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# Panium - Number Five

Panium - Nọ́ńbà Márùn-ún

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

Àwọn Ajinigbé Láàárín Àwọn Enìyàn Rẹ: Ìgbéga àti Ìṣubú Róòmù nínú Àsọtẹ́lẹ̀

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.

Ìwé Dáníẹ́lì ṣí ìtàn àsọtẹ́lẹ̀ àgbàyanu kan payá, ní fífi ìlànà ìtúnṣe àti ìfọ̀rọ̀gbòòrò hùn, èyí tí ó hun ara rẹ̀ jáde nípasẹ̀ àwọn ìran inú rẹ̀, láti ara ère onírin oríṣiríṣi ti orí 2 títí dé àwọn ìjà ọba tó díjú ti orí 11. Nínú àkópọ̀ ìlànà yìí ni ẹ̀rí alágbára kan ti farahàn: Ogun Áktíọ̀mù ní ọdún 31 Ṣ.K., tí ó parí ní ìṣubú Ejibiti ní ọdún 30 Ṣ.K., dúró gẹ́gẹ́ bí ìmúṣẹ pàtàkì ti Dáníẹ́lì 11:25, 26, tí ó sì samisi ìbẹ̀rẹ̀ ìṣàkóso gíga ọdún 360 ti Róòmù keferi.

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.

Dáníẹ́lì 11 bẹ̀rẹ̀ pẹ̀lú ìdìde àti ìṣubú àwọn ìjọba ńlá lẹ́yìn ikú Alẹkisándà Ńlá ní ọdún 323 ṣáájú Kristi. Ṣùgbọ́n, ní ẹsẹ̀ 14, ìyípadà kan ṣẹlẹ̀. Ní agbègbè ọdún 200 ṣáájú Kristi, bí Áńtíókù III (Magnus) ti ń múra sí Ogun Panium lòdì sí ọba-ọmọ Ptolemy V, Róòmù dá sí ọ̀ràn náà, kì í ṣe gẹ́gẹ́ bí ẹni tí ó kàn ń wòran lásán, ṣùgbọ́n gẹ́gẹ́ bí “àwọn ọlọ́ṣà àwọn ènìyàn rẹ.” Níwọ̀n bí ìbànújẹ rẹ̀ ṣe jẹ́ nípa bí a ṣe lè dá ìpèsè àlìkámà Ejibiti bójú mu láàrín rudurudu Hẹlénístìkì, Róòmù fi agbára ìkópa rẹ̀ hàn ní àsìkò Ogun Kejì ti Makedonia (200–197 ṣáájú Kristi), ó sì pèsè pápá fún ipa àsọtẹ́lẹ̀ rẹ̀.

## Rome’s Dominance Over the Jews

Àṣẹ-ọba Róòmù Lórí Àwọn Júù

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.

Tẹ̀ síwájú dé ọdún 63 Ṣ.K., ẹsẹ̀ 16 sì rí ìmúṣẹ̀ nígbà tí Pompey gbógun ti Jerusalẹmu, tí ó wọ Ibi Mímọ́ Jùlọ, tí ó sì fi ìṣàkóso Romu múlẹ̀ lórí “ilẹ̀ ọlá.” Láti ibẹ̀, ẹsẹ̀ 17 sí 22 tọpasẹ̀ àtẹ̀lé àwọn ènìyàn pàtàkì ti Romu: àwọn ìpolongo ogun Pompey ní apá ìlà-oòrùn, àwọn ìṣẹ́gun àti ìpànìyàn Julius Caesar ní ọdún 44 Ṣ.K., ìjọba Augustus Caesar tí ó gbé owó-orí sókè (gẹ́gẹ́ bí a ti ṣe àkíyèsí rẹ̀ nínú Luku 2:1) tí ó parí ní ọdún 14 S.K., àti Tiberiu tí ó ṣàbójútó kíkàn Kristi mọ́ àgbélébùú ní ọdún 31 S.K., nígbà tí “olórí májẹ̀mú” náà ni a fọ́. Ìlà àsọtẹ́lẹ̀ láti ọ̀dọ̀ Pompey ní Jerusalẹmu dé ọ̀dọ̀ Titu ní Jerusalẹmu ní ọdún 70 S.K., fi ìlà ìṣàkóso agbára Romu lórí àwọn ènìyàn Ọlọ́run hàn.

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.

