In the history of Panium an alliance was formed between Antiochus Magnus and Philip of Macedon. The battle was directly carried out against the child Ptolemy V by Antiochus, and Philip contributed in the sense that his warfare in other parts of the realm prevented other armies from coming to the aid of the Egyptian child king. This means that Putin, the final king of the south—typified by the child king of Egypt (child meaning last generation prophetically) is defeated by Trump represented as Antiochus Magnus who defeated Ptolemy V at Panium and as Reagan defeated the USSR in 1989.
Paniumuň taryhynda Antiokus Magnus bilen Makedoniýaly Filipiň arasynda bir soýuz döredildi. Söweş gös-göni çaga Patyşa Ptolemeý V-e garşy Antiokus tarapyndan alnyp baryldy, Filip bolsa patyşalygyň beýleki böleklerinde alyp baran uruşlary arkaly beýleki goşunlaryň müsürli çaga patyşasynyň ýardamyna gelmeginiň öňüni almagy manynda goşant goşdy. Munuň manysy, günortanyň ahyrky patyşasy bolan Putin — Müsüriň çaga patyşasy arkaly nusgalanan (bu ýerde «çaga» pygamberlik taýdan iň soňky nesli aňladýar) — Paniuumda Ptolemeý V-i ýeňen Antiokus Magnus arkaly we 1989-njy ýylda SSSR-i ýeňen Reýgan arkaly şekillendirilýän Tramp tarapyndan ýeňilýär.
Philip means “a lover of horses” and “horses” symbolize both military and economic power. Horses pull chariots and are ridden by soldiers, and horses also move goods to the market. “Horses” are a symbol of “chariots, ships and horsemen” which is the primary symbol of the United States in its proxy relationship with the king of the north as set forth in verse forty.
Filip “atlary söýýän” diýmegi aňladýar, “atlar” bolsa harby hem ykdysady güýji alamatlandyrýar. Atlar söweş arabalaryny çekýär we esgerler tarapyndan münülýär, şeýle hem atlar harytlary bazara eltýär. “Atlar” “söweş arabalarynyň, gämileriň we atlylaryň” nyşany bolup, bu bolsa kyrkynjy aýatda beýan edilişi ýaly, Amerikanyň Birleşen Ştatlarynyň demirgazygyň patyşasy bilen bolan wekilçilikli gatnaşyklaryndaky esasy nyşandyr.
Trump’s ally has two typifications in Philip of Macedon and Herod Philip the Tetrarch. Whether it is Herod Philip or Philip of Macedon the symbol identifies one who loves the power supplied to it by either Caesar or Antiochus, respectively. Philip loves horses, and one Philip was from Macedon, which held a central and foundational role in Alexander the Great’s kingdom.
Trampyň ýarany Makedoniýaly Filipde we tetrarh Hirodes Filipde iki sany typsal häsiýete eýedir. Munuň Hirodes Filip bolsun ýa-da Makedoniýaly Filip bolsun, nyşan özüne degişlilikde ýa Sezar, ýa-da Antiýoh tarapyndan berlen häkimiýeti söýýän birini görkezýär. Filip atlary söýýär, hem-de bir Filip Makedoniýadandy; Makedoniýa bolsa Aleksandr Beýigiň şalygynda merkezi we binýatlaýyn orun eýeleýärdi.
It was his homeland, the kingdom he inherited from his father, Philip II, and the springboard for his vast empire. Located in the northern part of Greece, Macedon was distinct as the political and military core where Alexander was born (in Pella, 356 BC) and raised, and it provided the initial resources, manpower, and organizational structure that fueled his conquests. In essence, Macedon was the nucleus of Alexander’s kingdom—its starting point, military engine, and the region that anchored his identity as a Macedonian king, even as his empire grew far beyond its borders.
