Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.

Uriýa Smit şeýle ýazdy: “Rim b.e. öň 162-nji ýylda ylalaşyk arkaly Hudaýyň halky bolan ýahudiler bilen baglanyşdy.” Häzirki zaman taryhçylarynyň köpüsi bu senäni b.e. öň 161-nji ýyl diýip belleýärler, we Smit şol bir kitapda iki gezek b.e. öň 161-nji ýyla salgylanýar. Meniň çaklamam boýunça, b.e. öň 162-nji ýyl baradaky bu salgylanma ýalňyş ýazgydyr.

“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.

“23-nji we 24-nji aýatlar arkaly biz Ýewreýler bilen Rimlileriň arasyndaky b.e. öňki 161-nji ýylda baglaşylan şertnamadan soňraky döwre, ýagny Rimiň ählumumy hökmürowanlygy ele alan döwrüne getirilýäris.” Uriah Smith, Daniel and the Revelation, 273.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.

On birinji we on ikinji aýatlar, miladydan öňki 217-nji ýylda beýik Antioh III-iň ýolbaşçylygyndaky Selewkiler imperiýasy bilen Patyşa Ptolemeý IV Filopatoryň ýolbaşçylygyndaky Müsüriň Ptolemeýler patyşalygynyň arasynda bolup geçen Rafýa söweşiniň ýeňşini we ondan soňky netijelerini görkezýär.

The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.

Panium söweşi, on ýedi ýyl soň, ýagny b.e. öňki 200-nji ýylda bolup geçip, ýene-de Selewkiler patyşalygy bilen Ptolemeýler patyşalygynyň arasynda boldy.

The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.

Makkabeýler gozgalaňy b.e. öň 167-nji ýylda başlandy we bu, Selewkiler imperiýasynyň ýewreý dini däp-dessurlaryny basyp ýatyrmaga hem-de grek medeniýetini mejbury ornaşdyrmaga bolan synanyşyklaryna garşy ýewreý gozgalaňydy.

The rededication of the Second Temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.

Iýerusalimdäki Ikinji Ybadathananyň täzeden bagyş edilmegi, ýagny Hanukka döwründe bellenilýän taryhy wakany alamatlandyrýan hadysa, b.e. öň 164-nji ýylda, ýigrimi üçünji aýatyň “ylalaşygyndan” üç ýyl öň bolup geçdi. Bu waka, Ybadathanany harlapan we ýehudy dini däp-dessurlaryny gadagan eden, ady ýaman Antioh IV Epifan tarapyndan ýolbaşçylyk edilýän Selewkiler imperiýasynyň güýçlerine garşy Makkabeýleriň üstünlikli harby ýörişinden soň ýüze çykdy. Antioh IV Epifan Hanukka bilen ýatlanýan ýeňişden gysga wagt soň aradan çykdy we şondan beýläk taryhda Siriýa hökmürowanlygynyň pese gaçyşynyň başlangyjyny alamatlandyrýar.

In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.

Biziň eýýamymyzdan öňki 200-nji ýylda (bu Panium söweşiniň hem bolan wagtydy), Rim ilkinji gezek Danyýeliň on birinji babyndaky pygamberlik taryhyna goşuldy. Görnüşi berkidýän nyşan şol ýerde dur. Şol taryhdaky onuň maksatly täsiri, sahnanyň aňyrsyndan sapak çekýän ybadathananyň nyşany bolan Ýezebeliň işini görkezýär. Ýezebel, adamsy Ahap öz pygamberleriniň Ylýas tarapyndan öldürilýändigini görýän mahaly, Samariýada öýündedi. Gerodiýa, gyzy Salome Gerody azdyran ýerde, Gerodyň doglan gün toýunda ýokdy. Amerikanyň Birleşen Ştatlarynyň taryhynda, Tiriň jelep aýaly bilen şekillendirilen papalyk, nyşanly ýetmiş ýylyň ahyryna çenli unudylýar. Soň bolsa ol ýer ýüzüniň patyşalaryna aldawly aýdymlaryny aýdyp başlamaga başlaýar. Biziň eýýamymyzdan öňki 200-nji ýyl, on altynjy aýatda şekillendirilişi ýaly, tizden geljek Ýekşenbe kanunynyň öňüsyrasynda, soňky günlerde onuň patyşalara aç-açan aýdym aýdyp başlamagynyň bir tymsalydyr.

Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.

