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

Danyýel Kitaby — Ýüz kyrk birinji

Unveiling the Prophetic Significance of the Papacy’s Return and the Eighth President

Papalaryň gaýdyp gelişiniň we sekizinji Prezidentiň pygamberlik ähmiýetini açyp görkezmek

Author

Jeff Pippenger

Published

March 17, 2024

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We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.

Häzirki wagtda biz papalygyň ýeriň tagtyna ýedinji başlaryň biri bolan sekizinji baş hökmünde gaýdyp gelýän taryhynyň pygamberlik aýratynlyklaryna örän içgin seredýäris. Muny biz, ýedi prezidentiň biri bolan sekizinji prezidentiň papalyk haýwanyň keşbiniň emele getirilişini berjaý edýän taryhynyň pygamberlik aýratynlyklaryny ünsli kesgitlemek üçin edýäris. Biz bu hakykatlar baradaky garalmalarymyza Karmel dagy we Hirodyň doglan güni bilen başladyk. Bu mukaddes tymsallar ikisi hem Amerikanyň Birleşen Ştatlarynda tizden güýje girjek ýekşenbe kanunyny aňladýar; şol kanun Daniýel kitabynyň on birinji babyndaky kyrk birinji aýatda hem görkezilýär.

> 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 şanly ýurda hem girer, köp ýurtlar ýykylar; emma onuň elinden şular gutular: Edom, Moab we Ammonyň nesilleriniň başlyklary. Daniel 11:41.

The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.

Demirgazygyň galp patyşasy bu aýatda şöhratly ýere girýär. Gadymy Ysraýylyň taryhynda şöhratly ýer Ýahuda ýurdudy, ol süýt we bal akýan ýurt hökmünde beýan edilýärdi, we beýleki sebäpleriň hatarynda hut şonuň üçin hem ol şöhratlydy. Ol şöhratlydy, sebäbi Mesih onuň paýtagt şäheri Iýerusalimi Öz ybadathanasynyň ýerleşjek ýeri, şeýle hem Özüniň adyny goýmagy saýlan şäheri hökmünde saýlady.

> Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.

> Meniň halkymy Müsür ýurdunyň içinden çykaran günümden bäri, adymyň şol ýerde bolmagy üçin öý gurmakdan ötri Ysraýylyň ähli taýpalarynyň arasyndan hiç bir şäher saýlamadym; halkym Ysraýylyň üstünden ýolbaşçy bolmagy üçin hem hiç bir adamy saýlamadym. Emma Men Iýerusalimi saýladym, adym şol ýerde bolsun diýip; we Dawudy halkym Ysraýylyň üstünden bolsun diýip saýladym. 2 Taryh 6:5, 6.

The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.

Ýahudanyň göni manydaky ýurdy gadymy göni manydaky Ysraýyl üçin şöhratly ýurt bolupdy, Birleşen Ştatlar bolsa ruhy häzirki zaman Ysraýyly üçin Ýahudanyň ruhy ýurdy, şöhratly ýurtdur.

> “When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.

> “Rebbiň Öz halky üçin gaçybatalga hökmünde taýýarlan ýurdy, olar Ony öz wyždanlarynyň buýrugyna görä ybadat edip bilsinler diýip berlen ýurdy, köp ýyllaryň dowamynda Gudratygüýçlüniň galkany bilen örtülen ýurdy, Hudaýyň Mesihiň sap dininiň amanat goýulýan ýeri etmegi bilen lütuf eden ýurdy,—haçan-da şol ýurt öz kanun çykaryjylary arkaly Protestantçylygyň ýörelgelerinden ýüz öwrüp, Hudaýyň kanunyna el urmak arkaly Rimden çykan dinden dönüklige goldaw berse,—hut şonda günä adamsynyň iň soňky işi aýan bolar.” Signs of the Times, June 12, 1893.

After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.