Bu onuň watany, kakasy Filip II-den miras alan şalygy we ägirt uly imperiýasy üçin badalga bolan ýerdi. Gresiýanyň demirgazyk böleginde ýerleşen Makedoniýa Aleksandryň doglan (b.e. öň 356-njy ýylda, Pellada) we terbiýelenen ýeri hökmünde syýasy hem-de harby merkez bolup, onuň basyp alyşlaryny herekete getiren ilkinji serişdeleri, adam güýjüni we guramaçylyk gurluşyny üpjün etdi. Aslynda, Makedoniýa Aleksandryň şalygynyň özeni bolupdy — onuň başlangyç nokady, harby hereketlendirijisi we imperiýasy öz serhetlerinden has uzaga giňän ýagdaýynda-da, onuň makedon patyşasy hökmündäki şahsyýetini berkiden sebitdi.
Macedon represents the northern area of Alexander’s fourfold kingdom. Thus, one Philip is the Tetrarch, meaning ‘a fourth part,’ and the other Philip is ‘one-fourth’ of the four winds of Alexander’s former empire.
Makedoniýa Isgenderiň dört bölege bölünen patyşalygynyň demirgazyk bölegini aňladýar. Şonuň üçin bir Filip Tetrarhdyr, ýagny “dörtden bir bölek” diýmegi aňladýar, beýleki Filip bolsa Isgenderiň öňki imperiýasynyň dört şemalynyň “dörtden biri”dir.
Herod represents one who rejects the covenant. Esau, the blood line that leads to Herod rejected his birthright. At the very beginning of the history of a chosen covenant people Esau becomes a symbol of those who reject the covenant Christ died to confirm. At the very point where God was going to expand his chosen covenant people into twelve tribes, Esau rebelled. At the end of ancient Israel, when at the cross the Jews claimed they had “no other king than Caesar” the Jewish nation became the symbol at the end which had been typified by Esau in the beginning. Herod’s family tree is made up of the blood line of Esau and the Jews, a blood line symbolized by a rebellious covenant breaker at the beginning and a rebellious covenant people at the end.
Herod ähdi ret edýän adamy aňladýar. Heroda eltýän gan nesli bolan Esaw öz ilkinji ogullyk hukugyny ret etdi. Saýlanan ähd halkynyň taryhynyň iň başynda Esaw Mesihiň tassyk etmek üçin ölen ähdini ret edýänleriň nyşanyna öwrülýär. Hudaý Öz saýlanan ähd halkyny on iki taýpa giňeltjek bolan hut şol pursadynda Esaw pitne etdi. Gadymy Ysraýylyň ahyrynda, haçda ýehudylar özleriniň “Kaisardan başga patyşamyz ýokdugyny” yglan edenlerinde, ýehudy milleti başda Esaw tarapyndan öňden nusgalanan zadyň ahyrdaky nyşanyna öwrüldi. Herodyň nesil agajy Esawyň we ýehudylaryň gan neslinden düzülendir; bu gan nesli başda pitneçi bir ähd bozujy, ahyrda bolsa pitneçi bir ähd halky bilen nyşanlandyrylandyr.
Herod the Great imposed the taxes that brought Joseph and Mary to Bethlehem, and one of his three sons, Herod Antipas the son of Herod the Great ruled during the time of the cross. The period of Christ’s life from His birth to His death is symbolically represented by the family of Herod, thus identifying the history as the time of the chosen people’s visitation, a visitation the Jews by and large never saw.
Beýik Hirod Ýusup bilen Merýemi Beýtullahma getiren salgytlary girizdi, onuň üç oglundan biri, ýagny Beýik Hirodyň ogly Hirod Antipas bolsa haç döwründe höküm sürdi. Mesihiň durmuşynyň dogluşyndan ölümine çenli bolan döwri nyşanlaýyn ýagdaýda Hirodyň maşgalasy arkaly görkezilýär; şeýlelikde bu taryh saýlanan halkyň zyýarat edilen wagty hökmünde anyklanýar, emma ýehudylaryň aglabasy bu zyýaraty asla görmedi.
Herod the Great murdered the children in response to Jesus’ birth, thus repeating the history of the birth of Moses when Egypt was murdering children. The first child slaughter was an attempt to murder the expected chosen one and the last child slaughter was again an attempt to murder the expected chosen one. The one hundred and forty-four thousand sing the song of Moses and the Lamb, and prophetically a “song” represents an experience. The one hundred and forty-four thousand live in a period that possesses parallel experiences. One of those parallels arrived on January 22, 1973 with a Supreme Court ruling allowing abortions in the USA. In the following forty-nine years roughly 66 million potential candidates to be among the one hundred and forty-four thousand were slaughtered through federally sanctioned abortion.
