Article

# Panium - Number Sixteen

Paniýum — On altynjy san

The Time of the End

Ahyrzamanyň Wagty

Author

Jeff Pippenger

Published

February 19, 2026

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Daniel eleven begins by introducing Donald Trump as the final president of the sixth kingdom of Bible prophecy. In the third year of Cyrus, which is where the vision began in chapter ten is complemented in the first verse of chapter eleven with the word, “also.”

Daniel on birinji bap Mukaddes Kitap pygamberliginiň altynjy patyşalygynyň soňky prezidenti hökmünde Donald Trumpy tanyşdyrmak bilen başlanýar. Kuruşuň üçünji ýylynda, ýagny onunjy bapda görnüşiň başlanýan ýerinde, on birinji babyň birinji aýatynda “hem” sözi bilen üstüni ýetirilýär.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 11:1.

> Men hem Medeýaly Dariýiň ilkinji ýylynda onuň tassyklanmagy we güýçlendirilmegi üçin dik durdum. Daniel 11:1.

Gabriel is careful to reach back to Darius and connect him to Cyrus as he begins his narrative of chapter eleven. Chapter ten continues as one vision through to the last verse of chapter twelve, and it begins in the third year of Cyrus.

Gabriýel on birinji babyň beýan edişine başlanda, Darýýa çenli yzyna dolanyp, ony Kuraş bilen baglanyşdyrmaga ünsli çemeleşýär. Onunjy bap on ikinji babyň soňky aýatyna çenli bir bitewi görnüş hökmünde dowam edýär we ol Kuraşyň hökümdarlygynyň üçünji ýylynda başlanýar.

> 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 Beltşassar diýilýän Daniýele bir zat aýan edildi; bu zat hakykatdy, emma bellenen möhlet uzagady; ol zada düşünýärdi we görnüşe akyl ýetirýärdi. Daniýel 10:1.

Darius together with Cyrus make up the symbol of the twofold nation of the Medes and the Persians, representing the twofold power of Republicanism and Protestantism in the United States; thus, representing the twofold symbol of the time of the end. The birth of Aaron and Moses marked the time of the end of Abraham’s four-hundred-year prophecy at the beginning of ancient Israel; so too, did the birth of John the Baptist and Christ represent the two waymarks of the time of the end at the end of ancient Israel. Jesus always illustrates the end with the beginning.

Darýus Kirus bilen bilelikde Medleriň we Parslaryň iki şahaly milletiniň nyşanyny emele getirýärler; bu bolsa Amerikanyň Birleşen Ştatlarynda Respublikalaşmagyň we Protestantçylygyň iki taraplaýyn güýjüni aňladýar; şeýlelikde, ahyrzamanyň iki taraplaýyn nyşanyny görkezýär. Harun bilen Musanyň dogluşy gadymy Ysraýylyň başlangyjynda Ybraýymyň dört ýüz ýyllyk pygamberliginiň ahyrzaman wagtyny belläpdi; edil şonuň ýaly-da, Ýahýa Çokundyryjynyň we Mesihiň dogluşy gadymy Ysraýylyň ahyrynda ahyrzamanyň iki ýolgörkezijisini aňladýardy. Isa hemişe soňy başlangyç arkaly görkezýär.

Darius and Cyrus together represent the waymark represented as the time of the end, when the seventy years captivity in Babylon ended.

Daryýus bilen Kuruş bilelikde Wawilondaky ýetmiş ýyllyk ýesirlik tamamlananda, ahyrzamanyň wagty hökmünde görkezilen ýol belgini aňladýarlar.

> “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.

> “Hudaýyň ýer ýüzündäki ybadathanasy bu yzarlamanyň dynuwsyz uzak döwründe, sürgün döwründe Wawilonda ýesir saklanan Ysraýyl ogullary ýaly, hakykatdan-da ýesirlikde bolupdy.” Pygamberler we Patyşalar, 714.

Darius and Cyrus typify the years 1798 and 1799, representing the time of the end, when the parallel captivity of spiritual Israel in spiritual Babylon ended. 1798 identified the end of the political system of the papacy represented as a beast, which the whore of Rome rode upon.

Darýus bilen Kir 1798 we 1799-njy ýyllaryň öňden nyşany bolup, ruhy Ysraýylyň ruhy Wawilonda bolan deňme-deň ýesirliginiň tamamlanan ahyrzaman döwrüni aňladýar. 1798-nji ýyl Rim jelebi tarapyndan münülen haýwan hökmünde şekillendirilen papalygyň syýasy ulgamynyň soňuny görkezdi.

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:3.

> Şeýlelik bilen, ol meni Ruhda çöle alyp gitdi; men bolsa ýedi başly we on şahly, üst-başyna çenli küfür atlary bilen doly gyrmyzy reňkli bir haýwanyň üstünde oturan bir aýaly gördüm. Ylham 17:3.

Napoleon ended the life of the beast in 1798, and in 1799, the woman that rode upon the beast died in exile. In 1989, both Ronald Reagan and George Bush the greater were presidents, marking the time of the end in 1989. Darius and Cyrus represent Reagan and Bush the greater. Verse two states:

Napoleon 1798-nji ýylda ýyrtyjynyň ömrüni tamamlady, 1799-njy ýylda bolsa ýyrtyjynyň üstünde oturan aýal sürgünde aradan çykdy. 1989-njy ýylda Ronald Reagan bilen Beýik George Bush ikisi hem prezident boldular, bu bolsa 1989-njy ýylda ahyrzaman döwrüni belläp geçdi. Dariý bilen Kiriş Reagan bilen Beýik Bushy aňladýarlar. Ikinji aýat şeýle diýýär:

> And now will I shew 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 men saňa hakykaty görkezjek. Ine, Parsda ýene üç patyşa peýda bolar; dördünjisi bolsa olaryň hemmesinden has baý bolar; ol öz baýlygynyň güýji bilen Ýunanystanyň patyşalygyna garşy hemmeleri gozgalaňa salar. Daniel 11:2.

## Awakening

Oýanış

Darius was Reagan, Cyrus was Bush the greater, and the three who followed Cyrus were Clinton, Bush the lesser, Obama the Divider and the fourth and “far richer” president, who stirred up the globalists of Grecia was Trump. The word “stir” means to awaken. When Trump announced his candidacy in 2015, the globalists, who Joel identifies as “heathen” were awakened.

Darýuş Reýgan eken, Kuruş Beýik Buş eken, hem-de Kuruşdan soň gelen üçüsi Klinton, Kiçi Buş, Bölüji Obama we dördünji hem-de “has baý” prezident bolup, Grekistanyň globalistlerini gozgalaňa getiren Tramp boldy. “Gozgalaňa getirmek” sözi oýarmagy aňladýar. Tramp 2015-nji ýylda öz kandidaturasyny yglan edeninde, Ýoýylyň “butparazlar” diýip atlandyrýan globalistleri oýandylar.

> Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. Joel 3:12–14.

> Milletler oýansynlar we Ýehoşapat jülgesine çyksynlar; çünki Men şol ýerde töwerekdäki ähli milletleri höküm etmek üçin oturaryn. Oragy salyň, çünki hasyl bişdi; geliň, aşak düşüňler, çünki üzüm sykylýan ýer doly, çelekler daşyp dur; çünki olaryň pisligi uludyr. Köplükler, köplükler çözgüt jülgesinde; çünki Rebbiň güni çözgüt jülgesinde golaýdyr. Ýowel 3:12–14.

When the “heathen” is awakened, “the day of the Lord is near” in the valley of Jehoshaphat. “Jehoshaphat” means judgment of Jehovah; and the valley is also called the valley of decision. From 2015 onward the “multitudes” of planet earth will begin to move into the various bundles prepared for each excuse given by men for not deciding to serve God. At 9/11 the judgment of the living began, and in 2015, Trump announced he would seek the presidency. At 9/11 the first phase of the latter rain began to fall and the latter rain is what brings to fruition the crop, and in 2015, fourteen years into the rain that produces the ripened harvest, the book of Joel sounds the warning that when Donald Trump “stirs up the realm of Grecia,” or as Joel says, when Trump “awakens the heathen in 2015,” the harvest of planet earth is beginning to ripen.

“Milletler” oýandyrylanda, “Rebbiň güni Ýehoshafat jülgesinde ýakyndyr”. “Ýehoshafat” diýen söz Ýehowanyň hökmini aňladýar; şol jülge karar jülgesi hem diýlip atlandyrylýar. 2015-nji ýyldan başlap, ýer ýüzüniň “köpçülikleri” adamlaryň Hudaýa gulluk etmäge karar bermezlik üçin öňe sürýän her bir bahanasyna laýyklykda taýýarlanan dürli daňylara tarap hereket edip başlar. 11-nji sentýabrda dirileriň hökmi başlady, 2015-nji ýylda bolsa Tramp prezidentlige dalaş etjekdigini yglan etdi. 11-nji sentýabrda ahyrky ýagşyň birinji tapgyry ýagyp başlady, ahyrky ýagyş bolsa hasyly ýetişdirýän zatdyr; 2015-nji ýylda, bişen hasyly emele getirýän şol ýagşyň başlananyndan on dört ýyl geçenden soň, Ýowel kitaby şeýle duýduryşy berýär: Donald Tramp “Gresiýa älemini gozganda”, ýa-da Ýoweliň aýdyşy ýaly, Tramp “2015-nji ýylda milletleri oýandyrylanda”, ýer ýüzüniň hasyly bişip başlamagyndadyr.

