Article

# Panium - Number Five

Paniyam — Inani lesiHlanu

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

Abaphangi Babantu Bakho: Ukuphakanyiswa nokuWa kweRoma eSiprofetweni

Author

Jeff Pippenger

Published

March 5, 2025

Formats

PDF
Word
Song MP3

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.

Incwadi kaDaniyeli ityhila ibali lesiprofeto elimangalisayo, iluka umgaqo wokuphindaphinda nokwandisa ohamba njengomsonto kwimibono yayo, ukusuka kumfanekiso oqingqiweyo wentsimbi wesahluko 2 kuse kuthi ga kwiingxabano zobukumkani ezintsonkothileyo zesahluko 11. Ngaphakathi kwesi sakhelo, kuvela ubungqina obunamandla: iMfazwe yaseActium ngowama-31 BC, eyaphela ngokuwa kweYiputa ngowama-30 BC, imi njengenzaliseko ebalulekileyo kaDaniyeli 11:25, 26, iphawula ukusa kobukhosi obuphezulu beRoma yobuhedeni beminyaka engama-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.

UDaniyeli 11 uqala ngokunyuka nokuwa kwezimkani ezinkulu ezalandela ukufa kuka-Alesandre Omkhulu ngowama-323 BC. Noko ke, kwivesi 14, kuvela uguquko. Malunga nowama-200 BC, xa uAntiochus III (Magnus) wayelungiselela iDabi lasePanium nxamnye nokumkani ongumntwana uPtolemy V, iRoma yangenelela, ingengombukeli nje kuphela kodwa “njengabaphangi babantu bakho.” Inenkxalabo yokukhusela ubonelelo lwengqolowa yaseYiputa phakathi kwesiphithiphithi samaHellenistic, iRoma yabonakalisa impembelelo yayo ngexesha leMfazwe yesiBini yaseMakedoni (200–197 BC), yaza yalungisa iqonga lendima yayo yesiprofeto.

## Rome’s Dominance Over the Jews

Ukongamela kweRoma phezu kwamaYuda

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.

Masikhawuleze siye ku-63 BC, yaye ivesi 16 izaliseka xa uPompey ehlasela iYerusalem, engena eNgcwele yeeNgcwele yaza yamisa ulawulo lwamaRoma phezu “kwelizwe elizukileyo.” Ukususela apha, iivesi 17 ukuya ku-22 zilandelela uthotho lwabantu abangamaRoma: amaphulo kaPompey aseMpuma, uloyiso lukaYulius Caesar nokubulawa kwakhe ngo-44 BC, ulawulo lukaAgasto Caesar lokunyusa irhafu (olukhankanywe kuLuka 2:1) olwaphela ngo-14 AD, noTiberius owawongamela ukubethelelwa kukaKristu emnqamlezweni ngonyaka ka-31 AD, xa “inkosana yomnqophiso” yaphulwa. Umgca wesiprofeto osuka kuPompey eYerusalem uye kuTitus eYerusalem ngo-70 AD, ubeka phambi kwethu umgca wolawulo olongamileyo lweRoma phezu kwabantu bakaThixo.

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.

Ukuqala ngoNjengele waseRoma ongcolisa itempile, kuphele xa uNjengele waseRoma wayitshabalalisa itempile, kunika uphawu luka-Alfa no-Omega. Ukuqala ngokungcoliswa nokuphela ngentshabalalo, umgca wembali ukwathwele ukungcoliswa nentshabalalo yaLowo owathi ngaYe ngokwaKhe, “Yitshabalaliseni le tempile, ndiyiphakamise ngeentsuku ezintathu.” Inyaniso yenziwe ngoonobumba bokuqala, beshumi elinesithathu, nabokugqibela bealfabhethi yesiHebhere, yaye umgca oqala ngoPompey uphelela ngoTitus uquka ukutshatyalaliswa kwetempile okuphakathi, okumelwa ngumnqamlezo ophakathi kwiminqamlezo emithathu, eyamiswayo kanye embindini weveki awafika ngayo uKristu ukuqinisekisa umnqophiso. Iindinyana zeshumi elinesithandathu ukuya kweyamashumi amabini anesibini zimele umgca wesiprofeto othwala uphawu lwenyaniso. Kukho imigca embalwa ebalulekileyo yesiprofeto ngaphakathi kwembali emelwe zezi ndinyana, kodwa umxholo oyintloko waloo mgca lulawulo lweRoma phezu kwamaYuda.