Ýewreýleriň b.e.öň 161-nji ýyldan 158-nji ýyla çenli bolan “soýuzyndan” öň, Makkabeýler ybadathanany täzeden bagyş etdiler; bu waka b.e.öň 164-nji ýylda Hanukka bilen hatyralanýar. Soňra üç ýyl geçenden soň, entegem siriýalylar bilen dowam edýän göreşiň içindekä, Makkabeý ýewreýleri goldaw üçin Rime ýüz tutdular. Şonda Rim bilen baglaşylan “soýuz” Hudaýyň ahyrzamandaky pygamberlik okuwçylary üçin pygamberlik synagyna öwrülýär.

History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.

Taryh “ylalaşygyň” bolan wagty hökmünde miladydan öňki 161-nji ýyly görkezýär, emma pionerler şol taryhy miladydan öňki 158-nji ýyl diýip kesgitleýärler. Miller dogrudymy, ýa-da häzirki zaman taryhçylary dogrudyrmy? Miller miladydan öňki 158-nji ýyla alty ýüz altmyş alty ýyly (666) goşup, “gündelik” aýrylan miladynyň 508-nji ýylyna bardy. Näçe gözleseňiz-de, Ýewreýler bilen Rimlileriň arasyndaky ylalaşygy miladydan öňki 158-nji ýylda bolan diýip görkezýän taryhy delili tapmak örän kyn, hatda hakykatdan-da mümkin däl diýen ýalydyr.

Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.

On altynjy aýat Ýekşenbe güni baradaky kanundyr, emma şondan öň, miladydan öňki 200-nji ýylda görnüşi berkarar etmek üçin Rim taryha girýär. Makkabeýleriň gozgalaňy miladydan öňki 167-nji ýylda Modeýinde başlandy we ahyrsoňy miladydan öňki 164-nji ýylda olar ybadathanany täzeden bagyş etdiler. Soňra miladydan öňki 161-nji ýyldan miladydan öňki 158-nji ýyla çenli ýewreýler Rim häkimiýeti bilen äht baglaşýarlar. Miladydan öňki 161-nji ýyldan miladydan öňki 158-nji ýyla çenli döwür “ylalaşygy” berkarar etmek üçin zerur bolan wagt aralygyny aňladýar. Bu düşünje “ylalaşygy” taryhçylaryň şaýatlygy bilen, şeýle hem Rebbiň eli bilen ugrukdyrylan we üýtgedilmeli däl bolan çyzgy bilen laýyklykda kesgitleýär.

The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.

Taryhçylar biziň habarly etmegine görä, b.e. öňki II asyrda Ýahuda bilen Rim ýaly gadymy halklaryň arasynda şertnamalary baglaşmak prosesi, degişli ýagdaýlara, diplomatik tertip-düzgünlere we gatnaşýan taraplaryň güýç deňagramlylygyna görä üýtgäp durýardy. Adatça, bu proses taraplaryň biriniň beýlekisi bilen şertnama ýa-da ýaranlyk gatnaşyklaryny ýola goýmak islegini beýan etmegi bilen başlanýardy. Ýahuda bilen Rimiň ýagdaýynda, resmi ýaranlygy teklip etmek üçin Rim bilen ilkinji gatnaşygy Ýahuda başlatdy.

Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.

Teklifi ýetirmek we gepleşikleri başlatmak üçin diplomatik kanallar ulanylan bolardy. Munuň özi onuň ýolbaşçylary ýa-da wekilleri bilen duşuşmak maksady bilen Rim şäherine ilçileri ýa-da resmi wekilleri ibermegi öz içine almaly eken. Gepleşikler başlanansoň, iki tarap hem teklip edilýän şertnamanyň şertlerini ara alyp maslahatlaşardy. Bu, duşuşyklaryň bir toparyny, diplomatik habarlaryň alyş-çalşygyny we gepleşikleri ýeňilleşdirmek üçin araçylar ýa-da delallaýjylar gatnaşdyrylmagyny hem öz içine alyp bilerdi. Gepleşikleriň dowamynda her bir tarap beýlekisi tarapyndan teklip edilen şertlere garap çykar we garşy-teklipleri hödürläp bilerdi ýa-da käbir şertlere üýtgetmeler girizilmegini talap edip bilerdi. Bu iş ýörelgesi seresaply ara alyp maslahatlaşmagy, maslahatçylar bilen geňeşmegi we teklip edilýän şertnamanyň mümkin peýdalaryna hem-de kemçiliklerine baha bermegi öz içine alyp bilerdi.

If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.

