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

Danyýel kitaby — ýüz ýetmiş sekizinji bölüm

Prophetic Parallels: The Unfolding of Daniel 11 in the Last Days

Pygamberlik Deňeşdirmeleri: Ahyrky Günlerde Daniel 11-iň Açylyp Gitmegi

Author

Jeff Pippenger

Published

April 8, 2024

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Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.

Danyýel kitabynyň on birinji babyndaky on altynjy aýatdan on dokuzynjy aýada çenli bolan aýatlar, Amerikanyň Birleşen Ştatlarynda tiz wagtda çykjak ýekşenbe kanunyndan başlap, Mihail turup, adamzat üçin synag möhletiniň ýapylýança bolan taryhy aňladýar. Şonuň üçin bu, şol babyň kyrk birinji aýatyndan kyrk bäşinji aýadyna çenli bolan taryhy hem aňladýar.

> 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. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.

> Emma oňa garşy gelýän bolsa, öz islegine görä hereket eder, we onuň öňünde hiç kim durup bilmez; ol şöhratly ýurtda durar, we ol onuň eli bilen ýok ediler. Şeýle hem ol tutuş şalygynyň güýji bilen girmek üçin ýüz tutar, we onuň bilen bile dogruçyl adamlar bolar; ol şeýle eder: we ony bozmak üçin oňa aýallaryň gyzyny berer; emma ol onuň tarapynda durmaz, ne-de onuň üçin bolar. Mundan soň ol ýüzüni adalara öwürer we köpüsini ele geçirer; emma bir serdar öz tarapyndan onuň getiren masgarasyny bes etdirer; öz üstüne masgara getirmezden, ony onuň öz başyna öwürer. Soňra ol ýüzüni öz ýurdunyň gala tarapyna öwürer; emma ol büdreýip ýykylar we tapylmaz. Daniel 11:16–19.

When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.

Daniel kitabynyň on birinji babyndaky soňky ýerine ýetiriş barada Sister White ýüzlenende, ol şeýle diýdi: “bu pygamberlikde ýerine ýetirilen taryhyň köp bölegi gaýtadan gaýtalanar.” Kyrk birden kyrk bäşe çenli aýatlar şol aýatlaryň pygamberlik taryhyny gaýtalaýar. Bu aýatlar butparaz Rimiň ilki bilen üç geografik sebitleri basyp alyp, dünýäniň üstünden gözegçiligi ele alan wagtynda ýerine ýetirildi.

> “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 Antiohusyň garşysynda durup bilmedik-de bolsa, Antioh hem indi özüne garşy gelen rimlileriň garşysynda durup bilmedi. Indi hiç bir patyşalyk bu ösüp barýan güýje garşy durmaga ukyply däldi. Siriýa eýelendi we Rim imperiýasyna goşuldy; haçan-da Pompeý b. e. öň 65-nji ýylda Antiohus Asiaticusy mülklerinden mahrum edip, Siriýany Rim welaýatyna öwürende.”

> “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 güýjüň hem Mukaddes Ýerde durup, ony ýuwutmaly bolandygy aýdylýardy. Rim miladydan öňki 162-nji ýylda Hudaýyň halky bolan ýehudiler bilen ylalaşyk arkaly baglanyşdy; şol seneden başlap ol pygamberlik senenamasynda görnükli orun eýeleýär. Şeýle-de bolsa, ol Iudeýanyň üstünden hakyky basyp alyş arkaly ygtyýarlyga miladydan öňki 63-nji ýyla çenli eýe bolmady; ondan 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.