## Leagues and Treaties

Imibutho 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.”

Ivesi 23 “iyaphinda yandise” ngokubuyela umva iye kwixesha lika-161–158 BC, xa amaYuda phantsi kukaYudas Maccabeus enza umnqophiso neRoma (1 Maccabees 8). Oku kugxininisa icebo elikhethekileyo laseRoma lokwakha ubukhosi—ukoyisa ngeemvumelwano nangemibutho yomanyano, indlela eyahluke kweyabandulelayo. Ivesi 24 iqukumbela esi sigaba, iqaphela ukuba iRoma yayiya “kuceba amacebo ayo isuka ezinqabeni, kude kube lixesha.”

> 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.

> Yaye emva komnqophiso owenziweyo naye, uya kwenza ngobuqhetseba; kuba uya kunyuka, aze abe namandla ngabantu abambalwa. Uya kungena ngoxolo nakwezona ndawo zityebileyo zelizwe; enze oko abangakwenzanga ooyise, kwanookhokho boothixo bakhe; uya kubasasazela ixhoba, nempahla ephangiweyo, nobutyebi; ewe, uya kuceba amacebo akhe nxamnye neenqaba eziqinileyo, kube lixesha. Daniyeli 11:23, 24.

## For a Time

Ngexesha Elithile

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.

Igama eliguqulelwe ngokuthi “ngokuchasene” linokuqondwa njengelithi “lisuka”. IRoma ixela kwangaphambili amacebo ayo “isuka” apho. Igama elithi “isuka” kule ndima libhekisa kwisixeko saseRoma, intliziyo yobupolitika neyomkhosi yobukumkani, njengesiseko samacebo aso. “Ixesha” ngokwesiprofeto liyiminyaka engama-360, liqala xa iYiputa iwela ngowama-30 BC emva kweActium, lize liphele ngonyaka wama-330 xa uConstantine eshiya iRoma esiya eConstantinople.

Verses 25 and 26 zero in on Actium itself.

Iivesi 25 no-26 zijolise ngqo kwiActium ngokwayo.

> 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.

> Kwaye uya kuvusa amandla akhe nenkalipho yakhe nxamnye nokumkani wasemzantsi ngomkhosi omkhulu; nokumkani wasemzantsi uya kuvuselelwa emfazweni ngomkhosi omkhulu kakhulu nonamandla; kodwa akayi kuma; kuba baya kumceba ngamayelenqe. Ewe, abo batya kwisabelo sokutya kwakhe baya kumtshabalalisa, nomkhosi wakhe uya kuphalala; yaye abaninzi baya kuwa befile. Daniyeli 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.

Ngowama-31 phambi kukaKristu, u-Octavian, emele iRoma njengo “kumkani wasentla,” waqokelela imikhosi yakhe ngokuchasene neYiputa kaKleopatra, “ukumkani wasezantsi,” kungquzulwano olukhulu lwaselwandle. “Umkhosi omkhulu kakhulu nonamandla” ka-Antony noKleopatra waxhuzula, woyiswa “ngamaqhinga” obuchule (amaqhinga ka-Agrippa) nangokungcatshwa—ukuphambuka kwamahlakani ka-Antony nokurhoxa kukaKleopatra embindini wedabi. Ngowama-30 phambi kukaKristu, iYiputa yaba liphondo laseRoma, nto leyo eyamisela ulawulo lweRoma yobuhedeni olungenakuphikiswa. Eli xesha leminyaka engama-360, ukusuka kowama-30 phambi kukaKristu kuse kowama-330, liyahambelana nobungangamsha beRoma obabugxile kwinqaba yayo yantlandlolo, de ukushenxa kukaConstantine “wayiwisa phantsi” loo nqaba, njengoko uDaniyeli 8:11 exela kwangaphambili.