Galp demirgazygyň ýalan şasy kyrkynjy aýatda, 1989-njy ýylda, günortanyň şasyny (öňki Sowet Soýuzyny) ýeňenden soň, ol şöhratly ýurdy hem (Amerikanyň Birleşen Ştatlaryny) basyp alýar. Kyrk birinji aýatda “ýurtlar” sözi goşulan söz bolup, doly takyk däldir, sebäbi ýekşenbe kanuny girizilende agdarylyp taşlanýan “köpler” şol kanun güýje girmezinden öň ýedinji günüň Sabatynyň gün bilen baglanyşykly günden tapawudyny bilýän adamlaryň bir toparydyr.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> Sabadyň üýtgedilmegi Rim ybadathanasynyň ygtyýarynyň alamaty ýa-da nyşanydyr. Dördünji tabşyrygyň talaplaryna düşünip, hakyky Sabadyň ýerine galp Sabady berjaý etmegi saýlanlar, şeýle etmek bilen, onuň diňe şol buýruk berýän güýjüne tagzym edýärler. Haýwanyň nyşany papalyk Sabadydyr; ol dünýä tarapyndan Hudaýyň bellän gününiň ýerine kabul edilendir.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Ýöne pygamberlikde görkezilişi ýaly haýwanyň nyşanyny kabul etmegiň wagty entek gelip ýetmedi. Synag wagty entek gelmedi. Her bir ybadathanada, Rim Katolik ybadatyny hem hasaba almazdan, hakyky mesihçiler bar. Olar ýagtylygy alyp, dördünji tabşyrygyň borjuny görýänçäler hiç kim höküm edilmeýär. Emma galp Sabaty mejbury edýän perman çykarylanda we üçünji perişdäniň güýçli sesi adamlary haýwana hem-de onuň şekiline sežde etmekden duýdurylanda, ýalan bilen hakykatyň arasyndaky çyzyk aýdyň çekiler. Şonda hem kanunsyzlykda dowam edýänler haýwanyň nyşanyny maňlaýlarynda ýa-da ellerinde kabul ederler.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Çalt ädimler bilen biz bu döwre golaýlaşýarys. Protestant ybadathanalary ýalan dini goldamak üçin dünýewi häkimiýet bilen birleşenlerinde, olaryň ata-babalary şol dine garşy durandyklary sebäpli iň gazaply yzarlamalara çydapdylar, şonda papalyk Sabady ybadathana bilen döwletiň birleşen häkimiýeti arkaly mejbury giriziler. Milli ýüz öwürme bolar, ol bolsa diňe milli weýrançylyk bilen tamamlanar.” Bible Training School, February 2, 1913.

The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.

Ýakyn wagtda geljek ýekşenbe kanunynda agdarylýan “köplük” topary, Şenbe nuruna görä jogapkär tutuljak bolanlardyr; bu nur şol wagt üçin berlen nurdur we bu, hem ybadathananyň, hem-de halklaryň taryhynda bir öwrüm nokady, bir krizisdir. Ol topar, boýun egmezlik çölünde gezip ýörmeginiň ahyryna ýetmiş Laodikiýa Adventizm ybadathanasydyr. Hut şol ýerde olar Rebbiň agzyndan ebedilik çykarylyp taşlanýarlar. Laodikiýa Adventizmi, üçünji perişdäniň nuruna çagyrylanlardyr: ýa 1844-den 1863-e çenli bolan taryhyň ilkinji Kadeşinde, ýa-da 2001-den ýekşenbe kanunyna çenli bolan taryhyň ikinji Kadeşinde.

> And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

> Ol oňa şeýle diýýär: «Dost, toý lybasy bolmazdan bu ýere nädip girdiň?» Ol bolsa dilsiz galdy. Şonda patyşa hyzmatkärlerine diýdi: «Munuň el-aýagyny baglaň, ony alyp gidiň-de, daşky garaňkylyga taşlaň; ol ýerde agy we diş gyjyrdatma bolar». Çünki köpüsi çagyrylýar, emma azlary saýlanýar. Matta 22:12–14.

The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.

