The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.
Daniel 11-iň onunjy aýatyndan on altynjy aýatyna çenli bölümleri dogry bölmegiň açary, otuz ýyldan gowrak mundan ozal, 1996-njy ýylda, “The Time of the End” žurnaly neşir edilende ulanylan esasy pygamberlik goşundylarynda tapylýar. Otuz ýyl soň, Reb 1831-nji ýylda Millerit habarynyň resmileşdirilişi ýaly, başga bir pygamberlik habarynyň hem resmileşdirilmelidigini aýan etdi. Bu otuz ýylyň omega taryhynda resmileşdirilmeli habar, Josiah Litch arkaly aňladylşy ýaly, Yslam baradaky öňki habaryň düzedilmegi, hem-de Samuel Snow arkaly aňladylşy ýaly, ýapyk gapy baradaky düzedilen habar hökmünde görkezilýär; bu bolsa on gyz baradaky tymsalyň nyşanydyr. Mesihiň Öz höküm işini tamamlap barýarka synag möhletiniň tapgyrlaýyn ýapylýan gapylary baradaky duýduryş bilen utgaşýan Yslam baradaky habar yglan ediler. Bu habar ikitaraplaýyn bolup, içerki hem daşarky çyzyga eýedir; olar hem öz gezeginde 2023-nji ýylyň 31-nji dekabrynda Isa Mesihiň aýan bolşy ýaly, pygamberlik möhürden çykarylanda hemişe bolup geçýän üç basgançakly synag işiniň ilkinji iki ädimini aňladýar.
The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.
“Ahyrzaman Wagt” žurnaly, soňky zamanyň wagtynda, ýagny 1989-njy ýylda möhüri açylan, Danieliň on birinji babyndaky soňky alty aýatda görkezilişi ýaly, Amerika üçin geljegiň esasy synyny öz içine alýar. Bu žurnal otuz ýyl bäri jemgyýetçilik ýazgylarynda bar bolup geldi, emma onuň esasy temalarynyň biriniň, aýratyn-da Ukrainada, kommunizm bilen katolikçiligiň täsiri astyndaky buthanalaryň arasyndaky dini göreşdigini hiç kim görmedi. 1989-njy ýyldaky şol dini söweş, Ptolemeý we Uzziýa tarapyndan Iýerusalimdäki ybadathanada olaryň ikisiniň hem görkezýän pitnesinde şekillendirilişi ýaly, Putiniň dini ýykylşynyň çägini düşündirýär. Iýerusalimdäki ybadathana Ptolemeýiň däl-de, Uzziýanyň ybadathanasydy. Putin bilen Zelenskiý bir ybadathanany iki dürli ýol bilen haramlaýarlar: biri müsürli hökmünde, beýlekisi bolsa ýehudy hökmünde.
The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.
1989-njy ýylda günortanyň patyşasyna garşy göreşen ybadathana Katolik ybadathanasydy. Näme üçin beýle bolmasyn? Fransiýanyň ateizmi 1798-nji ýylda demirgazygyň patyşasyna ölüm ýarasyny ýetirdi, şonuň üçin papalyk ateizmiň, aýratyn-da Ukrainada, Katolik ybadathanasyna garşy uzak wagtlap dowam eden yzarlamasyndan ar almazmy? Has-da möhümi, Ukraina baradaky bu aýdyň şaýatlyk 1996-njy ýylda çykan, 1989-njy ýylyň taryhy barada dünýewi taryhçylara salgylanýan bir neşirden gelip çykdy. Indi Reb kyrkynjy aýatyň gizlin taryhyny açyp görkezýän wagtynda, Rafiýa söweşiniň we onuň yzky netijeleriniň pygamberlik hem-de taryhy çägini üpjün etmek üçin iki pravoslaw ybadathananyň arasyndaky göreşe yşarat etdi, hem-de Ol otuz ýyl ozal neşir edilen The Time of the End žurnalynda zerur düşünjeleri eýýäm ýerleşdiripdi.
The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.
Napoleonyň synmagy Leniniň, Staliniň we Sowet Soýuzynyň ulgamynyň kem-kemden synmagy bilen gabat gelýär. Pygamberlikdäki günorta patyşalyk paýtagtyny Russiýa geçirende, 1917-nji ýylda iki sany uly ynkylap boldy. Birinjisi, patyşa agdarylan wagtynda “Rus ynkylaby” diýlip atlandyrylýan hadysadyr; soňra şol ýylyň dowamynda onuň yzysüre Bolshevik ynkylaby bolup geçdi, bu bolsa 1917-nji ýyldan 1922-nji ýyla çenli dowam eden raýat urşuna getirdi. 1922-nji ýylda Sowet Soýuzy döredildi.
The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.
Ruhy günortanyň patyşasy hökmünde Russiýanyň başlangyjy iki ädimli rewolýusiýany aňladýardy; ol raýat urşuna, soňra bolsa ýurtlaryň bir konfederasiýasynyň emele gelmegine alyp bardy. Sowet Soýuzynyň dargamagy hem iki ädimli boldy: onuň başlangyjy 1989-njy ýylyň 9-njy noýabrynda Berlin diwarynyň ýykylmagy bilen başlap, soňra 1991-nji ýylyň 31-nji dekabrynda Sowet Soýuzynyň dargamagyna getirip ýetirdi. Russiýanyň, ýagny günortanyň patyşasynyň, soňky hökümdary hökmünde Wladimir Putin ilkinji rus hökümdary — Wladimir Lenin arkaly tipologik taýdan öňden görkezilipdi.
Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”
Wladimir “beýik ýolbaşçy” diýmekdir, Putin bolsa “ýol” diýmekdir. Lenin “beýik derýa” diýmekdir, emma Wladimir Lenin öz hakyky adyny — Wladimir Iliç Uljanowdygyny — gizlemek üçin Lenin adyny saýlap aldy. Iliç “Ylýasyň ogly” diýmekdir, Uljanow bolsa “ýaş Ylýasyň ogly” diýmekdir.
The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.