> “Pompeý Pont patyşasy Mitridata garşy ýörişinden dolanyp gelende, Ýahudaýanyň tagty ugrunda iki bäsdeş — Girkán bilen Aristobul — göreşýärdi. Olaryň işi Pompeýiň öňüne getirildi, ol hem tiz wagtda Aristobulyň talaplarynyň adalatsyzdygyna göz ýetirdi, emma köpden bäri arzuw edip gelen Arabystana ýörişi tamamlanýança bu mesele boýunça çözgüdi yza goýmak isledi we soňra gaýdyp gelip, olaryň işlerini adalatly we laýyk görlişi ýaly tertibe salmaga wada berdi. Aristobul Pompeýiň hakyky pikir-niýetini aňlap, gyssagly Ýahudaýa dolandy, raýatlaryny ýaraglandyrdy we güýçli goranyşa taýýarlandy; ol, her hili howpa garamazdan, başga birine beriljekdigini öňünden gören täjini elinde saklamagy ýüregine düwdi. Pompeý gaçgyny ýakyndan yzarlady. Ol Iýerusalime golaýlaşanda, Aristobul öz tutan ýoluna ökünip başlap, onuň garşysyna çykdy we doly boýun egmegi hem-de köp möçberde pul bermegi wada edip, ýagdaýy ylalaşdyrmaga synanyşdy. Pompeý bu teklibi kabul edip, puly kabul almak üçin esgerleriň bir bölüminiň başynda Gabiniýi iberdi. Emma ol goşunbaşçy Iýerusalyma ýetende, derwezeleriň özüne garşy ýapykdygyny gördi we şäheriň bu ylalaşyga eýermejekdigi diwar üstünden oňa 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 şeýle ýol bilen jezasyz aldanylmazlyk üçin, öz ýanynda saklap gelen Aristobuly zynjyra urdy-da, dessine ähli goşuny bilen Iýerusalime garşy ýöriş etdi. Aristobulyň tarapdarlary şol ýeri goramagyň tarapyny tutýardylar; Hýrkanusyň tarapdarlary bolsa derwezeleri açmagyň tarapyny tutýardylar. Soňkylar köplük bolup, üstün çykansoňlar, Pompeýe şähere erkin girmek rugsat berildi. Şondan soň Aristobulyň yzyna eýerijileri ybadathananyň dagyna çekildiler, ol ýerini goramaga nähili berk karar eden bolsalar, Pompeý hem ony boýun egdirmäge şonça berk karar edipdi. Üç aýyň ahyrynda diwarada hüjüm etmek üçin ýeterlik bir jaýryk açyldy, we ol ýer gylyç güýji bilen ele geçirildi. Ondan soňky elhenç gyrgynçylykda on iki müň adam öldürüldi. Taryhçynyň belleýşi ýaly, şol wagtda ylahy hyzmat bilen meşgul bolan ruhanylaryň, asuda el we sarsmaz maksat bilen adaty hyzmatlaryny dowam etdirişlerini görmek juda täsirli bir görnüşdi; olar töwereklerinde wagşy başagaýlyk joşup ýatyrka, dostlary gylyçdan geçirilip barýarka, hatda köplenç öz gany olaryň gurbanlyklarynyň gany bilen garylyp gidýärkä hem, hamala, bularyň baryndan bihabardyr 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 tamamlandan soň, Pompeý Iýerusalimiň diwarlaryny ýykan, birnäçe şäheri Ýudanyň ygtyýarlylygyndan Siriýanyň ygtyýarlylygyna geçiren we ýehudylaryň üstüne salgyt ýükleýän boldy. Şeýlelikde, ilkinji gezek Iýerusalim basyp alyş arkaly şol güýjüň eline berildi; ol bolsa ‘şöhratly ýurdy’ ony bütinleý ýok edýänçä, demir penjesinde saklamalydy.

> “‘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 AÝAT. Ol tutuş patyşalygynyň güýji bilen girmek üçin ýüregini dönderer, onuň bilen dogruçyl adamlar hem bolar; şeýle hem eder; hem-de ony bozmak üçin oňa aýallaryň gyzyny berer; 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.