Eger iki tarap hem şertnamanyň şertleri barada ylalaşyga gelen bolsalar, onda iki tarapyň hem ylalaşan şertlerini we talaplaryny beýan edýän resmi resminama taýýarlanylar. Soňra bu şertnama her bir döwletiň degişli häkimiýetleri tarapyndan tassyklanmaly bolardy. Rimiň ýagdaýynda bu Senatyň ýa-da beýleki dolandyryş edaralarynyň makullamagyny öz içine alyp bilerdi. Şonuň ýaly-da, Ýahudada hem bu şertnama, ähtimal, onuň ýolbaşçylygy ýa-da dolandyryjy geňeşi tarapyndan tassyklanmagy talap ederdi. Tassyklanandan soň, şertnama durmuşa geçirilip başlanardy we iki tarapyň hem onuň şertlerini berjaý etmegine garaşylardy. Bu şertnamada görkezilen dürli görnüşli hyzmatdaşlygy, özara goranyş ylalaşyklaryny, söwda gatnaşyklaryny ýa-da diplomatik gatnaşyklaryň başga görnüşlerini öz içine alyp bilerdi.

In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.

Miladydan öňki ikinji asyrda Ýahudeyadan (Ortaýer deňziniň gündogar sebitinde ýerleşýän) Rime (Italiýanyň merkezi böleginde ýerleşýän) syýahat etmek, aýratyn-da gadymy ulag usullarynyň çäklilikleri nazara alnanda, kyn we köp wagt talap edýän bir iş bolardy. Ýahudeya bilen Rimiň arasy, saýlanyp alnan anyk ugra baglylykda, takmynan 1,500-den 2,000 kilometre çenli (930-dan 1,240 mile çenli) bolup durýar. Gadymy döwürlerde deňiz arkaly syýahat köplenç gury ýer arkaly syýahatdan has çalt we has netijeli bolupdyr, emma deňiz syýahaty agdyklyk edýän ýelleriň täsirine bagly bolupdyr. Ýahudeyadaky bir portdan Italiýadaky bir porta (meselem, Rimiň porty bolan Ostia) gämi bilen gitmek, ýeliň ýagdaýy, deňiz akymlary we ulanylan gäminiň görnüşi ýaly ýagdaýlara baglylykda, birnäçe hepde dowam edip bilerdi.

Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.

Iýudýadan Rime çenli gury ýer arkaly syýahat etmek has haýal we has agyr bolardy. Syýahatçylar daglar, jülgeler we derýalar ýaly dürli ýer şekillerinden ýol geçmeli, garakçylar we duşmançylykly ýerler ýaly päsgelçiliklere garşy durmaly bolardylar. Hasaplamalara görä, pyýada ýa-da at goşulan araba bilen syýahat etmek birnäçe aý alyp bilerdi. Syýahatyň dowamlylygyna ýollaryň ýagdaýy, düşelgeleriň we dynç alyş ýerleriniň elýeterliligi, şeýle hem ýolda dynç almak we zerur üpjünçiligi täzeden edinmek zerurlygy ýaly ýagdaýlar hem täsir ederdi.

When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.

Makabeý ýehudylary Rim bilen ylalaşyk baglaşmaga çalyşanlarynda, olaryň Rime ilçileri ibermegi zerur bolardy. Şol ilçiler rim häkimiýetleri tarapyndan kabul edilenden soň, gepleşikleriň bir döwri bolardy. Takyk ýazgy elýeterli bolmansoň, taryhy nazariýa boýunça, şertnama resmi taýdan berkidilenden soň, ol tassyklamak üçin Ýahuda getirilmelidi, soňra bolsa, ähtimal, ýehudylaryň kabul edendigini tassyklamak üçin gaýtadan Rime iberilmelidi. Şol zamanada bir bileleşigi döretmek işiniň bir ýylyň içinde amala aşyrylandygyna ynanmak tas mümkin däldir; şonuň üçin “ylalaşyk” b.e. öň 161-nji ýyldan b.e. öň 158-nji ýyla çenli bolan bir prosesi aňladýar diýen düşünje, on altynjy aýatyň ýekşenbe kanunyna alyp barýan taryhy görkezýän pygamberligiň beýleki ugurlary bilen utgaşýar.

A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.

Taryhçylaryň ählisiniň ylalaşmagyna görä, Makkabeý ýewreýleri tarapyndan başlanan bir “ylalaşyk” miladydan öňki 161-nji ýylda Ýahudada başlandy. Munuň maksady ýewreýleriň miladydan öňki 167-nji ýylda gozgalaň başlany bäri göreşip gelýän siriýalylara garşy goldaw almak isländikleridi. Bu gozgalaň ýewreý ruhanysy Mattatiýasyň we onuň bäş oglunyň, aýratyn-da Ýuda Makkabeýiň, Selewki hökümdary Antioh IV Epifan tarapyndan girizilen ellenleşdirme syýasatlaryna garşy durmak tagallalary netijesinde tutaşdy. Bu syýasatlar ýewreý dini dessurlaryny basyp ýatyrmak we grek adatlaryny hem-de ynançlaryny kabul etdirmek synanyşyklaryny öz içine alýardy.

