Article

# Panium - Number Five

Panium - Namba Abic

The Robbers of Thy People: Rome’s Exaltation and Fall in Prophecy

Jo ma golo jami pa jo me in: Bedo malo pa Ruma ki poto pa Ruma i poropheti

Author

Jeff Pippenger

Published

March 5, 2025

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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.

Buk pa Daniel yabo piny lok me poropheti ma lamal, kun otyeko nywako cik me dwogo kacel ki medo ma kotye ka wot tung atung i nene pa en, ki cake ki cal me metali me pot buk 2 nyo bot lweny pa rwot ma tek loyo me pot buk 11. I iye kit man, adwogi ma tye ki dwong pa atir pye woko: lweny me Actium i 31 BC, ma otumore ki goyo piny pa Misri i 30 BC, obedo pok tic ma mapire tek me Daniel 11:25, 26, ma nyutu acaki pa twero loyo pa Roma ma timo cal pi mwaka 360.

Daniel 11 begins with the rise and fall of empires following Alexander the Great’s death in 323 BC. Yet, by verse 14, a shift occurs. Around 200 BC, as Antiochus III (Magnus) prepared for the Battle of Panium against the child-king Ptolemy V, Rome intervened, not as a mere bystander but as the “robbers of thy people.” Concerned about securing Egypt’s wheat supply amid Hellenistic turmoil, Rome flexed its influence during the Second Macedonian War (200–197 BC), setting the stage for its prophetic role.

Daniyeli 11 cako ki nyuto dongo malo ki poto piny pa duk madongo ma otime i woko pa tho pa Alexander Ma Madit i higa 323 BC. Ento i lok 14, aloka otime. Acingo i higa 200 BC, ka Antiochus me adek (Magnus) obedo tye ka kete Lweny pa Panium ki bot rwot-lacwic Ptolemy V, Ruma omek iye, pe calo ngat ma mere ka neno, ento calo ‘jokwanyo pa joi.’ Kun gi mito gwoko ngano pa Misiri i katung matek me Hellenistic, Ruma oyaro twero pa gi i Lweny me Macedoni ma aryo (200–197 BC), ma oketo yub pi tic pa porofeti pa gi.

## Rome’s Dominance Over the Jews

Twero pa Roma i kom 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.

I 63 BC, lok me coc 16 opongo piny ka Pompey okwedo Jerusalem, odonyo i "Holy of Holies" kede ocimo twero pa Roma i "piny ma rweny." I kany, lok me coc 17 dok i 22 gicoyo rek me jo Roma: tic me lweny pa Pompey i tung' cam; lweyo piny pa Julius Caesar ki giyeko kwo ne i 44 BC; cawa me layo pa Augustus Caesar ma okwayo cente (kigeco i Luka 2:1) ma otum i 14 AD; ki i cawa pa Tiberius gicako Kristo i calaba i mwaka 31 AD, ka "lawi me kica" ogonyo woko. Rek me poropet, ki Pompey i Jerusalem doki i Titus i Jerusalem i 70 AD, o yaro rek me twero me layo pa Roma bot jo Nyasaye.

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.

Kacako ki lalweny madit pa Roma ma ocwero Ot pa Nyasaye, ci ogiko i kare ma lalweny madit pa Roma ogoro Ot pa Nyasaye; man nyutu cal me Alpha ki Omega. Kacako ki cwero, ki ogiko ki goro, rek me histori bene tye ki cwero kede goro pa En ma owaco ikom iye kene, “Gor ot man, ci i ceng adek abi yaro ne malo.” Adwogi tye kacoko ki muk me buk me Lebru ma acel, ma apar adek, ki ma agiki; ci rek ma ocako ki Pompey ki ogiko ki Titus, tye ki goro pa Ot ma i atir, ma rwomre ki musalaba ma i atir i tung musalaba adek, ma giketo malo i atir atir me ceng abicel ma Kristo obino me moko lale. Lok me coc 16–22 nyutu rek me lapor ma rwate ki cal me adwogi. Tye kede rek me lapor ma ber woko manok i histori ma lok magi nyutu, ento pire tek me rek eni obedo twero pa Roma loyo Yahudi.

