Article

# Panium - Number Five

ផានីយូម — លេខប្រាំ

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

Aphangi ba Vanhu Vako: Kukwidziridzwa neKudonha kweRoma muChiporofita

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.

Bhuku ra Danieri rinoburitsa rondedzero inoshamisa yechiporofita, richiruka musimboti wokudzokorora nokuwedzera unofamba uchipfuura muzviratidzo zvaro, kubva pachifananidzo chesimbi dzakasiyana-siyana chechitsauko 2 kusvika kumakakatanwa akaomarara emadzimambo echitsauko 11. Mukati mechimiro ichi, panobuda humbowo hunogombedzera hunoti: Hondo yeActium muna 31 BC, yakaguma nokuwa kweIjipiti muna 30 BC, inomira sechizadzikiso chakakosha chaDanieri 11:25, 26, ichiratidza kutanga kwoushe hwakakwirira hweRoma yechihedheni hwemakore 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.

Danyeli 11 inotanga nekusimuka nekudonha kwehumambo kwakatevera rufu rwaAlekizanda Mukuru muna 323 BC. Asi panosvika ndima 14, panobva pava nekushanduka. Munenge muna 200 BC, apo Antiochus III (Magnus) akanga achigadzirira Hondo yePanium achirwa namambo-mwana Ptolemy V, Roma yakapindira, kwete somutaririwo zvake, asi se“vapambi vavanhu vako.” Ichinetsekana nokusimbisa kuwanikwa kwegorosi reIjipiti mukati memhirizhonga yechiHellenistic, Roma yakaratidza simba rayo mukati meHondo yeChipiri yeMakedhonia (200–197 BC), ichigadzira hwaro hwebasa rayo rechiporofita.

## Rome’s Dominance Over the Jews

Utawala wa Rumi Juu ya Wayahudi

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.

Tichisvetukira ku 63 BC, uye vhesi 16 rinowana kuzadziswa kwaro apo Pompey anorwisa Jerusarema, achipinda muNzvimbo Tsvene-tsvene uye achisimbisa hutongi hweRoma pamusoro pe“nyika inobwinya.” Kubva pano, mavhesi 17 kusvika 22 anotevera kutevedzana kwevatungamiri veRoma: kurwa kwaPompey kumabvazuva, kukunda kwaJulius Caesar nekuurayiwa kwake muna 44 BC, kutonga kwaAugustus Caesar kwekuunganidza mutero (kunocherechedzwa muna Ruka 2:1) kwakaguma muna 14 AD, uye Tiberius achitarisira kurovererwa kwaKristu pamuchinjikwa mugore ra31 AD, apo “muchinda wesungano” akaputswa. Mutsetse wechiporofita unobva kuna Pompey muJerusarema kusvikira kuna Titus muJerusarema muna 70 AD, unorondedzera mutsetse wekutonga kweRoma pamusoro pevanhu vaMwari.

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.

Kutanga nomukuru wehondo weRoma achisvibisa temberi kusvika kumagumo apo mumwe mukuru wehondo weRoma akaparadza temberi kunopa mucherechedzo waArufa naOmega. Kutanga nokusvibisa uye kuguma nokuparadza, mutsetse wenhoroondo uyuwo unotakurawo kusvibiswa nokuparadzwa kwoUyo akataura pamusoro paKe pachake achiti, “Paradzai temberi iyi, uye mumazuva matatu ndichaimutsa.” Chokwadi chinoumbwa netsamba yokutanga, yegumi nenhatu, neyokupedzisira yearufabheti yechiHebheru, uye mutsetse unotanga naPompey uchiguma naTitus unosanganisira kuparadzwa kwetemberi kuri pakati, kunomiririrwa nepakati pemichinjikwa mitatu yakamiswa pakati chaipo pevhiki iyo Kristu akauya kuzosimbisa sungano. Ndima gumi nenhanhatu kusvikira pamakumi maviri nembiri dzinomiririra mutsetse wouprofita unotakura mucherechedzo wechokwadi. Kune mitsetse mishoma inokosha youprofita mukati menhoroondo inomiririrwa nendima idzi, asi dingindira guru romutsetse uyu ndihwo hutongi hweRoma pamusoro pavaJudha.

