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

Danyýel kitaby — ýüz segsen sekizinji bölüm

From Raphia to Panium: Unveiling the Prophetic Significance of Ancient Battles

Rafiýadan Paniuma çenli: Gadymy söweşleriň pygamberlik ähmiýetini ýüze çykarmak

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Jeff Pippenger

Published

April 18, 2024

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The Battle of Raphia and the Battle of Panium are two distinct historical events that occurred in different periods and contexts, but they both have significance in the history of ancient Judea and its surrounding regions. The Battle of Raphia took place in 217 BC. The Battle of Panium occurred in 200 BC between the Seleucid kingdom (king of the north) and the Ptolemaic kingdom (king of the south). These two battles are identified in verses eleven through fifteen of Daniel chapter eleven. These two battles preceded the Maccabean Revolt in 167 BC.

Rafiýa söweşi bilen Paniýum söweşi dürli döwürlerde we şertlerde bolup geçen, biri-birinden tapawutly iki taryhy wakadyr; emma olaryň ikisi hem gadymy Ýahudyýanyň we onuň töweregindäki sebitleriň taryhynda möhüm ähmiýete eýedir. Rafiýa söweşi miladydan öňki 217-nji ýylda boldy. Paniýum söweşi bolsa miladydan öňki 200-nji ýylda Selewki patyşalygy (demirgazygyň patyşasy) bilen Ptolemeý patyşalygynyň (günortanyň patyşasy) arasynda bolup geçdi. Bu iki söweş Danyýel kitabynyň on birinji babyndaky on birinji aýatdan on bäşinji aýada çenli kesgitlenýär. Bu iki söweş miladydan öňki 167-nji ýylda bolan Makkabeýler gozgalaňyndan öň bolup geçdi.

The Battle of Panium took its name from the nearby geographical feature, Mount Panium, where the conflict occurred. The name Panium is derived from the Greek god Pan, to whom a temple was there dedicated. The site was known as Panium due to its association with the worship of Pan. The temple complex was often referred to as the Sanctuary of Pan, emphasizing its role as a place of religious devotion and worship dedicated to the god Pan. The term “Nymphaeum” refers to a monument or shrine dedicated to water nymphs in ancient Greek and Roman religion. The temple complex at Panium included a grotto and natural spring, which were believed to be inhabited by nymphs, and thus it was sometimes referred to as the Nymphaeum of Panium.

Paniý söweşi öz adyny çaknyşygyň bolup geçen golaýdaky geografik aýratynlyk bolan Paniý dagyndan aldy. Paniý ady şol ýerde özüne ybadathana bagyşlanan grek hudaýy Pan adyndan gelip çykýar. Bu ýer Pan ybadaty bilen baglanyşygy sebäpli Paniý diýlip tanalýardy. Ybadathana toplumy köplenç Panyň Mukaddes Ýeri diýip atlandyrylýardy; bu bolsa onuň Pan hudaýyna bagyşlanan dini we ybadat berjaý edilýän ýer hökmündäki wezipesini aýratyn nygtaýardy. “Nimfeý” diýen adalga gadymy grek we rim dininde suw nimfalaryna bagyşlanan ýadygärligi ýa-da mukaddes jaýy aňladýar. Paniýdaky ybadathana toplumyna bir gowak we tebigy çeşme girýärdi; olarda nimfalaryň mesgen tutandygyna ynanylýardy, şonuň üçin hem ol kämahal Paniýyň Nimfeýi diýlip atlandyrylýardy.

After the city was rebuilt and expanded by Herod Philip, son of Herod the Great, it was known as Caesarea Philippi in honor of the Roman Emperor Caesar Augustus and Herod Philip himself. The temple complex was an important religious center within this city.

Şäher Beýik Hirodyň ogly Hirod Filip tarapyndan gaýtadan gurlup, giňeldilenden soň, Rim imperatory Sezar Awgustyň hem-de Hirod Filipiň hormatyna Kesariýa Filipi diýlip atlandyryldy. Ybadathana toplumy bu şäheriň çäginde möhüm dini merkez bolupdy.

During the reign of Emperor Augustus, the temple was rededicated or renamed in honor of Augustus, reflecting the imperial cult and the integration of Roman religious practices into the local religious landscape. The area near the ancient city of Caesarea Philippi, where the temple of Pan was located, was sometimes referred to as the “Gates of Hell” or the “Gates of Hades.”