Beýik Hirod Isanyň dogulmagyna jogap hökmünde çagalary öldürtdi; şeýlelik bilen, Müsüriň çagalary öldürýän döwründe Musanyň dogluşynyň taryhyny gaýtalady. Ilkinji çaga gyrgynçylygy garaşylýan saýlanan zady öldürmäge synanyşykdy, iň soňky çaga gyrgynçylygy-da ýene-de garaşylýan saýlanan zady öldürmäge synanyşyk boldy. Ýüz kyrk dört müň Musa bilen Guzynyň aýdymy aýdýar, we pygamberlik manyda “aýdym” bir tejribäni aňladýar. Ýüz kyrk dört müň özünde meňzeş tejribeleri saklaýan bir döwürde ýaşaýar. Şol meňzeşlikleriň biri 1973-nji ýylyň 22-nji ýanwarynda ABŞ-da abortlara rugsat berýän Ýokary kazyýetiň karary bilen geldi. Şondan soňky kyrk dokuz ýylyň dowamynda takmynan 66 million, ýüz kyrk dört müňüň arasynda bolmaga mümkin dalaşgär, federal taýdan kanunlaşdyrylan abort arkaly gyrlyp ýok edildi.
Power symbolizes military strength:
Güýç harby kuwwaty alamatlandyrýar:
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Meniň gören wagşy haýwanym gaplaňa meňzeýärdi, onuň aýaklary aýynyň aýaklary ýalydy, agzy bolsa ýolbarsyň agzy ýalydy; aždaha oňa öz güýjüni, tagtyny we beýik häkimiýetini berdi. Ylham 13:2.
The dragon, who is pagan Rome provided three things for the papacy, i.e. “his power, and his seat, and great authority.” In verse twelve the USA, the earth beast is represented as exercising all the “power” of the beast before him. Yet the word “power” in verse two is a different Greek word than the word translated as “power” in verse twelve. In verse two “power” is G1722: meaning in the face of (literally or figuratively): in the presence (sight) of.
Aždaha, ýagny butparaz Rim, papalyga üç zady berdi, ýagny “öz güýjüni, we öz tagtyny, we uly ygtyýarlygyny.” On ikinji aýatda ABŞ, ýerden çykan haýwan, onuň öňündäki haýwanyň ähli “güýjüni” ulanýan hökmünde görkezilýär. Şeýle-de bolsa, ikinji aýatdaky “güýç” sözi bilen on ikinji aýatda “güýç” diýip terjime edilen söz birmeňzeş grek sözi däldir. Ikinji aýatda “güýç” G1722-dir; onuň manysy: öňünde (göni ýa-da göçme manyda), ýagny huzurynda (nazar astynda).
The word “power” in verse twelve is a different Greek word.
On ikinji aýatdaky “power” sözi başga bir grek sözidir.
And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:12.
Ol onuň öňünde birinji haýwanyň ähli häkimiýetini amala aşyrýar we ýeri hem-de onda ýaşaýanlary ölümli ýarasy sagalan birinji haýwana sežde etmäge mejbur edýär. Ylham 13:12.
The word “power” G1832 here means, (in the sense of ability); privilege, that is, delegated influence: authority, jurisdiction, liberty, power, right, strength. The word “power” in verse twelve is identifying that the earth beast is the sea beast’s delegated authority—the USA is the proxy representative of the sea beast. The USA exercises all the delegated authority of the first beast. In verse two pagan Rome gave three things to the papacy. Clovis gave his military and economic might to the papacy in 496 at the Battle of Tolbiac. Constantine gave the “seat” of the empire away in 330 and Justinian identified the pope as the corrector of heretics and the head of the churches by a decree in 533. Clovis in 496 typifies Reagan in 1989. Reagan typifies Trump.