> “Ýepiskop Nýuton bu aýat üçin başga bir okalyşy berýär; ol many-mazmuny has aýdyň beýan edýän ýaly görünýär, şeýle: ‘Ol tutuş patyşalyga güýç bilen girmek üçin hem ýüzüni öwürer.’ 16-njy aýat bizi rimlileriň Siriýany we Ýahudany basyp alşyna çenli getirdi. Rim öňräk Makedoniýany we Frakiýany basyp alypdy. Indi Aleksandryň ‘tutuş patyşalygyndan’ rim häkimiýetine tabyn edilmedik ýeke-täk galan ýer Müsürdi; indi bolsa şol häkimiýet şol ýurda güýç bilen girmek üçin ýüzüni öwürdi.

> “Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.

> Ptolemeý Awletes b.e.ö. 51-nji ýylda aradan çykdy. Ol Müsüriň täjini we patyşalygyny uly ogly bilen gyzyna, Ptolemeýe we Kleopatra galdyrdy. Onuň wesýetinde olaryň özara nikalaşmalydygy hem-de bilelikde höküm sürmelidigi göz öňünde tutulypdy; ýaş bolandyklary sebäpli bolsa olar rimlileriň howandarlygyna tabşyryldy. Rim halky bu jogapkärçiligi kabul etdi we Müsüriň ýaş mirasdüşerlerine howandar hökmünde Pompeýi belledi.

> “A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.

> Pompeý bilen Sezaryň arasynda az salymdan soň dawa döräp, şol iki serkerdäniň arasynda meşhur Farsaliýa söweşi boldy. Pompeý ýeňlip, Müsüre gaçdy. Sezar dessine onuň yzyndan ol ýere gitdi; emma ol ýetmezinden öň, Pompeý özüne howandarlyk etmek tabşyrylan Ptolemeý tarapyndan bihaýalyk bilen öldürildi. Şonuň üçin Sezar Ptolemeý bilen Kleopatranyň howandary hökmünde Pompeýe berlen wezipesi öz üstüne aldy. Ol Müsüri içerki başagaýlyklardan galagopluk içinde tapdy; çünki Ptolemeý bilen Kleopatra biri-birine duşman bolupdylar, hem-de ol hökümetdäki öz paýyndan mahrum edilipdi. Şeýle bolandygyna garamazdan, ol öz az sanly güýji — 800 atly we 3200 pyýada bilen Aleksandriýa düşmekden, dawany derňemekden we ony çözmegi öz üstüne almakdan çekinmedi. Başagaýlyklar günsaýyn güýçlenýärdi, şonuň üçin Sezar öz az sanly güýjüniň öz ýagdaýyny saklamaga ýeterlik däldigini gördi; möwsümdäki demirgazyk şemaly sebäpli Müsürden çykyp bilmänsoň, Aziýa habar iberip, şol töwerekde bar bolan ähli goşunlarynyň mümkin boldugyça tiz onuň kömegine gelmegini buýurdy.

> “In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.

> Ol iň tekepbirli ýagdaýda Ptolemeý bilen Kleopatranyň goşunlaryny dargatmalydyklaryny, özara düşünişmezlikleriniň çözülmegi üçin onuň huzuryna gelmelidiklerini hem-de onuň çykarjak kararyna boýun bolmalydyklaryny buýurdy. Müsür garaşsyz patyşalyk bolandygy sebäpli, bu tekepbir buýruk onuň şalyk mertebesine edilen kemsitme hasap edildi; munuň netijesinde müsürliler, örän gazaplanıp, ýarag başyna galdylar. Sezar bolsa, olaryň kakasy Auletesiň öz çagalaryny Rim senatynyň we halkynyň howandarlygyna tabşyran erkine görä hereket edendigini, şol häkimiýetiň bolsa indi konsul hökmünde onuň şahsynda jemlenendigini; hem-de howandar hökmünde olaryň arasynda araçylyk etmäge hukugynyň bardygyny aýtdy.

> “The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.

