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# The Book of Daniel - Number One-Hundred and Twenty-Three

Danyýel kitaby — ýüz ýigrimi üçünji bölüm

Unveiling the Prophetic Significance of Daniel 11:40

Daniel 11:40-yň pygamberlik ähmiýetini açyp görkezmek

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Jeff Pippenger

Published

March 8, 2024

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Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Danyýlyň on birinji babyndaky kyrkynjy aýat, edil Danyýlyň sekizinji babyndaky on dördünji aýat ýaly, Hudaýyň Sözüniň iň çuň manyly aýatlarynyň biridir. Kyrkynjy aýat Hiddekel derýasy bilen şekillendirilýär, Ulai derýasy bolsa Danyýlyň sekizinji babyndaky on dördünji aýaty şekillendirýär.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Kyrkynjy aýat “we ahyrzaman wagtynda” diýen sözler bilen başlanýar; şeýlelik bilen, aýatyň başynyň 1798-nji ýyla degişli bolandygyny anyk görkezýär. Aýatyň elli bir sözi 1989-njy ýylda möhürden açyldy, çünki şol wagt olaryň Sowet Soýuzynyň çökmegini görkezýändigi ykrar edildi. Aýatdaky şol elli bir söz 1798-nji ýylda bolan ahyrzaman wagtyny hem, soňra bolsa 1989-njy ýylda bolan başga bir ahyrzaman wagtyny hem aňladýar. Alfa we Omege görmek we eşitmek islegi bolanlaryň hemmesi üçin Öz goluny şol aýatyň üstünde goýdy. Birinji we üçünji perişdeleriň hereketleriniň ahyrzaman wagtynyň ikisi-de şol bir aýatda şekillendirilendir.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Aşakdaky aýat, ýakyn wagtda Amerikanyň Birleşen Ştatlarynda güýje girjek Ýekşenbe kanuny wagtynda, demirgazygyň patyşasy hökmünde şekillendirilen papalygyň, şöhratly ýurt hökmünde görkezilen Amerikanyň Birleşen Ştatlaryny haçan basyp alýandygyny kesgitleýär. Şonuň üçin, kyrkynjy aýadyň sözleri ahyrzamanyň wagtyny başlangyç hökmünde 1798-nji ýylda, hem-de ahyrzamanyň wagtyny gutarnykly nokat hökmünde 1989-njy ýylda görkezýän bolsa-da, hakykatda kyrkynjy aýatda beýan edilen pygamberlik taryhy, demirgazygyň patyşasynyň şöhratly ýurdy basyp alýan kyrk birinji aýadyna çenli tamamlanmaýar. Bu bolsa, 1989-njy ýylda Sowet Soýuzynyň dargamagyndan başlap, kyrk birinji aýatda beýan edilen ýakyn geljekdäki Ýekşenbe kanunyna çenli bolan taryhyň, Prezident Ronald Regandan başlap, ýakyn wagtda geljek Ýekşenbe kanunyna çenli Amerikanyň Birleşen Ştatlarynyň taryhyny aňladýandygyny görkezýär. Şol taryh 2001-nji ýylyň 11-nji sentýabryny we ondan soňky döwri, Ylham kitabyň on birinji babyndaky beýik ýer titremesiniň sagadyna çenli öz içine alýar.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Aýat ilki açylanda, hakykata garşy şeýle bir garşylyk bildirildi: “Pippengeriň bu aýadyň 1798-nji ýyldaky taryhdan başlap, ýekşenbe kanunyna çenli bolan taryhy aňladýandygy baradaky aýdymy bihuda bir talapdyr, çünki Mukaddes Kitapdaky aýatlar hiç haçan şeýle uzak taryh döwürlerini aňlatmaýar.” Biz bir aýatda ýerleşdirilip bilinjek wagt döwrüniň çägi barmy diýen düşünje barada oýlanmandyk, emma derrew Ylham kitabynyň on üçünji babyndaky on birinji aýadyň edil şol bir taryhy görkezýändigini, muny bolsa bir aýatda edýändigini ýatladyk. Ýer haýwanynyň taryhy 1798-nji ýylda başlady, ýer haýwanynyň aždaha ýaly geplemegi bolsa ýakyn wagtda geljek ýekşenbe kanunynda ýerine ýetýär.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> “Papalyk güýjünden mahrum edilip, yzarlamany bes etmäge mejbur bolanda, Ýahýa aždarhanyň sesini gaýtalamak we şol bir rehimsiz hem-de hudaýa dil ýetiriji işi dowam etdirmek üçin ýokarlanyp gelýän täze bir güýji gördi. Bu güýç — ýygnaga we Hudaýyň kanunyna garşy söweş alyp barjak iň soňky güýç — guzujaga meňzeş şahly bir haýwan arkaly nyşanlandy.” Signs of the Times, November 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Eger bir adam muny takyk görnüşde beýan etmeli bolsa, kyrkynjy aýat 1798-nji ýylyň taryhyny öz içine alýar, kyrk birinji aýada çenli; we kyrk birinji aýatda ýekşenbe kanuny kesgitlenýär. Şonuň üçin, Ylham kitaby on üçünji bapdaky ýekeje aýatdan tapawutlylykda, kyrkynjy aýat hakykatda azajyk gysgarakdyr, sebäbi ýekşenbe kanuny indiki aýatdadır; emma Ylham kitaby on üçünji bapda, 1798-nji ýyldan ýekşenbe kanunyna çenli bolan döwür bir aýatyň içinde ýerleşýär. Uýamyz Waýt bize Daniel kitabyndaky “şol bir pygamberlik çyzygynyň” Ylham kitabynda hem dowam etdirilýändigini habar berýär, we Ylham kitaby on üçünji bap, on birinji aýat, eger siz “setir üstüne setir” ýörelgesini ulanmagy saýlasaňyz, kyrkynjy aýadyň üstünden aňsatlyk bilen geçýär.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Setir-setir ýörelgesini hakykatdan-da ulananyňyzda, kyrkynjy aýadyň Ylham kitaby 13-nji bapdaky ýerden çykan haýwanyň (Amerikanyň Birleşen Ştatlarynyň) şekillendirilişiniň — ol kyrkynjy aýatda “söweş arabalary, gämiler we atlylar” arkaly görkezilýär — 1798-nji ýylda iki şahlı guzujaga meňzeş haýwandan ýakyn wagtda geljek Ýekşenbe kanunynda aždarha ýaly gürleýän haýwana öwrülýändigini, şeýle hem şol guzujaga meňzeş haýwanyň iki şahynyň bardygyny görýärsiňiz.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Kyrkynjy aýat, şeýle hem Tireniň jelep aýalynyň unudylýan simwolik ýetmiş ýylyny aňladýar, çünki şol simwolik ýetmiş ýyl bir patyşanyň günleri ýalydyr, patyşa bolsa bir patyşalykdyr. Kyrkynjy aýata we Ylham kitabynyň on üçünji bapdaky hataryna esaslanyp, Işaýa kitabynyň ýigrimi üçünji babyndaky simwolik ýetmiş ýyl dowamynda höküm sürýän Mukaddes Kitap pygamberliginiň patyşalygy — iki güýç şahasy bolan ýer ýyrtyjysydyr. Ýer ýyrtyjysy başlangyjynda Respublikanizmi we Protestantizmi aňladýan iki güýç şahasy bilen başlanýar, emma kyrkynjy aýatyň taryhy kyrk birinji aýatda öz ýerine ýetmegine golaýlaşanda, onuň iki pygamberlik güýji şonda “gämiler” (ykdysady kuwwat) we “söweş arabalary hem atlylar” (harby gudrat) hökmünde kesgitlenýär.