It is important to recognize that the first truth mentioned in Daniel eleven, is the prophetic role of Donald Trump. The first kingdom of Bible prophecy represented in the book of Daniel is Babylon. Imagine the story of Babylon in the book of Daniel if Nebuchadnezzar was not employed by Inspiration to establish a prophetic model. The sixth kingdom of Bible prophecy is incomplete without the testimony of the final ruler of that kingdom. The rule of first mention establishes the significance of Trump as a symbol of primary importance in the vision which Daniel received on the twenty-second day after he fasted for three weeks.

Danyel on birde agzalan ilkinji hakykatyň Donald Trampyň pygamberlikdäki ornudygyny ykrar etmek möhümdir. Danyel kitabynda görkezilen Mukaddes Ýazgylaryň pygamberliginiň ilkinji patyşalygy Wawilondyr. Eger Nebukadnesar pygamberlik nusgasyny berkitmek üçin Ylhama tarapyndan ulanylman bolsa, onda Danyel kitabyndaky Wawilonyň wakasyny göz öňüne getiriň. Mukaddes Ýazgylaryň pygamberliginiň altynjy patyşalygy şol patyşalygyň ahyrky hökümdarynyň şaýatlygy bolmazdan doly däldir. Ilkinji agzalma kadasy, Danyeliň üç hepde agyz bekläp, ondan soň ýigrimi ikinji günde alan görnüşinde Trampyň birinji derejeli ähmiýetli nyşan hökmündäki ähmiýetini tassyklaýar.

> But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 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 10:13, 14.

> Emma Pars şalygynyň emiri maňa ýigrimi bir gün garşy durdy; emma ine, baş emirlere degişli bolanlaryň biri bolan Mihail maňa kömege geldi; men hem Parsyň patyşalarynyň ýanynda galdym. Indi bolsa soňky günlerde seniň halkyňyň başyna nämeleriň geljekdigine saňa düşündirmek üçin geldim; çünki görnüş entek köp günler üçindir. Daniel 10:13, 14.

The vision of chapter eleven illustrates what befalls God’s people in the last days, and Trump as the leader of the United States, and thereafter of the United Nations is a truth that has eternal consequences connected to understanding or not understanding that truth. That truth was so important for Gabriel to convey to Daniel that in verse fourteen, Daniel records from the light provided by the angel Gabriel that it is “the robbers of thy people” who establish the vision. It is impossible to correctly follow the movements of Donald Trump in prophecy without using Rome as the blueprint to recognize Trump’s footsteps through the prophetic history of Daniel eleven.

On birinji babyň görnüşi soňky günlerde Hudaýyň halkynyň başyna inýän zatlary, hem-de Trampyň Amerikanyň Birleşen Ştatlarynyň, ondan soňra bolsa Birleşen Milletler Guramasynyň ýolbaşçysy hökmünde durýandygyny görkezýär; bu hakykata düşünmek ýa-da oňa düşünmezlik bilen baglanyşykly baky netijeleri bolan bir hakykatdyr. Bu hakykat Gabrieliň Danyýele ýetirmegi üçin şeýle möhüm bolupdy welin, on dördünji aýatda Danyýel Jabrail perişdäniň beren nurundan şeýle ýazýar: görnüşi berkarar edýänler “seniň halkyňyň talaňçylarydyr”. Rim imperiýasyny nusga hökmünde ulanman, Danieliň on birinji babyndaky pygamberlik taryhynyň içinden Donald Trampyň yzyndan dogry gitmek mümkin däldir.

Trump, as a symbol of the United States during the Sunday law time period forms an image of the beast, and in so doing he is honoring the beast, so it is an image of the beast, and also an image in honor of the beast. In Revelation 17 the papacy is the eighth, that is of the seven, and Donald Trump is the eighth president since Reagan at the time of the end in 1989, but he is also the sixth, which means he is the eighth that is of the seven.

Tramp, ýekşenbe kanuny döwründe Amerikanyň Birleşen Ştatlarynyň nyşany hökmünde, wagşy haýwanyň bir keşbini emele getirýär, we şeýle etmek bilen ol wagşy haýwany hormatlaýar; şonuň üçin ol wagşy haýwanyň keşbidir, hem-de wagşy haýwanyň hormatyna edilen bir keşpdir. Ylham 17-de papalyk sekizinjidir, ýagny ýediden çykandyr, we Donald Tramp 1989-njy ýylda ahyrzamanyň döwründe Reýgandan bäri sekizinji prezidentdir, emma ol altynjy hem bolup durýar, munuň manysy bolsa onuň ýediden bolan sekizinjidigidir.

In Revelation seventeen, John in verse three is carried into the wilderness where he sees the whore riding upon a beast. The whore has been identified by every major Protestant denomination as the Catholic church, though they all deny their foundational beliefs in the latter days. The Roman church was drunken with the blood of martyrs when John saw her, and she bore the title of mother of harlots. This identifies that John was conveyed to 1798, where the papacy had the blood of martyrdom and some former Protestant church’s were already returning to the Roman Catholic communion. At that vantage point John saw “seven kings,” five of which already fallen in 1798, and one kingdom existed in 1798, and that kingdom was the United States, but another kingdom, made up of ten kings would come after, for in 1798 where John stood the seventh kingdom had not yet came. The ten kings rule for the hour of the Sunday law crisis, and they agree to give their seventh kingdom unto the beast of the fifth kingdom, who had received a deadly wound in 1798.

Ylhamyň on ýedinjinji babynda, Ýahýa üçünji aýatda haýwana münen zynaçy aýaly görýän çöle alnyp gidilýär. Bu zynaçy aýal ähli esasy protestant mezhepleri tarapyndan katolik ybadathanasy hökmünde kesgitlenendir, emma olar soňky günlerde özleriniň düýpli ynançlaryny inkär edýärler. Ýahýa ony gören wagtynda, Rim ybadathanasy şehitleriň gany bilen serhoşdy we ol zynaçylaryň enesi diýen ady göterýärdi. Bu, Ýahýanyň 1798-nji ýyla alnyp gidilendigini görkezýär; şol wagtda papalyk şehitçiligiň ganyna bulaşypdy we öňki käbir protestant ybadathanalary eýýäm Rim katolik birleşigine dolanyp barýardylar. Şol gözýetim nokadyndan Ýahýa “ýedi patyşany” gördi; olaryň bäşisi 1798-nji ýyla çenli eýýäm ýykylypdy, bir patyşalyk bolsa 1798-nji ýylda bardy, ol patyşalyk hem Amerikanyň Birleşen Ştatlarydy; emma on patyşadan düzülen başga bir patyşalyk soňundan gelmelidi, çünki Ýahýanyň duran 1798-nji ýylynda ýedinji patyşalyk entek gelmändi. On patyşa ýekşenbe kanuny krizisiniň sagady üçin höküm sürýärler we olar özleriniň ýedinji patyşalygyny 1798-nji ýylda ölüm howply ýarany alan bäşinji patyşalygyň haýwanyna bermäge razy bolýarlar.

The number “8” represents resurrection and the papacy is the eight that is of the seven when its deadly wound is healed at the threefold union of the dragon, the beast and false prophet that occurs at the soon-coming Sunday law. In 2020 the globalists stole the election from Trump and he was slain in the streets of Revelation eleven. The two witnesses of Revelation eleven represent the two horns of the earth beast who were both slain in 2020. Trump is the sixth president since Reagan at the time of the end in 1989; but as of 2024, he is also the eighth that is of the seven previous kings. In 2024, his deadly wound was healed and he simultaneously became the eighth that is of the seven in perfect alignment with the prophetic symbol that establishes the vision. If you have no Rome, you have no ability to follow the movements of the image of Rome.

“8” san direlişi aňladýar we papalyk, ýakynda çykaryljak ýekşenbe kanuny bilen bolup geçýän aždahanyň, wagşy haýwanyň we ýalan pygamberiň üç taraplaýyn birleşiginde onuň ölüm getiriji ýarasy sagaldylanda, ýedidendir çykýan sekizinjidir. 2020-nji ýylda globalistler saýlawy Trumpdan ogurladylar we ol Ylhamyň on birinji babyndaky köçelerde öldürüldi. Ylhamyň on birinji babyndaky iki şaýat ýerden çykan wagşy haýwanyň iki şahyny aňladýar; olaryň ikisi hem 2020-nji ýylda öldürüldi. Trump, 1989-njy ýylda ahyrzaman wagtynda Reýgandan bäri altynjy prezidentdir; emma 2024-nji ýyla çenli ol öňki ýedi patyşanyň içinden çykýan sekizinji hem boldy. 2024-nji ýylda onuň ölüm getiriji ýarasy sagaldy we şol bir wagtyň özünde ol görlüşi berkidýän pygamberlik nyşany bilen doly laýyklykda, ýedidendir çykýan sekizinji boldy. Eger seniň Rimiň ýok bolsa, onda sen Rimiň keşbiniň hereketlerini yzarlamaga ukyply dälsiň.