Imperator Awgustusyň höküm süren döwründe ybadathana Awgustusyň hormatyna gaýtadan bagyşlandy ýa-da onuň ady üýtgedildi; bu ýagdaý imperator kultuny we rim dini däpleriniň ýerli dini gurşawa siňdirilmegini şöhlelendirýärdi. Pan ybadathanasynyň ýerleşen ýeri bolan gadymy Kaýsareýa Filipiniň golaýyndaky sebit kämahal “Jähennemiň derwezeleri” ýa-da “Hadesiň derwezeleri” diýip atlandyrylýardy.

In verses sixteen through nineteen of Daniel chapter eleven, the three geographical areas of conquest that pagan Rome was to overcome in order to be established as the fourth kingdom of Bible prophecy and the king of the north in the chapter, are represented. In verse sixteen, the Roman general Pompey is identified as conquering Syria in 65 BC, and then Jerusalem in 63 BC. Verses seventeen through nineteen identify Julius Caesar’s conquering of Egypt, the third of the three obstacles. The Battle of Actium in 31 BC, marks the beginning of the three hundred and sixty years that pagan Rome would rule supremely in fulfillment of verse twenty-four, of Daniel chapter eleven.

Danyýl kitabyň on birinji babyndaky on altynjy aýatdan on dokuzynjy aýada çenli aýatlarda, butparaz Rimiň Mukaddes Kitabyň pygamberligindäki dördünji patyşalyk we şol babyň demirgazygyň patyşasy hökmünde berkarar edilmegi üçin ýeňip geçmeli bolan basybalyjylygynyň üç geografik sebitiniň beýany berilýär. On altynjy aýatda Rim serkerdesi Pompeýiň b.e. öň 65-nji ýylda Siriýany, soňra bolsa b.e. öň 63-nji ýylda Ýerusalimi basyp alandygy görkezilýär. On ýedinji aýatdan on dokuzynjy aýada çenli Ýuli Sezaryň üç päsgelçiligiň üçünjisi bolan Müsüri basyp alşy görkezilýär. B.e. öň 31-nji ýylda bolan Aktiý söweşi Danyýl kitabyň on birinji babyndaky ýigrimi dördünji aýadyň ýerine ýetişinde, butparaz Rimiň iň ýokary agalyk bilen höküm sürjek üç ýüz altmyş ýylynyň başlangyjyny alamatlandyrýar.

In verse twenty the reign of Augustus Caesar is marked, and in that history, Jesus was born. Then in verses twenty-one and twenty-two the wicked Tiberius Caesar’s reign is identified, thus marking the crucifixion of Christ. In verse twenty-three, the league which the Maccabean Jews entered into with pagan Rome is marked, and thus the flow of history that began in verse eleven is halted, and the historical narrative drops back to the period of 161 BC to 158 BC.

Ýigriminji aýatda Awgust Sezaryň hökümdarlygy görkezilýär, we şol taryhy döwürde Isa dünýä indi. Soňra ýigrimi birinji we ýigrimi ikinji aýatlarda zalym Tiberiý Sezaryň hökümdarlygy görkezilýär, şeýlelikde Mesihiň haça çüýlenmegi bellenilýär. Ýigrimi üçünji aýatda Makkabeýçi ýehudylaryň butparaz Rim bilen baglaşan ylalaşygy görkezilýär, şeýlelikde on birinji aýatda başlanan taryhy akym togtadylýar, we taryhy beýan biziň eramyzdan öňki 161-nji ýyldan biziň eramyzdan öňki 158-nji ýyla çenli döwre gaýdyp düşýär.

Verse twenty-three represents the line of the Maccabees, and though it does not provide all the details of their prophetic line, the record of history does. In 217 BC, the Battle of Raphia took place, and in the aftermath a child king left Egypt vulnerable. As the Seleucid and Greek kings made plans to deal with the child king in the year 200 BC, Rome inserted itself into the history and became the defender of the Egyptian child king. In the same year the Battle of Panium took place. Then in 167 BC the guerilla warfare of the Maccabees, began.

Ýigrimi üçünji aýat Makkabeýleriň neslini aňladýar, we ol olaryň pygamberlik nesliniň ähli jikme-jikliklerini bermese-de, muny taryhy ýazgy berýär. Miladydan öňki 217-nji ýylda Rafiýa söweşi bolup geçdi, we şondan soňra çaga patyşa Müsüri ejiz ýagdaýa saldy. Selewkidler we grek patyşalary miladydan öňki 200-nji ýylda şol çaga patyşa bilen bagly meseläni çözmek üçin meýilnama düzýän wagtlarynda, Rim taryhyň arasyna goşuldy we Müsüriň çaga patyşasynyň goragçysy boldy. Şol ýylyň özünde Paniýum söweşi bolup geçdi. Soňra bolsa miladydan öňki 167-nji ýylda Makkabeýleriň gerilla söweşi başlandy.

