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# Panium - Number Eight

Panium — Sekizinji San

Third Line Overview

Üçünji Çyzyk Syny

Author

Jeff Pippenger

Published

March 17, 2025

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Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.

Selewk III Keraunos biziň eramyzdan öňki 226-njy ýyldan 223-nji ýyla çenli gysga wagtlap patyşa hökmünde höküm sürdi, soň bolsa kast edilip öldürildi ýa-da syrly ýagdaýlarda aradan çykdy. Selewk III Antioh III-niň dessine öň ýanyndaky hökümdarydy. Bu iki dogan onunjy aýatyň “ogullaryny” aňladýar, we olar 1989-njy ýylda Reagan bilen Bushy aňladýarlar.

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

> Emma onuň ogullary galjak bolarlar we köp sanly uly goşun ýygnarlar; olaryň biri hökman geler, joşup geçer we içinden geçip gider; soň bolsa ol gaýdyp geler we galjak bolup, hatda onuň galasyna çenli baryp ýetjekdir. Daniel 11:10.

Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.

Onunjy aýat üçünji setirdir we ol 1989-njy ýyldaky “ahyryň wagtyny” aňladýar. Ol on birinji babyň kyrkynjy aýaty hem-de Işaýa sekizinji babyň sekizinji aýaty bilen baglanyşýar. Şu üç aýatyň özara baglanyşygy on birinji aýatyň häzirki Ukrain urşuny aňladýandygyny, Putiniň we Zelenskiýiň bolsa on birinji aýatda beýan edilen Rafiýa söweşinde görkezilen garşydaşlardygyny kesgitleýär. On ikinji aýat Ukrain urşunyň netijesini hem-de Putiniň ykbalyny görkezýär. On üçünji aýatdan on bäşinji aýada çenli Panium söweşidir.

The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.

Onunjy aýatyň esasy temasy “ahyryzamanyň wagtydyr”, hem-de “ahyryzamanyň wagtynda” hakykatyň açylmagy bilen baglanyşykly ýörelgelere laýyklykda, bu aýatda, diňe bir aýat bolsa-da, köp sanly pygamberlik ugry beýan edilýär. Onunjy aýat kyrkynjy aýatyň gizlin taryhynyň başlangyjyny görkezýär; ol bolsa üçünji perişdäniň hereketiniň hem-de ýüz kyrk dört müňüň möhürlenmeginiň başlangyjyny alamatlandyrýar.

The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.

Aýat Işaýa kitabynyň ýedinji babynda başlanýan görnüşde kesgitlenişi ýaly, Levililer kitabynyň ýigrimi altynjy babyndaky ýedi döwrüň özara baglanyşygyny görkezýär. Bu baglanyşyk ylahylylygyň adamzat bilen birleşdirilmegini aňladýar; bu bolsa yslamyň üçünji waýy bolan ýedinji surnaýyň ýaňlanmagy döwründe takwalygyň syrynyň tamamlanmagydyr.

The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.

Aýat 1989-njy ýyly ahyrzaman wagty hökmünde görkezýär we Lewiler 26-daky ýedi wagtyň baglanyşygy bilen William Milleriň esas goýujy hakykatyny hem-de 1863-nji ýylyň pitnesini öz içine alýar. Bu aýat kyrkynjy aýatyň gizlin taryhyny başlaýar. Şonuň üçin ol 1989-njy ýylda ahyrzaman wagtynda gelip ýetýän bilimiň artmagynyň zerur bir bölegidir we kyrkynjy aýatyň gizlin taryhyny emele getirýän daşarky wakalaryň pygamberlik şekillendirişini başlaýar; şeýle hem ýedi wagtyň baglanyşygy arkaly 1989-njy ýyl bilen Ýekşenbe kanunynyň arasyndaky taryhdaky içki wakalary hem kesgitleýär.

The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.

On sany synagyň nyşanydyr, we aýatlaryň Işaýa ýedi bapdaky hakykata düşünmäge aýratyn üns berýän görnüş bilen baglanyşygy bardyr.

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

> Çünki Suriýanyň başy Damaskdyr, Damaskyň başy bolsa Rezin; altmyş bäş ýylyň içinde Efraým halk bolmakdan çykarylyp dargadylar. Efraýmyň başy Samariýadyr, Samariýanyň başy bolsa Remaliýanyň ogludyr. Eger iman etmeseňiz, elbetde berk durup bilmersiňiz. Işaýa 7:8, 9.