Bu ýerde “power” G1832 sözi (ukyp manysynda) artykmaçlyk, ýagny ygtyýarly edilen täsir diýmekdir: ygtyýar, kazyýet ygtyýarlylygy, erkinlik, güýç, hukuk, kuwwat. On ikinji aýatdaky “power” sözi ýer haýwanynyň deňiz haýwanynyň ygtyýarly edilen häkimiýetidigini görkezýär — ABŞ deňiz haýwanynyň ynançly wekili bolup durýar. ABŞ birinji haýwanyň ähli ygtyýarly edilen häkimiýetini amala aşyrýar. Ikinji aýatda butparaz Rim papalyga üç zady berdi. Klowis miladynyň 496-njy ýylynda Tolbiak söweşinde papalyga öz harby we ykdysady kuwwatyny berdi. Konstantin imperiýanyň “oturgyjyny” miladynyň 330-njy ýylynda berdi, we Ýustinian 533-nji ýylda çykardan permany bilen papany bidgatçylary düzediji hem-de ybadathanalaryň başlygy hökmünde ykrar etdi. Klowis 496-njy ýylda Reýganyň 1989-njy ýyldaky keşbini öňden görkezýär. Reýgan Trampyň keşbini öňden görkezýär.
According to Gregory of Tours (writing nearly a century later), Clovis was losing the battle and, in desperation, called upon the Catholic god for aid. His wife, Clotilde, was a Catholic Burgundian princess who had been urging him to convert from paganism. Clovis vowed that if he won, he would adopt Catholicism. The tide turned—whether by divine intervention or military strategy—and Clovis defeated the Alemanni, killing their king and scattering their forces. True to his vow, he converted to Catholicism and was baptized, traditionally dated to Christmas Day 496 in Reims by Bishop Remigius (St. Remi).
Gregoriý Turskiniň (takmynan bir asyr soň ýazan) aýtmagyna görä, Hlodwig söweşde ýeňlip barýardy we umytsyz ýagdaýda kömek üçin Katolik Hudaýyna ýüz tutdy. Onuň aýaly, Klotilda, ony butparazlykdan dönüp imana gelmäge ündeýän katolik burgund şazada gyzydy. Hlodwig, eger ýeňiş gazansa, Katoliklik kabul etjekdigine ant içdi. Soň ýagdaý tersine öwrüldi — munuň sebäbi ylahy gatyşykmy ýa-da harby strategiýamy bolandygyna garamazdan — we Hlodwig alemannlary ýeňip, olaryň patyşasyny öldürdi hem-de goşunlaryny dargatdy. Antyna wepaly bolup, ol Katoliklik kabul etdi we adatça miladynyň 496-njy ýylynyň Roždestwo gününde Reýmsde episkop Remigiý (Mukaddes Remi) tarapyndan çokundyrylandygy kabul edilýär.
His conversion marked a turning point, making Clovis the first Catholic king among the Germanic rulers (unlike the Arian Christian Visigoths or Ostrogoths). This aligned the Franks with the Roman Church, gaining him support from the Gallo-Roman population and the papacy. Clovis’ baptism is often seen as the symbolic “birth of France” as a Catholic nation, distinguishing it from other barbarian kingdoms that adhered to Arianism or paganism. For this reason, Catholicism refers to France as “the firstborn of the Catholic church,” and also “the eldest daughter of the Catholic church.”
Onuň iman getirmegi öwrülişik pursatyny alamatlandyrdy we Klowisi german hökümdarlarynyň arasynda ilkinji katolik patyşasy etdi (Ariýan hristian westgotlardan ýa-da ostgotlardan tapawutlylykda). Bu franklary Rim ybadathanasy bilen sazlaşdyrdy hem-de oňa gallo-rim ilatynyň we papalygyň goldawyny gazandyrdy. Klowisiň çokundyrylmagy köplenç Fransiýanyň katolik millet hökmünde simwolik “dogluşy” hökmünde görülýär; bu bolsa ony ariýanlyga ýa-da butparazlyga eýeren beýleki wagşy patyşalyklardan tapawutlandyrdy. Şonuň üçin katoliklik Fransiýa “Katolik ybadathanasynyň ilkinji doglan perzendi”, şeýle hem “Katolik ybadathanasynyň iň uly gyzy” diýip ýüzlenýär.