Bíbẹ̀rẹ̀ pẹ̀lú Gẹ́néràlì ará Róòmù kan tí ó sọ tẹ́ńpìlì di aláìmọ́, títí dé òpin nígbà tí Gẹ́néràlì ará Róòmù kan pa tẹ́ńpìlì run, ń pèsè ààmì Alfa àti Omega. Bíbẹ̀rẹ̀ pẹ̀lú ìsọdídí aláìmọ́ àti píparun ní òpin, ìlà ìtàn náà pẹ̀lú ní ìsọdídí aláìmọ́ àti píparun Ẹni náà tí Ó sọ nípa ara Rẹ̀ pé, “Ẹ wó tẹ́ńpìlì yìí lulẹ̀, ní ọjọ́ mẹ́ta sì ni Èmi yóò tún un dìde.” Òtítọ́ jẹ́ àkópọ̀ lẹ́tà àkọ́kọ́, ẹ̀kẹtàlá, àti ìkẹyìn nínú álífábẹ́ẹ̀tì Hébérù, àti pé ìlà tí ó bẹ̀rẹ̀ pẹ̀lú Pompey tí ó sì parí pẹ̀lú Titus ní ìparun tẹ́ńpìlì àárín kan tí a ṣojú rẹ̀ nípasẹ̀ àárín àwọn àgbélébùú mẹ́ta tí wọ́n gbé kalẹ̀ ní àárín gangan ọ̀sẹ̀ náà tí Kristi wá láti fi jẹ́rìí májẹ̀mú náà múlẹ̀. Àwọn ẹsẹ̀ kẹrìndínlógún títí dé kejìlélógún ń ṣojú ìlà àsọtẹ́lẹ̀ kan tí ó rú ààmì òtítọ́. Àwọn ìlà àsọtẹ́lẹ̀ pàtàkì díẹ̀ wà nínú ìtàn tí àwọn ẹsẹ̀ náà ṣojú, ṣùgbọ́n kókó pàtàkì ìlà náà ni ìṣàkóso Róòmù lórí àwọn Júù.

## Leagues and Treaties

Àwọn Àjọ àti Àwọn Àdéhùn

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.”

Ẹsẹ 23 “tun sọ ọ, ó sì fi kún un” nípa pípadà sẹ́yìn sí ọdún 161–158 ṣáájú ìbí Kristi, nígbà tí àwọn Júù lábẹ́ Júdásì Mákábíọ̀sì dá àdéhùn kan pọ̀ mọ́ Róòmù (1 Maccabees 8). Èyí ṣàfihàn ọ̀nà àrà ọ̀tọ̀ tí Róòmù gbà kọ́ ìjọba rẹ̀ sílẹ̀—ìṣẹ́gun nípasẹ̀ àwọn àdéhùn àti ìṣọ̀kan, ọ̀nà kan tí ó yàtọ̀ sí ti àwọn aṣáájú rẹ̀ tẹ́lẹ̀. Ẹsẹ 24 parí ìpín yìí, ní fífi àkíyèsí hàn pé Róòmù yóò “ṣe àtẹnudẹ́rùn ọgbọ́n ẹ̀tàn rẹ̀ láti inú àwọn ibi agbára, àní fún ìgbà kan.”

> 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.

> Lẹ́yìn ìfẹ̀múlẹ̀ tí a bá dá pẹ̀lú rẹ̀, yóò hùwà ẹ̀tàn: nítorí yóò dìde, yóò sì di alágbára pẹ̀lú ènìyàn díẹ̀. Yóò wọ inú àwọn ibi ọlọ́ràá jùlọ ti agbègbè náà ní àlàáfíà; yóò sì ṣe ohun tí àwọn baba rẹ̀ kò ṣe rí, tàbí àwọn baba àwọn baba rẹ̀; yóò tú ìkógun, àti ìjẹ, àti ọrọ̀ ká láàárín wọn: bẹ́ẹ̀ ni yóò gbero ète rẹ̀ sí àwọn ibi olódi, àní fún ìgbà díẹ̀. Danieli 11:23, 24.

## For a Time

Fún Àkókò Kan

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.