Üçünji perişdäniň sesi, 1844-de bolsun ýa-da 2001-de, toýa çagyryşdy. Ýekşenbe kanuny wagtynda agdarylýan “köpler”, Mesihiň dogrulygynyň toý lybasyny ret eden, onuň ýerine on patyşanyň Rimiň jelep zenany bilen edýän nikasynyň toý toparynyň bir bölegine öwrülen şol “köplerdir”. Ol nika üçin adam öz lybaslaryny saklap biler, çünki olaryň aýbyny aýyrmak üçin gerek bolan zat, on patyşanyň üstünden höküm sürýän jelep zenanyň familiýasy bilen atlandyrylmakdyr.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. Isaiah 4:1.

> Şol gün ýedi aýal bir erkegiň ýakasyndan tutup şeýle diýer: “Biz öz çöregimizi özümiz iýeris, öz geýimimizi özümiz geýeris; diňe adyň bilen atlandyrylaýyn, aybymyzy aýyrgyn”. Işaýa 4:1.

They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.

Olar ilkinji iýmit synagyndan geçip bilmediler, çünki olar asmanyň çöreginiň ýerine öz çöreklerini iýmegi saýladylar. Olar ikinji synagdan hem geçip bilmediler; ol ýerde olar Onuň häsiýetini ýüze çykaryp, Hudaýy şöhratlandyrmalydylar, emma munuň ýerine öz egin-eşiklerini geýmegi saýladylar. Olar üçünji kesgitleýji synagdan-da geçip bilmediler, çünki Mesihiň adyny (häsiýetini) ret etmegi saýlandyklary üçin, wagşy haýwanyň adyny (häsiýetini) ýüze çykardylar. Nimrodyň Wawilonyň ilkinji agzalmasynda bir şäher (döwlet) we bir minara (ybadathana) gurmagynyň maksady, özüne bir at etmekdi.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Olar: «Geliň, özümize bir şäher we depesi asmana ýetýän bir minara bina edeliň; özümize at gazanalyň, bütin ýer ýüzüne dargap gitmezligimiz üçin» diýdiler. Gelip çykyş 11:4.

Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.

At häsiýetiň nyşanydyr, we ýediden bolan sekizinji haýwanyň pygamberlik häsiýeti Ybadathana (mina) bilen Döwletiň (şäheriň) birleşmesiniň iki taraplaýyn tebigatydyr. Ahyrky günleriň krizisinde adamlar iki topara bölüner.

> “There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.

> “Diňe iki topar bolup biler. Her bir tarap aýdyň belliklenendir: ýa ýaşaýan Hudaýyň möhri bilen, ýa-da wagşy haýwanyň ýa-da onuň keşbiniň nyşany bilen. Adamyň her bir ogly we gyzy öz baştutany hökmünde ýa Mesihe, ýa-da Barabbasa saýlaýar. We özlerini wepasyzlaryň tarapyna goýýanlaryň hemmesi Şeýtanyň gara baýdagynyň astynda durýandyrlar we olar Mesihi ret etmekde hem-de Oňa masgaralaýjylyk bilen ýüzlenmekde günälendirilýärler. Olar ýaşaýşyň we şöhratyň Rebbini bilkastlaýyn haça çüýlemekde günälendirilýärler.” Review and Herald, 1900-njy ýylyň 30-njy ýanwary.

One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”

Bir topar adam wagşy haýwanyň keşbini, beýleki topar bolsa Mesihiň keşbini aňladar. Birisi Mesihiň toý lybasyny geýer, beýleki topar bolsa “öz egin-eşiklerini” geýer. Bir topar asman iýmitini iýer, beýlekiler bolsa “öz çöreklerini” iýer. Öz çöreklerini iýýän we öz egin-eşiklerini saklap galýan topar, üçünji perişdäniň sesi bilen çagyrylan “köpleri” aňladýar; olar hem ýakyn wagtda geljek ýekşenbe kanuny wagtynda ýykylýan “köplerdir”. Ýekşenbe kanunynyň synag pursatynda olaryň häsiýetleri äşgär edilende, ýitiren ýagdaýlaryny halas etmäge bolan synanyşyklary şu galp umyda daýanýar: eger Rimiň jelebininiň adyny kabul edip bilseler, muny etmek olaryň “masgaraçylygyny” aýyrar.

