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# The Book of Daniel - Number One-Hundred and Sixty-One

Danyýel kitaby – ýüz altmyş birinji san

Rome’s Role in Establishing the Vision of Bible Prophecy: A Detailed Examination of Daniel Chapter Eleven

Rimiň Mukaddes Kitap pygamberliginiň görnüşini berkarar etmekdäki orny: Daniýel kitabynyň on birinji baby barada jikme-jik seljerme

Author

Jeff Pippenger

Published

March 27, 2024

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The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.

Danyýlyň on birinji babyndaky görnüş, Mukaddes Ýazgylardaky pygamberlik görnüşleriniň ählisi üçin esasy salgylanma nokadydyr, we on birinji babynyň görnüşi Rimiň nyşany arkaly berkidilýär.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Şol döwürlerde günorta patyşasyna garşy köpler galar; halkyňdan bolan talaňçylar hem wahyny berkitmek üçin özlerini ýokary galdyrarlar; emma olar ýykylarlar. Daniel 11:14.

Jones addresses the previous verse as follows:

Jons öňki aýata şeýle ýüzlenýär:

> “When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”

> “Amorlylar özleriniň günäleriniň ölçegini dolduranda, olaryň ýeri Hudaýyň halky bolan Ysraýyla berildi. Ysraýyl hem butparazlaryň ýolundan gidip, günä käsesini dolduranda, Hudaý Wawilon patyşalygyny getirdi-de, hemmesini elinden aldy. Wawilon hem öz günä käsesini dolduranda, häkimiýet Parslara geçirildi. Perşanlaryň erbetligi sebäpli perişde ýüz öwürende bolsa, soňra Ýunanystanyň hökümdary gelip, ony süpürip aýyrýar.”

> “And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.

> “Gresiýanyň güýji näçe wagt dowam etmeli eken? Ol haçan döwülmeli eken? ‘Haçan-da günäkärler öz ölçegine ýetende.’ Ol millet öz zalymlygynyň ölçegini doldurýança durýar, soňra bolsa häkimiýet başga bir patyşalyga geçirilýär. Bu häkimiýetiň geçirlen döwleti, Daniel 11:14-den öwrenişimiz ýaly, Rimdi. ‘Şol wagtlarda günortanyň patyşasyna garşy köp adamlar baş galdyrarlar; halkyňyň talaňçy ogullary-da görnüşi berkitmek üçin özlerini beýgeldirler; emma ýykylarlar.’ Bu millet talaňçylar milleti hökmünde görkezilýär — tekstiň gyrasyndaky bellige görä, talaňçylaryň ogullary.”

> “These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

> “Bular patyşalygyň indi berilýänleridir, we näme üçin?—‘Garakçylaryň çagalary görşi berkitmek üçin özlerini beýgeldiler.’ Bu millet sahna çykanda, görşi berkitýän zat, ýagny görşiň beýik maksatlarynyň biri, Hudaýyň pygamberler arkaly ähli döwürler üçin beren görşüniň ugrunda iň esasy alamat bolup duran zat girýär.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.

Jones aýdýar, rim güýji “sahna çykanda, şonda şol zat girýär, ol bolsa” … “Hudaýyň pygamberler arkaly ähli döwürler üçin beren görüş çyzygyny berkarar edýär.” Milleriň taryhynda protestantlar, häzir Laodikýa Adventizmi edişi ýaly, “halkyňyzyň talaňçylary” diýlenleriň miladydan öňki 175-nji ýyldan 164-nji ýyla çenli höküm süren Selewkiler patyşasy Antiýoh Epifanesdigini öwretdiler. Ol Beýik Isgenderiň imperiýasynyň dargamagyndan emele gelen grek mirasdüşer döwletleriniň biri bolan Selewkiler nesilşalygynyň agzasydy. Bu mesele boýunça ylalaşyksyzlyk Millerit taryhynda şeýle bir anykdy welin, Antiýoh Epifanesiň kesgitlenişi 1843-nji ýylyň öňdebaryjy çyzgysynda görkezilipdir.