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Işaya pygamberiň ýigrimi üçünji babyndaky ýetmiş nyşanly ýylyň dowamynda, kyrkynjy aýatda demirgazygyň patyşasy bolan Tireli zynaçy aýal unudylýar. Emma soňra, ýetmiş nyşanly ýylyň ahyrynda, ol ýer ýüzüniň patyşalary bilen ýene bir gezek zyna eder; bu, Sowet Soýuzynyň synmagyna eltýän taryhda bolşy ýaly edildi, çünki ähli taryhçylar Prezident Reýganyň Sowet Soýuzyny ýykmak maksady bilen Mukaddes Kitap pygamberligindäki antimesih bilen gizlin bir ýaranlyk baglaşandygyny tassyklaýarlar. 1989-a alyp barýan döwürde Reýgan eýýäm günä adamy bilen gizlin, haram bir gatnaşygy başlapdy; şeýdip, Nebukadnesaryň sazandalary unudylan zynaçy aýalyň aýdyp başlamagy bilen başlan aýdymyň heňini türgenleşip başladylar. Şol taryhyň öz içinde Ioann Pawlus II-niň bütin dünýäni gurşan deňi-taýy bolmadyk gullugy, “bütin dünýäni” “haýwanyň yzyndan geň galyp gitmäge” sebäp bolan “aýdymyň we tansyň” başlangyjy boldy.