At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.

Şol wagt saýlanan az sanlylar ýüz kyrk dört müňüň baýdagy hökmünde ýokary göterilýärler, we şondan soň kyrk birinji aýatda başga bir topar galp demirgazyk patyşasynyň elinden “gaçýar”. Kyrk birinji aýatda “gaçýar” diýip terjime edilen ýewreý sözi, edil sypaýylyk arkaly gaçýan ýaly gaçmagy aňladýar, we onuň kesgitlemesi suw içinde bir sabyn bölegini eliňde saklamak pikrini berýär; sabynyň sypaýylygy sebäpli ol eliňden sypyp çykýar. Sözüň kesgitlemesiniň esasy elementi, ol ýewreý dilinde ulanylanda, näme gaçýan bolsa, şol zadyň gaçmazdan öň özüni nämäniň elinden gaçyrýan bolsa, şonuň gözegçiliginiň astynda bolan zatdygyny aňladýar.

In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.

Kyrk birinji aýatda aždahanyň, janawaryň we galp pygamberiň üç taraplaýyn birleşigi amala aşýar.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Amerikanyň Birleşen Ştatlarynyň protestantlary uçurymyň aňyrsyna ellerini ilkinji bolup uzadyp, Spiritizm bilen el gysarlar; olar jarlagyň üstünden geçip, Rim güýji bilen el birleşdirerler; we şu üç taraplaýyn birleşigiň täsiri astynda, bu ýurt wyždan azatlygynyň hukuklaryny depgiläp, Rimiň yzyndan gider.” Beýik Göreş, 588.

When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.

Amerikanyň Birleşen Ştatlary Birleşen Milletler Guramasy we papalyk bilen ýekşenbe kanuny babatda el birleşdirende, ozal papalygyň elinde bolan adamlaryň bir topary soňra galp demirgazygyň patyşasynyň elinden “gaçyp gutular”. Şol adamlar ozal papalyk häkimiýetiniň penjesinde saklanypdy. Şol adamlar Hirodesiň doglan güni dabarasynda soňra ölüm ýa-da halas bolmak garaşyp, Rim zyndanlarynyň ýesirliginde bolan Çokundyryjy Ýahýa arkaly görkezilýär. Ýekşenbe kanuny wagtynda papalygyň ýesirliginden gaçyp gutulýan adamlar synpy üç taýpa arkaly görkezilýär we şeýlelikde häzirki Wawilonyň üç taraplaýyn düzümini alamatlandyrýar.

At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.

Şol hut şol wagtda, Ylham kitabynyň on sekizinji babyndaky ikinji ses şol halky Babildan çykyp gaçmaga çagyrýar, şeýdip olar şol wagt başlanmaly bolan onuň höküm-jezalaryna şärik bolmasynlar. Şol ikinji ses Mesihiň sesidir, emma ol şol wagtda üçünji perişdäniň habaryny gaty ses bilen yglan edýän ýüz kyrk dört müňüň sesini aňladýar. Eliňden gutulanlar (bu boýun egmegiň nyşanydyr), galp demirgazyk patyşasynyň elinden gutulýarlar, soňra bolsa hakyky demirgazyk patyşasynyň elini tapýarlar.

At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.

Karmel dagynda Bagalyň pygamberleri gyryldy, olaryň wekilçilik edýän erkeksi ýalan hudaýy hökmünde olar Döwleti aňladýar, Aştarotyň pygamberleri bolsa Ybadathanany aňladýar. Ylýas Bagalyň pygamberlerini öldürdi, şeýlelikde altynjy patyşalygyň soňuny kesgitläp görkezdi, ýöne Salome arkaly şekillendirilen ýüz öwüriji protestantizmiň dini henizem wekilçilik edilýärdi. Salome, Ýüz öwüriji protestantizm hökmünde, Salome bolup, Hirody azdyrýar, we on patyşa ýedi başyň içinden bolan sekizinji baş bilen Ybadathana we Döwlet bileleşigine girmäge razy bolýarlar. Salome — nepesbozuk Hirodyň öz ýüreginde höwes edýän şol biridir.