The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.

Çyzgydaky Antiokh baradaky salgylanma, Hudaýyň pygamberlik Sözünde duş gelmeýän zada degişli ýeke-täk salgylanmany aňladýar. Ol şol döwürdäki protestantlaryň ýalan taglymatlaryny, häzirki wagtda bolsa Laodikeýaçylyk Adventizminiň ýalan taglymatyny inkär etmek üçin ýerleşdirilendir. William Milleriň, Rimiň «Hudaýyň pygamberleriň üsti bilen ähli döwürler üçin beren görüş çyzygyny» berkarar edýän ýer ýüzüniň güýjüdigine düşünmegiň ähmiýetiniň çuňlugyna düşünip-düşünmändigi şübhelidir, emma Rimiň şol görüşi berkarar edýändigini pugta gorap biljek derejede bu hakykat onuň üçin ýeterlik derejede aýdyňdy.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.

> Görüş bolmadyk ýerde halk heläk bolýar; emma kanuny saklaýan bagtlydyr. Süleýmanyň pähimleri 28:14.

Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.

Süleýman görşi bolmadyk ýerde halkyň heläk bolýandygyny ýazga geçirdi, on dördünji aýatda ulanylýan „görüş“ diýen ýewreý sözi hem Süleýmanyň nakylyndaky söz bilen birdir. Bu görüş ýaşaýyş-ýa ölüm meselesidir, we „görüş“ Rim nyşany arkaly berkidilýär. On dördünji aýatdaky „görüş“ sözi Habakkuk kitabynyň ikinji babyndaky görüş üçin ulanylýan şol bir sözdür.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

> Men gözegçilik ýerimde duraryn, minara çykaryn we maňa onuň näme diýjekdigini, ýazgarylanymda meniň näme jogap berjegimi görmek üçin garaşaryn. Reb maňa şeýle jogap berdi: “Görünişi ýaz, ony tagtalarda anyk beýan et, okyýan adam ony okap ylgap geçip bilsin. Çünki bu görnüş bellenen wagt üçindir; emma ahyrynda ol sözlär, ýalan sözlemez. Ol gijä galýan ýaly görünse-de, oňa garaş; sebäbi ol hökman geler, gijä galmaz.” Habakkuk 2:1–3.

The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.

Birinji aýatdaky “käýeldi” sözi “jedelleşdi” diýmegi aňladýar. William Miller birinji we ikinji perişdeleriň hereketiniň taryhynda minaranyň üstünde goýlan garawuldy, we ol pygamberlik nyşanlamasynda öz taryhynyň jedelinde näme jogap bermelidigini soranda, oňa Rimiň nyşany bilen berkidilen görnüşi ýazmak buýruldy. Bu hakykata laýyklykda, Millerçiler Habakkugyň şu üç aýatynyň ýerine ýetmeginde 1843-nji ýylyň ilkinji çyzgysyny taýýarlanda, olar gatnaşan jedelleriniň hut özenine salgylanypdylar. Şübhesiz, olar görnüşi berkiden güýjüň Antiochus Epiphanesdigini öňe sürýän manysyz deliliň Habakkugyň ikinji babynyň jedelini aňladýandygyna düşünmändiler, emma White uýa şol çyzgynyň “Rebbiň eli tarapyndan gönükdirilendigini we üýtgedilmeli däldigini” aýtdy; şonuň üçin çyzgydaky jedele bolan salgylanma Hudaýyň elindendi.

The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.