When Clovis became the first proxy power of the papacy in 496, he typified Reagan who became the proxy power in 1989. In the history of Reagan and pope John Paul II a secret alliance was formed for the purpose of bringing down the king of the south. From 1798 unto the Sunday law the whore of Tyre is hidden, and she is the very same whore who traces her roots back to Macedon the northern most kingdom. She is the king of the north, hidden prophetically, but still professing to be infallible.
Klowis 496-njy ýylda papalygyň ilkinji wekilleýin güýjüne öwrülende, ol 1989-njy ýylda wekilleýin güýje öwrülen Reýgany nyşanlady. Reýgan bilen papa Ýohannes Pawlus II-niň taryhynda günortanyň patyşasyny ýykmak maksady bilen gizlin bir bileleşik döredildi. 1798-nji ýyldan Ýekşenbe kanunyna çenli Tiriň jelep aýaly gizlenendir, we ol köklerini iň demirgazyk patyşalyk bolan Makedoniýa çenli alyp barýan şol bir jelep aýaldyr. Ol demirgazygyň patyşasydyr, pygamberlik taýdan gizlenen, emma henizem özüni ýalňyşmaz diýip ykrar edýär.
The pope also represents “them that forsake the covenant,” who though prophetically hidden throughout the three proxy wars; will ultimately come into view in the history of the Battle of Panium. In the transition from Imperial Rome to papal Rome Daniel identifies when pagan Rome was reaching the end of its time as the fourth kingdom of Bible prophecy.
Papa hem “ähdi bozanlary” aňladýar; olar üç sany proksi urşuň dowamynda pygamberlik taýdan gizlenen bolsalar-da, ahyrsoňy Paniý söweşiniň taryhynda ýüze çykarlar. Imperiýa Romasynyň papalyk Romasyna geçiş döwründe Daniýel mukaddes Kitabyň pygamberligindäki dördünji patyşalyk hökmünde butparaz Romasynyň öz döwrüniň ahyryna ýetip barýan wagtyny kesgitleýär.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. Daniel 11:30.
Çünki Kittim gämileri onuň garşysyna geler; şonuň üçin ol gam-gussa çeker, yza döner we mukaddes ähde garşy gazaplanar; ol şeýle eder; hatda ýene-de dolanyp gelip, mukaddes ähdi terk edýänler bilen düşünişer. Daniýel 11:30.
In the verse “them that forsake the holy covenant” is the Catholic church. Those who forsake the holy covenant are John the Revelator’s compromising church of Pergamos, that according to Paul would fall away before the man of sin would be revealed. Catholicism is those who have forsaken the covenant as represented by the attack that was brought against the Word of God, and also the seventh-day Sabbath which were both brought under progressive attacks from the time of Constantine onward. Earlier in chapter eleven the “covenant” is also referenced.
“Akyly ähtini terk edýänler” diýlen aýatda Katolik ybadathanasy göz öňünde tutulýar. Mukaddes ähti terk edýänler, Pawlusyň sözüne görä günä adamy aýan edilmezinden ozal imandan dänjek bolan, Ýahýa Wahyýçynyň ylalaşyga gidýän Pergamos ybadathanasydyr. Katoliklik, Hudaýyň Sözüne garşy edilen hüjümde, şeýle hem Konstantiniň döwründen başlap barha güýçlenen hüjümlere sezewar edilen Hudaýyň Sözi we ýedinji gün Şenbe güni arkaly şekillendirilişi ýaly, ähti terk edenlerdir. On birinji babyň öňki bölümlerinde hem “äht” barada agzalýar.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27–29.
Bu iki patyşanyň hem ýüregi pislik etmäge meýilli bolar, olar bir saçagyň başynda ýalan sözlärler; emma bu üstünlik gazanmaz, çünki ahyrzaman heniz bellenen wagtynda bolar. Soň ol uly baýlyklar bilen öz ýurduna dolanar; onuň ýüregi mukaddes ähtine garşy bolar; ol iş eder-de, öz ýurduna gaýdyp barar. Bellenen wagtda ol ýene dolanyp, günorta tarap geler; emma bu öňküsi ýaly-da, soňkusy ýaly-da bolmaz. Daniýel 11:27–29.