> “Netijede iş onuň öňüne getirildi, hem-de degişli taraplaryň işini goramak üçin wekiller bellenildi. Beýik rimli basybalyjynyň gowşak tarapyny bilýän Kleopatra, özüne peýdaly höküm gazanmakda, hakyna tutup biljek islendik wekilden hem, öz huzurynyň gözelliginiň has täsirli boljakdygyna göz ýetirdi. Onuň huzuryna duýdurman ýetmek üçin ol aşakdaky mekir usula ýüz urdy: Özüni egin-eşik dessesine uzynlygyna ýatyrandan soň, onuň sisiliýaly hyzmatkäri Apollodor ony mata dolady, gaýyş bilen daňdy-da, Herkulese mahsus kuwwatly eginlerine göterip, Sezaryň jaýlaryna tarap ugrady. Rim serdaryna sowgat getirenini aýdyp, galanyň derwezesinden geçirildi, Sezaryň huzuryna girdi we göterip gelen ýüküni onuň aýagynyň öňünde goýdy. Sezar bu janly dessäni çözende, ine, gözel Kleopatra onuň öňünde durdy. Ol bu mekir usuldan hiç hoşnutsyz bolmady; häsiýeti 2 Petrus 2:14-de beýan edilen adam bolansoň, Rolliniň aýdyşy ýaly, şeýle bir gözel adamy ilkinji gezek görmegi, onuň isleýşi ýaly, onda ähli täsiri döretdi.”

> “Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.

> Ahyrsoňy Sezar wesýetiň niýetine laýyklykda dogan bilen uýanyň tagty bilelikde eýelemelidigi barada perman çykardy. Döwlet işleriniň baş weziri Ptofin, Kleopatrany tagtdan kowup çykarmakda baş gatnaşanlardan bolansoň, onuň täzeden dikeldilmeginiň netijesinden howatyr etdi. Şonuň üçin ol halk arasynda Sezaryň ahyrsoňunda ähli häkimiýeti diňe Kleopatra bermek niýetiniň bardygyny ýaýratmak bilen, oňa garşy gabanjaňlygy we duşmançylygy öjükdirip başlady. Tiz wagtdan açyk pitne ýüze çykdy. Ahillas 20,000 adamynyň başynda Sezary Aleksandriýadan kowup çykarmak üçin öňe ilerledi. Sezar şäheriň köçelerinde we dar geçelgelerinde öz az sanly goşunyny ussatlyk bilen ýerleşdirip, hüjümi yzyna serpikdirmekde hiç hili kynçylyk görmedi. Müsürliler onuň flotuny ýok etmäge synanyşdylar. Ol hem olaryňkyny ýakmak bilen jogap berdi. Ýanýan gämileriň käbiri kenar ýakasyna golaýlaşdyrylanda, şäherdäki binalaryň birnäçesi ot aldy we takmynan 400,000 tomdan ybarat bolan meşhur Aleksandriýa kitaphanasy ýok boldy.

> “The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.

> “Uruş barha howply häsiýete eýe bolýarka, Sezar kömek sorap ähli goňşy ýurtlara ýüz tutdy. Oňa kömege Kiçi Aziýadan uly bir harby deňiz floty geldi. Mitridat Siriýada we Kilikýada ýygnalan goşun bilen Müsüre tarap ýola düşdi. Idumeýaly Antipatr hem oňa 3,000 ýewreý bilen goşuldy. Müsüre barýan geçelgeleri öz elinde saklaýan ýewreýler goşunyň hiç bir päsgelçiliksiz geçmegine rugsat berdiler. Olar tarapyndan görkezilen bu hyzmatdaşlyk bolmadyk bolsady, ähli meýilnama hökman puja çykardy. Bu goşunyň gelmegi göreşiň netijesini kesgitledi. Nil derýasynyň golaýynda aýgytly bir söweş bolup, ol Sezaryň doly ýeňşi bilen tamamlandy. Gaçmaga synanyşan Ptolemeý derýada gark boldy. Şondan soň Aleksandriýa we bütin Müsür ýeňijä boýun egdi. Rim indi Aleksandryň asyl patyşalygynyň tutuşlygyna aralaşyp, ony özüne siňdiripdi.