Ọ̀rọ̀ tí a túmọ̀ sí “sí” ni a lè lóye gẹ́gẹ́ bí ọ̀rọ̀ náà “láti”. Róòmù ń sọ tẹ́lẹ̀ nípa àwọn ètò rẹ̀ “láti”. Ọ̀rọ̀ náà “láti” nínú ẹsẹ̀ náà tọ́ka sí ìlú Róòmù, ọkàn òṣèlú àti ológun ìjọba-ọba náà, gẹ́gẹ́ bí ibùdó àwọn ọgbọ́n-ìmúrasílẹ̀ rẹ̀. “Àkókò” náà, ní ìtumọ̀ àsọtẹ́lẹ̀, jẹ́ ọdún 360, tí ó bẹ̀rẹ̀ nígbà tí Ejibiti ṣubú ní ọdún 30 BC lẹ́yìn Actium, tí ó sì parí ní ọdún 330 nígbà tí Constantine fi Róòmù sílẹ̀ lọ sí Constantinople.

Verses 25 and 26 zero in on Actium itself.

Ẹsẹ 25 àti 26 dojú kọ Actium fúnra rẹ̀ gan-an.

> 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.

> Yóò sì ru agbára rẹ̀ àti ìgboyà rẹ̀ sókè sí ọba gúúsù pẹ̀lú ẹgbẹ́-ogun ńlá; ọba gúúsù náà yóò sì ru sókè sí ogun pẹ̀lú ẹgbẹ́-ogun tí ó tóbi gidigidi, tí ó sì lágbára; ṣùgbọ́n kì yóò dúró: nítorí wọn yóò pète ète sí i. Bẹ́ẹ̀ ni, àwọn tí ń jẹ nínú ìpín oúnjẹ rẹ̀ yóò pa á run, ẹgbẹ́-ogun rẹ̀ yóò sì kún-ún ká; ọ̀pọ̀lọpọ̀ yóò sì ṣubú, a pa wọn. Danieli 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.

Ní ọdún 31 Ṣ.K., Ọkutéfíánù, tí ó dúró fún Róòmù gẹ́gẹ́ bí “ọba àríwá,” kó àwọn ọmọ-ogun rẹ̀ jọ sí ìjà sí Íjíbítì ti Kílíópátírà, “ọba gúúsù,” nínú ìpàdé ogun ojú omi ńlá kan tí ó gbajúgbajà. “Ọmọ-ogun ńlá rẹ̀, tí ó sì lágbára gidigidi” ti Áńtónì àti Kílíópátírà rẹ̀wẹ̀sì, wọ́n sì ṣubú nítorí “ètè” ọgbọ́n ogun (ìmúlò ọgbọ́n Ágírípà) àti àwọn ìtanràn—ìyapa àwọn alábàáṣepọ̀ Áńtónì kúrò lọ́dọ̀ rẹ̀ àti ìyípadà padàsẹ́yìn Kílíópátírà láàárín ogun. Ní ọdún 30 Ṣ.K., Íjíbítì di ẹkùn ìjọba Róòmù, èyí sì ṣí ọ̀nà sí ìṣàkóso Róòmù kèfèrí tí kò ní olùdíje. Àkókò ọdún 360 yìí, láti 30 Ṣ.K. títí dé 330, bá ìlàpọ̀ mọ́ agbára gíga Róòmù tí ó dá lórí odi agbára ìbẹ̀rẹ̀ rẹ̀, títí di ìgbà tí ìyípadà Kónsitáńtínù “wó lulẹ̀” odi agbára náà, gẹ́gẹ́ bí Dáníẹ́lì 8:11 ti sọ tẹ́lẹ̀.

> 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.

> Bẹ́ẹ̀ ni, ó gbé ara rẹ̀ ga àní títí dé ọ̀dọ̀ olórí ọmọ-ogun náà, nípasẹ̀ rẹ̀ ni a sì mú ẹbọ àtẹ̀yìnwá kúrò, a sì wó ibi mímọ́ rẹ̀ lulẹ̀. Danieli 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.

Nígbà tí Constantine kọ ìlú Rome sílẹ̀ nítorí ìlú Constantinople, ó fi ààyè ṣófo ti agbára sílẹ̀ ní ìlú Rome, tí ó ṣí sílẹ̀ fún ìjọ papal láti gba ìtẹ́ àṣẹ tí ìlú Rome ń ṣojú. Ìṣe náà mú ẹsẹ̀ kejì ti Ìfihàn orí kẹtàlá ṣẹ.

> 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.