In these verses “he” returns to his own land, then later he returns to his own land again. The two returning’s represent two victories that were then followed by a triumphal “return” to the city of Rome. The first was the Battle of Actium in 31 BC against Antony and Cleopatra, and the second was after the destruction of Jerusalem in 70 AD. The “time appointed” in the verses is the year 330, which identified the conclusion of the prophetic “time” of verse twenty-four that equates to three hundred and sixty years.
Bu aýatlarda “ol” öz ýurduna gaýdýar, soňra bolsa ýene-de öz ýurduna dolanýar. Bu iki gaýdyp gelmek soňra Rim şäherine ýeňişli “gaýdyp gelmek” bilen dowam eden iki ýeňşi aňladýar. Birinjisi biziň eramyzdan öň 31-nji ýylda Antoniý we Kleopatra garşy Aktiý söweşi, ikinjisi bolsa biziň eramyzdan soň 70-nji ýylda Iýerusalimiň weýran edilmeginden soň boldy. Aýatlarda agzalýan “bellenen wagt” 330-njy ýyldyr; bu bolsa ýigrimi dördünji aýatyň pygamberlik “wagtynyň” tamamlanandygyny görkezýär, ol üç ýüz altmyş ýyla deňdir.
The two kings who speak lies at one table do so before the “time appointed,” “for yet the end shall be at the time appointed.” A question which should be considered is what does the verse mean when it states, “Then shall he return into his land with great riches?” Does it mean at the time appointed, then shall he return; or does it mean once the two tell lies at the table, then shall he return, and therefore the return is before the time appointed.
Bir stoluň başynda ýalan sözleýän iki patyşa muny “bellenen wagtdan” öň edýärler, çünki “ahyry heniz bellenen wagtda bolar.” Seredilmeli bir sowal şudur: aýat “Soňra ol uly baýlyklar bilen öz ýurduna gaýdar” diýende näme many berýär? Munuň manysy bellenen wagtda, şondan soň ol gaýdarmy? Ýa-da manysy, iki kişi stoluň başynda ýalan sözleşenden soň ol gaýdarmy, we şonuň üçin hem bu gaýdyş bellenen wagtdan öňmi?
Uriah Smith identifies the two returns as 31 BC and 70 AD, which represents a history before the year 330, which is the time appointed. Smith also points out that the “return” of verse twenty-nine is post 330, and that it is not successful as were the returns following the battles of Actium and Jerusalem. What this means is that before the time appointed there is a meeting where lies are told, that is followed by one of the two kings who had been telling lies returning with great riches, who then opposes the holy covenant, does exploits and returns at the year 330, which is the time appointed.
Uriah Smith iki dolanyşygy miladydan öňki 31-nji ýyl we miladydan soňky 70-nji ýyl diýip kesgitleýär; bu bolsa bellenilen wagt bolan 330-njy ýyldan öňki taryhy aňladýar. Smith şeýle hem ýigrimi dokuzynjy aýatyň “dolanşygynyň” 330-njy ýyldan soňkudygyny we onuň Aktium we Iýerusalim söweşlerinden soňky dolanyşyklar ýaly üstünlikli bolmandygyny görkezýär. Munuň manysy şudur: bellenilen wagtdan öň ýalanlaryň aýdylýan bir duşuşygy bolýar; şondan soň ýalan aýdýan iki patyşanyň biriniň uly baýlyklar bilen dolanyp gelmegi bolýar, ol bolsa mukaddes ähtnama garşy çykýar, işleri amala aşyrýar we bellenilen wagt bolan 330-njy ýylda dolanýar.
He then attacks the south, but it will be unlike the Battle of Actium or the destruction of Jerusalem. The history of 70 AD in the verses portrays the end of God’s chosen covenant people as represented by “the holy covenant” in the passage. In verse thirty pagan Rome has intelligence with those who forsake the holy covenant. 70 AD was the very end of ancient literal Israel as God’s covenant people, and verse thirty is identifying the history four centuries after 70 AD. Those who forsake the covenant in the history represented in verse thirty, are those who have forsaken the covenant entered into by God and His Christian people. Papal Rome is the church represented as those who forsake the holy covenant in verse thirty.