> “By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.

> Tekstdäki “dogry adamlar” diýlen bilen, gürrüňsiz, oňa öň ýatlanylan kömegi beren ýewreýler göz öňünde tutulýandyr. Munuň bolmadyk ýagdaýynda, ol hökman şowsuzlyga uçramalydy; emma şol kömek bilen, ol b.e. öň 47-nji ýylda Müsüri bütinleý öz häkimiýetine tabyn etdi.

> “‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.

> “‘Aýallaryň gyzy, ony bozup.’ Sezaranyň, özünden bir ogly bolan Kleopatra bolan höwesi, taryhçy tarapyndan onuň Müsür urşy ýaly şeýle howply bir ýörişe girişmeginiň ýeke-täk sebäbi hökmünde görkezilýär. Bu ýagdaý ony, işleriniň talap edişinden has uzak wagtlap Müsürde saklady; ol bozuk şa aýaly bilen bütin gijeleri meýlislerde we içgili şagalaňlarda geçirýärdi. ‘Emma,’ diýip pygamber aýtdy, ‘ol onuň tarapynda durmaz, ne-de onuň üçin bolar.’ Soňra Kleopatra Awgust Sezaranyň duşmany Antoniý bilen birleşdi we bütin güýjüni Rime garşy ulanyp işledi.”

> “‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’

> “‘18-nji AÝAT. Mundan soň ol ýüzüni adalara tarap öwrer we köp ýerleri eýelär; emma bir hökümdar öz tarapyndan onuň eden masgarasyny bes etdirer; öz üstüne masgara getirmän, ony onuň öz üstüne gaýtaryp goýar.’”

> “War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.

> “Kimmeriýa Bosforunyň patyşasy Farnak bilen bolan uruş ahyrsoňy ony Müsürden sowup aýyrdy. ‘Ol duşmanyň ýanyna gelen badyna,’ diýip Prideaux aýdýar, ‘ne özüne, ne-de olara hiç hili dynç bermezden, dessine hüjüme geçdi-de, olaryň üstünden doly ýeňiş gazandy; munuň habaryny bolsa dostlarynyň birine şu üç söz bilen ýazdy: Veni, vidi, vici; geldim, gördüm, ýeňdim.’ Bu aýatyň soňky bölegi belli bir derejede garaňkylyga bürenendir, we onuň ulanylyşy babatda pikirlere tapawut bar. Käbirleri muny Sezaryň durmuşynyň has irki döwrüne degişli edýärler we onuň amal bolşuny Pompeý bilen bolan dawa-jenjelinde tapýandyklaryny hasap edýärler. Emma pygamberlikde açyk kesgitlenen öňki hem-de soňky wakalar bizi bu öňden aýdylan sözüň şu böleginiň amal bolşuny Farnakdan gazanylan ýeňiş bilen Sezaryň Rimdäki ölüminiň arasynda, indiki aýatda görkezilişi ýaly, gözlemäge mejbur edýär. Bu döwrüň has giňişleýin taryhy, bu parçanyň ulanylyşyny kynçylyksyz eder ýaly wakalary ýüze çykaryp biler.”

> “‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’

> “‘19-njy aýat. Soňra ol ýüzüni öz ýurdunyň berkitmesine tarap öwürer; emma ol büdreýip ýykylar we tapylmaz.’”

> “After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.

