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# The Book of Daniel - Number One-Hundred and Thirty-Eight

Danyel Kitaby — Ýüz Otuz Sekizinji Bölüm

Unveiling Daniel 11: A Prophetic Journey through History

Danyýel 11-iň üsti açylýar: Taryhyň içinden geçýän pygamberlikli ýolagçylyk

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Jeff Pippenger

Published

March 15, 2024

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Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.

Danyýlyň on birinji babyndaky kyrkynjy aýat Hudaýyň Sözüniň iň çuň manyly aýatlarynyň biri bolup durýar. Onda şekillendirilen pygamberlik taryhlary, Eýzekiýeliň görnüşindäki tigirleriň içindäki tigirleriň bir ýere jemlenýän ýeridir. 1798-nji ýylda Millerit hereketiniň ahyrzamanynyň wagty bilen, şeýle hem 1989-njy ýylda üçünji perişdäniň hereketiniň ahyrzamanynyň wagty bilen, Hudaýyň soňky günlerdäki halkynyň içki we daşky taryhlary beýan edilýär. Şol aýatyň içinde 1798-nji ýylda birinji perişde bilen gelen we kyrk birinji aýatyň Ýekşenbe kanunyna çenli uzaýan ýakynlaşýan höküm yglan edilýär. Şonuň üçin bu aýat, Hudaýyň ýygnagynyň ölülərden başlanýan derňew hökümini, ýüz kyrk dört müňüň möhürlenmegine çenli, hem-de Hudaýyň Laodikiýa Adventizmini Öz agzyndan çykaryp taşlamagyna çenli bolan döwri aňladýar.

The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.

1798-nji ýylda papalyk ölüm howpuny alan taryhdan başlap, kyrk birinji aýatda şol ölüm howpunyň bejerilýän wagtyna çenli bolan döwür, şol aýadyň taryhynda beýan edilýär. Kyrk birinji aýatdan soňraky wakalar şol aýatda başlanýan Hudaýyň barha güýjeýän ýerine ýetiriji höküm çykaryşlarynyň çäginde ýerleşdirilýär. Şu pygamberlik manyda, kyrkynjy aýat Daniel kitabynyň on birinji babyň soňudyr, babyň birinji we ikinji aýatlary bolsa başlangyjydyr. On birinji bap antihristiň pitnesini görkezýär, onunjy bap bolsa Hiddekel derýasy baradaky görnüşiň başlangyjyny, on ikinji bap bolsa onuň soňuny görkezýär. Onunjy we on ikinji baplar ilkinji hem-de soňkylygy, on birinji bap bolsa olaryň arasyndaky pitnäni görkezýär.

Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”

Onunjy we on iki bir bap birmeňzeşdir, çünki on birinji bapdan tapawutlylykda, olar Danyýeliň aýan bilen baglanyşykly tejribesini görkezýärler, on birinji bap bolsa aýanyň özüdür. Onunjy bap ýewreý elipbiýiniň birinji harpydyr, on birinji bap ýewreý elipbiýiniň on üçünji pitneçi harpydyr, on ikinji bap bolsa elipbiýiň soňky harpydyr. Hiddekel derýasynyň aýany “Hakykatdyr.”

In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.

On birinji bapda, başlangyç ahyryny görkezýär, çünki Mesih hiç wagt üýtgemeýär. Kyrkynjy aýatda beýan edilen soňky taryh, haýwanyň şekiliniň synag wagtydyr. Şol synag wagty kyrk birinji aýatda görkezilen haýwanyň nyşany bilen tamamlanýar. Şonuň üçin birinji we ikinji aýatlar ýüz kyrk dört müňüň möhürleniş döwrüne degişli bolmalydyr, sebäbi şol wagt döwri hem haýwanyň şekiliniň emele geliş döwrüdir.

> “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. . ..

> Reb maňa haýwanyň keşbiniň synag möhleti ýapylmazdan öň emele getiriljekdigini aýdyň görkezdi; çünki ol Hudaýyň halky üçin olaryň ebedi ykbalynyň kesgitlenjek beýik synagy boljakdyr....

> “This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> “Bu, Hudaýyň halkynyň möhürlenmezinden öň geçmeli synagydyr.” Manuscript Releases, volume 15, 15.

There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.