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Kyrkynjy aýat hem 1798-nji ýylda Sardis hökmünde başlan Laodikiýa Adventizminiň taryhyny aňladýar; soňra Sardisdäkiler açylan nury kabul etdiler, şondan soň bolsa Filadelfiýa hereketi Sardisden çykdy. Filadelfiýa hereketi 1856-njy ýylyň nuruny ret edende, olar 1863-nji ýylda hereket bolmakdan Laodikiýa ybadathanasyna geçdiler. Şonuň üçin hem şol ybadathana kyrk birinji aýatda, ýagny ýakyn wagtda geljek Ýekşenbe güni baradaky kanunda, Rebbiň agzyndan çykarylmaga höküm edilendir. Kyrkynjy aýat diňe bir Amerikanyň Birleşen Ştatlarynyň taryhyny däl, eýsem Laodikiýa Adventizminiň taryhyny hem aňladýar.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

Laodikeýa Adventizmine öz daýanýan nokady we güýji hökmünde Hudaýyň Sözüniň ylahy nury berildi, Amerikanyň Birleşen Ştatlarynyň hökümetine bolsa öz daýanýan nokady we güýji hökmünde Amerikanyň Birleşen Ştatlarynyň Konstitusiýasynyň ylahy nury berildi. Olar ikisi-de pygamberlik taýdan 1798-nji ýylda şahlar hökmünde başladylar, we simwoliki ýetmiş ýylyň ahyrynda dinden çykan Respublikan şah bilen dinden çykan Protestan şah bir şah hökmünde birleşip, aždarha ýaly sözlär.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Kyrkyzynjy aýatyň iki şahy hökümet we saýlanan ybadathana bolup, olar bilelikde dowam edýän pygamberlik çyzyklarynyň ikisini aňladýar; çünki olar bir ýeke haýwanyň üstündäki iki şah hökmünde görkezilýär. Haýwan nirä gitse, şol iki şah hem şoňa gidýär, we olar muny şol bir pygamberlik taryhynda edýärler. Protestantlygyň şahy Laodikeýa we Filadelfiýa arkaly görkezilýän iki taraply pygamberlik tebigatyna eýedir. Respublikançylygyň şahy hem Respublikan we Demokratik syýasy partiýalar arkaly görkezilýän iki taraply pygamberlik tebigatyna eýedir. Her bir şahyň şol iki taraply tebigatynyň ikinjisi, Daniýel kitaby, sekizinji bap boýunça, soňra ýüze çykýar we has beýik bolup çykýar.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Soň men gözlerimi ýokary galdyrdym-da, gördüm, ine, derýanyň öňünde iki şahly bir goç durdy; iki şah hem uzyn eken, emma birisi beýlekisinden has uzyn bolup, has uzyny soňrak ösüp çykdy. Daniel 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Her şahyň iki esse häsiýeti Mesihiň neslinde saddukeýler we pariseýler arkaly şekillendirilýär; bu bolsa Respublikan şahda liberalizme (gulçulygy goldaýyş, demokratiýa, wokizm we globalizm) hem-de konserwatisme (gulçulyga garşylyk, Konstitusiýaly respublika, däpçiçilik, MAGA) deň gelýär. Protestant şahyň iki esse häsiýeti Filadelfiýa we Laodikýa deň gelýär. Iki şahyň iki esse nyşana bölünişiniň arasynda kämil bir meňzeşlik ýokdur, çünki ne progressiw liberalizm, ne-de konserwatiw MAGAçylyk ýekşenbe kanuny meselesinde dogry tarapda çykýar; sebäbi pariseýler bilen saddukeýler haçda birleşdiler. Emma ýakynda geljek ýekşenbe kanunynda, haç tarapyndan öňden nyşanlanan şol wakada, Laodikýa Rebbiň agzyndan çykarylyp taşlanýar, Filadelfiýa şahy bolsa şonda baýdak hökmünde ýokary galdyrylýar. Şeýle-de bolsa, iki şahyň-da iki esse tebigaty pariseýler bilen saddukeýleriň arasyndaky teologik jedel arkaly görkezilýär, hem-de başga milletlere iberilen ilçäniň (Pawlusyň) özi Mesihiň taryhynda öňler pariseýleriň pariseýi bolupdy.