> “Bu ýeňişden soň, Sezar Pompeýiň toparynyň galan iň soňky böleklerini — Afrikada Katony we Skipiony, Ispaniýada bolsa Labienusy we Varusy ýeňdi. Rime, ‘öz ýurdunyň galasyna,’ gaýdyp gelenden soň, ol ömürlik diktator edildi; üstesine-de oňa şeýle beýleki ygtyýarlyklar we hormatlar berildi welin, ol hakykatda tutuş imperiýanyň mutlak hökümdaryna öwrüldi. Emma pygamber onuň büdrejekdigini we ýykylyp düşjekdigini aýdypdy. Bu dil onuň agdarylyşynyň duýdansyz we garaşylmadyk boljakdygyny, edil ýöräp barýan adamyň tötänden büdräp ýykylyşy ýaly boljakdygyny aňladýar. Şeýlelikde, bäş ýüz söweş alyp baryp olarda ýeňiş gazanan, müň şäheri eýelän we bir million ýüz togsan iki müň adamy öldüren bu adam söweşiň galmagalynda we göreşiň gyzgyn pursatynda däl-de, eýsem öz ýolunyň tekiz hem güller bilen düşelen diýip hasap eden wagtynda, howpuň bolsa örän uzakdadygy çak edilen mahalynda ýykyldy; çünki ol patyşa diýen ady şol mejlisiň elinden kabul etmek üçin altyn tagtynda senat mejlisiniň zalyna geçip oturan pursadynda, hyýanatyň hanjary duýdansyz onuň ýüregine çümdi. Kassiý, Brut we beýleki dildüwşükçiler onuň üstüne topuldylar, we ol ýigrimi üç ýaradan deşilip ýykyldy. Şeýlelikde, ol duýdansyz büdredi we ýykyldy, hem-de tapylmady, b.e. öň 44.” Uriýa Smit, Daniel and the Revelation, 258–264.

The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.

Butparaz Riminiň (demirgazygyň patyşasy) tagta çykarylyşynyň taryhy berjaý boluşy, tizden güýje girjek ýekşenbe kanunynda bolup geçýän üç esse birleşikde häzirki Riminiň tagta çykarylyşynyň taryhyny öňünden alamatlandyrýan taryhdyr. Bu taryh otuzdan otuz altynjy aýatlara çenli hem nusgalanandyr; şol aýatlar papalygyň ilkinji gezek 538-nji ýylda tagta oturdylan wagtyny kesgitledi. On altynjy aýatdan on dokuzynjy aýata çenli we otuz birinji aýatdan otuz altynjy aýata çenli bolan aýatlar ikisi-de Tiriň zynahor aýalynyň soňky ýokary göterilişini we ýykylşyny görkezýär. Şol taryh ilkinji demirgazygyň patyşasynyň üç geografik sebiti basyp alandan soň ornaşdyrylan wagty, bäşinji aýatdan dokuzynjy aýata çenli hem görkezilipdi. Ondan soň ol günortanyň patyşasy bilen äht baglaşygyna girdi, emma şol ähti bozdy, muňa jogap hökmünde bolsa günortanyň patyşasy ölümli ýara ýetirdi, we demirgazygyň patyşasy Müsüriň ýesirliginde öldi.

Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.

Bäşinji aýatdan dokuzynjy aýata çenli, on altynjy aýatdan on dokuzynjy aýata çenli we otuzynjy aýatdan otuz altynjy aýata çenli bölümler kyrkdan kyrk bäşinji aýata çenli aýatlarda ýerine ýetýän üç pygamberlik çyzygyny berýär. Uýam Waýt: “bu pygamberlikde ýerine ýeten taryhyň köp bölegi gaýtalanylar” diýip kesgitlände, bu aslynda tutuş babyň kyrkdan kyrk bäşinji aýata çenli aýatlary şekillendirýändigini aňladýardy. Ýigriminji aýatdan ýigrimi ikinji aýata çenli aýatlar Mesihiň dogluşyny we ölümini görkezýär, şeýlelikde, Onuň dogluşy arkaly 1798-nji we 1989-njy ýyllarda ahyrzaman wagtyny aňladýar, soňra bolsa Onuň haçdaky ölümi 1844-nji ýylyň 22-nji oktýabryny hem-de ýekşenbe kanunyny aňladýardy.

Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.