The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.

Gozgalaňyň tutaşmagyna sebäp bolan zat Modein obasyndaky bir waka boldy; şol ýerde Mattatýas grek hudaýlarynyň birine gurbanlyk hödürlemek baradaky permana boýun egmekden ýüz öwürdi. “Modein” ady “mälim etmek” ýa-da “garşy çykmak” manysyny berýän ýewreýçe “modi’a” sözünden gelip çykýar. Mattatýas öz garşy çykyşynda gurbanlygy ýerine ýetirmäge taýýarlanyp duran imandan dänmiş bir ýewreýi öldürdi, soňra bolsa ol we onuň ogullary daglara gaçyp gitdiler we şeýlelikde Selewkidler güýçlerine garşy partizan urşy hereketine başladylar. Makkabeýler gozgalaňy birnäçe ýyl dowam etdi; şol döwrüň dowamynda Makkabeýler Selewkidlere we olaryň ýaranlaryna garşy köp sanly söweşlere girdiler. San taýdan örän az we üpjünçilik hem-de ýaraglanma taýdan has ejiz bolsalar-da, Makkabeýler birnäçe möhüm ýeňiş gazandylar.

The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.

Selevkiler İmparatorluğu, Yunan dinini Yahudilere zorla kabul ettirmeye çalışıyordu; Yunanlılar ise son günlerin küreselcilerini temsil eder. Onların dini, hâlen bankacılık sisteminin, ana akım medyanın, eğitim merkezlerinin küreselci güçleri tarafından ve yasa dışı yabancıların zorla göç ettirilmesi yoluyla ulusal ayrımların yıkılması suretiyle Amerika Birleşik Devletleri’ne ve dünyaya dayatılmakta olan uyanıklıkçılıkta ifade bulmaktadır. Antiochus Epiphanes Yunan dinini Yahudilere zorla kabul ettirirken, onun çabalarıyla iş birliği yapan Yahudiler de vardı. Makabiler, Yunan dinine karşı direnen mürted Yahudilerin bir sınıfını temsil eder; fakat Yunan dininin uygulanması işini destekleyen başka bir mürted Yahudiler sınıfı da vardı.

Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.

On altynjy aýat ýakyn wagtda geljek ýekşenbe kanunydyr hem-de aždarhanyň, ýyrtyjynyň we ýalan pygamberiň üçtaraplaýyn birleşmesidir. Bu taryhy wakanyň öňünden on üçden on bäşe çenli aýatlar gelýär; şol ýerde kyrkynjy aýatda beýan edilen üç söweş onunjy aýatdan (1989), on birinji we on ikinji aýatlardan (Ukraina urşy) hem-de Paniýum söweşinden ybaratdyr. Paniýum söweşi iki şahly ýer ýyrtyjysynyň globalistleriň dini we syýasy pelsepeleriň üstünden üstün çykýan söweşini alamatlandyrýar.

In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.

Şol söweşde Birleşen Ştatlaryň soňky prezidenti on birinji we on ikinji aýatlarda şekillendirilýän Putiniň ýeňşinden we soňky çöküşinden galan netijeler bilen ýüzbe-ýüz bolmalydyr. Ol Russiýanyň çöküşinden soň ýüze çykan netijeleri kadalaşdyrmak üçin NATO bilen, ýa-da Birleşen Milletler Guramasy bilen, bir birleşik döreder; we şol birleşigiň taryhynyň çäginde ol Panium söweşinde Birleşen Milletler Guramasyna garşy söweşer. Kyrkynjy aýatyň üçünji söweşi kyrkynjy aýatyň birinji söweşi ýaly bolar. Sowet Soýuzy Birleşen Ştatlaryň ykdysady we harby güýjüniň astynda çökeni ýaly, Birleşen Milletler Guramasynyň globalistleri hem “perestroýkany” — Gorbaçýowyň Sowet Soýuzyny özgertmek ugrundaky tagallalarynyň esasy düzüm bölegini — gaýtalamaga mejbur bolarlar, ýöne şol tagallalar ahyrsoňunda Sowet ulgamynyň çözülmegine we Sowet Soýuzynyň ahyrky dargamagyna goşant goşupdy.

The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.