> Ẹranko náà tí mo sì rí dàbí àmọ̀tẹ́kùn, ẹsẹ̀ rẹ̀ sì dàbí ẹsẹ̀ béárì, ẹnu rẹ̀ sì dàbí ẹnu kìnnìún: dragoni náà sì fi agbára rẹ̀, àti ìtẹ́ rẹ̀, àti àṣẹ ńlá fún un. Ìfihàn 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.

Nínú Dáníẹ́lì 8, ọ̀rọ̀ Heberu méjì ọ̀tọ̀ọ̀tọ̀, tí a túmọ̀ méjèèjì sí “ibi mímọ́,” ni wọ́n yà ìtàn ibi mímọ́ nínú ìwé Dáníẹ́lì sọ́tọ̀. Ìwé Dáníẹ́lì ṣàfihàn ogun kan láàárín Kristi àti Sátánì gẹ́gẹ́ bí a ti ṣàpèjúwe rẹ̀ nínú àwọn aṣojú ayé ti Kristi àti ti Sátánì. Bábílónì, aṣojú ayé Sátánì, ṣẹ́gun Jerúsálẹ́mù ní ìbẹ̀rẹ̀ Dáníẹ́lì, Jerúsálẹ́mù sì ṣẹ́gun Bábílónì ní ẹsẹ̀ kẹ́ẹ̀ẹ́dógójì orí kọkànlá. Àwọn ìjọba tí ìlú Jerúsálẹ́mù àti ìlú Bábílónì dúró fún ni “àwọn ibi mímọ́ agbára.” Ìlú Bábílónì àti Jerúsálẹ́mù jẹ́ ibi mímọ́ agbára méjèèjì, àwọn méjèèjì sì ní tẹ́ńpìlì tiwọn nínú ìlú náà. Tẹ́ńpìlì Pantheon wà nínú ìlú Róòmù, tẹ́ńpìlì tó wà ní Jerúsálẹ́mù sì ni ẹlẹgbẹ́ rẹ̀ nínú ìtàn àsọtẹ́lẹ̀. Bábílónì àti ìlú Róòmù jẹ́ èké-àwòrán Jerúsálẹ́mù.

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.

Nínú Dáníẹ́lì 8, àwọn ọ̀rọ̀ Hébérù méjì náà ni “miqdash” ní ẹsẹ̀ 11, níbi tí ìwo kékeré náà (Róòmù abọ̀rìṣà) ti sọ “ibi ibi mímọ́ rẹ̀” kalẹ̀ (ìlú Róòmù), nígbà tí Kọ́ńsítáńtínì ṣí ìjọba lọ sí ibòmíràn ní ọdún 330. Ọ̀rọ̀ kejì sì ni “qodesh” ní ẹsẹ̀ 13, 14, níbi tí ibi mímọ́ Ọlọ́run ti ń dúró de ìwẹ̀nùmọ́ lẹ́yìn ọjọ́ 2300. Bí ó tilẹ̀ jẹ́ pé a túmọ̀ àwọn ọ̀rọ̀ méjèèjì sí ibi mímọ́, “miqdash” lè ṣojú fún odi ààbò Ọlọ́run tàbí odi ààbò abọ̀rìṣà, nígbà tí “qodesh” nìkan ni a lò nínú Bíbélì láti ṣojú fún ibi mímọ́ Ọlọ́run.

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.

Nínú Dáníẹ́lì 11:31, “ibi mímọ́ agbára” (ìlú Róòmù) ni a sọ di aláìmọ́ bí àwọn Bárbáríànsì àti Vándáàlì ṣe mú ogun wá sí ìlú Róòmù. “Àwọn apá” inú ẹsẹ̀ náà bẹ̀rẹ̀ pẹ̀lú Clovis ní ọdún 496, ó sì tẹ̀síwájú títí Róòmù pápà fi gbéga ní kíkún ní ọdún 538, nígbà tí a lé àwọn Ostrogoths jáde kúrò ní ìlú náà.

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.