Soňra ol günorta garşy hüjüm edýär, ýöne bu Aktium söweşine ýa-da Iýerusalimiň weýran edilmegine meňzemez. Aýatlardaky biziň eýýamymyzyň 70-nji ýylynyň taryhy, parçadaky “mukaddes äht” arkaly görkezilişi ýaly, Hudaýyň saýlanan äht halkynyň soňuny beýan edýär. Otuzynjy aýatda butparaz Rim mukaddes ähti terk edýänler bilen düşünişýär. Biziň eýýamymyzyň 70-nji ýyly Hudaýyň äht halky hökmünde gadymy gönümel Ysraýylyň iň soňky soňy boldy, we otuzynjy aýat biziň eýýamymyzyň 70-nji ýylyndan dört asyr soňky taryhy görkezýär. Otuzynjy aýatda görkezilen taryhdaky ähti terk edýänler, Hudaý bilen Onuň mesihi halkynyň baglaşan ähtini terk edenlerdir. Papalyk Rim, otuzynjy aýatda mukaddes ähti terk edenler hökmünde görkezilen ýygnakdyr.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. Daniel 11:30.
Çünki Kittim gemileri onun üzerine gelecektir; bu sebeple kederlenecek, geri dönecek ve kutsal antlaşmaya karşı öfke duyacaktır; böyle yapacaktır; hatta geri dönüp kutsal antlaşmayı terk edenlerle anlaşacaktır. Daniel 11:30.
Verse twenty-nine brings us to the year 330, which was the time appointed as fulfilled by Constantine moving the capital city to Constantinople. At that waymark pagan Rome would be drawn into a southern war that would not be successful as had been Actium and Jerusalem. Then in verse thirty pagan Rome is attacked by Genseric who launched his naval warfare from Chittim, which is known today as Carthage. This warfare against pagan Rome was also represented as the second trumpet of the seven trumpets in the book of Revelation. The first four of those trumpet powers brought Western Rome to a conclusion by 476. Of those first four trumpets, the second trumpet, which is the ships of Chittim was the most severe, for Genseric took control of the seas and the wealth of the Empire dried up.
Ýigrimi dokuzynjy aýat bizi 330-njy ýyla getirýär; bu wagt Konstantiniň paýtagt şäherini Konstantinopola göçürmegi bilen ýerine ýetirilen bellenen wagt boldy. Şol ýol görkezijisinde butparaz Rim günortadaky söweşe çekilerdi, emma bu söweş Actiumda we Iýerusalimde bolşy ýaly üstünlikli bolmazdy. Soňra, otuzynjy aýatda, butparaz Rim Çittimden deňiz söweşini başlan Genzarik tarapyndan hüjüme sezewar bolýar; Çittim häzirki wagtda Karfagen diýlip tanalýar. Butparaz Rime garşy alnyp barlan bu söweş, şeýle hem, Ylham kitabyndaky ýedi surnaýyň ikinji surnaýy hökmünde şekillendirilipdi. Şol surnaý güýjüniň ilkinji dördüsi Günbatar Rimi 476-njy ýyla çenli öz soňuna ýetirdi. Şol ilkinji dört surnaýyň arasynda ikinji surnaý, ýagny Çittimiň gämileri iň agyrsy boldy, çünki Genzarik deňizlere gözegçiligi ele aldy we imperiýanyň baýlygy gurap gitdi.
Confronted and grieved by the ships of Chittim he returns and has indignation against the holy covenant. This was fulfilled in the history leading up to the empowerment of the papacy in 538, through a warfare against God’s Word. After that he returns and has “intelligence with them that forsake the holy covenant.” That interaction between pagan and papal Rome was fulfilled in 533 with the decree of Justinian. The next verse, verse thirty-one then continues with how pagan Rome was “grieved.” In 2 Thessalonians, Paul teaches that pagan Rome “restrained” the papacy from taking control in 538. After he is grieved by an attack from the seas which wreck the economics of the kingdom, he has indignation against the holy covenant, then intelligence with those who forsake the covenant. In the next verses, “arms” which represents the power given to the papacy in 496 by Clovis, stand up and they pollute the sanctuary of strength, which in history represented the city of Rome, and then pagan Rome would remove the religion of paganism (the daily) from the realm and replace it with Catholicism and then they place the papacy on the throne in 538.