The Maccabean revolt began in Modein in 167 BC, and it consisted of the Maccabees not only engaging against the Seleucid Empire, but also engaging the Jews that they had determined were in alliance with the Seleucids. The revolt was religiously motivated, and it was carried out against an internal and external enemy. In 164 BC the Maccabees rededicated the temple, and this event is commemorated by the Jewish celebration of Hanukkah. In that year the infamous Antiochus Epiphanes died. Then from 161 BC to 158 BC the “league” of verse twenty-three was entered into with Rome.

Makkabeýler gozgalaňy miladydan öňki 167-nji ýylda Modeýinde başlandy, we ol Makkabeýleriň diňe bir Selewkiler imperiýasyna garşy göreşmeginden däl, eýsem olaryň Selewkiler bilen ylalaşykdadygyny kesgitlän ýehudylaryna garşy hem göreşmeginden ybaratdy. Bu gozgalaň dini sebäpler bilen hereketlendirildi we ol içerki hem-de daşarky duşmana garşy amala aşyryldy. Miladydan öňki 164-nji ýylda Makkabeýler ybadathanany gaýtadan bagyşladylar, we bu waka ýehudylaryň Hanukka baýramçylygy bilen hatyralanýar. Şol ýylda abraýy gaçan Antioh Epifanes aradan çykdy. Soňra miladydan öňki 161-nji ýyldan 158-nji ýyla çenli ýigrimi üçünji aýatyň “ylalaşygy” Rim bilen baglaşyldy.

The only direct reference to the Maccabees, their revolt and their league with Rome, is found in verse twenty-three, but the history of the dynasty, called the Hasmonean Dynasty began at Modein in 167 BC, and continued to the time of the cross. The final representatives of the Hasmonean Dynasty were the Pharisees of Christ’s time period. Therefore, there is a prophetic line of the history of apostate Judaism as represented by the Maccabees which began in 167 BC at the revolt of Modein, which ends in verses twenty-one and twenty-two when Jesus was crucified.

Makkabeýlere, olaryň gozgalaňyna we Rim bilen baglaşan ylalaşygyna degişli ýeke-täk göni salgylanma ýigrimi üçünji aýatda duş gelýär, emma Haşmonaý nesli diýlip atlandyrylýan bu dinastiýanyň taryhy b.e. öň 167-nji ýylda Modeýinde başlap, haça çüýleniş döwrüne çenli dowam etdi. Haşmonaý dinastiýasynyň iň soňky wekilleri Mesihiň döwrüniň fariseýleri boldular. Şonuň üçin, b.e. öň 167-nji ýylda Modeýin gozgalaňy bilen başlanan, Makkabeýler arkaly şekillendirilen ýüz dönderiji Ýahudylygyň taryhyna degişli pygamberlik çyzygy bar; ol Isanyň haça çüýlenmegi bilen ýigrimi birinji we ýigrimi ikinji aýatlarda tamamlanýar.

Their history reached a turning point in verse sixteen, when Rome, for the first time, through Pompey, conquered Jerusalem. His primary motivation for bringing the destruction upon Jerusalem at that time was a dispute among two factions of the Hasmonean Dynasty. From that point in time (63 BC), Judah was under Roman rule. The Hasmonean Dynasty of the Maccabees begins prophetically at the battle of Modein in 167 BC, then is placed under subjection to Rome in 63 BC. Soon after the beginning of that history the Maccabees initiated and entered into a league with Rome from 161 BC to 158 BC. They were in subjection to Rome from 63 BC until the cross and the ultimate destruction of Jerusalem in the year 70.

Olaryň taryhy on altynjy aýatda öwrülişik nokadyna ýetdi; şol ýerde Rim, ilkinji gezek, Pompeýiň üsti bilen Iýerusalimi basyp aldy. Şol wagt Iýerusalimiň başyna bu heläkçiligi getirmeginiň esasy sebäbi Haşmonaý nesilşalygynyň iki toparynyň arasyndaky dawa boldy. Şol pursatdan başlap (miladydan öňki 63-nji ýyl), Ýahuda Rim hökümranlygy astynda boldy. Makkabeýleriň Haşmonaý nesilşalygy pygamberlik taýdan miladydan öňki 167-nji ýylda Modein söweşinde başlanýar, soňra bolsa miladydan öňki 63-nji ýylda Rime tabyn edilýär. Şol taryhyň başlanmagyndan kän wagt geçmänkä, Makkabeýler miladydan öňki 161-nji ýyldan 158-nji ýyla çenli Rim bilen şertnama baglaşdylar we oňa goşuldylar. Olar miladydan öňki 63-nji ýyldan tä haça we biziň eramyzda 70-nji ýylda Iýerusalimiň ahyrky weýran edilmegine çenli Rime tabynlykda boldular.