Ìlà àsọtẹ́lẹ̀ láti Actium ń gòkè lọ kọjá ọdún 330. “Àwọn ọkọ̀ ojú omi Kittimu” inú ẹsẹ 30 ń tọ́ka sí àwọn Vandals lábẹ́ Genseric, tí wọ́n kó Romu ní ọdún 455, tí ó jẹ́ àmì ìwólẹ̀ Romu ti Ìwọ̀-oòrùn. Nígbà náà ni Romu Pápá dìde, tí ó sì jọba láti ọdún 538 títí di 1798; fún ọdún 1260 títí Gbogbogbo Berthier ti Napoleon fi mú Pius VI, tí ó sì fi “ọgbẹ́ ikú” náà jẹ é. Ọdún 360 ti Romu keferi, láti ọdún 30 ṣáájú ìbí Kristi sí 330, ń fi ojú ara wọn hàn pẹ̀lú ọdún 1260 ti Romu Pápá, níwọ̀n bí ọkọọkan wọn ti bẹ̀rẹ̀ nígbà tí ìdènà kẹta kan (Ejibiti, Ostrogoths) ṣubú.

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.

“ọba àríwá” òde-òní farahàn nínú ẹsẹ̀ 40. Ní ọdún 1989, ipò pàápà, tí ó fara pọ̀ ní ìkọ̀kọ̀ pẹ̀lú USA ti Reagan (èyí tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí kẹ̀kẹ́-ogun, ọkọ̀ ojú omi, àti àwọn ẹlẹ́ṣin), sọ USSR di ìṣubú, “ọba gúúsù” (àìgbàgbọ́ nínú Ọlọ́run/Kọ́múnísìmù). Ẹsẹ̀ 41 fi hàn pé ipò pàápà ṣẹ́gun “ilẹ̀ ọlọ́lá” náà—ní yíyí USA Pùròtẹ́sítáǹtì padà sí USA Kátólíìkì—nígbà tí ẹsẹ̀ 42 àti 43 fi hàn pé Àjọ Ìṣọ̀kan Àgbáyé tí Ejibiti dúró fún fi ara rẹ̀ jọ̀wọ́ sí ìṣọ̀kan mẹ́ta kan tí ó ní Àjọ Ìṣọ̀kan Àgbáyé (dragoni), Fatikani (ẹranko náà), àti Orílẹ̀-Èdè Amẹ́ríkà (wòlíì èké), tí ń darí ayé lọ sí Amágẹdónì. Ẹsẹ̀ 45 sọ àsọtẹ́lẹ̀ òpin agbára yìí, “láìsí ẹni kankan láti ràn án lọ́wọ́”; ọgbẹ́ rẹ̀ ni a mú láradá nínú ẹsẹ̀ kọkànlélógójì, ṣùgbọ́n a fi ìpinnu ìparun rẹ̀ múlẹ̀ ní ẹsẹ̀ márùn-únlélógójì.

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.

Aktiumu ní ọdún 31 Ṣ.K. ni kókó àwọn ẹsẹ 25, 26, tí ó sì bẹ̀rẹ̀ ìjọba ọdún 360 ti Róòmù láti inú ibi mímọ́-ibi agbára rẹ̀. Pẹ̀lú ẹsẹ kẹrìnlá gẹ́gẹ́ bí ìkìlọ̀ àfikún, ìtàn Róòmù keferi láti ẹsẹ kẹrìndínlógún títí dé ìyípadà sí Róòmù pàápá ní ẹsẹ mọ́kànlélọ́gbọ̀n ni ìlà pípé ti Róòmù keferi. A pín ìlà náà sí apá mẹ́ta. Ẹsẹ kẹrìndínlógún sí méjìlélógún ni ìlà ìṣàkóso agbára Róòmù lórí Ísírẹ́lì ìgbà àtijọ́. Ẹsẹ mẹ́tàlélógún àti mẹ́rìnlélógún fi iṣẹ́ ìkọ́ ilẹ̀ ọba-ọba hàn, èyí tí Róòmù lò nígbà tí ó ń ṣẹ́gun nípasẹ̀ àjọṣepọ̀ àti májẹ̀mú pẹ̀lú agbára ọmọ-ogun. Láti ẹsẹ mẹ́rìnlélógún títí dé ìtẹ̀jáde ìkẹyìn ní ẹsẹ mọ́kànlélọ́gbọ̀n ni ìlà alápá méjì kan tí ń ṣàpẹẹrẹ àkókò kan nígbà tí Róòmù gbé ara rẹ̀ ga, lẹ́yìn èyí ni ìṣubú tọ̀ ọ́ lẹ́yìn.

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.