Milleritler 1844-nji ýylyň 19-njy aprelindäki ilkinji lapykeçligiň Habakkukda hem-de Mattanyň on gyz baradaky tymsalynda agzalýan gijikme döwrüne başlangyç berendigine dogry düşündiler. Şeýle hem olar şol iki pygamberligiň Ezekiýel kitabynyň on ikinji baby bilen gönüden-göni baglanyşyklydygyna düşündiler; şol ýerde Ezekiýel her bir görnüşiň täsiriniň amala aşjak wagt döwrüni görkezýär. “Görnüş” diýen şol söz häzir biziň garap oturan şol bir ýewreý sözüdür. Şonuň üçin-de Jones şeýle diýende dogrudyr: “Haçan-da” Rim “sahnada peýda bolanda, onda görnüşi berkarar edýän zat, görnüşiň beýik maksady bolup durýan zat, Hudaýyň ähli döwürler üçin pygamberleriň üsti bilen beren görnüşleriniň hataryndaky esasy bellikleriň biri orta girýär.” Rim Hudaýyň pygamberlik Sözüniň ähli görnüşini berkarar edýär, has-da takygy, on birinji babyň tutuş gurluşy Rimiň üstünde gurlandyr.

When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.

Uýam Waýt Daniel kitabynyň on birinji bapynyň ahyrky amala aşmagyna salgylanyp, “bu pygamberligiň amala aşmagynda bolup geçen taryhyň köpüsi gaýtadan gaýtalanar” diýip aýdanda, ol eýýäm amala aşan on birinji bapdaky taryhlaryň Daniel kitabynyň on birinji bapynyň soňky aýatlarynyň nusgasy bolandygyny görkezýär. On birinji bapyň soňky aýatlarynyň temasy demirgazygyň patyşasydyr; ol ýerde bu häzirki zamanyň Riminidir. Şonuň üçin, Daniel kitabynyň on birinji bapyndaky gaýtalanýan taryhlar, Rimi aňladýan taryhlardyr.

In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.

On birinji babyň soňky alty aýatynda häzirki zaman Rim (demirgazygyň patyşasy) üç geografiýa güýjüni basyp alýar. Kyrkynjy aýatda ol günortanyň patyşasyny (1989-njy ýylda öňki Sowet Soýuzyny), şöhratly ýurdy (ýakyn wagtda güýje girjek Ýekşenbe kanuny wagtynda Amerikanyň Birleşen Ştatlaryny) we Müsüri (Birleşen Milletler Guramasy arkaly wekilçilik edilýän tutuş dünýäni) basyp alýar. Danieliň on birinji babynda butparaz Rim şol wagt mälim bolan dünýäni ele geçirmek üçin üç geografiýa güýjüni basyp alýan hökmünde görkezilýär, soňra bolsa papalyk Rim ýeri ele geçirmek üçin üç geografiýa güýjüni basyp alýan hökmünde görkezilýär.

Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.

Butparaz Rim ilki gezek şu bapda on dördünji aýatda, görnüşi berkarar edýän nyşan hökmünde tanadylmagy üçin agzalýar, emma onuň häkimiýete göterilişi diňe on altynjy aýatda beýan edilýär. Aleksandr Makedonskiniň patyşalygy Hudaýyň pygamberlik Sözüniň ýerine ýetmegi hökmünde dört bölege bölündi, ýöne şol dört bölek tiz wagtda iki esasy garşydaşa jemlendi; olar bolsa bu bapyň ahyryna çenli dowam edýän pygamberlik beýanatynda ýa günortanyň patyşasy, ýa-da demirgazygyň patyşasy hökmünde tanadylýar. On dördünji aýatda Rimyň ösüp gelýän güýji görnüşi berkarar etjek güýç hökmünde agzalýar, emma gürrüň edilýän mowzuklar demirgazygyň we günortanyň patyşalary tarapyndan görkezilýän Aleksandryň patyşalygynyň galyndylarynyň arasyndaky göreşlerdir.

In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.

