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

Danyýel kitaby — ýüz togsan njy

The Prophetic Crescendo: Unveiling the Battle of Panium and the Prelude to the Sunday Law

Pygamberlik Kulminasiýasy: Panium söweşini we Ýekşenbe Kanunyna giriş sözüni aýan etmek

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Jeff Pippenger

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April 20, 2024

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The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.

Soňky makala şeýle diýilýän abzasly bir bölek bilen tamamlanypdy: “Günä diýen ýaly öz çägine ýetdi. Bulaşyklyk dünýäni doldurýar, we tiz wagtda adamlaryň üstüne beýik bir gorky iner. Ahyr örän ýakyn. Biz hakykaty bilýänler, tizden dünýäniň üstüne gapyl bir geň galdyryjy ýagdaý hökmünde injek zada taýynlanmalydyrys.” “Günä” synag möhletiniň käsesi dolanda öz çägine ýetýär, we bu çäk Amerika Birleşen Ştatlary üçin Ýekşenbe kanunynda ýetilýär.

> “But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.

> “Emma Mesih kanunyň bir nokadynyň-da, bir çyzygynyň-da gök bilen ýer geçip gidýänçä güýjüni ýitirmejekdigini yglan etdi. Onuň gelmeginiň hut özi üçin edilen işi kanuny beýgeltmekden hem-de ýaradylan älemlere we göge Hudaýyň adalatlydygyny, şeýle hem Onuň kanunynyň üýtgedilmeginiň zerur däldigini görkezmekden ybaratdy. Emma ine, şu ýerde Şeýtanyň sag eli bolup, Şeýtanyň gökde başlan işini — Hudaýyň kanunyna üýtgetme girizmäge synanyşmak işini — dowam etdirmäge taýýar duran biri bar. Hristian dünýäsi bolsa papalygyň bu çagasyny, ýagny ýekşenbe institutyny kabul etmek bilen, onuň tagallalaryny makullady. Olar ony ösdürip goldadylar we protestantizm Rim häkimiýeti bilen dostluk elini birleşdirýänçä hem ony goldamagyny dowam etdirerler. Şonda Hudaýyň ýaradylyş Sabatyna garşy kanun bolar, hut şonda-da Hudaý ‘ýerde täsin bir iş eder.’ Ol adam urugynyň terslige ýykgynyny uzak wagtlap çekdi; Ol olary Özüne çekmäge synanyşdy. Emma olaryň günäsi öz çägine ýetjek wagt geler; hut şonda-da Hudaý hereket eder. Bu wagt indi juda golaýlap geldi. Hudaý milletler bilen baglanyşykly ýazgy ýöredýär: sanlar gök kitaplarynda olaryň garşysyna çişip barýar; we hepdäniň birinji gününiň bozulyşynyň jezalanmalydygy barada kanun güýje girende, şonda olaryň käsesi dolup-daşar.” Review and Herald, 9-njy mart, 1886.

At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”

Ýekşenbe güni baradaky kanun kabul edilende, Amerikanyň Birleşen Ştatlary öz käsesini doly dolduran bolar, we milli dinden ýüz öwürme milli heläket bilen yzarlanardy. Biziň garap duran abzasymyz şeýle diýýär: “günä diýen ýaly öz çägine ýetdi” we “adamzat üstüne tizden-tiz uly bir gorky iner.” Ylham kitabynyň on birinji babyndaky “uly ýer titremesiniň sagady” bolan Ýekşenbe güni baradaky kanunda “şäheriň ondan bir bölegi ýykyldy”, “ine, üçünji bela tiz gelýär” we “ýedinji perişde surnaý çaldy.” Üçünji bela ýedinji surnaýdyr, we ol Ýekşenbe güni baradaky kanun wagtynda gelip, “uly gorky” getirýär. Şol pursatda “ahyr juda golaýdyr” we ol “ähli zady basyp ýatyrýan garaşylmadyk ýagdaý” hökmünde gelýär. Ýekşenbe güni baradaky kanunda synag möhletiniň käsesi papalyk üçin hem dolýar, çünki şol wagt Ylham kitabynyň on sekizinji babyndaky ikinji ses şeýle yglan edýär: “Eý, Meniň halkym, onuň günälerine şärik bolmaz ýaly we onuň belalaryndan paý almaz ýaly, ondan çykyň. Çünki onuň günäleri göge çenli ýetdi, we Hudaý onuň etmişlerini ýatlady. Ol size nähili garşylyk beren bolsa, siz hem oňa şonça garşylyk beriň; onuň edýän işlerine görä oňa iki esse gaýtaryň: onuň dolduran käsesinde oňa iki esse dolduryň.”