You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.

Eger “baş” sözüniň paýtagt şäheri (Samariýa we Damask) hem-de patyşany (Retsin we Remalýanyň ogly Pekah) aňladýandygyna ynanmasaňyz, siz berkidilmersiňiz. Şol üç biri-biriniň ornuny tutýan nyşana Işaýa kitaby sekizinji babyň sekizinji aýatynyň (ýedinji bap bilen bir görnüş bolan) mazmunynda düşünmeseňiz, onda on birinji aýatdan on bäşinji aýada çenli Putin bilen Russiýany günortanyň patyşasy hökmünde tanap bilmersiňiz.

> Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:7, 8.

> Şeýlelik bilen indi, ine, Reb olara derýanyň suwlaryny — güýçli we köp suwlary, ýagny Aşşur patyşasyny we onuň ähli şöhratyny — garşy çykarýar; ol ähli akymlarynyň üstünden geler we ähli kenarlaryndan aşar. Ol Ýahudanyň içinden geçer; joşup aşar we daşyp geçer; hatda boýun derejesine çenli ýeter; onuň ganatlarynyň gerimi, eý, Immanyýel, seniň ýurduň giňligini doldurar. Işaýa 8:7, 8.

The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.

Onunjy aýadyň temasy, ahyrzamanyň döwründe başlanýan we Ýekşenbe kanuny wagtynda synag möhletiniň ýapylmagyna eltýän üç basgançakly synag işidir.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Ol oňa şeýle diýdi: Git öz ýoluňa, eý, Daniýel, çünki bu sözler ahyrzaman wagtyna çenli ýapyk we möhürlenen bolup galar. Köpler päklener, ap-ak ediler we synalyp geçiriler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; ýöne paýhaslylar düşünerler. Daniýel 12:9, 10.

At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.

“Ahyryzaman” gelende, Daniýel kitaby “möhürden açylýar” we “päklenjekler, agarjaklar we synaljaklar” diýen sözler bilen aňladylan üç basgançakly synag döwri başlanýar. “Akyllylar” düşünýärler, “erbetler” bolsa düşünmeýärler. Olaryň düşünmezligi, on gyz barada aýdylan tymsaldaky ýag ýetmezçiligi ýaly, olaryň heläk bolmagyna sebäp bolýar.

> 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.

> Halkym, bilimsizlik sebäpli heläk bolýar; sebäbi sen bilimi ret etdiň, Men hem seni ret ederin, şeýdip sen Maňa ruhany bolmarsyň; sen öz Hudaýyňyň kanunyny unudandygyň sebäpli, Men hem seniň çagalaryňy unudaryn. Hoşea 4:6.

The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.

“Meniň halkym” diýen sözler äht halkyny aňladýar, we bu äht halky “bilimiň ýetmezçiligi” sebäpli ret ediler hem-de ýok ediler. Amerikanyň Birleşen Ştatlarynda ýekşenbe güni baradaky kanun zatlaryň unudylýan ýa-da ýatlanýan ýolbelgisidir. “Şenbe gününi ýatla” diýen hakykat şol pursatda häzirki hakykatdyr. Suruň bozuk aýaly şol ýerde ýatlanýar. Ylham kitabynda Hudaýyň Wawilonyň günälerini ýatlaýşy hem şol ýerde bolýar.

> 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.

> Men asmandan başga bir sesi eşitdim, şeýle diýýärdi: “Ondan çykyp gaýdyň, eý halkym, onuň günälerine şärik bolmaň we onuň belalaryndan paý alman. Çünki onuň günäleri asmana çenli ýetdi, Hudaý bolsa onuň etmişlerini ýatlady. Ol size nähili jogap beren bolsa, siz hem oňa şonuň ýaly jogap beriň; onuň edýän işlerine görä oňa iki esse gaýtaryň: onuň dolduran käsesinde oňa iki esse dolduryň.” Ylham 18:4–6.

It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.