On bäşinji aýatda şol iki patyşa henizem özleriniň göreşinde gatnaşýarlar, demirgazygyň patyşasy bolsa ýeňiş gazanýar. Emma on altynjy aýatda Rim gelýär we aýatda şeýle diýilýär: “Emma oňa garşy gelýän”, ýagny, Rim ýaňy-ýakynda günorta patyşasynyň üstünden üstün çykan demirgazyk patyşasyna garşy gelen mahaly, demirgazygyň patyşasy Rimiň garşysynda durup bilmez. Rim üstün çykýar, we on altynjy aýatda Rim Ýahudanyň şöhratly ýurdunda hem durmalydy. On ýedinji aýatda Rim “öz tutuş şalygynyň güýji bilen girmek üçin ýüzüni gönelder.” Ol öz öňünde durup bilmedik demirgazyk patyşasyny aldy, soňra Ýahudany aldy, soňra bolsa Müsüriň içine girdi.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.

> Şol döwürlerde günorta patyşasyna garşy köpler aýaga galarlar; seniň halkyňyň talaňçylary hem görnüşi berkarar etmek üçin özlerini beýgeldiler, emma ýykylarlar. Şeýlelikde demirgazyk patyşasy gelip, gabaw depesini döker we iň berk gala-şäherleri alar; günortanyň goşunlary hem garşy durup bilmez, onuň saýlanan halky-da durup bilmez, garşy durmaga güýç hem bolmaz. Emma oňa garşy gelýän öz erkine görä hereket eder, hiç kim onuň öňünde durup bilmez; ol şöhratly ýurtda durar, ol bolsa onuň eli bilen haraba öwrüler. Şeýle hem ol tutuş patyşalygynyň güýji bilen girmek üçin ýüregini goýar, dogruçyl adamlar hem onuň bilen bolar; ol şeýdip eder; aýallaryň gyzyny-da oňa berer, ony bozmak üçin; emma ol onuň tarapynda durmaz, oňa degişli hem bolmaz. Daniel 11:14–17.

The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.

Bu aýatlarda suratlandyrylýan ýeňiş Daniýel kitabynyň sekizinji babyndaky pygamberligiň berjaý bolmagydyr.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Olaryň birinden günorta, gündogara we gözel ýurda tarap örän ulalan kiçijik bir şah çykdy. Daniel 8:9.

The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”

Dokuzynjy aýatyň kiçi şahy butparaz Rimi aňladýar, we dokuzynjy aýat, on birinji bapdaky on dördünji aýatdan on ýedinji aýata çenli beýan edilýän zatlar bilen ylalaşyklylykda, butparaz Rimiň dünýäni öz gözegçiligine alýarka üç geografik birligi basyp aljakdygyny görkezýär. Ol birlikler günorta (Müsür), gündogar (Siriýa, demirgazygyň patyşasy) hem-de gözel ýurt (Ýahuda) bolupdy. On altynjy we on ýedinji aýatlaryň taryhy, kyrkdan kyrk üçünji aýata çenli häzirki Rimiň taryhydaky üç basgançakly basyp alyşynyň nusgasy bolup durýar, çünki Aýal dogan Waýt aýdyşy ýaly: “Bu pygamberligiň ýerine ýetmeginde bolup geçen taryhyň köp bölegi gaýtadan gaýtalanar.”

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> Müsür demirgazyk patyşasy Antýohusyň öňünde durup bilmändigi ýaly, Antýohus hem indi özüne garşy gelen Rimlileriň öňünde durup bilmedi. Indi hiç bir patyşalyk bu ýokarlanyp barýan güýje garşy durmaga ukyply däldi. Pompeý b. e. öň 65-nji ýylda Antýohus Aziatikusy mülklerinden mahrum edip, Siriýany Rim welaýatyna öwürende, Siriýa basylyp alyndy we Rim imperiýasyna goşuldy.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> Şol bir güýç mukaddes Ýurtda hem durup, ony ýok etmeli bolupdy. Rim b.e. öň 162-nji ýylda ylalaşyk arkaly Hudaýyň halky bolan ýahudylar bilen baglanyşykly boldy; şol seneden başlap ol pygamberlik senenamasynda görnükli orun eýeleýär. Şeýle-de bolsa, ol Ýahuda üstünden häkimiýeti hakykatdan hem basyp almak arkaly b.e. öň 63-nji ýyla çenli ele geçirmedi; soň bolsa bu aşakdaky tertipde boldy.