That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.

Şol taryh ýekşenbe güni baradaky kanunyň güýje girmegi bilen başlanýar we papalygyň “köpleri ýok etmek we bütinleý gyrmak üçin uly gazap bilen çykjak” wagtyny alamatly bir döwür hökmünde görkezýär, çünki “ahyrky günlerde köp şehitler bolar.” Papalygy gaharladýan zat “gündogardan we demirgazykdan gelýän habarlar” bolup, olar “ony biynjalyk eder,” emma “ol öz ahyryna geler, we oňa hiç kim kömek etmez.” Ýekşenbe güni baradaky kanundan papalygyň ahyryna çenli Hudaýyň ýerine ýetiriji hökümynyň birinji tapgyry başlanýar. Ondan soň ikinji tapgyr, ýagny soňky ýedi bela gelýär, we iň soňunda müňýyllyk müňýyllygyň tamamynda erbetleriň ebedi ýok edilmegi bolýar. Hudaýyň ýerine ýetiriji hökümynyň taryhy uruşyň çäklerinde ýerleşdirilýär.

> “We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

> “Biz beýik we çynlakaý wakalaryň bosagasynda durus. Pygamberlikler ýerine ýetýär. Asmanda ýazylýan kitaplarda geň hem wakaly taryh hasaba alynýar. Dünýämizdäki hemme zat tolgunyşyk içindedir. Uruşlar bar, uruş habarlary hem bar. Milletler gaharlydyr, ölüleriň höküm edilmegi üçin olaryň wagty gelip ýetdi. Wakalar tiz ýakynlaşýan Hudaý gününi getirmek üçin üýtgeýär. Hamana, diňe örän az wagt galan ýalydyr. Emma eýýäm millet millete garşy, patyşalyk patyşalyga garşy galkaýarka, häzirlikçe umumy çaknyşyk ýok. Hudaýyň gullary maňlaýlarynda möhürlenýänçä, dört ýel heniz saklanyp dur. Şondan soň ýer ýüzüniň güýçleri soňky beýik söweş üçin öz goşunlaryny düzärler.” Christian Service, 50, 51.

God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.

Hudaý ýüz kyrk dört müňi möhürleýär, soňra bolsa Öz beýleki sürüsini Wawilondan çagyrýar; beýleki sürü hem, ýüz kyrk dört müňe garşylykda “beýik mähelle” hökmünde şekillendirilse-de, Hudaýyň möhürini kabul edýär. Öňki sitatada görülmeli düýpli pikir şudur: “Hudaýyň hyzmatkärleri maňlaýlarynda möhürlenýänçä, dört ýel saklanyp durýar.” Ýekşenbe kanuny wagtyna çenli ýüz kyrk dört müň möhürlenendir, “ine, üçünji hasrat tiz gelýär”; emma diňe Hudaýyň beýleki sürüsiniň iň soňkusy hem möhüri kabul edeninden soň dört ýel doly goýberilýär.

> “The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.

> “Milletler şimdi öfkeleniyorlar; fakat Başkâhinimiz Tapınak’taki işini tamamladığında ayağa kalkacak, öç alma giysilerini kuşanacak, ve o zaman son yedi bela dökülecektir. Dört meleğin, İsa’nın Tapınak’taki işi tamamlanıncaya dek dört rüzgârı tutacağını gördüm; ve bundan sonra son yedi bela gelecektir.” Review and Herald, 1 Ağustos 1849.

The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.