Şol ýerde çagalar, ýagny Laodikeýa Adventizminiň pygamberlik taýdan soňky nesli, kesilip aýrylýar. Şol ýerde Danieliň “erbetler” diýip atlandyrýanlary Hudaýyň kanunyny “ýatdan çykarandyklaryny” ýüze çykarýarlar, olaryň ýatdan çykaran Hudaýyň kanunynyň bölegi bolsa Hudaýyň pygamberlik düzgünleri ýa-da kanunlarydyr. Mazmun aç-açan olarda Daniel kitabynyň möhri açylanda artýan “bilimiň” ýokdugyny görkezýär. Daniel “akyldarlary” “erbetler” bilen, Isa bolsa “akylly gyzlary” “akmak gyzlar” bilen garşy goýýar. Amos şol bir topary “gözel gyzlar” diýip kesgitleýär; olar gündogar, demirgazyk we deňizler bilen aňladylýan pygamberlik habaryny tapyp bilmeýänlerdir.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Ine, Reb Hökümdar şeýle diýýär: Ine, ýurda açlyk ibererin; bu çörek açlygy-da bolmaz, suwsuzlyk hem bolmaz, eýsem Rebbiň sözlerini eşitmegiň açlygy bolar. Olar deňizden deňze, demirgazykdan gündogara çenli sergezdan bolup gezerler; Rebbiň sözüni gözläp, o ýana-bu ýana ylgarlar, emma ony tapmazlar. Şol gün görmegeý gyzlar hem-de ýaş ýigitler teşnelikden ysgyndan gaçarlar. Samariýanyň günäsi bilen ant içýänler we: «Eý Dan, seniň hudaýyň diridir» hem-de «Beer-Şebanyň ýoly diridir» diýýänler hem ýykylarlar we indi hiç wagt turup bilmezler. Amos 8:11–14.

The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.

Olaryň tapyp bilmeýän habary, olaryň “deňizden deňze, demirgazykdan hatda gündogara çenli” gözläp ýörmekleri arkaly şekillendirilýär. Amos bu “owadan gyzlaryň” “Rebbiň Sözüni” eşitmek babatda bir “açlykda” bolandygyny aýdýar hem-de “şol günde olar Rebbiň sözüni gözlemek üçin o ýana-bu ýana ylgarlar, emma ony tapmazlar” diýýär. Ahyrzamanyň wagtynda, kyrkynjy aýatyň, şeýle hem on birinji babyň onunjy aýatynyň amala aşmagy bilen, 1989-njy ýylda Daniýel kitabyndan möhüri açylan habar, on birinji babyň soňky iki aýatynda gysgaça beýan edilýär.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.

> Emma gündogardan we demirgazykdan gelýän habarlar ony howsala salar; şonuň üçin ol köp adamlary ýok etmek we bütinleý gyrmak üçin beýik gazap bilen öňe çykar. Ol öz köşgüniň çadyrlaryny deňizleriň arasynda, şöhratly mukaddes dagda diker; emma ol öz ahyryna geler, oňa hiç kim kömek etmez. Daniel 11:44, 45.

The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.

Ýagdan mahrum, akmak, görmegeý hem-de zalym gyzlar, şeýle hem bilimi, Hudaýyň ähtini we Kanunyny ret eden gündogar, demirgazyk we deňizler habarlary, Ýekşenbe kanuny döwründe Hudaý tarapyndan ýatlanýar. Onunjy aýatdan on bäşinji aýada çenli üç söweş şekillendirilýär. Men bu üç söweşi üç taryha bölýärin, ýöne olar bilelikde garalanda bir çyzyk hem bolup durýar, çünki onunjy aýat “ahyry-zamanyň wagtyny” açýar we şonuň üçin üç basgançakly synag işini başlaýar.

Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.

Onunjy aýat Lewiler 26-daky ýedi wagt bilen, şonuň üçinem Adventizmiň we William Milleriň işiniň esaslary bilen baglanyşýar. Üç ädimiň ikinji ädimi, on birinji aýatyň ýagtylygynyň we Ukrain urşunyň açylmagy bilen başlanan göz bilen görülýän synagdyr. Ikinji synag göz bilen görülýän bolup, Hudaýyň pygamberlik Sözüniň ýagtylygynda häzirki wakalary tanamak ukybymyz baradaky synagy aňladýar. Üçünji synag on bäşinji aýatyň Paniýum söweşi bolup, şol ýerde Simon Barýonanyň ady Petrus diýip üýtgedildi; şeýlelikde, on altynjy aýatyň Ýekşenbe kanunynda synag möhleti tamamlanmazynyň öňüsyrasynda ýüz kyrk dört müňüň möhürlenmegi bellendi.

When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.