## Leagues and Treaties

Alyansi ki Tiriti

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.”

Lok me namba 23 dwogo dok ka yaro pire madit, kun dwogo cen i cawa 161–158 anyim Kristo, ka Yahudi i kom Yudas Makabee gicweyo rwate ki Roma (1 Makabei 8). Man nyuto matek tami pa Roma me cweyo kom madit ma pire tek: loyo piny pi rwate ki yubu-rwate, kit ma ruc ki gi ma obedo anyimgi. Lok me namba 24 ogiko but man, nyuto ni Roma binen “tami parogi anyim ki i kabedo matek, ka bene pi kare mo.”

> 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.

> Ka kityeko keto kica ki en, obicako timo ki bwoc; pien obino, ki obedo tek ki dano manok. Obi donyo i kuc, kadi i kabedo ma rwom loyo i lobo; ki obitimo jami ma ladito pa en pe gitimo, pe bene ladito pa ladito pa en; obi yar botgi gin ma gicweyo i lweny, kioro, ki rwom madwong. Eyo, obipoyo paro pa en i tung ot me lweny ma tek, kadi pi kare.

## For a Time

Pi Kare Mo

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.

Nyig lok ma giketo ne calo "against" romo bedo calo "from". Ruma cako pango ne "ki" "from". Nyig "from" ma tye i coc nyutu i ot lwak Ruma—cwiny pa dul me Ruma me polotiki ki me lweny—macalo kabedo ma pango ne kicako ki iye. "Kare" i lanen tye 360 mwaka, ma ocake ka Misri opoto i mwaka 30 BC i nyuma pa Actium, kagiko i mwaka 330 ka Constantine oweko Ruma woko pi Constantinople.

Verses 25 and 26 zero in on Actium itself.

Rek 25 ki 26 gikwalo iye Actium pire tek.

> 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.

> Eno bi yiko rwome mere ki cwiny ma tek ikom rwot pa cet ki lwak madit; kacel, rwot pa cet bi yubo pi lweny ki lwak madit tutwal ki ma tek loyo; ento pe bi mede: pien gin bi yik yore ikom en. En aye, jogi ma camo ki but pa kume mere bi balo en, ki lwak mere bi yek woko: ki jo mapol bi obo piny ma gubale. 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.

I higa 31 BC, Octavian, ma nyutu Loma calo "rwot me tung bor," ocweyo dul pa lweny pa ne ikom Ijipt pa Cleopatra, "rwot me tung cen," i lweny me i yie madit keken. Dul pa lweny pa Antony ki Cleopatra "ma madit tutwal ki ma loyo tutwal" onwogi, pien ki "jami me layeny" (yore me lweny pa Agrippa) ki nywaro-kwalo woko pa ludito pa Antony, kede dwogo i tung lweny ma Cleopatra otimo. I 30 BC, Ijipt obedo purovinsi pa Loma, ma ocako cing mape kigiwero pa Loma ma pe yie i Nyasaye. Kare me higa 360 man, ki 30 BC okato i 330, otete kwede cing me loyo pa Loma ma ocobo i kabedo pa ne me acaki, nyom loko pa Constantine "ogoyo piny" kabedo ne, macalo ma Daniel 8:11 owaco aworo.

> 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.

> En aye omedo en madwong paka i ladit pa lwak, ki en ogolo woko sadaka me kare ki kare, ki kabedo pa ot me lamo pa en gikelo piny. 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.

Ka Constantine okobo piny cing pa gang Rome me pako gang Constantinople, oweko pungu me cing i gang Rome, ma weko twolo me Kanisa pa Papa me kwanyo kom me cing ma gang Rome nyutu. Tim man opongo dirica aryo me gin apar adek i Buk me Apokarip pa Yohana.

> 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.

> Ki nyama ma aneno ne calo chui, tiendene ne calo tiende dubu, dhone ne calo dho simba; ki joka nomiyone tekone, komne, ki twero madwong’. Revelation 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.