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Soňky ýagşyň usulyýetiniň setir üstüne setir bolmagy, ulanylanda kyrkynjy aýatda beýik ýagtylygy emele getirýär. Ylham kitabyň ikinji bapdan on sekizinji baba çenli bolan baplary hemmesi kyrkynjy aýat bilen sazlaşykdadır. Işaýa kitabynyň ýigrimi üçünji babyndaky Tyr şähwetkeş aýaly baradaky şaýatlyk hem şol aýat bilen sazlaşýar. Elbetde, kyrkynjy aýadyň üstüne goýulmaly başga-da birnäçe parçalar bar, ýöne belki-de kyrkynjy aýady setir üstüne setir usuly bilen ulanmagyň iň ähmiýetli görnüşi kyrkynjy aýadyň hut özüdür.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Kyrkynjy aýatda 1798-nji ýyldaky ahyrzaman hem, 1989-njy ýyldaky ahyrzaman hem bilelikde öňe sürülýär. Bu bolsa pygamberlige talyp bolany 1798-nji ýyldaky ahyrzamany 1989-njy ýyldaky ahyrzamanyň üstüne goýup deňeşdirmäge gönükdirýär. Şeýle edilende, kyrkynjy aýadyň taryhy iki çyzygı emele getirýär; olaryň her biri 1798-nji ýylda başlanýar we kyrk birinji aýatda görkezilen ýakyn wagtda geljek Ýekşenbe kanunyna çenli dowam edýär. 1798-nji ýylda başlanýan çyzyk Hudaýyň soňky günlerdäki halkynyň içki habaryny kesgitleýär, 1989-njy ýylda başlanýan çyzyk bolsa edil şol bir taryhy döwürde Hudaýyň soňky günlerdäki halkynyň daşarky habaryny kesgitleýär. Şeýlelikde, kyrkynjy aýat öz içinde Ylham kitabyndaky ýedi ýygnagyň we ýedi möhüriň şol bir içki hem daşarky pygamberlik arabaglanyşygy bilen aňladylýan alamatlylygyny saklaýar. Şeýle pygamberlik hadysasy bary-ýogy elli bir sözden düzülen ýekeje aýatda beýan edilýär!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Millerçiler ýedi ýygnagyň we ýedi möhüriň içerki-daşarky habaryny tanadylar, ýöne olar ýedi surnaýyň hem ýedi ýygnak we ýedi möhür tarapyndan şekillendirilen taryhyň bir bölegi bolan hakykatyň üçünji bir ugry hökmünde görkezilýändigini hem tanadylar. Surnaýlar, Milliriň aýdyşy ýaly, Rimiň üstüne getirilen “özboluşly hökümler”di. Millerçiler ýedi surnaý arkaly şekillendirilen Hudaýyň hökümleriniň ýedi ýygnagyň taryhy we ýedi möhüriň oňa deň gelýän taryhy bilen baglanyşyklydygyna düşündiler.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Kyrkynjy aýat 2001-nji ýylyň 11-nji sentýabrynyň taryhyny öz içine alýar, şonuň üçin ýedi surnaýyň pygamberlik hatary hem kyrkynjy aýatda sazlaşdyrylýar. Birinji perişde 1798-nji ýylda geldi, 1844-nji ýylda höküm işiniň açylýandygyny yglan etmek üçin. Şol höküm derňew häsiýetli höküm we ýerine ýetiriji höküm diýen iki bölege bölünýär. Kyrkynjy aýatyň taryhy derňew häsiýetli hökümiň taryhydyr, kyrk birinji aýatdan başlap Mihail ör turýança we ýedi soňky bela inderilýänçä bolan taryh bolsa ýerine ýetiriji hökümiň taryhydyr.