Onunjy aýat, on birinji aýat we on bäşinji aýat tarapyndan şekillendirilen üç söweşiň hersinde Antiokhus Magnusyň peýda bolşuna seredenimizde, şeýle hem dokuzynjy aýatdan on altynjy aýada çenli taryhda Mukaddes Kitap pygamberligindäki ýalan pygamberiň ýokary göterilişini we ýykylşyny hem görýäris.

Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.

Birden dörde çenli aýatlar aždarha güýjüniň ýüze çykyşyny we ýykylşyny görkezýär. Dokuzynjy we onunjy aýatlar degişlilikde 1798-nji we 1989-njy ýyllary görkezýär we şeýle etmek bilen, dokuzynjydan on altynjy aýata çenli ýalan pygamberiň ýüze çykyşyny we ýykylşyny görkezýär. Kyrkynjy aýatdan kyrk bäşinji aýata çenli bolsa haýwanyň ýüze çykyşy we ýykylşy beýan edilýär. Şeýle hem, dokuzynjy we onunjy aýatlar 1798-nji we 1989-njy ýyllardaky kyrkynjy aýatyň iki sany “ahyrzamanyň wagty” bilen hem gabat gelýär.

Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.

Uayt uksy Uite bizge anyq türde «soñğy uaqytty» durys tüsinbeu paýğambarlyqtardy qaý jerge qoldanu kerek ekenine qatysty shatasyru tudyratynyn habarlaydy.

> “Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.

> “Şu günlerde-de, 1897-nji ýylda, köp adam şol bir zady edýär, sebäbi olar birinji, ikinji we üçünji perişdeleriň habarlarynda jemlenen synag habarında tejribe gazanmadylar. Şeýle adamlar bar: bu habarlaryň heniz geljekde boljakdygyna subutnama tapmak üçin Mukaddes Ýazgylary öwrenýärler. Olar habarlaryň hakykatyny bir ýere jemleýärler, emma olara pygamberlik taryhyndaky degişli ornuny bermekde şowsuz bolýarlar. Şonuň üçin şeýle adamlar habarlary ýerleşdirmek meselesinde halky azaşdyrmak howpy astyndadyrlar. Olar ahyrzamanyň wagtyny, ýa-da habarlary haçan ýerleşdirmelidigini görmeýärler hem-de düşünmeýärler. Hudaýyň güni gizlin ädimler bilen gelýär, emma özlerini akyldar we beýik hasap edýän adamlar çäkli adamlardan gözbaş alýar diýip güman edýän ‘ýokary bilimi’ barada boş sözler aýdýarlar. Olar Mesihiň gelmeginiň alamatlaryny-da, dünýäniň soňuny-da bilmeýärler.” Sermons and Talks, 1-nji tom, 290.

Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.

Onunjy aýatyň mowzugy “ahyryň wagtydyr” we on birinji bapda birnäçe “ahyrlaryň wagtlary” görkezilýär. Eger siz on birinji bapdaky “ahyrlaryň wagtlaryny” “görüp we düşünmeseňiz”, onda “habarlary nirede ýerleşdirmelidigini” bilmersiňiz. Ol şeýle diýýär: “Mukaddes Ýazgylary derňeýänler bar”, we ähli pygamberlerde bolşy ýaly, onuň sözleri soňky günlere ýüzlenýär; şonuň üçin soňky günlerde onuň kesgitleýän adamlary ahyryň wagtyna düşünmeýän bir gatlakdyr; diýmek, olar Amosyň gaçyp, indi hiç haçan gaýtadan turmajak “gözel gyzlarydyr”.

In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.

On birinji babyň birinji aýatynda Dariý bilen Kir biziň eramyzdan soňky 1989-njy ýylda ahyrzamanyň wagtyny görkezmek üçin bilelikde durýarlar. Ptolemeý biziň eramyzdan öňki 246-njy ýylda Wawilona gidip, demirgazyk patyşasyny Müsürde ýesirlige alanda, bu öz gezeginde ýedinji aýatdan dokuzynjy aýata çenli beýan edilişi ýaly 1798-nji ýylyň nusgasy bolup, ol “ahyrzamanyň wagty”dy. Onunjy aýat 1989-njy ýyldaky “ahyrzamanyň wagty”dyr.

1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.