I Daniel 8, tye lok aryo me leb Ebru ma gi yubo weng calo “sanctuary”. Lok aryo man gin ma gi poko woko lok me “kabedo me maleng” i buk pa Daniel. Buk pa Daniel nyutu lweny i kin Kristo ki Satana, calo ma ki nyutu i cal me piny pa Kristo ki pa Satana. Babilon, cal me piny pa Satana, oloyo Yerusalem i cako me Daniel; ento Yerusalem oloyo Babilon i verse 45 me chapta 11. Duk me rwot ma ki yaro kwede geng pa Yerusalem ki geng pa Babilon gin “kabedo me maleng me teko”. Geng pa Babilon ki pa Yerusalem weng gin kabedo me maleng me teko, kede gi weng tye ki templo pa gi i iye geng. Templo me Pantheon tye i geng pa Rooma, ento templo i Yerusalem obedo ma rwate kwede i lok pa poropheti. Babilon ki geng pa Rooma gin ronyo me bwola pa 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.

I Daniel 8, lok aryo me Leb Ibru en aye: “miqdash” i Daniel 8:11, kama “tung matidi” (Roma me kwer) oloro piny “kabedo pa ot ma lela pa iye” (polo Roma), ikare ma Constantine o loko kabedo pa iye i 330. Lok mukene obedo “qodesh” i Daniel 8:13–14, kama ot ma lela pa Lubanga tye ka kuro me yweyo inyim nino 2300. Pien lok aryo weng kityeko loko gi calo “ot ma lela”, “miqdash” twero nyutu ot me gwok pa Lubanga onyo ot me gwok pa kwer, to “qodesh” keken aye kitiyo kwede i Bibul me nyutu ot ma lela pa Lubanga.

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.

I Daniel 11:31, "ot maleng me teko" (poto pa Roma) olonyo ka Barbarians ki Vandals gikel lweny i poto pa Roma. "tyen" ma i lok me coc en gicako ki Clovis i mwaka 496; dok gimedo paka Roma me papa onywako twero weng i mwaka 538, ka Ostrogoths gigweyo woko ki i poto.

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.

Rek me lok pa lanen ma cako ki Actium woto loyo 330. I Verse 30, “boti pa Chittim” tye ka nyutu jo Vandal i cing pa Genseric, ma gin ogabo kede ocweco Rome i 455, manyutu ni Rome me tung keny obo woko. Dong Rome me Papa ocake, oteko ki higa 538 nyaka 1798; pi higa 1260 nyaka kare ma Jenerali Berthier pa Napoleon oweyo “bal ma kelo tho” kun omako Pius VI. Higa 360 pa Rome me Pagan, ki 30 BC nyaka 330, rwate ki higa 1260 pa Rome me Papa, ki gin acel acel cako ka cangi ma adek (Egypt, Ostrogoths) obo woko.

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.

Rwot me tung me bor ma kombedi oyaro i lok 40. I 1989, lwak pa Papa, ma orwate i mung ki United States pa Amerika pa Reagan (ma kicwalo calo gari me lweny, bote, ki latic me faras), ogoyo piny USSR, “rwot me tung me piny” (ngec me pe tye Lubanga/Komyunizim). Lok 41 nyutu ni lwak pa Papa oyango “piny ma maler”—dwoko United States pa Amerika ma Protestanti obed United States pa Amerika ma Katoliki—kare ma lok 42 ki 43 nyutu ni United Nations ma kiketo calo Ejipiti okwer bot rwate ma adek matye ki United Nations (nyoka madit), Vatikani (nyama marac), ki United States (lajul me bwola), ma gityeko telo lobo bot Armagidoni. Lok 45 poro agiki me twero man, “ma pe ngat mo me konyo,” jera ne ocwec i lok 41, ento agiki ne kiketo ma tet ki lok 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 i 31 BC obedo gin makwongo i Verse 25, 26, kacako ludito pa Ruma me mwaka 360 ki i templo-ot gweng ne. Kun Verse 14 obed calo cik me ciko, rek pa Ruma ma pe yaro Lubanga, openyo ki i Verse 16 oo cing i dwogo i Ruma me Papa i Verse 31, obedo rek opong pa Ruma ma pe yaro Lubanga. Rek eno opoko i but adek. Verse 16 oo cing i 22 obedo rek me lwak pa Ruma i kom Isirayel macon. Verse 23 ki 24 nyutu tic me yiko lobo madit ma Ruma otero pi loyo piny, ka otimo dwoko-nywal ki dul mapatpat ki kwer, ki rwate ki twero me lweny. Verse 24 oo cing i lok ma ogiko i Verse 31 obedo rek me but aryo, ma nyutu kare ma Ruma omelo iye malo, ci obwogo piny.