The prophetic line of the Maccabees is the line of apostate Judaism, and it therefore typifies the line of apostate Protestantism. From the Battle of Panium until the Sunday law of verse sixteen the prophetic events of 200 BC, 167 BC, 164 BC, and the league from 161 BC to 158 BC will be repeated in the history of apostate Protestantism. These waymarks will occur in the history of the eighth president who is of the seven in advance of the Sunday law. 200 BC represents the external line of the Republican horn in relation to 167 BC, representing the internal line of the apostate Protestant horn.

Makkabeýleriň pygamberlik çyzygy dinden çykan ýahudylygyň çyzygydyr, şonuň üçin ol dinden çykan protestantizmiň çyzygyna nusga bolýar. Paniý söweşinden on altynjy aýatyň ýekşenbe kanunyna çenli miladydan öňki 200-nji ýyl, miladydan öňki 167-nji ýyl, miladydan öňki 164-nji ýyl we miladydan öňki 161-nji ýyldan 158-nji ýyla çenli bolan ylalaşygyň pygamberlik wakalary dinden çykan protestantizmiň taryhynda gaýtalanar. Bu ýol bellikleri ýekşenbe kanunyndan öň ýediniň biri bolan sekizinji prezidentiň taryhynda ýüze çykar. Miladydan öňki 200-nji ýyl, dinden çykan protestant şahynyň içerki çyzygyny aňladýan miladydan öňki 167-nji ýyla gatnaşygynda, Respublikan şahynyň daşky çyzygyny aňladýar.

These waymarks are essentially hidden within the historical line of the Hasmonean Dynasty, but none-the-less form part of the hidden history of verse forty of Daniel eleven. It is a line that is part of the “that portion of the prophecy of Daniel relating to the last days.”

Bu ýolgörkeziji alamatlar aslynda Hasmonaýlar nesilşalygynyň taryhy çyzygynyň içinde gizlenendir, emma muňa garamazdan, olar Daniel 11-iň kyrkynjy aýatynyň gizlin taryhynyň bir bölegini emele getirýär. Bu, “Daniel pygamberliginiň ahyrky günlere degişli bolan şol böleginiň” bir bölegi bolan bir çyzykdyr.

The fact that Judaism celebrates Hanukkah in memory of the revolt of the Maccabees, does not define the Maccabees as righteous. Due to rebellion the shekinah never returned to the temple that was rebuilt after the captivity of seventy years. The final prophetic message came through Malachi roughly two centuries before the Maccabees. The history of the Maccabees identifies that they allowed their political leaders to also function as high priest, the very sin that the Egyptian Ptolemy attempted, and that King Uzziah also attempted. Tradition identifies that God intervened to prevent Ptolemy from the sacrilegious action, and God’s Word identifies directly that God did intervene when king Uzziah attempted to perform the work of the priest and king. The final fruit of their dynasty was the Pharisees. There is no reason to conclude the Maccabees were a symbol of righteousness, in spite of the historical reverence modern Judaism’s Jews may hold to.

Ýahudylygyň Makkabäleriň gozgalaňyny ýatlamak üçin Hanukkany baýram etmegi, Makkabäleri salyh diýip kesgitlemeýär. Gozgalaň sebäpli ýetmiş ýyllyk sürgünden soň täzeden gurlan ybadathana şehina hiç haçan gaýdyp gelmedi. Soňky pygamberlik habary Makkabälerden takmynan iki asyr öň Malakiýanyň üsti bilen geldi. Makkabäleriň taryhy olaryň syýasy ýolbaşçylaryna baş ruhany wezipesini hem ýerine ýetirmäge ýol berendiklerini görkezýär; bu hut müsürli Ptolemeýiň synanyşan, şeýle hem Uzziýa patyşanyň hem synanyşan günäsidir. Däp-dessur Hudaýyň Ptolemeýi mukaddeslige garşy bu hereketden saklamak üçin gatyşandygyny görkezýär, Hudaýyň Sözi bolsa Uzziýa patyşa ruhanynyň we patyşanyň işini ýerine ýetirmäge synanyşanda Hudaýyň hakykatdan-da gatyşandygyny göni aýdýar. Olaryň nesilşalygynyň soňky miwesi Fariseýler boldy. Häzirki zaman ýahudylygynyň ýehudylarynyň taryhy hormatyna garamazdan, Makkabäleriň dogrulygyň nyşany bolandygy barada netijä gelmek üçin hiç bir esas ýok.