Biziň “üstünden ätlemäge taýyn bolup duran” “beýik we dabaraly wakalarymyz”, “uruşlar we uruş habarlary” hökmünde beýan edilýär. Bu wakalar “biziň dünýämizde hemme zat galmagala düşen” mahalynda, milletleriň “eýýäm millete garşy turýan” döwründe bolup geçýär diýlip görkezilýär. Panium, Daniel kitabynyň on birinji bap, on bäşinji aýatynda beýan edilen, on altynjy aýata alyp barýan we ony öňe çykarýan “geň we wakalardan doly taryhy” aňladýar; şol ýerde Ýekşenbe kanuny bar, şol ýerde ähli “ýer ýüzüniň güýçleri” soňky beýik söweş üçin öz güýçlerini jemleýän “umumy çaknyşyk” bar. Şol “soňky beýik söweş” üçünji Jahan urşudyr we ol miladydan öň 31-nji ýylda bolan Aktium söweşi bilen şekillendirilýär.

Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.

Birinji we ikinji aýatlar, hem-de onunjydan on bäşinji aýata çenli Daniel 11:40 aýatynyň gizlin taryhyny beýan edýär. Kyrkynjy aýat 1798-nji ýyldan 1989-njy ýyla çenli Amerikanyň Birleşen Ştatlarynyň we Adventizmiň taryhyny kesgitleýär. Soňra ol, Mukaddes Kitap pygamberligindäki altynjy patyşalyk hökmünde Amerikanyň Birleşen Ştatlarynyň soňuna we Laodikýa ýedinji gün adventist ybadathanasynyň kyrk birinji aýatda gusulyp çykarylmagyna çenli dymýar; bu bolsa Ýekşenbe kanunydyr, şol bir wagtda ol on altynjy aýatdyr. Birinji we ikinji aýatlar 1989-njy ýylda ahyrzaman döwrüni, hem-de şondan başlap Amerikanyň Birleşen Ştatlarynyň prezidentlerini, şeýtani globalistleri gozgalaňa getirýän altynjy baý prezidente çenli görkezýär. Ikinji aýat taryhy 2016-njy ýylda Donald Trampyň saýlanmagyna getirýär, soňra üçünji aýat bolsa beýik Isgender tarapyndan şekillendirilen on patyşanyň taryhyny dowam etdirýär; ol Mukaddes Kitap pygamberligindäki ýedinji patyşalyk bolup, olar ýakyn wagtda geljek Ýekşenbe kanuny krizisinde öz patyşalygyny papalyga berýärler.

Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.

Onunjy aýat 1989-njy ýyly ahyrzaman hökmünde kesgitlemek bilen jemlenýär, on birinji we on ikinji aýatlar bolsa Ukrainadaky urşy beýan edip, Putiniň we Russiýanyň bu uruşda ýeňjekdigini, emma ýeňşinden peýda görmejekdigini görkezýär. Ukrain urşy 2014-nji ýylda, Trampyň ilkinji saýlaw kampaniýasy başlanmazyndan bir ýyl öň başlady. Bu aýatlar Donald Trampyň sekizinjji prezident bolmak, ýagny ýediniň içinden bolan sekizinjji bolmak ugrunda üçünji kampaniýasyna girişmegi bilen onuň (syýasy manyda) direlmegine alyp barýar. On üçünji aýat Trampyň on bäşinji aýatda agzalýan Paniumdaky ýeňşinden öňki syýasy göreşlerini görkezýär, on dördünji aýat bolsa Panium söweşi döwründe, on bäşinji aýatdaky ýeňşine çenli bolup geçýän taryhy — ýagny günä adamy syýasy taryha aç-açan aralaşyp başlaýan döwri — beýan edýär. Papalyk pygamberlik taryhyna aralaşanda, Tirli jelep aýdym aýdyp başlaýar we röýýet berkidilýär.

The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.

Miladydan öňki 200-nji ýylda Paniumdaky ýeňişiň yzysüre, miladydan öňki 167-nji ýylda Modeindäki (manysy: garşylyk) Makkabeýleriň “gozgalaňy” diýilýän ýol belligi geldi. Miladydan öňki 164-nji ýylda Makkabeýler Ybadathanany täzeden bagyşladylar, hem-de Antiohus Epifanes aradan çykdy; bu bolsa grek dini täsirine garşy Makkabeý göreşinde öwrülişik pursatyny alamatlandyrdy. Miladydan öňki 161-nji ýyldan 158-nji ýyla çenli döwürde ylalaşyga girmek işi başlanyp, ahyryna ýetirildi. Bu pygamberlik ýol bellikleri on bäşinji aýatdan ýigrimi üçünji aýada çenli taryhyň çäginde Haşmonaýlar nesilşalygynda gaýtalanýar.