“Àkókò tí a yàn” ni ìparí ọdún mẹ́ta ọgọ́rùn-ún àti ọgọ́ta náà ní ọdún 330. Àwọn ẹsẹ̀ kẹtàdínlógún [27] títí dé gbólóhùn ìkẹyìn ẹsẹ̀ kọkànlélọ́gbọ̀n [31], èyí tí ó fi hàn ìgbà tí agbára pápá, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ìríra tí ń mú ahoro dé, fi jókòó lórí ìtẹ́ ní ọdún 538, ni ìtàn Romu keferi nínú àyíká àkókò ọdún mẹ́ta ọgọ́rùn-ún àti ọgọ́ta ti ìṣàkóso gíga jùlọ, èyí tí lẹ́yìn náà ni ọdún igba [200] àti mẹ́jọ [8] ti ìṣubú onítẹ̀síwájú tẹ̀ lé.

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.”

Nítorí náà “àkókò” ẹsẹ̀ kẹrìnlélógún bẹ̀rẹ̀ ní 31 BC pẹ̀lú àfikún ọba gúúsù sí agbègbè ìjọba ọba àríwá, ó sì parí ní 330 pẹ̀lú pínpín ọba àríwá sí ìlà-oòrùn àti ìwọ̀-oòrùn. Láti 330 títí dé 538, Róòmù abọ̀rìṣà ń túká síwájú sí i ní kẹ̀kẹ́rẹ́. Àwọn ìdánimọ̀ àsọtẹ́lẹ̀ onírúurú tí ó ní í ṣe pẹ̀lú àwọn ìgbésẹ̀ onírúurú ìparun Róòmù abọ̀rìṣà ni àwọn ìdákọ̀ró àsọtẹ́lẹ̀ tí ń jẹ́ kí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ lè mọ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Ní ìmúṣẹ ẹsẹ̀ kẹrìnlá ti Dáníẹ́lì mọ́kànlá, Róòmù fi ìran náà múlẹ̀, ọ̀kan nínú àwọn ọ̀nà tí ó sì fi ń ṣe èyí gan-an ni nípasẹ̀ ìṣubú rẹ̀. Ẹsẹ̀ náà sọ pé, “àwọn ọlọ́ṣà lára ènìyàn rẹ yóò gbé ara wọn ga láti fi ìran náà múlẹ̀; ṣùgbọ́n wọn yóò ṣubú.”

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.

Nígbà tí àwọn ọkọ̀ ojú omi Kittímù bá kọlu Róòmù, tí ó sì tẹ̀ lé e nípa kọlu apá gúúsù, kò rí bí ti ìṣáájú tàbí ti ìkẹ́yìn, nítorí láti ibẹ̀ lọ a ń fi ìṣubú agbára Róòmù hàn. Àwọn ìpè mẹ́rin àkọ́kọ́ nínú àwọn ìpè méje ti Ìfihàn tí a rí nínú orí kẹjọ ṣàpèjúwe ní pàtó àwọn agbára ńlá mẹ́rin tí ní ìkẹyìn mú ìparí wá fún Róòmù Ìwọ̀-Oòrùn ní ọdún 476. A fi ìran náà múlẹ̀ nígbà tí àwọn ọlọ́ṣà nínú àwọn ènìyàn rẹ gbé ara wọn ga, tí wọ́n sì ṣubú. A ń ṣe àfihàn ìran àsọtẹ́lẹ̀ náà lórí ìtẹ́lẹ̀ ìṣubú Róòmù. Róòmù keferi ti Ìwọ̀-Oòrùn ṣubú láti 330 títí dé 538. Róòmù Páápà ṣubú ní 1798. Nínú ìtàn ìpè karùn-ún àti ìpè kẹfà, Róòmù Ìlà-Oòrùn ṣubú sí ọwọ́ àwọn Tọ́ọ̀kì Ọtómánì ní 1453. Àwọn ìṣubú mẹ́ta wọ̀nyí jẹ́ apá kan nínú ìran tí a fi àwọn ọlọ́ṣà nínú àwọn ènìyàn rẹ múlẹ̀.

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.”