The Protestant reformation began in the time of Luther, and it was a progressive development. It was not a new tradition, for Jesus and His disciples were Protestants. It was an awakening to the darkness of the history where Luther and other reformers were awakened. The climax of that progressive reformation was the Millerite movement. God did not only need to awaken the early reformers to the sins of Babylon, but He intended to bring them into the full understanding of His law, and His work in the heavenly sanctuary. On April 19, 1844 the Protestants rejected the increasing light of the reformation and became apostate Protestantism.

Protestant özgertmesi Lýuteriň döwründe başlandy hem-de ol yzygiderli ösüş boldy. Ol täze bir däp-dessur däldi, çünki Isa bilen Onuň şägirtleri Protestantdylar. Ol taryhyň garaňkylygyna garşy bir oýanışdy, onda Lýuter we beýleki özgertijiler oýandyryldylar. Şol yzygiderli özgertmäniň iň ýokary nokady Millerçi hereket boldy. Hudaý diňe irki özgertijileri Wawilonyň günälerine oýatmaga mätäç däldi, eýsem Ol olary Öz kanunyna we asmandaky mukaddes ýerdäki işine doly düşünmäge getirmegi maksat edinýärdi. 1844-nji ýylyň 19-njy aprelinde Protestantlar özgertmäniň artýan ýagtylygyny ret etdiler we dönük Protestantçylyga öwrüldiler.

The faithful Millerites then were “given the mantle” and directed into the Most Holy Place to finish the work to become mature Protestant Christians. In 1863 those who had been given the mantle, through disobedience, set aside the mantle of Protestantism, and took the mantle of Laodicea. In the final period of the sealing of the one hundred and forty-four thousand, which began twenty-two years after September 11, 2001, in 2023, the Lion of the tribe of Judah is unsealing the truths that fill up the hidden history of verse forty of Daniel chapter eleven, which is the history from the collapse of the Soviet Union in 1989 unto the soon coming Sunday law. In doing this, He has unsealed the history of apostate Judaism as a symbol of apostate Protestantism.

Şonda wepaly Milleritlere “ýapynja berildi” we olar kämil Protestant hristianlar bolmak üçin işi tamamlamak maksady bilen Iň Mukaddes Ýere ugrukdyryldy. 1863-nji ýylda ýapynja berlenler boýun egmezlik arkaly Protestantizmiň ýapynjasyny bir gyra goýup, Laodikýanyň ýapynjasyny aldylar. 2001-nji ýylyň 11-nji sentýabryndan ýigrimi iki ýyl soň, 2023-nji ýylda başlanan ýüz kyrk dört müňüň möhürlenmeginiň ahyrky döwründe, Ýahuda taýpasynyň Arslany Daniýel kitabynyň on birinji babyndaky kyrkynjy aýatyň gizlin taryhyny doldurýan hakykatlary açýar; bu taryh 1989-njy ýylda Sowet Soýuzynyň dargamagyndan başlap ýakyn wagtda geljek Ýekşenbe kanunyna çenli bolan taryhdyr. Muny etmek bilen, Ol dönük Protestantisizmiň nyşany hökmünde dönük Ýahudylygyň taryhyny hem açdy.

Both lines of God’s apostate people, whether those of literal Judah or spiritual Judah (both glorious lands), end at the conquering of Jerusalem, the former in 63 BC, and the latter at the soon coming Sunday law. Both lines represent warfare that is motivated by misguided religious convictions. Both lines represent a warfare against the religious philosophies of Greece, and both lines end up with the apostates being in subjection to Rome. I identify the three battles of verse forty representing the collapse of the Soviet Union in 1989, the Ukraine War, and Panium at the Sunday law for the purpose of identifying a distinction between those three battles and the three world wars.