Ahyrzamanyň her bir hereketinde hemişe ahyrzaman wagtyny kesgitleýän iki sany alamat bolýar. Musanyň reform hereketinde ol Harunyň dogulmagy, soňra üç ýyldan Musanyň dogulmagy boldy. Wawilondan çykyp, ybadathanany täzeden gurmak reform hereketinde ol patyşa Dariýus, ondan soň patyşa Kuruş boldy. Mesihiň reform hereketinde ol Ýahýa Çokundyryjynyň dogulmagy, ondan alty aý soňra bolsa Mesihiň dogulmagy boldy. Milleritleriň reform hereketinde ol 1798-nji ýylda papalyk ulgamynyň ölümi, ondan soňra 1799-njy ýylda papanyň ölümi boldy. Üçünji perişdäniň reform hereketinde bolsa ol prezident Reagan we ilkinji prezident Buş boldy; olaryň ikisi-de 1989-njy ýyly wekilçilik edýärdi. Daniel kitabynyň onunjy baby, birinji aýatynda patyşa Kuruşyň görkezilýändigini tapýarys.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Pars patyşasy Kiriň üçünji ýylynda, adyna Beltşaşar diýilýän Daniýele bir zat aýan edildi; ol zat hakykatdy, emma bellenilen wagt uzagady; ol şol zada düşündi we görnüşe düşünje etdi. Daniýel 10:1.

In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.

Onunjy bapdaky indiki aýatlarda biz Gabrieliň on birinji bapda pygamberlik taryhynyň görnüşini ýetirmeginden öň Danieliň başdan geçiren tejribesiniň öňünden görkezilýändigini görýäris. Kir ahyrzamanyň wagtyny alamatlandyrýar, çünki mundan öň Dariýnyň ýegeni bolan Kir, Belşazary öldüren Dariýnyň serkerdesi bolupdy; şeýlelikde ol ýetmiş ýyllyk ýesirligiň tamamlanandygyny alamatlandyrdy. Bu ýesirlik ruhy Ysraýylyň ruhy Wawilonda 538-nji ýyldan 1798-nji ýyla çenli dowam eden bir müň iki ýüz altmyş ýyllyk ýesirliginiň nusgasy bolupdy.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ýerdäki Hudaýyň ybadathanasy, yzly-yzyna dowam eden bu uzak yzarlanma döwründe, sürgün döwründe Wawilonda ýesirlikde saklanan Ysraýyl ogullary näderejede hakykatdan-da ýesirlikde bolan bolsalar, şonçalyk-da hakykatdan ýesirlikde bolupdy.” Prophets and Kings, 714.

The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.

1798-nji ýylda müň iki ýüz altmyş ýylyň tamamlanmagy ahyrzamanyň wagtyny alamatlandyrdy; şonuň ýaly-da, ýetmiş ýylyň tamamlanmagy hem şol taryh üçin “ahyrzamanyň wagtyny” alamatlandyrdy. Darius hem-de Kiriş ikisi-de Belşazaryň ölümi we Wawilon patyşalygynyň soňy wagtynda görkezilýär, çünki bu işi amala aşyran Dariusyň serkerdesi hökmünde Kiriş Dariusa wekilçilik edýärdi. Ilkinji Jorj Buş 1989-njy ýylyň 20-nji ýanwarynda wezipesine girişende, 1989-njy ýylyň ilkinji on dokuz güni dowamynda Reagan prezident bolupdy.

The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.

Hiddekel baradaky görnüş ahyrzaman wagtynda, Kiriň üçünji ýylynda başlandy. Jebraýyl on birinji bapdaky pygamberlik taryhyny Danyýele açyp görkezmäge başlanda, ol ilki Dariýiň birinji ýylyna ýüzlenýär, şeýdip Danyýele beýan etjek bolýan pygamberlik taryhynyň görnüşiniň hakykatdan-da ahyryň soňky döwründe, 1989-njy ýylda başlanýandygyny anyk görkezýär; çünki ähli pygamberler öz ýaşan günlerinden has-da köp soňky günler barada sözleýärler.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.

> Emma men saňa hakykat Ýazgysynda ýazylan zady görkezerin; bu zatlarda meniň bilen duran hiç kim ýokdur, diňe siziň şazadaňyz Mikaýyl bardyr. Şeýle hem, men Midýaly Dariýiň birinji ýylynda oňa goldaw bermek we ony güýçlendirmek üçin durdum. Daniel 10:21; 11:1.