The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.

Ýigrimi üçünji aýatdaky Rim bilen baglaşyk gönüden-göni salgylanmadyr, emma on bäşinji aýatda miladydan öňki 167-nji ýyl, miladydan öňki 164-nji ýyl, miladydan öňki 161-nji ýyl we miladydan öňki 158-nji ýylyň dört Makkabiýa ýol görkezijisi diňe “baglaşyk” taryhy şol aýata degişli edilende görünýär. Pompeý on altynjy aýatda Iýerusalimi basyp alanda, ol şäheriň içinde bolup geçýän raýat urşy bilen ýüzbe-ýüz boldy, garşy duran iki topar hem Haşmonaýlar nesilşalygynyň bölünip çykan şahalarydy. Şonuň üçin Makkabiýalar hem on altynjy aýadyň taryhynda bar.

Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.

Ýigriminji aýat Mesihiň dogluşyny görkezýär, ýigrimi birinji we ýigrimi ikinji aýatlar bolsa Mesihiň ölüm taryhyny görkezýär; şonuň üçin şol taryhda Fariseýler tarapyndan wekil edilýän Haşmonaýlar neberesiniň çyzygy bardyr. On bäşinji aýatdan ýigrimi üçünji aýada çenli gönüden-göni şöhratly ýurdy, hem-de Onuň hakykatlarynyň goragçylarydygyny ykrar eden, emma ýüz dönderen protestantçylyk nähili Hudaýyň wekilleri däl bolsa, şonça-da Hudaýyň wekilleri bolmadyk Hudaýyň Ýahudiýadaky dönük halkyny görkezýär.

Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.

Waýt uýamyz bize şeýle habar berýär: “Danyýeliň on birinji baby” baradaky sözleriň “berjaý bolmagynda” bolup geçen taryhyň “köp bölegi gaýtalanyp bolar.” Haşmonaýlar nesli bilen görkezilen pygamberlik çyzygy, altynjy iň baý prezident tarapyndan alnyp gidilýän üçünji prezidentlik saýlaw kampaniýasyndan başlanýan protestantizmiň ýüz öwüriji şahyryny şekillendirýän pygamberlik çyzygyny aňladýar. Tramp prezidentlige üç gezek dalaş edýär; onuň dalaş eden birinji we soňky gezeklerinde ýeňiş gazanýar, emma ikinji gezek, on üç sany bilen aňladylýan pitne 2020-nji ýylyň ogurlanan saýlawyny kesgitleýär. Şonda dünýä iki synpa bölünýär: bir synp 2020-ni görüp bilýär, beýleki synp bolsa kördür. Bu, haýwanyň keşbiniň emele gelmeginde Adventistler üçin merhemet möhletiniň ýapylmagynyň öňüsyrasynda duran uly synagy alamatlandyrýar.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.

> “Taýýarlyklar eýýäm ilerleýär, we haýwana bir şekil ýasalmagyna getirjek hereketler dowam edýär. Ýeriň taryhynda bu soňky günler üçin pygamberligiň öňünden aýdanlaryny ýerine ýetirjek wakalar ýüze çykar.” Review and Herald, 23-nji aprel, 1889.

The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.

Häzir ösüp barýan “taýýarlyklar”, häzir “dowam edýän” “hereketler” we “haýwana bir şekil ýasalmagyna getirjek” “wakalar”, şeýle hem “şu soňky günler üçin pygamberligiň öňünden aýdanlaryny ýerine ýetirjek” wakalar, Daniel kitabynyň on birinji babynda on bäşinji aýatdan ýigrimi üçünji aýada çenli bolan Haşmonaý nesilşalygynyň ýol belgilerini öz içine alýar. Dinden çykan protestantçylygy aňladýan dinden çykan Haşmonaý nesilşalygy, oýananlygyň täze dünýä tertibiniň woke-izmine garşy özüniň MAGA-izmini gozgap, işe goşýan altynjy we sekizinji respublikan prezident Donald Trampyň şaýatlygyna örülendir.