## MAGA

MAGA

To understand how Trump is Constantine the Great when Nero’s “250” years conclude, or how he is Antiochus the Great in 207 BC, or how he is the last president whose whole golden age movement is premised on making America “great,” requires the recognition that the chapter first mentions Trump and his prophetic role.

Neronyň “250” ýyly tamamlananda, Trumpyň nädip Beýik Konstantindigine, ýa-da b.e. öň 207-nji ýylda onuň nädip Beýik Antiokhdygyna, ýa-da bütin altyn asyr hereketi Amerikany “beýik” etmäge esaslanan iň soňky prezident hökmünde onuň kimdigine düşünmek üçin, bölümiň ilki bilen Trumpy we onuň pygamberlik wezipesini agzaýandygyny ykrar etmek zerurdyr.

The signature of “truth” represented by the Hebrew word “truth” that is made up of the first, thirteenth and twenty-second letter of the Hebrew alphabet identifies Reagan as the first letter, and Obama as the thirteenth letter of rebellion as represented by 2013 when the former leader of the Office of the Inquisition was followed by the first Jesuit pope. Because the leader of the inquisition retired, his ending point aligns with the Jesuit pope’s starting point. That connection between Obama’s two popes was March 13, 2013. Obama aligns with the thirteenth letter of rebellion, and the twenty-second letter is Trump.

Ibrany elipbiýiniň birinji, on üçünji we ýigrimi ikinji harplaryndan ybarat bolan Ibrany “hakykat” sözüniň aňladýan “hakykatyň” nyşany Reagany birinji harp hökmünde, Obamany bolsa, Inkwizisiýa edarasyndaky öňki ýolbaşçynyň yzysüre ilkinji iýezuit papasynyň gelmegi bilen alamatlandyrylan 2013-nji ýyl arkaly gozgalaňyň on üçünji harpy hökmünde kesgitleýär. Inkwizisiýanyň ýolbaşçysy işden çekilendigi sebäpli, onuň tamamlanýan nokady iýezuit papasynyň başlanýan nokady bilen gabat gelýär. Obamanyň iki papasynyň arasyndaky şol baglanyşyk 2013-nji ýylyň 13-nji martydy. Obama gozgalaňyň on üçünji harpy bilen gabat gelýär, ýigrimi ikinji harp bolsa Trumpdyr.

The twenty-second amendment limits a president to two terms, and when considering two-term presidents, whose terms were NOT consecutive, there are only two. Grover Cleveland is the alpha of two-term presidents with non-consecutive terms, and Trump is the omega. Grover Cleveland was the twenty-second president, and Trump as the omega to Cleveland possesses the alpha distinction of “22.” Cleveland and Trump represent an alpha and omega that contains the symbolism of the twenty-second letter in the Hebrew alphabet. There are only two presidents that had two non-consecutive terms and Trump is the second of those two. The two of the omega times the twenty-two of the alpha equals forty-four, a symbol of 1844, which is a symbol of the closed door at the Sunday law, as typified by the closed door of 1844. Trump is the 44th distinct person to be president, and he is president when the door closes at the Sunday law.

Ýigrimi ikinji üýtgetme prezidentiň iki möhlet bilen çäklendirilýändigini belleýär, we yzygiderli bolmadyk iki möhletli prezidentleri göz öňünde tutanymyzda, olaryň bary-ýogy ikisi bar. Grover Klivlend yzygiderli bolmadyk iki möhletli prezidentleriň alfasy bolup durýar, Trump bolsa omegasy. Grover Klivlend ýigrimi ikinji prezidentdi, we Trump Klivlendiň omegasy hökmünde “22” diýen alfa tapawudyna eýedir. Klivlend bilen Trump Iwrit elipbiýiniň ýigrimi ikinji harpynyň nyşanyny özünde saklaýan alfa we omegany aňladýarlar. Yzygiderli bolmadyk iki möhletli bary-ýogy iki prezident bardyr, we Trump şol ikiniň ikinjisidir. Omeganyň ikisini alfanyň ýigrimi ikisine köpeltmek kyrk dört edýär; bu 1844 ýylyň nyşanydyr, ol hem 1844 ýylyň ýapyk gapysy bilen öňden görkezilişi ýaly, ýekşenbe kanuny wagtyndaky ýapyk gapynyň nyşanydyr. Trump prezident bolan aýratyn şahslaryň arasynda 44-nji bolup durýar, we ýekşenbe kanuny wagty gapy ýapylanda, ol prezidentdir.

Trump has been typified by Cyrus the Great. Cyrus the Great set forth the first decree and Artaxerxes the Great set forth the third decree. The first and third align with each other, for Jesus always illustrates the end with the beginning. Trump is there when Nero’s “250” years end represented by Constantine the Great. At the end of the “250” years from 457 BC Trump is represented by Antiochus the Great, who returned stronger than before in 2024, in fulfillment of verse thirteen.

Tramp Beýik Kuruş bilen nusgalandyryldy. Beýik Kuruş ilkinji permany çykardy, Beýik Artakserks bolsa üçünji permany çykardy. Birinji bilen üçünji biri-birine gabat gelýär, çünki Isa ahyry başlangyç arkaly hemişe şekillendirýär. Neronuň «250» ýylynyň soňy Beýik Konstantin arkaly görkezilende, Tramp şol ýerde bolýar. B.e. öň 457-nji ýyldan başlap «250» ýylyň ahyrynda Tramp 2024-nji ýylda, on üçünji aýatyň berjaý bolmagynda, öňküsinden has güýçli gaýdyp gelen Beýik Antiohus arkaly görkezilýär.

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

> Çünki demirgazygyň patyşasy gaýdyp geler we öňküsinden has köp sanly goşuny çykaryp, birnäçe ýyldan soň hakykatdan hem uly goşun hem-de köp baýlyk bilen geler. Daniel 11:13.

When the United States is conquered by Rome at the Sunday law, every country in the world is then forced to bow to Rome.

Ýekşenbe kanuny wagtynda Amerikanyň Birleşen Ştatlary Rim tarapyndan boýun egdirilende, şondan soň dünýäniň her bir ýurdy Rimiň öňünde baş egmäge mejbur edilýär.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Daşary ýurt milletleri Amerikanyň Birleşen Ştatlarynyň göreldesine eýererler. Ol öňe düşse-de, şonda-da şol bir krizis dünýäniň ähli ýerlerinde ýaşaýan halkymyzyň başyna geler.” Testimonies, volume 6, 395.

The “foreign nations” are forced to do so by the United States who assumes leadership of the United Nations at the soon-coming Sunday law. The United Nations is the ten kings of Revelation 17 who are ruled over by Ahab, king of the ten northern tribes, who is married to Jezebel. The marriage of Jezebel to Ahab is the marriage that is consummated at the soon-coming Sunday law. At the Sunday law the United States, the glorious land of Daniel eleven, and the earth beast of Revelation thirteen ends its history as the sixth kingdom of Bible prophecy. At Mount Carmel the 850 prophets of Baal and the priests of the grove who ate at Jezebel’s table are slain by Elijah. The United States is slain at the soon-coming Sunday law, as were the false prophets at Mount Carmel. The story from then on is between Elijah, versus Ahab and Jezebel, and Ahab represents a tenfold kingdom, that is governed by the one that first committed fornication with Jezebel. Jezebel intends to commit fornication with every kingdom, but Ahab represents the first to do so, and it is the United States that dies at Mount Carmel and instantly becomes Jezebel’s first paramour. In terms of Daniel eleven, it is there at the Sunday law that Trump stands up as the mighty king of Greece, represented by Alexander the Great.

“Daşary milletler” muny ýakyn wagtda çykjak Ýekşenbe kanunynda Birleşen Milletler Guramasynyň ýolbaşçylygyny öz üstüne alýan Amerikanyň Birleşen Ştatlary tarapyndan etmäge mejbur edilýär. Birleşen Milletler Guramasy Ylham 17-däki on patyşadyr; olaryň üstünden Izebela öýlenen, demirgazykdaky on taýpanyň patyşasy Ahap höküm sürýär. Izebeliň Ahap bilen nikasy ýakyn wagtda çykjak Ýekşenbe kanunynda tamamlanýan nikadyr. Ýekşenbe kanunynda Amerikanyň Birleşen Ştatlary, Daniel on birdäki şöhratly ýurt we Ylham on üçdäki ýerden çykan haýwan, Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde öz taryhyny tamamlaýar. Karmel dagynda Baalyň 850 pygamberi we Izebeliň saçagynda iýýän tokaýlygyň ruhanylary Ylýas tarapyndan gylyçdan geçirilýär. Amerikanyň Birleşen Ştatlary ýakyn wagtda çykjak Ýekşenbe kanunynda, Karmel dagynda ýalan pygamberleriň öldürilişi ýaly, öldürilýär. Şondan soňky kyssa Ylýas bilen Ahap we Izebeliň arasyndaky garşylyk bolup dowam edýär, Ahap bolsa Izebel bilen ilki zyna eden tarapyndan dolandyrylýan on esse patyşalygy aňladýar. Izebel her bir patyşalyk bilen zyna etmegi niýet edinýär, emma Ahap muny ilki edenini aňladýar, we Karmel dagynda ölýän hem-de şol bada Izebeliň ilkinji haram söýgülisine öwrülýän Amerikanyň Birleşen Ştatlarydyr. Daniel on biriň many-mazmunynda aýdylanda, hut şol ýerde, Ýekşenbe kanunynda, Trump Isgender Zebur ýaly şekillendirilen, Gresiýanyň gudratly patyşasy hökmünde ýerinden turýar.

