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.

Téereb Daniel mi dafay ubbi nettali waxin yu yeesal xel ci yoon-u yégle yu diis, di jaxas benn pexe bu jiitu ci dellusi ak yaatal, buy daw ci biir ay visionsam, dale ci xët wu 2 ak nataal baat yu metal, ba ci xarey buur yu lëj te leeradi ci xët wu 11. Ci biir taxawaayu melokaan bii, ab liir bu am doole feeñ na: Xareb Actium ci atum 31 BC, mi mujje ci ngëmblaŋu Misra ci 30 BC, taxaw na ni mooy matal gu am solo bu Daniel 11:25, 26, di fàttali bëgg-bëggu njàlbéenug Room bu pagan te muy tàmbalee nguuram gu 360 at.

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 di tàmbalee ak jóg ak daanu ay nguur-nguur yi toppoon dee gu Alexandre le Grand ci atum 323 BC. Waaye, ci benn 14, am na soppi. Wër 200 BC, ba Antiochus III (Magnus) di waajal xareb Panium ngir xeex ak buuru xale bi, Ptolemy V, Room dugg na ci, du ni seetaan rekk, waaye ni “saaykat yi bokk ci sa nit ñi.” Ndaxte dafa yéem ci wóor meññug dugub Éjipt bi ci biir jaxasoo gu Helleniste gi, Room won na dooleem ci biir Ñaareelu Xareb Macedoine (200–197 BC), te mu teg seen bu njëkk ngir wàll wu yonent bi.

Rome’s Dominance Over the Jews

Nguurug Room ci kaw Yawut yi

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.

Bu jàll na ci atum 63 B.K., te benn matalug kàddu bi nekk na ci saar 16 bi, bi Pompee song Yérusalem, dugge ca Bérab bu Gëna Sell ba, te dogal nguurug Room ci kaw “réew mi tedd te màgg.” Bés boobu ba, saar yi 17 ba 22 di toppante ay nit ñu bokk Room: xarey Pompee ci penku, njàlag yi Yulius Seesar am ak dee ba ñu ko rey ci atum 44 B.K., nguuru Ogüst Seesar gu dajale wërsëg (ni ñu ko waxe ci Luug 2:1) te jeex ci 14 A.D., ak Tibéeriyus miy saytu ngir bàmmeel Almasi bi ci atum 31 A.D., ba “kilifag kóllëre bi” dammeeku. Rëdd wu yëgle bi jóge ci Pompee ca Yérusalem ba agsi ci Tit ca Yérusalem ci 70 A.D., moo wone rëdd wi nguurug Room jaaroon ngir noot askanu Yàlla.

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.

Dale ko ca njëkkë jëfandikukat bu Room a desecrer kër Yàlla ba ca mujj ga, bi njëkkë jëfandikukat bu Room yakk kër Yàlla, mooy joxe màndarga Alfa ak Omega. Dale ci desecration te mujje ci yàq, rëddoowu taarix bi itam dafay ëmb desecration ak yàqu Ki waxoon ci boppam ne: “Yàqleen kër gii, te ci ñetti fan dinaa ko dekkal.” Dëgg dafa sosoo ci njëkk, fukk ak ñettelu ak mujjeel araf ci alfabetu Ebrë, te rëddoo bi tambalee ak Pompey te mujje ak Titus dafay ëmb yeneen yàqu kër Yàlla ci digg, bi ñu tegtal ci biir jeexitalu ñetti bant, yi ñu taxawaloon ca diggu ayu-bés ba gën a digg, bi Kirist doon ñëw dëggal kóllëre gi. Aaya yi juróom benn ba ñaar-fukk ak ñaar dafañu tegtal rëddoo bu yonent buy yëngu ànd ak màndargay dëgg. Am na ay rëddoo yu yonent yu am solo ci biir taarix bi aaya yooyu di tegtal, waaye mbir mi gën a mag ci rëddoo bi mooy nguurug Room ci kaw Yawut ya.

Leagues and Treaties

Kuréel ak Kóllëre yi

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.”