Ýoldaky beýik rus ýolbaşçysy, miladydan öňki 217-nji ýylda bolan Rafia söweşi bilen şekillendirilen taryhda, Russiýanyň ilkinji ýolbaşçysy tarapyndan öňden nyşanlanypdy; ol Wladimir Lenin hökmünde güýçli derýanyň beýik ýolbaşçysydy, emma öz adyny gizledi. At häsiýetiň nyşanydyr, we Wladimiriň iki adyny gizlemegi, “Hudaý Ýehowadyr” diýmegi aňladýan Ylýas bilen şekillendirilýän häsiýetiň ýerine, syýasy pikirlenmäniň beýik derýasyny saýlan bir häsiýeti görkezýär. Ateizmiň köki Hudaýy inkär etmekdir, we ateizm günortanyň patyşasynyň baş aýratynlyklaryndan biridir. Leniniň ikinji we üçünji berlen atlary Ylýasy we onuň ogluny nygtaýar, we Russiýanyň günortanyň patyşasy hökmünde soňy Rafia söweşinde ýeňiş gazanan Ptolemeý IV bilen şekillendirilýär; emma miladydan öňki 200-nji ýylda Antiýoh Panium söweşinde gaýdyp gelende, şol wagt Ptolemeýiň bäş ýaşly ogly höküm sürýärdi. Leniniň iki asyl ady Ylýasy we onuň ogluny görkezýär hem-de Ptolemeý we onuň ogly bilen laýyk gelýär. Ylýas we onuň çagalaryna berlen habar soňky günlerde, “Rebbiň beýik hem gorkunç gününden” biraz öň ýüze çykýar; Rafia we Panium söweşleri hem şol ýerde ýerleşýär.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Ine, Rebbiň beýik hem gorkunç güni gelmezden ozal, men size pygamber Ylýasy ibererin. Ol atalaryň ýüregini çagalaryna, çagalaryň ýüregini hem atalaryna öwrer, ýogsam Men gelip, ýeri nälet bilen uraryn. Malaky 4:5, 6.
The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.
Uziýanyň we Ptolemeýiň şaýatlygy Daniýel 11:11-de özara gabat gelýär, we Uziýa öz gozgalaňyndan hem-de heýwere keseline uçrandygyndan soň on bir ýyl ýaşady; emma Ptolemeý jemi on ýedi ýyl höküm sürdi, bu bolsa 11-nji aýat bilen 15-nji aýatyň arasyndaky söweşleriň aralygyndaky ýyllaryň sany bilen birdir. B.e.ö. 457-nji ýylda başlanan 250 ýyllyk pygamberlik, şol iki söweşiň ortasynda — Rafiiýadan on ýyl soň we Paniýumdan ýedi ýyl öň — b.e.ö. 207-nji ýylda tamamlandy. Ptolemeý IV-niň häkimiýeti b.e.ö. 221-nji ýylda başlady, ol bolsa b.e.ö. 204-nji ýylda aradan çykdy; şonuň üçin Ptolemeýiň on ýedi ýyly Rafiiýadan Paniýuma çenli bolan on ýedi ýyl bilen bir çyzyk däldir. Şeýle hem olar Nerondan başlap 64-nji ýylda başlan we 313-nji ýylda tamamlanan 250 ýyllyk pygamberligiň jemlenişi bilen görkezilen şol bir on ýedi ýyl hem däldir. 313-nji ýyldan 321-nji ýylda kabul edilen ilkinji ýekşenbe kanunyna çenli sekiz ýyl bardy, ondan ýene dokuz ýyl soň bolsa, 330-njy ýylda Konstantin patyşalygy gündogara we günbatara böldi.
In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.
Örän golaý geljekde Putin bilen Russiýa Ukrainany ýeňerler we on ikinji aýatda görkezilen taryhda Ptolemeý bilen Uzzýanyň yzyndan gidilen ädimler gaýtadan başlar. Bibliýadaky iki şaýat Putiniň ahyrky krizisini ybadathana bilen döwlet krizisinde ýerleşdirýär. Olaryň pitnesi Iýerusalimdäki ybadathanada ýüze çykdy; şeýlelikde, Uzzýanyň ybadathanasy we dini pygamberlik salgysynyň nokady hökmünde kesgitlenýär.
Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.
Zelenskiý, ýagny “ýaşyl” diýmegi aňladýar, Ýewropa Bileleşiginiň we Birleşen Milletler Guramasynyň globalist býurokratlarynyň gurjagy bolup, olaryň globalist gün tertibi ene ýeriňe sežde edýän ýaşyl syýasy hereket tarapyndan ýerlikli beýan edilýär. Zelenskiýniň aktýor bolmagy ýerliklidir, çünki ol başga güýçleriň wekili ekendigi aç-açan görünýär, hem-de onuň adynyň “ýaşyl” diýmegi aňlatmagy adamzadyň taryhynyň küşt tagtasyndaky hereketlerine ugur berýän syýasy pelsepäni kesgitleýär. Zelenskiý üçin mat örän golaýdadyr.
In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.
Şu ahyrzamanyň taryhynda Uziýanyň we Ptolemeýiň pitnesi ýene bir gezek gaýtadan sahnalaşdyrylar, emma Ptolemeý (Putin) Panium söweşinden dört ýyl öň öldi, günorta patyşasynyň soňky hökümdary bolsa, parahor we ukypsyz regentleriň yzygiderli hatary tarapyndan dolandyrylýan bäş ýaşly çaga bilen şekillendirilýär.
Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.
Ptolemeý V b. e. öň 204-nji ýylda tagta çykan wagtynda (atasynyň syrly ölüminden soň) bary-ýogy 5–6 ýaşlar töweregindedi, we onuň hökümdarlygy döwründe Ptolemeý patyşalygy ukypsyz ýa-da korrumpirlenen regentlikleriň birgiden tapgyrlary sebäpli ysmaz ýagdaýa düşdi. Ilkinji regentlik b. e. öň 204–202-nji ýyllarda boldy; bu döwür Ptolemeý IV-niň ölüminiň gizlenmeginden we onuň ejesi Arsinoe III-niň öldürilmeginden soň başlady. Ptolemeý IV-niň döwründe uzak wagtlap hyzmat eden ministr, köşgüň söýgüli adamy Sosibius we Ptolemeý IV-niň hökman aýaly Agathocleanyň dogany Agathocles özlerini regent diýip yglan etdiler. Olar özlerini hossar edýän wesýetnamany ýasadylar ýa-da şony öňe sürdüler, ýaş patyşany Agathocleanyň we onuň maşgalasynyň gözegçiligine berdiler hem-de bolup biljek garşydaşlary arassaladylar. Sosibius irki dolandyryşyň ep-esli bölegini öz üstüne aldy.
A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.
