်ခြင်းအပေါင်းတို့သည် သင့်အပေါ်သို့ ကျရောက်လာ၍၊ သင့်ကိုလိုက်မီကာ၊ သင့်ကိုမီအောင်ဖမ်းဆီး၍၊ သင်ပျက်စီးသည်တိုင်အောင် ရှိလိမ့်မည်။ အကြောင်းမူကား၊ သင်၏ဘုရားသခင် ထာဝရဘုရား၏ အသံတော်ကို သင်နားမထောင်ဘဲ၊ ကိုယ်တော်သည် သင့်အား မှာကြားတော်မူသော ပညတ်တော်များနှင့် စည်းမျဉ်းတော်များကို မစောင့်ထိန်းသောကြောင့် ဖြစ်၏။ ထိုအရာများသည် သင့်အပေါ်၌လည်းကောင်း၊ သင့်မျိုးနွယ်အပေါ်၌လည်းကောင်း၊ အစဉ်အမြဲ နိမိတ်လက္ခဏာနှင့် အံ့ဩဖွယ်ရာအဖြစ် ရှိလိမ့်မည်။ သင်သည် အရာခပ်သိမ်း ကြွယ်ဝပြည့်စုံခြင်းအတွက် ဝမ်းမြောက်ခြင်း၊ စိတ်နှလုံးရွှင်လန်းခြင်းဖြင့် သင်၏ဘုရားသခင် ထာဝရဘုရားကို မဝတ်ပြုသောကြောင့်၊ ထို့ကြောင့် ထာဝရဘုရားသည် သင့်တဘက်၌ စေလွှတ်တော်မူမည့် ရန်သူတို့ကို၊ ဆာလောင်ခြင်း၌လည်းကောင်း၊ ရေငတ်ခြင်း၌လည်းကောင်း၊ အဝတ်အချည်းစည်းဖြစ်ခြင်း၌လည်းကောင်း၊ အရာရာခပ်သိမ်းချို့တဲ့ခြင်း၌လည်းကောင်း၊ သင်ဝတ်ပြုရလိမ့်မည်။ သူသည် သင့်လည်ပင်းပေါ်၌ သံယိုကို တင်ထားမည်ဖြစ်၍၊ သင့်ကို ဖျက်ဆီးပြီးစီးသည်တိုင်အောင် ဖြစ်လိမ့်မည်။ ထာဝရဘုရားသည် ဝေးကွာရာမှ၊ မြေကြီးအဆုံးမှ၊ လင်းယုန်ပျံသကဲ့သို့ လျင်မြန်သော လူမျိုးတစ်မျိုးကို သင့်တဘက်၌ ဆောင်ယူလာတော်မူမည်။ ထိုလူမျိုး၏ ဘာသာစကားကို သင်နားမလည်နိုင်။ သူတို့သည် မျက်နှာကြမ်းတမ်းသော လူမျိုးဖြစ်၍၊ အသက်ကြီးသူ၏ မျက်နှာကို မလေးစား၊ လူငယ်တို့အားလည်း မသနားမပြုသော လူမျိုးဖြစ်၏။ တရားဟောရာကျမ်း ၂၈း၄၅–၅၀။
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.
Kutuka kwaŵa pa Israyeli wa kale chifukwa cha kupanduka kwao ndi “chimanyikwiro ndi chodabwitsa, ndiponso pa mbeu yako mpaka kalekale.” Kutukako kunayenera kubwera pa iwo ndi “mtundu wa nkhope yoopsa.” Chilombo chokhala ndi mano achitsulo chimene “chiphwanya m’zigawo ndi kupondaponda zotsalazo” m’chaputala 7 chilinso ufumu wachinayi umene utuluka pa kugawanika kwa ufumu wa Alekisanda, ndipo monga momwe zinalili ndi Mose m’Deuteronomo, ufumu umenewo ndi mtundu umene Israyeli wa kale sakanamva lilime lake. Ufumu wa Roma m’chaputala 8 cha Danieli ndi mtundu wa nkhope yoopsa ndiponso mtundu wolankhula chinenero china.
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.
Hata sasa, kwa kuwa ile ilivunjika, na badala yake zikasimama nne, falme nne zitasimama kutoka katika taifa hilo, lakini si kwa uwezo wake. Na katika wakati wa mwisho wa ufalme wao, wakosaji watakapofikia utimilifu wa uasi wao, mfalme mwenye uso mkali, na mwenye kufahamu mafumbo, atasimama. 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.
“Perompak (pemecah) bangsamu” menegakkan penglihatan itu; mereka meninggikan diri dan mereka jatuh. Kerajaan besi yang keempat ialah Roma kafir yang memerintah dengan kedaulatan tertinggi ketika meninggikan diri, tetapi kejatuhan akhirnya menjadi suatu ciri kenabian yang menegakkan penglihatan itu. Mereka disebut pemecah, kerana mereka menginjak-injak umat Allah melalui penganiayaan.
We will continue this study in the next article.
Re tla tswelela ka thuto e mo setlhogong se se latelang.