## Leagues and Treaties

Imifelandawonye Nezivumelwano

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.”

Vhesi 23 “inodzokorora nokuwedzera” nokudzokera shure ku161–158 BC, apo vaJudha vari pasi paJudhasi Makkabheu vakaita sungano neRoma (1 Maccabees 8). Izvi zvinoratidza nzira yakasarudzika yaRoma yokuvaka humambo hwayo—kukunda kubudikidza nezvibvumirano nokudyidzana, nzira yakanga yakasiyana neyaivapo pamberi payo. Vhesi 24 inopedzisa chikamu ichi, ichicherechedza kuti Roma yaizo “ronga mano ayo ichibva panhare dzayo, kunyange kusvikira panguva yakati.”

> And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:23, 24.

> Na nyuma ya agano lililofanywa naye atatenda kwa hila; kwa maana atakuja juu, naye atakuwa mwenye nguvu pamoja na watu wachache. Ataingia kwa amani hata katika sehemu zilizo na neema nyingi sana za jimbo; naye atafanya yale ambayo baba zake hawakuyafanya, wala baba za baba zake; atawatawanya miongoni mwao mateka, na nyara, na mali; naam, atapanga hila zake dhidi ya ngome zilizo imara, hata kwa muda. Danieli 11:23, 24.

## For a Time

Kwa Nthawi Yanji

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.

Ijambo ryahinduwemo ngo “kurwanya” rishobora kumvikana nk’ijambo “kuva”. Uroma iteganya imigambi yayo “kuva” aho. Ijambo “kuva” muri uwo murongo ryerekeza ku mugi wa Roma, umutima wa politiki n’uwa gisirikare w’ubwami, nk’ishingiro ry’ingamba zabwo. “Igihe” mu buryo bw’ubuhanuzi ni imyaka 360, gitangira ubwo Egiputa yagwaga mu mwaka wa 30 Mbere ya Kristo nyuma ya Actium, kikarangira mu mwaka wa 330 ubwo Konstantino yavaga i Roma akimukira i Constantinople.

Verses 25 and 26 zero in on Actium itself.

Vhesi 25 na 26 zvinonangisa paActium pachayo.

> 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.

> Iye achamutsa simba rake noushingi hwake kuzorwa namambo wokumaodzanyemba nehondo huru; uye mambo wokumaodzanyemba achamutirwawo kurwa nehondo huru kwazvo ine simba; asi haangagoni kumira, nokuti vachamurongera mano okumukuvadza. Zvirokwazvo, avo vanodya mugove wezvokudya zvake vachamuparadza, uye hondo yake ichafashukira; uye vazhinji vachawa vaurayiwa. Danieri 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.

Muna 31 BC, Octavian, achimiririra Roma sa“mambo wokumusoro,” akaunganidza hondo dzake kuzorwa neIjipiti yaKleopatra, “mambo wokumaodzanyemba,” muhondo huru yemugungwa. “Hondo yavo huru kwazvo ine simba” yaAntony naKleopatra yakakundikana, ichikundwa nezano dze“mano” (mazano ehondo aAgrippa) uye nokutengeswa—kutiza kwevamwe vaibatsirana naAntony uye kudzokera shure kwaKleopatra pakati pehondo. Pakazosvika 30 BC, Ijipiti yakanga yava dunhu reRoma, zvichitanga ushe hweRoma yechihedheni hwakanga husisina anohupikisa. Nguva iyi yemakore 360, kubva muna 30 BC kusvika muna 330, inoenderana noukuru hweRoma hwakanga hwakatarisana panhare yayo yokutanga, kusvikira kuchinja kwakaitwa naConstantine “kwakawisira pasi” nhare yacho, sezvakaporofitwa muna Danieri 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.

> Hongu, akazvikudza kusvikira kuna Muchinda wehondo; uye chibayiro chezuva nezuva chakabviswa naye, nenzvimbo yetsvene yake ikakandirwa pasi. Danieri 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.