Saar 23 “jëlal ak yaatal” ci dellu gannaaw ba ca at 161–158 BC, ba Yawut ya nekk ci suufu Yudaa Makkabees defee benn liggéeyu kóllëre ak Room (1 Makkabee 8). Loolu feeñal na pexe bu gaarañu Room ci tabax nguuram—daan jël ndam jaarale ko ci kóllëre yi ak bokkandoo yi, te loolu moom dafa wuute ak anam yi ko jiitu woon. Saar 24 moo tej wàll wii, ci wax ne Room dina “xayma ay pexeem jëm ci kaw kër yu dëgër yi, sax ab diir.”

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.

Te gannaaw kóllëre ga ñu def ak moom, dina jëf ay naxari; ndaxte dina yéeg, te dina am doole ak ay nit yu néew. Dina dugg ci jàmm sax ci kaw bérab yi gën a naat ci diiwaan ba; te dina def li ay baayam deful woon, walla ay maam yaatu baayam deful woon; dina tas ci seen biir alal ju ñu nangu, ak yàqute, ak barele: waaw, dina xalaat ay pexeem ci kaw tata yu dëgër ya, ba ab diir. Daniel 11:23, 24.

For a Time

Ab jamonooyat gi

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.

Baate bi ñuy tekki ne “against” man naa ko xam ni mooy baat bi “from”. Room dañuy yégle seen pexe yi “from”. Baat bi “from” ci kàddu gi di joxe xalaat ne dëkk bu Room mooy xol bu politig ak bu xarey nguur gi, te moo doon ndombo ba nguur gi di tàmbalee ay pexeem. “Waxtu” wi, ci waxu yonent bi, mooy 360 at, di tàmbalee ba Egyppt daanu ci 30 BC gannaaw Actium, te di jeex ci atum 330 ba Constantine bàyyi Room ngir Constantinople.

Verses 25 and 26 zero in on Actium itself.

Aaya 25 ak 26 di jëm ci Actium boppam.

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.

Te moom dooleem ak fitam diirub buur bu bëj-gànnaar ak mbooloo mu réy; te buur bu bëj-gànnaar dina taxawu ngir xare ak mbooloo mu réy lool te am kàttan; waaye du taxaw, ndaxte dinañu fexe pexe yi ci moom. Waaw, ñi di lekk ci cërab ay lekkam dinañu ko yàq, te mbooloom dina daldi jébbalu mel ni ndox mu daw; te ñu bare dinañu daanu, dee ci xare. 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.

Ci atum 31 ba ñëw-Krist, Oktawiyan, mi ngi tegu ci Room ne mooy “buur bi bëj-gànnaar,” dajale na ay xareem ngir song Misraam bu Keleopaatar, “buur bi bëj-saalum,” ci benn xeexu gaal yu mag te am solo lool. “Ndami xare bu réy lool te am doole” bu Antoni ak Keleopaatar daanu na, ndax “pexe” yu am xeetu xel la ko daan (taktig yu Agrippa), ak wóoral yu ñaaw—dëbbi-génn yu bokk naxari Antoni ak dellu-gannaawg xare gu Keleopaatar ci diggu xeex bi. Ci atum 30 ba ñëw-Krist, Misraam nekkoon na di porowaasu Room, te loolu tàmbalee nguurug Room gu bokk ci bañu-yàlla te kenn du ko xeeb. Diggante jamonoju 360 at yii, dale ca 30 ba ñëw-Krist ba 330, mëngoo na ak kàttanu Room gu kawe, gu dal ci kër gu njëkk ga muy dooleem, ba keroog Kóstantaŋñ soppiwoon, ba “daane” kër googu, ni Danyeel 8:11 waxe.

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.

Waaw, mu màggal boppam ba ca Kilifag mbooloom xare ba, te ci moom saraxu bis bu nekk nekk nekk ñu ko dindi, te barabam bu sell bi ñu daan ko. 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.

Ba Konstantin sànnee dëkku Room ngir dëkku Konstantinopol, mu bàyyi ci dëkku Room ab bérab bu doole nekkul kenn, te loolu ubbi yoonu ngir kilifteb baamtu gi jël toogu ndiggël, mi dëkku Room di melal. Jëf jooju matal na aaya ñaareelu Kàddug Yàlla 13.