> And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:3, 4.

> Gudratly bir patyşa ýüze çykar; ol beýik hökümranlyk bilen höküm sürer we öz islegine görä hereket eder. Ol ýüze çykanda, onuň patyşalygy döwler we asmanyň dört ýeline tarap bölüner; emma onuň nesline galmaz, ne-de onuň süren hökümranlygyna görä bolar. Çünki onuň patyşalygy kökünden goparylyp alnar, hatda olardan başga başgalara berler. Daniel 11:3, 4.

Donald Trump stands up as the “mighty king” of the United Nations, who is represented within the verse and thereafter typified by the history of Alexander the Great. When he stands up, the United States, the sixth kingdom of Bible prophecy ends, and the seventh kingdom of ten kings in Revelation seventeen begins. The ten kings begin their seventh kingdom by agreeing there and then to give their seventh kingdom unto the papal power, who is the eighth kingdom, that is of the seven previous kingdoms. Their agreement was to fulfill God’s will, and His will is represented line upon line throughout the Scriptures of truth.

Donald Trump aýatda görkezilen we ondan soň Isgender Zülkarnaýynyň taryhy arkaly nusgalaşdyrylan Birleşen Milletler Guramasynyň “gudratly patyşasy” hökmünde orta çykýar. Ol orta çykanda, Mukaddes Ýazgylaryň pygamberligindäki altynjy patyşalyk bolan Amerikanyň Birleşen Ştatlary tamam bolýar, we Ylham kitaby on ýedinjidäki on patyşanyň ýedinji patyşalygy başlanýar. On patyşa özleriniň ýedinji patyşalygyny şol ýerde we şol pursatda papalyk häkimiýetine, ýagny öňki ýedi patyşalykdan bolan sekizinji patyşalyga bermäge razy bolmak bilen öz ýedinji patyşalygyny başlaýarlar. Olaryň ylalaşygy Hudaýyň islegini berjaý etmek üçindi, we Onuň islegi hakykat Ýazgylarynyň bütin dowamynda setir üstüne setir görnüşinde görkezilýär.

## Typifying Rome

Rimi Şekillendirip Görkezmek

Verses five through nine of Daniel eleven were fulfilled with a prophetic history that perfectly typified the history of the papal power as set forth in verses thirty-one through forty of the same chapter. The line of history in verses five through nine parallel the line of history in verses thirty-one through verse forty. Both lines identify a period that the power representing papal Rome first overcame three obstacles, ruled for a period until there was a broken treaty that brought a southern king upon them that delivered a deadly wound. The more closely those two lines are studied and compared to history, the more profoundly accurate they are recognized to be. Their accuracy is in regards to how closely they represent the structure within the verses and also the history which fulfilled the verses.

Danyýl kitabynyň on birinji babynyň bäşinji aýatyndan dokuzynjy aýatyna çenli bolan aýatlar, şol babyň otuz birinji aýatyndan kyrkynjy aýatyna çenli beýan edilişi ýaly, papalyk häkimiýetiniň taryhyny kämil derejede görnüşlendirýän pygamberlik taryhy bilen ýerine ýetirildi. Bäşinji aýatdan dokuzynjy aýata çenli bolan taryh setiri, otuz birinji aýatdan kyrkynjy aýata çenli bolan taryh setirine parallel bolup durýar. Iki setir hem papalyk Rimi aňladýan güýjüň ilki bilen üç päsgelçiligi ýeňip geçendigini, belli bir döwürläp höküm sürendigini, soňra bolsa olara garşy günorta patyşasyny getiren we öldüriji ýara salan bozulan bir ähtiň ýüze çykandygyny görkezýär. Bu iki setir näçe ýakyndan öwrenilip, taryh bilen deňeşdirilse, olaryň şonça-da çuňňur takykdygy ykrar edilýär. Olaryň takyklygy, hem aýatlaryň içindäki gurluşy näderejede ýakyndan şöhlelendirýändigi, hem-de şol aýatlary ýerine ýetiren taryhy näderejede doly beýan edýändigi babatda ýüze çykýar.

The history that fulfilled the five verses parallels and aligns with the history of papal Rome set forth in verses thirty-one through forty, and provide the setting for the introduction of Antiochus the Great in verses ten through fifteen.

Bäş aýaty ýerine ýetiren taryh, otuz birden kyrka çenli aýatlarda beýan edilen papalyk Rimiň taryhy bilen deňeşýär we oňa laýyk gelýär hem-de ondan on bäşe çenli aýatlarda Antioh Beýigiň girizilmegi üçin şert döredýär.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

> Emma onuň ogullary galga gelerler we köp sanly beýik goşunlary ýygnarlar; hem olaryň biri hakykatdan-da gelip, joşup geçer we içinden aşyp geçer; soňra bolsa yzyna dolanyp, öz galasyna çenli ýene galga geler. Daniýel 11:10.

In fulfillment of verse ten, Antiochus the Great was victorious all the way up to the fortress of Egypt, where he ended the campaign in order to regroup. That history typifies the collapse of the Soviet Union in 1989, as represented in verse forty of the same chapter.

Onunjy aýatyň ýerine ýetmeginde Antiohos Beýik Müsüriň galasyna çenli ýeňiş gazandy; ol ýerde täzeden güýç toplamak üçin ýörişi bes etdi. Şol taryh, şol babyň kyrkynjy aýatynda beýan edilişi ýaly, 1989-njy ýylda Sowet Soýuzynyň dargamagyny alamatlandyrýar.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Ahyrzamanyň wagtynda günorta patyşasy oňa garşy itergi berer; demirgazyk patyşasy bolsa araba bilen, atlylar bilen hem-de köp gämiler bilen tupan ýaly onuň üstüne geler; ol ýurtlara girer, joşup geçer we olaryň içinden aşyp gider. Daniel 11:40.

Verse ten’s “shall certainly come, and overflow, and pass through” is identical in Hebrew to verse forty’s “he shall enter into the countries, and shall overflow and pass over.” Both verses are identifying when the king of the north (Antiochus in verse ten and Reagan in verse forty) defeat the king of the south (Ptolemy in verse ten and the Soviet Union in verse forty). Both attacks were retaliatory against the king of the south’s prior victory (Ptolemy in verses five through nine and Napoleon in verse forty). The southern king’s motivation for attack was a broken treaty (the marriage of Bernice in verses five through nine and the broken Treaty of Tolentino of 1797 with Napoleon). The prophetic structure represented within the verses and the verses’ subsequent fulfillment in history also aligns with Isaiah 8:8.

Onunjy aýatyň “hökmany suratda geler, joşup akar we geçip gider” diýen jümlesi ibrany dilinde kyrkynjy aýatyň “ol ýurtlara girer, joşup akar we geçip gider” diýen sözi bilen doly birmeňzeşdir. Iki aýat hem demirgazygyň patyşasynyň (onunjy aýatda Antioh we kyrkynjy aýatda Reagan) günortanyň patyşasyny (onunjy aýatda Ptolemaý we kyrkynjy aýatda Sowet Soýuzyny) ýeňýän wagtyny görkezýär. Iki hüjüm hem günorta patyşasynyň öňki ýeňşine garşy ar alyş häsiýetli bolupdy (bäşinji aýatdan dokuzynja aýada çenli Ptolemaý we kyrkynjy aýatda Napoleon). Günorta patyşasynyň hüjüme geçmeginiň sebäbi bozulan ähtnama bolupdy (bäşinji aýatdan dokuzynja aýada çenli Bernikanyň nikasy we Napoleon bilen 1797-nji ýyldaky bozulan Tolentino şertnamasy). Aýatlaryň içinde görkezilen pygamberlik gurluşy we bu aýatlaryň taryhda soňraky berjaý bolşy hem Işaýa 8:8 bilen utgaşýar.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Ol Ýahudanyň içinden geçer; joşup-daşaşar we aşyp geçer, hatda boýunňa çenli ýeter; onuň ganatlarynyň ýaýylyşy, eý, Immanuil, seniň ýurduňyň ähli giňligini doldurar. Işaýa 8:8.

When Isaiah predicts that Sennacherib’s army “shall overflow and go over,” it is once again the same Hebrew as in verse ten and forty. Isaiah identifies when Sennacherib, the northern kingdom conquered the southern kingdom of Judah, but he left Jerusalem standing, for he only reached “to the neck,” just as Antiochus reached to the border in verse ten. Sennacherib’s motivation was that Hezekiah had broken the treaty with Assyria, as represented by Hezekiah ceasing the agreed upon tribute. The broken treaty is the anomaly to the three parallel verses. They each involved a broken treaty, but with Ptolemy and Napoleon the northern king was charged with breaking the treaty. Sennacherib, the northern king charged Hezekiah with refusing the allotted tribute.