Ẹsẹ náà sọ pé, “àwọn ọlọ́ṣà àwọn ènìyàn rẹ yóò gbé ara wọn ga láti fi mú ìran náà dúró; ṣùgbọ́n wọn yóò ṣubú.” Láti ọdún 31 ṣáájú ìbí Kristi títí dé 330, Róòmù kèfèrí “gbé ara wọn ga” nínú ipò gíga wọn lórí ayé. Láti 330 títí dé 538, Róòmù kèfèrí ṣubú kúrò ní ipò rẹ̀ láti pèsè ọ̀nà fún ọkùnrin ẹ̀ṣẹ̀ láti jókòó sínú tẹ́ńpìlì Ọlọ́run, ní fífi ara rẹ̀ hàn pé òun jẹ́ Ọlọ́run. Láti 538 títí dé 1798, agbára póòpù “gbé ara wọn ga,” àti ní 1798 wọn ṣubú. Láti ọdún 31 ṣáájú ìbí Kristi títí dé 330, Róòmù Ìwọ̀-Oòrùn “gbé ara rẹ̀ ga” pé òun ni àárín ìjọba Róòmù, àti láti 330 títí dé 476, ó ṣubú. Ní 330, Kọ́ńsítáǹtínù gbé e ga pé Kọ́ńsítántínópù ni àárín Róòmù Ìlà-Oòrùn, àti ní 1453, Róòmù Ìlà-Oòrùn ṣubú. Àwọn àkókò ti onírúurú àfihàn Róòmù, ọ̀kọ̀ọ̀kan wọn ní àkókò kan níbi tí Róòmù ti gbé ara rẹ̀ ga, lẹ́yìn èyí ni àkókò kan tí ń ṣàfihàn ìṣubú rẹ̀, nítorí “àwọn ọlọ́ṣà àwọn ènìyàn rẹ yóò gbé ara wọn ga láti fi mú ìran náà dúró; ṣùgbọ́n wọn yóò ṣubú.”

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.

Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “àwọn ọlọ́ṣà” dára jù lọ kí a túmọ̀ ọ́ sí “àwọn apanirun” nítorí ó bá ìtumọ̀ àkọ́kọ́ ti gbòǹgbò ọ̀rọ̀ náà mu dáadáa jù lọ—eyíiní ni láti fọ ya tàbí láti dá rú—kì í ṣe “àwọn ọlọ́ṣà” nìkan péré (èyí tí ó ń tọ́ka sí jíjí). Ọ̀rọ̀ náà ń tọ́ka sí àwọn tí ń fọ ààlà, òfin, tàbí májẹ̀mú, kì í ṣe àwọn tí ń jí ohun-ìní nìkan. Róòmù ni apanirun nínú àsọtẹ́lẹ̀ Bíbélì, bí ó tilẹ̀ jẹ́ pé a túmọ̀ ọ́ sí “àwọn ọlọ́ṣà” nínú ẹsẹ̀ kẹrìnlá. Nínú Dáníẹ́lì orí kejì, Róòmù ni ìjọba irin, lẹ́yìn náà, nínú orí keje, ẹranko kẹrin náà náà sì jẹ́ Róòmù.

> 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.

> Lẹ́yìn èyí ni mo rí nínú àwọn ìran alẹ́, sì kíyèsí i, ẹranko kẹrin kan, ẹ̀rù àti ìbànújẹ́, tí ó sì lágbára gidigidi; ó sì ní eyín irin ńlá: ó jẹun, ó fọ́ sí wẹ́wẹ́, ó sì fi ẹsẹ̀ rẹ̀ tẹ ohun tí ó ṣẹ́kù mọ́lẹ̀: ó yàtọ̀ sí gbogbo àwọn ẹranko tí ó ṣáájú rẹ̀; ó sì ní ìwo mẹ́wàá. Danieli 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.”

Ẹranko kẹrin náà—èyí tí í ṣe Romu—ní eyín “irin,” nítorí pé òun ni ìjọba kẹrin kan náà tí a ṣojú rẹ̀ gẹ́gẹ́ bí irin nínú orí kejì. Nínú ẹsẹ̀ keje, ẹranko kẹrin ti Romu “fọ́ sí wẹ́wẹ́,” àti nígbà tí ó bá fọ́ sí wẹ́wẹ́, ó “fi ẹsẹ̀ rẹ̀ tẹ ìyókù náà mọ́lẹ̀.” Ẹranko Romu ni ìjọba irin náà, àti ìwà fọ́ sí wẹ́wẹ́ pẹ̀lú títẹ ìyókù mọ́lẹ̀ dúró fún iṣẹ́ inúnibíni. Inúnibíni tí a mú wá sórí Israẹli àtijọ́ jẹ́ “àmì.”

> 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.