A Constantine paakawisa guta reRoma nokuda kweguta reConstantinople, akasiya mukaha wesimba muguta reRoma wakazarukira kereke yeupapa kuti itore chigaro chemasimba chinomiririrwa neguta reRoma. Chiito ichocho chakazadzisa vhesi yechipiri yaZvakazarurwa gumi nenhatu.

> 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.

> Nyamafu uyo nɗaawona waali nga nkharwe; ni malundi ghaake ghakaali nga gha dubu, ni akanwa kaake nga ka nkhalamu. Kandi njoka yikamupa maka ghaayo, ni chigoda chaayo cha wufumu, ni waulamuliro mukuru. Chivumbulutso 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.

Muna Danieri 8, kune mazwi maviri akasiyana echiHebheru, ose achishandurwa achinzi “nzvimbo tsvene,” ayo anopatsanura nyaya yenzvimbo tsvene mubhuku raDanieri. Bhuku raDanieri rinomiririra hondo iri pakati paKristu naSatani sezvinoratidzwa nevamiriri vavo vepanyika, Kristu naSatani. Bhabhironi, mumiriri waSatani wepanyika, rinokunda Jerusarema pakutanga kwaDanieri, uye Jerusarema rinokunda Bhabhironi mundima yemakumi mana neshanu yechitsauko chegumi nerimwe. Humambo hunomiririrwa neguta reJerusarema neguta reBhabhironi “inzvimbo tsvene dzesimba.” Maguta eBhabhironi neJerusarema ose ari maviri inzvimbo tsvene dzesimba, uye ose ari maviri ane temberi dzawo mukati meguta. Temberi yePantheon iri muguta reRoma, uye temberi iri muJerusarema ndiyo inoenderana nayo murondedzero yechiporofita. Bhabhironi neguta reRoma zvimanyepo zvinotevedzera Jerusarema.

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.

Muna Danieri 8, pane mashoko maviri echiHebheru anoti “miqdash” mundima 11, apo runyanga ruduku (Roma yechihedheni) runokanda pasi “nzvimbo yetsvene yake” (guta reRoma), apo Constantine anotamisa chigaro muna 330. Rimwe shoko ndiro “qodesh” mundima 13, 14, apo nzvimbo tsvene yaMwari yakamirira kunatswa mushure memazuva 2300. Kunyange zvazvo mashoko ose ari maviri achishandurwa achinzi nzvimbo tsvene, “miqdash” rinogona kumirira nhare yaMwari kana nhare yechihedheni, asi “qodesh” rinongoshandiswa chete muBhaibheri kumirira nzvimbo tsvene yaMwari.

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 Danyeli 11:31, “aheranda hera” (umujyi wa Roma) harahumanywa ubwo Ababarbari n’Abavandali bazana intambara mu mujyi wa Roma. “Amaboko” avugwa muri uwo murongo yatangiriye kuri Klovisi mu wa 496 kandi akomeza kugeza ubwo Roma ya gipapa yari imaze kuzamuka byuzuye mu wa 538, igihe Abaositorogozi 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.

Muṱala wa vhuporofita u bvaho Actium u fhira 330. “Zwikepe zwa Chittim” zwa kha ndimana ya 30 zwi ṱalusa Vavandala vha fhasi ha Genseric, vhe vha thuba Roma nga 455, zwi tshi sumbedza u wa ha Roma ya Vhukovhela. Nga murahu Roma ya Vhupapa ya takuwa, ya vhusa u bva nga 538 u swika nga 1798; lwa miṅwaha ya 1260 u swika Napoleon’s General Berthier a tshi isa “tshilonda tshi vhulayaho” nga u fara Pius VI. Miṅwaha ya 360 ya Roma ya Vhuhedeni, u bva nga 30 BC u swika nga 330, i vhambedzana na miṅwaha ya 1260 ya Roma ya Vhupapa, iṅwe na iṅwe i tshi thoma musi tshithivheli tsha vhuraru (Egipita, Vhaostrogoth) tshi tshi wa.

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.