Takmynan biziň eýýamymyzdan öň 202-nji ýylda bir üýtgeşme ýüze çykdy; şol wagt Agatokl agalyk ediji regent boldy, ýöne ahlaksyzlygy we dolandyryşdaky başarnyksyzlygy sebäpli giňden ýigrenilýärdi. Aleksandriýadaky halk gozgalaňy onuň mähelle tarapyndan rehimsizlik bilen linç edilmegine getirdi, munuň bilen oglan-patyşa diňe at boýunça razylyk bildirdi. Ondan soňky regentler Peluziumyń häkimi Tlepolem, soňra bolsa Aristomen boldy. Biziň eýýamymyzdan öň 200-nji ýylda bolan Paniý söweşiniň wagtyna çenli patyşalyk regentleriň we köşk geňeşçileriniň şeýle nobatlaýyn tapgyrynyň astyndady.
At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.
Panium söweşinde Ptolemeý güýçlerine meýdanda Ptolemeý V-niň özi däl-de, eýsem regentligiň döwründe bellenen hakyna tutma serkerde, Etoliýaly general Skopas ýolbaşçylyk etdi. Ýaş patyşanyň hakyky gözegçiligi ýokdy — kararlar, harby strategiýa we patyşalygyň umumy ejizligi regentleriň hereketsizliginden, içerki gozgalaňlardan (meselem, ýerli müsürli gozgalaňlaryndan) hem-de köşk içindäki dildüwşüklerden gelip çykýardy. Bu durnuksyzlyk Antioh III Beýige Paniumda Skopasy aýgytly ýeňmäge mümkinçilik berdi we ol Koile-Siriýany, şol sanda Ýahudany hem, Ptolemeýleriň gözegçiliginden hemişelik ele geçirdi.
Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.
Taryhçylar Ptolemeý IV-iň ölümine zäherlenmegiň sebäp bolan bolmagynyň ähtimallygyny ara alyp maslahatlaşýarlar; bu ýagdaý Wladimir Lenin, Iosif Stalin, şeýle hem günortanyň şa zenany Kleopatra baradaky taryhy çaklamalaryň hem bir bölegidir. Putin Ukrain urşunda üstün çykýar, emma soňra onuň heläkligi öňki Sowet Soýuzynyň Ukraina buthanasy bilen ozal eýe bolan gözegçilik ediji gatnaşyklaryny durmuşa geçirmek isleginden başlanýar; bu gatnaşyk 1989-njy ýylda aradan aýrylanda, ol demirgazygyň patyşasynyň günortanyň patyşasynyň üstünden gazanan ýeňşiniň nyşany bolupdy.
The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.
Ukraina Gündogar slaw prawoslawlygynyň beşigidir. Beýik Wladimiriň çokundyrylmagy 988-nji ýylda Kiýewde bolup geçdi. Konstantinopol ýykylanyndan soň, Moskwa özüni ähli rus ýerleriniň, şol sanda Ukrainanyň hem öz “kanoniki çägi” hökmünde kanuny mirasdüşeri we ruhy howandary edip görkezmek bilen, soňra “Üçünji Rim” diýen ada eýe bolandygyny öňe sürdi.
The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.
Moskwa Patriarhaty Ukrainany hemişe “Bir halk, bir iman” diýen şygar bilen ruhy taýdan Russiýadan aýrylmaz hasap edip geldi; bu jümle Putiniň özüniň hem gaýta-gaýta ulanan sözidir. Ukraina, aýratyn-da 2014/2022-nji ýyllardan bäri, Moskwanyň gözegçiligini hakyky ruhy enelik hökmünde däl-de, eýsem kolonial we imperiýaçylyk agalygy hökmünde barha köp kabul edýär. 2026-njy ýylyň fewral aýynyň ýagdaýyna görä, biri-biri bilen bäsleşýän iki prawoslaw gurluş bar. Şolaryň biri 2019-njy ýyldan bäri Konstantinopolyň Ähliumumy Patriarhy Varfolomeýden garaşsyz bolan Ukrainanyň Prawoslaw Ybadathanasydyr. Kiýewde Ukrainanyň Prawoslaw Ybadathanasy hakykatdan-da milli ybadathana hasaplanýar.
Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.
Okyjy, seresap boluň: Ukrainanyň Pravoslaw Çerkwesi Ukrain Pravoslaw çerkwesinden başga bir çerkwedir. Ukrain Pravoslaw çerkwesi Russiýanyň Pravoslaw çerkwesi bilen baglanyşyklydyr, we şu sebäpli Zelenskiý oňa hüjüm edip gelýär. Watikan eýýäm başlan Zelenskiýiň hüjümlerine garşy çykýar, emma on ikinji aýatyň Putiniň gozgalaňy onuň Rafiadaky ýeňşinden soň gelýär we entek geljekdedir.
The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.
Ukrain prawoslaw ybadathanasy taryhy taýdan Moskwanyň ybadathanalyk gurluşy bilen baglanyşykly bolupdy. 2022-nji ýyldaky çozuşdan soňky ýagdaýda Ukrain prawoslaw ybadathanasy 2022-nji ýylyň maýynda doly özbaşdaklygyny yglan etdi, emma Ukrainanyň döwlet derňewleri (DESS) onuň kanoniki we hukuk taýdan Moskwa bilen baglanyşykly bolmagynda galýandygyny gaýta-gaýta öňe sürdüler. Ukraina 2024-nji ýylyň awgustynda (Zelenskyy tarapyndan gol çekilen) Rus prawoslaw ybadathanasy («hüjümçi döwlet») bilen baglanyşykly islendik dini gurluşy gadagan edýän kanun kabul etdi. Ukrain prawoslaw ybadathanasyna gatnaşyklary doly üzmek ýa-da onuň Kiýew Metropoliýasynyň kazyýet karary bilen ýatyrylmagy howpuna duçar bolmak buýruldy. 2025-nji ýylyň ahyryna we 2026-njy ýylyň başyna çenli Ukrain prawoslaw ybadathanasyna degişli dowam edýän reýdler, Ukrain prawoslaw ybadathanasyna geçirilen parishler (2022-nji ýyldan bäri 1,300-den gowrak), kazyýet işleri hem-de BMG-niň bilermenleriniň Ukrain prawoslaw ybadathanasy babatynda din azatlygy bilen bagly aladalar barada duýduryşlary dowam edip gelýär.
The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.