The executive judgment begins when the United States speaks as a dragon.

Ýerine ýetiriji höküm Amerikanyň Birleşen Ştatlary aždarha ýaly gürläp başlananda başlanýar.

> ““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

> “Nyşanyň guzujyk meňzeş şahalary we aždarha sesy şeýle görkezilýän milletiň yglan edýän ýörelgeleri bilen amaly işleriniň arasynda täsin bir gapma-garşylygyň bardygyny görkezýär. Milletiň ‘geplemegi’ onuň kanun çykaryjy we kazyýet häkimiýetleriniň hereketini aňladýar. Şeýle hereket arkaly ol öz syýasatynyň binýady hökmünde öňe süren şol azatlyk söýüji we parahatçylykly ýörelgelerine garşy çykyp, olary ýalana çykarar. Onuň ‘aždarha ýaly’ geplejekdigi we ‘birinji haýwanyň ähli güýjüni’ ulanjakdygy baradaky pygamberlik, аждарha we gaplaň meňzeş haýwan arkaly görkezilen milletlerde ýüze çykan çydamsyzlyk we yzarlama ruhunyň ösüşini aýdyň öňünden habar berýär. Iki şahaly haýwanyň ‘ýeri we onda ýaşaýanlary birinji haýwana sežde etdirmekdigi’ baradaky beýannama bolsa, bu milletiň häkimiýetiniň papalyga hormat hökmünde ediljek haýsydyr bir dessury berjaý etdirmegi mejbur etmekde ulanyljakdygyny görkezýär.” The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Amerikanyň Birleşen Ştatlary «geplände» we tiz wagtdan güýje girjek ýekşenbe kanunyny ýerine ýetirende, Ylham kitabynyň on sekizinji babyndaky «ikinji ses» erkekleri we aýallary Babilondan çykmaga çagyrmak arkaly «geplär».

> And I heard another voice from heaven, saying, 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. Revelation 18:4–6.

> Soňra men asmandan başga bir sesiň şeýle diýýänini eşitdim: «Onuň günälerine şärik bolmazlygyňyz we onuň belalaryndan paý almazlygyňyz üçin, eý halkym, onuň içinden çykyň. Çünki onuň günäleri asmana çenli ýetdi, we Hudaý onuň etmişlerini ýatlady. Ol size nähili jeza beren bolsa, oňa-da şonuň ýaly jeza beriň; eden işlerine görä oňa iki esse gaýtaryň: onuň dolduran käsesinde oňa iki esse dolduryň». Ylham 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Kyrk birinji aýatda, Amerikanyň Birleşen Ştatlary sözlän wagty, häzirki Bawilonyň üç esse gurşawynda heniz galýanlar Ylham kitabynyň on sekizinji babynda “ikinji ses” gepleýän mahaly çagyrylyp çykarylýar. Şonda çagyrylyp çykarylanlar kyrk birinji aýatda “Edom, Moab we Ammonyň ogullarynyň baştutany” hökmünde şekillendirilýär. Bu aýatda häzirki Bawilonyň üç esse nyşanynda görkezilenler demirgazygyň patyşasynyň (papalygyň) elinden gutulýarlar. “Gutulmak” diýen ýewreý sözi sypjyklyk arkaly gutulmagy aňladýar, onuň içki manysy bolsa gutulmagyň, gutulmazdan öň gutulanlary ýesirlikde saklap gelen bir zadyň elinden amala aşyrylýandygydyr.