> But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.

> Emma men size diýýärin: aýala höwes bilen seredýän her bir adam onuň bilen eýýäm öz ýüreginde zyna eden bolýar. Matta 5:28.

Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.

Gerodyň ýüregindäki ganharaba höwesi olaryň tenini onuň ýüreginde birleşdirdi, şonuň üçin ol Salome bilen bir boldy.

> Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

> Şonuň üçin adam atasyny we enesini taşlap, aýalyna ýapyşar; olar bir ten bolar. Gelip çykyş 2:24.

At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.

Hirodyň doglan güni mynasybetli geçirilen toýunda Hirod bilen Salome birleşdiler, Ahabyň nyşany bolan Hirod bolsa demirgazyk patyşalygynyň on patyşasynyň başydyr. Ýakynda güýje girjek ýekşenbe kanuny mahalynda, ýer ýüzündäki janawaryň altynjy patyşalygy, ybadathana bilen döwletiň şahalarynyň birleşmesini aňladýan, bir şahaga öwrülen şahalaryň (janawaryň keşbiniň) Ylýas tarapyndan öldürilmegi bilen tamamlanýar. Şondan soň Salome Hirody azdyrýar, onuň bilen bir bolýar we ony patyşalygynyň ýarysyny (bütindünýä döwleti) ejesine (bütindünýä ybadathanasyna) bermäge ynandyrýar. Şeýlelikde Salome Ahaby we onuň on taýpasyny öz gözegçiligine geçirýär, çünki on patyşanyň ählisi hem bir-biri bilen ylalaşýarlar.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:12, 13.

> Gören on şah, entek şondı patşalardır; olar äli patşalıq alğan joq, biraq añmen bir sağat patşalarşa bilek aladı. Bular bir oyda bolıp, öz quatı men küşin añğa beredi. Aýan 17:12, 13.

The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.

Güýjüni we ygtyýaryny berýänleri, jelep münen şol ýyrtyjydyr. Bu ýyrtyjy, Ybadathana bilen Döwletiň utgaşmasy bolan şekiliň häsiýetini aňladýar; bu gatnaşygyň dolandyrylyşy aýalyň (Ybadathananyň) elindedir. Çünki bu latyn nikasydyr; onda familiýa aýalyň ady bilen atlandyrylýar we aýal hakyky nika gatnaşyklaryna garşy pitne içinde erkek üstünden höküm sürýär.

> Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.

> Aýala şeýle diýdi: «Gaýgy-gamgynyňy we göwreli bolmagyňy örän artdyraryn; sen çagalary gaýgy bilen dograrsyň; islegiň ýanýoldaşyňa bolar, ol hem seniň üstüňden höküm sürer». Gelip çykyş 3:16.

The ten kings are of one mind, and one heart.

On patyşa bir pikirdedir we bir ýürekdedir.

> “Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.

> “Ylham 17:13–14 sitata getirilýär. ‘Bular bir pikirde bolarlar.’ Ählumumy birleşdiriji baglanyşyk, bir uly sazlaşyk, Şeýtanyň güýçleriniň konfederasiýasy bolar. ‘We öz güýçlerini we gudratlaryny jandara bererler.’ Şeýlelikde, dini azatlyga, wyždanyň görkezmesine görä Hudaýa ybadat etmek erkinligine garşy şol bir özdiýenli, zulumkär häkimiýet ýüze çykýar; edil geçmişde papalyk tarapyndan ýüze çykarylyşy ýaly, ol wagt Rimçilik dini dessurlaryna we dabaralaryna boýun bolmakdan ýüz öwürenleri yzarlapdy.

> “In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.

> “Soňky günlerde alnyp baryljak söweşde Ýehowanyň kanunyna wepalylykdan ýüz öwren ähli bozuk güýçler Hudaýyň halkyna garşy birleşerler. Bu söweşde dördünji tabşyrygyň Sabaty esasy jedel meselesi bolar; çünki Sabat baradaky tabşyrykda beýik Kanun Goýujy Özüni asmanlaryň we ýeriň Ýaradany hökmünde tanadýar.” The Seventh-day Adventist Bible Commentary, 983.