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Pontuň patyşasy Mitridata garşy eden ýörişinden Pompeiý gaýdyp gelende, Iudeyanyň täji ugrunda bäsleşýän iki garşydaş — Gyrkan bilen Aristobul bardy. Olaryň işi Pompeiýiň garamagyna getirildi; ol tiz wagtda Aristobulyň talaplarynyň adalatsyzdygyna göz ýetirdi, emma köpden bäri küýseýän Arabystana ýörişini amala aşyrýança bu mesele boýunça karar çykarmagy yza goýmagy isledi; şondan soň dolanyp gelip, olaryň işlerini nähili adalatly we laýyk görünse, şoňa görä çözjekdigini wada berdi. Pompeiýiň hakyky garaýşyna aň ýetiren Aristobul howlukmaç Iudeyaya gaýdyp bardy, raýatlaryny ýaraglandyrdy we güýçli goranyşa taýýar boldy; sebäbi ol, her hili töwekgelçilige garamazdan, başga birine beriljekdigini öňünden görýän täjini özünde saklamagy ýüregine düwdi. Pompeiý gaçgyny yzyndan berk kowdy. Ol Iýerusalime golaýlaşanda, Aristobul öz tutan ýoluna ökünip başlap, ony garşylamaga çykdy we doly boýun bolmagy hem-de uly möçberde pul bermegi wada edip, meseläni ylalaşyk bilen çözmäge synanyşdy. Pompeiý bu teklibi kabul edip, puly kabul almak üçin esgerleriň bir toparynyň başynda Gabiniýi iberdi. Emma şol leýtenant-general Iýerusalime ýetende, derwezeleriň onuň garşysyna ýapykdygyny gördi we oňa şäheriň bu ylalaşyga ygrarly bolmajakdygy diwar başyndan habar berildi.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompeý, özüni şeýle ýol bilen jezasyz aldadyp bolmaz diýip, ýanynda saklap gelen Aristobuly demir gandalda goýdy-da, dessine tutuş goşuny bilen Iýerusalime garşy ýörişe başlady. Aristobulyň tarapdarlary şol ýeri goramagyň tarapyndadylar; Hyrkanyň tarapdarlary bolsa derwezeleri açmagyň tarapyndadylar. Soňkylar köplük bolup, üstün çykansoň, Pompeýe şähere erkin girmek rugsat edildi. Şondan soň Aristobulyň yzyna eýerijileri ybadathananyň dagyna çekildiler, ol ýeri goramaga näderejede berk karar eden bolsalar, Pompeý hem ony boýun egdirmäge şonça berk karar edipdi. Üç aýyň ahyrynda hüjüm etmek üçin ýeterlik diwar ýarygy açyldy, we ol ýer gylyç güýji bilen eýelendi. Şondan soň gelen elhenç gyrgynçylykda on iki müň adam öldürildi. Taryhçynyň belleýşi ýaly, şol wagt ylahy hyzmat bilen meşgul bolan ruhanylaryň, asuda el we berk maksatly halda, adatça ýerine ýetirýän hyzmatlaryny dowam etdirýändiklerini görmek ýürek awadýan bir görnüşdi; olar, töwereklerinde dostlary gylyçdan geçirilýän hem-de köplenç öz gany gurbanlyklarynyň ganyna garyşýan bolsa-da, ähli ýeri gaplap alan gazaply başagaýlygyň bardygyny duýmaýan ýaly görünýärdiler.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

> Urşy tamamlap, Pompeý Ýerusalimiň diwarlaryny ýykdy, birnäçe şäheri Ýahudanyň ygtyýarlygyndan Surýanyň ygtyýarlygyna geçirdi we ýewreýleriň üstüne salgyt saldy. Şeýlelikde, Ýerusalim ilkinji gezek basyp almak arkaly, «şöhratly ýurdy» ony bütinleý ýok edýänçä demir penjesinde saklamaly bolan şol güýjüň eline tabşyryldy.