Üçünji söweş ilkinji söweş arkaly şekillendirilýär, we ykdysady hem-de harby basyş arkaly, Reýgan tarapyndan şekillendirilen Tramp Birleşen Milletler Guramasyny “perestroýka”a mejbur eder; bu bolsa gaýtadan gurluşdyrmagy ýa-da reforma etmegi aňladýar. Bu gaýtadan gurluşdyrmak, Birleşen Milletler Guramasy bolan on patyşanyň ulgamynyň başyna Amerikanyň Birleşen Ştatlaryny ýerleşdirer. Şol söweşde soňra papalyk taryha aralaşyp, Trampyň şol wagt boýun egdirýän ulgamynyň goragçysydygyny öňe sürer.

In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.

Şol bir taryhyň dowamynda Tramp, edil Abraham Linkolnyň ýüzbe-ýüz bolmaga mejbur bolşy ýaly, içerki Raýat Uruşy bilen ýüzbe-ýüz bolar we oňa garamaga mejbur ediler. Bu Raýat Uruşy Amerikanyň Birleşen Ştatlarynyň içindäki biri-birine garşy duran iki mürtedeleşen toparyň arasynda bolar. Bir topar — iki syýasy partiýanyň hem progressiw globalistleri bolan, woke-izm diýilýän dini we pelsepäni kabul edenler tarapyndan wekilçilik edilýän topar. Beýleki topar bolsa (MAGA-izm) özüni hakyky protestantlar diýip ykrar edýär, emma olar şol mantiany 1844-nji ýylda ýitirdiler.

The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.

Prezidentiň topary MAGAçylyk tarapyndan wekilçilik edilýär we hakyky protestantçylygy hem-de Konstitusiýany goraýandygy baradaky ýalňyş talaba esaslanýar. Wokeçylyk bolsa Ene Ýeriň dini, Täze Asyr we Konstitusiýanyň esaslandyryjy atalaryň könelişen pikirleri boýunça däl-de, eýsem jemgyýetiň kadalarynyň häzirki bar bolan ýagdaýlary arkaly ulanylýandygyna bolan ynançdyr.

Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.

Mattatiýas (Tramp) ABŞ-nyň içinde barlykçy-progresiw demokratlaryň synanyşyklaryna, b. e. öňki 167-nji ýylda Modeýinde başlanan gozgalaň arkaly şekillendirilişi ýaly, soň goýar. Soňra Tramp Hanukkanyň bellenilişi bilen ýatlanylýan, Makkabeýleriň ybadathanany täzeden bagyş eden b. e. öňki 164-nji ýylyň taryhyny gaýtalar. Ondan soň, b. e. öňki 161-nji ýyldan b. e. öňki 158-nji ýyla çenli döwür arkaly şekillendirilýän wagtda, Tramp papalygyň keşbini dikeltmek üçin iň soňky itergä başlar; bu keşp dini häkimiýet bilen syýasy häkimiýetiň arasyndaky bikanun gatnaşygy aňladýan keşpdir. B. e. öňki 158-nji ýylda, on altynjy aýatyň ýakyn wagtda güýje girjek ýekşenbe kanuny ýerine ýetirilen mahaly, ylalaşyk amala aşyrylar.

Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.

Daniýel on birinji bapda ilki bilen Rimiň syýasy taýdan nädip häkimiýeti ele geçirýändigi görkezilýär; soňra bolsa Daniýel şol bir taryhy gaýtalap, ony giňeldýär we hut şol bir taryhyň dowamynda Rimiň Hudaýyň halky bilen nähili iş salyşýandygyny görkezýän bir setiri berýär. On altynjy aýatdan on dokuzynjy aýada çenli butparaz Rimiň dünýäniň üstünden häkimiýet ele geçirmegine päsgel berýän üç päsgelçilik şekillendirilýär. On altynjy aýatda Siriýa miladydan öňki 65-nji ýylda butparaz Rim tarapyndan basylyp alyndy, soňra bolsa Ýahuda miladydan öňki 63-nji ýylda Pompeý tarapyndan basylyp alyndy. On altynjy aýat Rimiň şöhratly ýurtda durmaly wagtyny görkezýär, şeýle etmek bilen hem şol bir bapyň kyrk birinji aýatyndaky ýekşenbe kanunynyň nusgasyny öňden şekillendirýär.

It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”

Basybalyşyň taryhynyň b.e. öň 63-nji ýylda [1863-nji ýyla paralel] bolup geçendigini bellemek möhümdir; bu wakanyň özi Ierusalimiň içinde dowam edýän raýat urşunyň arasynda bolupdy. Uriah Smith şeýle diýdi: “Pompeý Pontusyñ şasy Mitridata garşy eden ýörişinden dolanyp geleninde, iki bäsdeş — Girkan bilen Aristobul — Ýahudanyň täji ugrunda göreşýärdiler.”

The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.