> Pẹ̀lúpẹ̀lú, gbogbo ègún wọ̀nyí yóò wá sórí rẹ, wọn yóò sì lé ọ, wọn yóò sì bá ọ dé, títí a ó fi pa ọ run; nítorí pé ìwọ kò fetí sí ohùn Olúwa Ọlọ́run rẹ, láti pa àwọn àṣẹ rẹ̀ àti àwọn ìlànà rẹ̀ mọ́, èyí tí ó pàṣẹ fún ọ: Wọn yóò sì wà lórí rẹ gẹ́gẹ́ bí àmì àti gẹ́gẹ́ bí ìyanu, àti lórí irú-ọmọ rẹ títí láé. Nítorí pé ìwọ kò sin Olúwa Ọlọ́run rẹ pẹ̀lú ayọ̀, àti pẹ̀lú ìdùnnú ọkàn, nítorí ọ̀pọ̀lọpọ̀ ohun gbogbo; Nítorí náà ìwọ yóò sin àwọn ọ̀tá rẹ tí Olúwa yóò rán sí ọ, nínú ebi, àti nínú òùngbẹ, àti nínú ìhòòhò, àti nínú àìní ohun gbogbo: òun yóò sì fi àjàgà irin sí ọrùn rẹ, títí yóò fi pa ọ run. Olúwa yóò mú orílẹ̀-èdè kan wá sí ọ láti ọ̀nà jíjìn, láti òpin ayé, bí idì ṣe ń fò lọ ní kíákíá; orílẹ̀-èdè kan tí èdè rẹ ìwọ kì yóò yé; Orílẹ̀-èdè kan tí ojú wọn le, tí kì yóò bu ọlá fún àgbàlagbà, bẹ́ẹ̀ ni kì yóò ṣàánú fún ọ̀dọ́. Deuteronomy 28:45–50.

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

Àwọn ègún tí ó wá sórí Ísírẹ́lì àtijọ́ nítorí ìṣọ̀tẹ̀ wọn jẹ́ “àmì àti ìyanu, àti lórí irú-ọmọ rẹ títí láé.” A ó mú ègún náà wá sórí wọn pẹ̀lú “orílẹ̀-èdè kan tí ojú rẹ le.” Ẹranko tí ó ní eyín irin, tí ó “fọ́ sí wẹ́wẹ́, tí ó sì tẹ èyí tí ó kù mọ́lẹ̀” nínú orí keje náà pẹ̀lú ni ìjọba kẹrin tí ó jáde láti inú pínpín ìjọba Alẹkisáńdà, àti gẹ́gẹ́ bí ó ti rí pẹ̀lú Mósè nínú Deuteronomy, ìjọba náà jẹ́ orílẹ̀-èdè kan tí ahọ́n rẹ̀ jẹ́ èyí tí Ísírẹ́lì àtijọ́ kì yóò lóye. Ìjọba Róòmù nínú Daniel orí kẹjọ jẹ́ orílẹ̀-èdè kan tí ojú rẹ le àti orílẹ̀-èdè kan tí ó ń sọ èdè mìíràn.

> 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.

> “Nísinsìnyí tí a ti fọ́ ọn, nígbà tí mẹ́rin sì dìde ní ipò rẹ̀, ìjọba mẹ́rin yóò dìde láti inú orílẹ̀-èdè náà, ṣùgbọ́n kì yóò ní agbára bí i tirẹ̀. Àti ní àkókò ìkẹyìn ìjọba wọn, nígbà tí àwọn aṣebi bá dé ìkúnrẹ́rẹ́, ọba kan tí ojú rẹ̀ le gan-an, tí ó sì ní òye àwọn ọ̀rọ̀ ìjìnlẹ̀, yóò dìde.” Danieli 8:22, 23.

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

“Àwọn ọlọ́ṣà (amọ̀lùfá) ti àwọn ènìyàn rẹ” mú ìran náà dúró; wọ́n gbé ara wọn ga, wọ́n sì ṣubú. Ìjọba irin kẹrin ni Romu aláìgbọ́ràn sí Ọlọ́run, ẹni tí ó fi agbára àṣẹ gíga jọba nígbà tí wọ́n ń gbé ara wọn ga, ṣùgbọ́n ìṣubú wọn ní ìkẹyìn di àbùdá àsọtẹ́lẹ̀ tí ń mú ìran náà dúró. Àwọn ni amọ̀lùfá, nítorí wọ́n tẹ àwọn ènìyàn Ọlọ́run mọ́lẹ̀ nípasẹ̀ inúnibíni.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tí ó kàn.

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