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.

Rabu ma ma gisoon nag mel ni leopard, te ay tànkam ya mel ni ayu-bear, te gémmiñam ya mel ni gémmiñam lion; te dragon bi may ko dooleem, ak toogu baayam, ak sañ-sañ bu mag. Njàlbéen ga 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.

Ci Daniel 8, am naariy Hebre yooyu ñaari baat yu wuute, te ñépp ñi di leen tekki ne “sanctuary,” ñoo tax ba nettali bu nekk ci mbirum sanctuary bi nekk ci téereb Daniel feeñ. Téereb Daniel dafay wone xare bu nekk diggante Almasi bi ak Seytaane, ni ko ñu misaale ci ay wutuwu àdduna yu teewal Almasi ak Seytaane. Babilon, mi di wutuwu àdduna wu Seytaane, dafay nangu Yerusalem ci ubiteg Daniel, te Yerusalem dafay nangu Babilon ci aaya juróom-ñeent-fukk ak juróom ci saar 11. Nguur yi ñu teewal ci dëkku Yerusalem ak dëkku Babilon ñooy “sanctuaries of strength.” Dëkku Babilon ak Yerusalem ñépp ñoo di sanctuaries of strength, te kenn ku nekk am na këram-jaamu bu nekk ci biiram dëkk bi. Kër-yàlla Pantheon mi nekk na ci dëkku Room, te kër gi nekk Yerusalem mooy moroomam ci nettalib yonent bi. Babilon ak dëkku Room ay naxu lañu ci 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.

Ci Daniel 8, ñaari baat yu Hébreu yi mooy “miqdash” ci sàcc 11, fa ndaw bënn bi (Room gu bokkoon ci ñaawteef) di sànni suuf “berabu sàmmuwaayam” (dëkkub Room), bi Constantine toxalee ko ca 330. Baneen baat bi mooy “qodesh” ci sàcc 13 ak 14, fa sàmmuwaayu Yàlla di xaar sellal ginnaaw 2300 fan. Doonte ne ñaari baat yi ñépp dañu leen tekki ni sàmmuwaay, “miqdash” man naa tegu ci tataaru Yàlla walla ci tataaru yéefeer, waaye “qodesh” ci Biibël bi, dees na ko jëfandikoo rekk ngir tegu ci sàmmuwaayu Yàlla.

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.

Ci Daniel 11:31, “bérab bu sell” bi (dëkkub Room) dañu ko sosal yàq, bi barbar ya ak Vandal yi indi xare ci dëkkub Room. “Loxo yi” yi nekk ci wax ji tàmbalee nañu ak Clovis ci atum 496 te wéy ba keraŋu pap Rooma gëna kawe lool ci 538, ba ñu génnee Ostrogoth yi ci dëkk bi.

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.

Rëddo yëgleg bu jëm ci Actium dafay yàgg ba weesu 330. “Gaal yu Chittim” yi ci sarax 30 mi ngi jëfandikoo ngir tekki Vandales yi ci suufu njiitu Genseric, ñoom ñi tasoon Rooma ci atum 455, te loolu mooy mandarga yàqug Rooma gu sowwu. Gannaaw loolu, Rooma bu Paapal mi ngi yéeg, di nguur dale ci 538 ba 1798; muy 1260 at ba kerceen na Généraal Berthier bu Napoleon doon, mi joxe “gaaw gi rey” gi, bi mu jàppée Pius VI. 360 at yu Rooma buy jaamu xonq, dale ci 30 BC ba 330, dañuy mel ni 1260 at yu Rooma bu Paapal, te kenn ku nekk ci ñoom ñaar tambalee na bu ñetteelu tere bi (Égypte, Ostrogoths) daanee.

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.