The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.

Trampyň şaýatlygy Danieliň on birinji babyndaky ikinji aýata çenli 2020 ýyla ýetýär we ol onuň saýlaw kampaniýasyny hem-de ilkinji möhletini öz içine alýar; soňra on üçünji aýatdan on bäşinji aýada çenli onuň üçünji we soňky saýlaw kampaniýasy, ýeňşi we soňky möhleti görkezilýär. Iki möhletiň arasynda Ylham kitaby on birinji bapda respublikan buýnuzynyň öldürilendigini we üç ýarym gün köçede öli ýatandygyny görkezýär. Trampyň taryhynyň şol ugry Danieliň on birinji babynda onuň prezidentlikleriniň başlangyjyny hem-de soňuny özara baglanyşdyrýar. Şeýlelikde, Donald Trampyň şaýatlygy hem Daniel kitabynda, hem-de Ylham kitabynda ýerleşýär, we ol iki kitapda hem on birinji bapda ýerleşýär.

The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”

Üç bölekleýin çyzyk birleşdirilende, olar Trampyň altynjy we sekizinji prezident hökmünde doly taryhyny kesgitleýär, hem-de olar “Hakykat” diýen goluň üstünde gurlupdyr. Olar Danyýel we Ylham kitaplaryndan gelýär we “Danyýel kitabynyň soňky günlere degişli bolan bölegi” bilen gabat gelýän bir taryh çyzygyny emele getirýär.

That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.

Danyýlyň şol bölegi, synag möhletiniň tamamlanmagynyň edil öň ýanynda, Ýahuda taýpasynyň Arslany tarapyndan açylýan zatdyr; şonuň üçin ol ýüz kyrk dört müň adamyň möhürleniş habarynyň bir bölegidir. Emma 2020-nji ýylda iki şaýadyň öldürilmeginiň pygamberlik ýol belgilerini görmek üçin ruhy taýdan aýdyň görüş zerurdyr.

Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.

Danyýl kitabyň on birinji babyndaky on bäşinji aýat, Panium söweşini we Hasmoneý nesilşalygynyň nesil ugruny aňladýar; ol göni manydaky bir söweş arkaly berjaý edilip, şeýlelik bilen dönük protestantizmiň dini bilen globalistleriň täze eýýam dininiň arasyndaky ruhy urşuň pygamberlik häsiýetli bir şekillendirmesini alamatlandyrýar. B.e. öň 200-nji ýylda bolan Panium söweşi Respublikan şahynyň söweşini aňladýar, Makkabeýler gozgalaňy arkaly şekillendirilen göreş bolsa dönük protestant şahyň söweşini aňladýar. Makkabeýleriň gozgalaňy b.e. öň 167-nji ýylda bolup geçen hem bolsa, pygamberlik taýdan ol b.e. öň 200-nji ýylda bolan Respublikan şahyň söweşi bilen gabatlaşýar, çünki pygamberlikde şahlar biri-biriniň taryhyna parallel gidýär.

Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.

On bäşinji aýat ýakyn wagtda çykjak ýekşenbe kanunynyň öňüsyrasynda bolup, oňa alyp barýan pygamberlik taryhyny aňladýar. Şonuň üçin ol ýüz kyrk dört müňüň möhürleniş döwrüniň hut şol nokadyny görkezýär; şol wagtda möhürleme habarynyň içindäki güýç Hudaýyň ahyrky günlerdäki halkynyň üstüne möhri ebedilik basýar.

It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.

Bu hakykaty açýan Ýahuda taýpasynyň Arslanydyr, we şol hakykat Isa Mesihiň Ylhamydyr. Ýüz kyrk dört müň adam “Guzy nirä barsa, Onuň yzyndan barýanlardyr”, we Ol on bäşinji aýaty açanda, Ýahuda taýpasynyň Arslany Öz soňky gün halkyny Paniuma getirendir. Isa haça çüýlenmezinden öň, şägirtlerini Paniuma alyp gidende, hut şu pursaty möhürleme işinde şekillendirdi.