Hudaýyň imandan çykan halkynyň iki ugry-da — bolsun göni manydaky Ýahuda ýa-da ruhy Ýahuda (ikisi-de şöhratly ýurtlar) — Iýerusalimiň boýun egdirilmegi bilen tamamlanýar: öňküsi b.e. öň 63-nji ýylda, soňkysy bolsa ýakynda geljek Ýekşenbe kanuny wagtynda. Iki ugur hem ýalňyş dini ynançlar tarapyndan herekete getirilen urşy aňladýar. Iki ugur hem Gresiýanyň dini pelsepelerine garşy alnyp barylýan urşy görkezýär, we ahyrsoňunda imandan çykanlaryň Rimiň tabynlygy astyna düşmegi bilen tamamlanýar. Men kyrkynjy aýatyň üç söweşini, dünýäniň üç urşundan tapawutlandyrmak maksady bilen, 1989-njy ýylda Sowet Soýuzynyň dargamagyny, Ukraina urşuny we Ýekşenbe kanuny wagtyndaky Paniumy aňladýar diýip kesgitleýärin.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Hudaýyň sözi ýakynlaşýan howp barada duýduryş berdi; eger bu äsgerilmez bolsa, onda protestant dünýäsi Rimiň niýetleriniň hakykatda nämedigini, diňe duzaga düşmekden gutulmak üçin indi giç bolanda öwrener. Ol sessiz-üýnsüz güýje eýe bolup barýar. Onuň taglymatlary kanun çykaryjy mejlislerde, ybadathanalarda we adamlaryň ýüreklerinde öz täsirini ýetirýär. Ol öňki yzarlamalarynyň gaýtalanjak gizlin içki ýerlerinde özüniň beýik hem saldamly gurluşlaryny gurup barýar. Ol urmak wagty gelende öz maksatlaryny ilerletmek üçin, duýdurman we şübhe döretmän, güýçlerini berkidýär. Onuň isleýäni diňe amatly orun, we bu oňa eýýäm berilýär. Biz tiz wagtdan Rim elementiniň maksadynyň nämedigini göreris we duýarys. Hudaýyň sözüne ynanyp, oňa boýun boljak her kim şonuň bilen ýazgaryşa we yzarlanmaga sezewar bolar.” The Great Controversy, 581.

From verse ten, which identifies the collapse of the Soviet Union in 1989, unto the Battle of Panium in verse fifteen, the papacy has been “strengthening her forces to further her own ends when the time shall come for her to strike.” These verses identify the prophetic circumstances that are the “snare” that has been prepared by the papacy, which will be impossible to “escape.” In the final engagement, represented by the Battle of Panium, the image of the beast will be formed in the United States. The formation of that image is the final test for God’s people of the last days.

Onunjy aýatdaky 1989-njy ýylda Sowet Soýuzynyň dargamagyny görkezýän beýanatdan başlap, on bäşinji aýatdaky Paniýum söweşine çenli, papalyk “öz maksatlaryny ilerletmek üçin, zarba urmaga wagty gelýänçä, öz güýçlerini berkitmek” bilen meşgul bolup gelýär. Bu aýatlar papalyk tarapyndan taýýarlanan, ondan “gaçyp gutulmak” mümkin bolmajak “duzagyň” pygamberlik ýagdaýlaryny görkezýär. Paniýum söweşi bilen şekillendirilýän soňky çaknyşykda, haýwanyň şekili Amerikanyň Birleşen Ştatlarynda emele getiriler. Şol şekiliň emele gelmegi soňky günlerdäki Hudaý halky üçin ahyrky synagdyr.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. … In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> Reb maňa aýdyň görkezdi: haýwanyň keşbi synag möhleti ýapylmazyndan öň emele geler; çünki ol Hudaýyň halky üçin uly synag bolar, olaryň ebedi ykbaly hem onuň arkaly kesgitlener. … Ylham 13-de bu mesele açyk beýan edilýär; [Ylham 13:11–17, sitata getirildi].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Bu, Hudaýyň halkynyň möhürlenmezinden öň geçmeli synagydyr. Onuň kanunyna boýun bolup, galp sabady kabul etmekden ýüz öwrenleriň hemmesi Rebb Hudaý Ýehowanyň baýdagynyň astynda orun alar we diri Hudaýyň möhürini alar. Gökden gelip çykan hakykatdan ýüz dönderip, ýekşenbe sabadyny kabul edýänler bolsa, ýyrtyjynyň nyşanyny alarlar.” Manuscript Releases, 15-nji tom, 15.

The formation of the image of the beast is represented by the period when the league of Rome was entered into. The Protestant horn of the United States became the daughters of Rome in 1844, and the beginning of their history is repeated at the end of their history when they once again determine to imitate their mother.

Ýyrtyjynyň heýkeliniň emele gelşi Rimiň bileleşigine girilen döwür bilen görkezilýär. Amerikanyň Birleşen Ştatlarynyň protestant şahasy 1844-nji ýylda Rimiň gyzlaryna öwrüldi, hem-de olaryň taryhynyň başlangyjy, öz enelerini ýene bir gezek öýkünmegi ýüregine düwenlerinde, taryhlarynyň ahyrynda gaýtalanýar.

> “I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.