“Buur Bëj-gànnaar” bu jamono jii feeñ na ci aaya 40. Ci atum 1989, paapas bi, booñee ci kumpa ak États-Unis bu Reagan (miisalees ko ak wotor yi, gaal yi, ak boroom fas yi), dafa daane URSS, moom “buur Bëj-saalum” bi (ateïs/Kominiis). Aaya 41 wone ne paapas bi dafa not “réew mi tedd te màgg” — jëfandikoo États-Unis bu Protestan ngir soppi ko muy États-Unis bu Katolik — fekk aaya yi 42 ak 43 di jëfandikoo Égypte ngir tegtal Mbooloom Xeeti Àddina yi, mi jébbalu ci benn booloo bu ñetti cér yu ànd, mooy Mbooloom Xeeti Àddina yi (nagaas bi), Vatikaa (rab wi), ak États-Unis (yonent bu fen bi), di jiite àddina si ba Armageddon. Aaya 45 yëgle na mujjug kàttan googu, “te kenn du ko dimbali,” ñagaam bi wér ci aaya 41, waaye àtteem tëj na ci aaya 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.

Aktiyom ci atum 31 jiitu Kirist ci gannaaw mooy xooluwaayu aaya 25 ak 26, di tàmbalee nguuru Roomu bu 360 at, jógé ci dëkkal-bu-ñu-ko-dëgërale. Ak aaya fukk ak ñeent wéy ci mel ni artu, nettali Roomu bu bokk ci ngëmadi xeer ma jógé ci aaya fukk ak juróom-benn ba ca soppeeku ba papal Roomu ci aaya fanweeri-benn, mooy sàrtu wéppu Roomu bu bokk ci jaamono jëmm. Sàrtu woowu xaaj na ci ñetti cér. Aaya fukk ak juróom-benn ba ñaar-fukk ak ñaar mooy sàrtu nguurug Roomu ci kaw Israayil gu yàgg. Aaya ñaar-fukk ak ñett ak ñaar-fukk ak ñeent mooy wone liggéeyu tabax mbooloom nguur gi Roomu doon jëfandikoo, bi muy noot ci jaarale ko ci kóllëre ak déggoo yu ànd ak kàttanu xare. Aaya ñaar-fukk ak ñeent ba ca mujj ga nekk ci aaya fanweeri-benn mooy sàrtu ñaar-weri xaaj buy tegtal jamono ju Roomu yékkati boppam, te loolu topp na ko mbëj.

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.

“Waxtu wi ñu tëral” mooy jeexitalu ñetti téeméeri at ak juróom-benn-fukk at yi ci atum 330. Aaya ñaar-fukk ak juróom-ñaari ba ca mujj ga ci aaya juróom-benn-fukk ak benn, biy xamle kañ la dooley paapal, bi ñuy tekki ne mooy ñaawteef ga tax ngàllankat bi, teggoon ko ci gangune gi ci atum 538, mooy jaar-jaaru Roomu pagan ci wër-gu-yaramu jamono jooju bu ñetti téeméeri at ak juróom-benn-fukk at yu nguur gu kawe, te gannaaw loolu ñaar téeméeri at ak juróom-ñaar-fukk ak juróom-ñeent at yu suufe gu yokk-yookk.

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.”

Kon nag “waxtu” wu nekk ci sarax 24 tàmbalee na ci atum 31 BC, bi ñu yokkee buur bu bëj-gànnaar ci suufam buur bu bëj-saalum, te mu jeex ci atum 330, bi buur bu bëj-saalum xaroo ci penku ak sowu. Dalee ci 330 ba ci 538, Room bu bokk ci ngëm-xamadiy ga di tas ndànk-ndànk. Njàngale yu ñu wax ci yonent yi, yu jëm ci benn-benn jéego yu àjjëgg Room bu bokk ci ngëm-xamadiy ga, mooy takkaayi yonent yi yu may taalibé yonent bi xam Kàddug Yàlla gu yonent. Ci matug li sarax 14 bu Daniel 11 wax, Room tabax na peeñ gi, te benn ci yoon yi mu ko defe mooy jaar ci wàccam. Sarax bi nee na: “itam sàcc yi ci sa xeet dinañu yékkati seen bopp ngir tabax peeñ gi; waaye dinañu daanu.”

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.