The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.

Paniý urşy Mesih tarapyndan aýratynlykda beýan edilýär; Ol Paniýda Öz şägirtleri bilen durka, ol ýerde olara Öz ýygnagynyň Petrusyň ykrarynyň üstünde bina ediljekdigini we “dowzahyň derwezeleriniň” oňa garşy üstün çykmajakdygyny öwretdi. Isa Paniý söweşi arkaly şekillendirilýän ruhy göreşi anyk görkezdi. Paniý söweşi on bäşinji aýatdyr, on altynjy aýat bolsa Aktiý söweşidir. Mesih Öz ölüminiň amala aşjak pursatynyň öňüsyrasynda Paniýda durdy.

Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.

Paniumdan Ýekşenbe güni baradaky kanuna çenli bolan taryh, ýer ýüzüniň wagşysynyň Protestantlyk we Respublikanlyk bolan iki şahy arasynda syýasy we dini göreşiň taryhydyr. Bu iki şah hem 2020-nji ýylda düýpsüz çukurdan çykan ateistik wagşy tarapyndan hüjüme sezewar edildi, we bu iki şahyň globalizmiň syýasy hem dini hudaýlaryna garşy alyp baran urşy on birinji aýatdan on altynjy aýada çenli bolan taryhyň çäginde görkezilýär.

From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.

2014-nji ýylda başlanan Ukrain urşundan, 2015-nji ýylda başlanan Donald Trampyň ilkinji prezidentlik saýlaw kampaniýasyna çenli, 2020-nji ýylda iki şahyň ölümine çenli, 2023-nji ýyldaky direlişe çenli, 2022-nji ýylyň 15-nji noýabrynda başlanan Trampyň üçünji kampaniýasyna çenli, taryh on üçünji bilen on bäşinji aýatlara alyp barýar. Şol aýatlarda, Hudaýyň pygamberlik Sözi arkaly aýan edilen taryh, ýüz kyrk dört müňi möhürleýän pygamberlik hakykatlaryny aňladýar.

Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.

Şol hakykatlar Mesihiň Matta kitabyň on altynjy we on ýedinji baplarynda beýan edilen Kesariýa Filipä saparynda şekillendirildi. Şol aýatlarda günäniň adamy Tiriň jelep aýalynyň aýdymlaryny aýdyp pygamberlik taryhyna gaýdyp gelýär we şeýle etmek bilen görüşi berkarar edýär; şeýlelikde şol aýatlary Ýarygije Gykylygynyň çägine ýerleşdirýär, çünki görüş bolmadyk ýerde halk heläk bolýar.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Görüniş ýok ýerde halk heläk bolýar; emma kanuny saklaýan bagtlydyr. Süleyman parasatly sözleri 29:18.

Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.