Watikan Ukrain prawoslaw buthanasynyň islendik mejbury dargadylmagyna aç-açan garşy çykdy. Russiýa we Putin muny kanoniki prawoslawiýanyň açyk-aýdyň yzarlanmagy hökmünde häsiýetlendirýärler hem-de islendik parahatçylyk gepleşiklerinde “Rus prawoslaw ybadathanalaryny” goramagy açyk talap edip goýýarlar. Rus wagyz-nesihaty yzygiderli ýagdaýda Ukrain prawoslaw buthanasyny hem-de oňa garşy Ukrain döwletiniň hüjümlerini “nasizm” diýip baglanyşdyrýar we muny özleriniň “denasifikasiýa” esaslandyrmasynyň bir bölegi hökmünde görkezýär.
Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.
Putin tutanýerlilik bilen “ybadathana girer” we tutuş ukrain prawoslawyýasynyň üstünden doly ruhy hökmürowanlygy talap eder; tutuş ukrain buthana gurluşyny gaýtadan Moskwanyň tabynlygyna salmaga çalşyp, özüni rus prawoslaw dünýäsiniň kanuny ruhy baştutany hökmünde ykrar etmegi talap eder.
This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.
Bu, Ptolemeýiň Iň Mukaddes Ýere girmegine takyk meňzeşdir; şol bir wagtda Uziýa bolsa hoşboý ysly tütetgi ýakmaga synanyşýan Zelenskiýdir. Ptolemeýiň pitnesi Iň Mukaddes Ýerde boldy, Uziýanyňky bolsa mukaddes ýerde boldy. Günorta patyşasy, “serhet çyzygynyň” ýeňşi bilen hyjuwa münüp, nasizmiň wekiliýetiň üsti bilen amala aşyrylýan güýjüni soňlandyrandan soň, diňe din älemine degişli bolan ýere el urup, onuň çäginden aşýar. Şondan soň duýdansyz, ylahy takdyr arkaly bir peseldiliş geler, Putin bolsa sahnadan aýrylar (edil Ptolemeý IV-niň b.e. öň 204-nji ýylda ölşi ýaly). “Gowşak mirasdüşerler döwri” diýilýän güýç boşlugyndan soň, demirgazyk patyşasy has uly güýç bilen gaýdyp geler we 15-nji aýatda häzirki zaman Paniý söweşinde üstün çykar.
Seventeen
On ýedi
Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.
On ýedi ýyl Rafa bilen Paniýumyň söweşleriniň biri-birine goşulýan taryhynda üç gezek duş gelýär, setir üstüne setir. Milanyň permanyndan başlap, imperiýanyň gündogar we günbatar tagtlarynyň nikanyň üsti bilen birleşdirilen wagtyndan, patyşalygyň bölünip, 330-njy ýylda aýrylyşan wagtyna çenli on ýedi ýyl. Başlanyşy hem tamamlanşy on ýedi ýyl bolan bu döwürler biri-biri bilen baglanyşykly başga iki pygamberlik döwrüniň ýol bellikleridir. Nerondan başlap, miladynyň 64-nji ýylynda Beýigi Konstantiniň taryhynda tamamlanan yzarlama döwri bellige alynýar. Neronyň yzarlama döwründen Konstantin tarapyndan aňladylýan ylalaşyga geçiş Smyrna ýygnagyndan Pergamos ýygnagyna geçişi kesgitleýär. 313-nji ýyl we Milanyň permany Smyrna ýygnagynyň soňuny görkezýär, on ýedi ýyllyk döwrüň soňy bolsa 330-njy ýyldyr; bu hem Daniýel 11:24-däki üç ýüz altmyş ýyllyk pygamberligiň berjaý bolmagydy.
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 11:24.
Ol asuda, hatda welaýatyň iň hasylly ýerlerine-de girer; ol öz atalarynyň-da, atalarynyň atalarynyň-da etmän gelen işini eder; olaryň arasynda ol oljany, talaňy we baýlygy paýlar; hawa, ol belli bir wagta çenli gala-berk ýerleriň garşysyna öz niýetlerini düzer. Daniel 11:24.
The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.
313-nji ýyldan we Milan permanyndan başlanýan on ýedi ýyl, bir pygamberligiň amal bolmagy bilen başlap, başga bir pygamberligiň amal bolmagy bilen tamamlanýar. Başlangyjy bellän ilkinji pygamberlik amal bolşy, Smyrna ýygnagyndan Pergamos ýygnagyna geçişi görkezýär; şol on ýedi ýylyň soňuny bellän pygamberlik bolsa, Rimiň gündogar we günbatar Rim bolup bölünmegini görkezýär. Bu on ýedi ýyl, belli bir anyk on ýedi ýyllyk yglan arkaly däl-de, eýsem pygamberlik taryhy arkaly kesgitlenýär. Ikinji ýygnagyň üçünji ýygnakdan bölünmeginiň alfasy, 360 ýyllyk wagt pygamberliginiň amal bolmagynda imperiýanyň gündogar we günbatar bolup bölünmegi bilen sazlaşýardy. Şol iki pygamberlik on ýedi ýyllyk döwri berkidýär, we on ýediniň ygtybarly pygamberlik nyşany bolandygyny görkezmek üçin, olar iki ýa-da üç şaýadyň güwäligi esasynda kanuny pygamberlik döwri hökmünde berkidilmelidir.
Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.
Şol şaýatlar miladydan öňki 457-nji ýylda başlanan başga bir 250 ýyllyk döwürde hem bar. Şol senede Daniel 8:14-däki 2,300 ýyllyk pygamberlik başlady. Miladydan öňki 457-nji ýyl pygamberlik başlangyç nokady bolup, berkidilen pygamberlik ýolbelgisidir. Ondan 250 ýyl geljege uzaldanyňda, seni miladydan öňki 207-nji ýyla getirýär; bu bolsa Rafia bilen Panium söweşleriniň arasyndaky taryhdyr. Rafia bilen Panium söweşlerini biri-birinden aýryp bolmaz, çünki olaryň ikisine-de Beýik Antiýoh gatnaşýar. Miladydan öňki 217-nji ýylda bolan Rafia söweşinden miladydan öňki 200-nji ýylda bolan Panium söweşine çenli on ýedi ýyl geçýär. 2,300 ýyllyk pygamberlik başynda dispensasiýanyň üýtgemegini görkezýär, ýagny üçünji perman Ýahudanyň milli özygtyýarlygyny dikeldende; soňunda hem dispensasiýanyň üýtgemegi bolup, Mesih mukaddes ýerden Iň Mukaddes Ýere geçdi. Miladydan öňki 207-nji ýyl Ýahudýa üstündäki Müsür hökümdarlygynyň dispensasiýa taýdan üýtgäp, şöhratly ýurt üstündäki Selewkiler dispensasiýasyna geçmegini aňladýar. Şöhratly ýurt üstündäki Selewkiler gözegçiliginiň dispensasiýasy miladydan öňki 167-nji ýylda Makkabeýleriň gozgalaňyny döretdi.