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.

"Kare ma kiketo" obedo ogiko pa mwaka 360 i mwaka 330. Cako ki verse 27 dok nywako nyig lok agiki pa verse 31, ma nyutu cawa ma twero pa Popo ma kityeko yaro calo bal marac ma kelo kwalo piny kityeko ket i kiti pa rwot i mwaka 538, obedo lok me kit pa Roma me lumala i yore me kare pa mwaka 360 me twero madito maloyo; ci i mede tye ki mwaka 208 me bwolo woko ma ngwech-ngwech.

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.”

En ma omiyo “cawa” me cing 24 ocake i 31 BC ki medo rwot me tung piny i lobo pa rwot me tung bor, ci otyeko i 330 ki poko rwot me tung bor i aryo: i tung i kabedo ma ceng ocako kede i tung i kabedo ma ceng oburo. Cako ki 330 nyo i 538, Roma ma pe yaro Lajwa ocake poto piny macokinyi. Kit nyutu me janabi mapol ma ki kube kwede but but me poto pa Roma ma pe yaro Lajwa, gin oboke me janabi ma weko jo me pwonye lok me janabi me engeyo Lok me janabi pa Lajwa. I tyeko me cing 14 me Daniel 11, Roma oketo kigen; ci acel i yo ma otimo gin man en ki yo pa poto ne. Lok me cing owaco ni, “Bene jogobo pa jo mamegi gitedo wicgi malo me keto kigen; ento giboto piny.”

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.

Ka yie pa Chittim kigamo Roma, ci kun ogamo piny me South, pe obedo macalo ma me acaki onyo ma me agiki; pien ki kany anyim, pobo pa twero pa Roma tye ka nyuto. Bel angwen me acaki i but bel abiro me Buk me Yabo ma tye i chapta aboro nyutu pire tek twero madwong angwen ma i agiki gutelo Roma me West i tyeko i mwaka 476. Viison kikete ka goro pa jo pa in gi cuki wi gi malo, ci gi pobo. Viison pa nabi kikwayo i cal me pobo pa Roma. Roma me West ma pagan opobo ki mwaka 330 nyo i mwaka 538. Roma pa Papa opobo i mwaka 1798. I gin mukato pa bel abic ki abicel, Roma me East opobo i cing pa Turuk Ottoman i mwaka 1453. Pobo adek magi obedo but me viison ma kikete ki goro pa jo pa in.

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.”

Coc eni waco ni, “ka bene gi ma ogobo jo mamegi gibimiyo pire keken dwong pi keto vijon; ento gibipoto.” Cako ki 31 BC nyaka 330, Roma me pagani “gimiyo pire keken dwong” i twero gi ma maloyo piny weng. Cako ki 330 nyaka 538, Roma me pagani opoto woko me yubo yo pi dano me richo obi bedo i kal me Nyasaye, ka oyaro pire keken ni en Nyasaye. Cako ki 538 nyaka 1798, twero me Paapa “gimiyo pire keken dwong,” ka i 1798 gi opoto. Cako ki 31 BC nyaka 330, Roma me West “giyiko pire” ni en tyen pa impaaya pa Roma, ka cako ki 330 nyaka 476 opoto. I 330 Constantine oyiko ni Constantinople en tyen pa Roma me East, ka i 1453 Roma me East opoto. Cawa me kit atir-atir me Rome, acel acel tye ki cawa ma Rome oyiko pire; dok anyim, tye cawa ma yero poto pa Rome, pien “gi ma ogobo jo mamegi gibimiyo pire keken dwong pi keto vijon; ento gibipoto.”