Gözi bar bolup hem görmek islemeýänler, gulaklary bar bolup hem eşitmekden ýüz öwürýänler, “ýagy” bolmadyk akylsyz Laodikýa gyzlardyr. “Ýag” — synag möhleti ýapylmazyndan azajyk öň Isa Mesihiň Ylhamy açylyp çözülende emele gelýän bilimiň artmagydyr; we Hoşeýanyň aýdyşyna görä, bilimi ret edýän we ony kabul etmeýän Hudaýyň halky ýok edilmelidir.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Meniň halkym bilim ýetmezçiligi sebäpli heläk bolýar; sen bilimi ret edeniň üçin, Men hem seni ret ederin, şeýlelikde sen Maňa ruhany bolmarsyň; sen öz Hudaýyňyň kanunyny unudanyň üçin, Men hem seniň çagalaryňy unudaryn. Hoşea 4:6.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Rebbiň sözi maňa hem gelip şeýle diýdi: «Eý, ynsan ogly, sen gozgalaňçy bir öýüň arasynda ýaşaýarsyň; olaryň görmäge gözleri bar, emma görmeýärler; eşitmäge gulaklary bar, emma eşitmeýärler. Çünki olar gozgalaňçy bir öýdür». Ezekiýel 12:1, 2.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Ol aýtdy: Bar-da, bu halka şeýle diý: Siz elbetde eşidersiňiz, emma düşünmersiňiz; elbetde görersiňiz, emma aňmarsiňiz. Bu halkyň ýüregini semret, gulaklaryny agraldyp, gözlerini ýum; olaryň gözleri bilen görüp, gulaklary bilen eşidip, ýürekleri bilen düşünip, ýüz öwrüp, şypa tapmazlyklary üçin. Işaýa 6:9, 10.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Şägirtler Onuň ýanyna gelip: «Näme üçin Sen olar bilen tymsallar arkaly gepleýäň?» diýip soradylar. Ol bolsa olara şeýle jogap berdi: «Sebäbi gökleriň Patyşalygynyň syrlaryny bilmek size berlendir, emma olara berlen däldir. Çünki kimde bar bolsa, oňa berler, we ol bol bollykda eýe bolar; emma kimde ýok bolsa, onda bar zady hem ondan alnyp gidiler. Şonuň üçin Men olar bilen tymsallar arkaly gepleýärin: sebäbi olar görüp hem görmeýärler, eşidip hem eşitmeýärler, düşünmeýärler-de. Şeýlelikde Işaýanyň pygamberligi olarda ýerine ýetýär; ol şeýle diýýär: “Eşidip eşidersiňiz, emma düşünmersiňiz; görüp görersiňiz, emma duýmarsyňyz. Çünki bu halkyň ýüregi galyňlaşdy, gulaklary agyr eşidýär, gözlerini ýumdular; bolmasa, olar gözleri bilen görerlerdi, gulaklary bilen eşiderlerdi, ýürekleri bilen düşünerlerdi, ýüz dönderip Maňa gelerlerdi, Men hem olary sagaldardym.” Emma siziň gözleriňiz bagtlydyr, çünki olar görýär; gulaklaryňyz hem bagtlydyr, çünki olar eşidýär. Çynlakaý size aýdýaryn: köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmek islediler, emma görmediler; siziň eşidýän zatlaryňyzy eşitmek islediler, emma eşitmediler. Matta 13:10–17.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> 1840–1844-nji ýyllarda berlen ähli habarlary indi täsirli etmek gerek, çünki ýoluny ýitiren adamlar köp. Bu habarlar ähli ýygnaklara ýetirilmelidir.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Mesih şeýle diýdi: “Gözüňiz bagtlydyr, çünki olar görýär; gulaklaryňyz hem bagtlydyr, çünki olar eşidýär. Çünki size dogrusyny aýdýaryn: köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmek isläpdirler, emma görmändirler; siziň eşidýän zatlaryňyzy eşitmek isläpdirler, emma eşitmändirler” [Matthew 13:16, 17]. 1843 we 1844-nji ýyllarda görlen zatlary gören gözler bagtlydyr.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Habar berildi. Zamanın alamatlary hasyl bolýandygy sebäpli, bu habary gaýtadan beýan etmekde hiç hili gijä galma bolmaly däldir; jemleýji iş ýerine ýetirilmelidir. Gysga wagtyň içinde beýik bir iş amala aşyrylar. Tiz wagtdan Hudaýyň bellenişi boýunça bir habar berler, ol bolsa güýçli bir nalyşa öwrüler. Şonda Daniýel öz paýyna düşen ýerde durup, öz şaýatlygyny berer.” Manuscript Releases, 21-nji tom, 437.

We will continue this study in the next article.

Biz bu barlagy indiki makalada dowam etdireris.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Isa Mesihiň aýan bolşy, Hudaýyň öz gullaryna tizden boljak zatlary görkezmek üçin oňa beren aýanlygy; ol hem muny öz perişdesi arkaly gullugyndaky Ýahýa iberip bildirdi. Ol Ýahýa Hudaýyň sözüne, Isa Mesihiň şaýatlygyna we gören zatlarynyň ählisine şaýatlyk etdi. Bu pygamberligiň sözlerini okaýan adam bagtlydyr, ony eşidýänler hem onda ýazylan zatlary berjaý edýänler hem bagtlydyr; çünki wagt golaýdyr. Ylham 1:1–3.

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