The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.
Neronyň 250 ýyllyk döwri Beýik Konstantiniň taryhy bilen tamamlanýar, iki söweşiň arasynda jemlenýän 250 ýyl bolsa Beýik Antiohusyň taryhydyr. Rafia söweşinde Ptolemeý IV Beýik Antiohusy ýeňdi, we Ptolemeý on ýedi ýyl hökümdarlyk etdi. Iki 250 ýyllyk döwrüň hem içinde aýratyn bir on ýedi ýyllyk döwür bar. Ikisi hem BEÝIK diýlip tanalýan bir hökümdaryň taryhynda tamamlanýar. Iki 250 ýyllyk döwrüň ikisi hem öňünden berkidilen pygamberlik ýolbelgisinde başlanýar we olaryň ikisi hem öňünden berkidilen pygamberlik ýolbelgisinde tamamlanýar.
The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.
Amerikanyň Birleşen Ştatlary 1776-njy ýylyň 4-nji iýulynda başlady we 250 ýyl soň sizi 2026-njy ýylyň 4-nji iýulyna getirýär; şol wagtda Amerikany “beýik” etmäge çalyşýan hökmünde tanalýan Donald Tramp şol 250 ýyly bellär. Miladydan öňki 457-nji ýyldan başlan 250 ýyl ýaly, 2026-njy ýyl hem häzirki zaman Rafýa we Paniý söweşleriniň, ýagny Ukrain we Üçünji Jahan Urşy diýlip tanalýan taryhynyň ortasynda jemlenýär. Günorta patyşanyň hökümranlygy, ilkinji ýekşenbe kanunynyň döwri we Rafýa söweşinden Paniý söweşine çenli döwür — bularyň her biri şol bir pygamberlik taryhy bilen baglanyşykly bolan on ýedi ýyldan ybarat üç döwri berýär. 250 ýyldan ybarat üç döwür şol bir pygamberlik taryhlarynda bir wagtda gelip ýetýär. 250 ýyldan ybarat bu üç döwür Donald Tramp bilen baglanyşykly taryh bilen utgaşýan pygamberlik hakykatynyň üç ugruny berkidýär; ol Beýik Konstantin ýa-da Beýik Antioh hökmünde şekillendirilýär.
The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.
250 ýyllyk üç çyzyk ahyrky günleriň üç dürli, emma biri-birini doldurýan beýanyny berýär. Neronyň çyzygy ylalaşyga gelmegiň on ýedi ýyllyk taryhyny görkezýär; bu taryh haýwanyň şekiliniň emele gelmeginiň pygamberlik aýratynlyklaryny kämil suratda beýan edýär.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
Reb maňa haýwanyň şekiliniň synag möhleti tamamlanmazdan öň emele getiriljekdigini aýdyň görkezdi; çünki ol Hudaýyň halky üçin beýik synag bolar we olaryň ebedi ykbaly şonuň arkaly çözüler. Seniň garaýşyň şonça-da bulaşyk we biri-birine laýyk gelmeýän zatlaryň garyndysy welin, az adamlar aldanaýmasa.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Ylham 13-de bu mesele aç-açan beýan edilýär; [Ylham 13:11–17, sitata getirilýär].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Bu, Hudaýyň halkynyň möhürlenmezinden öň geçmeli synagydyr. Onuň kanunyny berjaý etmek we galp bir sabady kabul etmekden ýüz öwürmek arkaly Hudaýa wepadarlygyny subut edenleriň hemmesi Reb Hudaý Ýehowanyň baýdagy astynda durar we diri Hudaýyň möhürini alar. Asmandan gelip çykan hakykaty ret edip, ýekşenbe sabadyny kabul edýänler bolsa, haýwanyň nyşanyny alarlar.” Manuscript Releases, 15-nji tom, 15.
The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.
Haýwanyň şekili ybadathana bilen döwletiň utgaşmasydyr, bu gatnaşykda bolsa dolandyryş ybadathananyň elindedir. Konstantiniň butparazlygy hristiançylyk bilen birleşdirmäge synanyşmakdaky barlyşygy soňky günleriň ylalaşygynyň nusgawy mysalydyr.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.
“Birleşen Ştatlarda häzir dowam edýän hereketlerde, ybadathananyň edaralaryna we däp-dessurlaryna döwletiň goldawyny üpjün etmek üçin, protestantlar papistleriň yzyna düşýärler. Üstesine-de, olar papalyga Protestant Amerikada Köne Dünýäde ýitiren hökümrowanlygyny täzeden ele almak üçin gapyny açýarlar. Bu herekete has-da uly ähmiýet berýän zat bolsa, göz öňünde tutulýan esasy maksadyň ýekşenbe gününe eýerilmegini mejbury etmekdigidir — Rimiň özünden gözbaş alan we onuň öz häkimiýetiniň alamaty diýip öňe sürýän bir däbi. Protestant ybadathanalaryna aralaşyp, olary papalygyň özlerinden öň ýerine ýetiren şol bir ýekşenbe güni beýgeltmek işini etmäge alyp barýan zat, papalygyň ruhudyr — dünýä däp-dessurlaryna uýmagyň ruhy, Hudaýyň buýruklaryndan ýokarda ynsan däplerine tagzym etmegiň ruhy.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
Eger okyjy ýakyn wagtda ýüze çykjak göreşde ulanylajak güýçlere düşünmek islese, onuň etmegi gerek bolan zat diňe geçmiş asyrlarda şol bir maksady amala aşyrmak üçin Rimiň ulanan serişdeleriniň ýazgysyny yzarlamakdyr. Eger ol papistler bilen protestantlaryň birleşip, olaryň taglymatlaryny ret edýänler bilen nähili çemeleşjekdiklerini bilmek islese, goý, Rimiň Sabata we ony goraýjylara garşy ýüze çykaran ruhuny görsün.