> 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.

> Ewe, wazenza mkhulu kwada kwafikelela nakwiNkosana yomkhosi, yaye ngenxa yakhe idini lemihla ngemihla lasuswa, nendawo yengcwele yakhe yabhukuqwa. Daniyeli 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.

Xa uConstantine wayilahla isixeko saseRoma ngenxa yesixeko saseConstantinople, washiya isikhewu samandla kwisixeko saseRoma sivulekile ukuze ibandla lobupopu lithabathe isihlalo segunya esimelelwa sisixeko saseRoma. Eso senzo sazalisekisa ivesi yesibini yeSityhilelo seshumi elinesithathu.

> 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.

> Irhamncwa endayibonayo yayinjengehlosi, neenyawo zayo zazingathi ziinyawo zebhere, nomlomo wayo unjengomlomo wengonyama; yaza inamba yayinika amandla ayo, netrone yayo, negunya elikhulu. ISityhilelo 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.

KuDaniyeli 8, amagama amabini ahlukeneyo esiHebhere, omabini aguqulelwa ngokuthi “ingcwele,” awahlula ibali lengcwele encwadini kaDaniyeli. Incwadi kaDaniyeli imela imfazwe phakathi kukaKristu noSathana njengoko ibonakaliswa ngabameli basemhlabeni bakaKristu noSathana. IBhabheli, ummeli kaSathana wasemhlabeni, iyoyisa iYerusalem ekuqaleni kukaDaniyeli, yaye iYerusalem iyoyisa iBhabheli kwivesi yamashumi amane anesihlanu yesahluko seshumi elinanye. Izikumkani ezimelwe sisixeko saseYerusalem nesisixeko saseBhabheli “ziingcwele zamandla.” Izixeko zaseBhabheli neYerusalem zombini ziingcwele zamandla, yaye zombini zineetempile zazo phakathi kwesixeko. Itempile yePantheon ikwisixeko saseRoma, yaye itempile eseYerusalem yeyona ihambelanayo nayo kwibali lesiprofeto. IBhabheli nesixeko saseRoma zizinto zomgunyathi ezilinganisa iYerusalem.

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.

KuDaniyeli 8, la magama mabini esiHebhere athi “miqdash” kwivesi 11, apho uphondo oluncinane (iRoma yobuhedeni) luwisa phantsi “indawo yengcwele yalo” (isixeko saseRoma), xa uConstantine efuduka ngo-330. Elinye igama lithi “qodesh” kwiivesi 13, 14, apho ingcwele kaThixo ilindele ukuhlanjululwa emva kweentsuku ezingama-2300. Nangona omabini la magama eguqulelwa ngokuba yingcwele, “miqdash” lingamela nokuba yinqaba kaThixo okanye inqaba yobuhedeni, kanti “qodesh” lisetyenziswa eBhayibhileni kuphela ukumela ingcwele kaThixo.

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.

KuDaniyeli 11:31, “ingcwele yamandla” (isixeko saseRoma) iyangcoliswa njengoko amaBarbhari namaVandali ezisa imfazwe kwisixeko saseRoma. “Iingalo” ezikule ndima zaqala ngoClovis ngowama-496 zaza zaqhubeka de iRoma yobupopu yanyukela ngokupheleleyo elulawulweni ngowama-538, xa ama-Ostrogoth agxothwayo esixekweni.

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.

Umgca wesiprofeto osusela e-Actium udlulela ngaphaya kuka-330. “Iinqanawa zaseKitim” zivesi 30 zichaza amaVandali phantsi kukaGenseric, awaphanga iRoma ngowama-455, nto leyo ebonisa ukuwa kweRoma yaseNtshona. Emva koko kuphakama iRoma yobupopu, ilawula ukususela ngowama-538 kude kube ngowe-1798; iminyaka eli-1260 de uGeneral Berthier kaNapoleon anike “inxeba elibulalayo” ngokubamba uPius VI. Iminyaka engama-360 yeRoma yobuhedeni, ukususela ngowama-30 BC ukuya ku-330, ifanisa iminyaka eli-1260 yeRoma yobupopu, nganye iqala xa umqobo wesithathu (iYiputa, amaOstrogoth) usiwa.