“Mambo wa kaskazini” wa kisasa anaibuka katika aya ya 40. Mwaka 1989, upapa, ukiwa umeungana kwa siri na Marekani ya Reagan (inayowakilishwa kama magari ya vita, meli, na wapanda farasi), huiangusha USSR, “mfalme wa kusini” (ukana-Mungu/Ukomunisti). Aya ya 41 inautambulisha upapa ukilishinda “nchi ya utukufu”—na kuigeuza Marekani ya Kiprotestanti kuwa Marekani ya Kikatoliki—ilhali aya za 42, 43 zinaitambulisha Umoja wa Mataifa, unaowakilishwa na Misri, ukisalimu amri kwa muungano wa namna tatu unaojumuisha Umoja wa Mataifa (joka), Vatikani (mnyama) na Marekani (nabii wa uongo), ukiuongoza ulimwengu kuelekea Har–Magedoni. Aya ya 45 inatabiri mwisho wa mamlaka hii, “bila kuwapo wa kuisaidia”; jeraha lake likiwa limeponywa katika aya ya arobaini na moja, lakini hatima yake ikiwa imetiwa muhuri kufikia aya ya arobaini na tano.

Actium in 31 BC is the focus of verses 25, 26, launching Rome’s 360-year reign from its sanctuary-stronghold. With verse fourteen as a caveat, the story of pagan Rome from verse sixteen unto the transition to papal Rome in verse thirty-one is the complete line of pagan Rome. That line is divided into three parts. Verse sixteen to twenty-two is the line of Rome’s dominance over ancient Israel. Verse twenty-three and twenty-four identifies that work of empire building which Rome employed when conquering through leagues and treaties in conjunction with military might. Verse twenty-four through to the last expression in verse thirty-one is a two-part line representing a period when Rome exalted itself, followed by a fall.

Kukundwa kwa Akisio (Actium) mu 31 BC ndiko kunoonekwa zvikuru mundima 25 na26, kuchitanga kutonga kwaRoma kwemakore 360 kubva panzvimbo yayo tsvene-yenhare. Tichitora ndima 14 sechambiro, nyaya yeRoma yechipegani kubva mundima 16 kusvikira pakuchinjira kuRoma yepapa mundima 31 ndiyo mutsara wakazara weRoma yechipegani. Mutsara iwoyo wakakamurwa kuva zvikamu zvitatu. Ndima 16 kusvika 22 ndiwo mutsara wokutonga kukuru kwaRoma pamusoro peIsraeri yekare. Ndima 23 na24 dzinoratidza basa iri rokuvaka umambo rakashandiswa neRoma payaikunda nenzira yezvibvumirano nemasungano pamwe chete nesimba remauto. Kubva mundima 24 kusvikira pachirevo chokupedzisira chiri mundima 31 pane mutsara une zvikamu zviviri unomirira nguva iyo Roma yakazvikudza, ichiteverwa nokuwa.

The “time appointed” is the conclusion of the 360 years in the year 330. Verses twenty-seven unto the last phrase of verse thirty-one, which identifies when the papal power, represented as the abomination that maketh desolate was placed on the throne in 538 is the history of pagan Rome in the context of the period of three hundred and sixty years of supreme rule, which is then followed by two hundred and eight years of a progressive fall.

“Nguva yakatarwa” ndiko kuguma kwemakore 360 mugore ra330. Ndima makumi maviri nenomwe kusvikira kuchirevo chokupedzisira chendima makumi matatu neimwe, chinoratidza nguva iyo simba repapa, rinomiririrwa sechinhu chinonyangadza chinoparadza, rakaiswa pachigaro choushe muna 538, inhoroondo yeRoma yechihedheni maererano nenguva yemakore mazana matatu namakumi matanhatu okutonga kwepamusoro-soro, izvo zvinozoteverwa nemakore mazana maviri nesere okuwa kunopfuurira zvishoma nezvishoma.

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.”