In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.

Darýnyň birinji ýylynda, ol 1989-njy ýylda ahyrzaman wagtyny aňladýar, Jebraýyl “durdy”; şeýlelik bilen, “ahyrzaman wagtynda” bir perişdäniň gelýändigini görkezdi. 1798-nji ýylda birinji perişde geldi, 1989-njy ýylda bolsa üçünji perişde geldi. Üçünji perişdäniň habary 2001-nji ýylda kuwwatlandyrylýança, üçünji perişdäniň möhürlemesi başlamady; emma 1989-njy ýylda gelen üçünji perişdäniň hereketi, ahyrzaman wagtynda Jebraýylyň durmagy bilen şekillendirilýär. Jebraýyl Daniýele “hakykat ýazgysynda bellenen zady” görkezjek bolýar, we Hiddekel baradaky röýät, Jebraýylyň häzir beýan etjek “Hakykat” golýazmasyny özünde saklaýar.

In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”

Onunjy bölümiň on dördünji aýatynda Jebraýyl eýýäm Danyýele Hiddekeliň görnüşinde gürrüň berýän zadynyň «ahyry zamanada Hudaýyň halkynyň başyna nämeler geljekdigi» bolandygyny habar beripdi.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Indi men seniň ýuwaşlyk bilen soňky günlerde seniň halkyňyň başyna nämeler geljekdigine düşünmegiň üçin geldim; çünki bu görnüş entek köp günler üçindir. Daniýel 10:14.

Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.

Danyýel kitabynyň on birinji babyndaky ikinji aýat 1989-njy ýylda ahyrzamanyň döwründe açylan bilimi aňladýar; şol bilim Hudaýyň halkynyň “ahyryky günlerde” başyna “nämeleriň geljekdigini” görkezýär.

> And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

> Indi saňa hakykaty görkezjek. Ine, Parsda ýene üç patyşa çykar; dördünjisi bolsa olaryň hemmesinden has baý bolar; ol öz baýlygynyň güýji bilen Ýunanystan patyşalygyna garşy hemmeleri gozgalaňa salar. Daniel 11:2.

Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.

Kir ikinji patyşany 1989-njy ýyldan bäri öňünden şekillendirýär. Ol Midiýa-Persiýa imperiýasynyň patyşasydyr; bu bolsa iň soňky günlerde Mukaddes Kitabyň pygamberliklerinde iki şahdan ybarat bolup görkezilen patyşalygy aňladýar; ol şahlar midiler we parslar arkaly şekillendirilýär. 1989-njy ýylda ahyrzamanyň döwründe iki şahly ýer janawarynyň patyşalygynyň ikinji patyşasyndan soň, entek üç patyşa (Klinton, soňky Buş, Obama) bolmalydy, şondan soň bolsa olaryň hemmesinden has baý bir patyşa bolmalydy. Birinji Buşdan soň gelen şol üç patyşa öz prezidentliklerinden soň baýadylar, hem-de diňe prezident bolandyklary sebäpli baýadylar. Has baý bolan dördünji patyşa — Tramp, ol taryhda iň baý prezidentdi — öz baýlygyny prezident bolandygy sebäpli gazanmady, eýsem, esasan, prezidentlige dalaş etmezinden has öň gozgalmaýan emläk maýa goýumlaryndaky işi arkaly gazandy.

Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.

Bir wagtlar, otnositel taýdan alnanda, Amerikanyň taryhynda iň baý prezident Birleşen Ştatlaryň ilkinji prezidenti bolupdy. Donald Trampa çenli, Amerikanyň taryhynda iň baý prezident Jorj Waşingtondy, we ol öz baýlygyny, Donald Trump ýaly, gozgalmaýan emläge maýa goýumlary arkaly gazanypdy. Waşington hem, Trump hem prezidentlige adaty bolmadyk syýasy geçmişden gelipdi. Waşington prezident bolmazdan ozal esasan harby ýolbaşçydy, Trump bolsa işewür we telewideniýe şahsyýetidi; ol hem, Waşington ýaly, mundan öň hiç hili syýasy tejribä eýe däldi.

Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.