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Patyşa permanlary, umumy geňeşler we dünýewi häkimiýet tarapyndan goldanylýan ybadathana düzgünnamalary butparaz baýramyň hristian dünýäsinde hormatly orna eýe bolmagyna getirýän ädimler boldy. Ýekşenbe gününi berjaý etmegi mejbury eden ilkinji jemgyýetçilik çäresi Konstantin tarapyndan çykarylan kanun boldy. (A.D. 321) Bu perman şäher ilatynyň ‘günüň mukaddes gününde’ dynç almagyny talap edýärdi, emma oba adamlaryna oba hojalyk işlerini dowam etdirmäge rugsat berýärdi. Aslynda butparaz häsiýetli bolan bu kanun, onuň hristiançylygy diňe ady boýunça kabul etmeginden soň imperator tarapyndan ýerine ýetirildi.” The Great Controversy, 574.
The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.
Ýekşenbe kanunyna getirip çykaran we ýene-de getirer bolan ylalaşyga eglişik etmegiň ösüşi, 313-den 330-njy ýyla çenli on ýedi ýyllyk döwür bilen, şol taryhyň ortasy hökmünde 321-nji ýyldaky ilkinji Ýekşenbe kanuny arkaly şekillendirilýär. Başynda gündogar bilen günbataryň nikasy bardy, ahyrynda bolsa gündogar bilen günbataryň aýrylyşygy boldy. Ilkinji Ýekşenbe kanuny pitneçiligi aňladýan orta bellikdir; edil ýewreý elipbiýiniň on üçünji harpy, onuň öňünden birinji harp, yzyndan bolsa elipbiýiň ýigrimi ikinji we soňky harpy gelende, ýewreý dilindäki “hakykat” sözüni emele getirişi ýaly. Başdaky nika we ahyrdaky aýrylyşyk alfa harpynyň omega harpy bilen ylalaşykda durýandygyny görkezýär. Nero bilen başlanan 250 ýyllyk döwür Mesihiň golýazmasyny göterýär we ol soňky günlerde häzirki hakykatyň bir meselesi barada sözleýär.
The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.
Miladydan öňki 457-nji ýylda başlanýan 250 ýyllyk döwür, Rafiýadan Paniuma çenli bolan on ýedi ýyllyk döwrüň içinde durýan Antiohus Beýigiň aňladýan döwlet ussatlygyny nygtaýar. Biz muny döwlet ussatlygy hökmünde düşünýäris, çünki miladydan öňki 457-nji ýylda 2,300 ýyllyk bir pygamberlik hem başlandy. Ol 2,300 ýyl, Hudaýyň gutulyş işini beýan edýän içki pygamberlik çyzygydyr, bu hem ybadathana ussatlygynyň bir nyşany bilen gabat gelýär. Nerondan başlanan 250 ýyllyk döwürden tapawutlylykda, miladydan öňki 457-nji ýylda başlanýan döwür, Amerikany, soňra bolsa dünýäni beýik etmäge çalyşýan iň soňky amerikan prezidentiniň syýasy ornuna ýüzlenýär, ol bolsa müň ýyllyk parahatçylykdan ybarat altyn döwür baradaky ýalňyş katolik düşünjesini wagyz edýär.
The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.
Ylhamyň on üçünji bapyndaky ýer haýwany bolan Amerikanyň Birleşen Ştatlarynyň 250 ýyly, urşuň arasynda başlan ýeriňde tamamlanýan, Mukaddes Kitabyň pygamberlikdäki altynjy patyşalygynyň netijesini kesgitleýär. Taryhyň ýeňijileri, saklanyp galýan taryh ýazgysyny kesgitleýärler. Globalist aždarha tarapyndan güýçlendirilýän Demokratlar häzirki bidüzgünçiligi rewolýusiýa hökmünde görýärler, we diňe söz bilen çäklenip, hiç hili hereket etmeýän Respublikanlar bolsa häzirki bu taryhy raýat urşy hökmünde görýärler. Demokratlar Mukaddes Kitabyň pygamberligindäki аждарhanyň wekilleridir, Respublikanlar bolsa dinden ýüz öwren protestantlar hökmünde görkezilýär, ýa-da Ylhamda, on altynjy bapda Ýahýanyň sözleri bilen aýdylanda, olar ýalan pygamberdir. Amerikanyň Birleşen Ştatlary rewolýusiýa urşy bilen başlapdy, we ol rewolýusiýa urşy bilen hem tamamlanýar. Respublikan partiýa raýat urşy bilen başlapdy, we olar hem raýat urşy bilen tamamlanýarlar. Respublikanlar, Demokratlaryň rewolýusiýa diýip atlandyrýan raýat urşuny görýärler.
Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.
Trump, soňky Respublikan prezident hökmünde, Graždan urşunyň daşky taryhynda ýüze çykan ilkinji Respublikan prezidentiň pygamberlik häsiýetlerine eýedir. Linkolnyň daşky Graždan urşy, şeýle hem Işaýanyň ýedinji bap, sekizinji aýatdaky pygamberliginiň 1863-nji ýylda — azat ediş jarnamasynyň hut şol ýylynda — tamamlanan içki taryhydy. Iki partiýanyň arasyndaky tapawut ilkinji we düýpli pygamberlik ýörelgesidir. Bu, Kain bilen Habilden başlapdy; olar Mesihiň döwründe bir Habili öldürmeli bolan Kainiň iki topary hökmünde saddukeýler we fariseýler tarapyndan wekilleşdirilipdi.
The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.
Fariseýler bilen Saddukiler, dürli sebäpler boýunça-da bolsa, özleriniň Mesihini haça çüýlemäge razy bolanlary aňladýar; emma her ýagdaýda-da bu bir ylalaşykdy. Fariseýler kanuny goldaýandyklaryny ykrar edýärdiler, emma Respublikanlar ýaly, ony goldamaýardylar. Fariseýler asyl ylahy kanuny goldaýandyklaryny ykrar edýärdiler, emma kanuny özleriniň galplykdan doly mantygy arkaly teswir edýärdiler. Fariseýler üçin Asyl Kanun näme bolsa, Respublikanlar üçin hem Konstitusiýa şoldur — hut özleriniň goldaýandyklaryny öňe sürýän, emma goldamaýan şol Konstitusiýasy. Saddukiler Hudaýyň güýjüni ret edýärdiler, hem-de Fariseýlerden kiçi bir mezhep bolsalar-da, Mesihiň döwründe Ýahudyýanyň dini we syýasy meýdanyna Saddukiler gözegçilik edýärdiler. Demokratlar hem Respublikanlardan has kiçi bir mezhepdir, şeýle bir kiçi welin, häkimiýetde galmak üçin aldawa ýüz urmaly bolýarlar; emma olar häkimiýetde galýarlar, çünki hemmeler üçin deň adalaty goldaýandyklaryny ykrar edýän garşydaşlary özleriniň goldaýandyklaryny öňe sürýän kanunyň ýörelgelerini durmuşa geçirmek üçin hiç zat etmeýärler.