Saka nguva ya“nguva” iri mundima yemakumi maviri neina inotanga muna 31 BC nekuwedzerwa kwamambo wokumaodzanyemba kuhushe hwamambo wokumaodzanyemba, uye inopera muna 330 nekupatsanurwa kwamambo wokumaodzanyemba kuva kumabvazuva nokumadokero. Kubva muna 330 kusvika muna 538, Roma yechihedheni inoramba ichiparara zvishoma nezvishoma. Kuzivikanwa kwakasiyana-siyana kwouprofita kunobatanidzwa nematanho akasiyana-siyana okuparara kweRoma yechihedheni ndiko zvitsigiro zvouprofita zvinobvumira mudzidzi wouprofita kuziva Shoko raMwari rouprofita. Mukuzadziswa kwendima yegumi neina yaDhanieri gumi neimwe, Roma inosimbisa chiratidzo, uye imwe yenzira dzainoita chinhu ichocho ndeyokuwira kwayo. Ndima iyi inoti, “uyewo makororo avanhu vako vachazvisimudzira kuti vasimbise chiratidzo; asi vachawa.”

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.

Apo Rumi rikarwiswa nengarava dzeKhitimu, uye pashure paizvozvo ndokurwisa zasi, hazvina kuitika sezvakanga zvakaita zvekutanga kana zvekupedzisira, nokuti kubva pano zvichienda mberi kuri kuratidzwa kuwa kwesimba reRumi. Hwamanda ina dzokutanga dzehwamanda nomwe dzaZvakazarurwa dzinowanikwa muchitsauko 8 dzinonyatsotsanangura masimba makuru mana ayo pakupedzisira akaunza Rumi rokumadokero kumagumo mugore ra476. Chiratidzo chinosimbiswa apo makororo avanhu vako vanozvikudza, vozowira pasi. Chiratidzo chouporofita chinoratidzwa pamusoro pechimiro chokuwa kweRumi. Rumi rokumadokero rechipagani rakawa kubva muna 330 kusvika muna 538. Rumi rapapa rakawa muna 1798. Munhoroondo yehwamanda yechishanu neyechitanhatu, Rumi rokumabvazuva rakawira kuvaTurkey veOttoman muna 1453. Kuwa kutatu ikoko chikamu chechiratidzo chinosimbiswa nemakororo avanhu vako.

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.”

Vhesi rinoti, “Uyewo vapambi vavanhu vako vachazvikudza kuti vasimbise chiratidzo; asi vachawa.” Kubva muna 31 BC kusvika muna 330, Roma yechihedheni “yakazvikudza” mukutonga kwayo kwepamusoro pamusoro penyika. Kubva muna 330 kusvika muna 538, Roma yechihedheni yakadonha ichibva parutivi kuti igadzirire munhu wechivi kuti agare mutemberi yaMwari, achizviti ndiye Mwari. Kubva muna 538 kusvika muna 1798, simba repapa “rakazvikudza,” uye muna 1798 rakawa. Kubva muna 31 BC kusvika muna 330, Roma yokumadokero “yakazvikudza” kuti ndiyo yaiva pakati pehumambo hweRoma, uye kubvira muna 330 kusvika muna 476 yakawa. Muna 330, Constantine akakudza kuti Constantinople ndiyo yaiva pakati peRoma yokumabvazuva, uye muna 1453 Roma yokumabvazuva yakawa. Nguva dzemifananidzo yakasiyana-siyana yeRoma imwe neimwe ine nguva iyo Roma inozvikudza, ichiteverwa nenguva inoratidza kuwa kwayo, nokuti “vapambi vavanhu vako vachazvikudza kuti vasimbise chiratidzo; asi vachawa.”

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.

Shoko la Kiebrania lililotafsiriwa kuwa “waporaji” hufaa zaidi kutafsiriwa kuwa “wavunjaji,” kwa maana linaafikiana kwa ukaribu zaidi na maana ya msingi ya mzizi huo—kupenya kwa kuvunja au kuvuruga—kuliko “waporaji” pekee (ambalo hudokeza wizi). Neno hilo huashiria wale wavunjiao mipaka, sheria, au maagano, si wale waibao mali tu. Katika unabii wa Biblia, Rumi ndiye mvunjaji, ingawa katika aya ya kumi na nne limetafsiriwa kuwa “waporaji.” Katika Danieli sura ya pili, Rumi ni ufalme wa chuma, na tena katika sura ya saba, mnyama wa nne naye pia ni Rumi.

> 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.