> “Men iki şahly ýyrtyjynyň aagynyň aždarhanyňky ýalydygyny, onuň güýjüniň başyndadygyny, hem-de permanyň onuň aagyndan çykjakdygyny gördüm. Soň men jelepleriň Enesini gördüm; enäniň gyzlar däldigini, eýsem olardan aýry we aýratyn bolandygyny gördüm. Onuň öz güni boldy, indi ol geçip gitdi; onuň gyzlary, protestant mezhepleri, sahna indiki bolup çykanlardy we ene mukaddesleri yzarlanynda nähili ruhda bolan bolsa, şonuň ýaly ruhy amal etdiler. Men gördüm: ene güýjünde pese düşýärkä, gyzlar ösüp gelýärdi, tiz wagtdan bolsa olar bir wagtlar ene tarapyndan ulanylan häkimiýeti özleri amala aşyrarlar.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> Men at boýunça diňe atdan bolan ybadathanany we diňe atdan bolan Adwentistleri gördüm; olar, Ýahuda kimin, bize garşy hakykata garşy çykmak üçin olaryň täsirini gazanmak maksady bilen bizi katoliklere satarlar. Şonda mukaddesler gözden salnan, katoliklere az tanalýan bir halk bolarlar; emma biziň imanymyzy we däp-dessurlarymyzy bilýän ybadathanalar we diňe atdan bolan Adwentistler (çünki olar Sabat güni sebäpli bizden ýigrenýärdiler, sebäbi ony inkär edip bilmeýärdiler) mukaddesleri satyp, olary halka degişli düzgünleri äsgermezlik edýänler hökmünde katoliklere habar bererler; ýagny, olar Sabat gününi tutýarlar we ýekşenbe gününi äsgermezlik edýärler.

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Soňra katolikler protestantlara öňe gitmegi tabşyryp, hepdäniň ýedinji gününiň ýerine birinji gününi berjaý etmejekleriň hemmesiniň öldürilmelidigi barada perman çykararlar. San taýdan köp bolan katolikler protestantlaryň tarapynda durarlar. Katolikler öz güýçlerini haýwanyň keşbine bererler. Protestantlar bolsa, özlerinden öň eneleriniň işleýşi ýaly, mukaddesleri ýok etmek üçin hereket ederler. Emma olaryň permany netije bermezden, ýagny miwe getirmezden öň, mukaddesler Hudaýyň Sesiniň üsti bilen halas edilerler.” Spalding and Magan, 1, 2.

In the passage there are two groups of “nominal,” which means “in name only,” that betray God’s faithful ones to the Catholics. Ellen White’s understanding of nominal churches and nominal Adventists is different than what they actually represent in the last days, for her understanding of a “nominal Adventist,” would have represented a Christian who professed to believe in the return of Christ. But the prophets speak more for the last days, than the days in which they lived, and a “nominal Adventist,” in the last days represents the Laodicean Seventh-day Adventist church, and the nominal churches are the descendants of those who became the daughters of Rome in 1844.

Bu bölekde diňe “adynda” bolan, ýagny diňe at boýunça bolan iki topar barada aýdylýar; olar Hudaýa wepaly bolanlary katoliklere satýarlar. Ellen Waýtyň nominal ybadathanalar we nominal adventistler baradaky düşünjesi olaryň soňky günlerde hakykatda nämäni aňladýandygyna garanda başgaçadyr; çünki onuň “nominal adventist” baradaky düşünjesi Mesihiň gaýdyp gelmegine ynanýandygyny ykrar edýän mesihäni aňladardy. Emma pygamberler öz ýaşan günlerinden has köpräk soňky günler barada sözleýärler, şonuň üçin soňky günlerde “nominal adventist” Laodikiýadaky Ýedinji Gün Adventistler ybadathanasyny aňladýar, nominal ybadathanalar bolsa 1844-nji ýylda Rimiň gyzlaryna öwrülenleriň nesilleridir.

Seventh-day Adventists will hate the “obscure people,” who are God’s true representatives for they “cannot refute the Sabbath truth,” which represents the Sabbath of the land resting. The Seventh-day Adventist church professes to uphold the seventh-day as the day of worship, but in the last days the Sabbath they can not refute is the “seven times,” of Leviticus twenty-six, which was the first foundational truth they rejected in 1863.

Ýedinji gün adventistler ýer ýüzüniň dynç alyş Sabatyny aňladýan Sabat hakykatyny “inkär edip bilmeýändikleri” üçin, Hudaýyň hakyky wekilleri bolan “näbelli halky” ýigrenjekdirler. Ýedinji gün adventist buthanasy ýedinji güni ybadat güni hökmünde goldaýandygyny ykrar edýär, emma ahyrky günlerde olaryň inkär edip bilmejek Sabaty Lewiler 26-daky “ýedi wagt” bolup, bu olaryň 1863-nji ýylda ret eden ilkinji düýpli hakykatydy.

The passage that we are now addressing is identifying the prophetic dynamics associated with the history that begins at the soon coming Sunday law, but the final testing history that follows the Sunday law is first accomplished within the United States. At the Sunday law the United States will force the entire world to erect an image to the beast, but before they accomplish that work, they will have erected an image to the beast in the United States.