> “‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

> “‘17-NJI ÄÝAT. Şeýle hem ol bütin patyşalygynyň güýji bilen girmek üçin ýüzüni öwürer, dogruçyl adamlar hem onuň bilen bolar; şeýle eder; hem-de ol aýallaryň gyzyny oňa berer, ony zaýalap; emma ol onuň tarapynda durmaz, ne-de onuň üçin bolar.’”

> “Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.

> “Episkop Newton bu aýat üçin başga bir okaýşy berýär; ol manyny has aýdyň beýan edýän ýaly görünýär, şeýle: ‘Ol tutuş patyşalyga güýç bilen girmek üçin hem ýüzüni öwürer.’ 16-njy aýat bizi rimliler tarapyndan Siriýanyň we Ýahudyýanyň basylyp alynmagyna çenli getirýär. Rim öňräk Makedoniýany we Frakiýany basyp alypdy. Müsüri indi Aleksandryň ‘tutuş patyşalygyndan’ rim häkimiýetine boýun egdirilmedik ýagdaýda galan ýeke-täk bölekdi; indi bolsa şol häkimiýet güýç bilen ol ýurda girmek üçin ýüzüni öwürdi.” Uriah Smith, Daniel and the Revelation, 258–260.

We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.

Biz eýýäm bu makalalarda birnäçe gezek belläp geçdik: Daniel kitabyň on birinji bapynyň otuzynjy we otuz birinji aýatlarynyň kyrkynjy we kyrk birinji aýatlar bilen nädip gabat gelýändigini, şeýle hem otuzynjy we otuz birinji aýatlaryň taryhynyň üç şahyň goparylyp alynmagy bilen hem gabat gelýändigini.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.

> Men şahlyklara ser salýardym, we ine, olaryň arasyndan ýene bir kiçi şahlyk peýda boldy; onuň öňünde ilkinji şahlyklaryň üçüsi düýbünden gopup aýryldy. Ine, şol şahlykda adam gözüne meňzeş gözler we beýik sözleri aýdýan bir agyz bardy. … Onuň başyndaky on şahlyk barada, şeýle hem peýda bolan we öňünde üçüsi ýykylyp gaçan beýleki şahlyk barada, ýagny gözleri bolan, örän beýik sözleri aýdýan agyzly we keşbi ýoldaşlarynyňkydan has zabun bolan şol şahlyk barada. Daniýel 7:8, 20.

Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.

Danyýlyň sekizinji baby, dokuzynjy aýaty butparaz Rimi tagta çykaran basyp alyşlaryň üç geografik sebitini aňladýşy ýaly, şonuň ýaly-da, şahalaryň kökünden ýolunyp aýrylmagy (Gerullary, Ostrogotlary we Wandallary aňladýan) papalyk Rimi tagta çykaran basyp alyşlaryň üç geografik sebitini aňladýardy. Şol iki taryh hem Danyýlyň on birinji babyndaky kyrkynjy aýatdan kyrk üçünji aýata çenli ýerler bilen gabat gelýär, we üç şahanyň kökünden ýolunyp aýrylmagy otuzynjy hem-de otuz birinji aýatlaryň taryhy bilen gabat gelýär.

> “‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’

> “‘8-NJI AÝAT. Men şahalary synladym, ine, olaryň arasyndan başga bir kiçi şah çykdy; onuň öňünde ilkinji şahalardan üçüsi köki bilen sogrulyp taşlandy; ine, bu şahda adam gözlerine meňzeş gözler we beýik sözleri sözleýän bir agyz bardy.’”

> “Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.