Işaýa Senheribiň goşunynyň “joşup geçjekdigini we aşyp geçjekdigini” öňünden aýdanda, bu ýene-de onunjy we kyrkynjy aýatdaky şol bir ýewreýçe sözdür. Işaýa Senheribiň, demirgazyk patyşalygynyň, günorta patyşalyk Ýahudany basyp alandygyny görkezýär, emma ol Iýerusalimi ýerinde galdyrdy, çünki ol diňe “boýna çenli” ýetdi; edil onunjy aýatda Antiohyň serhede çenli ýetşi ýaly. Senheribiň sebäbi Hizkiýanyň Assiriýa bilen baglaşylan ähti bozmagydy; bu bolsa Hizkiýanyň ylalaşylan salgydy tölemegini bes etmegi arkaly aňladylýar. Bozulan äht bu üç ugurdaş aýatyň arasyndaky aýratyn ýagdaýdyr. Olaryň her biri bozulan bir ähti öz içine alýardy, emma Ptolemeý bilen Napoleona degişli ýagdaýlarda demirgazyk patyşasy ähti bozmakda aýyplanylýardy. Demirgazyk patyşa bolan Senherib bolsa Hizkiýany bellenen salgydy bermekden ýüz öwürmekde aýyplady.

> Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king’s house. 2 Kings 18:13–15.

> Emma patyşa Hizkiýanyň on dördünji ýylynda Aşur patyşasy Sanherib Ýahudanyň ähli berk galalaryna garşy çykyp, olary eýeledi. Şonda Ýahuda patyşasy Hizkiýa Lakyşdaky Aşur patyşasyna adam iberip: «Men ýazyk etdim; menden yza dön. Üstüme näme ýükläýseň, şony götererin» diýdi. Aşur patyşasy Ýahuda patyşasy Hizkiýa üç ýüz talant kümüşi we otuz talant altyny salgyt edip belledi. Hizkiýa hem Rebbiň öýünde we patyşanyň hazynalarynda tapylan ähli kümşi oňa berdi. 2 Patyşalar 18:13–15.

Sennacherib’s northern army captured forty-six Judean cities on his march to Jerusalem. It is of great prophetic significance that Isaiah 8:8 connects with verses ten and forty, thus, providing a third witness of the collapse of the southern kingdom of the Soviet Union in 1989. That collapse marks the beginning of a period of verse forty that is empty. From the fulfillment of verse forty in 1989 unto verse forty-one, which represents the soon-coming Sunday law, there is an empty period in verse forty. That period begins at 1989 and ends at the Sunday law. Verse forty has nothing to say of that period of time, but verse forty can be understood with the methodology of line upon line.

Sanheribiň demirgazyk goşuny Iýerusalime barýan ýörişinde Ýahudanyň kyrk alty şäherini eýeledi. Işaýa 8:8-iň onunjy we kyrkynjy aýatlar bilen baglanyşýandygy, şeýlelikde, Sowet Soýuzynyň günorta şalygynyň 1989-njy ýylda çöküşiniň üçünji şaýadyny üpjün edýändigi uly pygamberlik ähmiýetine eýedir. Şol çöküş kyrkynjy aýatyň boş bolan bir döwrüniň başlangyjyny alamatlandyrýar. Kyrkynjy aýatyň 1989-njy ýylda berjaý bolmagyndan başlap, tizden geljek Ýekşenbe kanunyny aňladýan kyrk birinji aýata çenli, kyrkynjy aýatda boş bir döwür bar. Şol döwür 1989-njy ýylda başlanýar we Ýekşenbe kanuny bilen tamamlanýar. Kyrkynjy aýat şol wagt döwri barada hiç zat aýtmaýar, emma kyrkynjy aýada “setir üstüne setir” usulyýeti bilen düşünmek bolýar.

A primary “key” to establish the hidden history of verse forty, is Isaiah’s witness of the victorious retaliatory war of the northern kingdom against the southern kingdom. Whether it is the rebellion of Hezekiah ceasing to honor the previous commitment to provide “tribute” to Assyria, or the setting aside of Bernice by Antiochus or Napoleon’s Treaty of Tolentino all three verses were fulfilled by histories that emphasize a broken treaty as an underlying motivation for attacking. During the Obama presidency, under the State Department of John Kerry, the assistant secretary Victoria Nuland brought about a color revolution to overthrow the government of the Ukraine. From that point on two sides of one argument exist about the Ukrainian War; Putin says it was a broken treaty, and his opponents say the treaty Putin points to never existed in the context Putin claims. Whether a treaty was actually made and then broken, or vise versa matters not, for the prophetic record simply records a broken treaty as motivation for war.

Kyrkynjy aýatyň gizlin taryhyny kesgitlemek üçin esasy “açarlaryň” biri, demirgazyk patyşalygynyň günorta patyşalygyna garşy alyp baran ýeňişli gaýtawul söweşi baradaky Işaýanyň şaýatlygydyr. Bu, Hizkiýanyň Assiriýa “salgyt” tölemek baradaky öňki borjuny hormatlamagyny bes eden gozgalaňy bolsun, ýa-da Antiohus tarapyndan Bernisäniň bir gyra goýulmagy, ýa-da Napoleonyň Tolentino Şertnamasy bolsun — bu üç aýatyň hem bary, hüjümiň düýp sebäbi hökmünde bozulan şertnamany nygtaýan taryhlar arkaly ýerine ýetdi. Obamanyň prezidentligi döwründe, Jon Kerriniň Döwlet departamentiniň ýolbaşçylygy astynda, kömekçi döwlet sekretary Wiktoriýa Nuland Ukrainanyň hökümetini agdarmak üçin reňkli ynkylaby amala aşyrdy. Şol pursatdan başlap, Ukraina urşy barada bir jedeliň iki tarapy bar: Putin munuň bozulan şertnama bolandygyny aýdýar, garşydaşlary bolsa Putiniň salgy berýän şertnamasynyň Putiniň öňe sürşi ýaly şertlerde hiç wagt bolmandygyny aýdýarlar. Şertnamanyň hakykatdan-da baglaşylyp soň bozulanlygy bolsun ýa-da tersine bolsun, munuň ähmiýeti ýokdur, çünki pygamberlik ýazgysy uruş üçin sebäp hökmünde diňe bozulan şertnamany hasaba alýar.

Isaiah 8:8 provides the “key” to see that the northern king only conquers up to the neck, or up to the head. That “key” identifies Russia as the head that was left standing after the collapse of the body in 1989. Verse eights prophetic importance is not only found in the “key” of identifying the head, but its identification of the “neck” representing the head, or the capital city can only be established in connection with a previous passage of the same vision of Isaiah 8. That vision begins in chapter seven, and in verses seven and eight, a head is defined as a king, or his kingdom or the capital city of a kingdom. Jerusalem was the capital of Judah, whose 46 cities were conquered by Sennacherib’s army, but Sennacherib left the capital city of Jerusalem standing.

Işaýa 8:8 demirgazyk patyşasynyň diňe boýun derejesine çenli, ýa-da kellä çenli basyp alýandygyny görmäge mümkinçilik berýän “açary” berýär. Şol “açar” 1989-njy ýylda bedeniň çökmeginden soň dik galan kelle hökmünde Russiýany kesgitleýär. Sekizinji aýatyň pygamberlik taýdan ähmiýeti diňe kelläni kesgitleýän şol “açarda” däl, eýsem kelläni ýa-da paýtagt şäheri aňladýan “boýny” kesgitleýşinde hem görünýär; bu bolsa diňe Işaýa 8-iň şol bir görnüşindäki öňki geçelge bilen baglanyşykda esaslandyrylyp bilner. Şol görnüş ýedinji bapda başlanýar, we ýedinji hem-de sekizinji aýatlarda kelle patyşa, ýa-da onuň patyşalygy, ýa-da bir patyşalygyň paýtagt şäheri hökmünde kesgitlenýär. Iýerusalim Ýahudanyň paýtagtydy; onuň 46 şäheri Sanheribiň goşuny tarapyndan basyp alyndy, emma Sanherib paýtagt şäher bolan Iýerusalimi dik galdyrdy.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Çünki Suriýanyň başy Damaskdyr, Damaskyň başy bolsa Rezindir; altmyş bäş ýylyň içinde Efraýym halk bolmaz ýaly döwlüp ýok ediler. Efraýymyň başy Samariýadyr, Samariýanyň başy bolsa Remalýanyň ogludyr. Eger iman etmeseňiz, hakykatdan-da berk durup bilmersiňiz. Işaýa 7:8, 9.

When Sennacherib’s army came to the walls of Jerusalem in 701 BC, he came up to the neck, and in so doing; he left an historical witness of Russia remaining after the 1989 collapse. As Antiochus the Great began his retaliation against the southern kingdom he came in verse ten to the border of Egypt, but did not enter. What is significant in the victory of Antiochus in verse ten is that it marks the conclusion of a military campaign by Antiochus that lacked a distinct battle, but represents his work in re-establishing previously lost geography. His conquering in verse ten represents the conclusion of several victories. He ended the campaign of the fourth Syrian war at Raphia, which means “borderland,” and Raphia was the border, or “neck” of Egypt. Antiochus’s campaign of 219 BC to 217 BC represents the overflowing and passing over of the collapse of the Soviet Union in 1989 unto 1991, when the king passed over the countries.