Iki prezident hem özleriniň güýçli häsiýetleri we ýolbaşçylyk usullary bilen tanalýardylar, emma olar bu häsiýetleri örän tapawutly görnüşde ýüze çykardylar. Waşington Rewolýusiýa urşy döwründe we Respublikanyň ilkinji ýyllarynda özüni erkli saklaýan, asuda hem ynamly ýolbaşçylygy we birleşdiriji ornunyň bilen tanalýardy, şol bir wagtyň özünde Tramp ýolbaşçylykda we döwlet dolandyryşynda öz tutanýerli çemeleşmesi bilen tanalýar. Waşington bilen Trampyň ikisi hem uly jedelleriň merkezindäki şahslar boldular, muňa garamazdan bu örän dürli sebäplerden gelip çykýardy. Waşington, giňden hormatlanylsa-da, öz döwründe dürli meseleler, şol sanda gulçulyk baradaky garaýyşlary sebäpli tankyt edildi. Trampyň prezidentligi bolsa köp sanly jedeller bilen häsiýetlendirildi; olaryň hatarynda onuň sosial mediýadaky “ajy twitleri”, “Amerika ilkinji” syýasat kararlary hem-de özüni özüniň aňlamagy bardy.

The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.

Iň baý we altynjy prezident globallaşdyryjy aždarha güýçlerini galjaşdyrmalydy. On birinji bapdaky ikinji aýatyň taryhyny 1776, 1789 we 1798 ýyllarynyň döwrüniň taryhy bilen utgaşdyranymyzda, ýer ýüzüniň haýwanynyň soňky prezidenti barada goşmaça maglumat tapýarys; çünki Isa soňuny başlangyç arkaly görkezýär. 1776 we 1789 ýyllar arkaly aňladylýan ilkinji iki döwür, soňky prezidentiň ýediden bolan sekizinji prezident boljakdygyna iki şaýat berýär. Tramp Reagan-dan soň altynjy prezidentdi, we sekizinji prezident hökmünde ol “ýediden” bolar. Soňky, ýagny sekizinji prezident Amerikanyň Birleşen Ştatlary haýwanyň “özüne we özünden” şekilini emele getirende höküm sürer.

The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.

Amerikanyň Birleşen Ştatlary tarapyndan wagşy haýwanyň şekili döredilýän wagtynda höküm sürýän prezident sekizinji bolmalydyr, ýagny ýediniň biridir; muňa Peýton Randolf bilen Jon Henkok şaýatlyk edýär. Papalyk ýediniň biri bolan sekizinji başdyr, we ol pygamberlik taýdan ölümli ýara aldy. Papalygyň şekili bolmak üçin, ýediniň biri bolan sekizinji prezident hem pygamberlik taýdan “ýaralanan” ýa-da “öldürilen” hökmünde pygamberlik taýdan bir meňzeşlige eýe bolmalydyr.

The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.

Papalyk, özüniň ölüm ýarasyny aždaha güýjünden (Fransiýa) aldy; ol aždaha güýji bilen papalyk, Pawlusyň şol wagtdan bäri “bikanunlygyň syrasy”nyň (“günäniň adamy”nyň) eýýäm işläp durandygyny görkezeli bäri göreşip gelýärdi. Butparazlygyň aždahasy papalygyň tagta çykmagyny saklaýardy; emma ol muny 538-nji ýylda amala aşyrdy.

From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.

Papalygyň başlangyjyndan onuň soňky heläkçiligine çenli ol aždaha güýçlerine garşy göreşýär. Papalygyň bir keşbi şol keşbiň hem aždaha güýji bilen göreşmegini talap edýär. Ylhamyň on ýedinji babynda, ýedi kelläniň birinden bolan sekizinji kelle bolan papalyk ahyrsoňy ot bilen ýakylýar we onuň tenini on patyşa iýýär. Iki ölümde-de (1798-nji ýylda we ahyrzaman günlerinde) papalyk janawary aždaha güýji tarapyndan öldürilýär. Amerikanyň Birleşen Ştatlarynyň janawaryň keşbini emele getirmegi üçin, sekizinji prezidentiň hem uruşýan aždaha güýji tarapyndan öldürilmegi gerek bolardy, hem-de 1989-njy ýylda ahyrzamanyň wagtyndan soňky altynjy patyşa ähli aždaha güýçlerini gozgalaňa getiren patyşadyr.

Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”

Ronald Reagan imandan ýüz öwren protestantdy, emma ilkinji George Bush nusgawy bir globalistdi. Onuň meşhur sitatalarynyň biri, 1988-nji ýylyň 18-nji awgustynda şeýle diýip ýalan sözlän ýeridir: “Salgytlary ýokarlandyrmajak adam men bolaryn. Häzir meniň garşydaşym olary iň soňky çäre hökmünde, ýa-da üçünji çäre hökmünde ýokarlandyrjakdygyny aýdýar. Emma syýasatçy şeýle gepleýän bolsa, bilýärsiňiz, şol çäre onuň ýüz tutjak çäreleriniň biri bolar. Meniň garşydaşym salgytlary ýokarlandyrmagy inkär etmeýär. Emma men eder. Kongres bolsa meni salgytlary ýokarlandyrmaga iterer, men bolsa ýok diýerin. Olar itererler, men bolsa ýok diýerin, soňra olar ýene itererler, meniň olara aýdyp biljek zadym diňe şudur: dodaklarymy okaň: täze salgytlar bolmaz.”

Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.

Şol köpçüligiň öňünde aýdylan ýalandan başga-da, ajdarha häkimiýetiniň bir wekili üçin mahsus häsiýetleriň biri bolan şol ýalandan başga-da, onuň iň meşhur sözleriniň biri 1990-njy ýylyň 11-nji sentýabrynda Kongressiň bilelikdäki mejlisinde aýdan sözi bolupdy; ol ýerde ol şeýle diýdi: “Indi biz täze bir dünýäniň gözýetimde peýda bolýandygyny görüp bilýäris. Täze dünýä tertibiniň örän hakykatdaky mümkinçiliginiň bar bolan bir dünýä. Winston Çerçilliň sözleri bilen aýtsak, ‘dünýä tertibi’ bolup, onda ‘adalat we halal oýun ýörelgeleri … ejizi güýçlüden goraýar …’ Sowuk urşuň petiklenmesinden azat bolan Birleşen Milletler Guramasynyň esaslandyryjylarynyň taryhy gözýetimini berjaý etmäge taýýarlanan bir dünýä.” Uly Buş, özüni Respublikan diýip tanadan hem bolsa, globalistdi.

Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.

Bill Clinton, inaugurasiýa dabarasyny Linkoln Memorialynda geçiren ilkinji prezidentdi; munuň manysy, onuň Linkolna arkasyny öwrenip, Waşingtonyň ýadygärliginiň obeliskine ýüzüni öwrenmegidir — içi Frimasonlygyň nyşanlary bilen doldurylan bir obeliske. Ol Konstitusiýa bolan wepasyny galp ant bilen yglan eden wagtynda, ýüzlenen şol obelisk hem-de Frimasonlygyň şol nyşanlary diňe onuň gulçulyga garşy nyşan bolan Linkoln Memorialyna arkasyny öwrenendigini däl, eýsem Klintonyň taryhy taýdan saýlan ýerleşişiniň hem onuň kabul ediş çykyşyna laýyk gelýändigini aňladýardy; şol çykyşynda ol gatnaşan Ýezuit uniwersitetinde özüne sapak beren bir professory öwüpdi.

That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.

Şol professor, Kerroll Kwigli, 1966-njy ýylda neşir edilen Tragedy and Hope: A History of the World in Our Time atly kitaby ýazdy; bu kitap ýerlikli we giňden “globalist pikirleriň Injili” hökmünde düşünilýär. Gurhanyň Yslam üçin nähili ähmiýeti bar bolsa, hem-de Albert Paýk tarapyndan ýazylan we 1871-nji ýylda neşir edilen Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry atly eseriň masonlygyň ezoterik taglymatlarynyň iň giňişleýin beýany hasaplanyşy ýaly; ýa-da The Book of Mormon soňky gün mukaddesleri üçin nähili bolsa, Kwigliniň kitaby hem globalist pelsepäniň Injilidir. Clinton Gurhanyň Muhammedi hakda öwse, ýa-da The Book of Mormon-yň Jozef Smitini öwse, muny köpler bilerdi, hem-de käbirleri Albert Paýkyň kimdigini-de bilerdi; emma Clintonyň Kwiglä beren öwgüsiniň özüniň globalist maksatnamasy bilen sazlaşyklydygyny we onuň Abraham Linkoln tarapyndan aňladylýan ýörelgeleri ret edýändigini juda az adam bilýärdi.

In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.