> Danyýel şahlary synlady. Olaryň arasynda geň bir herekete degişli alamatlar peýda boldy. Kiçijik bir şah (ilki kiçijik, ýöne soňra öz ýoldaşlaryndan has güýçli) olaryň arasynda ýokary galdy. Ol özüne degişli bir ýer tapyp, ony asudalyk bilen eýelemek bilen kanagatlanmady; ol beýlekileriň käbirini gyra itmeli we olaryň orunlaryny bikanun eýelemeli boldy. Onuň öňünden üç patyşalyk köki bilen gopardyldy. Bu kiçijik şah, soňra muny has dolylykda bellemäge mümkinçilik tapşymyz ýaly, papalykdy. Onuň öňünden köki bilen gopardylan şol üç şah Gerullar, Ostrogotlar we Wandallardy. Olaryň köki bilen gopardylmagynyň sebäbi bolsa, olaryň papalyk ierarhiýasynyň taglymatyna we talaplaryna, şeýle hem şondan ugur alyp, ybadathanadaky Rim episkopynyň agalygyna garşy durandyklarydy.

> “And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.

> “Şeýle hem ‘bu şahda adam gözleri ýaly gözler, hem-de uly zatlary gepleýän agyz bardy’; şol gözler papalyk iýerarhiýasynyň ýiti akylynyň, oňat aralaşyp görşüniň, mekirliginiň we öňdengörüjiliginiň ýerlikli nyşanydyr; uly zatlary gepleýän agyz bolsa Rim episkoplarynyň tekepbir talaplarynyň ýerlikli nyşanydyr.” Uriah Smith, Daniel and the Revelation, 132–134.

It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.

Bibliýa pygamberliginiň görnüşini, aýratyn-da Daniel kitabynyň on birinji babyndaky görnüşi esaslandyrýan Rimdir. Şol bapda, Millerçi hereketden öň berjaý bolan pygamberlik taryhynyň köp bölegi Danieliň on birinji babyndaky soňky alty aýatda gaýtadan gaýtalanmalydy. Hem butparaz, hem-de papalyk Rimi tagtda berkarar eden üç geografik päsgelçiligi ýeňip geçmek on birinji bapda görkezilýär, we şol iki görkezme häzirki zaman Riminiň ýene-de tagtda berkarar edilýän döwrüniň nusgasy bolup hyzmat edýär. Görnüşi esaslandyrýan Rimdir, we Pawlus şol papalyk Riminiň öz wagtynda aýan edilýändigini kesgitleýär.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.

> Hiç kimse sizi hiçbir suretle aldatmasın; çünkü önce büyük bir sapma vuku bulmadıkça ve günah adamı, yani helâk oğlu açığa çıkmadıkça o gün gelmeyecektir. O, Tanrı denilen yahut tapınılan her şeyin üstüne karşı duran ve kendini yükselten kişidir; öyle ki, Tanrı gibi Tanrı’nın mabedinde oturur ve kendisinin Tanrı olduğunu gösterir. Ben daha yanınızdayken size bunları söylediğimi hatırlamıyor musunuz? Ve şimdi, kendi vaktinde açığa çıkarılması için onu neyin alıkoyduğunu biliyorsunuz. 2 Selanikliler 2:3–6.

The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.

Papalyk 538-nji ýylda Mukaddes Kitabyň pygamberlikdäki bäşinji patyşalygy hökmünde tagta çykdy, hem-de altynjy aýaty göz öňünde tutýan köp adam, gürrüňsiz, Pawlusyň “Papalyk 538-nji ýylda aýan ediler” diýmek isleýändigini çak eder. Bu dogry bolup biler, ýöne iň bolmanda bu, Pawlusyň görkezýän zadynyň ikinji derejeli hakykatydyr. Pawlus, ähli pygamberler ýaly, öz döwründen has köp ahyrky günler barada söz açýar. Ol papalygyň pygamberlik taýdan nähili aýan ediljekdigini nazarda tutýardy, çünki ol pygamber hökmünde beýleki ähli pygamberler bilen ylalaşyk içindedi. Setir üstüne setir, görnüşi bolmadyklar heläk bolýarlar, we görnüşi bolmadyklaryň görnüşi ýokdur, çünki olar görnüşi näme esaslandyrýandygyny bilmeýärler. Rimiň görnüşi esaslandyrýandygyny bilmek, ýaşaýyş bilen ölümiň arasyndaky düşünjedir. Pawlus, beýleki pygamberler bilen ylalaşykda bolup, ahyrky günleriň Rimi bolan papalyk Rimini aýan edýän zadyň “öz wagty”dygyny görkezýär. Rime degişli pygamberlik “wagt”y, Rimiň nämedigini we kimdigini aýan edýän zaddyr.