There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.
Günüň astynda täze hiç zat ýokdur, we Birleşen Ştatlardaky iki syýasy partiýa pygamberlik meýdanynyň bir bölegi bolşy ýaly, öň Fariseýler bilen Saddukeýler hem şol meýdanyň bir bölegi bolupdylar. Elbetde, bu pygamberlik ugry boýunça başga-da köp meňzeşlikler bardyr, ýöne diňe mukaddeslige garşy, duşman bolsalar-da, birleşýän iki haram güýjüň pygamberlik taýdan gatnaşyklaryny göreniňde, şonda Ptolemeý bilen Uzziaha dogry nurda garaýarsyň. Günorta patyşalarynyň ikisi-de şol bir ybadathanada gurbanlyk hödürlemäge synanyşdylar, emma Müsürden bolan Ptolemeý aždarha häkimiýetini — Demokratlary aňladýar. Uzziah bolsa, Iudeýanyň patyşasy hökmünde şanly ýurduň ýolbaşçysydyr; ol dinden çykan protestantçylyk, ýa-da ýalan pygamberdir — Respublikanlar.
The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.
Aždarhanyň ýalan pygamber bilen bolan gatnaşygy Karmel dagynda nusgawy görnüşde görkezilýär. Şol dagda Ahab aždarhany, Izebeliň Baal bilen Aştarotyň pygamberleri bolsa Iliýa garşy duran ýalan pygamberleri aňladýardy. Izebel bolan haýwan heniz hem Samariýada sahnanyň aňyrsyndady. Ýalan pygamber bilen birleşen aždarha haçda butparaz Rim bilen ýehudylaryň birleşmeginde hem görkezildi; edil şonuň ýaly-da, ýekşenbe kanunynda Demokratlar bilen Respublikanlaryň birleşmegi hem şeýle bolar. Birleşen güýjüň düzüm bölekleri ýer haýwanynyň respublikan şahy içinde Demokratlar bilen Respublikanlar arkaly görkezilýär. Şol iki mukaddes däl syýasy güýç Kabyla arkaly görkezilýär, Habylyň nesli hem iki esse bölünişige eýedir.
Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.
Habylyň nesli, Kabylyň daşky nesline bolan gatnaşykda içki nesildir we ol gyzlaryň iki topary arkaly şekillendirilýär. Amerikanyň Birleşen Ştatlary bolan ýer haýwanynyň protestant şahyrynyň ösüşi, 1798-nji ýylda — Amerikanyň Birleşen Ştatlary Mukaddes Kitabyň pygamberlikleriniň altynjy şalygy bolanda — Sardis ýygnagyndan başlap gelýän dini arassalanmalaryň bir yzygiderliligi arkaly şekillendirilýär. Sardis diri diýlip at gazanan, emma öli bolan bir ýygnakdy. 1798-nji ýyla çenli papalyk ybadathanasyndan aýrylyp çykan protestant mezhepleri eýýäm Rime dolanyp barýardy. Mesihçilere ilkinji gezek Antiohiýada «Mesihçi» diýip at berildi.
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
Şägirtler ilkinji gezek Antakyýada hristianlar diýip atlandyryldy. Bu at olara berildi, sebäbi olaryň wagyzynyň, öwredişiniň we söhbetleriniň esasy mowzugy Mesihdi. Olar yzygiderli Onuň ýer ýüzündäki hyzmatynyň günlerinde bolup geçen wakalary ýatlaýardylar; şol günlerde Onuň şägirtleri Onuň şahsy huzury bilen bereketlenipdiler. Olar hiç ýadamazdan Onuň taglymatlary we şypa beriji gudratlary barada durup geçýärdiler. Dodaklary titreýän we gözleri ýaşdan doly halda olar Onuň bagdaky jebirini, dönüklik edilşini, sud edilşini we jezalandyrylyşyny, duşmanlarynyň Oňa ýetiren masgarasyna we azabyna nähili sabyrlylyk hem-de pesgöwünlilik bilen çydaýşyny, hem-de Oňa yzarlama edenler üçin nähili Hudaýa mahsus rehimdarlyk bilen doga edişini gürrüň berýärdiler. Onuň direlişi we göge göterilişi, hem-de ýykylyp günä düşen adam üçin Araçy hökmünde gökde alyp barýan işi olaryň şatlyk bilen durup geçýän mowzuklarydy. Olar Mesihi wagyz edip, doga-dileglerini Onuň arkaly Hudaýa ýetirýändikleri üçin, butparazlaryň olary hristianlar diýip atlandyrmagy örän ýerlikliydi.
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
“Olara Hristian adyny beren Hudaýdy. Bu patyşaçylyk adydyr; ol Mesih bilen birleşýänleriň ählisine berilendir. Ýakup soňra hut şu ad hakda şeýle ýazdy: ‘Baýlar sizi sütem astyna salmaýarlarmy we sizi kazyýet orunlarynyň öňüne çekmeýärlermi? Çagyrylýan şol hormatly ada küfür etmeýärlermi?’ Ýakup 2:6, 7. Petrus hem şeýle yglan etdi: ‘Eger kimdir biri Hristian hökmünde jebir çekýän bolsa, goý utanmasyn; gaýtam, şu sebäp bilen Hudaýa şöhrat getirsin.’ ‘Eger siz Mesihiň ady üçin ýazgarylsaňyz, bagtlysyňyz; çünki şöhratyň we Hudaýyň Ruhy üstüňizde mesgen tutýandyr.’ 1 Petrus 4:16, 14.” Resullaryň Işleri, 157.
The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.