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.

“ukumkani wasemntla” wale mihla uvela kwindinyana 40. Ngowe-1989, upopu, ehlangene ngokufihlakeleyo ne-USA kaReagan (efanekiselwa ziinqwelo zokulwa, ziinqanawa, nabasehashe), uwisa i-USSR, “ukumkani wasemzantsi” (ukungakholelwa kuThixo/ubuKomanisi). Indinyana 41 ichaza upopu esoyisa “ilizwe elizukileyo”—eguqula i-USA yamaProtestanti ibe yi-USA yamaKatolika—logama iindinyana 42 no-43 zichaza iZizwe eziManyeneyo ezimelwe yiYiputa zinikezela kumanyano oluphindwe kathathu oluquka iZizwe eziManyeneyo (inamba), iVatican (irhamncwa), ne-United States (umprofeti wobuxoki), zikhokelela ihlabathi eArmagedon. Indinyana 45 ixela isiphelo sala mandla, “kungekho namnye wokuwanceda,” inxeba lalo liphilisiwe kwindinyana 41, kodwa isiphelo salo sitywiniwe kwindinyana 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.

IActium ngowama-31 BC yeyona nto kugxilwe kuyo kwiindima 25 no-26, isungula ulawulo lweRoma lweminyaka engama-360 lusuka kwindawo yayo engcwele-eyinqaba. Ngokuthi indima yeshumi elinesine ibe sisilumkiso, ibali leRoma yobuhedeni ukusuka kwindima yeshumi elinesithandathu kuse ekuguqukeleni kwiRoma yobupopu kwindima yama-31 ngumgca opheleleyo weRoma yobuhedeni. Loo mgca wahlulwe waba ngamacandelo amathathu. Iindima 16 ukuya ku-22 zingumgca wolongamo lweRoma phezu koSirayeli wamandulo. Iindima 23 no-24 zichaza loo msebenzi wokwakha ubukumkani awawusebenzisa iRoma xa yoyisa ngezimanyano nangeminqophiso, kunye namandla omkhosi. Ukususela kwindima 24 kuse kwibinzana lokugqibela kwindima 31 kukho umgca oneenxalenye ezimbini omela ixesha apho iRoma yaziphakamisa khona, kwalandela ukuwa.

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.

“ixesha elimisiweyo” sisiphelo seminyaka engama-360 ngonyaka wama-330. Iivesi zamashumi amabini anesixhenxe kuse ekugqibeleni kwesigatshana sevesi yamashumi amathathu ananye, esichaza ixesha apho igunya lobupopu, elimelwe njengento elisikizi eyenza intshabalalo, labekwa etroneni ngo-538, ziyimbali yeRoma yobuhedeni kumxholo wexesha leminyaka engamakhulu amathathu anamashumi amathandathu yolawulo oluphezulu, oluthi ke lulandelwe yiminyaka engamakhulu amabini anesibhozo yokuwa okuqhubekayo.

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.”

Ngoko ke “ixesha” levesi yamashumi amabini anesine liqala ngo-31 BC ngokudityaniswa kokumkani wasemazantsi kummandla wokumkani wasemantla, lize liphele ngo-330 ngokwahlulwa kokumkani wasemantla abe ngasempuma nangasentshona. Ukusukela ngo-330 kude kube ngu-538 iRoma yobuhedeni iya iqhekeka ngokuthe ngcembe. Iinkcazo ezahlukeneyo zesiprofeto ezinxulunyaniswa namanqanaba awahlukeneyo okutshitshiswa kweRoma yobuhedeni zingamakhonkco esiprofeto avumela umfundi wesiprofeto ukuba aqonde iLizwi likaThixo lesiprofeto. Ekuzalisekeni kwevesi yeshumi elinesine kaDaniyeli ishumi elinanye, iRoma imisela umbono, yaye enye yeendlela eyenza ngazo kanye loo nto kungokuwa kwayo. Ivesi ithi, “kananjalo nabaphangi babantu bakowenu baya kuziphakamisa ukuze bamise umbono; kodwa baya kuwa.”