The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.

On patyşa, olaryň ýolbaşçysy Ahab ýa-da Hirodes bolup, Hirodiýanyň gyzy Salome tarapyndan azdyryldy. Birleşen Milletler Guramasy, ýekşenbe kanunynda Salome, ýagny ýüz dönen protestantizmiň galp dini tarapyndan azdyrylyp, ozal hem Mukaddes Kitap pygamberliginiň altynjy patyşalygy bolan bu güýç, on patyşanyň patyşalygynyň üstünden gözegçiligi ele alýar; olaryň ählisi öz patyşalyklarynyň ýarysyny katoliklik dinine bermäge razy bolýarlar. Olar bu biragyzdan karary kabul edýärler, çünki patyşalaryň hemmesi Salomeniň azdyryjy tansy bilen azdyryldy. Olar birleşen güýçlerini Çokundyryjy Ýahýa bilen aňladylýanlary öldürmek işine sarp etmäge razy bolýarlar.

The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.

Ýyrtyjy haýwan (Birleşen Milletler Guramasy) baş patyşa (Ýezebeliň gyzy) tarapyndan dolandyrylýar. Ýezebel öz gyzyna Hirod we beýleki patyşalar bilen zynaçylykly hem-de gandüşerli gatnaşygy başlatmagy tabşyrypdy, çünki ol fahişeleriň enesidir. Ol öz gyzynyň dallalydyr. Hirod, Ahap we Birleşen Milletler Guramasy ýalan pygamber tarapyndan azdyryldy, ol bolsa Amerikanyň Birleşen Ştatlarydyr. Baal pygamberleri öldürilende Amerikanyň Birleşen Ştatlary altynjy patyşalyk bolmagyny bes edýär, we Aştarot pygamberleri (Salome) derrew ýedinji patyşalygyň dolandyryjy güýjüne öwrülýärler, çünki olar dünýäde edil häzirki wagtda Amerikanyň Birleşen Ştatlarynda amala aşyran zatlaryny gaýtalaýarlar.

The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.

Ýyrtyjy jelep gyzyň gyzy bilen gatnaşykda bolan patyşalardyr, jelep bolsa ýyrtyjynyň üstünden höküm sürýän aýaldyr. Isa bir zadyň soňuny şol zadyň başlangyjy arkaly görkezýär. Ylham kitabynyň on ýedinji bapyndaky sekiz patyşalyk baradaky şekillendiriş nähili Daniýeliň ikinji bapyndaky sekiz patyşalygy açan bolsa, ýyrtyjy hem-de ýyrtyjynyň üstünde oturan aýal hem ilkinji soňkyny aňladýar diýen esasda başga bir pygamberlik hakykatyny açýar.

Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.

Ylham kitabyň on ýedinji baby Mukaddes Kitap pygamberligindäki patyşalyklar baradaky soňky ýüzlenmedir, şonuň üçin Mukaddes Kitap pygamberligindäki patyşalyklar baradaky ilkinji ýüzlenme bolan Daniýel kitabyň ikinji baby hem pygamberlik zerurlygy boýunça sekiz patyşalygy görkezmelidir; olaryň sekizinji patyşalygy bolsa şol ýediniň içinden çykandyr. Şeýle hem, on ýedinji bapdaky aýalyň we onuň münýän haýwanynyň höküm edilşi, 1798-nji ýylda jelebiň üstünden bolan ilkinji hökümde hem şekillendirilmelidir.

The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.