Efesdäki ybadathana Mesihçi diýen ada eýe boldy; munuň yzysüre yzarlanýan Smyrnanyň ybadathanasy geldi; şondan soň bolsa Pergamosyň taryhynda ylalaşyk ybadathanasy peýda boldy. Papalyk tagta çykanda, bir aýralyk Hudaýyň hakyky ybadathanasyny çöldäki ybadathana hökmünde tanatdy. Rim ybadathanasy Týatira idi. Müň iki ýüz altmyş ýyllyk çöl döwri tamamlananda, Protestantçylyk ybadathanasy ýüze çykdy, we şol pursatdan başlap protestant şahy gudratly synaglaryň hem-de arassalamalaryň yzygiderli hatary arkaly görkezilýär.
Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…
Protestantizm 1517-nji ýylda Martin Lýuteriň gapynyň üstüne özüniň 95 tezisini çüýlände başlanýar, we “23” ýyl soň, 1540-njy ýylda, iýezuýt ordeni başlandy. 2013-nji ýylda Habakugyň Tablisalarynyň 95-nji we soňky tanyşdyrylyşy gapynyň üstüne çüýlendi, we 2013-nji ýylyň 13-nji martynda ilkinji iýezuýt papa tagta çykaryldy. Martin Lýuter hut şol taryhda papa Leo tarapyndan kiliseden çykaryldy. Özüňiz netije çykaryň…
In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.
1798-nji ýylda Sardis ybadathanasy özüni “Protestant” ady bilen atlandyrýandygyny öňe sürýärdi, emma Rime gaýdyp barmak bilen olar eýýäm öz atlaryny goldap saklamakda şowsuzlyga uçraýardylar. 1844-nji ýylda Millerit Adventizmi Protestantizmiň şamyny ele alanda, olar Ysraýylyň ilkinji patyşasy Ýarogbama garşy ýazgaryşy aňladýardylar; ol bolsa Hudaýyň Öz ybadathanasyny ýerleşdiren Ýahuda taýpasy bilen ganybir garyndaş bolan bir milletiň patyşasydy. Ýarogbam öz milletiniň ozalky gulçulygyny aňladýan dine esaslanyp, galp bir ulgamy döretdi. Ol hekaýa bilen bagly ähli pygamberlik ähmiýeti bilen haýwanyň şekilini galdyrmak arkaly Harunyň esas goýujy pitnesini gaýtalady. Emma Millerit Adventizmi öz bagyşlanyş gullugynda, hakyky ybadaty Hudaýyň ýaşaýan mukaddesligine gönükdirmekde dowam etmäge onuň islemeýändigini ýazgardy. Ýarogbam ybadatyň üns merkeziniň Beýtelde we Danda bolmagyny isledi; bu bolsa 1844-nji ýylda Mesihi Iň Mukaddes Ýere yzarlamakdan ýüz öwren Sardisdäkileri aňladýardy.
Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.
Millerçi Adventizm Rimiň dinine dolanmagy saýlap aldy we Milleriň habarynyň ret edilmegi arkaly ýalan pygamberler hökmünde paş edilen adamlaryň hut özleriniň taglymat taýdan getiren delillerini — ýedi döwrüň pygamberlik habaryny ret etmegini aklamak üçin — özlerine teologik ussatlar edip kabul etdi. Millerçi Adventizm, boýun egmedik pygamberde bolşy ýaly, Hudaýyň görkezmesine eýermek ýerine öz ýoluny saýlap aldy. Pygamberlik taryhynda Protestan reformasiýasyndan bäri parasatly we akmak gyzlaryň ähli synaglarynda hem-de elek-seljerişlerinde akmaklaryň saýlaýan ýoly, seni gutaran ýurduň ybadatyna dolanýan ýoldur; olaryň aýdyşy ýaly, “ähli ýollar Rime eltýär.” Ýeremiýanyň gadymy ýollaryndan başga ähli ýollar.
The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.
Protestant özgertmesi, Hudaýyň halkyny Wada Berlen Ýurda alyp çykmak üçin Musanyň Müsüre gaýdyp barmagy bilen öňden nusgalanan eken. Ýesirlik ýurdunyň daşyna çykarylandan soň, Hudaý Öz saýlanan halkyna Öz kanunyny bermegi maksat edinipdi. Musa we Protestant özgertmesiniň ugry boýunça, halas edilişden dessine soň gozgalaň ýüze çykdy. Hudaý Sardysy synady — diri ady bardygyny aýdýan, emma William Milleriň habarynyň döwrüne gelende öli bolan bir halky. 1844-nji ýylda iki arassalaýyş boldy: birinjisi, özlerini protestantlar diýip atlandyran, emma ölüdigi subut edilen Sardys ybadathanasynyň arassalanyşy; soňra bolsa şol ýylyň özünde, on gyz baradaky tymsalyň ýerine ýetmeginde, Milleritler hem arassalandy.
The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.
Demokratlar we Respublikanlar bilelikde Ylham kitabynyň on üçünji babyndaky ýer haýwanynyň respublikan şahasyny emele getirýän iki syýasy synpy aňladýar. Akylly we akylsyz gyzlar bolsa, bilelikde ýer haýwanynyň protestant şahasyny emele getirýän iki dini synpdyr. Akylly gyzlar ilkinji gezek Antakiýada berlen ady eýeleýärler. Akylly gyzlar mesihçilerdir, emma olar ady kabul etmek baradaky wada eýe bolan Filadelfiýalylardyr.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Ýeňýäni Men Öz Hudaýymyň ybadathanasynda bir sütün ederin, ol indi daşyna hiç çykmaz; onuň üstüne Öz Hudaýymyň adyny, hem-de Öz Hudaýymyň şäheriniň adyny — ýagny, Öz Hudaýym tarapyndan gökden inýän täze Iýerusalimiň adyny — ýazaryn; onuň üstüne Öz täze adymy hem ýazaryn. Ylham 3:12.
The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.
Hudaý Öz halkyna ilkinji gezek «Mesihçi» diýen ady Antiokhiýada berdi; şeýle hem ýüz kyrk dört müňüň Laodikiýa hereketiniň ýüz kyrk dört müňüň Filadelfiýa hereketine öwrülýän taryhy, adyndan Antiokhiýa şäherine at berlen Beýik Antiokhyň taryhydyr, we ol Rafia bilen Panium söweşleriniň arasyndaky 250 ýyllyk döwrüň ahyrynda şekillendirilýär.
We will continue these things in the next article.
Biz bu meseleleri indiki makalada dowam etdireris.