We will continue this study in the next article.

Biz bu öwrenişi indiki makalada dowam etdireris.

> “The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.

> Resul Pawlus öziniň Selanikililere ýazan ikinji hatynda papalyk häkimiýetiniň döredilmegi bilen netijelenjek beýik imandan dönükligi öňünden aýtdy. Ol Mesihiň gününiň, “ilki bilen imandan dönülmese we günä adamy, heläkçiligiň ogly aýan edilmedikçe, gelmejekdigini; onuň özüni Hudaý diýlip atlandyrylýan ýa-da ybadat edilýän ähli zatdan ýokary goýup, garşy durýandygyny; şeýlelikde, özüni Hudaý hökmünde görkezmek üçin Hudaýyň ybadathanasynda Hudaý dek oturýandygyny” mälim etdi. Mundan başga-da, resul doganlaryny “kanunsyzlygyň syrynyň eýýäm işläp durandygy” barada duýdurýar. 2 Selanikililer 2:3, 4, 7. Hatda şol irki döwürde hem ol ybadathana aralaşyp barýan, papalygyň ösüp kemala gelmegine ýol taýýarlajak ýalňyşlyklary gördi.

> “Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.

> “Az-azdan, ilki başda gizlinlikde we dymyşlykda, soňra bolsa güýçlenip, adamlaryň aňlaryny eýeläp barşyça has açyk görnüşde, ‘kanunsyzlygyň syry’ özüniň aldawçy we Hudaýa küpürli işini öňe alyp gitdi. Butparazlygyň däp-dessurlary tas duýulmaz derejede hristian ybadathanasynyň içine ýol tapdy. Ylalaşyk we meňzeşip gitmek ruhy, ybadathananyň butparazlyk döwründe çeken gazaply yzarlamalary sebäpli bir wagtlyk saklanypdy. Emma yzarlamalar bes edilip, hristiançylyk patyşalaryň köşklerine we saraýlaryna girende, ol Mesihiň we Onuň resullarynyň kiçigöwünli ýönekeýligini bir gapdala goýup, butparaz ruhanylaryň we hökümdarlaryň dabara-sylagyna hem tekepbirligine ýüz urdy; Hudaýyň talaplarynyň ýerine bolsa adamçylyk nazaryýetlerini we däp-dessurlaryny goýdy. Dördünji asyryň başlarynda Konstantiniň adynyň üstündäki hristiançylyga geçişi uly şatlyk döretdi; we dünýä, dogrulygyň bir görnüşine bürenip, ybadathananyň içine girdi. Indi bozulmagyň işi çalt depginde öňe gitdi. Butparazlyk, ýeňlen ýaly bolup görünse-de, ýeňiji boldy. Onuň ruhy ybadathanany dolandyrdy. Onuň taglymatlary, dabaralary we yrymlary Mesihiň yzyna düşýändiklerini aýdýanlaryň ynanjyna we ybadatyna goşuldy.”

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.

> Butparazlyk bilen hristianlygyň arasyndaky bu ylalaşyk pygamberlikde öňünden aýdylan, Hudaýa garşy çykýan we özüni Onuňdan ýokary göterýän “günäniň adamy”nyň ösüp kemala gelmegine getirdi. Galp diniň şol ägirt uly ulgamy Şeýtanyň güýjüniň iň ýokary nusgasydyr — onuň öz erkine görä ýer ýüzüni dolandyrmak üçin tagta çykyp oturmak ugrunda eden tagallalarynyň ýadygärligidir. Uly göreş, 49, 50.

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