> 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. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

> Ol şöhratly ýurda-da girer, we köp [ýurtlar] ýykylar; emma onuň elinden şular gutular, ýagny Edom, Moab we Ammon ogullarynyň başlycalary. Ol öz elini ýurtlaryň üstüne-de uzadar; Müsür ýurdy hem gutulyp bilmez. Daniel 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

Kyrk ikinji aýatda papalyk (demirgazygyň patyşasy) üçünji geografik päsgelçiligini ýeňip geçýär, ýagny, Birleşen Milletler Guramasynyň nyşany bolan Müsüri ele geçirýär; bu ýagdaý, Hirodyň doglan güni bilen öňünden şekillendirilişi ýaly, ol Hirodiýanyň (papalygyň) gyzy Salomeniň (Amerikanyň Birleşen Ştatlarynyň) aldawjy tansyna boýun bolanda amala aşýar. Bu, Birleşen Milletler Guramasy (“Ylham” on ýedidäki “on patyşa”) bir sagatlyk wagta öz patyşalygyny haýwana bermäge razy bolýan pursaty görkezýär. Şol bir sagat “Ylham” on birinji bapdaky “uly ýer titremesiniň” sagadydyr hem-de Wawilonyň jelebi höküm edilýän “sagatdyr”. Kyrk ikinji aýatda Müsür (Birleşen Milletler Guramasy) “gaçyp gutulmaz.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Kyrk ikinji aýatda “gaçmak” diýip terjime edilen ýewreýçe söz kyrk birinji aýatdaky ýewreýçe sözden tapawutlanýar. Kyrk ikinji aýatda “gaçmak” sözi “halas boluş tapmazlyk” manysyny berýär, emma kyrk birinji aýat ýakyn wagtda geljek Ýekşenbe kanunyndan öňküleriň papalyk bilen el ele berşip gelip, soňra bolsa süýşegenlik bilen gaçyp çykýan pursadyny görkezýär. Ýekşenbe kanuny krizisiniň sagadyna çenli häzirki Wawilonyň birleşigindäkiler Ýekşenbäniň Hudaýyň ybadat güni diýen şeýtany pikiri kabul edip geldiler. Haýwanyň nyşany mejbury edileninde, adam ony haýsydyr bir sebäbe görä kabul edip biler, ýa-da hakykatdanam şeýledigine ynanyp biler. Oňa ynanmak nyşany maňlaýda kabul etmekdir, ony diňe kabul etmek bolsa nyşany eliňde kabul etmekdir.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Ýekşenbe güni baradaky kanun wagtynda papalygyň elinden gutulanlar, hut Amerikanyň Birleşen Ştatlary bilen Birleşen Milletler Guramasynyň Rimiň jelabasy, papalyk häkimiýeti, demirgazygyň patyşasy bilen el ele berýän pursadynda, Hudaýyň ybadat güni günüň güni diýen şeýtany pikiri ret edýärler.