Senaheribiň goşuny miladydan öňki 701-nji ýylda Iýerusalimiň diwarlaryna gelende, ol boýna çenli geldi, we şeýle etmek bilen; 1989-njy ýyldaky çöküşden soň Russiýanyň galyp galmagynyň taryhy şaýadyny galdyrdy. Beýik Antiýoh günorta patyşalyga garşy ar alyşyny başlanda, ol onunjy aýatda Müsüriň araçägine çenli geldi, emma girmedi. Onunjy aýatda Antiýohuň ýeňşinde ähmiýetli zat şudur: ol anyk bir söweşi bolmadyk, emma öň ýitirilen geografiýany gaýtadan dikeltmekdäki işini aňladýan harby ýörişiň Antiýoh tarapyndan jemlenendigini belleýär. Onuň onunjy aýatdaky basyp alşy birnäçe ýeňişleriň jemlenmesini aňladýar. Ol dördünji Siriýa urşunyň ýörişini Rafiýada tamamlady; bu at “araçäk ýurt” diýmegi aňladýar, we Rafiýa Müsüriň araçägi, ýa-da “boýny” bolupdy. Miladydan öňki 219-njy ýyldan 217-nji ýyla çenli bolan Antiýohuň ýörişi 1989-njy ýyldan 1991-nji ýyla çenli Sowet Soýuzynyň çöküşiniň daşyp geçmegini we üstünden aşmagyny aňladýar; şol wagt patyşa ýurtlaryň üstünden geçdi.

Prophetically Isaiah 8:8 allows Russia, as the neck in Sennacherib’s battle, or the fortress in Antiochus’s to be identified at the king of the south at the battle of Raphia, as represented by the fulfillment of verse eleven. In doing so, it directly connects the external history represented by the dragon (king of the south) the beast (the king of the north) and the false prophet (the king of the north’s proxy power) with the internal line of prophecy as represented by the sixty-five year prophecy of verse seven of chapter seven.

Pygamberlik nukdaýnazaryndan Işaýa 8:8, on birinji aýatyň ýerine ýetmeginde görkezilişi ýaly, Russiýany Sennaheribiň söweşindäki boýun, ýa-da Antiohusyňkydaky gala hökmünde, Rafiýa söweşinde günortanyň patyşasy hökmünde kesgitlemäge ýol berýär. Şeýle etmek bilen, ol aždarha (günortanyň patyşasy), wagşy haýwan (demirgazygyň patyşasy) we galp pygamber (demirgazygyň patyşasynyň wekili bolan güýç) arkaly görkezilen daşarky taryhy, ýedinji bapdaky ýedinji aýatyň altmyş bäş ýyllyk pygamberligi arkaly görkezilen içki pygamberlik çyzygy bilen gös-göni baglanyşdyrýar.

Prophetically the significance of Sennacherib coming up to Jerusalem provides one of the most powerful prophetic testimonies of God’s power in the Scriptures, as God there destroyed Sennacherib’s army of 185,000 men in one night. The day before, on the wall of Jerusalem was both Eliakim and Shebna, the symbols of Laodicean and Philadelphian Adventism who are marked at the closed door of 1844 and the closed door of the Sunday law.

Pygamberlik taýdan, Senaheribiň Iýerusalime garşy çykyp gelmeginiň ähmiýeti, Mukaddes Ýazgylarda Hudaýyň gudratynyň iň kuwwatly pygamberlik şaýatlyklaryndan birini berýär, çünki Hudaý şol ýerde bir gije içinde Senaheribiň 185,000 esgerden ybarat goşunyny ýok etdi. Ondan bir gün öň bolsa, Iýerusalimiň diwarynda 1844-nji ýylyň ýapylan gapysynda we Ýekşenbe kanunynyň ýapylan gapysynda bellik edilen Laodikýaçy we Filadelfiýaçy Adventizmiň nyşanlary bolan Eliakim bilen Şebna bardy.

> Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field. Then came forth unto him Eliakim, Hilkiah’s son, which was over the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder. Isaiah 36:1–3.

> Hezekýa patyşanyň patyşalyk eden on dördünji ýylynda Aşşur patyşasy Sanherib Ýahudanyň ähli berk galalaryna garşy çykyp, olary eýeledi. Aşşur patyşasy Lakyşdan Rabşakeni beýik bir goşun bilen Iýerusalime, Hezekýa patyşanyň ýanyna iberdi. Ol kir ýuwujynyň meýdançasyna barýan ýoluň boýundaky ýokarky howdanyň suw geçirijisiniň ýanynda durdy. Şonda onuň ýanyna öý hojalygynyň baştutany Hilkiýanyň ogly Eliýakim, kätip Şebna we ýyl ýazgysyny ýörediji Asafyň ogly Ýoa çykyp geldi. Işaýa 36:1–3.

In Isaiah chapter seven, Isaiah is sent with a message to wicked Ahaz, the king of Judah, the southern kingdom. It is that kingdom who Sennacherib is attacking in chapter eight, verse eight. When Isaiah meets wicked king Ahaz, he meets him “by the conduit of the upper pool in the highway of the fuller’s field,” which is right where Rabshakeh blasphemes the name of the Lord. Isaiah taught that he and his children were signs.

Işaýa pygamberiň ýedinji babynda Işaýa günäkär Ahaza, Günorta patyşalygy bolan Ýahudanyň patyşasyna, habar bilen iberilýär. Sekizinji babyň sekizinji aýatynda Sennahirib hüjüm edýän hem şol patyşalykdyr. Işaýa günäkär patyşa Ahaz bilen duşuşanda, ol onuň bilen “ýokarky howdanyň suw geçirijisiniň ýanynda, egirmeçiniň meýdanyna barýan ýoluň boýunda” duşuşýar; bu bolsa Rabşakanyň Rebbiň adyna dil ýetirýän edil şol ýeridir. Işaýa özüniň we çagalarynyň alamatdygyny öwretdi.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Ine, men we Rebbiň maňa beren çagalary bilen bilelikde, Sion dagynda ýaşaýan Hökmürowan Reb tarapyndan Ysraýylda alamatlar we gudratlar üçin goýuldyk. Işaýa 8:18.

When Isaiah met wicked king Ahaz “by the conduit of the upper pool in the highway of the fuller’s field,” Isaiah had brought his son Shearjashub, which means, “a remnant shall return.”

Işaýa pygamber zalym patyşa Ahaz bilen “ýokarky howdanyň akdyrylýan ýoly ýuwujynyň meýdanyna barýan ýoluň üstünde” duşuşanda, Işaýa özüniň “galyndy yza dolar” diýmegi aňladýan ogly Şearýaşuby ýany bilen getiripdi.

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Soňra Rebbi Işaýa şeýle diýdi: «Sen we ogluň Şearýaşub ýokary howzuň suw geçirijisiniň ujunda, kir ýuwujynyň meýdanyna barýan ýoluň üstünde Ahazy garşy almaga çykyň». Işaýa 7:3.

Shearjashub identifies that the message proclaimed by Isaiah at “the end of the conduit of the upper pool in the highway of the fuller’s field” is a message identifying the remnant who return. That remnant is those in the book of Malachi who are called to test the Lord by returning unto him, and by returning the tithes into the storehouse. Those who return are also represented by Jeremiah as those who return after the first disappointment. In chapter seven “the end of the conduit of the upper pool in the highway of the fuller’s field” portrays Isaiah giving a message to a wicked southern king, and in Isaiah thirty-six Eliakim, Shebna and Joah the recorder interacted for Hezekiah, while Rabshakeh represented Sennacherib.

Şearýaşub, “ýokarky howzuň akabasynyň ahyrynda, kir ýuwujynyň meýdanynyň ýolunda” Işaýa tarapyndan yglan edilen habaryň, gaýdyp gelýän galyndylary tanadýan habar bolandygyny görkezýär. Ol galyndy, Malaky kitabynda Rebbi synamaga, Oňa gaýdyp gelmäge hem-de onluklary ammara getirmäge çagyrylýanlardyr. Gaýdyp gelýänler, şeýle hem, Ýermeýa tarapyndan ilkinji lapykeçlikden soň gaýdyp gelýänler hökmünde şekillendirilýär. Ýedinji bapda “ýokarky howzuň akabasynyň ahyrynda, kir ýuwujynyň meýdanynyň ýolunda” diýen sözler Işaýanyň erbet günorta patyşasyna habar berýändigini beýan edýär, Işaýa otuz altynjy bapda bolsa Elýakym, Şebna we ýylýazgyçy Ýoah Hizkiýa üçin çykyş etdiler, Rabbşaqe bolsa Sanheribiň wekili boldy.

The first message of “the end of the conduit of the upper pool in the highway of the fuller’s field” is proclaimed by Isaiah and his son, the last message of “the end of the conduit of the upper pool in the highway of the fuller’s field” was proclaimed by three persons. The first message was to an internal king and the second was to an external king. The dividing line is the wall, which is a symbol of God’s law, and the Sunday law that represents the removal of the wall of separation of church and state. At the Sunday law, or at the wall there are three symbols; Eliakim is Philadelphia, Shebna is Laodicea and Joab the recorder is Sardis.

“Kir ýuwulýan meýdanyň ýolundaky ýokarky howzuň geçirijisiniň ujundaky” ilkinji habar Işaýa we onuň ogly tarapyndan yglan edildi, “kir ýuwulýan meýdanyň ýolundaky ýokarky howzuň geçirijisiniň ujundaky” soňky habar bolsa üç adam tarapyndan yglan edildi. Ilkinji habar içerki bir patyşa, ikinjisi bolsa daşarky bir patyşa üçin boldy. Bölüji çyzyk diwarlyk bolup, ol Hudaýyň kanunynyň nyşanydyr; şeýle hem ýygnak bilen döwletiň bölünmeginiň diwarynyň aýrylmagyny aňladýan ýekşenbe kanuny hem şol nyşandyr. Ýekşenbe kanunynda, ýa-da diwaryň ýanynda üç nyşan bar: Eliakim Filadelfiýadyr, Şebna Laodikidir, we ýazga geçiriji Ýowap Sardisdir.