> පසුව මම රාත්‍රි දර්ශනවලදී දුටුවෙමි; බලව, සිව්වන මෘගයෙක් සිටියේය, භයානකද, බිහිසුණුද, අතිශයින් බලවත්ද වූයේය; එයට මහත් යකඩ දත් තිබුණේය. එය ගිලදමා කැබලි කැබලි කර බිඳ දැමුවේය; ඉතිරිව තිබූ දේ එහි පාදවලින් පාගා දැමුවේය. එය ඊට පෙර තිබූ සියලු මෘගයන්ගෙන් වෙනස් වූයේය; එයට අඟ දහයක් තිබුණේය. දානියෙල් 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.”

Chikara chechina—icho chiri Roma—chine meno e“simbi,” nokuti ndihwo umambo hwechina humwe chete hwakamiririrwa sesimbi muchitsauko chechipiri. Mundima yechinomwe chikara chechina cheRoma “chinopwanya kuita zvidimbu,” uye kana chapwanya kuita zvidimbu “chakatsika zvakasara netsoka dzacho.” Chikara cheRoma ndihwo umambo hwesimbi, uye chimiro chokupwanya kuita zvidimbu nokutsika zvakasara chinomiririra chiito chokutambudza. Kutambudzwa kwakauyiswa pamusoro paIsraeri wekare kwaiva “chiratidzo.”

> 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.

> Uyezve kutukwa konke lokhu kuyakwehlela, kukujahise, kukufinyelele, uze ubhujiswe; ngoba awulalelanga izwi likaJehova uNkulunkulu wakho, ukuba ugcine imiyalo yakhe nezimiso zakhe akuyala ngakho. Kuyakuba phezu kwakho kube yisibonakaliso nesimangaliso, naphezu kwenzalo yakho kuze kube phakade. Ngokuba awumkhonzanga uJehova uNkulunkulu wakho ngokuthokoza nangokwenama kwenhliziyo ngenxa yobuningi bezinto zonke; ngalokho uyakukhonza izitha zakho uJehova ayakuzithumela kuwe, ulambile, womile, uhamba-ze, uswele konke; yena uyakufaka ijoka lensimbi entanyeni yakho, aze akubhujise. UJehova uyakuletha isizwe esivela kude, emikhawulweni yomhlaba, njengokhozi luphaphazayo; isizwe olimi lwaso ongeke uluqonde; isizwe esinobuso obunesihluku, esingayikuhlonipha omdala, noma sibe nomusa kosakhulayo. Duteronomi 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.

Maliro juu ya Israeli wa kale yaliyokuja kwa sababu ya uasi wao ni “ishara na ajabu, na juu ya uzao wako milele.” Lile pigo lilipaswa kuletwa juu yao na “taifa lenye uso mkali.” Yule mnyama mwenye meno ya chuma ambaye “huvunja vipande-vipande na kukanyaga mabaki” katika sura ya saba ndiye pia ufalme wa nne utokao katika mgawanyiko wa ufalme wa Aleksanda, na kama ilivyokuwa kwa Musa katika Kumbukumbu la Torati, ufalme huo ni taifa ambalo lugha yake Israeli wa kale wasingeielewa. Ufalme wa Rumi katika Danieli sura ya nane ni taifa lenye uso mkali na taifa linalosema lugha nyingine.

> 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.

> Zvino kuti rakatyoka, panzvimbo paro pakasimuka mana; ushe huna huchasimuka huchibva murudzi urwo, asi husina simba rake. Uye nenguva yokupedzisira youshe hwahwo, kana vadariki vasvika pakuzara, mambo ane chiso chinotyisa, uye anonzwisisa zvirevo zvakavanzika, achasimuka. Dhanieri 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.

“Vapambi (vaparadzi) vevanhu vako” vanosimbisa chiratidzo; vanozvikudza, uye vanowira pasi. Umambo hwechina hwesimbi hwaiva Roma yechihedheni, iyo yakatonga nesimba guru panguva yayakazvikudza, asi kuwira kwayo kwekupedzisira kwakazova chimiro chechiporofita chinosimbisa chiratidzo. Ivo vaparadzi, nokuti vanotsikirira pasi vanhu vaMwari kubudikidza nokutambudzwa.

We will continue this study in the next article.

Tutalekela na kelasi oyo na lisolo oyo elandi.

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