Ýigrimi üçünji aýat, Makkabeýler gozgalaňynyň taryhynyň dowamynda ýewreýler bilen Rimiň arasyndaky ylalaşygy kesgitleýär. Şol taryhdaky “ylalaşyk” miladydan öňki 161-nji ýyl we miladydan öňki 158-nji ýyl seneleri bilen görkezilýär. Makkabeýler taryhy, başlangyjyny Rim bilen Makkabeý ýewreýleriniň arasynda, ýewreýleriň özleri tarapyndan başlanan bir “ylalaşykdan” alýan we ahyrsoňunda ýewreýleriň özleriniň Sezardan başga patyşasynyň ýokdugyny jar etmegi bilen tamamlanýan içki bir çyzgyny görkezýär. Elbetde, ýigrimi üçünji aýat ýigrimi birinji we ýigrimi ikinji aýatlardan soň gelýär, we ýigrimi birinji aýat Mesihiň dogluşyny kesgitleýär, bu bolsa ahyrzaman üçin pygamberlik wagtydyr; ýigrimi ikinji aýat bolsa haçy kesgitleýär, ol hem Ýekşenbe kanunyny aňladýar.

At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.

Haçyň başynda ýehudylar Sezary (Rimi) özleriniň şasy diýip ykrar etdiler, we ýigrimi üçünji aýatdaky “şertnama” ýehudylaryň Rime hyzmat etmegi saýlamagynyň başlangyjyna işaret edýär; hut ýehudylaryň Rime wepadarlygyny yglan etmeginiň tamamlanýan nokadynda. Haçyň başynda şekillendirilişi ýaly, ýehudylaryň soňy olaryň Rim bilen birleşiginiň başlangyjy bilen dowam edýär.

Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.

Ýigrimi dördünji aýatdan otuzyňjy aýada çenli aýatlar b.e. öňki 31-nji ýylda bolan Aktium söweşinden başlap, 330-njy ýylda paýtagtyň Rimden Konstantinopola geçirilmegine çenli butparaz Rimiň iň ýokary hökümranlyk süren üç ýüz altmyş ýylyny suratlandyrýar. Üç ýüz altmyş ýyllyk döwür papalyk Rimiň iň ýokary hökümranlyk süren bir müň iki ýüz altmyş ýylynyň nusgasy bolup durýar, we olar bilelikde kyrk birinji aýatdan başlap, ýakyn wagtda çykjak ýekşenbe kanunynda ýüze çykýan üç taraplaýyn birleşigi hem-de synag möhletiniň tamamlanmagyna çenli bolan döwri aňladýar.

All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.

On birinji bapdaky taryhyň ähli pygamberlik ugurlary Daniel 11-iň soňky alty aýaty bilen gabat gelýär, emma “Danyýeliň pygamberliginiň ahyrky günlere degişli şol bölegi” diýilýäni, kyrkynjy aýatda görkezilen 1989-njy ýyldaky ahyrzaman wagtyndan başlap, kyrk birinji aýatda görkezilen ýekşenbe kanunyna çenli bolan pygamberlik taryhydyr. Kyrkynjy aýatda boş galdyrylan taryh bolsa, synag möhleti ýapylmazdan öň, wagt ýakyn bolanda möhri açylýan Isa Mesihiň Ylhamydyr.

We will continue this study in the next article.

Biz bu öwrenişi indiki makalada dowam etdireris.

> “We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

> “Bizde Hudaýyň tabşyryklary we Isa Mesihiň şaýatlygy bar; bu pygamberlik ruhudyr. Hudaýyň Sözünde bahasyna ýetip bolmajak gymmatly dürler tapylýar. Bu Sözi derňeýänler aňyny aýdyň saklamalydyrlar. Olar iýip-içmekde hiç haçan bozuldyrylan höweslerine ýol bermeli däldirler.”

> “If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

> «Eger olar muny etseler, akyl bulaşar; olar bu ýeriň taryhynyň jemleýji sahnalaryna degişli zatlaryň manysyny anyklamak üçin çuňňur gazmak zerurlygynyň agramyny çekip bilmezler.