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.

Lok i Leb Hibrui ma giketo ne calo "robbers" berore ka giketo ne calo "breakers", pien rwom me nyig eni tye malubo lok me "donyo woko onyo bolo" mapol loyo calo "robbers" keken (ma nyutu kwalo). Lok eni nyutu jo ma gibolo bur, cik, onyo kica, pe keken jo ma gikwalo jami. Rome obedo "breaker" i poro me Bibul, ento i vesi 14 giketo ne calo "robbers". I Daniel chapta 2, Rome obedo pinyruoth me acuma, ci i chapta 7 lec ma angwen bende en Rome.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

> Bang mano aneno i lore me oturo, ka nen nyam ma angwen, ma goro ki ma tur, ki tek tutwal; ki ne tye ki lak madwong me cuma: ne ocham ki oyubu yubu, ki ogoyo ma odong’ ki tiende: ki en lapok ki nyam duto ma ne obedo anyim iye; ki ne tye ki tung apar. 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.”

Lam me angwen—ma obedo Ruma—tye ki lak ma "iron", pien en aye piny me angwen mar acel kacel ma ki nyutu calo "iron" i goc 2. I rec 7 lam me angwen pa Ruma "oyayo i ceke," ci ka oyayo i ceke "oloto gin ma ocen ki tungu ne." Lam pa Ruma obedo piny me "iron," kede kica me yayo i ceke kacel ki oloto gin ma ocen nyutu tic me gonyo. Gonyo ma kelo i wi Isirayel me con obedo "lamal."

> 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.

> Kadok, kwero weng man bi bino i wi in; gibibed gilubo in, gibicado in, nyaka ipoto; pien pe iwinyo dwoc pa Rwot Lubanga pa in, me igwoko cikke pa en ki cikke me tegi pa en ma oweroni i in. Gin binedi i wi in me bedo alama ki camama, ki i wi lutino pa in pi kare weng. Pien pe itice bot Rwot Lubanga pa in ki mer ki oyot me cwiny, pi opuk pa jami weng; ka meno, itic bot lare pa in ma Rwot obi cwalo i tung in, i lapir, ki i lapi, ki i pe ki gudi, ki i pe ki jami weng; ki obi keto oguro me pieng i lwak in, nyaka ogweko in. Rwot obi kel oganda i tung in ki kama macokcoki, ki bot agiki me piny, calo lawiny madwong ma opur maber; oganda ma lebgi pe igeyo; oganda ma yiegi tek matek, ma pe gibaya ludito, pe giyero kica bot lutino. Detoronomo 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.

Ruk ma obino bot Isirael me con pi coyo pa gi gibedo “lamal ki laro, ki bot laremi pi kare weng.” Ruk en onongo bi kelo botgi ki “piny ma wic matek.” Liec ma tye ki lak pire ma “tugo i ping ping ki kwoyo gimatwol” i kit me abicel, en bende kom piny me angwen ma oaa ki i kobo me kom piny pa Aleksanda; ki calo kwede Musa i Deuteronomy, kom piny en obedo piny ma leb pa gi Isirael me con pe onongo gi ngeyo. Kom piny pa Rome i kit me Daniel me aboro obedo piny ma wic matek kacel ki piny ma waco leb mapat.

> 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.

> Kombedi, ka en oyubu, ka angwen ocungo i kabedo pa en, piny pa rwot angwen bi cungo ki i iye piny, ento pe ki twero pa en. I kare me agiki pa kom rwotgi, ka jo kwalo cik opongo, rwot ma tye ki wang matek, ki nyutu lok ma obur, bi cungo. 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.

“Jokwac (guboyo) pa jo pa in” gimoko neno; ginywako wi-gi, ento gipotho. Piny rwot me lede ma angwen obedo Rome ma pe woro Lubanga, ma gicako lubo piny loyo loyo ka ginywako wi-gi; ento poth pa gi me agiki obedo kit me poro ma omoko neno. Gin guboyo pien gicoyo jo pa Lubanga piny ki yubu matek.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

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