At the Sunday law, many are overthrown according to Daniel eleven forty-one and those persons are those who are held accountable for the light upon the seventh-day Sabbath. Those who are overthrown in verse forty-one are Laodicean Seventh-day Adventists, and Eliakim represents Philadelphia.

Ýekşenbe kanuny wagtynda köp adamlar Daniel 11:41-e görä ýykylarlar, we şol adamlar ýedinji gün Sabat güni baradaky nur üçin jogapkär hasap edilýänlerdir. Kyrk birinji aýatda agzalýan ýykylyp gidenler Laodikiýadaky Ýedinji Gün Adventistleridir, we Eliakim Filadelfiýany aňladýar.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

> Şol günde şeýle bolar: Men Öz hyzmatkärim Hilkiniň ogly Elyakymy çagyraryn. Ony seniň donuňa geýdirerin, ony seniň guşagyň bilen berkiderin, seniň häkimiýetiňi onuň eline tabşyraryn; ol Iýerusalimiň ilatyna hem-de Ýahudanyň öýüne ata bolar. Dawudyň öýüniň açaryny onuň egnine goýaryn; şeýlelikde ol açar, hiç kim ýapmaz; ol ýapar, hiç kim açmaz. Işaýa 22:20–22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:7–9.

> Filadelfiýadaky ýygnagyň perişdesine ýaz: Mukaddes bolan, Hakykat bolan, Dawudyň açaryna eýe bolan, açanda hiç kimiň ýapyp bilmeýän, ýapanda bolsa hiç kimiň açyp bilmeýän Zat şeýle diýýär: Seniň işleriňi bilýärin: ine, men seniň öňüňde açyk bir gapy goýdum, ony hiç kim ýapyp bilmez; çünki seniň güýjüň az bolsa-da, Meniň sözümi berjaý etdiň we Meniň adymy inkär etmediň. Ine, men Şeýtanyň sinagogasyndakylardan — özlerini ýehudy diýýän, emma ýehudy bolman, ýalan aýdýanlardan — seniň aýaklaryňyň öňüne gelip baş egdirerin we seni söýendigimi olara bildirin. Ylham 3:7–9.

Shebna is replaced by Eliakim, and Shebna on the wall represents Laodicean Seventh-day Adventists who refuse to be benefitted by the message of the early or latter rain. The early rain with the church was represented by Isaiah and the remnant who returned, and the message was directed at an apostate church, represented by wicked king Ahaz. The message from the wall was given to a wicked king of the north that was seeking to defeat Jerusalem, and it represents the latter rain in relation to the early rain. While God’s church is judged the early or former rains sprinkles, but at the Sunday law the rain is poured out without measure. The message to Ahaz was the internal message, the message to Sennacherib was external. The first voice of Revelation 18:1–3 is a repetition of the second angel’s message and it is internal. The second voice of Revelation eighteen verse four is external and is the third message. Isaiah and his son brought the internal second angels message, and on the wall with an external message there are three souls.

Şebna Elyakim bilen çalşyrylýar, hem-de diwardaky Şebna irki ýa-da soňky ýagmyryň habaryndan peýda almakdan ýüz öwürýän Laodikýa ýagdaýyndaky Ýedinji Gün Adventistlerini aňladýar. Ybadathana bilen bagly irki ýagyş Işaýa we yza dolanan galanlar arkaly şekillendirilipdi, we habar pis ýola düşen ybadathana gönükdirilipdi; bu bolsa erbet patyşa Ahaz bilen şekillendirilýärdi. Diwardan gelen habar Iýerusalimi ýeňmäge çalyşýan demirgazygyň erbet patyşasyna berildi, we ol irki ýagmyra bolan gatnaşygynda soňky ýagmyry aňladýar. Hudaýyň ybadathanasy höküm edilýän wagty irki ýa-da öňki ýagyş sepeläp düşýär, emma Ýekşenbe kanuny wagtynda ýagyş ölçe-gsiz dökülýär. Ahaza berlen habar içki habar bolupdy, Sanheribe berlen habar bolsa daşky boldy. Ylham 18:1–3-iň birinji sesi ikinji perişdäniň habarynyň gaýtalanmasydyr we ol içkidir. Ylham on sekizinji bap, dördünji aýatyň ikinji sesi daşkydyr we ol üçünji habardyr. Işaýa we onuň ogly içki ikinji perişde habaryny getirdiler, hem-de diwarda daşky habar bilen üç jan bar.

Eliakim is the one hundred and forty-four thousand, Shebna is Laodicean Seventh-day Adventism that is spewed out of the mouth of the Lord at that time. Joab the recorder represents God’s other flock who record the history leading up to the wall, in order to recognize the ensign of Eliakim, when it is lifted up.

Eliakim ýüz kyrk dört müňdür; Şebna bolsa şol wagtda Rebbiň agzyndan tüýkürilip çykarylan Laodikýaly Ýedinji Gün Adwentizmidir. Ýazgyçy Ýoab, Eliakimiň baýdagy ýokary galdyrylanda ony tanamak üçin, diwary öňünden getirýän taryhy ýazyp alan Hudaýyň başga sürüsini aňladýar.

Isaiah 8:8 brings the messages of Isaiah six through twelve into Daniel eleven, verse ten. In doing so it provides a second witness that the head of the kingdom is left standing after the attack. It identifies an argument of a broken treaty that is used to precipitate a battle.

Işaýa 8:8 Işaýanyň altynjy bapdan on ikinji baba çenli habarlaryny Daniel 11:10-a getirýär. Şeýle etmek bilen, hüjümden soň patyşalygyň başynyň dik galýandygyna ikinji şaýatlygy berýär. Ol söweşi tutaşdyrmak üçin ulanylýan bozulan äht baradaky bir delili görkezýär.

From the collapse of the Soviet Union in 1989, in verse forty until the soon-coming Sunday law represented in the next verse there is thirty-seven years of prophetic history that verse forty says nothing. Verses ten through fifteen of Daniel eleven represents the prophetic history that is not addressed in verse forty. It can only be seen when employing the methodology of line upon line. If ye will not believe, surely ye shall not be established, is the prophetic warning that is attached to the three verses that describe 1989, and the historical fulfillment of verse eight of Isaiah eight portrays a test for Eliakim and Shebna. Can you see, or are you blind?

1989-njy ýylda Sowet Soýuzynyň çökmeginden başlap, kyrkynjy aýatda beýan edilýän döwürden indiki aýatda şekillendirilýän ýakynda geljek Ýekşenbe kanunyna çenli otuz ýedi ýyllyk pygamberlik taryhy bar, emma kyrkynjy aýat bu barada hiç zat aýtmaýar. Daniel kitabyň on birinji babyndaky onunjy aýatdan on bäşinji aýada çenli bölüm, kyrkynjy aýatda agzalmaýan şol pygamberlik taryhyny aňladýar. Muny diňe “setir üstüne setir” usuly ulanylanda görmek bolýar. “Eger iman etmeseňiz, elbetde berkarar bolmarsyňyz” — bu 1989-njy ýyly suratlandyrýan üç aýata bagly bolan pygamberlik duýduryşydyr, we Işaýa sekizinji babyň sekizinji aýadynyň taryhy ýerine ýetmesi Eliakim bilen Şebna üçin bir synagy görkezýär. Siz muny görüp bilýärsiňizmi, ýa-da körmüsiňiz?

Verse forty-one of Daniel eleven is the soon-coming Sunday law in the United States that is typified by the history that fulfilled verse sixteen.

Danyýel 11:41 aýaty, 16-njy aýaty ýerine ýetiren taryh bilen nusgalanan Amerikanyň Birleşen Ştatlarynda ýakyn wagtda güýje girjek Ýekşenbe kanunydyr.

> 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. Daniel 11:16.

> Emma onuň garşysyna gelen öz islegine görä hereket eder, onuň öňünde hiç kim durup bilmez; ol şanly ýurtda durar, ol bolsa onuň eli bilen haraba öwrüler. Daniel 11:16.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Ol şöhratly ýurda hem girer, we köp ýurtlar ýykylar; emma onuň elinden şular gutular: Edom, Moap we Ammon ogullarynyň başlyjalary. Daniel 11:41.

The historical fulfillment of verse sixteen on through to verse thirty in Daniel eleven is the history of pagan Rome. Every prophetic line in Daniel chapter eleven either typifies the history of pagan, papal or modern Rome. Every line either directly identifies a Roman history, or typifies a future Roman history. Every line. The verses that directly refer to the history fulfilled by pagan Rome, typify papal Rome. Together pagan Rome and papal Rome testify of modern Rome. Rome establishes the vision, for from the beginning of the chapter unto the end the vision is about Rome.