Häzir garap durýan bölegimiz ýakyn wagtda çykjak ýekşenbe kanuny bilen başlanýan taryh bilen baglanyşykly pygamberlik dinamikalaryny kesgitleýär, emma ýekşenbe kanunyndan soň gelýän iň soňky synag taryhy ilki bilen Amerikanyň Birleşen Ştatlarynyň içinde amala aşyrylýar. Ýekşenbe kanuny wagtynda Amerikanyň Birleşen Ştatlary bütin dünýäni haýwana bir şekil gurmaga mejbur eder, ýöne olar şol işi amala aşyrmazdan ozal, Amerikanyň Birleşen Ştatlarynyň içinde haýwana bir şekil gurup goýjakdyrlar.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Dini azatlygyň ýurdy bolan Amerika, wyždany zorlap we adamlary ýalan şenbe gününe hormat goýmaga mejbur etmekde Papalyk bilen birleşende, ýer ýüzündäki her bir ýurduň halky onuň göreldesine eýermäge ugrukdyrylar.” Testimonies, 6-njy tom, 18.

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

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

The great test for the people of God, occurs before the Sunday law, for at the Sunday law probation closes for Seventh-day Adventists. The test is represented as the formation of the image of the beast, and the image of the beast is the combination of church and state, with the church in control of the relationship. Just as the Protestants became a daughter of Rome in 1844, and a daughter is the image of her mother, the apostate Protestants will accomplish a parallel work in the last days, for Jesus always illustrates the end of a thing with the beginning of a thing.

Hudaýyň halky üçin beýik synag Ýekşenbe kanunyndan öň ýüze çykýar, sebäbi Ýekşenbe kanuny wagtynda Ýedinji Günüň Adventistleri üçin synag möhleti tamam bolýar. Bu synag wagşyň şekiliniň döredilmegi hökmünde görkezilýär, emma wagşyň şekili döwletiň we ybadathananyň birleşmesidir, bu gatnaşykda bolsa ybadathana agalyk edýändir. Protestantlar 1844-nji ýylda Rimiň bir gyzyna öwrülişi ýaly, gyz öz ejesiniň şekili bolşy ýaly, dönük Protestantlar hem ahyrky günlerde muňa meňzeş bir işi amala aşyrarlar; sebäbi Isa hemişe bir zadyň ahyryny şol zadyň başlangyjy arkaly şekillendirýär.

The history represented by the “league” of verse twenty-three of Daniel chapter eleven, represented a professed apostate people of the glorious land reaching out to form a union with Rome. 161 BC to 158 BC represents the formation of the image of the beast that culminates at the Sunday law.

Danyýlyň on birinji bapynyň ýigrimi üçünji aýatyndaky “ylalaşyk” arkaly görkezilen taryh, şöhratly ýurtda ýaşaýan, özüni imanly edip görkezýän, ýöne hakykatda imandan dänen halkyň Rim bilen birleşmek üçin öňe çykmagyny aňladýardy. Miladydan öňki 161-nji ýyldan 158-nji ýyla çenli döwür, ýekşenbe kanuny bilen tamamlanýan haýwanyň keşbiniň emele gelşini aňladýar.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Ýöne ‘haýwana edilen şekil’ näme? Ol nähili emele getirilmeli? Şekil iki şahly haýwan tarapyndan ýasalýar we ol haýwana edilen bir şekildir. Şeýle hem oňa haýwanyň şekili diýilýär. Onda şekiliň nähili boljakdygyny we onuň nähili emele getirilmelidigini bilmek üçin, ilki bilen haýwanyň öz häsiýetlerini — papalygy — öwrenmelidiris.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Irki döwürdäki ybadathana Hoş Habaryň sadalygyndan ýüz öwrüp, butparaz dessurlary we adatlaryny kabul etmek arkaly bozulan mahaly, ol Hudaýyň Ruhuny we gudratyny ýitirdi; hem-de halkyň wyždanlaryna gözegçilik etmek maksady bilen, dünýewi häkimiýetiň goldawyny gözledi. Netijede papalyk emele geldi — döwletiň güýjüne gözegçilik edýän we ony öz maksatlaryny ilerletmek, aýratyn-da ‘bidgatçylygy’ jezalandyrmak üçin ulanýan bir ybadathana. Amerikanyň Birleşen Ştatlarynyň wagşy haýwanyň keşbini döretmegi üçin, dini güýç raýat hökümetine şeýle bir derejede gözegçilik etmeli welin, döwletiň ygtyýary hem ybadathana tarapyndan öz maksatlaryny amala aşyrmak üçin ulanylar.” Uly göreş, 443.

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