> “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 ruhyçylyk hereketiniň elini tutmak üçin boşlugyň aňyrsyna ellerini uzatmakda öňde bolarlar; olar Rim güýji bilen el gysyşmak üçin uçurymyň üstünden uzanarlar; we şu üç taraplaýyn birleşigiň täsiri astynda bu ýurt wyždan azatlygynyň hukuklaryny depeläp, Rimiň yzyna düşer. “Beýik göreş”, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Danielyň on birinji babyndaky soňky alty aýadyň gurluşyny, kyrkynjy aýaty gözden geçirişlerimizde dowam edişimizde beýan etmek üçin wagt aýyrmak möhümdir. Demirgazygyň patyşasy, ýagny Häzirki Rim, ýer ýüzüniň tagtynda ornaşmak üçin üç geografik päsgelçiligi ýeňip geçýär. Butparaz Rim hem, papalyk Rimi ýaly, üç geografik päsgelçiligi basyp alypdyr; şonuň ýaly-da Häzirki Rim kyrkynjy aýatda günortanyň patyşasyny (öňki Sowet Soýuzyny) ýeňýär, soňra kyrk birinji aýatda şöhratly ýurdy (Amerikanyň Birleşen Ştatlaryny) basyp alýar, ondan soň bolsa kyrk ikinji we kyrk üçünji aýatlarda Müsüri (Birleşen Milletler Guramasyny) basyp alýar.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Emma Akgüniň öňki sitatasy görkezşi ýaly, Amerikanyň Birleşen Ştatlary şol bir wagtda papalyk we Birleşen Milletler Guramasy bilen el-ele berýär. Aždarhanyň, haýwanyň we ýalan pygamberiň üç taraplaýyn birleşigi ýakyn wagtda geljek ýekşenbe kanunynda amala aşýar, emma Daniel kitaby on birinji bap kyrk birden kyrk üçe çenli aýatlar şol bir wagtda bolup geçýän basyp alyşlary yzygiderli görnüşde görkezýär. Suratlandyrylýan yzygiderlilik wakalaryň akyşyny aňladýar, ýöne olaryň hemmesi ýakyn wagtda geljek ýekşenbe kanunynda amala aşýar.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Şol pursatda Ylhamyň on sekizinji babyndaky “ikinji ses” Amerikanyň Birleşen Ştatlarynyň “gepleýän” ýerinde “gepleýär”. Hudaý Şeýtanyň gepleýän ýerinde we wagtynda gepleýär. Kyrk dördünji aýatda gündogardan we demirgazykdan gelen habarlar demirgazygyň patyşasyny howsala salýar we papalygyň soňky ganly gyrgynçylygy başlanýar. Kyrk dördünji aýat, kyrk ikinji we kyrk üçünji aýatlar ýaly, kyrk birinji aýatda başlanýar; şol ýerde Ylhamyň on sekizinji babyndaky gudratly perişde Öz başga süri üçin Babildan çykmak çagyryşyna başlaýar.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Onuň beýan edýän habary, üçünji heläkçiligiň Yslamy Onuň höküm çykarýan guraly hem-de Wawilon zynahorynyň jezasy hökmünde kesgitleýän habardyr. Yslam “gündogardan gelýän habar” hökmünde görkezilýär, papalyk bolsa (demirgazygyň galp patyşasy) “demirgazykdan gelýän habar”dyr. Daniýel on birinji bap kyrkynjy aýat derňew hökümüni kesgitleýär, kyrk birinji aýatdan kyrk bäşinji aýada çenli bolsa ýerine ýetiriji höküm kesgitlenýär.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Biz Danyýel 11-iň kyrkynjy aýatyna degişli seljermämizi indiki makalada dowam etdireris.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> Bir gezek Nýu-Ýork şäherinde bolanymda, gijäniň bir mahalynda asmana tarap gat-gat bolup beýgelýän binalary görmäge çagyryldym. Bu binalaryň oda çydamlydygy kepillendirilipdi, we olar eýelerini hem-de gurujylaryny şöhratlandyrmak üçin gurulýardy. Bu binalar barha beýgelýärdi, has-da beýgelýärdi, we olarda iň gymmat material ulanylýardy. Bu binalaryň eýeleri özlerinden: “Biz Hudaýy iň gowy görnüşde nädip şöhratlandyryp bileris?” diýip soramaýardylar. Reb olaryň pikirlerinde ýokdy.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Men şeýle pikir etdim: “Ah, şeýle edip öz serişdelerini maýa goýýanlar öz ýoluny Hudaýyň görşi ýaly görüp bilsedilerdi! Olar ajaýyp binalary gurýarlar, emma Älemiň Hökümdarynyň nazarynda olaryň meýilleşdirşi we oýlap tapyşlary nähili akylsyzlykdyr! Olar bütin ýüregiň we akylyň ähli güýji bilen Hudaýy nädip şöhratlandyryp boljakdygyny öwrenmeýärler. Olar munuň — adamyň ilkinji borjunyň — gözden ýitirdiler.”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> Bu beýik binalar gurlup barýarka, olaryň eýeleri özlerini kanagatlandyrmaga we goňşularynda göriplik oýarmaga sarp etmäge pullarynyň bardygyna şöhratparaz tekepbirlik bilen şatlanypdylar. Şeýlelik bilen maýa goýan pullarynyň köp bölegi sütem etmek, garyplary ezmek arkaly gazanylypdy. Olar gökde her bir iş amaly barada hasabyň alnyp barylýandygyny unudypdylar; her bir adalatsyz geleşik, her bir galplyk ol ýerde ýazga alnypdyr. Şol wagt gelýär: adamlar öz galplyklarynda we bihaýalyklarynda Rebbiň özlerine geçmäge ýol bermejek derejesine ýetjekler, şonda olar Ýehowanyň sabyrlylygynyň hem bir çäginiň bardygyny öwrenerler.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> Soňra meniň öňümden geçen görnüş ýangyn howsaty boldy. Adamlar beýik we guýagmy oda çydamly binalara seredip: «Olar bütinleý howpsuz» diýdiler. Emma bu binalar edil garaýagyzdan ýasalan ýaly ýanyp ýok boldy. Ýangyn söndüriji maşynlar bu weýrançylygy saklamak üçin hiç zat edip bilmediler. Ýangyn söndürijiler hem şol maşynlary işletmäge ukyply bolmadylar.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> Maňa şeýle görkezme berildi: Rebbiň wagty gelende, tekepbir, şöhratparaz ynsanlaryň ýüreklerinde hiç bir özgertme bolmadyk bolsa, adamlar halas etmäge gudratly bolan şol Eliň ýok etmäge-de gudratly boljakdygyny bilerler. Ýerdäki hiç bir güýç Hudaýyň elini saklap bilmez. Hudaýyň Öz kanunyna etmezçilik edenleri hem-de olaryň nebsewür şöhratparazlygy sebäpli adamlara jeza ibermek üçin bellän wagty gelende, binalary weýrançylykdan gorap saklajak hiç bir gurluşyk serişdesi ulanylyp bilinmez.