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.

Xa iRoma ihlaselwa ziinqanawa zaseKittim, yaze emva koko yahlasela umzantsi, kwakungengengokokuqala nangokokugqibela, kuba ukusukela apha ukuya phambili kuboniswa ukuwa kwamandla aseRoma. Amaxilongo amane okuqala kula maxilongo asixhenxe eSityhilelo afumaneka kwisahluko sesibhozo achaza ngokukodwa amagunya amane amakhulu awathi ekugqibeleni azisa iRoma yaseNtshona esiphelweni ngowama-476. Umbono umiselwa xa abaphangi babantu bakho beziphakamisa baza bewa. Umbono wesiprofeto uboniswa phezu kwesakhelo sokuwa kweRoma. IPagan Rome yaseNtshona yawa ukusukela ngowama-330 kuse kuwo owama-538. IPapal Rome yawa ngowe-1798. Kwimbali yexilongo lesihlanu nelesithandathu iRoma yaseMpuma yawa kumaTurkey ama-Ottoman ngowe-1453. Oko kuwa kuthathu kuyinxalenye yombono omiselwa ngabaphangi babantu bakho.

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.”

Le ndima ithi, “kananjalo nabaphangi babantu bakowenu baya kuziphakamisa ukuze bamiselwe umbono; kodwa baya kuwa.” Ukususela ngowama-31 BC ukuya kowama-330 iRoma yabahedeni “yaziphakamisa” ebungangameni bayo phezu kwehlabathi. Ukususela kowama-330 ukuya kowama-538 iRoma yabahedeni yawa, ukuze ilungiselele ukuba umntu wesono ahlale etempileni kaThixo, ezivakalisa ukuba unguThixo. Ukususela kowama-538 ukuya kowe-1798 amandla obupopu “aziphakamisa,” aza athi ngowe-1798 awa. Ukususela ngowama-31 BC ukuya kowama-330 iRoma yaseNtshona “yaziphakamisa” ngokuba yayiliziko lobukumkani baseRoma, yaza ukususela kowama-330 ukuya kowama-476 yawa. Ngowama-330 uConstantine waziphakamisa ngokuba iConstantinople yayiliziko leRoma yaseMpuma, yaye ngowe-1453 iRoma yaseMpuma yawa. Amaxesha eembonakaliso ezahlukeneyo zeRoma nganye anexesha apho iRoma iziphakamisa khona, lilandelwe lixesha elibonisa ukuwa kwayo, kuba “nabaphangi babantu bakowenu baya kuziphakamisa ukuze bamiselwe umbono; kodwa baya kuwa.”

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.

Igama lesiHebhere eliguqulelwe ngokuthi “abaphangi” liguquleleka ngcono ngokuthi “abaqhekezi,” kuba lihambelana ngokusondeleyo ngakumbi nentsingiselo engundoqo yengcambu yalo—eyokuba kukuqhekeza okanye ukuphazamisa—kunokuba libe ngqongqo ngokuthi “abaphangi” (oko kuthetha ubusela). Eli gama libonisa abo baqhekeza imida, imithetho, okanye iminqophiso, kungekhona nje abo beba izinto. ERoma nguye umqhekezi kwisiprofeto seBhayibhile, nangona kwindima yeshumi elinesine liguqulelwe ngokuthi “abaphangi.” KwiDaniel isahluko sesibini iRoma bubukumkani bentsimbi, kwaza ke kwisahluko sesixhenxe irhamncwa lesine nalo likwaRoma.

> 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.

> Emva koku ndabona emibonweni yasebusuku, yaye khangela, irhamncwa lesine, eloyikekayo nelimangalisayo, linamandla ngokugqithisileyo; lalinamazinyo amakhulu entsimbi: ladla, laza laziqhekeza zaba ziingceba, laza lakhanda intsalela ngeenyawo zalo; yaye lahluka kuwo onke amarhamncwa ayengaphambi kwalo; yaye lwaluneempondo ezilishumi. Daniyeli 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.”