1798-nji ýyl b.e. öň 723-nji ýylda başlanan, Ysraýylyň demirgazyk patyşalygyna garşy bolan iki müň bäş ýüz ýigrimi ýyllyk dargadylyşyň ahyrydyr. Müň iki ýüz altmyş ýyl soň, 538-nji ýylda, papalyk müň iki ýüz altmyş ýyl höküm sürdi, 1798-nji ýyla çenli. 1798-nji ýyl “ahyryň wagtydyr”, çünki ol ýedi döwrüň, şeýle hem Danieliň on ikinji babyndaky müň iki ýüz altmyş ýylyň, üstesine-de müň iki ýüz togsan ýylyň hem ahyrydyr. 1798-nji ýyl “ahyryň wagtydyr”, şonuň üçin 538-nji ýyl hem “ahyryň wagtydyr”. 538-nji ýyl butparazlygyň Hudaýyň mukaddes ýerini we Onuň goşunyny depelediği müň iki ýüz altmyş ýylyň ahyrydyr; bu döwürden soň papalyk hem şol bir işi şol bir möçberdäki wagt dowamynda etdi.

538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.

538 papalygyň ygtyýarly edilmegini aňladýar, şeýle etmek bilen hem ol papalygyň ýene-de Ýekşenbe kanuny wagtynda ygtyýarly edilmegini aňladýar. Ýekşenbe kanuny “ahyryň wagtyny” kesgitleýär. Şonuň üçin on altynjy aýat, şeýle hem birinji aýat, ýedinjiden dokuzynja çenli aýatlar we onunjy aýat hem-de hemmesi “ahyryň wagtyny” belleýär. Bu hakykata habarlary haçan ýerleşdirmelidigini bilýänler düşünmelidirler. Pompeý Iýerusalimi eýelän wagtynda on altynjy aýaty ýerine ýetirdi. Ondan soň Ýuliý Sezar, Awgust Sezar we Tiberiý Sezar geldi. Isanyň dogulyşy “ahyryň wagty” boldy we ol Awgust Sezaryň döwründe bolup geçdi.

> Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.

> Soňra onuň ornunda patyşalygyň şöhratynda salgyt ýygnaýjy birisi diker; emma ol birnäçe günden soň ne gazap bilen, ne-de söweşde heläk ediler. Daniel 11:20.

Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.

Ýigriminji aýat on birinji bapdaky “ahyrzamanyň wagtlary” sanawyna goşýar, şeýle hem Mesihiň haça çüýlenen döwründe höküm süren Sezar Tiberiý hem şoňa goşulýar.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.

> Onuň ornunda bolsa patyşalygyň hormatyny bermedik bir bihaýa adam galar; emma ol asudalyk bilen gelip, ýaranjaňlyklar arkaly patyşalygy ele alar. Onuň öňünden suw joşgunynyň goşunlary sil ýaly süpürilip taşlanar we döwler; hawa, hatda äht şazadasy hem. Daniel 11:21, 22.

The cross stands at the center of the prophetic week which Christ came to confirm with many.

Haç, Mesihiň köp adamlar bilen berkitmäge gelen pygamberlik hepdesiniň merkezinde durýar.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Ol köpler bilen bir hepde üçin ähti berkider; hepdeň ortasynda bolsa gurbanlygy we sadakany bes etdirer; we nejislikleriň ýaýramagy zerarly ony weýran eder, hatda ahyryna çenli; bellenen zat hem weýran edileniň üstüne döküler. Daniel 9:27.

In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.

Hepdäniň ortasynda ilkinji müň iki ýüz altmyş günüň tamamlanýan we indiki müň iki ýüz altmyş günüň başlanýan bir başlangyjy hem-de soňy bar. Hepde mukaddes jaýy we onuň goşunyny depeläp geçýän butparazlygy hem-de papalygy aňladan demirgazyk patyşalygynyň garşysyna bolan ýedi dargadylyş wagty bilen gabat gelýär.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Soň men bir mukaddesiň gepleýändigini eşitdim; gepleýän şol belli mukaddese başga bir mukaddes şeýle diýdi: “Gündelik gurbanlyk, weýran ediji bozulma, şeýle-de mukaddes ýeriň hem goşunyň aýak astyna salynmagy baradaky bu görnüş näçe wagta çenli dowam eder?” Daniel 8:13.

538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”

538 — “ahyryň wagtydyr” we ol haç bilen gabat gelýär; haç hem pygamberlik döwrüniň soňydyr. 538 bilen haç, pygamberligiň hem başlangyjynyň, hem-de ahyrynyň pygamberlik taýdan “ahyryň wagty” hökmünde bellenendigine iki şaýatlyk berýär.

Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.

Ýigrimi birinji we ýigrimi ikinji aýatlar, ýigriminji aýat, on altynjy aýat, onunjy aýat, ýedinjiden dokuzynja çenli aýatlar hem-de birinji aýat hemmesi “ahyryň wagtyny” görkezýär. Ýigrimi üçünji aýat Makkabeý ýehudylarynyň b.e. öň 161-nji ýyldan 158-nji ýyla çenli döwürde butparaz Rim bilen baglaşan ylalaşygyny kesgitleýär. Haşmonaý nesilşalygynyň ilkinji söweşinden başlap, olaryň soňunyň b.e. 70-nji ýylda Iýerusalimiň weýran edilmegi bilen tamamlanmagyna çenli bolan taryhy, 1844-nji ýylda — wagt pygamberliginiň soňunda, şonuň üçin hem “ahyryň wagtynda” — Amerikanyň Birleşen Ştatlarynda başlan mürtet protestantçylygy aňladýar we b.e. 70-nji ýyl bilen şekillendirilýän ýekşenbe kanuny bilen tamamlanýar.

Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Ýigrimi üçünji aýat “ahyryňky wagt”y miladydan öňki 167-nji ýylda Modein söweşinde, şeýle hem miladydan soňky 70-nji ýylda görkezýär; bu iki waka degişlilikde 1844-nji ýyly we Ýekşenbe kanunyny nusgalaýar. Ýigrimi üçünji aýat, ýigrimi birinji we ýigrimi ikinji aýatlar, ýigriminji aýat, on altynjy aýat, onunjy aýat, ýedinjiden dokuzynjy aýata çenli bolan aýatlar we birinji aýat hemmesi “ahyryňky wagt”y görkezýär.

Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Ýigrimi dördünji aýat butparaz Rimiň üç ýüz altmyş ýyl dowam eden agalygyny görkezýär, şeýlelikde b.e. öň 31-nji ýylyndaky başlangyjy hem-de 330-njy ýylda tamamlanmagyny “ahyrlaryň wagty” hökmünde belläp görkezýär. Ýigrimi ýedinji we ýigrimi dokuzynjy aýatlar şol döwrüň hem başlangyjyny, hem-de tamamlanmagyny görkezýär; şonuň üçin ýigrimi dördünji aýat, ýigrimi ýedinji aýat, ýigrimi dokuzynjy aýat, ýigrimi üçünji aýat, ýigrimi birinji we ýigrimi ikinji aýatlar, ýigriminji aýat, on altynjy aýat, onunjy aýat, ýedinjiden dokuzynja çenli aýatlar we birinji aýat hem bary “ahyryň wagtyny” görkezýär.

Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Otuz birinji aýat, weýran ediji ýigrenji zadyň goýlan wagty hökmünde 538-nji ýyly kesgitleýär, otuz altynjy we kyrkynjy aýatlar bolsa 1798-nji ýyly “ahyry zamanyň” diýip kesgitleýär. Otuz birinji aýatda 538-nji ýyl we otuz altynjy hem-de kyrkynjy aýatlarda 1798-nji ýyl; ýigrimi ýedinji we ýigrimi dokuzynjy aýatlar, ýigrimi dördünji aýat, ýigrimi üçünji aýat, ýigrimi birinji hem-de ýigrimi ikinji aýatlar, ýigriminji aýat, on altynjy aýat, onunjy aýat, ýedinjiden dokuzynjy aýata çenli aýatlar we birinji aýat — bularyň hemmesi “ahyry zamany” görkezýär.

The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.

“Ahyrzaman” kyrk birinji aýatdan — ýagny ýekşenbe güni baradaky kanundan — öň on üç gezek, şeýle hem kyrk bäşinji aýatda — papa oňa kömek edýän hiç kim bolmazdan öz soňuna ýetende — ýene bir “ahyrzaman” hökmünde bellenýär. Şeýlelikde, on birinji bapda “ahyrzaman” on bäş gezek ýerleşdirilendir. Onunjy aýadyň mowzugy “ahyrzaman”dyr. Ol ýüz kyrk dört müňüň möhürleniş döwründe açylýan hakykatlary aňladýar.

We will continue in the next article.

Biz indiki makalada dowam ederis.

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