Perişde Ýahýa on ýedinji babyň başynda, özüne beýik jelebiň we onuň münen wagşysynyň hökümüni görkezjekdigini habar berdi. Jelib höküm edilen ilkinji wagt, papalygyň ölüm ýarasyny alan we ahyrzamanyň wagtynyň gelip ýeten 1798-nji ýyly hökmünde dogry düşünildi. Emma pygamberlik taryhynda haçan-da bir “ahyrzamanyň wagty” görkezilse, ol ýerde hemişe adamlar arkaly alamatlandyrylan iki bellik bolýar. Harun bilen onuň dogany Musanyň dogluşy şol taryhda ahyrzamanyň wagty bolupdy. Şol iki bellik, Ýahýa Çokundyryjynyň dogluşynyň nyşany bolup, alty aý soň onuň doganoglany Isanyň dogluşy bilen bilelikde, şol taryh üçin ahyrzamanyň wagtyny belläpdi. Ýetmiş ýyllyk ýesirligiň ahyrynda, ol 1798-nji ýyldaky ahyrzamanyň wagtynyň nyşany bolup durýar, Dariý bilen onuň ýegeni Kuruş ahyrzamanyň wagtynyň şol iki belligidir. Olar bilelikde 1989-njy ýyldaky ahyrzamanyň wagtynda Reýgany we ilkinji Buşy nyşan edýärler.

1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.

1798-nji ýyl, ýagny Millerçi taryhynda Daniýel kitabynyň möhüriniň açylan ahyrzaman wagty, katolisizmiň haýwanynyň syýasy böleginiň pygamberlik ölümüni kesgitledi. Napoleonyň generaly Berthier göni Vatikana girip, papany tussag etdi we katolisizmiň haýwanynyň syýasy häkimiýetini soňlandyrdy. Bir ýyl soň, 1799-njy ýylda, asyrlaryň dowamynda şol haýwana münen, papa arkaly şekillendirilen aýal ýesirlikde öldi. Paýhanyň hökümi, milletleri dolandyrmak üçin onuň peýdalanan haýwany baradaky hökümi hem öz içine alýar. Ylham kitabynyň on ýedinji baby hem haýwanyň höküm edilşini, hem-de haýwanyň üstünden höküm sürüp, onuň üstüne münýän paýhany kesgitleýär.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> “Dünýä tupan, uruş we agzalalykdan doludyr. Şeýle-de bolsa, bir başlygyň—papalygyň güýjüniň—astynda halklar Hudaýa, Onuň şaýatlarynyň şahsyýetinde, garşy durmak üçin birleşerler.” Testimonies, volume 7, 182.

The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.

Ýedi başdan bolup, sekizinji baş bolan zat — jandar üstünde höküm sürýän papalyk häkimiýetidir; şol jandar bolsa, jandaryň üstüne münüp oturan jelep gyz tarapyndan dolandyrylýan on patyşadan düzülendir. Ýediden bolan sekizinji patyşalygyň alamatlary, jandaryň keşbi Amerikanyň Birleşen Ştatlarynyň içinde emele gelende, ýedi prezidentiň içinden bolan sekizinji we iň soňky prezidentde görülmelidir. Respublikançylygyň we Protestantçylygyň dönük şahlarynyň birleşiginiň jandaryň keşbiniň üstünden höküm sürýän bir “başy” bolmalydyr, we şol hökümdar adatdan daşary bir diktator bolar.

We will continue this study in the next article.

Bu gözlegi indiki makalada dowam etdireris.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

> Asafyň aýdymy ýa-da mezmury. Ýa Hudaý, dymma; parahat durma, we hereketsiz galma, eý Hudaý. Ine, Seniň duşmanlaryň galmagal turuzýarlar; we Sendan ýigrenýänler başlaryny galdyrdylar. Olar Seniň halkyňa garşy hilegärlik bilen maslahat etdiler we Seniň gizlin saklaýanlaryňa garşy geňeşdiler. Olar: «Geliň, olary millet hökmünde ýok edeliň, goý, Ysraýylyň ady indi ýatlanmasyn» diýdiler. Çünki olar biragyzdan bilelikde maslahat etdiler; olar Sana garşy äht baglaşdylar: Edomyň çadyrlary we Ysmagylylar; Mowap we Hajarlylar; Gebal, Ammon we Amalek; Tir ýaşaýjylary bilen Filistinliler; Assur hem olara goşuldy; olar Lotuň ogullaryna kömek etdiler. Selah. Zebur 83:1–8.

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