Irhamncwa yesine—eyi iRoma—inamazinyo “entsimbi,” kuba bubukumkani besine obunye obuboniswe njengentsimbi kwisahluko sesibini. Kwindima yesixhenxe irhamncwa lesine laseRoma “laqhekeza laliingceba,” yaye xa laqhekeza laliingceba “lanyathela intsalela ngeenyawo zalo.” Irhamncwa laseRoma bubukumkani bentsimbi, yaye uphawu lokuqhekeza lube ziingceba nokunyathela intsalela lumele isenzo sentshutshiso. Intshutshiso eza phezu koSirayeli wamandulo yaba “ngumqondiso.”

> 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.

> Ngaphezu koko zonke ezi ziqalekiso ziya kuza phezu kwakho, zikuleqe, zikufumane, ude utshatyalaliswe; ngenxa yokuba akuliphulaphulanga izwi likaYehova uThixo wakho, ukuze ugcine imithetho yakhe nemimiselo yakhe awawuyalela yona; yaye ziya kuba phezu kwakho zibe ngumqondiso nesisimanga, zibe phezu kwembewu yakho ngonaphakade. Ngenxa yokuba akumkhonzanga uYehova uThixo wakho ngovuyo nangokuchwayita kwentliziyo, ngenxa yobuninzi bezinto zonke; ngenxa yoko uya kukhonza iintshaba zakho aya kuzithumela uYehova kuwe, ulambile, unxaniwe, uhamba ze, uswele zonke izinto; yaye uya kubeka idyokhwe yentsimbi entanyeni yakho, ade akutshabalalise. UYehova uya kuzisa uhlanga phezu kwakho luvela kude, luvela ekupheleni komhlaba, lukhawuleza njengoko ukhozi lubhabha; uhlanga olunolwimi ongayi kuluqonda; uhlanga olunobuso obunolunya, olungayi kubukhathalela ubuso bomdala, lungababaleli nabaselula. 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.

Iziqalekiso ezafikayo phezu koSirayeli wamandulo ngenxa yemvukelo yabo zaba “ngumqondiso nommangaliso, naphezu kwembewu yakho ngonaphakade.” Isiqalekiso sasiza kuziswa phezu kwabo “luhlanga olunobuso obuqatha.” Irhamncwa elinamazinyo entsimbi “elityumza libe ziingceba linyathele intsalela” kwisahluko sesixhenxe likwangobukumkani besine obuphuma ekwahlukaneni kobukumkani buka-Aleksandire, yaye kanye njengakuMoses kwiDuteronomi, obo bukumkani buluhlanga olwalo ulwimi uSirayeli wamandulo wayengayi kuluqonda. Ubukumkani baseRoma kuDaniyeli isahluko sesibhozo buluhlanga obunobuso obuqatha, yaye buluhlanga oluthetha ulwimi olwahlukileyo.

> 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.

> Ke kaloku leyo yaphukileyo, ekubeni kwema zone endaweni yayo, kuya kuvela izikumkani zone ziphuma kolo hlanga, kodwa kungekhona ngamandla akhe. Ke ngexesha lokugqibela lobukumkani bazo, xa abaphuli-mthetho bezalisekisile umlinganiselo wabo, kuya kuvela ukumkani onobuso obunoburhalarhume, noqondayo amazwi antsonkothileyo. Daniyeli 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.

“Aphangi (abaphuli) babantu bakho” bawumisela umbono, bayaziphakamisa baze bawe. Ubukumkani besine bentsimbi babuyiRoma yobuhedeni eyalawula ngokongamileyo xa iziphakamisa, kodwa ukuwa kwayo kokugqibela kwaba luphawu lwesiprofeto olumisela umbono. Bangabaphuli kuba banyhasha abantu bakaThixo ngentshutshiso.

We will continue this study in the next article.

Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.

Back to Articles