Ba ñuy song tëdd Room ak gaal yi yu Chittim, te gannaaw loolu mu jëfandikoo bëj-gànnaar, nekkuwoon na ni yenn ci ña njëkk walla ña mujj; ndaxte li dale fii jëm kanam mooy wone ñàkkug kàttanu Room. Ñeenti buum yu njëkk ci juróom-ñaari buum yi nekk ci Kàddug wax ju Yàlla bi ci Peñc mi, ca saar 8, dañuy melal bu wér ñeenti réew yu mag yi tax mujjal Room gu Sowwu gi ba ci atum 476. Gis-gis bi daldi taxaw ba sañ-sañ yi ci sa nit ñi yékkati seen bopp te daanu. Gis-gis gu yonent bi dañu ko nettali ci cërub mbëjjeefu Room. Room gu sowwu, gu bokk ci jaamono ju bokkoon ak xërëm-yàlla, daanu na diggante 330 ak 538. Room gu paapal daanu na ci 1798. Ci jaar-jaari buum bu juróomeel ak bu juróom-benn bi, Room gu Penku gi daanu na ci loxoy Turki yi bokk ci Otomaan yi ci 1453. Ñetti mbëjjeef yooyu bokk nañu ci gis-gis bi ñuy taxawal ci sañ-sañ yi ci sa nit ñi.

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.”

Aaya bi wax ne: «itam saaykat yi ci sa askan wi dinañu yékkati seen bopp ngir taxawal peeñ mi; waaye dinañu daanu.» Lii dale na ci 31 kanam juddug Almasi ba 330, bi Room bu pagan “yékkati seen bopp” ci seeni nguur gu kawe ci àddina si. Dale na ci 330 ba 538, Room bu pagan daanu ngir waajal nit ku bàkkaar bi, ngir mu toog ci kër Yàlla gi, di yégle ne mooy Yàlla. Dale na ci 538 ba 1798, kàttanu paap bi “yékkati seen bopp,” te ci 1798 ñu daanu. Dale na ci 31 kanam juddug Almasi ba 330, Room gu sowwu gi “yékkati” ne mooy digg-bëj-gànnaaru nguurug Room; te dale na ci 330 ba 476, mu daanu. Ci 330, Kostanten yékkati na ne Konstantinobal mooy digg-bëj-gànnaaru Room gu penku; te ci 1453, Room gu penku daanu na. Jamonoy wone yu wuute yi ci Room, kenn ku nekk am na ab jamono bi Room di yékkati boppam, topp ci ab jamono buy wone ngir mu daanu, ndaxte “saaykat yi ci sa askan wi dinañu yékkati seen bopp ngir taxawal peeñ mi; waaye dinañu daanu.”

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.

Baatu Ebraayik bi ñu tekkee “sàcckat” moo gën a dëpp ci “daggkat,” ndaxte moomu moo gëna jege ci njariñu gëna njëkk bu root bi—jóg ci dagg jaar walla tasare—te du ci lu dal rekk ci “sàcckat” (li di tekki sàcc). Baat bi di xamle ñiy tas ketug diggante yi, yoon yi, walla kóllëre yi, waaye du rekk ñiy sàcc alal. Room mooy daggkat bi ci kàdduyontey Biibël, doonte ñu ko tekkee “sàcckat” ci aaya fukk ak ñeent ba. Ci Daniel saar ñaar, Room mooy nguur gu weñ, te gannaaw gi ci saar juróom-ñaari, rab wu ñenteel bi itam Room la.

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.

Gannaaw loolu ma gis ci maam-yëg yi ci guddi, te xool-leen, juróom-ñeenteel rab wi feeñ na, di lu tiitlu, di lu ragal, te am kàttan lool; te amoon na baat yu mag yu weñ gu ñu defare ak fer. Mu daan lekk, di dammat ay xaaj, te di note lu des ak tànkam; te wuutewoon na ak bépp rab wi ko jiitu woon; te amoon na fukki wér. 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.”

Rabbaare ñenteel gi — mooy Room — am na bakk yu “weñ”, ndaxte mooy benn ñenteel bu ñeenteel bi teeréwoon ci sarax bu ñaareelu xaaj ba, mu mel ni weñ. Ci wax juroom-ñaareel bi, ñenteel bu ñeenteel bu Room bi “damm ay cëram”, te bu muy damm ay cëram, mu “rëcc li des ak tànkam yi”. Ñenteel bu Room bi mooy nguur gu weñ, te mbirum damm ay cëram ak rëcc li des dafay tegtal jëfub fitnaal. Fitnaal bi ñu indi woon ci Israyil gu yàgg ga doon na “mandarga”.