“Hyrcanus” we “Aristobulus” atlarynyň ikisi hem grek gelip çykyşly bolup, aýratyn-da ellinizm döwründäki ýewreý taryhynyň we Hasmonlylar nesilşalygynyň çäginde taryhy ähmiýete eýedir. “Hyrcanus” ady grekçe “Hurkanos” sözünden gelip çykýar; bu söz hem ähtimal pars dilindäki “möjek” manysyny berýän “hurkan” sözünden gözbaş alandyr. Hyrcanus birnäçe Hasmonly hökümdarlaryň göteren adydy. “Aristobulus” bolsa “iň gowy geňeşçi” ýa-da “iň gowy maslahatçy” diýmegi aňladýar. Aristobulus hem birnäçe Hasmonly hökümdarlaryň göteren başga bir adydy. “Hyrcanus” bilen “Aristobulus” atlarynyň ikisi hem Hasmonlylar döwründäki ýewreý taryhynyň möhüm şahslary bilen baglanyşykly atlardyr. Olar Ýahudýadaky Hasmonlylar Patyşalygynyň dolandyrylyşynda we giňelmeginde möhüm orun eýelän hökümdarlardy. Mesihiň döwründe Hasmonlylar patyşalygynyň pygamberlik taýdan nesilleri we wekilleri fariseýlerdi.

When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.

Pompeý Ýerusalimi basyp alanda, iki syýasy topar hem öz gelip çykyşlaryny b.e. öňki 167-nji ýylda Modein tarapyndan alamatlandyrylan gozgalaň döwrüne çenli yzarlaýardy. Pompeý gozgalaňa çekilenden soň, ol Ýerusalimi eýelemegi ýüregine düwdi; Aristobulyň syýasy topary oňa garşylyk görkezmegi ýüregine düwdi, emma Girkanyň topary derwezeleri Pompeýe açmagy ýüregine düwdi. Şondan soň Pompeý Ýerusalime garşy hüjüme geçdi we üç aýdan soň Ýerusalim ebedilik Rim häkimiýetiniň ygtyýarynda galdy.

By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.

On dokuzynjy aýatda üçünji hem iň soňky päsgelçilik bolan Müsür Rim tarapyndan eýelendi. Soňra ýigriminji aýatda, Daniýel şol taryhda Rimiň Hudaýyň halky bilen nähili iş salyşjakdygyny beýan etmäge başlanda, Mesihiň dünýä inişi görkezilýär. Ýigrimi birinji we ýigrimi ikinji aýatlarda Mesih haça çüýlenýär. Ýigrimi üçünji aýatda, miladydan öň 161-nji ýyldan 158-nji ýyla çenli başlanan ylalaşyk, haç baradaky beýannama berýän aýatlardan derrew soň görkezilýär; şol ýerde dinden çykan ýahudylar: “Biziň patyşamyz ýok, diňe Sezar bar” diýip jar etdiler. Makkabeýler arkaly şekillendirilen, grek dini pelsepesiniň aralaşmagyna garşy duran we şeýle etmek bilen Rim bilen mukaddes däl gatnaşygy döreden dinden çykan ýahudylaryň nesil ugry, olaryň mukaddes däl gatnaşyklarynyň miwesiniň doly äşgär bolan haç taryhyny görkezýän aýatdan soň gelýär.

The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.

Şekina, ýetmiş ýyllyk ýesirlikden soň gurulan ybadathana hiç haçan gaýdyp gelmedi. Malaki tarapyndan jar edilen soňky pygamberlik şaýatlygy biziň eramyzdan öňki bäşinji asyryň ortalarynda berildi. Makkabeýler dünýäçi grek täsirine garşy baş galdyrýança, ýüzlerçe ýyllap Hudaýyň görünýän huzury-da, pygamberlik şaýatlygy-da bolmady. Olar gozgalaňyna başlarynda, Ptolemeý bilen Uzyýa patyşanyň ikisiniň hem synanyşan şol pitnelerini amala aşyrdylar; ýagny iki patyşa-da ruhanynyň wezipesini ýerine ýetirip, ybadathanada gurbanlyk bermäge çalyşypdy.

Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.