Sözünde Klinton şeýle diýdi: “Ýetginjek wagtym men Jon Kennediniň raýatlyk borjy baradaky çagyryşyny eşitdim. Soňra bolsa, Jorjtaun uniwersitetinde talyp wagtym, Kerroll Kwigli atly bir professoryň üsti bilen şol çagyryşyň has-da aýdyňlaşdyrylandygyny eşitdim; ol bize Amerikanyň taryhda iň beýik milletdigini aýdýardy, sebäbi halkymyz hemişe iki zada ynanyp gelipdir: ertiriň şu günden has gowy bolup biljekdigine we muny amala aşyrmak üçin her birimiziň şahsy ahlak jogapkärçiligimiziň bardygyna.” Kerroll Kwigliniň “Amerikany ýene beýik etmek” barada garaýşy, Amerikanyň Birleşen Ştatlarynyň milli özygtyýarlylygyny Birleşen Milletler Guramasyna tabşyrmagyndan ybaratdy. Klinton demokratdy, globalistdi, aždarhanyň wekiliydi.

“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.

“Atasy ýaly, ogly hem şonuň ýaly”, iň soňky George Bush globalistdi; edil kakasy ýaly, özüni Respublikan diýip yglan eden globalistdi. Alma agajyndan uzak düşmeýär. Mukaddes Kitap şeýle ritorik sowaly berýär: “Iki adam ylalaşman bile ýöräp bilermi?” Iň soňky Bushuň kimi bilen ylalaşandygyny görmek üçin, onuň Bill we Hillary Clinton bilen bilelikde amala aşyran köp sanly işlerini yzarlamak ýeterlikdir.

Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.

Barak Huseýin Obama Prezident saýlanmazynyň öňüsyrasynda geçirilen saýlaw ýygnagynda Amerikanyň Birleşen Ştatlaryny düýpli özgerdmek barada beýannama berdi. 2008-nji ýylyň 30-njy oktýabrynda Missuri ştatynyň Kolumbiýa şäherinde Obama şeýle diýdi: “Amerikanyň Birleşen Ştatlaryny düýpli özgertmäge bäş gün galdy.” Bu beýannama Obamanyň “umyt we üýtgeşme” atly has giň habarynyň bir bölegi bolupdy; bu bolsa onuň 2008-nji ýyldaky prezidentlik saýlaw kampaniýasynyň esasy mowzugy bolup, möhüm syýasat özgertmelerine we ýurt üçin başga bir ugra ygrarlydygyny nygtady. Onuň ýurdy öwren ugry globalizmiň aždaha syýasatlaryna, ak tenlilere garşylyga, aborty goldamaga, uglerod ýangyçlaryna garşylyga, Amerika garşy we globalizmi goldaýan garaýyşlara, Dürlülik, Deňlik, Öz içine Alyjylyk, Kritiki Jyns Teoriýasynyň ýalan taryhyna we ş.m. öwürdi. Obama diňe bir jemgyýetçilik guramaçysy däldi; ol aždaha güýjüniň globalist gün tertibiniň wekili bolupdy we häzir hem şol bolup galýar.

Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.

Emma Tramp bolsa, adaty häzirki zaman syýasatçysyndan tapawutlylykda, 1989-njy ýylda başlanan döwürde bolan beýleki ýedi prezidentiň ählisiniň jemi ýerine ýetiren wadalaryndan hem köp wadasyny ýerine ýetirdi. Ol Amerikany täzeden beýik etmäge ygrarlydy, we şol maksada ýetmäge çalyşmak bilen, diňe Amerikanyň Birleşen Ştatlarynda däl, eýsem tutuş dünýäde-de häkimiýet başyndaky globalistik güýçleri herekete getirdi.

Joe Biden has no evidence whatsoever that he is anything other than another globalist.

Jo Baýdeniň özüni ýene bir globalistden başga zatdygyny görkezýän asla hiç hili subuty ýok.

The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.

Katolisizmiň wagşy uzaga çeken söweşi aždarha güýçleri bilen alyp bardy; Birleşen Ştatlar papalygyň bir keşbini döreden mahalynda häkimlik edýän prezident hem pygamberlik zerurlygyna görä aždarha güýçleri bilen göreş içinde bolar. Häzirki diri prezidentleriň hiç biri, Donald Trumpdan başga, aždarha güýçleri bilen uruş alyp barmaga girişmez; çünki demokratlar aç-açan globalistdirler (aždarhalar), hem-de soňky Jorj Buş hem, kakasynyň bolşy ýaly, şeýledir (özüni respublikaçy diýip yglan edýän, emma hakykatda globalist aždarha bolan), sebäbi Isa hemişe ahyryny başky bilen suratlandyrýar.