> “When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

> Daniel we Ylham kitaplaryna has gowy düşünilende, imanlylar bütinleý başgaça bir ruhy tejribe başdan geçirerler. Olara asmanyň açyk derwezelerinden şeýle bir görnüşler görkeziler welin, ýürek hem-de akyl, ýüregi päk bolanlaryň sylagy boljak bagtyýarlygy gazanmak üçin hemmeleriň ösdürmeli häsiýeti bilen täsirlenendiriler.

> “The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

> Rebbiň Kitabynda aýan edilen zatlara düşünmek üçin pesgöwünli we mähirli ýürek bilen gözlejekleriň hemmesini Reb blessedir. Bu kitapda ölmez-ýitmezlik bilen çuň manyly we şöhratdan doly şeýle köp zat bar welin, ony okap, yhlas bilen derňeýänleriň hemmesi «bu pygamberligiň sözlerini eşidip, onda ýazylan zatlary berjaý edýänlere» degişli bolan berekedi alýarlar.

> “One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

> Ylham kitaby öwrenilende bir hakykata gürrüňsiz düşüniler — Hudaý bilen Öz halkynyň arasyndaky baglanyşyk ýakyn we aýgytdyr.

> “A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

> “Gökleriň älemi bilen bu dünýäniň arasynda ajaýyp bir baglanyşyk görünýär. Danyýele aýan edilen zatlar soňra Patmos adasynda Ýuhanna berlen aýanlyk bilen dolduryldy. Bu iki kitap ünsli öwrenilmelidir. Danyýel iki gezek şeýle sorady: Ahyrzamana çenli näçe wagt bolar?”

> “‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Men eşitdim, emma düşünmedim; soňra men: «Eý, Rebbim, bu zatlaryň soňy näme bolar?» diýdim. Ol hem aýtdy: «Öz ýoluň bilen git, eý Daniel; çünki bu sözler ahyrzamanyň wagtyna çenli ýapykdyr we möhürlenendir. Köpler tämizlener, agardarlar we synalyp görler; emma erbetler erbetlik ederler; we erbetleriň hiç biri düşünmez; emma paýhaslylar düşünerler. Her günki gurbanlygyň aýryljak wagtyndan we weýrançylyk getirýän ýigrenji zadyň dikeldiljek wagtyndan başlap, bir müň iki ýüz togsan gün bolar. Bir müň üç ýüz otuz bäş güne çenli garaşýan we şol güne ýetýän adam bagtlydyr. Emma sen ahyra çenli öz ýoluň bilen git; çünki sen dynç alarsyň we günleriň ahyrynda öz bije paýyňda durarsyň.’”

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> “Kitabyň möhürlerini açan hem-de şu soňky günlerde nämeleriň bolmalydygy baradaky ylhamy Ýahýa beren, Ýahuda taýpasynyň Arslanydy.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> «Daniýel öz bijesiniň arasynda durup, ahyrzamana çenli möhürli bolan şaýatlygyny göterdi; şol wagtda birinji perişdäniň habary biziň dünýämize yglan edilmelidi. Bu meseleler şu soňky günlerde çäksiz ähmiýete eýedir; emma “köpler päklener, ak ediler we synagdan geçiriler,” “erbetler bolsa erbetlik ederler; erbetleriň hiç biri hem düşünmez.” Bu nähili-de hakykatdyr! Günä Hudaýyň kanunynyň bozulmagydyr; Hudaýyň kanuny baradaky ýagtylygy kabul etmejekler bolsa, birinji, ikinji we üçünji perişdeleriň habarlarynyň yglan edilmegine düşünmezler. Daniýeliň kitaby Ýuhanna berlen Ylhamda açylýar we bizi bu ýeriň taryhynyň iň soňky sahnalaryna alyp barýar.»

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 114, 115.

> “Dogandarymyzyň şu hakykaty ýatdan çykarmasyny isleýärin: biz soňky günleriň howplarynyň arasynda ýaşaýarys. Daniel bilen baglanyşyklylykda Ylham kitabyny okaň. Bu zatlary öwrediň.” Testimonies to Ministers, 114, 115.

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