Kittim gämileri tarapyndan garşy alnyp, gynanyp, ol yza dolanýar we mukaddes ähtnamanyň garşysyna gaharlanýar. Bu, 538-nji ýylda papalygyň ygtyýarlandyrylmagyna çenli bolan taryhda, Hudaýyň Sözüne garşy alnyp barlan söweş arkaly ýerine ýetdi. Ondan soň ol ýene dolanýar we “mukaddes ähtnamany terk edýänler bilen düşünişýär.” Butparaz Rim bilen papalyk Rimiň arasyndaky şol özara gatnaşyk 533-nji ýylda Ýustinianyň permany bilen ýerine ýetdi. Ondan soňky aýat, ýagny otuz birinji aýat, butparaz Rimiň nähili “gynanandygyny” dowam etdirýär. 2 Selaniklilerde Pawlus butparaz Rimiň 538-nji ýylda papalygyň dolandyryşy ele almagyny “saklandygyny” öwredýär. Deňizlerden gelen, patyşalygyň ykdysadyýetini weýran edýän hüjüm sebäpli gynanandan soň, ol mukaddes ähtnamanyň garşysyna gaharlanýar, soňra bolsa ähtnamany terk edýänler bilen düşünişýär. Ondan soňky aýatlarda, Klowis tarapyndan 496-njy ýylda papalyga berlen güýji aňladýan “goşunlar” turup, güýç mukaddes ýerini haramlaýarlar; bu bolsa taryhda Rim şäherini aňladýardy; soňra butparaz Rim butparazlyk dinini (gündelik hyzmaty) şol döwlet çäginden aýyrar we onuň ýerine katolisizmi ornaşdyrar, soň bolsa 538-nji ýylda papalygy tagta çykarar.
When the papacy was empowered in 538 it provided both a prophetic witness, and also a historical witness that are represented in the verses we are considering. The year 538 is typified by 31 BC and the Battle of Actium. In Daniel chapter eight, verse nine pagan Rome would conquer three geographical obstacles to take the throne of the earth. The first was Syria to the east, then Judah and Jerusalem followed by Egypt at the Battle of Actium. Papal Rome would also have three horns removed, the third of which was the Goths who were driven from the city of Rome in 538. Pagan Rome and papal Rome provide two witnesses that identify that the Battle of Actium aligns with 538, and 538 illustrates the Sunday law in the USA, when modern Rome rules supremely until probation closes.
Papalyk 538-nji ýylda häkimiýetlendirilen wagtynda, ol biziň seredýän aýatlarymyzda şekillendirilen hem pygamberlik şaýatlygyny, hem-de taryhy şaýatlygy berdi. 538-nji ýyl b.e.ö. 31-nji ýyl we Aktiý söweşi arkaly nusgalanýar. Daniýel kitabynyň sekizinji baby, dokuzynjy aýatynda butparaz Rim ýeriň tagtyny eýelemek üçin üç geografik päsgelçiligi ýeňip geçerdi. Birinjisi gündogardaky Siriýa boldy, soňra Ýehuda we Iýerusalim, onuň yzysüre bolsa Aktiý söweşinde Müsür. Papalyk Rim hem üç şahyň aýrylmagyna sebäp boldy; olaryň üçünjisi 538-nji ýylda Rim şäherinden kowlan gotlardy. Butparaz Rim bilen papalyk Rim Aktiý söweşiniň 538-nji ýyla laýyk gelýändigini kesgitleýän iki şaýatlygy berýär, we 538-nji ýyl häzirki zaman Rimiň synag möhleti tamamlanýança iň ýokary häkimiýet bilen höküm sürýän ABŞ-daky ýekşenbe kanunyny görkezýär.
We have concluded an overview of verses twenty-seven to thirty-one.
Biz ýigrimi ýedinjiden otuz birinji aýatlara çenli umumy syny jemledik.
In the next article, we will focus on these verses and begin the work of aligning the passage with the history of verses eleven through fifteen.
Indiki makalada biz şu aýatlara ünsi jemläp, parçany on birinji aýatdan on bäşinji aýada çenli bolan taryh bilen gabat getirmek işine başlarys.