We will continue this study in the next article.

Bu öwrenişi indiki makalada dowam etdireris.

> “A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

> “Hudaýyň halkyna uly krizis garaşýar. Dünýä hem krizise garaşýar. Ähli asyrlaryň iň ähmiýetli göreşi edil öňümizde dur. Kyrk ýyldan gowrak wagt bäri pygamberlik sözüniň ygtyýary esasynda golaýlap gelýär diýip yglan eden wakalarymyz indi gözümiziň öňünde bolup geçýär. Wyždan azatlygyny çäklendirýän Konstitusiýa üýtgetme girizmek meselesi eýýäm milletiň kanun çykaryjylarynyň öňünde gozgalypdyr. Ýekşenbe gününi saklamagy mejbury etmek meselesi milli gyzyklanma we ähmiýet meselesine öwrüldi. Bu hereketiň netijesiniň näme boljakdygyny biz gowy bilýäris. Emma biz bu synag üçin taýynmy? Hudaýyň bize ynsanlara öňlerinde duran howp barada duýduryş bermek wezipesini ynanyp tabşyran borjuny biz wepalylyk bilen ýerine ýetirdikmi?”

> “There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

> “Hatda ýekşenbe gününi berjaý etmegi mejbur edýän bu hereketde işjeň gatnaşýanlaryň arasynda hem bu hereketiň yzysüre geljek netijelere kör bolanlar köpdür. Olar dini azatlyga gös-göni zarba urýandyklaryny görmeýärler. Injiliň Şenbe gününiň talabyna we ýekşenbe institutynyň daýanýan ýalan binýadyna hiç haçan düşünmedik adamlar köpdür. Dini kanunçylygyň peýdasyna edilýän islendik hereket, hakykatda, köp asyrlar boýy wyždan azatlygyna yzygiderli garşy söweşen papalyga berilýän eglişikdir. Ýekşenbe gününi berjaý etmek, özüne hristian instituty diýlip at berilse-de, öz barlygyny ‘bikanunlygyň syrtyna’ bergilidir; we ony mejbury etmek Rimçilik ulgamyň hut özi üçin düýp binýat daşy bolan ýörelgeleri iş ýüzünde ykrar etmek bolar. Milletimiz öz hökümetiniň ýörelgelerinden şeýle ýüz öwrüp, ýekşenbe kanunyny kabul eden wagtynda, protestantlyk bu hereketde papalyk bilen el-ele berer; bu, diňe köpden bäri ýene-de işjeň despotizm hökmünde böküp çykmaga mümkinçilik gözläp duran zulumkärlige jan bermekden başga zat bolmaz.”

> “The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

> Milli Reform hereketi, dini kanunçylygyň häkimiýetini ulanmak bilen, doly ösdürilende, geçen asyrlarda höküm süren şol bir çydamsyzlygy we zulumy ýüze çykarar. Şonda ynsan geňeşleri Hudaýlyga degişli ygtyýarlary öz üstlerine alypdyrlar, özleriniň zalym hökmürowanlygy astynda wyždan azatlygyny basyp ýanjakdylar; olaryň buýruklaryna garşy çykanlara bolsa türme, sürgün we ölüm ýetipdir. Eger papalyk ýa-da onuň ýörelgeleri ýene-de kanun arkaly häkimiýete getirilse, halk arasynda ýaýran ýalňyşlyklara boýun egmek üçin wyždanyny we hakykaty gurban etmejekleriň garşysyna yzarlamanyň ody täzeden tutaşdyrylar. Bu şer indi hasyl bolmagyň bosagasynda dur.

> “When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.

> “Haçan-da Hudaý öňümizde duran howplary görkezýän nury bize berende, ony halka ýetirmek üçin elimizden gelýän ähli tagallany etmegi äsgermezlik etsek, Onuň nazarynda nädip günäsiz durup bileris? Olary bu beýik ähmiýetli meselä duýduryşsyz ýüzbe-ýüz goýup, muňa kanagat edip bilermis?” Testimonies, 5-nji tom, 711, 712.

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