Danyýel kitaby 11-nji babyndaky on altynjy aýatdan tä otuzynjy aýada çenli bolan taryhy amal boluş, butparaz Rimiň taryhydyr. Danyýel 11-nji bapdaky her bir pygamberlik setiri ýa butparaz, ýa papalyk, ýa-da häzirki zaman Rimiň taryhyny nusgalaýar. Her bir setir ýa gönüden-göni Rim bilen baglanyşykly bir taryhy görkezýär, ýa-da geljekdäki bir Rim taryhyny nusgalaýar. Her bir setir. Butparaz Rimiň amala aşyran taryhyna gönüden-göni salgylanýan aýatlar, papalyk Rimi nusgalaýar. Butparaz Rim bilen papalyk Rim bilelikde häzirki zaman Rimi barada şaýatlyk edýär. Rim bu görnüşi belleýär, çünki babyň başyndan ahyryna çenli görnüş Rim barada.

Jesus identified that there was a traitor for the purpose of helping His disciples believe when the betrayal of Judas was made manifest.

Isa, Ýahudanyň dönükliginiň aýan bolan mahalynda şägirtleriniň ynanmagyna kömek etmek maksady bilen, olaryň arasynda bir dönügiň bardygyny öňünden bildirdi.

> “In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 655.

> «Ýahuda nälet aýdanda, Mesih Öz şägirtlerine hem rehim maksadyny göz öňünde tutýardy. Şeýlelikde Ol olara Öz Mesihdiginiň iň soňky, iň ýokary subutnamasyny berdi. Ol şeýle diýdi: “Bu bolmazdan öň size aýdýaryn, şeýlelik bilen, bu bolup geçende, MEN-DIGIME iman edersiňiz.” Eger Isa Öz başyna geljek zatlardan bihabar ýaly dymyp galan bolsady, şägirtler öz Mugallymynyň ylahy öňden görüjiliginiň bolmandygyny we ganhor mähelläniň eline duýdansyzlykda düşürilip, dönüklige sezewar edilendigini pikir edip bilerdi. Bir ýyl mundan öň Isa şägirtlerine On ikini saýlandygyny, olaryň biriniň bolsa iblisdigini aýdypdy. Indi bolsa Onuň Ýahuda aýdýan sözleri, ýagny onuň dönükliginiň öz Mugallymyna doly mälimdigini görkezýän sözleri, Mesihiň peseldilmegi döwründe Onuň hakyky yzyna eýerijileriniň imanyny berkiderdi. Ýahuda öz elhenç ahyryna ýetende bolsa, olar Isanyň dönüge garşy aýdan näletini ýatlarlar.» The Desire of Ages, 655.

December 31, 2023 the Lion of the tribe of Judah began to unseal the revelation of Himself, and the foundational test began. The test was over whether Rome was still the symbol that established the vision in verse fourteen, or had things changed? When the first antichrist from the United States began to reign on May 8, 2025, verse fourteen had been fulfilled. It could then be seen that the relationship between Trump and pope Leo had been typified by Reagan and John Paul II. The Ukrainian War which began in 2014, when the State Department of the United States brought about a color revolution in the Ukraine occurred in the presidency of Obama, who reigned during two popes. Reagan and John Paul II in verse ten, and then in 2014, the Ukrainian War began as represented by verse eleven’s battle of the borderland, or the battle of Raphia. Raphia means “borderland,” and so does the word, “Ukraine.” In that history Obama and two popes mark the second battle of the three battles of verses ten through fifteen. Then in 2024, Trump returned in fulfillment of verse thirteen. Then in verse fourteen the vision is established by the arrival of Trump’s popish counterpart.

2023-nji ýylyň 31-nji dekabrynda Ýahuda taýpasynyň Arslany Özi baradaky ylhamy açyp başlady we esas goýujy synag başlandy. Synag şundan ybaratdy: on dördünji aýatda görnüşi berkidip goýan nyşan henizem Rimdimi, ýa-da ýagdaýlar üýtgäpdi? Amerikanyň Birleşen Ştatlaryndan çykan ilkinji antihrist 2025-nji ýylyň 8-nji maýynda höküm sürüp başlanda, on dördünji aýat berjaý edilipdi. Şondan soň Tramp bilen papa Leo-nyň arasyndaky gatnaşygyň Reagan bilen Ioann Pawel II arkaly öňden nusgalandyrylandygy görünip bildi. Amerikanyň Birleşen Ştatlarynyň Döwlet departamenti Ukrainada reňkli ynkylaby amala aşyran 2014-nji ýylda başlanan ukrain urşy iki papanyň döwründe höküm süren Obamanyň prezidentliginde bolup geçdi. Onunjy aýatda Reagan bilen Ioann Pawel II görkezilýär, soňra bolsa 2014-nji ýylda on birinji aýatyň serhet ýaka söweşi, ýagny Rafiýa söweşi arkaly şekillendirýän ukrain urşy başlandy. “Rafiýa” “serhet ýaka” diýmegi aňladýar, “Ukraina” sözi hem şony aňladýar. Şol taryhda Obama we iki papa onunjy aýatdan on bäşinji aýada çenli bolan üç söweşiň ikinjisini alamatlandyrýar. Soňra 2024-nji ýylda Tramp on üçünji aýatyň berjaý bolmagynda gaýdyp geldi. Ondan soň on dördünji aýatda görnüş Trampyň papalyk garşydaşynyň gelmegi bilen berkidilýär.

What was established is that the three battles of verses ten through fifteen represent three waymarks that each identify the relationship between Jezebel and Ahab leading to Mount Carmel at the Sunday law. With Reagan Jezebel was in Samaria, hidden by a secret alliance. Then the priests of Baal and the prophets of the grove lifted up the spiritualism of woke liberal Catholicism, combined with Obama’s schizophrenic symbolism of both the false prophet of apostate Protestantism and the false prophet of Islam, the worship of mother earth, the licentiousness and anarchy of the French Revolution. Then Trump returned in 2024, and the open relationship between the beast and its image was made manifest in 2025. Its 2026, and the external vision test of the foundation has passed, and we are now in the vision of the temple test.

Bellenilen zat, onunjy aýatdan on bäşinji aýata çenli beýan edilýän üç söweşiň, Ýekşenbe kanunyndaky Karmel dagyna alyp barýan Ýezebel bilen Ahabyň arasyndaky gatnaşygy aýan edýän üç ýol belgisine wekilçilik edýändigidir. Reagan bilen Ýezebel Samariýada bolup, gizlin bir ylalaşyk arkaly ýaşryldy. Soňra Baalyň ruhanylary we bagyň pygamberleri oýanan liberal katolisizmiň ruhçulygyny ýokary galdyrdylar; bu bolsa dinden çykan protestantizmiň galp pygamberiniň hem-de Yslamyň galp pygamberiniň, ene ýeriň ybadatynyň, Fransuz ynkylabynyň ahlaksyzlygynyň we anarhiýasynyň iki taraplaýyn simwolizmini daşaýan Obamanyň şizofrenik simwolizmi bilen birleşdirildi. Soňra Tramp 2024-nji ýylda gaýdyp geldi, haýwan bilen onuň keşbiniň arasyndaky açyk gatnaşyk bolsa 2025-nji ýylda aýan boldy. Häzir 2026-njy ýyl, binýadyň daşky görüş synagy geçildi, indi bolsa biz ybadathana synagynyň görnüşiniň içindediris.

Verse eleven was fulfilled at the battle of Raphia in 217 BC, and typifies the Ukrainian War that began in 2014, which escalated in 2022, and is now on the verge of concluding. Putin will prevail, but the victory simply introduces the beginning of his demise. The prophetic structure of verse eleven and its historical fulfillment at Ptolemy’s victory at the battle of Raphia in 217 BC in fulfillment of verse eleven of chapter eleven aligns with the prophetic history of king Uzziah. Both Ptolemy and Uzziah were southern kings, whose hearts were lifted up because of military successes, but their lifted-up hearts brought both of them down, and the demise of both is associated with mutual attempts to make an offering in the sanctuary in Jerusalem.

On birinji aýat miladydan öňki 217-nji ýylda Rafiýa söweşinde ýerine ýetdi we 2014-nji ýylda başlan, 2022-nji ýylda güýçlenen hem-de häzirki wagtda tamamlanmagyň bosagasynda duran Ukrain urşunyň nusgasydyr. Putin üstün çykar, ýöne bu ýeňiş diňe onuň heläkçiliginiň başlangyjyny girizýär. On birinji aýadyň pygamberlik gurluşy we onuň miladydan öňki 217-nji ýylda Rafiýa söweşinde Ptolemeýiň ýeňşi arkaly, on birinji babyň on birinji aýadynyň ýerine ýetmegi hökmünde taryhy berjaý bolşy, Uzyýa patyşanyň pygamberlik taryhy bilen gabat gelýär. Ptolemeý hem, Uzyýa hem günorta patyşalarydy; olaryň ýürekleri harby üstünlikler sebäpli ýokary göterildi, emma şol ýokary göterilen ýürekler olaryň ikisini-de pese gaçyrdy, we olaryň ikisiniň hem heläkçiligi Iýerusalimdäki mukaddes ýerde sadaka getirmäge özara synanyşyklary bilen baglanyşyklydyr.

We will continue to consider the demise of Putin that leads into the battle of Panium in verse fifteen in the next article.

Biz indiki makalada on bäşinji aýatda Panium söweşine getirýän Putiniň ýykylşyny garamagy dowam etdireris.

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