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> Hatda mugallymlaryň we döwlet işgärleriniň arasynda-da häzirki jemgyýetiň ýagdaýynyň düýbünde ýatan sebäplere düşünýänler köp däldir. Dolandyryşyň jylawyny öz elinde saklaýanlar ahlak taýdan bozulma, garyplyk, mätäçlik we barha artýan jenaýatçylyk meselesini çözüp bilmeýärler. Olar işewürlik amallaryny has ygtybarly esasda berkitmek ugrunda biderek göreşýärler. Eger adamlar Hudaýyň Sözüniň taglymatyna has köp üns beren bolsadylar, olary aladalandyrýan meseleleriň çözgüdini tapardylar.

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> Mukaddes Ýazgylar Mesihiň ikinji gezek gelmeginiň öň ýanynda dünýäniň ýagdaýyny beýan edýär. Talaňçylyk we sütem bilen uly baýlyk toplaýan adamlar hakda şeýle diýlip ýazylgandyr: «Soňky günler üçin hazyna ýygnadyňyz. Ine, meýdanlaryňyzy orup alan işçileriň hakyny aldaw bilen bermän saklap galşyňyz ahy-zar edýär; orak orýanlaryň nalalary Reb Sabaotyň gulagyna ýetdi. Siz ýerde lezzet içinde ýaşadyňyz we nebisjeň bolduňyz; ýürekleriňizi, guýum günündäki ýaly, semirtdiňiz. Siz dogryny ýazgardyňyz we öldürdiňiz; ol size garşy durmaýar». Ýakup 5:3–6.

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Emma döwrüň çalt ýerine ýetýän alamatlarynyň berýän duýduryşlaryny kim okaýar? Dünýewi adamlarda munuň nähili täsiri bolýar? Olaryň garaýşynda nähili üýtgeşiklik görünýär? Nuh döwrüniň ilatynyň garaýşynda görleninden artyk däl. Dünýewi işlere we keýpe meşgul bolan tupandan öňki adamlar, ‘topan gelip, hemmesini alyp gidýänçä, düşünmediler’. Matta 24:39. Olara gökten iberilen duýduryşlar berildi, emma olar gulak asmakdan ýüz öwürdiler. Şeýle hem häzirki wagtda dünýä, Hudaýyň duýduryjy sesine bütinleý parhsyz bolup, ebedi heläkçilige tarap howlugyp barýar.

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

> “Dünýä uruş ruhy bilen galjaňlandyrylýar. Danyýel kitabynyň on birinji babyndaky pygamberlik diýen ýaly doly ýerine ýetmek derejesine ýetdi. Tiz wagtdan pygamberliklerde aýdylan muşakgatly wakalar bolup geçer.”

> Testimonies to the Church, volume NINE, page ELEVEN.

> Ybadathana Güwälikler, dokuzynjy tom, on birinji sahypa.

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