Ýonatan Apphus (Ýonatan Makkabeý hem diýlip tanalýar) Makkabeýler gozgalaňyna badalga beren Mattatiýanyň ogullarynyň biridi we ol Selewkiler imperiýasyna garşy ýewreý gozgalaňyna ýolbaşçylyk etmekde möhüm orun eýeledi. Onuň dogany Ýahuda Makkabeý söweşde heläk bolandan soň, Ýonatan Makkabeý güýçleriniň ýolbaşçylygyny öz üstüne aldy. Harby we syýasy ýolbaşçylygyndan başga-da, Ýonatan baş ruhany wezipesini hem kabul edip, ýewreý halkynyň ruhy ýolbaşçysy bolup hyzmat etdi. Ýonatanyň hem ýolbaşçy, hem-de baş ruhany hökmündäki ikili orny ýewreý taryhynda möhüm bir ösüşi alamatlandyrdy, çünki bu Hasmon nesilşalygynyň çäginde syýasy hem-de dini häkimiýetiň ikisini-de bir ýere jemledi. Onuň ýolbaşçylygy ýewreý özbaşdaklygyny berkitmäge we Iudeýada Hasmon hökümdarlygyny berkarar etmäge ýardam etdi.

The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.

Ptolemeýiň Rafianyň ýeňşinden soň etmäge synanan hut şol günäsi Makkabeýleriň gozgalaňynyň iň başynda amala aşyryldy. Bu, Uzzia patyşanyň döwründe ruhanylar tarapyndan garşy durulan şol bir günädi; emma Makkabeýleriň Hudaýyň ybadathanasynyň gulluklaryny goramak baradaky yglan edilen goragy, ybadathana bilen döwletiň birleşmesiniň ýalňyş ugra gönükdirilen we pitneçi görnüşde ýüze çykmasydy, şeýle bolansoň, ol häzirki wagtda Baýdeniň globalistik wokizminiň aralaşmalaryna garşy Trampy goldamak üçin jemlenýän ýüz dönderiji protestantizmiň pitnesiniň nusgasy bolup durýar.

The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.

Mukaddes Kitap olary miwelerinden tanaýandygyňyzy öwredýär, hem-de Mesihiň döwründäki paruşaýlar Mattatiýa bilen başlanan Hasmonaýlar nesilşalygynyň iň soňky galyndylarydy. Mattatiýa hem-de onuň başlan gozgalaňy paruşaýçylyk miwelerini getirdi; edil “Make America Great Again” düşünjesini goldaýan imandan dönük protestantlar hem şol miweleri getirýärler. Amerika, Konstitusiýanyň ybadathana bilen döwletiň bir-birinden aýry saklanmalydygy diýip düşünilen wagtynda beýikdi, ýöne Hanukka baýramy bilen ýatlanylýan ýeňiş arkaly şekillendirilen galp gudratda, ýekşenbe güni baradaky kanunçylyga gönükdirilen hereket aç-açan ýüze çykar.

We will continue this study in the next article.

Biz bu öwrenişi indiki makalada dowam etdireris.

“Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.

Şu wagta çenli üçünji perişdäniň habarynyň hakykatlaryny beýan edenler köplenç diňe howsalaçylar hökmünde garalýardylar. Olar tarapyndan öňe sürlen, dini çydamsyzlygyň Amerikanyň Birleşen Ştatlarynda höküm sürjekdigi, ybadathana bilen döwletiň Hudaýyň tabşyryklaryny berjaý edýänleri yzarlamak üçin birleşjekdigi baradaky öňünden aýdylanlar esassyz we samsyk diýlip yglan edilipdi. Bu ýurduň öz bolşundan başgaça hiç haçan bolmajakdygy — dini azatlygyň goragçysy bolmagynda galjakdygy — doly ynam bilen beýan edilipdi. Emma ýekşenbe gününe berjaý etmegi mejbury etmek meselesi giňden gozgalaňa salnyp başlananda, uzak wagtlap şübhe astyna alnan we ynanylman gelnen şol waka golaýlaşýandygy görünýär, hem-de üçünji habar ozal edip bilmedik täsirini ýetirer.

“In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.

«Her bir nesilde Huda Öz bendelerini hem dünýäde, hem-de ybadathanada günäni ýazgarmak üçin iberipdir. Emma halk özlerine ýakymly sözleriň aýdylmagyny isleýär, arassa, bezegsiz hakykat bolsa kabul edilmeýär. Köp özgertijiler öz işlerine girişenlerinde, ybadathananyň we milletiň günälerine garşy çykyş edende uly paýhaslylyk görkezmegi niýet etdiler. Olar arassa mesihçi durmuşynyň nusgasy arkaly halky Mukaddes Kitabyň taglymatlaryna gaýtaryp getirmäge umyt bagladylar. Emma Hudaýyň Ruhy olaryň üstüne Ylýasanyň üstüne inişi ýaly inip, ony erbet bir patyşanyň we imandan dönen bir halkyň günälerini ýazgarmaga herekete getirişi ýaly, olary-da herekete getirdi; olar Mukaddes Kitabyň açyk beýanlaryny wagyz etmekden saklanyp bilmediler — ozal beýan etmäge çekinip ýören taglymatlaryny. Olar hakykaty we janlara abanýan howpy yhlas bilen yglan etmäge iterildiler. Rebbiň özlerine beren sözlerini netijelerinden gorkman aýtdılar, halk bolsa bu duýduryşy diňlemäge mejbur boldy.»

“Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.

“Şeýlelik bilen üçünji perişdäniň habary yglan ediler. Ony iň beýik güýç bilen bermeli wagty ýetende, Reb Öz hyzmatyna özlerini bagyş edenleriň pikirlerini ugrukdyryp, pesgöwünli gurallaryň üsti bilen işler. Işçiler edebi okuw jaýlarynyň taýýarlygyndan däl-de, Onuň Ruhunyň mesh edilmesi arkaly has köp laýyk ediler. Iman we doga adamlary mukaddes yhlas bilen öňe çykmaga mejbur ediler, Hudaýyň olara beren sözlerini yglan ederler. Wawilonyň günäleri äşgär ediler. Ybadathananyň däplerini raýat häkimiýetiniň güýji bilen mejbury berjaý etdirmekden döreýän elhenç netijeler, spiritizmiň aralaşmagy, papalyk häkimiýetiniň gizlin, emma çalt öňe gidişi — bularyň ählisi ýüzüaçar ediler. Şu dabaraly duýduryşlar arkaly halk herekete getiriljekdir. Müňlerçe-müňler hiç haçan beýle sözleri eşitmedikler gulak asarlar. Olar haýran galyp, Wawilonyň ybadathanadygy, öz ýalňyşlyklary we günäleri sebäpli, özüne gökden iberilen hakykaty ret edendigi sebäpli ýykylandygy baradaky şaýatlygy eşiderler. Halk öňki mugallymlaryna: “Bu zatlar hakykatdanam şeýlemikä?” diýen yhlasly sorag bilen baranda, ruhanylar olaryň gorkularyny köşeşdirmek we oýanan wyždany köşeşdirmek üçin ertekiler hödürlärler, ýakymly zatlary pygamberlik ederler. Emma köp adamlar adamlaryň ýalaňaç abraýy bilen kanagatlanmakdan ýüz öwrüp, açyk bir “Reb şeýle diýýär” talap edýändikleri üçin, halk arasynda meşhur ruhanylar, öňki zamanyň parisaýlary ýaly, öz abraýlarynyň sorag astyna alynmagyna gahar bilen dolup, bu habary şeýtandan diýip ýazgararlar we ony yglan edýänleri masgaralamak hem yzarlamak üçin günäni söýýän mähelleleri öjükdirerler.”

“As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.

“Çekişme täze meýdanlara ýaýranda we halkyň aňy Hudaýyň depelenen Kanunyna gönükdirilende, Şeýtan herekete gelýär. Habara ýoldaş bolýan güýç oňa garşy duranlary diňe has-da gazaplandyrar. Ruhanylar ýagtylygyň öz sürüleriniň üstüne şöhle saçmagyna ýol bermezlik üçin tas adamüstü tagallalary görkezerler. Olar öz ygtyýaryndaky ähli serişdeler arkaly bu örän möhüm meseleleriň ara alnyp maslahatlaşylmagyny basyp ýatyrmaga çalşarlar. Ybadathana dünýewi häkimiýetiň güýçli goluna ýüz tutýar, we bu işde katolikler bilen protestantlar birleşýärler. Ýekşenbe güni berjaý etmegi mejbury etmäge gönükdirilen hereket barha batyrgaý we aýgytly boldugyça, buýruklary berjaý edýänlere garşy kanun herekete getiriler. Olar jerimeler we türme bilen haýbat atylar, käbirlerine bolsa öz imanlaryndan ýüz döndermegi höweslendirmek üçin täsirli wezipeler, şeýle hem başga sylaglar hem-de artykmaçlyklar teklip ediler. Emma olaryň durnukly jogaby şudur: ‘Biziň ýalňyşymyzy Hudaýyň Sözünden görkeziň’—şonuň ýaly ýagdaýlarda Lýuteriň öňe süren şol bir delili. Kazyýetleriň öňüne çykarylanlar hakykaty güýçli goraýarlar, we olary diňleýänleriň käbirleri Hudaýyň ähli buýruklaryny berjaý etmek üçin öz ornuny tutmaga ugrukdyrylýarlar. Şeýlelik bilen, başgaça bu hakykatlar barada hiç zat bilmejek müňlerçe adamyň öňüne ýagtylyk getirilýär.” Beýik Çekişme, 605, 606.