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.

Te itam itam mboolem yooyu yépp dinañu wàcci ci sa kaw, dinañu la topp te jot la, ba nga reyiku; ndaxte dégguloo baatu Aji Sax ji sa Yàlla, ngir sàmm ndigalam ak ay sàrtam yi mu la santaane. Te dinañu nekk ci sa kaw muy màndarga ak jaaxle, te it ci sa askan wi ba fàww. Ndaxte jaamuwoo Aji Sax ji sa Yàlla ak mbégte ak bànneexu xol, ci ngir bareb yépp. Moo tax dinga jaamu say noon yi Aji Sax ji di yónnee ci yaw, ci xiif, ak mar, ak rafetuladi, ak ñàkk lépp; te dina teg seen bu weex ci sa baat, ba kera mu la rey. Aji Sax ji dina indil la xeet wu jóge fu sore, ca catub suuf, gaaw ni ngelaw liw; xeet wu nga dul xam seen wax. Xeet wu tar xol, wu dul wormaal mag, te dul yërëm ndaw. Deuteronomy 28:45–50.

The curses upon ancient Israel brought about by their rebellion are a “sign and a wonder, and upon thy seed forever.” The curse was to be brought upon them with “a nation of fierce countenance.” The beast with iron teeth that “breaks in pieces and stamps the residue” in chapter seven is also the fourth kingdom which proceeds from the division of Alexander’s kingdom, and just as with Moses in Deuteronomy, that kingdom is a nation whose tongue ancient Israel would not understand. The kingdom of Rome in Daniel chapter eight is a nation of fierce countenance and a nation who speaks a different language.

Natt yi Yisraayil yu njëkk, yi ñëw ci seen kaw ndax seen weddi, dañuy “tektal ak yéemu, te ci sa askan ba fàww.” Natt lañu war a indi ci seen kaw ak “réew mu jëfandikoo kanam gu tar.” Rab wu am gëñ yu weex, wi “di damm-damm te di tàcc bàyyikat yi” ci saar ba juróom-ñaareel, moom itam mooy ñeenteelu nguur gi génn ci xaajug nguurug Aleksàndar, te ni ko nekke ak Musaa ci Téereb Yoon wi, nguur googu mooy réew moo xam ne Yisraayil yu njëkk duñu dégg seen làkk. Nguuru Room ci Daniel saar ba juróom-ñetteel mooy réew mu am kanam gu tar, te itam mooy réew mu wax làkk wu wuute.

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.

Léegi nag boobu bu damm, bi ñent taxawee ci wuutam, ñenti nguur dinañu jóg ci xeetu réew mi, waaye duñu nekk ak dooleem. Te ci mujjug jamonoy seen nguur, bu bàkkaar yi mattee, buur bu jafe xool, te xam wax yu xóot yi, dina jóg. Daniel 8:22, 23.

The “robbers (breakers) of thy people” establish the vision, they exalt themselves and they fall. The fourth iron kingdom was pagan Rome who ruled supremely when exalting themselves, but whose ultimate fall became a prophetic characteristic which establishes the vision. They are breakers for they trample down God’s people through persecution.

“Ñaak-kat yi (jéggi-kat yi) ci sa xeet” dëgëral nañu gis-gis bi; yékkati nañu seen bopp te daanu nañu. Ñetteelu nguur gu weex gi mooy Room gu bokkoon ci jaamono yéefar, gi nguuru woon ci kaw lool ba yékkati seen bopp, waaye seen daanu bu mujj moo doon melokaanu yonent ci wax ju dëgëral gis-gis bi. Jéggi-kat lañu ndax dañuy dóor-daal xeetu Yàlla bi jaarale ko ci fitna.

We will continue this study in the next article.

Dina gëna yokk sunu njàngum ci waaxtaan wi ci artikel bi ci topp.